Questions and disputations concerning the Holy Scripture wherein are contained, briefe, faithfull and sound expositions of the most difficult and hardest places: approued by the testimony of the Scriptures themselues; fully correspondent to the analogie of faith, and the consent of the Church of God; conferred with the iudgement of the fathers of the Church, and interpreters of the Scripture, nevv and old. Wherein also the euerlasting truth of the word of God, is freed from the errors and slaunders of atheists, papists, philosophers, and all heretikes. The first part of the first tome. By Nicholas Gibbens, minister and preacher of the word of God. Gibbons, Nicholas. 1601 Approx. 1870 KB of XML-encoded text transcribed from 311 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2). A01676 STC 11814 ESTC S103122 99838879 99838879 3269

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 Early English books online. (EEBO-TCP ; phase 2, no. A01676) Transcribed from: (Early English Books Online ; image set 3269) Images scanned from microfilm: (Early English books, 1475-1640 ; 1380:01) Questions and disputations concerning the Holy Scripture wherein are contained, briefe, faithfull and sound expositions of the most difficult and hardest places: approued by the testimony of the Scriptures themselues; fully correspondent to the analogie of faith, and the consent of the Church of God; conferred with the iudgement of the fathers of the Church, and interpreters of the Scripture, nevv and old. Wherein also the euerlasting truth of the word of God, is freed from the errors and slaunders of atheists, papists, philosophers, and all heretikes. The first part of the first tome. By Nicholas Gibbens, minister and preacher of the word of God. Gibbons, Nicholas. [12], 545, [15] p., folded map Imprinted by Felix Kyngston, At London : 1601. Includes index. Covers Genesis only; no more published. Reproduction of the original in the Henry E. Huntington Library and Art Gallery.

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QVESTIONS AND DISPVTATIONS CONCERNING THE HOLY SCRIPTVRE; WHEREIN ARE CONtained, briefe, faithfull and ſound expoſitions of the most difficult and hardest places:

APPROVED BY THE TESTIMONY OF the Scriptures themſelues; fully correſpondent to the analogie of faith, and the conſent of the Church of God; conferred with the iudgement of the Fathers of the Church, and interpreters of the Scripture, nevv and old.

Wherein alſo the euerlaſting truth of the word of God, is freed from the errors and ſlaunders of Atheists, Papists, Philoſophers, and all Heretikes.

The firſt part of the firſt Tome.

By NICHOLAS GIBBENS, Minister and Preacher of the word of God.

IOSHVA. 1.8.

Let not the booke of the Lavv depart out of thy mouth, but meditate therein day and night, that thou maist obſerue and doe according to all that is vvritten therein: for then ſhalt thou make thy vvay proſperous, and then ſhalt thou haue good ſucceſſe.

IOHN. 7.17.

Jf any man vvill doe his vvill, he ſhall knovv of the doctrine, vvhether it be of God, or vvhether J ſpeake of my ſelfe.

AT LONDON Imprinted by FELIX KYNGSTON, 1601.

TO THE RIGHT REVEREND FATHER IN GOD, MY VERY HONOVRABLE GOOD LORD, TOBIAH, by the mercifulneſſe of God, Biſhop of Dirham, &c.

THe ſacred Scriptures (as you know right Reuerend) they are the breſts of the Church of God, the foode of the faithfull, the oracles of God, the bequeath and Teſtament of Ieſus Chriſt. By them the Children of the Church, thorough hearing, reading, and meditation in them, receiue that ſincere and holſome nouriſhment, whereby they growe from children to be perfect men in Chriſt. By them the godly receiue direction in euery enterpriſe; for they are as faithfull counſailours to teach vs wiſdome: ſo that where men are blind thorough naturall corruption, they are the lanterne whereby to ſee the light: where men for ſinne deſpaire of mercie, they teach, with confidence to reſt on God; where men are preſumptuous, to feare his iuſtice; where men delight in ſinne, they teach the puniſhment, and how to auoide the danger of the ſame. And as they doe thus declare the truth; ſo alſo by the light thereof they diſcouer error; and are profitable to improue and to correct, that the man of God may be abſolute and perfect to all good workes. By them our bleſſed Sauiour Ieſus Chriſt, taking on him our nature, that in our nature he might appeaſe his fathers wrath for our tranſgreſsions, and might furniſh vs with the merite of his righteouſneſſe, whereby being reſtored to be the ſonnes of God, we might be partakers in his kingdome; hath left his will and Teſtament recorded: by which the infallible truth of God thorough the blood of Chriſt is ſealed vp, and men may know aſſuredly (for as much as they know, that God who hath promiſed is true, and cannot lye) themſelues to be inheritours of immortall glorie; ſo many as indeuour ſtedfaſtlie to keepe the conditions of the couenant. I will be their God, ſaith he, and they ſhall be my people.

Wherefore as on the one part we haue infinite cauſe to magnifie the mercie of the Lord, for this ineſtimable treaſure of his holy word; ſo on the other ſide of intolerable griefe and lamentation, conſidering the negligence of men to imbrace this benefite: whereby it commeth to paſſe that not onely ſo many thouſand ſoules of men doe daily decay and periſh; but euen our enemies reproch our religion and blaſpheme the Lord thorough our ſecuritie, that hauing the word of God before vs we neglect it, and are not amended in our liues. Whereunto we cannot but confeſſe (for our ſinnes doe testifie vnto our face) that we are not for the greatest part, of better conuerſation, then are the Heathen which know not God; and that many euen among vs, which ſeemed and were esteemed to be religious, haue alſo almost forgotten their former loue. The reaſon whereof is not ſtrange vnto your Lordſhip, nor vnto any that is godly prudent. For the word of God hath not this priuiledge, that whoſoeuer toucheth the outward hem thereof, ſhall fully be cured of his diſeaſe. But as our corporall meate returneth not to nouriſhment, vnleſſe euery member of concoction performe his dutie: Euen ſo this ſpirituall foode, vnleſſe it be ſeene with the eye, heard with the eare, confeſſed with the mouth, beleeued with the heart, it yeeldeth not that ſappe or iuice that men may grow thereby. Neuertheleſſe, as the lightning thorough his ſudden brightnes, awaketh thoſe that are heauie with ſleepe, and forceth their eyes to behold the cleerenes of the ſame: euen ſo the Goſpell at the ſuddaine appearing thereof in this our land, allured all with her perfect beautie; yet many became offended at the light, delighting in darknes more then light, becauſe their deedes were euill: and many became like the ſtonie ground, whoſe hearts are hardened and will not yeeld obedience: many alſo who mixe it with couetouſneſſe, vaineglorie and voluptuouſneſse of life, but not with faith; heare it, and receiue it, and outwardly profeſſe it, but yet are choaked among the thornes. Neither can it be, but many ſhould beholde it, and few regarde it; many receiue it, and many fall away; for many, ſaith our Sauiour, are called by it, but few are choſen by the Lord.

Now albeit the highest cauſe of things remaine in the ſecret counſaile of the will of God; yet the outward meanes vndoubtedly of this distreſſe are plaine and eaſie to be diſcerned, and ought of all men to be conſidered. One is, that darnell and tares haue growne vp together with the wheate, which being ſowne before in vnhappie ſeedes of vnholſome doctrine, haue been permitted by the Lord himſelfe to growe together, that they that are approoued might be knowne. Another is, that this vine of God is not in this world ſo carefullie regarded, but that briers and thornes, corrupted manners and profane impietie, doe make it, for the moſt part, to bring forth either ſower or ſmall grapes. The third and principall is, negligent reſpect of the will of God reuealed in the Scriptures: whereby it commeth to paſſe, that men haue not their hearts prepared to receiue it when they heare it; neither can ſo eaſilie be grounded in the faith, by the preaching of the word, becauſe they ſearch not by reading and conference of Scripture, whether the doctrine taught them be ſo in deede, and carrie that equall waight in the balance of Gods ſanctuarie: but while it is ſowne in them as in the ſtreete, that euill one commeth and ſtealeth both the practiſe and remembrance out of their heart.

There are many who to excuſe this negligence, pretend diſcouragement through the hardnes of the Scriptures; which notwithſtanding the Lord hath giuen, to be euen inſtruction and ſharpnes of wit vnto the ſimple. Wherein alſo we doe confeſſe, that the Scriptures of God in diuers reſpects are hard and difficult. Namely, hard to them that deſpiſe them and will not vnderſtand: hard to be vnderſtoode of the naturall man, without the eye-ſalue of the ſpirit of grace. Hard in ſome points of doctrine that are deliuered, which ſo farre forth as they are deliuered are nothing difficult. And ſometime hard in diſpoſition and maieſtie of words, where the doctrine of it ſelfe is plaine and eaſie. And therefore hath the Lord moſt wiſely included ſome difficultie in the Scripture, to the end he might prouoke vs, to aske aſsiſtance of his ſpirit, by whoſe only light they are truly vnderſtoode. Secondly, to ſtirre vp our indeuour, to reade, meditate and ſearch them out. Thirdly, to make vs eſteeme them precious as they are, who naturally deſpiſe the things we eaſilie obtaine. Moreouer, to repreſſe our pride and the boaſting of our wiſdome, he would ſhew vs thereby our ignorance in heauenly things. Againe, to preſerue the treaſures contained in them, that they might not be caſt before the proud and ſcornefull men, as holy things to dogs or pearles to ſwine. And withall, becauſe he hath ordained ſome teachers, ſome learners in his Church; that the miniſterie which is his ordinance, with loue and reuerence might be regarded. Neuertheleſſe as there is none ſo wiſe on earth, who is able to ſound the deepnes of knowledge and wiſdome contained in them; ſo is there none ſo ſimple (indued with common reaſon, but by the ordinarie meanes of God, may attaine to knowledge by them, ſufficient to ſaue his ſoule. Neither is any thing more plaine, then the ſummarie doctrine of Saluation contained in them (to him that taketh delight therein, when as to Atheiſts and deſpiſers of them, euery ſentence is obſcure) which can be inuented by the induſtrie of man, or contained in mens writings, Philoſophers, or heathen, or whoſoeuer.

Some therefore contrariwiſe obiect vnto themſelues, the facilitie and plaineneſſe of the Scriptures, as though they were not worthie their deepeſt meditations. To whom againe we anſwere; Tanta eſt Chriſtianarum profunditas literarum, &c. So great is the depth of the ſacred Scriptures, that if a Chriſtian man were indued from heauen, with the yeeres of Methuſhalem, and the wiſdome of Salomon, and would continually peruſe them euen from his childhood vnto his crooked age, he might euer gaine in learning, and alwaies with abundant profit be exerciſed in them. The more wiſe the Preacher was, the more he ſought forth wiſdome: but ſound it as a deepe profunditie which he was not able to comprehend. They are like Iacobs ladder, the loweſt ſteppe whereof commeth neere the ground of our vnderſtanding; but the laſt ſteppe is high aboue mans capacitie, and reacheth vp to Heauen. They are a ſhallow foord, in which a Lambe may wade; they are an Ocean Sea, in which an Elephant may ſwimme.

Conſidering therefore with my ſelfe (right Reuerend) both the fond obiections of vaine and corrupted mindes, which receiue the holy Scriptures as the word of man, not as it is indeede, the word of God; as alſo the ſubtill cauils of our aduerſaries againſt the holy truth of our profeſsion: and beholding with continuall griefe the horrible neglect of the ſacred word of God, with the infinite enormities that proceede thereof: I haue been prouoked in my ſelfe, to vndertake a labour of no ſmall importance; and I humbly beſeech the heauenly maieſtie, it may be found as profitable in time to come vnto the Church of God. Wherein firſt of all, to the end to prouoke as many as profeſſe the faith, to the diligent reading of holie Scriptures; I haue laboured to vnfould in ſome conuenient meaſure, with ſinceritie and faithfulnes, the true and ſound interpretation of the word, eſpecially in the moſt difficult and hardeſt places of the ſame. Secondly, for as much as very many places of Scripture haue been diſtorted, and wrongfully applied to the purpoſe of heretikes from time to time: I haue endeuoured to demonſtrate the true and vndoubted purpoſe of the holie Ghoſt, and gathered the doctrine that thereof ariſeth, by the guide and authoritie of the Scriptures, and the reuerend and orthodox fathers of the Church. Thirdly, whereas many obiections haue bin by Atheiſts diſplaied and bent againſt the hiſtorie of holie Scripture; which may happen alſo to be called into doubt, either by ſuch as begin to grow to head in theſe our daies, or ſome other perhaps that are indeed deſirous of the knowledge of the truth: I haue had in purpoſe to remoue ſuch ſcrupuloſity (which either I could find obiected or call to minde) and to cleere the truth of the word of God. Fourthly, whereas places of Scripture ſeeme oppoſite to other, I haue conferred ſuch places and reconciled them. Fiftly, to theſe interpretations, I haue alſo gathered the iudgement of ancient writers, as I haue found them either directly exhibited, or here and there diſperſed in their workes, and haue placed them as parallels of full agreement with the doctrine at this day taught in the Church of God. The reader ſhall thereby perceiue, that the ſame his iudgement, which before he had conceiued, or from hence ſhall learne by conference of Scripture, ſhall be of perfect vnitie with the doctrine of the faithfull heretofore. Sixtly, I haue diuided theſe my labours into queſtions and anſwers, which I take to be the plaineſt kind of teaching vnto the ſimple; and for to reſiſt the gainſaiers of the truth, I haue alſo, as occaſion hath been offered, added the arguments and manifeſt reaſons of the Church of God out of the plaine demonſtration of the Scripture, carefully auoiding all vaine and idle queſtions and ſubtill diſputations (which I profeſſe before the Lord and before his Church) as in my worke it ſelfe I hope it ſhall appeare: hauing in this kinde of exerciſe imitated diuers ancient and learned Fathers of the Church, Theodoret, Acaſius, Auguſtine, &c. and ſome of our countrimen here at home.

I haue directed theſe my labours vnto the priuate benefit of this my natiue countrie. Firſt, for that I acknowledge my ſelfe more neerely tied in dutie to thoſe of mine owne nation, and them of my kinred in the fleſh: ſo that this Common-wealth and ſtate, wherein I was borne and hitherto maintained, as it doth worthily chalenge my life and labours, becauſe next vnder God, it hath been author and maintainer thereof; through the moſt godlie, prudent, and happie gouernment of our moſt redoubted dread Soueraigne Ladie Queene Elizabeth (whom God of his infinit mercie and fauour to this our land, endow with multiplied yeeres and full felicitie) ſo I deſire of the Lord, that for the emolumēt thereof, I may euer beſtow my ſtrength and labours, or my ſelfe may be bestowed to the glorie of God and edification of his Church. Secondly, for that the ſame our Church and Common-wealth is continuallie aſſaulted by the aduerſaries, either by open inuaſion, or ſecret immiſsion of lurking eſpies, Intelligencers, Remembrancers, Seminaries, Prieſts, Ieſuits, ſolicitors for the Church of Rome, remaining in euery corner of this land; who thorough the power of darknes, doe worke into the harts of men, by falſe ſuggestions and coloured hypocriſie: I take it as the dutie of the Ministers of the word, by ſound and holie doctrine; of euery faithfull Magiſtrate vnder her gracious Maiestie, by authoritie and power; of euery good man in his place, as he tendereth the welfare of the Church of God, the bleſſed continuance of the Goſpell, which her Maiestie hath alwaies ſo carefully maintained, as the chiefeſt good of all her ſubiects; and the ſafetie and preſeruation of the publike wealth; to labour with watchfulnes and wiſedome, to bridle the furie of ſuch enterpriſers. Moreouer, for that I know right well, that the writings of the Protestants are wholy baniſhed from all the territories of the Papacie, by the authoritie of the Tridentine Councell and the Pope (except to certaine licenſed) vnder paine of confiſcation of goods and life: therefore I did aſſure my ſelfe, my labours in our vulgar tongue, would be communicate to moe, than in the common language of many countries. Neuertheleſſe, if hereafter I ſhall perceiue it more for the ſeruice of the Church of God, and honour of my Countrie, to make my labours common to other Nations; I promiſe alſo (this booke of Geneſis being happily finiſhed) if God giue life and leiſure, to conuert my ſtile. This in the meane time I would craue of your Honourable Lordſhip, that if I ſhall be found in ſome one or other point not ſo fully perhaps to ſatisfie my reader, as of ſome peraduenture will be expected (for as Hierome ſaith; Quilibet in ſuo ſenſu maximè abundat) you would fauourablie impute it, in part, to my manifold diſtreſſes, which through the mercifulnes of God may hereafter be relieued; hauing continued theſe eight and twentie yeeres brought vp in learning, only vpon the charges of mine owne reuenewes; and in theſe my labours, receiued neither incouragement or helpe of ſocietie, or conference, or like aſsistance, which might otherwiſe haue been mine aduantage in this exerciſe.

Now that I haue been thus bold to preſent my ſimple labours vnto your Honourable patronage; I am, beſides more priuate cauſes, publikely inuited, by that honour and thankfulnes that is due vnto your Lordſhip, not only from my ſelfe, but of this whole Realme, and the Church of God. That paterne of godly praelacie, deſcribed by the Apoſtle, practiſed by the godly Fathers and Biſhops of the Church, is very notablie exemplified in your perſon. Your life vnproueable (I ſpeake nothing but before the Church of God, and by the teſtimonie of this Realme) your temperancie, vigilancie, ſobrietie, modeſtie, hoſpitalitie, is knowne and commended in euerie quarter of this land: your grauitie, wiſedome, learning, as it hath abounded through the bleſsing of the Lord, ſo hath it been, as a rich talent, by a faithfull ſeruant carefully applied, both in her Maieſtie priuate palaces, and in the fartheſt places of her kingdome: your Zeale and diligence in holding forth the word of holeſome doctrine, both by painfull preaching, and prudent gouernment in that precinct committed vnto you: your moſt pregnant loyaltie, and long continued ſeruice vnto her ſacred Maieſtie: your continuall endeuours for the publike wealth, which euery good man is bound to reuerence, to loue, and gratifie.

Ieſus Chriſt the great ſhepheard of the ſheepe, in the bowels of his mercie tenderly regard his faithfull flocke within this land; preſerue in peace this Common-wealth; continue long this happie and triumphant regiment; bleſſe abundantly our gracious Soueraigne and peereleſſe Princeſſe, renew her yeeres, inlarge her proſperitie, treaſure vp in her royall heart all graces of ſaluation and of gouernment: And finally ſo proſper all your honourable proceedings; your care and industrie for the peace and welfare of his Church; your pastorall endeuour, for that ſtewardſhip and flocke committed vnto you, as that it may be euer to the praiſe of God, your honour and commendation in the ſight of men, your continued comfort in your much prolonged life; and at his appearance, through his endleſſe mercie, you may receiue that infinit guerdon of your faithfull diſpenſation, which is that immortall Crowne of vnſpeakable glorie. Diligat te Dominus quia tu dei ſeruos diligis.

Your Lordſhips moſt humble to be commanded, NICHOLAS GIBBENS.
TO THE GODLY READER. The counſaile of Chryſostome touching the reading of the Scripture. Hom. 3. de Lazaro, Luc. 16.

SVine librum in manus, lege historiam omnem, & quae nota ſunt memoria tenem, ea quae obſcura ſunt, parum que manifesta, frequenter percurre. Quod ſi non poteris aſſiduitate lectionis inuenire quod dicitur, accede ad ſapientiorem, vade ad doctorem, communica cum his ea quae ſcripta ſunt, declara vehemens ſtudiū. Et ſi viderit te Deus tantam animi promptitudinem adhibere, non deſpiciet tuam vigilantiam & ſolicitudinem. Verum etiamſi nullus homo te docuerit quod quaeris, ipſe ſine •• bio reſerabit. Memento Eunuchi reginae Aethiopum, &c.

Thus much in Engliſh.

TAke the Bible in thy hand, reade the whole hiſtorie, and remembring that thou vnderſtandeſt, that which is darke and not manifeſt vnto thee runne ouer often. If thou canſt not finde out the meaning of the words by diligent reading, haue acceſſe to one of better knowledge, goe vnto a teacher of the word: communicate with them the things that are written, declare thy earneſt deſire to vnderſtand. And if God ſee thee vſe ſo great readines of minde, he will not deſpiſe thy watching and thy carefulnes. Yea if no man teach thee that thou askeſt, he himſelfe without doubt will vnlocke it and diſcloſe it vnto thee. Remember the Eunuch of the Queene of Aethiopia, a man troubled with innumerable cares, and hedged in with many buſineſſes, who being a Barbarian, and not vnderſtanding what he read, he read notwithſtanding ſitting in his chariot: and if he ſhewed ſuch diligēce in the way, think what he did whē he was at home.
QVESTIONS AND DISPVTATIONS VPON GENESIS.
CHAP. I.
Question 1. verſe 1. Wherefore is it written thus: Jn the beginning God created the heauen and earth?

BEcauſe the Lord would haue it known vnto men, but eſpeciallie vnto his Church, that the world was not eternall, as men are readie to imagine, and theAristoteles de cielo lib. 1. cap. 10. &c. Metrodorus Chius. Philoſophers andSimon. Baſilides, &c. vide August. de Hereſ. 1. & 4. heretikes haue taught; but that hauing a beginning in time, Elohim, a word of the plurall number, ſignifieth the three perſons in the Trinitie: being ioyned with the word of the ſingular number Bara, ſheweth that the three perſons are but one God which did create. Deus vnus in trinitate, trinus in vnitate. Arnob. in Pſalm. 145. And although for honour ſake a creature ſometimes is ſpoken of in the plurall number, as the Iewes obiect: yet no creature in any place of Scripture euer ſpake of himſelfe in the plurall number (as I am Elohim) this is peculiar to the Lord. God himſelfe was the Bara to create, ſignifieth to make of nothing, and thereby is diſtinguiſhed from the word 〈 in non-Latin alphabet 〉 , iatzar, to forme, and 〈 in non-Latin alphabet 〉 gnaſhah, to make, ſo that all things were made of the firſt matter, and that matter made of nothing, Baſil. Epiſt. 141, Damaſcen. Orthodox. lib. 2. cap. 5. creator of it. The Hebrue word 〈 in non-Latin alphabet 〉 , reſhith, which is engliſhed, the beginning, doth not ſignifieTarghum Hieroſol. trāſlateth it 〈 in non-Latin alphabet 〉 in his wiſdome. Origen in Gen. 1. & alij in verbo ſuo, i. in filio, non ad ſenſum genuinum huius loci. any ſubſtance, but theHieron. quaest. Hebr. in Gen. Ambroſ. Hexam. lib. 1. cap. 6. firſt moment or inſtance of time. Which Time is the ſpace or meaſure of the mouing of the heauens, and therefore neither before nor after, but together with the heauens was created. So that it is as much to ſay: as, God did once create the heauen and the earth, whē as there was before, neither heauen, nor earth, nor matter whereof to make it: ſo that nothing was before time but God, who made the heauens wherein time is. By this we learne, that GodIſa. 44.6. & 48.12. 1. Tim. 6.16. Cyril. Alexan. Theſaur. li. 12. cap. 12. Aeternitas, Dei ſolummodo naturae ſubstantialiter inest. onely is without beginning and eternall: whereof Tertullian Tertul. aduerſ. Praxeam. Ante omnia enim Deus erat ſolus, &c. ſaith, before all things were, God onlie was, and he vnto himſelfe was in ſteed of the world, place, time, and all things: hee was alone, becauſe nothing was elſe where but himſelfe: and yet not then alone, becauſe hee had with him, his wiſdome, power, happines, and all goodnes in himſelfe. Neither did hee create the world, becauſe he ſtood in neede thereof: forAugust. in Pſal. 70. Serm. 2. Deus nullo indiget bono, &c. God is in neede of no good thing, both hee himſelfe is the chiefeſt good, and whatſoeuer is good, is of him; hee neither needeth vs, nor any of his meruailous works; neither the heauens, nor the heauen of heauens, nor whatſoeuer is ſaide to be within or aboue the heauens, could make him more good, more ſtrong, or more bleſſed. For what ſhould it haue been, what ſo euer is not himſelfe, vnleſſe he himſelfe had made it? Or what did he neede thee, that was before thee, and was able to make thee, when thou waſt nothing? The Lord therefore, before all times, and beyond all eternities, Prou. 8.30. being delighted with that infinite glorie which is in himſelfe,August. de Geneſ. cont. Manich. lib. 1. cap. 2. Reſpondendum est quia voluit: voluntas enim Dei cauſa est coeli & terrae, & ideo maior est voluntas Dei quam coelum & terra. of his own good will (for that he would haue creatures to be partakers of his bleſſednes, ſomuch as the nature of a creature can containe) did create Coloſſ. 1.16. Angels and men, and for themIſai. 45.18. Clem. Alexan. Strom. lib. 5. Lactan. lib. 7. cap. 4. & 5. Qui domum aedifi • at, non idcirco aedificat vt tantummodo domus ſit, ſed vt in ea poſſit habitari, &c. apparet ergo animantium cauſa mundum eſſe conſtructum, &c. as it were a houſe to dwell in, hee made the heauen and the earth. If any man ſhould be ſo curious, as to askeIren. lib. 2. cap. 47. Dicimus quonta • iſta reſponſio ſubiaces Deo, &c. what God did before he made the world? It is fitlieHiſtor. Tripartit. anſwered, he made hell for ſuch fooles as will aske ſuch vnprofitable queſtions.

Question 2. verſe 2. What is meant by this: The earth was without forme and void?

THat which before was called heauen and earth,Auguſt. confeſſ. li. 12. cap. 21. Corporale illud quod fecit Deus, adhuc materies erat corporearum rerum, informis, &c. had not at the firſt the forme or ſhape of heauen and earth, but only was the matter whereof they are. And like as a foule bringeth forth an egge, orAriſtot. Hiſtor. Animal. lib. 6. cap. 30. Plin. lib. 8. cap. 36. Informis caro, paulo muribus maior, ſine oculis, ſine pilo, vngues tantum prominent, hanc lambendo paulatim figurant. a Beare her whelpe, hauing neyther feete nor head, nor taile, but a matter whereof the forme ariſeth: ſo, that which was firſt created, was 〈 in non-Latin alphabet 〉 . Heſiod. Theog. ver. 116. This very matter was created the firſt day. an vnfaſhioned maſſe or lumpe, wherein the matter of heauen and earth and all creatures wasIt is called in the Hebrue, 〈 in non-Latin alphabet 〉 , tohu vabohu, (tohu) i. without order, (bohu) without varietie. not ſeuered or diſtinguiſhed. By this we learne the Pſalm. 135.6. Iſa. 42.5.8. omnipotencie of God, who can make matter of no matter, and aAquin. Sum. par. 1.66. d. 1. forme without forme: this cannot be compriſed in the wit of man, Heb. 11.3. it is to be receiued and beleeued by faith.

Question 3. verſe 2. How is the ſpirit of God ſaid to moue vpon the waters?

IT is now called waters, which before was called heauen and earth, and earth without forme, thereby to explaine that which went before. For as waters haue all one continued forme, which cannot be diſtinguiſhed into parts or members;August. de Geneſ. ad lit. imperfect. cap. 4. Terra quam Deus fecit, inuiſibilis erat & incompoſita, donec ab eodem ipſo diſcerneretur, & ex confuſione in rerum certo ordine constitueretur. Hinc impudenter calumniatur Simplicius qui coelum primo die factum, firmamentum verò (coelum appellatum) ſecundo die poſitum, in narratione ſacrae historiae reprehendit: cum tamen hoc, confuſum; illud, dictinctum; hoc, totum & continen omnium; illud, pars que illo continetur à beato Moſe declaratur. Diſputat igitur non ad idem. Argum. 6. ſo this matter of heauen and earth was ſuch, as no man might ſay thereof, this will be earth, this water, this light, &c. Vpon this ſubſtance the Spirit of God did moue: the 〈 in non-Latin alphabet 〉 , merachepeth, à 〈 in non-Latin alphabet 〉 , rachap, mouere ſeſe. Rab. Dauid, in lib. radic. Rab. Salom. incubare. Hebrue word doth aptly ſignifie, to reſt vpon:Hieron. lib. Tradit. Hebra • . in Gen. Quod nos appellare poſſumus, incubabat ſiue confouebat &c. Hierome ſaith, it may be well tranſlated (incubare) to ſit vpon and nouriſh, as a foule doth her egges with heate and life. In which ſenſe, this is to be obſerued, that this maſſe of waters, which was vtterlie voide of creatures, and of vertue to bring forth creatures,Chryſostom. Hom. i • Gen. 3. Mihi videtur hoc ſignificare, quod affuerit efficax quaedam & vitalis operatio aquis, & non fuer • t ſimpliciter aqua ſtans & immobilis: ſed mobilis & vitalem quandam vim habent. August. de Gen. ad lit. lib. 5. cap 4. was now by the ſpirit of God, indued with power and vertue, that it might bring forth. But beſide this, the word reſting, ſeemeth to haue a farther meaning. The matter of the world, is called waters, not becauſe it wasIt is iudged by the learned, that when God ſaid: Let the waters be gathered together, &c. the earth and the waters tooke their perfect forme. August. de Gen. cont. Manich. lib. 1. cap. 12. & con. Aduerſar. legis & Proph. lib. 1. cap. 13. perfect waters, for the ſubſtance of all creatures was therein confuſed, but becauſe of a certaine reſemblance thereunto: and that not only in the vniformed vnformitie thereof, but alſo, as waters doe by nature runne, flow and ſpread abroad; ſo in this matter, there was no power in it ſelfe, not ſo much as to keepe it ſelfe together, but by the power of the ſpirit of God, whoCyprian. lib. de Spiritu Sancto: ipſe potius ferebat, & complectentibus firmamentum ipſe dabat congruum motum, & limitem praefinitum. as it were incloſing it, and ſuſtaining it (as if a man ſhould hold a lumpe of ſand in his hand, or a Crane in the airePlin. lib. 10. cap. 23. Grues excubias habent nocturnis temporibus lapillum pede ſuſtinentes, qui laxatus ſomno & decidens indiligentiam coarguit. a ſtone in her foote) by reſting vpon it,Auguſt. de Gen. cont. Manich. lib. 1. cap. 5. Non enim per ſpatia locorum, ſed per potentiam inuiſibilis ſublimitatis ſuae. did giue power vnto it to be ſuſtained. Wherefore you may in no caſe vnderſtand (by ſpirit) either breath, or winde, or ſpirit, other then the holy GhoſtHieron. Trad. Heb. in Gen. idem epist. ad Oceanum. Ambroſ. Hexam. lib. 1. cap. 8. Nam etiam Spiritum Sanctum legimus creatorem. Iob. 33.4. the third perſon in the Trinitie, who is called the Iſai. 51.9.12.13. arme, the Exod. 32.16. Deut. 9.10. finger, the2. Cor. 12.9. power of God: for as much as to giue it ſuch a power, is no leſſe than to create, which belongeth not to any but to God.

Question 4. verſe 3. Wherefore is it written: Then God ſaid, let there be light?

BEcauſe the ſpirit of God, hauing ſhewed that God created Heauen and Earth, hee would alſo ſhew the manner how he didIt is without controuerſie, that the world was both begun and perfected by one and the ſame power of the word: but God is not ſaid to ſpeake, before the making of the light, becauſe in the diſtinction of the creatures, his wiſdome beginneth to appeare. Caluin. in Gen. 1. create them. Euen like as Kings and Princes, doe bring great things to paſſe, by their commandement and word onely; ſo God who is King of Kings, is ſo great in power and maieſtie, as that he did Pſalm. 33.9. but ſay the word, and they were created. But how is it ſaid, that God ſpake? or how could his voice be heard of things that were not? To ſpeakeRab. Moſes libr. 1. Ductoris. cap. 64. doth ſignifie diuerſlie, in holie Scripture: ſometime to vtter a voice; ſometime to conceiue in minde: as where he ſaith, Pſal. 14.1. & 53.1. Hest. 6.6. the foole hath ſaid in his heart, &c. that is, he doth conceiue or thinke ſo: ſometime to will or purpoſe: as1. Sam. 18 11. Saul ſaid, I will ſmite Dauid thorough to the wall: that is, hee would or purpoſed ſo to doe. The Lord therefore, did not byTertul cont. Praxeam. Quid enim est (dices) ſermo, niſi vox & ſonus, &c. at ego nihil de Deo inane & vacuum prodire potuiſſe. pronouncing words, but byDei dicere est Dei facere. August. epict. 49. quaest. 6. Nam ſicut humana conſuetudo verbis, ita diuina potentia etiam factis loquitur. doing vtter his mind: not by commaunding any other, but byBaſil. Hexam. Hom. 2. In voluntate inclinationem ſignificat. decreeing of it himſelfe. Here then the Scripture, with heauenly wiſdome bringeth in the ſecond perſon, who is the wiſdome of God, to be the creator of the world, together with the father, and the holy Spirit. Not that this word, in which God ſaid, let there be light, was not as well of the father and of the ſpirit, as of the ſonne: for the ſame word, was but the execution of the eternall word of God, in time; it was of ordination, not of nature: but as, by the making of that vnformed matter and ſuſtaining it, the mightie power of God is known, to which end the Scripture ſaith; The Spirit of God did moue vpon the waters: ſo by the order and diſpoſition of the creatures, the wiſdome of God is manifeſt, which is that eſſentiall and eternall Pro. 8.12.14.22.27.30 word of God, which in the beginning was with God, Iohn. 1.1, 2, 3, 14. Heb 1.2. without which nothing was made that was made; which word became fleſh and dwelt among vs. Here thereforeAthanaſ. Serm. cont. Arian. 3. vt enim lux ſuis radijs omnia illuminat, & ſine eius radijs nihil illuſtrari quiuerit: ita quoque & pater, veluti per manum, in verbo ſuo operatus eſt omnia, & ſine eo nihil fecit: est enim verbum domini architectus, & rerum author, & est patris voluntas. Tertul. con. Praxeam. Caterùm v • ique teneo vnam ſubstantiam in tribus cohaerentibus: tamen alium dicam oportet ex neceſſitate ſenſus, eum qui lubet & eum qui facit. is a manifeſt proofe of the doctrine of the Trinitie (whereof the Matth. 3.16. & 28.9. Ioh. 14. verſ. 26. 2. Cor. 13.13. &c. Scripture doth ſo often and plentifully teach) as alſo of the diuerſitie of working in reſpect of the difference of the perſons. The Father createth Iames 1.17. 〈 in non-Latin alphabet 〉 . as the fountaine of goodnes. The Sonne createth Prou. 8.27. 〈 in non-Latin alphabet 〉 . as the wiſdome of the Father. The holy Ghoſt createth as the power Verſ. 2. Iob. 26.3. 〈 in non-Latin alphabet 〉 . of the Father and the Sonne. The worke of creation is one, as God is one; the manner of working, is diuers, according to the diſtinction of the perſons. God ſaid, let there be light, and there was light: that is, the Trinitie decreed it,Hilar. de Trin. lib. 4. Dicit ergo fieri Deus ex quo omnia ſunt: & fecit Deus per quem omnia ſunt. the ſecond perſon effected it, For Pſa. 33.6. Ioh. 1.3. by the word of the Lord were the heauens made. Neyther is this (asArriani, Eunomij: item Macedonij de Spiritu Sancto. heretikes imagine) any diſparagement vnto the ſonne of God, nor token of inferioritie, but of equalitie; for hee did both decree it as God, and performe it as God: neyther did hee alone create, but the Father and the holie Ghoſt created alſo, but by the Sonne. But as he that eateth Prou. 25.27. Inueſtigatio gloriae illorum. too much honie hurteth himſelfe; ſo hee that ſearcheth too farre into the diuine maieſtie, ſhall be ouerwhelmed with his glorie. From theſe places wee obſerue: Verſe 1. That the world Heb. 11.3. Ioh. 1.3. with all the creatures therein, time, place, bodies, ſpirits, whatſoeuer is exiſtent as aWhich is not God himſelfe, for neither the Sonne nor holy Ghoſt were created (as the Arrians and Macedonians durſt affirme) being perfect God. Athan. in Symbol. Neither ſicknes, death, ſinne, or darkenes, becauſe they are priuations, and defects, but are no creatures. creature, was made of nothing, that is to ſay, created. Verſe 2. It is the onely omnipotent power of the Lord, which did Iob. 26.5.6.13. Pſalm. 104.5.29. create, and doth preſerue the creatures. Verſe. 3 The myſterie of the Trinitie was known Gen. 4.25. & 11.7. & 15.8. Exod. 3.6. Pſal. 33.6. Iſa. 63.9.10 in all ages of the world, which of all men is to be receiued with Rom. 12.3. wiſdome and ſobrietie: which doctrine isClem. Alexand. Nullus est in verbo Cimmerius. lib. Adhort. ad Gent. Luther. lib. de Seru. Arbitr. Multis multa manent abstruſa, non Scripturae obſcuritate, ſed illorum cacitate; ſimpliciter conſitetur trinitatem, quibus verò modis, ſcriptura non dicit, nec opus est noſſe. Iustin. Mart. li. confeſſ. fidei: ſiue 〈 in non-Latin alphabet 〉 . Vnitas in Trinitate intelligitur, & Trinitas in vnitate noſcitur: id verò quomodo fiat: nec alios ſcrutari velim, nec ipſe mihi poſſum ſatiſſacere. August. de Trin. lib. 1. cap. 3. Vbi quaeritur vnitas Trinitatis, pater, filius & Spiritus Sanctus, nec periculoſius alicubi erratur, nec laborioſius aliquid quaeritur, nec fructuoſius aliquid inuenitur. manifeſt as the Scriptures haue reuealed it; Iſai. 40.13. 1. Cor. 2.16 as it is hid in God, it is vnſearchable, our reaſon cannot containe it, our 2. Chron. 20.20. Iſa. 7.9. August. ep. 222. Iren. libr. 2. cap. 47. Quaedam quidem abſoluamus ſecundum gratiam Dei, quaedam autem commendemus Deo: vt ſemper quidem Deus doceat, homo autem ſemper diſcat, &c. faith with reuerence muſt beleeue it. To ſpeake or thinkeArnob. in Pſalm. 91. De Deo, etiam vera loqui periculoſum. the trueth of God aboue our capacitie is dangerous, in which ſenſe theNon loquendum de Deo ſine lumine. Pythagoras. Laert. lib. 7. heathen ſaid, thou muſt not ſpeake of God without a light.

Question 5. verſe 6. What is meant by the firmament, which is created in the middest of the waters?

THe word ( 〈 in non-Latin alphabet 〉 , rakiah) which is engliſhed the firmament, Septuagin. vertunt 〈 in non-Latin alphabet 〉 , quaſi res firma & ſolida dicatur: cum Hebraicè magis extenſum ſignificet, ne cum ex aqua ſit, videretur infirmum. Homero: 〈 in non-Latin alphabet 〉 : & 〈 in non-Latin alphabet 〉 . doth properly ſignifie, a thing made ſtrong by ſtretching out, and therefore is contrarie to the word 〈 in non-Latin alphabet 〉 , karah, which is to breake in ſtretching out. So that by this word firmament, is ſignified: firſt, that this waterie matter, which was groſſe and thicke, was in part by the word of the Lord extended abroad, and by extenſion was madeGraecis, 〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , quod ſurſum videmus: & 〈 in non-Latin alphabet 〉 quaſi 〈 in non-Latin alphabet 〉 totus ſplendens. thinner and purer than before: ſecondly, being weake before, by making it thinner Iob. 37.18. They are ſaid to be ſtrong as glaſſe ſpread abroad, that is to ſay: cleere, & ſtrong. Vide Theodoret. quaest. in Gen. 11. Beda Hexamer. it was alſo made ſtrong. But what creature is this that is called the firmament? Nothing elſeAugust. de Gen. ad lit. lib. 2. cap. 4. Ergo ex aëre qui est inter vapores humidos, vnde, &c. but the heauens and the very ayre in which we liue. For the matter what is it?2. Pet. 3.5. It was made of water, and continueth water (as it ſeemethTheodoret. quaest. in Gen. 11. Beda Hexam. & alij. The Lord calleth it 〈 in non-Latin alphabet 〉 , ſhamajim, i. there is water. vnto many) albeit in reſpect of theEx communi materia deſumptum, pro loci natura variatur; quod terra eſt propinquius, aër craſſus & humectans dicitur: ſuperius ignis, ratione caloris, denique ſupremum quod propriè coelum, aether appellatur ob puritatem & ſplē dorem: vnicum tamen eſt firmamentum, & ex abyſſo communiter deſumptum. diuerſitie ofForma dat eſſe rei & rem conſeruat in eſſe. forme in the parts thereof, it is rightly called ayre, fire, & heauen: and whether water, or aire, or any other material exiſtēs, (as wee are notChryſost. Homil in Gen. 4. Nemo ſapien • temerè aſſeuerauerit: oportet enim magna modestia, & gratitudine ea quae dicuntur, à nobis accipi. raſhly to determine) wee ought to be more thankfull for the benefit, than curious to ſearch into the ſubſtance. For the qualitie how ſtrong? Able to beare vp vnmeaſurable waight: in which reſpect he ſaith in the Pſal. 104.3. Pſalme, Hee laieth the beames of his chambers in the waters. For the quantitie how large? In widenes ſpreading ouer the whole earth: He Pſal. 104.2 Iſa. 40.22 ſtretcheth out the heauens like a curtaine: in deepnes, from the higheſt circle of the ſtarres, vnto the face of the earth and of the ſea. In which we may behold the omnipotencie of God: we, to make a weake thing ſtrong, doe ioyne as it were the force thereof together, and make it thicke: God taketh theThe ſtrength of the creature is the power of the Lord, of whom they are, and in whom they doe conſiſt. Coloſſ. 1.17. weakeſt of all creatures, the water, and by diſplaying them and ſpreading them abroad did make them ſtrong. We doe build our houſes vpon rocks and ſtrong foundations, and lay our chamber beames on walles of ſtone: but God doth lay the beames of his chambers in the waters, and himſelfe doth walke Pſal. 18.10. vpon the wings of the winde. Wee are further to admire the wormanſhip of God herein, who by the cleerenes thereof, made it apt to conuey the light vnto vs: by the purenes thereof, made it meete for men to liue and breathe in: and for the ſtrength, made it able to beare the clowdes Iob. 36.26, 27, &c. with floods of water to moyſten the earth.

Question 6. verſe 7. What waters are they which are aboue the firmament?

THe firmament is two-fold, or conſiſteth of two parts,God called the firmament 〈 in non-Latin alphabet 〉 , ſhamaijm, heauens, that is to ſay, he made it meete to bee called ſo of men. Vatab. in Annot. in Gen. cap. 1. as the name whereby God called it, (being a word of the duall number) doth import. The lower part is from the earth,Hieron. Zanch. de oper. dei part. 2 lib. 2. cap. 1. vntill the Sphere or circle of the Moone, which is the loweſt of all the ſtarres: the higher part, is from thence vnto the height of the circle of the ſtarres. In Scripture ſometimes the lower part onely is called by the name of firmament, as where it is Verſ. 20. ſaid: Let the foule flie in the open firmament of the heauen, in which ſenſe they are called ( 〈 in non-Latin alphabet 〉 gnop haſhamaijm,) the foule of the heauen Verſ. 30. & cap. 9.2 1. Kin. 16.4. & 21.24 Iob. 28.21. Pſal. 8.9. &c. almoſt thoroughout the Scripture. Sometime alſo the higheſt part, by the ſame trope of ſpeech, is called the firment, as where it is ſaid, Verſ. 17. hee ſet the Sunne and the Moone and the Starres, in the firmament of the heauen, when as hee placed them onely in the higheſt part thereof. This being obſerued, the Scripture is not hard: herein is declared, how God diuided the waters which before were one, into two parts: one part hee gathered together afterward, and named ſeas: this other part, he cauſed the firmament to ſupport, that thereby he might water the drie land,Auguſt. lib. de Gen. ad lit. lib. 2. cap. 4. Talibus eorum diſputationibus cedens, laudabiliter conatus eſt quidam demonstrare aquas ſuper coelos, vt ex ipſis viſibilib. conſpicuiſ que naturis aſſereret ſcripturae fidem. Et prius quidē quod facillimum fuit, oſtendit & hūc aërem coelum appellari non ſolum ſermone communi, ſed etiam conſuetudine ſcripturarum. De inde nulla alia cauſa primum firmamentum appellatum voluit existimari, niſi quia interuallum eius diuidit inter quoſdam vapores aquarum & istat aquas, que corpulentius in terris fluitant. Et nubes quippe ſicut experti ſunt, qui inter eas in montibus ambul • uerint, congregatione & conglobatione minutiſſimarum guttarum talem ſpeciem reddunt. quae ſi ſpiſſantur amplius, vt coniungantur in vnam grandem, plures guttae minimae, non eam patitur aër apudſe teneri, ſed eius ponderi dat locum & haec eſt pluuia, &c. Hanc diligentiam conſiderationem que laude digniſſimam iudico. from whence raine, haile and ſnow doe come. So that by waters aboue the firmament are not meant, any waters that are aboueSicut nonnulli aſſeruerunt. Theod. queſt. in Gen. 11. Quedam ſurſum collocauit quae ſuo liquore atque frigiditate non ſinerent corrumpi firmamentū ab igne luminarium. Idem Beda Hexam. the higheſt part of the firmament, or ſphere of the ſtarres, but thoſe that are aboue the lower part of the firmament, or aboue in the firmament, that is, the ayre. The excellent wiſedome of God in this his worke, and the benefit it bringeth vnto man, which is ſo Iob. 5.10. & 37.6. & 38.25. Pſal. 1.47.16, &c. often commended in the word, cannot ſufficiently be praiſed, by the tongue and pen of men or Angels.

Question 7. verſe 9. How the waters vnder the firmament were gathered into one place?

WHen God made the firmament, the waters that were vnder the firmament, were

Chryſost. Homil. in Gen. 5. Omnia completa erant aquis.

Ambr. Hexam. lib. 3 cap. 2.

Caietan. Card. comment. in Gen. affirmeth ye waters were deeper than in the flood of Noah.

ouer the face of the whole earth, and the earth was within and vnder the waters, as the rocks which are in the deepe ſeas: yea the water incloſed the earth Aristotle himſelfe teſtifieth, that the beſt and moſt auncient Philoſophers before him, taught that the waters, at the firſt couering ye whole earth, were partlie drawne vp into the firmament, and partly receiued into the hollow places of the earth. Meteor. lib. 2. cap. 1. Qui ob rerum humanarum ſcientiam magis commendantur, &c. on euery part, as the ayre incloſeth the water and the earth, and the heauen incloſeth the ayre, as Ezechiels Ezech. 1.16. wheeles were one within another. Now to the end there might be a place of habitation for men and beaſts vpon the earth, the Lord vncouereth it in many places, and gathered the waters together, which ouerflowed all before: which was done through the ſupernaturall power of the voyce of God; partly by making theſeAuguſt. de Gen. ad lit. lib. 1. cap. 12. idem cont. Aduerſ. legis & Proph. lib. 1. cap. 13. Quid mirum ſi (aqua) rara terram texerat ſpiſſata nudauit. waters thicker than they were before; and partly byBaſil. Hexameron. 4. ad hoc ſane dicemus, quod tunc vaſa & conceptacula ſimul cō ſtructa ſunt. Non enim erat illud extra Gades marc, neque magnum illud & horrendum nauigantibus pelagus quod Britanicam inſulam & occidētales Hiſpanos ambit. making chanels in the earth to receiue the waters, ſuch as the ſeas and riuers are: and partly alſo by heaping them

Pſalm. 33.7. Chryſostom. Hom. in Gen 26. Iterum ſuum continuit impetum & ad proprium conceſſit locum, quem ſolus ipſe Dominus ſcit qui condidit.

Nazianzen orat 2. Non poteſt maris apud me manſuetudo in admirationem non venire, quod ſuos intra limites, quum ſolutum ac liberum ſit ſeſe contineat.

Baſil. Hexam. 4. Debiliſſima re arena, id quod violentia intolerabile eſt, fraenatur: alioqui quid prohiberet, &c.

Aquin. ſum. part. 1. quaeſt. 60. dist. 1. Calu in Gen. 1. ver. 9. Pet. Martyr. in Gen. ibid.

 together in the high and wide ſeas, whereby it commeth to paſſe, that they flowe to and fro, at ſprings and tides, and doe force out water ſprings out of the higheſt mountaines. And that the waters were thus heaped vp together, Pſal 33.7. the Scriptures teſtifie: He gathereth the waters of the ſea together as vpon a heape. And againe, Pſal. 104.6. iaamthu-maijm, the waters will ſtand, that is to ſay,Annalage temp. Hebreu frequentiſſ. doe ſtand aboue the mountaines. But ſomeCaietan. Commentar. in Gen. 1. Perer. in Gen. tom. 1. lib. 1. verſ. 9. obiect, that the waters ſhould ſtand, or be higher than the earth, it cannot be, without a perpetuall miracle. I anſwere, it is no miracle, but naturall, which the Lord doth Iob. 38.10. Pſal. 104.9. eſtabliſh by a perpetuall decree: for the will of God,Natura est quod Deus vult. Plato. Ambroſ. Hexam. lib. 3 cap. 2. Ʋox enim Dei efficiens natura est. and ordinarie execution of the ſame vpon the creatures, is that which of men is Aristotle and Galen, and the verieſt Heathen doe ſo expound themſelues. called Nature. Secondly, it is acknowledged in nature, that the earth and the waters doAristot. Meteor. lib. 2. cap. 2. make one perfect compaſſe; which how it can be, vnleſſe there be an aſcenſion of the waters in the ſea, the ſame being at the ſhoreLet Caietan and others conſider it in their wiſedome, who applie it altogether vnto their ſenſe. The compaſſe of the earth can no more be perceiued, in the greateſt plaine, nor hardly ſo much, as mens eyes wil be witnes, Peslom. Almag. lib. 1. cap. 4. Siomnibus &c. Looke 7. chap. queſt. 4.5. ſo farre below the Continent, they ſhall neuer be able truly to demonſtrate. Thirdly, the vpholding of the waters in the firmament is no leſſe marueilous, yet it is not miraculous, & this with it hath equal proofe, both in reaſon, in vſe, & in the ſcriptures. The difference is, this is not ſo manifeſt, and therefore not ſo much conſidered. By this we haue to praiſe the bountifulnes of God, who prouideth Iſai. 45.18. an habitation for man vpon the dry land. Secondly, his wiſedom, that can make, by drawing them together, a meane in natureThe mouing of the waters by tides and windes a ſpeciall meanes to preſerue them. to purge and clenſe them, and from Eccleſ. 1.7. theſe heapes of waters refreſheth the earth with ſprings and fountaines. Thirdly, his long ſuffering vnto ſinners, for if God ſhould not hold theſe waters by his Iob. 38.10. word, and ſet Ierem. 5.22. Gen. 7 barres and doores vnto them, they would ſoone breake in ouer all the earth, as in the daies of Noah, but the Lord Pſal. 104.9. Iſa. 54.9 hath ſet them a bound which they ſhall not paſſe, they ſhall not returne to couer the earth.

Question 8. verſe 14. Why did the Lord make the light, and daies and nights, and alſo hearbes and trees to grow, before the Sunne and Starres were made?

THe firſt thing that God created in his proper kind was light: not becauſe he was in darknes, for1. Tim. 6.16. he inhabited that light that no man can attaine vnto; but as our Sauiour ſaith,Ioh. 3.21. & praecipuè expectas à te lucem ſic luceat &c. He that doth the truth commeth to the light: ſo the Lord in the firſt place created light, becauſeCaluin. in Gen. cap. 1 ver. 3. Angelos eodem tempore creatos qui ſpiritus ſunt lucidiſſimi, communis fert opinio, de qua reſpondendum: Tu Deus nosti. Auguſt. lib. 65. quaeſt. q. 21. Epiphan. Haereſ 65. he would haue his workes appeare, and ſhew forth his glorie. This light hee formed of the firſt matter,2. Cor. 4.6. commaunding the light to ſhine out of darknes; and after ſeparated itAuguſt. de Gen. imperf. cap. 5. Eo. ipſo quo lux facta eſt, conſecuta eſt etiam diuiſio inter lucem & tenebras. from the darknes, that is, made a diuiſion of light and darknes, ſo that halfe the earth (being as yet vnformed) was in the light, the other halfe in darknes and without light. And withall, he made it to runne, as it wereAs the Sunne and Stars did after their creation. The word ſignifieth to diuide, as Exo. 36.33. wherby is manifeſt, that on one parte was darknes, on another part light, ſo diuided by place and time. a race with time, by which meanes after the ſpace of twelue houres, in which the light had ſhined, darknes came in place of the light, and night ſucceeded the firſt day. Now after three daies finiſhed, hee gatheredIuſt. Martyr. lib. expoſit. fid. 〈 in non-Latin alphabet 〉 , &c. id eſt. Sol autem ipſi corpus effectū est, in quo lumen contractum vbique prorſus locorum, tam inde ab initio diffuſum fuerat. Nec conditus Sol eſt vt defectum ſuppleres; non talis eſt opifex. ſcilicet Deus. Theodor. quaeſt. in Gen. 14. the ſame light that was diſperſed in the firmament, into certaine bodies, the Sunne, the Moone, and the Stars, which ſhould in more royall order gouerne the day and night. Hereby the Lord would ſhew,Look alſo Ioſ. 10.12 1. King. 17.6. &c. that although hee commonly vſe the meanes, which hee himſelfe hath ſet, for the preſeruation of the creatures, yet he is not bound or tied vnto the meanes, but of his good pleaſure vſeth them. He hath made the Sunne Ierem. 31.35. Pſal. 136.8. to giue vs light, yet hee is able to giue light without the Sunne, and ſo he did, before hee made the Sunne: he vſeth the influence and heate thereof, to bring foorth graſſe, and corne, and trees out of the earth, and yet were all theſe createdWith ripe fruite, Gen. 2.16.17. wherevpō the Iewes imagine, the world had his beginning in September. in perfection before the Sunne. Wherefore we ought to learne hereby, Hester 4.14. that when wee ſee no meanes whereby wee may enioy the promiſes of God, wee diſtruſt not his power, who is able without meanes and againſt meanes to worke our preſeruation: and whenChryſostom. Hom. in Gen. 5. Ex quo diſcimus, quod etiam nunc, neque cura, neque labor agricolarum fructuum nobis prouentus concedunt: ſed prae his omnibus verbum Dei, quod ab initio ad terram factum est. Deinde, vt compeſcat eorum nugacitates, qui dicere audent quod ſolis cooperatione ad fructuum prouentum opus ſit: ſunt & alij qui haec astris aliquibus aſcribere nituntur. Propterea docet nos Spiritus ſanctus, quod ante formationem horum elementorum, praecepto Dei obtemperans tellus, ſemina adiderit, nullo alio ad cooperationem opus habent. wee haue meanes, wee ſhould not truſt2. Chron. 16.12. Iob. 31.24. in the meanes, but in the Lord.

Question 9. verſe 14. How doe theſe lights in the firmament ſeparate the day from the night?

THe Sun, who is the Pſal. 136.8. ruler of the day, doth runne a continuall race in the firmament: for ſo the Scripture teacheth, Pſal. 19.5. He reioyceth as a giant to runne his race. This running, is not any crooked wandring, as our eyes are witneſſes, nor yet a direct or ſtraight courſe, (for whither ſhould hee runne, that alwaies ſpeedeth moreArist. lib. de Caelo. Cleomed. lib. 2. 〈 in non-Latin alphabet 〉 &c. i. Aue quae equo velocior, ſagitta quae aeue. 〈 in non-Latin alphabet 〉 . i. As ſwift as ones eyeſight vpon the ſea. ſwiftly than anie creature vpon the earth?) but a compaſſe or circle courſe about the earth, for ſo the Scripture affirmeth alſo: Pſal. 19.6. He goeth out from the end of the heauen, and compaſſeth vnto the end of the ſame againe. And in another place, Eccleſ. 1.5. The Sunne ariſeth, and the Sunne goeth downe, and compaſſeth about to the place where hee ariſeth. How (will one ſay) can the Sunne haue paſſage vnder the earth? Thou findeſt by daily experience, it is as the Scriptures teſtifie: Marke alſo religiouſly and they will teach thee how. God ſitteth (ſaith Iſai. 42.22. Wee in Engliſh call a roūd ſtone a chug or chuggle, which ſeemeth to be deriued of the Hebrue word (chug) ſignifying any thing roūd: a ball, &c. the Prophet) vpon the ( 〈 in non-Latin alphabet 〉 chug) globe or circle of the earth: and againe, Prou. 8.27. He ſet his compaſſe vpon the deepe. By which words, is manifeſt, that as the Sunne is ſaid to goe round, ſo is the earth round and compaſſe alſo. So round (as theArist. de coel. lib. 2. cap. 4. Mundum eſſe rotundum atque adeo exactè, vt nihil eorum quae apud nos oculis cernuntur ſit tam exactè rotundum; & rationem eam ſubiro, quam aqua ſubit ad terram & elementa cetera. Philoſopher affirmeth andPtol. Almag. lib. 1. cap. 4. Quod terra ſecundum omnes partes accepta ſpherica ſit, &c. experience prooueth) as there is nothing in the world, more exactly compaſſe than it is. Neither doe the mountaines hinder this proportion,Cleom. lib. 1. cap. 10. Vt ſi in pila ſit puluiſculus; quanquam hic maiorem habet rationem ad totam ſphere magnitudinem, quam cauitates maris & montium fastigia ad totius terrae magnitudinem. for they are as nothing, being compared with the greatnes of the earth. But where are then the foundations of the earth, which God hath laid, which are ſo much commended1. Sam. 2.8. Pſalm. 18.16. & 102.25. & 119.90. in the Scriptures? I anſwere by the Scriptures: that the Ier. 31.37. Iob. 38.6 foundations of the earth cannot be ſearched out: and withall, that theſe foundations, are not without, or vnder, but within the earth, for ſo the Amos 9.6. Prophet plainly ſpeaketh: He hath laid the foundation of his globe of elements in the earth: and Iob ſaith, Iob. 26.7. He extendeth the North (gnal tohu) vpon emptines, and hangeth the earth vpon nothing. In which words he affirmeth: firſt,Hieron. in Iob. 26. Hoc ſic intelligendum eſt: ſiue quod terra ex nihilo facta ſit, ſiue nihil infra terram ſit, quo terra ſustineatur: cum ipſa vniuerſa ſustineat, & ipſa innumerabiliter Dei virtute libretur, quia in ipſo ſint vniuerſa, & ab illo omnia continentur. that the earth hangeth, therefore it is not ſet vpon any thing, as vpon a foundation. Secondly, that the North, that is, that part of this globe of earth, which is fartheſt from vs, is ſtretched out vpon emptines, that isAuguſt. de ciuit. Dei lib. 13. cap. 18. Cum terra vniuerſa libretur in nihilo. Item Ouidius. Terra pilae ſimilis nullo fulcimine nixa, aëre ſuſpenſo tam graue pendet onus. OEcolampad. in Iob. cap 26. Spatium illud aëre plenum vacuum vocat: iuxta opinionem vulgi. Ingrati Phyſici qui perpetuò opera mundi ſpectantes, conditorem punquam agnoſcunt. vpon the very thin ayre, ſuch as we our ſelues doe liue and breathe in. Thirdly, that though the earth doe hang as it were in the ayre, yet hath it neither corde nor thred to hang by, for it reſteth vpō nothing out of it ſelf, but vpon Micah. 6.2. Amos 9.6. that mightie foundation that God hath laid within it. And what is that? I anſwer with the Scriptures, Pſalm. 104.5. Iſai. 40.21. the decree of God, that it ſhould neuer moue. Therfore if thou canſt not conceiue, where the foundations of the earth ſhould be laid,Baſil. Hexam 1. Si tecum ſtatueris terrae fundamentum etiam illud occurret animo quod ſimili quopiam etiam illud opus habeat, quod ipſum ſustineat. Quare percunctantibus, ſuper qua re ingens hoc terra pondus firmatum est, nos dicere oportet, quod in manu Dei fines terrae ſunt. thinke that the power of God is the foundation thereof. And know alſo that God hath ſo ſhewed his wiſedome with his power,By the depreſsion of euery part thereof vnto the Center. that euen by nature it can no more be mooued,Notwithſtanding ye Lord doth mooue and ſhake the ſame, and can bring it to nothing with his word. then if it were ſet on iron foundations, or rockes of Adamant. Now through the roundnes of the earth (like as a boule that is ſet againſt a candle or in the Sunne) one halfe onely at one time, can behold the brightnes of the Sunne, the other halfe being ſhadowed by the compaſſe of the whole, which alſo ſhadoweth the ayre neere about it, and muſt needes thereby be depriued of light,Augustin. de Gen. contr. Manich. lib. 1. cap. 4. Non quia aliquid ſunt tenebra. ſed ipſa lucis abſentia tenebra dicuntur. Baſil. Hexamer. Homil. 6. Plin. Hist. Nat. lib. 2. cap. 10. the onely want or abſence whereof is that darknes that God called the night. By whichHow the light and darknes are ſeparate. meanes the light and darknes are ſeparate; for the brightnes of the Sunne, in that part whereon it ſhineth, cauſeth the day; and the earth, by the thicknes thereof, on the other part, ſhadoweth the ayre, and cauſeth night or darknes. Wherefore, as the Sunne without ceaſing, is carried about the earth; ſo the morning, as his forerunner, Iob. 38.13. Homer. Iliad. 〈 in non-Latin alphabet 〉 . getteth hold of the corners of the earth, and paſſeth before him from Eaſt to Weſt, and compaſſeth again vnto the Eaſt. This doctrine, ſo farre as thou findeſt it taught by the Scripture, eſteeme not as the wiſedome1. Theſſ. 2.13. of man, but of the Lord, and albeit thou canſt notAugust. epist. 222. Vt ergo in quibuſdam rebus ad doctrinam ſalutatem pertinentibus, quis ratione nondum percipere valeamus, ſed aliquando valebimus, fides praecedat rationem, &c. Chryſostom. Hom. in Gen. 5. conceiue it, yet beleeue it: and crie out with reuerence, Pſal. 104.24. O Lord how wonderfull are thy workes! Neither is this trueth of God, naked of witneſſes and proofes beſide the Scripture. For euenAristot. de Coelo lib. 2. cap 4. & lib 4. cap. 3 Ptolom. Almag. lib. 1. cap. 4.5.6. Cleom. lib. 1. cap. 8. the Heathen, by the broken light of naturall reaſon, haue ſeene it, and by inuincible demonſtration confirmed it, whoſe teſtimony ſerueth to confute thoſe, that through prophanenes of heart ſhall denie the ſame.

Question 10. verſe 14. What meaneth this, that the Sun, the Moone and the Starres, are ſaid to be ſet for ſignes and for ſeaſons, daies and yeeres?

THe wordes are manifeſt, if mens mindes were as forward vnto goodnes, as to euill. For thus they are to be read, out of the Hebrue: And let them Here the point, is chiefly to bee marked, which is: patſch • a, regius accentus, & vocem extēdit. Concerning the points or accents, the Hebrues giue this rule: 〈 in non-Latin alphabet 〉 , &c. ye is, if thou wilt bee a perfect Grammarian (well able to vnderſtand the Scriptures) labour to knowe and obſerue the accent. be for ſignes: both for ſeaſons, and for daies, and for yeeres: that is to ſay, ſignes of ſeaſons, daies and yeeres: according as theHieron. in Ierem. 10. Et quae in ſigna ſunt poſita, annorum, temporum, menſium & dierum. Cyril. Alex. contr. Iulian. lib. 10. Quae ſunt in temporum ſigna. August. de Gen. ad lit. imperf. lib. 1. cap. 13. Ne aliud acciperent figna aliud tempora. Trant. Iun. in Gen. cap. 1. Fathers, and beſt writers of the Church doe both reade them, and vnderſtand them. But ſuch is the curioſitie of men, that they will obſerue them as ſignes, not onely of ſeaſons, for which they are, but alſo of all humane accidents and affaires, as ofPtolom. de iudicijs lib. 1. cap. 3. Prima compoſitio virium & actionum corporis & animi: item que certae affectiones, & longaeuitas & breuitas vitae. Idem lib. 3. cap 11.13. Item lib. 4. per totum. the temperament, and condition of mens bodies, of the qualities of the minde, of the length of life, of riches, friendſhip, ſickneſſe, hunger, warres, peſtilence, earthquakes, tempeſts, and diſpoſition of the ayre for euery moment. We on the contrarie, by the authoritie of the word of God, do teſtifie that theſe heauenly bodies were ordained to be ſignes onely of ſeaſons, daies and yeeres, and that ſuch farther obſeruations, are but vanitie and deceit, and greatly derogatiue vnto the prouidence of God. Wee meane by ſeaſons not onely (as the Iewes 〈 in non-Latin alphabet 〉 mognadhim a iagnadh: to come together at ſet times: as Deut. 16.1. &c. doe) the feaſts and Sabboths of the yeere, but alſo the times of ſeede and harueſt, of ſummer and winter, and the diſpoſition of them, whereof they are the cauſes. For as the ſetting of the Sunne betokeneth night approching, ſo the aſcending of the Sunne within the Zodiac betokeneth longer daies, becauſe the courſe of the Sunne is the cauſe thereof. Secondly, they are the ſignes of ſeaſons,Plato in Tim. 〈 in non-Latin alphabet 〉 , &c. Cic. lib. de vniuerſo. Fragm. Neſciunt hos ſiderum errores idioſum eſſe quod rite dicitur tempus: multitudine infinita &c. through the ſwiftnes and ſlownes of their motion,Wherby times are diſtinguiſhed of ancient writers, as by yeeres: Amos 1.6. Ptolom. Alm. lib. 1. c. 8 whereby are cauſed the coniunctions and oppoſitions of them; the eclipſes of the Sunne and Moone, the increaſing and waning of the Moone and ſuch like, which they doe as certainly foreſhew, through the courſes of nature that God hath ſet among them, as the appearing of the morning foreſheweth the riſing of the Sun. Moreouer, through their variable poſitionAs in ſummer, the Sun comming more directlie ouer that part of the earth in which we are, more forciblie pearceth the ſame with his beames, and heateth the ayre with the rebounding of them: this being the courſe of nature, we may prognoſticate before of Summer, it will be hot. in the heauēs, they ſhew the inclination of the ſeaſons, ſo farre as they are ordinarily the cauſe thereof, or ſo farre as the inferiour creatures doe varie with them in the ſeaſons: as wee know, by the approching and declining of the Sun, that the Summer will be hot, the Winter inclined to cold, the Springtime to moyſture, the Harueſt to drouth, becauſe the approching or declining of theſe lights is the ordinarie cauſe thereof: as alſo wee foreknow the ebbing and flowing of the ſea, becauſe it is (by the wiſedome of God) ioyned with the courſes of the Moone; of the inclinationWhich doe varie much according to the ſeaſons, in drines after the ſeaſons of the Moone, in heate after the courſe of the Sunne, being drier in the new Moone then in the full, as Phiſitions know well, and the marrow of the bones doe teſtifie: hotter, inwardly in Winter than in Summer. of the bodies of men and beaſts, to drines and moyſture, to heate and cold. We denie not alſo but that they may be ſignes miraculouſly of euents to come, as the ſtaying of the Sunne, and the going backe of the Sunne were vnto Ioſu. 10.13.14. Ioſua 2. King. 2.11. and Hezechia, the appearing of the Starre Matth. 2.2. at the birth of Chriſt;Ioſeph. de bello I • d. lib. 7. cap. 12. the blazing Star of the deſtruction of Ieruſalem; whereof there is neither mentiō nor meaning in this place. They alſo may be ſignesSo that men may coniecture of weather not farre off, from the cauſe to the effect; which if it be oftimes vncertaine in matter and cauſes before our eyes: how much more is it friuolous, in thoſe wherein there are no true and certaine cauſes, and thoſe if any be, being letted by other comming betweene. by the interpoſition of other cauſes, of the diſpoſition of the ayre, to tempeſts, raine, winde, drouth or ſuch like; and yet the ſame not happening of themſelues, but of the qualitie of the ayre betweene vs and them: for thus it is held a rule, in ſailing and in husbandrie,Pallida luna pluit, vubicunda flat, alba ſerenat. Item, Si nigrum obſcuro comprē derit aëre cornu, &c. Item: Sol vbi naſcentem maculis varianerit o • tum. Virgil. Geor. 1. A pale Moone is a ſigne of raine, a red Moone of winde, a cleere Moone of faire weather; and yet none is ſo weake of iudgment to thinke that the Moone her ſelfe doth alter her colour, but the ſame is cauſed of the moyſture, or drouth, or cleerenes of the ayre, which is likely to giue effectes accordingly. In this ſenſe our Sauiour Matth. 16.3. ſaith vnto the Iewes: When it is euening you ſay faire weather, for the skie is red. Hee miſliketh not their iudgement; but it was not of the face of the Starres, but of the skie. Now to ſee how theſe creatures, are forged out for ſignes (whether of ignorance or wilfulnes) it is a wonder. The countrie husbandman hath a certaine ſigne of faire weather or foule, by the hanging (as they call it) of the Moone,As iuſt as Tenterden ſteeple was thought to bee the loſſe of Goodwin Sands, becauſe it was builded at the ſame time: for as they once ſtand ſo ſtand they euer; the Moone and the Sunne being in the ſame ſignes. Indeede the ſharpnes or bluntnes of the points may betoken, but the ſame is either by the age of the Moone, or the qualitie of the ayre altered, as was ſaid before. when it firſt appeareth after the change: which notwithſtanding the learned know, to be variable according to the ſeaſon of the yeere, through the diuers poſition of the Sunne and Moone in the Zodiac, and hath continued alike from the beginning of the world. In like ſort men dare preſume to take the placing of the Starres for certaine ſignes of accidentall euents to come, of the change and varietie of the weather, for euery day in the yeere, and thereupon determine before,Which though it be but coniecturall, yet it is euill. Firſt, becauſe it is forbiddē by the word. Secondly, the ground thereof is moſt vncertaine, as appeareth by the difference of their iudgments. Thirdly, innumerable lets doe come, as a ſudden cloud obſcureth the ſhining of the Sun. Fourthly, the times and ſeaſons and the euents of them, are placed in the power of God: Act. 1.7. this day will be faire, this foule, this windie, this rainie, wherein not only they confute one another in their iudgement, but forfeite their word and credit to the husbandman, that dependeth on them, for whom it were much better to commend a faire day at night. They accuſe men of want of knowledge when they are reproued, ſaying:Ptol. de Iudic. lib. 1. c. 1. Nam alij difficultate cognitionis adducti, ſcientiam eſſe negant. Arte hath no greater aduerſarie than the ignorant. Let vs heare therefore what the conſent of the Scriptures, of the Church of God, of the Fathers, and of the wiſeſt among the Heathen, haue determined hereof. Learne not the way of the heathen (ſaith the Ierem. 10.1. Prophet) neither be afraid of the ſignes of heauen, though the heathen be afraid of ſuch. And againe, I deſtroy (ſaith God) Iſai. 44.25. the tokens of the Soothſaiers, and make them that coniecture fooles. And againe, to confute the arrogancie of men: Iſai. 41.23. Declare (ſaith he) the things to come, and ſo Shewing that it is proper vnto GOD onely, to foretell of things to come, and to creatures as it is reuealed from him. wee ſhall know that you are Gods. Is there any (ſaith the Church in her Ierem. 14.22. ſupplication to God) among the vanities of the Gentiles that can giue raine, If they bee not to be taken as the cauſes of raine, neither are they as the ſignes of raine. or can the heauens giue ſhowers? Is it not thou O Lord? To come vnto mens writings. The Councell of Toledo decreedWhich was holden in Anno 400. thus:Si quis Aſtrologiae aus Matheſi exiſtimat eſſe credendum, anathema ſit. In aſſertione fidei cap. vlt. If any man ſhall thinke that Aſtrologers and Mathematicians (they meane Prognoſticators of weather, famine, plague, warres, &c. Fortune-tellers, Wizards and ſuch like) are to be beleeued, hold him accurſed. The Councell of Venice decreed,In Anno 460. canon 16. In hoc quicun que clericus detectus fuerit vel conſulere vel docere, ab eccleſia habeatur extraneus. that if any man did ſtudie Aſtrologie, or take in hand to foretell things to come, or he that did giue credit to any ſuch: if he were a Miniſter ſhould be depriued, and whatſoeuer he were he ſhould bee excommunicate. This Act was afterward confirmed in the Councell ofConcil. Agathenſ. canon. 42. Agatha, and after that againeConcil. Aurelian. canon. 32. Cū his qui ijs crediderint, ab eccleſiae communione pellantur. in the Councell of Orleans. Tertullian ſaith:Tertul. in Apologet. cap. 35. Quas artes (ſcil. Aſtrologia Aruſpicina &c.) vt ab Angelis deſertoribus proditas, & à Deo interdictas &c. Becauſe Aſtrologie, and ſuch vnlawfull Arts, &c. were inuented by euill ſpirits, and forbidden by the Lord, Chriſtians may not vſe them, though they might haue benefit by them. Againe,Chryſost. Hom. in Epheſ. 19. Qua ratione hominem adeo paruum fecit, tātum que ab altitudine coeli diſtantem, vt nihil certi ſcire poſſit eorum qua ſuperne appareant. Man (ſaith Chryſoſtom) is ſo farre diſtant from the heauens, as that hee can know nothing of certaintie of thoſe things that appeare aboue, and therefore it is wiſedome for a man to profeſſe himſelfe ignorant in theſe things. Hierome auoucheth, that Hieron. comment. in Iſai. cap. 27. Aſtrologers (qui futurorum ſcientiam pollicentur) are more hurtfull to a citie than fire. Auguſtine affirmeth,August. de morib. eccleſ. lib. 1. cap. 21. Reprimat igitur ſe anima ab huiuſmodi vanae cognitionis cupiditate, ſi ſe castam Deo ſeruare diſponit. that to delight in Aſtrologie is to commit whoredome againſt God. That Auguſt. confeſſ. lib. 4 cap. 3. Quod eas falſiffimas comperiſſet, & nollet vir grauit decipiendi • hominibus victum quaerere. the grounds of that Arte are falſe, and thoſe that vſe it, deceiue the people. The heathen likewiſe declaime againſt it: Phauorinus a PhiloſopherAul. Gell. lib. 14. cap. 1. Tollit enim quod maximum inter Deos & homines differt, ſi homines quoque res omnes poſt futuras praenoſcerent. Idem. Mutant & variant, tempestateſ que eodem in tempore alibi placidas alibi violentas mouent. Idem. Constare inter astrologos ſtellas istas, infinito prope & innumerabili numero annorum ad eundem locum cum eodem habitu regredi: vt neque vllus obſeruationis tenor neque memoriae vlla effigies literarum tanto aeuo potuerint edurare. hath theſe wordes: If men be able to foretell things to come; then were the difference taken away, which is the greateſt betweene God and men. The ſame affirmeth alſo, that Aſtrologers cannot in wiſedome diuine of things to come, becauſe the ſame ſtarres haue diuers effects (if any at all) in diuers places, as that they ſtirre vp tempeſts in England, and faire weather in France at the ſame time. Neither can this Arte be exactly gathered by experience, becauſe the ſtarres doe perpetually varie their poſitions, vpon which the iudgement of Aſtrologie is grounded. Marcus Cato Cato lib. 4. Origin. held it vnlawfull to affirme, that euen the eclipſes of the Sunne or Moone (which Aſtrologers count moſt pregnant tokens) did foreſhew either dearth or plentie, either faire or foule. The wiſeſt Philoſophers, neither Socrates, nor Plato, nor Ariſtotle, did either practiſe it or write of it. Cicero with all his eloquenceCic. de Diuina. lib. 2 derideth and reprooueth it. And Ptolome himſelfePtolom. lib. cention dicta. 1. Fieri nequit vt qui ſciens eſt particulares rerum formas pronunciet, ſicuti nec ſenſus particularem ſed generalem quandam ſuſcipit ſenſibilis rei formam, oportes que tractantē haec rerum coniectura vti. Soli autem numine afflati praedicum particulari • . affirmeth, that no man can foretell particular things to come, vnleſſe he be inſpired with the ſpirit of God. And albeit that diuers of the teſtimonies here alleaged were principally directed againſt the coniectures of Natiuities, and foretelling of the ſtate of life, riches, proſperitie, &c. yet this being vndoubted, that that which is true in generall, is true in euery member of the ſame; as if the ſtarres can giue no certaine iudgement in any accidentall or caſuall things, they can giue no iudgement of the weather: If no man can foretell particular things to come, no man can prognoſticate of the weather particularly to come: therefore that which is ſaid in generall, is ſaid againſt the particulars of Aſtrologie. How then (will one ſay) doth it come to paſſe, that men foretelling of particular things, by the ſight of the ſtarres, do rightly foretell that which commeth to paſſe? I anſwere: Some are ſtirred vp by God to foretell euents to come,1. Sam. 12.17. but not by the ſight of the ſtarres. as were the Prophets. Some areLactant. lib. 2. c. 15. Magorum autem ars omnis ac potentia, horum (ſcil. daemonum) aſpirationibus cōſtat. inſtructed by euill ſpirits with whom they haue acquaintance, as is reportedſ of Democritus, andTertul. lib. de anim. cap. 14. of Pythagoras. Some againe whenAugust. cont. Academ. lib. 1. cap. 7. Aliquem ex hoc genere hominum proferte ſi potestis, qui conſultus nunquam de reſporſis dubitauerit, nunquam poſtremo faiſa reſponderit. they know not what to ſay, ſpeake Ʋide Ioachim. Fortium prognost. lib. de Aſtrolog. c. vlt. Proximo (inquit) anno caeci parum aut nihil videbunt, ſurdi male audient, muti non loquē tur. Senectus eodem anno erit immedicabilis propter annos qui • raeceſſerunt. Varia e • it rerū mutatio, &c. probablie orIta Deleus Apollo ſuis illuſit conſultoribus. Herodot. in Clio. de Craeſo, ſi arma Perſis inferret, magnum euerteret imperium. ſcil. vel ſuum vel Perſarum. doubtfully, of that which is vncertaine; as when they ſay the weather will be meane, indifferent, reaſonable faire, ſeaſonable, moderate, variable, warme, &c. in which they cannot greatly faile. Sometime alſo when ſuch teachers obtaine ſuch fauourable hearers (as it often commeth to paſſe among people that delight in lies) that one foreſpeech that happeneth true, ſhall counteruaile many that happen otherwiſe (ſuch is the blindnes and ſimplicitie of wretched people that feare not God) as in their erring Authors, their obſeruation of the twelue daies, of the Purification, of the day of S. Paul, of the hanging of the Moone, and many ſuch childiſh vanities without ground or reaſon may be ſeene. And laſtly ſomtime, for that God for the hardnes of Deut. 13.3. 2. Theſſ. 2.10.11. mens hearts ſuffereth ſuch prophecies to come to paſſe. To conclude therefore: Although that noble Science of Aſtronomie, is greatlie profitable both forPſal. 19.1. A •• ob. cont. Gent. lib. 8. Coelum ipſum vide quàm latè tenditur, &c. Caluin. in Gen. 1. ver. 16. the knowledge of the marueilous workes of God in the heauens, and for ourBaſil. Hexam. 6. Neceſſariae ſunt ad humanam vitam luminarium notae & ſignificationes. Si enim quis non vltra modum ſigna ex ipſis curioſius inquirat, vtiles ipſorum obſeruationes, ex longa experientia comperiet. neceſſarie direction in humane affaires, being therefore Iob. 38.31.32.33. Amos 9.6. commended vnto vs in the ſcripture, which foreſheweth the motions, poſitions, aſpects and eclipſes of the heauenly bodies, with many things neceſſarie for the gouernment of Common-wealth; which belong vnto them, as they are ſignes of ſeaſons, daies and yeeres: and although we may foreknow in generall the ſeaſons of the yeere, and that which dependeth on the ſame; yet thoſe particular coniectures which are gathered from hence, of the chaunge of the weather for euery day,Of which they may as wel (hauing the skill and vſe of the Ephemerides, for as much as errantibus ſtellis nullae illit minus errant. Cic.) foretel twentie, fortie, or an hundred yeers before, as one yere: how much thē were ſuch knowledge to bee eſteemed, if it were lawfull, and were a skil, and not a fraud. of famine, earthquakes, warres, death of Princes, amitie, ſedition, and ſuch like, haue neither ground in Arte, nor hold in reaſon, but are flatly forbidden by the worde of God. And although ſometimes particular predictions may happen true, as thoſe ofLaert. lib. 1. in vita Thaletis. Cum velles ostendere, quàm ſit facile ſapienti ditari, praecognita futura vbertate conduxiſſe olearia pecuniaſ que ſibi innumeras comparaſſe. Thales, Valer. Max. lib. 8. cap. 11. Qui mortem Caeſari praedixit vt proximos 30. dies, quaſi fatales, caueret, quorum vltimus eras idus Martij. Et cum fortè mane vter que conueniſſet, Caeſar Spurlnae: ecquid ſcis idus Martias iam veniſſe? Et is, ecquid ſcis, illas nondum praeterijſſe? Caeſar eodem die 23. vulneribus confiſsus eſt. Spurina, andSueton. in vita Domitian. Cum mortem imperatori praedixiſſet, interrogatus quis ipſum maneret exitus: affirmanis ſore vt breui laceraretur à canibus. Hunc interfici ſine mora iuſſit, ſed ad coarguendam temeritatem artis, ſepeliri quoque accuratiſſimè imperauit. Quod cum fieret, euenit vr repentina tempestate derecto funere ſemiustum cadauer diſcerperent canes, &c. Aſclatarion: yet becauſe it is flat ſacrilege Iſai 41.23. vnto the glorie of God, inuented byCic. Diuin. lib. 2. Gell. lib. 14. cap. 1. in fine. euill authors, forbidden by the Scriptures, Councels and Fathers of the Church, hath no ground nor certaintie in Arte, andk is vnprofitable vnto men: therefore it is not lawfull, for Chriſtians, to profeſſe, practiſe, or conſent vnto it, neither were the heauenly bodies ordained for ſuch abuſes.

Question 11. verſe 16. Wherefore is it ſaid, that God made two great lights? &c.

THe Sunne and the Moone are called great lights: partly of their nature & effects; becauſe they giue more light than other ſtars: and partly alſo after the cuſtome of the Scripture, (to ſpeake vnto the capacitie of the ſimple) becauſe they Ambroſ. Hexamer. lib. 4. cap. 1. Non tam aliorum comparatione quàm ſuo munere. For the Moone being foūd to be the leaſt of all the heauenlie bodies, except Venus and Mercurie, through her neerenes vnto vs, giueth greateſt light, and ſeemeth greateſt, next the Sunne. appeare vnto men to bee the greateſt. The Sunne appeareth alone in the day,Varro de lingua lat. lib. 4. Sol, quia ſolus apparet. not becauſe he is alone, but becauſe through his exceeding brightnes, the other Starres cannot be ſeene. The Moone alſo in her brightnesAuguſt. de Gen. cont. Manich. lib. 1. cap. 14. Illa tamen ſuo fulgore ſuperat omnia, & ideo princeps eorum rectiſſimè dicitur. Therefore called of the heathē the Queene of heauen. Iere. 44.17 obſcureth many Starres, and being more beautifull than any other, hath worthily the verſ. 18. Pſal. 136.9. chiefe preheminence in ruling of the night. They are called greater or leſſer by compariſon, either of their light, or of their bodies. The Sunne is called in the language of the Scriptures 〈 in non-Latin alphabet 〉 ſhemeſh, that isHinc 〈 in non-Latin alphabet 〉 ſhamaſh Chaldaicè to ſerue. a ſeruant, as if he were Gods onely miniſter of light to all the world, becauſe he isBaſil. Hexam. Hom. 6 Primò ipſa lucis natura producta eſt: nūc autem ſolare hoc corpus vt primogenite illi luci vehiculum ſit, praeparatum eſt. as it were the chariot wherein light is carried, not onely to inlighten the ayre and the earth; but euen the Moone and Starres themſelues: which although they were indeede created lights,1. Cor. 15.41. ſo as one ſtarre differeth from an other ſtarre in glorie, yet is their glorie much more increaſed by their beholding of the Sunne. The Moone is euidence enough hereof, which ſhineth onely on that partBaſil. Hexameron. 6 August. Epist. 119. ad lannuar. cap. 4. lacrementa & decrementa lunaria ex conuerſione globi eius coniecerunt. Ʋitru • . lib. 9. cap. 4. Geroſus pilam eſſe ex dimidia parte candentem locuit, conue • ti que candentem verſus ſolem, propter eius proprietatem luminis ad lumen. Aristarchus Samius aliter: • unam proprum lumen non habere, ſed eſſe vti ſpeculum, & à ſolis impetu recipore ſplendorem. which is next the Sunne, as that whereon the Sunne doth caſt his beames. Wherefore the Moone is alwaies full, as Auguſtine Aug. de Gen. ad lit. lib. 2. cap. 15. Idem de Gen. imperfect. cap. 13. ſaith, although to vs ſhe appeare not ſo. For according to her diſtance from the Sunne, ſo is her light to vs ward, and the leſſe it appeareth vnto vs, the morePlin. lib. 2. c. 9. In coitu lid cernitur, quoniā hauſtum omnem lucis: • uerſa, illò regerat vnde acceperat. it is increaſed on the other part, being vpward and next the Sunne, which through the thicknes of her bodie wee cannot ſee. For to thinke that the bodie of the Moone, waneth and increaſeth with her light, were as apparant follie as withCic. in Lucullo. Zenophanes andLaert. lib. 2. cap. 3. de Ana • r. Anaxagoras, to imagine there were houſes and cities in her. And yet the eclipſes of the Moone are more apparant teſtimonies of the ſame. For when ſhe is ſo oppoſed to the Sunne, asPtol • n. Almag. lib. 4 cap. 1. Cum distantia qua lunae globus diſiat à centro terrae non ſic tanta quanta eſt ad Zodiacum, vt insta: puncti magnitudo terrae ad eam habeat (de proinde vmbram per ſphaeram lune terrae faciat) cum ergo lunae ſic oppoſita ſoli fuerit, vt in terreſtris vmbra incidat cono, quia ex oppoſito ſolu vnà cum eo circumducitur proportionaliter incidentiae qualitatibus lumin • priuatur, terra enim ſolaribus obijcitur radijs, hinc fit vt ſimiliter omnibus, &c that ſhe commeth within the ſhadow of the earth, hauing loſt the light ſhe receiued from the Sunne, ſhePerhappes ſomewhat inlarged by the brightnes of her circle & other ſtars. ſheweth her owne, vntill ſhe haue recouered againe her borowed brightnes. Concerning the greatnes of theſe lights, it may ſeeme to ſimple men a miracle, or rather a fable, that is affirmed by the vniuerſall conſent of all the learned, that the bodie of the Sun is greater than the earth, whichCic. in Lucul. Cleom. lib. 2. Epicure andLaert. lib. 9. cap. 1. de vita Herac. Heraclitus would thinke might be contained in a buſhell. But let it not moue thee Ambr. Hexam. lib. 4 cap. 6. Conſidera quā tum interſit ſpatij inter ſolem & terras. Mentitur noſter eſpectus; noli fidele astimare eius judicium. (ſaith Ambroſe) that hee ſeemeth vnto thee not paſt a foote broade, thy ſight deceiueth thee, beleeue not the iudgement thereof: but conſider how much ſpace there is betweene the Sun and the earth, by which our ſight is weakened (which indeede is ſo great, as that it ſurmounteth the compaſſe of the earth.) Hee Ibid. Baſil. Hexam. 6. ſheweth the ſame greatnes in India and in England all at once: he inlighteneth all parts of the earth alike, That is in the ſame Hemiſphere of the earth in which he ſhineth. and appeareth the ſame, indifferently to all. Neither ſay wee this, that thou ſhouldeſt ſtand ſtill in conſidering the creatures, but that thou ſhouldeſt aſcend toChryſost. Hom. in Gen. 6. Non vt in eo ſubſistas dilecte, ſed inde aſcendas, & in elementi opificem admirationem transferas: nam quanto maius ostenditur elementum tanto admirabilier opifex eius apparet. Lact. lib. 6. c. 1. Ideo facti & inſpirati ab eo ſumus, non vt coelum videremus & ſolem (quod Anaxag. put • uit. Laert. lib. 1. c. 3.) ſed vt artificē ſolis & coeli Deū pura & integra mente coleromus. admire the maker of them. For by how much they are more glorious, in regard of their light and bignes, ſo much more glorious doth hee appeare, who made them ſo light, ſo great, ſo beautifull, and that of nothing. And if the Sunne and heauenly bodies bee ſo great, which yet notwithſtanding are nothing in reſpect of the greatnes of the heauens, how great is the Lord who Jerem. 23.24. Non mole ſed virtute & eſſentia ſpirituali: nā Deus non eſt corpus, ſed ſpiritus. Ioh 4.24. filleth both the heauen and the earth? And how truly ſaith the Prophet, He meaſureth Iſai. 40.12.17. the waters in his fiſt, and counteth heauen with his ſpan, and all nations to him are nothing, and leſſe than vanitie? But wee will giue no raines to curioſitie, to ſearch whether the Sunne beePtolom. Almag. lib. 5 cap. 16. 170. times (although by ſufficient ground of Arte the ſame is proued) or the leaſt ſtarre that appeareth in the firmament be eighteene times greater than the earth; or whether it be eighteene hundred and fiftie miles to the circle of the Moone, or as many thouſand, as is reported, from thence vnto the ſtars, ſeeing it maketh little (asAmbr. Hexam. lib. 6 c. 2. Quid mihi quaerere quae ſit terrae mē ſura circuitus, quam Geometrae centum octoginta millibus ſtadiorum affirmant: libenter fateor, me neſcire quod neſcio, imo quod ſcire nihil prodeſt. Ambroſe ſpeaketh) to matters of faith: and would haue omitted at all to ſpeake thereof, ſo as the rebellious wit of man would not through ignorance accuſe the Scriptures.In lib. contra fidem Christi. Et est apud Cyrill. Alex. lib. 3. Ʋbi praeponit Platonē Moſi, imo ipſi Deo in narratione creationis. Iulian andArgum. 8. Quod dixerit duo luminariae magna ſolem. & lunam. Cum Mathematici firmiſſimis rationibus demonſtrant no • nullas ſtellas, multis partibus maiores eſſe luna. Simplicius blaſpheme the ſpirit of God in Moſes, becauſe hee wrote not more curiouſly of theſe things. The ſimple idiots, on the other ſide doe goe away, for that hee wrote ſo much, ſaying: This is a hand ſaying, who can heare it. Notwithſtanding, the wiſedome of the ſpirit of God is moſt excellent herein: who onely maketh briefly mention of theſe things, and not a declaration, to the end that the ſimpleſt might haue a taſte of the greatnes of the Lord, and might be prouoked thereby to ſearch the Scriptures; and that thoſe who are able, might vſe thoſeBaſil. H ••• m. 5. Artes naturae interprete • . interpreters of nature, andClem. Alex. Strom. 1 Ita hic eum bene & vtiliter eruditum exiſtimo, qui omnia refere ad veritatem adeo vt ex Geometria, &c. Et ipſa Philoſophia coliigens quod est vtile, nullis inſidijs interceptam ſeruet fidem. handmaids vnto wiſdome, which are the arts and ſciences, as the meanes that Iſai. 28.26.29. Act. 7.22. God hath ſanctified for the increaſe of godly knowledge.

Question 12. verſe 26. Wherefore God ſaid let vs make man in our Jmage, &c?

WHen as the Lord had furniſhed the heauen and earth, with all the creatures and ornaments thereof, laſt of all hee formeth man, conſiſting of heauenly and earthly nature,

Nazianz. orat. 42. in paſc. 2. Hoc igitur cum artifici verbo viſum fuiſſet ostendere, animal vnum ex vtro que , hoc eſt, ex inuiſibili ac viſibili natura, fabricatū, nempe hominem. 〈 in non-Latin alphabet 〉 . Plato in Tima.

Sanctius his animal. Ouid. Metam. 1.

as it were the end and perfection of his worke. He ſaith not, let man be made: as hee ſaid, let there be a firmament, let there be lights, let the earth bring foorth the liuing thing, and ſuch like: but let vs make man: Neither was this in reſpect of Gen. 18.14. Numb. 11.23. any hardnes in the doing, but in reſpectArtop. in Gen. 1. Iam autem in ipſo ſpeculo ponit viuam ſuam imaginem proprijſſimè Deum referentem. of the greatnes of the worke: the Scriptures ſpeaking after our capacitie, for as much as men of wiſedome when they are to handle matters of importance doe vſe the deeper conſultation, and greater care in the performance of them. Hereby then the ſpirit of God commendethBaſil. Hexamer. 11. Compara inter ſe hominis generationem & lucis generationem: illic dixit fiat lux; hic accepit Dominus Deus; ſuper omnia est hominis generatio: dignatur propria manu corpus nostrum formare. the excellent workmanſhip of God, performed in the creation of manHilar. in Pſal. 119. ſect. 10. Et id quod ad confirmationem coeli ſatis eſt, in hominis conditione non ſufficit. Coelum manu Dei formatur, homo manibus (Iſai 45. & Pſal. 119.) praeſtat ergo officio vnius manus duarum operatio. which ſurpaſſeth the framing of the heauens. As alſo the dignitie of man,Origen in Gen. Hom. 11. Ambroſ. lib. de dignit. Hom. cap. 2 Ex interiore hominis nobilitate. being made a more noble creature than the heauens. And withall Chryſost. in epiſt. ad Rom. Hom. 10. Vehemēter enim ſalut • noſtrā deſide • at, & hoc ab initio decla • auit. the exceeding care and loue the Lord doth beare to manward euen from the creation. Neither is this, that we ſhould waxe proud of this our dignitie, as worldly men, but that by knowing what wee were, wee might Reuel. 2.5. bewaile the Eccleſ. 7.3. loſſe thereof Hoſe. 14.2.3. thorough ſin. Neither is it wiſedome to eſteeme mans excellencie, by that we now can ſee in man, for that wherein his glorie chiefly ſtood, which was the image of God in him, is ſo farre defaced, and the image of a Pſal. 49.12. Iere. 51.17. beaſt, yea of the

Ioh. 8.44. 1. Ioh. 3.8.10.

Origen. in Leuit. Homil. 4. Si pro miſericorde crudelis pro pio impius existas, abiecta imagine Dei diaboli in te imaginem ſuſcepisti.

 diuell come in place, as that there remaineth but a very ſmall portion of the grace of his firſt originall. Wherefore this conſultationCont. Iulianos, Symplicias, Porphyrios, irriſores Atheos. doth not ſignifieCyril. lib. 1. cont. Iulian. Nam conſideratione, diuina & incorruptibilis mens opus non habet, ſed voluit ostendere factum apud Deum & conſilijs quaſi praecedentibus honestatum. as though God had need of counſaile or of helpe, but that the Lord did moſt ſingularly ſhew his wiſedome, his counſaile, and (as I may ſay) himſelfe, in mans creation. But to whom ſaid God, let vs make man? Not to theChryſost. Homil. de Trin. Tom. 3. Cum quo conſilium init Deus? cum Angelis inquit. at non habent angeli imaginem Dei: loquitur autem ad coop • ficem f • lium & ſanctum Spiritum. Epiphan. contr. Saturnilian. Haereſ. 23. Aſſerit enim hic angelos, & Deum Iudaeorum vnum ex ipſis eſſe dicit, & dixiſſe angelos, &c. Angels, as theRabb. Solom. & alij Rabbini, Angelos Deum adiu • iſſe admittunt: imò alij, Deum, terrae, elementis, etiam animantibus fuiſſe allocutum, potius ſtatuunt; quam trinitatem deitatis, & diuinitatē Ieſu Christi agnoſcant, tam profundè traduntur in ſenſum reprobum. Iewes affirme, for he vſed none of their helpe in Gen. 2.7 mans creation, neitherChryſost. de Trin. did he create man after the image of Angels but ofAmbroſ. Hexam. 7. c. 7. Numquid Deo & angelis communis imago eſt? Elohim, of God himſelfe. But this conſultation, or rather agreement or decree, is of the Trinitie, wherein the Father,Hilar. de Trin. lib. 5. Homo ad communem fit ſecundum veritatem ſermonis imaginem. as the firſt in order,Chryſost. Hom. de Trin. Concil. Syrmienſe apud Socrat. lib. 2. cap. 25. Siquis hoc, faciamus hominem: non patrem ad filium dixiſſe, ſed ipſum Deum patrem ad ſeipſum locutum (ſcil. non agnoſcens perſonas trinitatis) ſentiat; anathema esto. ſpeaketh vnto the Sonne, and to the holie Spirit: and the Sonne and holie SpiritCyril. Alexan. cont. Iul. lib. 1. Ipſam dixit ſanctam trinitatem ſibi ipſi locutam, nequis ad filij ſimilitudinem, diceret factum eſſe hominem non autem patris. ſpeake it and decree it with the Father, which, becauſe it is written Rom. 15.4. for mans inſtruction, is ſpoken alſo after the manner Rom. 6.19. of men. Beware of blaſphemie, leaſt wee conceiue of the Trinitie as of a man. Here thereforeIustin. Mart. Dial. cum Triff. Non ad elementa, ſiue ad terram ſiue ad alia locutum faciamu • ſed ad aliū qui & ( 〈 in non-Latin alphabet 〉 ) numero alius & rationali • ſit, ne que Angelos, &c. Chryſost. Hom. cont. ••• omaeos. Ad quem dicit? manifestum quod ad vnigenitum ſuum. Non dixit fac; vt ne ſeruile aliquid ſuſpiceris pr • ceptum: ſed faciamus, vt forma conſultoriorum verborum aequaelis detegeretur honor. Hilar. lib. de Trin. 2. is a manifeſt proofe of the trinitie of the perſons, and the vnitie of the Godhead, for as much as man is created:Baſil. Hexam. 9. Faciamus hominem (inquit) & fecit hominem, non fecerunt: per illa quidem Iudeum erudiens, per haec verò Paganiſmum excludens. In our image ſaith the Trinitie; that is afterward declared, in the image of God.

Question 13. verſe 26. What is meant by the image of God whereunto man was created?

COncerning the two originall words ( 〈 in non-Latin alphabet 〉 tſelem and 〈 in non-Latin alphabet 〉 demuth) which are tranſlated image and likenes, they haueAugust. lib. de Gen. imperf. cap. 16. Omnis imago ſimilis eſt ei cuius imago eſt, nec tamē omne quod ſimile eſt alicui, etiam imago eius eſt. Expoſitio ergo fortaſſe eſt cum additum ſit, ad imaginem. Caluin. in Gen. 1.26. but one meaning, and ſignifie one thing, as if the Lord had ſaid: let vs make man in our image, that hee may be (as a creature may be) like vs; and the ſame his likenes, may bee our image. Some of theAmbroſ. lib. de dign. Hom. cap. 2. & 3. Anima intellectus, anima voluntas, anima memoria. Nunc verò de ſimilitudine; Deus eſt charitas, est bonus, iustus. Hieron. in Ezech. cap. 28. distinguit aliter. Notandum (inquit) quod imago tunc facta ſit tantum: ſimilitudo in Christi baptiſmate compleatur. Fathers andLombard. lib. 2. dist. • 6. d. Sed ad imaginem ſecundum memoriam, &c. Ad ſimilitudinem ſecundum innocentiam. Bonauent. inſcript. ſecund. distinct. 16. ſchoole Doctors, doe diſtinguiſh, as if, by image the Lord had meant the reaſonable powers of the ſoule, reaſon, will, and memorie; and by likenes the qualities of the mind, charitie, iuſtice, patience, &c. but both Moſes himſelfe confoundeth this diſtinction (if you compare Gen. 1.27. & 5.1. the Scriptures:) and the Apoſtle where hee ſaith, Coloſſ. 3.10. hee was created after the image of GOD in knowledge, and the ſame Epheſ. 4.24. in righteouſnes and holines. Here commeth to bee conſidered, the matter ſubiect, wherein the image of God was placed, and the forme whereof it did conſiſt. Audius Epiphan. Haereſ. 71. August. Haereſ. 50. the founder of the Anthropomorphite hereſie, ſuppoſed it was placed in the figure of the bodie: which (leaſt thereLeo magn. de natali Apostolor. Roma cum omnibus dominaretur gentibus, omnium gē tium ſeruiebat erroribus. Quod verè de Romano imperio ſub impijs regibus ſcripſi • Leo, id multo verius in eccleſiastico ſtatis, & quaſi prophetica vox comperta eſt ſub pontificibus ab ingreſſo in eam Antichristo. ſhould be any hereſie ſo groſſe, which they would not acknowledge for their owne) the fathers of the Church of Rome, are content to like of and to defend: in whoſe Churches, Chappels, and places of Deuotion, it is euery where to finde, the image of God the Father depicturedAbominable Idolatrie of the Papiſts, which is not yet whollie extirpate out of England. on their walles, or in their glaſſeOrigen. in epist. ad Rom. Hom. 1. Commutauerunt gloriam incorruptibilis Dei, &c. Non eſt ſane praetereundum, Apostolicū ſermonē non ſolū eos, qui idola colunt argue • e: ſed inter Anthropomorphitas intelligendi ſunt cōputati qui in eccleſia poſiti, imaginē corpoream hominis, Dei eſſe imaginē dicunt: ignorantes quod ſcriptū eſt in Gen. 1. &c. Deinde Anthropomorphitae, id eſt, qui corpore • imaginem hominis, Dei eſſe imaginē dicunt, conuictos ſe ab Apostolo & confutatos eſſe cognoſcerent. in the figure of a man: as though they had learned ofCic. de inuent. lib. 2. Zeuxis to draw his phyſiognomie. And they proue it lawfull both to haue ſuch pictures and to worſhip themConcil. Constantin. 7. Act. 2. in epist. Adrian. Papae ad imperatorem. Concil. Trid. ſeſſ. 25. Mandat ſancta ſynodus omnibus epiſcopis docendi munus, &c. Imagines porrò Christi, deiparae virginis & aliorum in templis praeſertim habenda • , ijſ que debitum honorem impertiendum, quoniam honos qui ijs adhibetur refertur ad pro • otypa, ita vt per imagines quas oſculamur, Christum adoramus, &c. from hence, that God made Adam in his image. And ſome of the chiefeſtAlexand. part. 2. quaest 30. art. vlt. Aquin. part 3. quaeſt. 25. art. 3. Si imago conſideretur quaetenus eſt lignum, tum nullam ei reue • entiam adhibendā: ſi verò vt imago Chriſti, tum adoratione latriae ſicut Christum ipſum adorandum. Ideo crucem alloquitur eccleſia: o crux aue ſpes vnica. Caietan. ibid. Bonauentura in 3. distinct. 9. Doctors of their Church are not afraid to teach, that there is the ſame reuerence to be giuen to the ſigne or image, as to the thing ſignified by it, that is to ſay, to God himſelfe. But it is a wonderfull peruerſnes (ſaith Tertullian)Tertul. aduerſ. Marcion. lib. 2. Satis peruerſum eſt vt in Deo potius humana conſtitua • , quàm in homin • diuina, & hominis imagine Deū imbitas, potius quam Dei hominē. to thinke that there are humane things in God, rather than diuine things in man: and to conceiue of God to haue the image of a man, rather than a man to haue the image of God. Baſil alſo and Chryſostome, doe expound the image of God in manBaſil. Hex. Hom. 10. Chryſostom. Hom. in Gen. 8. Idem ad pop. Antioch. Hom 7. to be his dominion ouer the creatures, and the preheminence that God gaue vnto him. But this ſeemeth to be too ſmall a peece, to make ſo large a garment of. The Scripture doth more plainly expound it ſelfe. Afterward ( Gen. 2. verſ. 7. ſaith Moſes) the Lord God made the man of the duſt of the ground, and breathed in his face breath of life, and the man was made a liuing ſoule. Herein we finde, that man conſiſteth of a bodie made of earth, and of a ſoule which was the breath of life, which earthly and heauenly natures being vnited by the 1. Theſſ. 5.23 Hilar. in Pſal. 139. Naturam ſclicet hāc terrenam atque caeleſtem quodam inſpirationis foedere copulatam. Spirit, the man became a liuing ſoule. Seeing therfore God created the whole man, in the image of God, it is euident; he created in that image (ſo farre as their ſeuerall nature could containe) both

Irenae. lib. 5.

Epiphan. in Ancorato. Neque enim corporis formationem intelligimus ſecundum imaginem, ne que animam, neque mentem, ne que virtutem. Multa enim ſunt quae dicere me prohibent. Sed neque rurſus dicimus, corpus non eſſe ſecundū imaginem, ne que animam. Credentium enim est conſiteri ſcripturā: eſt igitur in homine id quod eſt ſecundū imaginem: Deus autē ipſe nouit quo modo eſt. Aug. de Trin. lib. 11. cap. 1. & dein. Caluin. inſtitut. lib. 1. cap. 15. ſect. 3. Nulla tamen pars fuit etiam vſ que ad corpus, in qua non ſcintillae aliquae imaginis micarunt, &c.

bodie and ſoule. But as waxe is more apt than clay to receiue a print, ſo the ſoule being a ſpirit, was much more capable of the impreſſion of the image of God. Yet that which the bodie could containe, it did in very notable ſort expreſſe. As in that noble forme, wherby it was indued with life and ſence, and became to haue ſuch excellent proportion, ſo marueilous, ſo beautifull, as no creature in the world may be compared with it: and the Scriptures themſeluesPſal. 149.14.15. &c Eccleſ. 12.1.2. &c. doe ſo greatly praiſe it. This very perfection of the bodie, which is as it were the perfection of all viſible creatures, is of the imageMatth. 5.48. ex analogia. of Gods perfection, who is of al perfections Matth. 5.48. Coloſſ. 1.17. Epheſ. 1.23. the moſt perfect. Moreouer, the ſound temperature thereof, Addit inſuper Clemens Alexan. paedagog. lib. 2. cap. 10. Et ea ratione ſit homo Dei imago, quatenus homo cooperatur ad generationem hominis. by which it would haue continued forAuguſt. de peccat. mer. & remiſſ. lib. 1. cap. 2. Proinde ſi non peccaſſet Adam non erat expoliandus corpore ſed ſuperueſtiendus immortalitate. euer without corruption, carieth the ſauour of Gods eternitie. The ſtrength of the bodie, wherein it was created, did euidently beare ſhew of the power of the Creator. But the ſoule being a ſpirit (as the Lord is Ioh. 4.24. Eccleſ. 3.21. & 12.8. a ſpirit) is farre more apt to beare the image of God, and euen in the veryHilar. in Pſal. 119. ſect. 10. Eſt ergo in hac rationali & incorporali anime noſtrae ſubſtantia, primum, quod ad imaginem Dei ſit facta. ſubſtance of the ſoule, there is a very liuely print thereof:

Chryſostom. ad pop. Antioc. Hom. 3. Etſi non eiuſdem cum Deo ſubſtantiae ſunt homines.

August. de quant. Animae. lib. cap. 34. &c.

 not as though the ſoule were of the ſubſtance of God, but in that it is a ſpirituall and immortall ſubſtance. Secondly, in reaſon, knowledge, wiſedome and memorie, which is the Coloſſ. 3.10. very expreſſe character of his wiſdom. Of the which without doubt he receiued a marueilous great meaſure, eſpecially of heauenly wiſdome (as it were by reflection of ſpiritual light) in ye knowledge of his Creator: for as much as euen in earthly things, his knowledge was ſo excellent, as that he perfectly diſcerned, at the firſt view and ſight of them, the nature and condition ofThe word 〈 in non-Latin alphabet 〉 ijcrah, he named: Geneſ. 2.19. ſignifieth to giue a ſignificant name, anſwerable to the nature of the thing. Latinè, nomen quaſi nouimen. Feſtus. euery creature, ſo as God himſelfe Gen. 2.19. both permitted and allowed of his wiſedome in giuing names vnto them. Thirdly in righteouſnes, that is in iuſtice which concerneth the creatures, and is the ſumme of the ſecond table of the Law, reſembling thereby Epheſ. 4. • 4. the iuſtice, mercie and bountifulnes of God. Fourthly in1. Pet. 1.14.15. Epheſ. 4.24. holineſſe, (which is the Deut. 6.5. Mat. 22.37.38. Content of the firſt table) as pertaining to the worſhip of God, being preſt, apt, and able to performe whatſoeuer of a creature might be expected. Fiftly, the will was ſanctified after 1. Chron. 29.9. Pſal. 27.4. Tertul. cont. Marc. lib. 2. Sed in ea ſubstātia quam ab ipſo Deo traxit, id eſt anime, ad formam Dei ſpondentis, & arbitrij ſui libertate & poteſtate ſignatus eſt. the image of God, and had libertie of election to will and chuſe good. Sixtly, he bare the image of Gods eternitie,Auguſt. lib. de quant. Anim. cap. 2. Quemadmodum ipſe immortalis, immortale quiddam fecit ad ſimilitudinem ſuam, &c. becauſe he was made a liuing ſoule, to continue and liue for euer. Seuenthly, in

Ambroſ. Hex. lib. 6. cap. 8. Non enim caro poteſt eſſe ad imaginē Dei, ſed anima noſtra, quae libera eſt, & diffuſi • cogitationibus, atque conſilijs, huc atque illuc vagatur, quae conſiderando ſpecta • omnia. Ecce nunc ſumus in Italiae, & cogitamus quae ad Orientales, &c.

August. de quant. Animae. cap. 14. & 34.

that quicknes and agilitie of the ſoule, and that capacitie whereby we comprehend al creatures in our mind, and ſo readily conceiue in thought, ſo many matters, ſo different, ſo farre diſtant, this is the ſhadow of Gods vbiquitie who is preſent in all places at once, asIerem. 23.24. Pſal. 139.7. &c. Iſai. 66.1. ſaith the Scripture. Laſtly,Epiphan. in Anchor. Etſi dixeris non est corpus ſecundum imaginem: accepit inquit limum de terra & vocauit hominem: & hominē vocat id quod terrenum est, & hominem vocat id quod animale eſt, &c. the whole man was after the image of God,Pſal. 8.5. & 49.20. Auguſt. epiſt. 28. Vnde intelligitu • , animam propriam quandam habere naturā, omnibus hic mundanae molis elementis excellentiore ſubſtantia creat • m. both in nobilitie, whereby hee was more excellent than all creatures: and alſoPſal. 8.6. Heb. 2 5 6.7. Chryſoſt. ad pop. Antioch. Hom. 7. Principatus imaginem dixit: vt quemadmodum in coelo, non eſt Deo ſuperior; ſic ſuper terram nullus ſit homine ſuperior: & hic principatus naturalis fuit, vt eſt leonis inter quadrupedes, non̄ electionis vt eſt regis in conſeruos. in dominion, whereby he had the rule of all creatures: And finallyGen. 2.7. & inde Pſal. 16.12. 1. Tim. 6.15. Fulgent. lib. 1. ad Monim. cap. 18. Cuius (ſ • il. boni) participatione beata eſſet ſi ſummo bono humili dilectione ſeruires. Creaturae quippe rationali, alia beatiudo nec potuit, nec poteſt eſſe nec poterit: niſi vt agnoſcens à quo non ſolum facta, ſed etiam à quo rationalis eſt facta, maiorem dilectionem exhibeat bono creator • quàm ſibi. in bleſſedneſſe, inioying the glorious preſence of God himſelfe. Whereby it appeareth, that the image of God, whereunto Adam was created,Franc. Iuni. in Gen. cap. 1. was Hilar. in Pſal. 119. ſect. 10. a ſpirituall ſubſtance, indued with all perfections or perfect qualities, which were requiſite vnto a creature, to the ſhewing foorth of the diuine perfection and Maieſtie of God, ſo farre as the nature of the creature was capable thereof. So that wee ſee, the ſame image of God conſiſted not in the figure of the bodie, nor as though any ſubſtance of the Deitie were in the ſoule, asAnthropomorphitae, de corporis lineamentis & figura. Manichaei de ſubstantia animae. Item, Seruetus Hiſpanus qui itidem animae ſubstantiam, diuinae portionem haereticè aſſeruit. Heretikes haue taught: but of the likenes and reſemblance vnto the ſubſtance, and to the attributes and properties which bee ſubſtantially in God. This ought to teach vs to beware of corrupting our ſelues by ſinne, or our neighbour by our treſpaſſe or example. For as the braſenChryſoſt. ad pop. Antich. Hom. 3. Neque enim aesſtatuae eiuſdem eſt cum rege ſubstantiae, ſed tamen hanc auſi laedere, &c. image of a king is not of the ſubſtance of the king, yet if any preſume againſt it to deface it, he ſhall ſuffer puniſhment: ſo men, although they are not of the ſubſtance of God (as indeede they are not) yet becauſe they are his image, through a reſemblance in their nature, he that doth deface this image, whether in himſelfe or in his neighbour, is guiltie of1. Cor. 3.16. high treaſon before the Lord. It ought to mooue vs alſo to Deut. 10. verſ. 12. Ioh. 14.14.15. loue the Lord, who did in ſuch glorious manner garniſh our nature with his image. Thirdly,Pſal. 119.113.128. Iud. verſ. 23. to hate our ſinnes, by Rom. 5.12. Hoſe. 14.2. meanes whereof this image is ſo horriblie defaced. And withallIud. verſ. 20. Ioh. 3.15. Epheſ. cap. 2.8.13.19. to labour to attaine true faith in Ieſus Chriſt, by 1. Cor. 15.22. Heb. 7.2 • . Irenae. lib. 3. cap. 20. Luctatus enim eſt & vicit: erat enim homo pro patribus certan • , & per obedientiam inobedientiam perſoluens: alligauit enim fortem & ſoluit infirmos, & ſalutem donauit Plaſmati ſuo, destruens peccatum. whom this image ſhall againe be perfectly reſtored. How farre this image is decaied by ſinne, and how fullie recouered by Ieſus Chriſt, we reſerue to intreate of vntill hisIn our Queſtions and Diſputations in 1. Cor. 15.49. proper place.

Question 14. verſe 27. Wherefore is it added, he created them male and female?

TO the end wee might vnderſtand, that not man alone was created in the image of God, but that

Baſil. Hexam. 10. Et nequis incruditè hominis appellatione de ſolo viro vteretur, appoſuit: & maſculum & foeminā fecit eos. Et mulier habet quod ſecundum imaginem Dei facta eſt, velut etiam vir.

Contra Platonem, qui virum & foeminā in duas ſpecies diſtinxit. Item Platonis in Sympoſ. & Rabbin. Stultiſſimum commentum, primum hominē creatum fuiſſe androgynō, marem ſimul & foeminam, quaſi à tergo connexum; monstrū, & informe. Hos ſcriptura aper • è refellit, quae articuli appoſitione (vt inquit Baſil.) maſculinum genus ostendit. Deinde dicit, creauit eos non eum. Denique abhorret ab analogia tum creationis tum fidei, vt Deus creationem hominis, à monstro inciperet.

the woman was as well partaker of the ſame, although ſhe were formed afterward. Secondly,Chryſost. Hom. in Gen. 10. becauſe of the bleſſing which followeth in the next words, for where it is added, hee bleſſed them, the meaning is,August. de Gen. ad lit. 3. cap. 13. Neceſsarium autem fuit hoc in homine repetere, ne quiſquam diceret in officio gignendi filios vllum eſſe peccatum, ſicut eſt in libidine ſiue fornicandi, ſiue ipſo coniugio immoderatius • butendi. hee gaue them power to increaſe and multiplieThe man indued with that part belonging vnto him ſo ſoone as he was created, which becauſe it was imperfect, the Lord alſo ſaith: It is not good the man to be himſelfe alone. Ʋt vir ſit tanquam hominis dimidiū. ſo ſoone as they were created. And albeit the womanVt videtur ex cap. 2.7.15. &c. were not yet formed, the bleſſing notwithſtanding is moſt fitly remembred in this place, wheras the creation of male and female, is teſtified to bee in the image of God. The Scripture here doth briefly record the hiſtorie of mans creation: and in the ſecond chapter doth fartherPer recapitulationem, & explicationem. explaine the ſame; the order whereof is this: God created man in his image,1. Tim. 2.13. firſt Adam, afterward Heua; they were both created in the image of God: but in this order. Firſt the man was made of the Verſ. 27. cap. 2.7. duſt of the ground,Verſ. 28. August. de ciuit. Dei. lib. 1 • . cap. 1. Ne que hoc genus fuiſſet in ſingulis quibuſ que moriturum, niſi duo primi quorum creatur eſt vnus ex nullo, alter ex ill • , id inobedientia meruiſſent: ſcil. amittendo quod eo ordine accepiſſent: ergo & ipſiſſimo ordine acceperunt generandi potestatem. receiued the bleſſing for himſelfe and all that were to proceede from him: placed Cap. 2.15. in paradice, Verſ. 16. receiued the commandement of the forbidden fruit, Verſ. 20. gaue names vnto the creatures, Verſ. 21.22. ſlept, and the woman was formed of his rib, Verſ. 23. hee reioyceth of his wife: and now that Heua was formed, they actually receiue the bleſſing of multiplication, Cap. 1.28.29. and of foode, all except of the tree of knowledge of good and euill. It is therefore as if he had ſaid: the woman which was afterward created, bare the ſame impreſſion of Gods image as did the man: and when they were both created,August. de ciuit. Dei lib. 14. cap. 23. Idem Retractat. lib. 1. c. 13. Non morituri de non morturis naſcerentur. Et per hoc ſi in parentibus & in filijs foecunditas felicitáſque manſiſſet, vſ que ad certum ſanctorum numerum, quem praedestinaui • Deus, naſcerentur homines non parentibus ſucceſſuri morientibus, ſed cum viuentibus, regnaturi. God gaue them power to bring forth children in that image. But here perhaps a Manichee or ſome blaſphemous Atheiſt, will argue a contradiction in the Scripture, for as much as here is ſaid, that male and female were created in the image of God, and the Apoſtle in the new Teſtament, ſeemeth to denie the ſame, ſaying:1. Cor. 11.7. The man is the image and glorie of God, but the woman is the glorie of the man. The anſwere is, theFallacia à dicto ſecū dum quid ad dictum ſimpliciter. argument is falſe and is to be denied, yea the Scriptures in this agree with heauenly concord, ſo farre are they from any contrarietie. The Apoſtle denieth not Cōciliatio. 1. the woman as ſhe is a creature to be in the image of God, either in regard of the ſoule or of the bodie: 1. Cor. 11.8.9. Chryſostom. Hom. in Gen. 8. Mulier autem gloria viri eſt. Vir enim imperat, mulier autem ſubiecta eſt. Itaque quoniam iuxta rationem dominij non formae ad imaginem factus eſt, ideo vir dominatur omnibus, mulier autē ſubiecta est. Ea propter dicit de viro Paulus, &c. Caluin. Institut. lib. 1. cap. 15. ſect. 4. Ad ordinem politicum rest • ingi hoc ex contextu patet. but by compariſon of the man in that ſhe is a woman, that is, of that ſex, wherein ſhe was made a helper to the man: and therefore being created for the man, and of the man, ſhe is inferiour to him, and muſt needes be ſubiect Gen. 3.16. 1. Tim. 2.12.14. in this corrupted tabernacle. Being therefore compared together in themſelues, the man alone is the image of God, that is, a greater image than the woman is, becauſe heeAmbroſ. in 1. Cor. 11 Chryſoſt. in 1. Cor. Homil. 26. Vir quidem non debet velare, &c. Principem enim qui ad regē accedit principatus inſigne habere oportet, ita mulier quo que contumelia viro eſt, niſi ſubiectionis inſigne habeat. is more honourable and beareth rule; the woman is the glorie of the man, becauſe ſhe was made for him, and in ſubiection to him, Epheſ. 5.22.23. as he is to the Lord. But being ſimplie conſidered as creatures, there is noBaſil Hexam. Hom. 10. Ne animum aduertas externo homini, integumentum eſt hoc, anima ſedes intus ſub velamine, & tenero corpore. Anima ſanè & anima, aequalis eſt, in velaminibus differentia eſt. difference, but in their couering, neither ſo farre as concerneth the image of God, isGalat. 3.28. August. de Trin. lib. 12. cap. 7. Ad imaginem Dei quippe naturam ipſam humanam factam dicit, quae ſex • vtroque completur, nec ab intelligenda imagine Dei ſeparat foeminam. there to be accounted male or female.

Question 15. verſe 29. Whether God ſhewed his liberality, as largely in prouiding foode for them, as in creating them?

GOd giueth vnto them, as ſaith the text, euerie hearbe bearing ſeede, which is vpon all the earth, and euerie tree wherein is the fruit of a tree bearing ſeede: And what could man deſire more? Yea what more hadThe moſt exquiſit Glutton that euer the earth nouriſhed, who vſed no cō mō meates, but ſuch as were marueilous rare and coſtly both fiſh and foule, beſides the braines of Peahens, the tungs of Phaenicopteries & ſuch like: his dogs & lions were fed with Pheaſants, Partridge and birds. Aelius Lamprid. Julius Capitolin. Spartian. in vita Sept. Seueri. Sueton. in vitae Vitell. cap. 13. telleth the like of Vitellius. Heliogabalus, or Cleopatra, in all their exceſſe of gluttonie, except Athenaeus Dipn. lib. 4. cap. 7. Plutarch. in vit. M. Antonij. Plin. lib. 9. c. 35. affirmeth that Cleopatra to amend the coſt of her banket, ſupped vp a pearle of marueilous great price. precious pearles, or ye fleſh of beaſts: which while mens bodies were immortall, Rom. 5.12. Death raigned and entred by ſinne. becauſe they were voide of ſinne, was no conuenient foode to nouriſh them. Beſides that, ſuch meates were not ſanctified 1. Tim. 4.5. by the word of God. The word and ordināce of God Deut. 8.31. Matth. 4.4. is it, that addeth vnto bread the ſtaffe of Leuit. 26. • 6. Iſai. 3.1. bread, whereby ſuch meates being creatures voide of life, doe feede our bodies, and make them liue: which ſtay or ſtrength of bread when either it is nor added, or elſe is taken away by God, the creatures become vnprofitable and cannot2. King. 6.27. helpe. Now therfore the Lord doth here giue ſtrength to hearbs and fruits of trees, to be vnto man for nouriſhment. In that he determineth not the ſame of fleſh, it is manifeſt hee gaue no power at that time thereto. Which benefit of food, beſtowed on hearbs which bare their ſeede, as Wheate, Barlie, Mill, Rice,Sugar is not the ſeed of any hearbe, but the fruit or pith of a reede or cane of Barbarie, Madera, &c. Sugar, and a thouſand ſuch: with the fruit of trees, as Apples, Almondes, Dates, with as much varietie in that kinde, was doubtlesLike as the bodies of men were much more beautifull, by creation, then now they are with al the ornaments of apparell. a much more liberall gift and more abundant, and alſo more profitable for the vſe of man, in the time of innocencie, then whē after the flood, the fleſh of creatures was ioyned with them. For ſure it is, the Lord beſtowed this gift on Adam void of ſinne, the other was beſtowed on ſinfull creatures, rather to ſupplie their neceſſitie, then to miniſter abundance. Neither may it be thought, that vnto vs remaineth the whole gift beſtowed on Adam, either in varietie, or goodnes of the fruit; for then was there a ſurpluſage added, of the vſe of beaſts: which cannot ſtand with the analogie of the ſcriptures, Gen. 3.17.18.23. Ierem. 5.25. which teſtifie, that mans life is greatly impoueriſhed through ſinne, and many bleſſings taken away, which man through weaknes could not rightly vſe. Wherfore it is to be eſteemed, that much more varietie ofThe ſcripture ſaith euerie hearbe bearing ſeede, and euerie tree, &c. ſo that al of them no doubt were not only holeſome, but alſo pleaſant; whereas now very few, in reſpect of the number of kindes, are good for meate. hearbes and plants were ſeruiceable vnto foode, then now there are, and the ſame

Pet. Mart. in 1. Cor. cap 8.

Muſcul. in Gen. 1.29. Prudenter ſentiunt, qui terram ſi • d dil • uto dicunt corrupta • fuiſſe, vt vix mediocrē • a • eamu • guſtum primae illius benedictioni • : imò ſtatim post l • pſ • m hominis, iam degeneres & viti • ſo • fructus proſ • rie coepit.

more delicate & pleaſant, then after Gen. 3.17. the earth was curſed, eſpeciallyLooke Gen. 7. & 9. after it was drowned with the flood: and thereunto, that they were, by the law of creation, alwaiesBecausſe the trees bare fruit at all ſeaſons, by the creatiō, in regard whereof our Sauiour curſed the figtree, for his barrēnes, although the time of figges were not as then. Mark. 11.13.14. freſh, new, ripe, and neuer decaying, whereby men might be out of danger, to loath them, or to ſtand in want. And in deede it may be gathered, that not onely before the fall, but euer alſo vntill the flood (albeit happily the Lord in his counſaile, ſecretly prepared the fleſh of beaſts for nouriſhment, when he ſmote the earth with barrennes, although hee reuealed not his pleaſure vnto men) and that libertie was giuen Gen. 9.3. to eate fleſh; the godly Patriarkes, Adam, Seth, Methuſhelah, Noah and the reſt, which liued ſo many hundred yeeres,

Tertul. lib. de cibis Iudaicis.

Origen. in Num. Homil. 27.

Chryſost. in Gen. Homil. 27. Hic eſt initiū edendarū carniū, &c. Hieron. aduerſ. Iouin. lib. 2. Adā tamen eiectus, non protinus accepit licentiam carnium veſcendarū, ſed tantū poma arborum, & fruges ſegetum & herbarum holera et traduntur in cibum: vt exul quoque paradiſi, non carnibus quae in paradiſo non erant, ſed ſimilitudine frugum paradiſi veſceretur.

 did content themſelues with that food that God had giuen them: although they ſaw Gen. 6.11. Cruell. the wicked people and rauenous beaſts and foule deuoure fleſh. But beaſts, which before the fall of manIſai. 11.6.7. Baſil. Hexam Hom. 11. Etiam vultures ad cygnorum ſimilitudinem viuebant, & omnia nunc crudiuora, in pratis paſcebantur, &c. Etiam ſerae, & herbam & gramen ſi • i ipſis in alimentum excogitarunt (ſcil. agnoſcētes proprios cibos, alijs enim verbi cauſa vtebatur leo, alijs cer •• s, alijs bos, alijs aues, Origen. in Num. Hom. 27.) non mutuo inter ſe inſi • ias ſtruxerunt. did dwell together, and none did hurt or moleſt another, ſo ſoone as man had rebelled againſt the Lord, and that themſelues were Rom. 8.20. ſubiect vnto vanitie, began to oppreſſe and deuoure one another, as they ſhooke off the yoke of obedience vnto man their gouernour. TheHieron. in Iouin. lib. 2. Poſtea verò vident Deus quod diligenter appoſitū eſſet ad malitiā cor h • minis, &c. & auidiſſimam hominū gulam probant, dedit ijs licentiam contedendarū carniū. wicked alſo, Gen. 4.12. partly pinched with pouertie, partly pricked with luſt, and partly prouoked (through the inſtinct of Satan) with malice, or careleſnes to deſtroy Gods creatures, did not (perhaps) long time refraine their appetite, or bridle their affections, neither taried they for libertie of the lawfull vſe of them.

Question 16. verſe 31. Wherefore is it ſaid: And God ſaw all that he had made, and loe it was very good?

THis is ſpoken before of euery day-worke: and God ſaw that it was good: and now in generall: And God ſaw all that he had made, and loe it was very good: Which is as if the Scripture had ſaid thus:Stultè igitur ratiocinatur Simplicius argum. 11. Deum tunc primum, vidiſſe & cognouiſſe. God did notProu. 8.26. &c. Ierem. 1.5. only knowThe goodnes of a creature is either in reſpect of himſelfe; or of other (ad ſe vel ad aliud) of himſelf; his verie being is good. Eccleſ. 9.4. Auguſt. de lib. Arbit. lib. 2. c. 1. Homo enim in quantum homo eſt, aliquod bonum eſt. Secondly, by creation he is indued with good qualities. In reſpect of • ther: of God, of man, of themſelues. And albeit now many creatures haue many euill qualities, yet there is none but hath good vſe, being rightly applied, according to their end & properties. their goodnes before he made them, Ioh. 2.22. Pſal. 145.10. and ſhewed his glorie in making them, but alſo Pſal. 145.9. loued them, allowed of them, and confirmed his wiſedome in them when hee had made them: becauſe that in themſeluesChryſoſt. Hom. in Gen. 10. Linguam omnium contradicere conantium compeſcuit: dicens, & vidit omnia, &c. quoniam de vnaqua que creatura dicebat. particularly conſidered, as euerie day worke, or euery creature by it ſelfe,Aug. de Gen. ad lit. lib. 3. c. 24. Non enim fruſtra eſt additum valde, quia & corporis membra etiamſi ſingula pulchra ſunt, multo ſunt tamē in vniuerſi corporis compage omnia pulchriora. or generally in the due proportion of the whole; nothing could be more perfect, nothing more profitable, either to declare the glorie of God, or for the benefit of man, or the beautifull ornament of the whole creature. TheTertul. in Marcion. lib. 1. Duos Ponticus Deos affert (ſcil. vnum bonum qui bona operatur, alterum malum qui mala, ab eo quod dixit Christus, bona arbor bonos fructus) tanquam duas ſymplegedas naufragij ſui, quem negare non potuit, id eſt creatorem, id eſt noſtrum, & quem probare non potuit, id eſt ſuum. Marcionites &Epiphan. Heraeſ. 66. Manes introduxit duo principia principio carenti • . Erat inquit Deus & materia, lux & tenebrae, bonum & malum. Manichees as venemous ſpiders, doe turne this pure doctrine into poyſon, thus; All that he made was good: ergo, he made not that which is euill: whereupon the foundation of a moſt peſtilent hereſie ſtandeth of two beginnings. But the Scriptures are manifeſt: Verſ. 31. He ſaw all that hee had made, Ioh. 1.3. and hee made all that was made, therefore all creatures were exceeding good. Neque abyſſum dicit factam eſſe à Deo, neque tenebras, neque aquam. Apud Cyril. lib. 2. in Iulian. The horrible preſumption of Atheiſts againſt ye Scriptures, to accuſe all that they vnderſtād not, when as in mens writings they reuerence that which is obſcure. Iulian in like ſort blaſphemeth the ſpirit of God, becauſe he doth not record the creation of Angels, of darknes, of the waters. But how wilfully doth this man ſinne againſt the Spirit? For how doth it appertaine to man, to know how, and whereof the Angels were created, farther than the Scriptures doe fully witnes; Ioh. 1.3. Coloſſ. 1.16. that they were created by God, that they are of the image of Gods2. Sam. 14.20. wiſedome, Reuel. 10.1. power, Matth. 25.31. holineſſe,1. Tim. 5.21. happines, that

Geneſ. 1.1. & 2.1. Heauen and earth, and all the creatures contained in them.

Epiphan. Heraeſ. 65. Firmamentum que coeli & terrae, & cum his ſimul angeli facti fuerunt. ſcil. primo die. Auguſt. lib. quaest. 65. q 21. Porrò primus dies ipſae eſt angelica natura, quae primo coeli nomine nuncupata eſt. Ʋnde euidenter ostenditur primo die ſpiritualem factam, id eſt angelicam naturam, & ſic hoc coelum quod oculis cernimus. Idem in Pſal. 90.

they were created in the beginning, that is, when the reſt of the creatures were created in the ſixe daies. And what is darknes but the defect of light, as ſilence is the abſence of a voyce, and nakedneſſe the want of clothing? how could it bee createdGod did actually make all things that were made. Darknes, ſinne, and puniſhment ſo farre as it is euill, are nothing but defects of light, goodnes, happines, conſiſting only by priuation, and therefore not actually created. that is nothing, but by priuation? The waters and the deepe (asQueſt. 3. we haue ſaid) are comprehended in the name of heauen & earth, like as the earth was contained in the name of waters,August. de Gen. imperf. cap. 4. Cur igitur non dictum eſt quod aquam Deus fecerit (nam aquam Deus fecit, & aliter credere magnus est error.) An rurſus eandem materiam, quam vel coeli vel terrae, vel terrae inuiſibilis, & incompoſitae atque abyſſi nomine nuncupauerat, eam aquam voluit appellare? cur enim non & aqua appelletur, ſi terra potuit, cum adhuc neque aqua distincta atque formata, neque terra eſſet, neque aliquid aliud. Idem de Gen. cont. Manich. lib. 1. cap. 12. becauſe the firſt created matter was a mixtion of waters, earth, and all creatures, vntill they were ſeparated by the word. The waters therefore were begun the firſt day, and perfected the third day, as the ſcripture teſtifieth. But if God created al things, how could hee allow them all for good, when as ſo many euils are among them: Pſal. 78.49. euill Angels, ſinfull men, noiſome beaſts, rauenous foule, venemous ſerpents, mortiferous plants, and of fiſhes, foule, beaſts and hearbes, many hurtfull, but farre moe vnprofitable? To this is anſwered: that euen

Tertullian lib. 2. 〈◊〉 Marcion. Ergo quod factus à Dei, id e • t angelus, id erit eiu • qui fecit: quod aut • factus à Deo non est, id est diabolus, id est delator, ſupereſt vt ipſe ſeſe fecerit, &c. Arnob. in Pſal. 13 • . Malus enim per creationem, ne • ipſe est diabolus.

Au • ust. de vera relig. lib. cap. 13. Ille autem angelus magis ſeipſum quam Deum diligendo, ſubditus ei eſſe noluit, & intumnit per ſuperbiam, & à ſumma eſſentia defecit, & lapſus est: & o • hoc, minus est quā fuit, quia eo •• od minus erat f •• i voluit, cum magis voluit ſu • potentia ſcui quā Dei.

 thoſe euill ſpirits were in their creation exceeding good, as the Scripture Verſ. 31. ſpeaketh; the cauſe that they are euill is,Iude verſ. 6. they kept not their firſt eſtate. And that other creatures are euill, ſo farre as they are euill, is originally of them: for through their maliceHinc Satan nomen eius, id eſt aduerſarius. 1. Sam. 19.22. Zach. 3.1. againſt God andTertul. lib. de Patientia. Nec diabolo doluiſſet ſi ſustinuiſſet, nec inuidiſſet homini ſi ſustinuiſſet; ad eo decepit, quia eum inuider • t. enuie vnto man, they prouoked man to ſin, whereby hee became euill alſo, his holines and happines being defiled; and for his ſinne the earth was curſed, the natureAuguſt. de Gen. ad lit. lib. 3. cap. 16. & 18. Vt bestiae inuicem nocent, & infructuoſ • in agris naſcuntur, hoc ad cumulum poene valere credi potest: quod etſi ſtulto • latet, ſublucet proficientibus, clarum perfectis eſt; & certe omnibus tal • bus inferioris creaturae motibus preb • nt homini ſalub ••• admonitiones, &c. Beda Hexam. Aquin. ſum. part. 1. quaest. 72. of the creatures altered, theirBaſil. Hexam. 9. euill made a ſcourgeIn this ſenſe the Lord is ſaid to create euill. Euill of puniſhment, not euill of fault. Iſai. 45.7. Amos cap. 3.6. of God to chaſtiſe the ſin of man: that hee, who would not be ſubiect vnto his ſoueraigne Lord, ſhould feele the hurt thereof, by the rebellion of thoſe that were vnder him: and by the obedience of a few, might weigh the loſſe of all the reſidue.

Question 17. verſe 31. Wherfore the Lord choſe ſixe daies ſpace to make the world in?

HE performed not the worke of creation all at once, as

Philo Iudae. lib. de Allegor.

Augustin. de Gen. ad lit. lib. 4. c. 21. & 34. Deceptus ab interprete Sir • cidis c. 18. 1 Creauit omnia ſimul: quod dici debuit ſimiliter, id eſt, cuiuſcun que ſpeciei eodem modo • ſcil. ſpirituoris eius. In Graeco eſt 〈 in non-Latin alphabet 〉 non 〈 in non-Latin alphabet 〉 .

ſome ſuppoſe; the Scripture doth expreſlyGen. 1. & 2.2. Exod. 20.11. reprooue that error. Neither yet is the Creator conſtrained vnto time, vnto whom Pſal. 90.4. 2. Pet. 3.8. one day is as a thouſand yeeres: neither was it for want of abilitie, in him that is omnipotent; or for Iſai. 40.28. wearines, that Pſal. 33.6. formed them all with the breath of his mouth. But for our ſakes,Chryſostom. in Gen. Hom. 7. Vides quanta ſe attemperatione ad nostram vſ que humilitatem dominus demittitur: vt ſcire poſſumus & facto • um ordinem & factoris potentiam, & quo modo ſermo ſuus effeo • rit opus, &c. Niſi enim nostrae ſalutis curam habuiſſet Deus, & ita direxiſſet prophetae linguam, ſatis erat dixiſſe fecit Deus coelum & terram & coelum & animantia, &c. Caluin. in Gen. 1.31. for our inſtruction he diuided the creation of the world into ſixe day-workes, that hee might temper his working with our vnderſtanding. Things that are heaped or knit together, cannot be ſo well examined, as when euery thing is ſorted by it ſelfe: wherefore God doth alſo diuide his works, that we might with due conſideration, as it were, go in betweene them, view them, and diſcuſſe them, and by diligent examining his power, his wiſedome, his greatnes in them, we ſhould returne the glorie vnto him. This was the chiefeſt worke of man before the fall, and ought to bePſal. 63.6. & • 7.11.12. & 92.1.5. Origen in Leuit. Hom. 13. De panibus propoſitionis. In vna propoſitione ſex panes: habet • nim propinquitatem quandam cum hoc mundo ſenarius numerus; in ſ •• enim diebus factu • eſt iste viſibilis mundus, &c. Et erunt inquit panes in commemorationem propoſiti ante dominum, in die ſabbatorum prop • netis ea. Panes isti, verbum Dei est, quod nobis commemorationem Dei faciat. continued of the faithfull, at the leaſt for a part of our Sabboth daies exerciſe.

CHAP. II.
Question 1. verſe 2. How the Lord is ſaid to rest the ſeuenth day?

THe Scriptures may rightly be calledHeb. 〈 in non-Latin alphabet 〉 , ſepher diure iomim: The booke of the words of daies. Irenaeus lib. 2. cap. 47 Regula veritatis, & in apertum poſitum de Deo testimonium. a Chronicle or Regiſter of the workes of God, and the Pſal. 103.7. 1. Sam. 3.21. Amos. 3.7. reueiling of his counſailes, whereby hee did decree before Epheſ. 1.11. Iſai. 46.10. the world was, to make manifeſt his glorie Ierem. 10.12. by the creation and gouernment of the creatures. For hauing now declared, ſo much as was neceſſarie, of the creation of the world: the holie Ghoſt proceedeth to ſhew how God did gouerne the ſame. In regard whereof, the multitude of the creatures 〈 in non-Latin alphabet 〉 tſeba: verſ. 1. are called the hoſt of God: and hee is called often1. Sam. 1.11. &c. the Lord of hoſts. Hoſts they were in regard of their Pſal. 147.4. Iſai. 40 26. multitude, and the creation was as the gathering of an armie. Hoſts they werePſal. 103.21.22. Augustin. de Gen. ad lit. lib. 3. cap. 14. Inest in omnibus quoddam naturae ſui generis decus, &c. Vt maiore attentione ſtupeamus, agilitatem muſcae volantis, quam magnitudinē tumenti gradientis, & amplius miremur opera formicarum, quàm onera camelorū. in regarde of their diuers natures, as ſouldiers that handle diuers weapons. Hoſts they were Deut. 4.19. in reſpect of order, and the heauen and earth may rightly be compared to a well ordered armie. Hoſts they are, becauſe all and euery of them (ſauing Satan that enemie, and man that traitor) Pſal. 105.31. &c. 1. King. 22 19. Pſal. 119.91. are readie in their kinde, to ſpend themſelues for the glorie of their Soueraigne. And hoſts they are, becauſe God Pſal. 36.6. & 145.9 doth loue and gouerne them, as a Captaine, without whoſe gouernment and preſeruation they Pſal. 104.29. would wholy decay and periſh. Now firſt after the creation the Lord is ſaid to reſt, and yet he neither fainteth nor is wearie, as ſaith the Iſai. 40.28. Prophet. He is ſaid to reſt,The word 〈 in non-Latin alphabet 〉 ſhabath doth ſignifie to ceaſe, properly, not to take eaſe. Againe it is added, he reſted from all his worke that he had made. not as from labour, but from creating: which is to ſay, he madeChryſoſt. in Gen. Homil. 10. Substitit & ceſſauit à formandis producendiſ que ex nihilo rebus, vt eſſent. no moe diuerſities or kindes of creatures, or hee did not continue to create, the ſeuenth day; for hauing fully performed the worke of creation inIn the Septuagint tranſlation it is: he finiſhed ( 〈 in non-Latin alphabet 〉 ) the ſixt day. ſixe daies, andAugust. cont. Adimant. lib. cap. 2. Vt iam vltra non faceret mundum cum omnibus quae in eo ſunt, nō tamen vt etiā à mundi adminiſtratione requieſceret. finiſhed whatſoeuer he had decreed to doe, for the perfection of the world, hee ceaſed to extend the ſaid worke of creation any farther. Secondly, he is Exo. 20.11. 〈 in non-Latin alphabet 〉 nuak properly to reſt or be refreſhed, which is ſo ſpoken becauſe the Lorde would haue vs refreſh our ſelues, our ſeruants & our cattell. Deu. 5 verſ. 14. ſaid actually to reſt,Hieron. lib. Tradit. in Gen. Arta • imus Iudaeos, qui de otio Sabbati gloriantur, quod iam tum in principio. Sabbatum diſſolutum ſit, dum Deus operatur in Sabbato, complens opera ſua in eo, & benedicens ipſi diei. Huic ſubinfert Aben Ezra quod abſolutio operis non eſt opus. Verum. Sed ipſa perfectio operis, est diei ſexti; ſanctio eiuſdem, diei ſeptimi. becauſe hee put an end vnto the worke, and eſtabliſhed the end thereof, by taking in hand the work of gouernment, and bleſſing the ſeuenth day. This notablie conuinceth the follie of the Iewes,Iustinus Martyr Dialog. cum Triffon. 〈 in non-Latin alphabet 〉 . who are ſo ſuperſtitious in obſeruing the ceremonie of reſt, as that they think they ought not prepare their meate, or heate a meſſe of pottage on the Sabboth day, neither doe any worke, though it be for the preſeruation Luc. 6.9.11. Ioh. 5.19. of life it ſelfe. But God ſo reſted in the inſtitution of the Sabboth (whoſe example of reſting Exod 2.11. we ought to imitate) as thatClem. Alexand. Stromat. lib. 6. Nam cum ſit bonus, ſi ceſſarit vnquam benefacere, Deus quoque eſſe ceſſabit, quod nefas eſt dicere. he ceaſed not in reſting from doing good, but in ceaſing to create, hee continued to preſerue: of which our Sauiour ſaith, My Ioh. 5.17. father worketh hitherto and I worke. But here againe the wickednes of heretikes muſt be diſcouered, who hunt after contradictions in the Scripture, that thereby they might get ſome colour to refuſe them and neglect them. God reſted (ſaith Moſes) the ſeuenth day. My father worketh hitherto (ſaith our Sauiour Chriſt.) Theſe places (ſaith the Manichee) are contrarie, they cannot both be true. What iniurie doe theſe blaſphemous ſpirits vnto the Scriptures, and in them to God himſelf, thus to take the words, and not the meaning, and to force a meaning R • quieuit ab operibus: He reſted from his workes that hee had made. againſt the words. ForCōciliatio. 2. Moſes ſaith not,August. epist. 28. Vti que à nouis creaturis creandis intelligendū est. Idem. de Gen. ad lit. lib. 4. cap. 12. Poteſt intelligi Deum requieuiſſe à condendis generibus creaturae quia vltra iam nō condidit aliqua genera noua. Clem. Alex. Strom. 6. Quieuiſſe ergo eſt ordinaſſe, vt ſeruaretur citra vllam tranſgreſſionem in omne tempus ordo eorum quae facta ſunt, & feciſſe, vt vnaquaeque creatura ceſſaret à vet • ri confaſione. God reſted from doing, but from creating; not from preſeruing thoſe he made, but from creating new beſides; not that hee reſted altogether, but from his workes that he had made: And our Sauiour ſaith not the contrarie, but euen the ſame; My father worketh. What? not the worke of creation (for how many worlds would there thenQuēadmodū Democritus ſomniauit infinitos eſſe. Laert. lib. 9. haue bin created) but of gouernment. Such blindnes is in heretikes, which haue more minde to cauill at, then to vnderſtand the Scriptures.

Question 2. verſe 2. What is meant by this: that God bleſſed the ſeuenth day and ſanctified it?

TO bleſſe in the phraſe of Scripture, ſometime doth ſignifie Gen. 47.7. 1. Sam. 10.15. to ſalute, ſometime Pſalm. 145.1.2. to praiſe. to giue thankes: ſometime Ruth. 2.4. Iob. 1.10. to aduance, to do good vnto or proſper: here then the circumſtance of the place doth well expound the words: that God did Theodoret in Gen. quaeſt. 21. Otio ſeptimi dici docuit creationē perfectam eſſe, deinde nequit existimaret ſeptimum diem inutil • m eſſe, ſubiecit: & benedixit. aduance, preferre Rabb. Agnon. dicit hanc benedictionem tranſire ſuper obſervantes & ſanctificantes ipſum ſabbatum. and inrich that day • he reſt of ye daies were bleſſed alſo, but this ſeuenth day was bleſſed aboue the reſt. aboue the reſt. The reaſon is annexed: becauſe in it he had reſted from all his worke: that is, had ceaſed from creating, therefore hee appointed the ſeuenth day to be a perpetuall memoriall of that his worke,From the creation vntill the reſurrection of our Sauiour Ieſus Chriſt, the laſt of ſeuen: who ſanctified the next day, or the fi • ſt of the next ſeuen by the perfectiō of our redemption, and ordained it to bee obſerued for the reſt of Chriſtians as appeareth by his preſenting himſelfe among his Diſciples on the ſame daie, Ioh. 20.19.26. by the conſtant obſeruation of the Apoſtles and Diſciples, and the Church of God. by ordaining euery ſeuenth day a day of reſt. Alſo to ſanctifie, doth Mica 3.5. to prepare wa • re, where the ſame word is vſed. ſometime ſignifie, to make readie or prepare: ſometime Leuit. 21.23. to make holie: ſometime to declare Ezech. 30.27. holines: ſometime to Ioel. 1.14. ſet apart or dedicate vnto a holie vſe. God therfore bleſſed the ſeuenth day, when he ordained it a time of greater and more holie works, and by decree did crowne the Iſai. 58.14. works themſelues with richer fruite: hee ſanctified the ſeuenth day, when he did chuſe itChryſost. Hom. in Gen. 10. Ab alijs illum ſegregauit. aboue the reſt vnto a holie vſe. The Lord in hallowing doth commaund it of his creatures to be hallowed: Men are commaunded to hallow it: that is, to doe the holie workes thereof, which are commaunded. Wherefore we muſt remember, that the day is hallowed of vs when holie workes are holily performed in the day: which ſeeing God himſelf hath hallowed, that is, commanded to be done; they are all found breakers of this ordinance, which either doe workes which are vnholie, or leaue vndone the workes that God hath ſanctified, or by prophanenes Hagg. 2.14. make holie workes to be vnholie.

Question 3. verſe 2. Whether in theſe words there is contained a commaundement of reſting, and whether the godly Patriarkes obſerued the Sabboth before the law giuen by Moſes?

THeſe words containe nothing elſe, but a narratiō or report of that whic • was done, and do not indeed directly affirme, yt it was commaunded: but they doe vndoubtedly implie as much. For ſeeing it is ſaid, God ſanctified, and this ſanctifying is Exod. 13.2. Ioel. 1.14. to exempt vnto a holie vſe, to beNam vt nomen dei ſanctificatur ab hominibus, quod per ſe ſanctum eſt, cum in ſe ſanctificari cupiunt: Hieron. contra. Pelag. lib. 3. ſic itidem ſabbatum ſanctificant, cū ſanctum habent (August. locut. in Num. lib. 3.) ad opera ſancta & in dei cultum deſtinata. Et licet omnia ſanctorum opera ſancta ſunt in fide operata, ea tamen ratione propri • dicuntur ſancta, quo proprio modo ad cultum dei conſeruntur. performed of the creature, not of him that ſanctified, that it might ſanctifie in doing, which God had ſanctified in ordaining: therefore when he ſanctified, he appointed; and in appointingThe word of God containeth all matters of ſaluation, b • th of faith and works, with the circumſtances thereof, either explicitè, expreſſely, as in the fourth cōmandement, or els implicitè & incluſiuè inwardly or incluſiuely, as in this place the work • of reſting the ſeuenth day. commanded the reſting of the ſeuenth day, the ſeuenth day. Wherefore although ſome there areIuſtin Mart. Dialog. cum Triffo. Tertull. aduerſ. Iudaeos lib. D •• etur Adam ſabbatizaſſe, aut Abel hoſtiam Deo ſanctam offerentem ſabbati religione pla • uiſſe: aut Enoch tranſlatum ſabbati cultorem fuiſſe, aut Noe aut Abraham. Beda & alij. which think, that the Sabboth was not appointed to be kept, vntill the daies of Moſes; yet ſurely wee may anſwere them, as our Sauiour doth the Iewes: Ioh. 7.22. It was not of Moſes, but of the Fathers. But where were they commaunded to obſerue the Sabboth, or which of the Fathers was a keeper of it? The morall dutie of this commandement Rom. 2.15. was written in their hearts, as the reſtraint of murther, adulterie, theft, falſe witnes, the chuſing and worſhipping of ſtrange Gods: ſo that they whom the ScriptureGen. 5.22. & 6.9. &c. Iſai. 41.8. commendeth, for iuſt and righteous men, Iam. 2.23. Act. 13 22. as certainly obſerued the tenour of this commandement, as they did abſtaine from murther, or from worſhipping of Images. And for the practiſe of it, who can doubt,Rom. 2.15. Gen. 4.24. & de ſeptimo die, laudes decantat Heſiodus in Theogon. & a • ij ethnici, perindè ac ſi iudaeis & gentibus communis eſſet. ſeeing the very wicked did ſhew the effect of the law written in their hearts; and ſeeing that the faithfull did performe the exerciſes of the Sabboth; as that they called Gen. 4.26. on the name of the Lord, Gen. 4.4. & 8.20. offered ſacrifices, Gen. 13.4. prepared places to worſhip in, Gen. 18.19. inſtructed and taught their families the feare of God? which duties, although they are not to be reſtrained only vnto the Sabboth day, yet are they chiefly to be referred thereunto, ſeeing God hath ſanctified that day, and ſet it apartAthanaſ. Hom. in Matth. 11.27. Non igitur Sabbatum otiū deſignat aut innuit, ſed cognitionem conditoris, eò quod ceſſatum ſit à forma creandi, vt in Ezechiele ſcriptum eſt, Sabbata mea dedi illis vt eſſet in monimētum & recordationem mei: Intelligentiae igitur & non otij datum eſt Sabbatum. to the ſame intent. The vſe alſo of this commandement, being no leſſe neceſſarie before the giuing of the law, then after, may ſeeme a ſtrong reaſon, for the practiſe of it, by the Fathers. Yea moreouer, as it was vnto Adam and to the Fathers, a remedie againſt ſinne, to vſe thoſe exerciſes of the Sabboth, after the firſt offence committed: ſo was it alſo to Adam in his innocencie, no leſſe behouefull to be ſtrengthened thereby, againſt concupiſcence of ſin, by drawing as it were Numb. 16.19. 1. Sam. 14.36. more neere to God vpon the Sabboth day, and vſing more exactly thoſe bleſſed meanes he knew to be ordained, by the purpoſe of this precept, to keepe out ſinne. Neither are examples wanting Gen. 2.2. & 7.4. of the maieſtie of God himſelfe, Gen. 8.10.12. of Noah, Exod. 16.6. of the Iſraelites before the law, by whom the daies were gathered into weekes: which ſheweth that the obſeruation of the Sabboth was not vnknown before the daies of Moſes. But chiefly ſith that the law giuen Ioh. • .17.15 by Moſes, was Rom. 2. written in the harts of menAugust. lib. de ſpiritu & lit. cap 27. & 28. Quia non vſ que adeo in anima humana imago dei terrenorum affectuum l • be detrita eſt, vt nulla in ea velut lineamenta extrema rem • ſerint, vnde meritò dici poſſit etiam in ipſa impietate vite ſue facere • liqua legis vel ſapere: ſi hoc eſt quod dictum eſt, quia gentes quae legem non habent, hoc eſt legem dei, naturaliter quae legis ſunt faciunt, & quia opus legis habent in cordibus ſuis, id eſt, non omnimodo deletum est quod ibi per imaginē dei cum crearentur impreſſum est: tamen, &c. from mans creation, was knowne vnto the Fathers, practiſed of the 1. Tim. 1.9. Irene. lib. 4. cap. 30. Diligentes ſcilicet Deum, &c. godly, without conſtraint, binding the Rom. 2.12. conſciences of all, both Iewes and Gentiles. Maruaile therefore was it, if they Pſal. 105.15, 2. Pet. 1.21. who were inſpired and gouerned by the ſpirit of God, ſhould not obſerue the Sabboth Ioh. 4 23. Rom. 2.29. in ſpirit and truth, in reſting actually the ſeuenth day: vnleſſe any will ſay, that they receiuedAs Exod. 11.2. a diſpenſation from the Lord, whereof we find no mention in the ſcripture. Notwithſtanding, that the Fathers were no ceremoniall obſeruers of it, asIustin. Mart. Dial. cum Triffon. Perpetuum vos ſeruare ſabbatum • uit lex noua: & cum vnam in otio tranſegeritis diem, religione vo • defunctos arbitram • ni, non fatis intelligentes, quamob • em id vobis ſit imperatum, &c. Tertull. lib. aduerſ. Iudaeos. Sequitur ita que vt quatenus circumciſionis carnalis, & legis veteris abolitio, expūcta ſuis temporibus demonstratur, ita ſabbati quoque obſeruatio temporalis fuiſse demonſtratur. Quatenus ſcil. Typus. Iuſtin Martyr and Tertullian defend againſt the Iewes, weEuſeb. Histor. Eccleſ. lib. 1. cap. 5. Christianum nomen virum ſignificare vult, qui per Christi • ognitionem & doctrinam, animi moderatione & iustitia continentia que vitae, & virtutis fortitu • ine, ac pietatis confeſſione erga vni • m & ſolum omnium Deum excellit. Hoc autem priſci • illis, non minus cu •• fuit quam no • i • . Nec corporalis ita que circumciſionis rationem habuerant, ſicut neque nos, nec ſabbatorum obſeruan • iae quemadmodum neque nos, &c. readily ſubſcribe vnto. For what need of ceremonies to Adam (to whom firſt this lawe was giuen) in his innocencie, whoIntellexit enim Deum & diligebat immediate & non per aenigmata. knew the Lord better, by the wiſedome of God wherein he was created, then types and ſhadowes could inſtruct him. But after he had ſinned, and his wiſedome was corrupted, it was neceſſarie that hee ſhould haue a ſolemne remembrance of the worke of the creation, and the preſeruation of the creatures, with a ſpeciall meanes to recouer, at the leaſt in part, the wiſedome and holines which he had loſt: which meanes conſiſteth in holie exerciſes, chiefly to be vſed the Exod. 20.11. ſeuenth day. Secondly, ſith that by ſinne he had loſt the happines and reſt which he enioyed, and Gen. 3.15. was promiſed the reſtoring of the ſame by Chriſt, it was meete that hee ſhould begin the practiſe thereof in the day of Gods aſſignement, to meditate of the grace of his reſtoring, and to performe the workes of holines with praiſe and thankſgiuing vnto God. Thirdly, for as much as Rom. 8.22. he laboured in paine, and did eat his bread Gen. 3.17. in ſorow: it was requiſite he ſhuld haue a time of refreſhing, which the Lord thought meete to bee the ſeuenth day. Moreouer, when afterward the ſonnes of Iacob (in whoſe onely houſeNotwithſtanding ye Lord choſe ſome, as Iob, and Iethro, which were not of the ſame, but thoſe not by ordinary ſucceſsion. religion might ſeeme to be preſerued) had forgotten the worſhip of God in Egypt, by long continuance in bondage with idolatrous people, the Lord was as it wereIraen. lib. 4. cap. 30. Neceſſariò Deus propter multam ſuam erga homines beneuolē tiam ſemetipſum oſtē debat per vocem. conſtrained to reſtore his law by liuely voyce: andHier. in Ezec. c. 20. Dedi ijs praecepta non bona, &c. Potest & hoc dici, quod ante offenſam decalogum tā tum acceperunt, post idololatria verò, multiplices legis ceremonias, &c. becauſe the people were prone vnto idolatrie, theIrene. lib. • . cap. 28. Facilem autem ad idola reuerti populum erudiebat per multas aduocationes, per ea quae erant ſecunda ad prima aduocan • , hoc eſt per typica ad vera, &c. Lord reſtrained them with types and ſhadowes, calling them by ſecond things vnto the firſt, by types to truth, by temporall vnto eternal, by carnal to ſpiritual, by earthly things vnto celeſtiall. Wherefore to conclude, the Lord doth Verſ. 3. Exod. 20.11. bleſſe the ſeuenth day, when hee ordaineth thatGreg. Mag. moral. lib. 5 cap. 22. Praecepto enim legis ab exceriori ope • e in Sabbato ceſſatur. Hoste • ergo Sabbata videntes irrident (Iere. T • ren. 1.) cum maligni ſpiritus ipſa vacationis otia ad cogitationes illicitas pertrahunt. workes of bleſſedneſſe and of religion ſhould be done therein, Iſai. 58.14. & 56.2.5. • . when he bleſſeth the works themſelues, and the workers of them: as he bleſſeth Deut. 21.5. Exod. 20.12. the parents bleſſing of their godly children. And ſurely thoſe that ſhall be carefull of this precept, not as a ſhadow, but as a meanes ordained to increaſe in godlines;2. Cor. 3 6. not in the deadnes of the letter, but in newnes of the ſpirit; not in hypocriſie, but in truth: Iſai. 56.5.6.7. & 58.14. ſhall finde how the vertue of this bleſſing ſhall make them rich in ſpirituall gifts, which the gates of hell ſhall not preuaile againſt.

Question 4. verſe 5. Wherfore it is ſaid, there was not a man to till the ground, when as in the firſt chapter it is reported, that God made Adam in the image of God?

THe manner of the Scripture is, ſometime byAuguſt. de Doct. Chriſt. lib. 3. cap. 36. Sextam regulam Ticonius recapitulationē vocat, in obſcuritate ſcripturarum ſatis vigilanter inuentam. Sic enim dicuntur quaedā quaſi ſequantur in ordine temporis, vel rerū continuatione narrentur, cum ad priora quae praetermiſsa fuerant, latenter narratio reuocetur. recapitulation, to repeate afterward a matter done before: and ſometime by Auguſt. lib. locut. in Num. cap. 13. They came to the riuer of Eſhcol, and cut down thēce a brāch and a cluſter of grapes, and the place was called the riuer of Eſhcol, becauſe of the cluſter of grapes: ſo that where he ſaith they came to the riuer of Eſhcol, it was not ſo called when they ca • e thither, but when they departed thence, or when Moſes wrote the booke. anticipation, to record a hiſtorie, or part thereof, before the order of the doing of the ſame. The end whereof is, to make the doctrine plaine, not to obſcure it, although froward and ignorant people which delight not in the Scriptures,Ariſtot. Metaph. lib. 2. c. 1. Quemadmodum enim veſpertilionum oculi ad lumen dici ſe habent, ita & intellectus anima noſtra ad ea quae manifestiſſima omnium ſunt. like Night-owles are offended at the light. The Scripture Pſal. 19.7.8. in it ſelfe is plaine. In the firſt chapter is ſet foorth the whole worke of creation, in order as it was performed: the purpoſe of the holie Ghoſt in this place is, to inuite vs once againe, diligently to marke the power of God Ierem. 10.12. declared in it, who alone without helpe or meanes performed it. As if he had ſaid:Chryſost. in Gen. Hom. 12. Conſider the marueilous worke of God in creating the heauen and the earth, who himſelfe Iſai. 44.22. alone created them, or elſeBefore it was in the earth, that is, there was none in ye earth before God created them. they had not been: and firſtIn the day that GOD created the earth and the heauens, that is, in the ſeaſon or time. to conſider that (which is neereſt our vnderſtanding) of the earth: the plants of the field had neither raine to water them, nor Sunne to warme them (which now are the ordinary meanes of God to bring them forth) nor helpe of man to plant them, or to till the ground. The order of the hiſtorie is this: Gen. 1.11.12.14.27. Gen. 2.6.7.8. obſerue verſ. 5. the Lord is the author of the raine. Ierem. 14.22.2. The Lorde created the earthly bodies, all meanes both naturall and artificial being takē away, as he created the worlde of nothing. In the third day the earth brought forth euery hearbe and euery tree, according to his kind: that is, trees of euery kinde, that are, or euer were vpon the earth, when as there was none of them before, nor meanes whereof they could proceede: the Sunne was created the fourth day, Man the ſixt day, who being created God placed him in Paradice, when as yet it had not rained vpon the earth, that is to ſay, ſhortlie after he was created.

Question 5. verſe 7. How it is to be vnderſtood, where it is ſaid: the Lord made man duſt of the ground, and breathed in his face breath of life, and the man was a liuing ſoule?

IN al godly wiſedom two points areLactant. Inſtitut. lib. 1. cap. 1. Calu. Inſtit. lib. 1. c. 1. chiefly to be regarded, Ierem. 9.24. Hoſe. 6.6. the knowledge of God, and theAct. 17.29.30. Reuel. 2.5. Hoſ. 14.2. 〈 in non-Latin alphabet 〉 , Prae foribus templi Delphici inſcriptum tanquam dignum Deo, testatur Plato in Charm. Tanquam viam ad foelicitatem, ex reſponſo Apollini • : refert Ma • ro • . de Som. Scip. lib. 1. Tanquam rem difficillimam arguit Thales. Laert. vit. Thal. Interroganti quid eſſet difficile, reſpondet ſeipſum noſſe. Et illud 〈 in non-Latin alphabet 〉 , noli putare ad arrogantiam mi •• endam ſolum eſſe dictum, verum etiam vt bona nostra norimus. Cic. ad Quint. frat. lib. 3. epist. 6. knowledge of our ſelues. At theſe two markes the Scriptures doe principally and almoſt wholy aime. The knowledge of God is taught by the worke of creation, and by theDeus enim ſemper agit & ſemper quieſcit, nam a ut ſine motu, & quieſcit in ipſiu • actione. Auguſt. worke of reſting and of gouernment, and (for as much as theſe points areA • guſt. de ſpiritu & anim. cap. 54. Vide amus quomodo per cognitionem noſtri, p • ſſimus aſcendere ad cognitionem ipſius dei. Calu. Institut lib. 1. 1. knit together, ſo that the one cannot conſiſt without the other) more eſpecially by the creating of man himſelfe. The knowledge of man is taught in like ſort by the creation, and benefites beſtowed on him, by his fall, by his miſerie, and reſtoring, all which the Scripture doth abundantly expreſſe. Thus therfore doth the holy Ghoſt make way, as it were to ſpeake more largely of mans creation, and of his gouernment, as after followeth: There was not a man to till the ground. As if hee had ſaid: What cauſe haue

Laert. lib. 1. cap. 1. • l Vulcano qui Philoſophiae principia apertut ad Alexandrum Macedonem interfluxiſſe quadrageſus octies mille octingētos ſexaginta tres annos, rebus interea ſtantibus Aegyptijs.

Cic. de diuinat. lib. 2. p. 128. Nam quod a • uns Chaldaei quadringenta & ſeptuaginta millia annorum in experiendu pueris quicun que eſſent nati Babylonios poſuiſſe, fallunt.

Idem refert Diodor. Sicul. biblioth. lib. 3. Vide & ſimilia monſtra: apud Platon, in Timaeo de antiq. Athenienſium.

Diodor. Sicul. lib. 1. inter Oſirim & Alexandrum, & ſucceſſ. regum Aegypt. Pomp. Melam. lib. 1. Plin. lib. 11. & 35. cap. 13.

the heathen to brag ſo greatly of mans antiquitie? the Lord created al creatures and they were in perfection,Whereby man is excluded from any part of the workmanſhip of them. before there was any man: and when man was made, al ordinary meanes were wanting, but the LordThe word 〈 in non-Latin alphabet 〉 iaizar ſignifieth to faſhion by preſsing or keeping ſtraight, as the Potter doth the clay, Iſai. 41.25. Hence a Potter is called totzer: and we ſee vpon what ground the Prophet ſaith: We are the clay, and thou art the Potter. Iſai 64.8. & 45.9. Ierem. 18.6. faſhioned his bodie of the duſt of the earth, and breathed in his face breath of life. The nature of man conſiſteth of a bodie and a ſoule, both which hee receiued from the Lord, and nothing of himſelfe: 1. Cor. 6.20. & creatione & redemp. he muſt therefore glorifie God in both, becauſe they are the Lords. The originall matter whereof the body of man was framed, is calledThe word 〈 in non-Latin alphabet 〉 gnapar is properly duſt lying vpon the earth: 〈 in non-Latin alphabet 〉 adha • nah, from whence Adam hath his name, is red or moyſt earth: 〈 in non-Latin alphabet 〉 erets, the whole globe of earth: 〈 in non-Latin alphabet 〉 tebel, the earth or land inhabited. Ral. Dauid. lib. Rad. Pagn. theſaur. co • . 2046. drie earth of the ground, or duſt of the ground: and he ſaith not only he was of the duſt (leaſt any ſhould affirme there was more excellent matter ioyned therewithall) but that hee made manThus are ye words: 〈 in non-Latin alphabet 〉 vaijizer Iehoua clohim eth haadam gnapar min haadamah: and the Lord God formed the man duſt of the ground. duſt of the ground, that is to ſay, conſiſting chieflie, and wholy of the earthNam terra ſiue aequae que nobis ſunt cótiguae non ſunt pura elementa, ſed generationi aptae. Avici. de Gen. lib. 2. cap. 8. Cadit ergo Simplicij argumentatio. 12. Ne que enim cum ex terra dicit hominem Moſes, ſtatuendit ex ſola terra ſiu • pura puta. as the ſame is mixed with other elements. The more baſe the matter is, the more excellent is the power and wiſedome of the workmaſter; the more ought man to Gen. 18.21. bee humble in himſelfe, and2. Cor. 10.17. to glorie in the Lord, who hath placed in ſo foule a matterDe hac re vid. Greg. Niſſen. lib. 1. de Philoſoph. cap 5. Ambr. Heram. lib. 6. cap. 9. Cic. de Natura Deorum. lib. 2. Galen. de vſu partiū per tot. &c. ſuch vncomparable beautie. And ſeeing the Lord had power to make the earth of nothing, and the bodie of the earth, how eaſily can he reſtore the ſame bodie being returned Gen. 3.10. to the duſt, and make itCyprian. expoſ. in Symb. Quid tibi aut abſurdum aut contrarium videtur, &c. of an earthly bodie1. C •• . 15.44. a ſpirituall bodie! The bodie being thus created,Chryſostom. Hom. in Gen. 13. he added thereuntoDe traduce • omnium eſt optima ſententia Hieronym. Apolog. aduerſ. Ruff. lib. 2. Deo teste dico quia vſq • e ad praeſens certi & definiti aliquid de hac quaeſtione non teneo, ſed Deo relinquo ſcire quid ſit in vero, & ſicut ipſe reuelare dignabitur. Similiter & Augustini Epist. 28. a ſoule; the meanes how is deſcribed: he breathed in his face: the ſubſtance or forme thereof, is called breath of life: but how this dead bodie newly framed was made to liue, cannot fully be conceiued in the heart of man, in which reſpect the Lord doth ſpeake as wee are able to heare: He breathed: not that God hath mouth or organes of breathing, but that we might diſcerne that he receiued life immediatly from God. I finde of this ſcripture three diuers expoſitions of the learned, and none of them diſagreeing from the faith. Firſt is, that by breathing is vnderſtood, his decree or wordAugust. de Gen. ad lit. lib. 7. cap. 3. Sed hoc ipſum eſt ſufflare, quod eſt flatum facere, hoc eſt animum facere. Et ita plurimi ſcriptores intelligunt. that he ſhould haue breath, his diuine and preſent power, whereby hee made his breath and made his ſoule, as he made the world Pſal. 33.6 by the breath of his mouth. Secondly, it may be vnderſtoode, thatAug. de Gen. contr. Manich. lib. 1. cap. 22 Primò ergo huius locutionis regula in multis diuinarum ſcript. locis animaduertenda at que diſcenda eſt. Quid enim aliud ſignificat quod dicitur Deus requieuiſſe, niſi requrem noſtram, ſic ſpiritus ſanctus gemit, quia ipſe nos mouet ad orandum, &c. Pet. Mart. in Gen. c. 2 the Lord breathed in his The worde 〈 in non-Latin alphabet 〉 ap of 〈 in non-Latin alphabet 〉 anap (to bee angrie, or blow thorow the noſthrils) is properlie the noſthrils, but often vſed for the face. Synecdoc. noſthrils, when he gaue him power to breathe in his noſthrils: In like ſort as the Lord is Gen. 22.12. Deut. 13.3. ſaid to know vs, when he maketh vs to know our ſelues: and the ſpirit Rom. 8.26. is ſaid to grone, when he maketh vs to grone in prayer vnto God. Thirdly,Iustin. Mart. Apolog. 2. Verba autē haec fecimus, vt probaremus Ieſum istum Chriſtū eſſe filium & apostolū dei, out prius verbum exiſtens cum aliquando in forma igni • , aliquando in imagine in • orporeorū apparuiſſet, nunc porro factus homo. Idem Dialog. cum Triff. Deum patrē ne que Abraham, ne que alius quiſquam vidit vnquā: ſed illum ipſum qui iuxta conſilium eius, & voluntatem, & Deus eſt & filius ipſius & angelus, ex eo quod ſententiae illius eſt administer, &c. Irenae. lib. 4. cap. 37 Verbum autem eius, quemadmodum volebat ipſe▪ & ad vtilitatem videntiū claritatem monstrabat patris, & diſpoſitiones exponebat. Tertul aduerſ. Prax. Nemo (inquit) videbit faciem meam: tamen patriarchae Deum vidiſſe referuntur, vt Abraham & Iacob, & prophaetae, & mortus non ſunt: igitur aut mori debuerant aut ſcriptura mentitur? conſequens eſt, vt inuiſibilem patrem intelligamus pro plenitudine maiestatis, viſibilem filium agnoſcamus pro modulo deriuationis. Filius ita que eſt qui iudicauit, turrim ſuperbiſſimam elidens, &c. Ipſe enim & ad humana ſemper colloquia deſcendit, ab Adam vſque ad patriarchas, in viſione, in ſomno, inſpeculo, &c. Euſeb. de demonſt. Euangel. lib. 7. Hier. • anch. de op. part. 3. lib. 1. c. 1. Eundem cum creaturus eſſet Adamum tum primum formam hanc corporis ſumpſiſſe, ſuis ita que manibus lutum è terra accepiſſe in na • es corporis iam formati inſufflaſſe. Et certe non video quo iure poſſit aut debeat haec interpretatio damnari. Cum ne que pugnet cum alijs ſcripturis, neque cum analogia fidei. that the Sonne of God, who afterward tooke our nature on him, appeared in humane forme (as what letteth that to be? ſeeing thatAuguſt. de ciuit. Dei lib. 16. cap. 29. Eſt quidem diuinae potestatis & inuiſibus, incorporalis, incommutabiliſ que naturae, ſine vlla ſui mutatione, etiam mortalibus aſpectibus apparere: non per id quod eſt, ſed per aliquid quod ſibi ſubditum eſt. Quid autem illi ſubditum non eſt? by his diuine power, he might take vnto his inuiſible and immutable nature, the vſe of ſome creature, and appeare in the view of mortall men, not by that which he was himſelfe, but by the creature which is ſubiect vnto him, like as the Angels, being Pſalm. 104.4. voide of bodily ſhape, haue often appeared in the forme of Gen. 18.2. & 19 5. Iudg. cap. 6.17. & 13.6.11.16. Heb. 13.2. men) and made his bodie of the duſt, breathed in his noſthrils, Verſ. 21.22. made the woman of the rib of Adam, Gen. 3.8. walked in the garden, and To Abraham, to Iacob. Gen. 18. & 32 &c. Iuſtin Mart. Dialog. cum Triff. Tertul. aduerſ. Praxeam. Ipſe enim. & ad humana ſemper colloquia deſcendit, &c. ſometime appeared At inquit Dionyſ. Areop. lib. Hierarch. 1 Omnes dei manifeſtationes & apparitiones mediate per Angelos eſſe factas. Negant vniuerſalitatem istā, multi patres; docet Auguſtinus fieri aliter potuiſſe, nec iste Dionyſius innotuit hoc ſcripto patribus, vt apparet ex catalog. Hieronymi, nec à recentioribus omnino cenſetur genuinus. vnto the Patriarkes. But howſoeuer we vnderſtand the manner of doing, we muſt remember that the thing that was created thus by breathing, was The word 〈 in non-Latin alphabet 〉 niſhmah, is properly ( 〈 in non-Latin alphabet 〉 ) the reaſonable ſoule. Aben Ezra cō ment. in Gen. cap 7. Rationalem & coeleſtem animam interpretatur, & cum nomine ſhamaijm aſſinitatem habere. Rabb. Abraham in Gen 2. Niſhmah collocat in cerebro, 〈 in non-Latin alphabet 〉 nepheſh in • epate, vt haec ſit anima rationalis, illa vegetatiua: 〈 in non-Latin alphabet 〉 • uac verò, ſpiritum, in corde; ſicut omnes ſcriptores ſaniores... the ſoule of man (wherein wasAmbroſ. Hexam. lib. 6. cap. 8. Non enim caro poteſt eſſe ad imaginem dei, ſed anima nostra quae libera eſt. & diffuſit cogitationibus & conſilijs huc & illuc vagatur. chiefly placed the image of God) with all the faculties and furniture thereof. And thus the man was made in the image of God a liuing ſoule, when as this ſpirituall ſubſtance, created by God of nothing, was by the power of God ioyned in perſonall vnion with the bodie; ſo that, that earthly image indued with ſoule did liue, and became the chiefe of all other liuing creatures. By this place of ſcripture, many foule errors are apparantly confuted to aching the ſoule of man, which the diuel hath put in the hearts of men, to induce them the rather to beleeue, that the ſoule were mortall as the bodie, or at leaſtwiſe ſhould not indure the puniſhment of ſinne after death, which it hath deſerued in this life. For neither is itCic. Tuſcul. quaeſt. lib. 1. Dicaearchus nihil eſſe omnino animam diſputauit, vim que eam, qua vel agamus quid, vel ſentiamus in omnibus corporibus viuis aequaliter eſſe fuſam, nec ſeparabilem à corpore eſſe, quippe quae nulla ſit, nec ſit quicquam niſi corpus vnum & ſimplex, ita figuratum, vt temperatione natura vigeat, ac ſentiat. without ſubſtance proper to it ſelfe, when it is ſeparated from the bodie (as ſome haue affirmed) for as much as when the bodie was perfectly created, this ſpirit as a ſubſtance was breathed in his noſthrils. Neither is it of theCic. ibid. Vnde concordes. ex cordes, vecordes dicuntur: opinio vulgi. ſubſtance of the heart of man, neitherCic. ibid. Empedocles animum eſſe cenſet, cordi ſuffuſum ſanguinem. is it the blood about the heart, neitherSicut. Democritus, Leucippus, & Pythagorici ſtatuerunt. Arist. de anim. lib. 1. cap. 2. Cic. Tuſcul. 1. Zenoni Stoico animus ignis videtur. fire, norArist. de anim. 1. cap. 2. Diogenes autem ſicut & alij quidam, acrem ipſam cenſuit eſſe. aire, norArist. ibid. Quidam magis importuni, vt Hippon, aquam eſse dixerunt. water, norSolùm terram nemo dixit, niſi quis ex omnibus clementis constare dixerit. Arist. ibid. of the foure elements, nor conſiſting Ʋt Zenocrates qui numerum dixit eſſe. Cic. in Tuſc. lib. 1. of number orAristoxenes Cic. ibid. conſent of Muſicke, neither yetHippocrat. 〈 in non-Latin alphabet 〉 . lib. 1. Galenus lib. de conſecut. morum anim. Anima eſt temperatio, è quatuor elemētis, certa prop • rtione concreta. of any temperature of the foure elements, ſeeing it is a ſubſtance not taken from the earth or elements, or heauens, or Angels, but immediatly infuſed or inſpired by the Lord. Neither is it of the ſubſtance of the Deitie,Chryſost. in 2. Cor. Hom. 7. & paſſim apud Augustinum. as the Manichees andRabb. Moſes ben Maim • n. & plerique Hebraei, Priſcillianiſtae apud Auguſtate hereſ Her. 70. Hi animas dicunt eiuſdem natura atque ſubstantiae cuius eſt Deus. Origenes pe • flatum, ſpiritum ſanctum intelligit, 〈 in non-Latin alphabet 〉 . li. 1. c. 3 others doe eſteeme it, no more then the breath of man is of theAuguſt. de Gen. ad lit. lib 7. cap. 3. Quo modo inquiunt ſcriptum eſt, & ſufflauit, &c. ſi non anima dei pars eſt? imò verò ex hoc verbo ſatis apparet ita non eſſe: cum enim homo ſufflat. anima vti que ipſa ſubiacentem ſibi naturam corporis monet, & de illa non de ſeipſa ſtatum facit. Niſi iſti fortè tam tardi ſunt, vt neſciant iſto reciproco halitu, quem de hoc acre circumfuſo ducimus, & reddimus, fieri etiam flatum cum voluntate ſufflamus. Idem cap. 2. Nos autem credimus dei naturam atque ſubſtantiam, quae in trinitate creditur à multis, intelligitur à paucis, omnino eſſe in ommutabilem. ſubſtance of his bodie, or of his ſoule. Neither is itAuguſt. de Spiritu & anim. lib. cap. 13. Dicitur nam que anima dum vegetat, ſpiritus dum contemplatur, ſenſus dum ſentit, animus dum ſapit, dum intelligit men • , cum liſcernit ratio, dum recordatur memoria, dum vult voluntas. manifold or conſiſting of many parts, but as the bodie is one, and conſiſteth of diuers members, ſo the ſoule is one that cannot be diuided, and conſiſteth of diuers powers & properties. Such is the wiſedom of the Lord, and his bountifulnes to man, that hauing made the world as Pſal. 19 1. Rom. 1. the image of his glorie, he would end the creation with the frame of man, 〈 in non-Latin alphabet 〉 tam ab eccleſiaſti is quam à prophanis appellatur. as of a little world, in whoſe bodie and ſoule he placed Eccleſ. 12.2.3. &c. the beautie of all creatures voide of life, the growing of plants, the ſenſe of beaſts, theTertul. lib. 2. in Mer. Fortior angelo (ſcil. ſeductore, qui ſeductus eſt) ſed afflatus dei generoſior ſpiritu materiali p • o angeli conſtiterunt. reaſon of Angels, and alſo ioyned Epheſ. 2.13.18.22. 2. Pet. 1.4. man which was the laſt, vnto himſelfe thatIren. lib. 4. cap. 37. Chriſtus in nouiſſimis temporibus homo in hominibus factus eſt vt finem coniungeret principio, id eſt, hominem Deo. was the firſt, by Ieſus Chriſt.

Question 6. verſe 5. What place the Garden of Eden was: and where it was ſituated.

IT were almoſt innumerable, and alſo fruitleſſe to report, the varietie of iudgements, concerning this place of Paradice. Some hold,Hugo de Sancto Victore. Annot. in Gen. ca. 2. Ex aliorum opinione refert item Perer. in Gen. Tom. 1. lib. 3. that this pleaſant garden did extend ouer all the earth. SomeAugust. lib. de Haereſ. haer. 59. Seleuciani negant viſibilem paradiſum. that it was not at all in the earth, but in the heauen. Others thinke it to beTertul. in Apologet. cap. 45. Maceria quadam igneae zonae à notitia orbis communis ſegregatum. a place on earth, where now remaine the godlie ſoules departed. Others that it is ſituate aboue the earthLombard. lib. 2. dist. 17. E. in alio ſitum, vſque ad lunarem circulum pertingentem; vnde aquae dilutiij illuc peruenerunt. Bonauent. ſuper ſent. 2. dist. 17. Pet. Comestor. Histor. eccleſ. in initio. Rupert. de Trin. lib. 1. cap. 37. neere vnto the circle of the Moone, by reaſon whereof, it eſcaped drowning in the great deluge. Others againe (beſideHomer. de horto Alcinoi, Odyſſ. lib. 7. (Et aliorum de campis Eliſijs. Virg. Aenea. 6.) Quod ea hac historia paradiſi didicit in Aegypto verſatus, teſtatur Iuſtin. Mart. in Exhort. ad Gent. Item. Arrian. com. Indic. de Ha • ione Carthaginenſi. Anton. Muret. variar. lect. lib. 5. cap. 1. De inſulis fortunatis, & littore Britannico. manie other more fond opinions)Philo Iud. lib. de allegorijs. Origen. in EZech. Hom. 13. Et hoc nomine eum mordet Epiphan. in Ancor. ebiurgat Hieron. in Dan. 10. Vnde illorum deliramenta conticeſcant, qui vmbras & imagines in veritate quaerente • it ſam conantur euertere veritatem, vt flumina & arbores & Paradiſum patent allegoriae legibu • ſe debere ſubruere. doe thinke it to be nothing but an allegorie, and therefore to haue onely a ſpirituall vnderſtanding. But the wiſeſt and graueſt interpreters, who haue well conſidered the purpoſe of the Scripture, and waied diligentlie the words of the text,Baſil. Hexam Hom. 11. Hieron. in Dan. c. 10. idem in Trad. Hebr. Qui tamen non bene, de tempore plantationis. Chryſoſt. Hom. in Gen. 13. Et idcirco nomen loci inſeruit beatus Moſes, vt non licent nugari volentibus & dicere nullum eſſe in terra hortum ſed in coelis, & fabulas quaſdam eiuſmodi ſomniare. August. de Gen. ad lit. lib. 8. c. 1. De Paradiſo tres ſententi • : vna eorum qui corporaliter tantū, alia eorum qui ſpiritualiter tantum, tertia eorum qui vtroque modo accipiunt: tertiam mihi fateor placere ſententiam, &c. narratio quippe in his libris non genus figuratarum rerum est vt in Cantico Cantic ſed omnino gestarum rerum ficut in Regnorum libris & huiuſmodi caeteris. doe fullie agree, that this garden of Eden was a certaine place on earth, altogether ſuch as is here deſcribed. And to thoſe that think it only to be an allegorie,Epiphan in Anchor. Si itaque non est Paradiſus ſenſibilis, non est fons, &c. Si non ſunt folia, non est Adam, non est Eua, non est eſus, non comedit de ligno. Si non est Adam non ſunt homines, & fabula est de caetero ipſa veritas, & omnia allegoricè dicuntur. Epiphanius giueth this pithy, diſcreet and abſolute anſwer. If there was (ſaith he) no paradice but in an allegorie, then alſo were there no trees but in an allegorie; if no trees, then no eating of the fruit; if no eating, then no Adam; if no Adam, then are there no men but all are allegories, and the truth it ſelfe is become a fable. But to come vnto the purpoſe of the Holie Ghoſt: The Scripture herein continueth the declaration of the bountifulnes of God towards man kind. For hauing ſhewed alreadie, how greatlie the Lord God had garniſhed mans nature with his Image, and had prepared as it were the world to receiue him in, and alſo made all the Pſalm. 8.6. creatures to doe him homage: when thus the noblenes of his birth, the greatnes of his honour, and the largenes of his kingdome had bin declared; now hee commeth to ſpeake of the place as it were, or manſion houſe of his habitation. To what purpoſe are al theſe circumſtances? ſurely toChryſost. Hom. in Gen. 13. Ecce ſecundam beneficentiae ſpeciem & honorē quem in hominem collocauit. expreſſe the vnſpeakeable bounty of the Lord to man-ward, Pſalm. 49.20. & the greatnes of mans fall that was not content with ſuch felicitie; and the malice Iohn. 8.44. of the diuel, by whoſeTertul. lib. de patientia. Adeo decepit quia ipſum inuiderat. enuy man was prouoked to rebellion: and the greatnes of the puniſhment Deut. 13.5. whereby Gods iuſtice might be feared: and the glorious eſtate of our creation, whereby wee might be mooued Luc. 7.43. Deut. 10.12. to loue God the giuer thereof, to hate ſinne Ierem. 5.25. Hoſ. 13.2. whereby we are ſpoyled, to continue in hope, ſeeing God Iſai. 45.22. Reuel. 2.7. hath promiſed to reſtore vs: and to be patient in affliction Rom. 8.18. 2. Cor. 4.17. knowing (by that we haue receiued) that the troubles of this life are nothing in compariſon of the glorie which ſhall be giuen vnto vs. To this end the garden is commended by three notable arguments. Firſt by the efficient cauſe or author of it, who is ſaid to be Iehouah Elohim who planted it: that is,Chryſost. Homil. in Gen. 13. Quid? dic oro: ligone opus habuit & agricultura, & alia cura vt Paradiſi hortum excoleret? abſit. Iterū enim verbum plantauit, ſic intelligendum, quod imperauit hortum in terra fieri. by his commaundement made it a pleaſant place. Secondlie, by the nature or fruitfulnes thereof, that in it did grow of euery kind of tree which was pleaſant to the ſight, and good for meate: whereby is ſignified that although al the earth were exceeding fruitfull, yet this garden exceeded all the earth, and was made moſt fit without compariſon for man to dwell in, both well and bleſſedly. Thirdly, by the ſituation of the ſame in Eden, that is in Engliſh,Heden, the name of a countrie ſo called for the pleaſantnes of it: for 〈 in non-Latin alphabet 〉 , haedan in Hebrue, is in engliſh to delight: from hence alſo the Greekes call pleaſure 〈 in non-Latin alphabet 〉 , hedone. in a pleaſant place. The which ſituation of this garden (to make it moſt apparent to our vnderſtanding) is again deſcribed by three other circumſtances. Firſt, that it was not the whole countrie, but a garden or part of Eden, as it were the fat of that, which was the fatnes of the earth. Againe, itSome doe take it to bee in the Eaſt part of the world: ſome Eaſtward from the land of Canaan, or the wilderneſſe where Moſes wrote: but the purpoſe of ye Scripture is more neerely to ſhew the place therof, by the part of the countrie wherein it was, the word 〈 in non-Latin alphabet 〉 , mikedem of 〈 in non-Latin alphabet 〉 , kadam, ſignifieth the firſt of place or time, therefore the Eaſt, becauſe it is the firſt place of light: of ſome it is tranſlated the firſt of time: from the beginning. Rab. Dauid lib. Radic. Targhum. Hieron. Trad. in Gen. Qui cum alijs Rabbinis Cabalicis, conditum fuiſſe ſtatuit ante mundum. Niſi forſitan hanc ſuam ſententiam retractauit, vti Eugubinus Steucus author est. was Eaſtward or in the Eaſt part of Eden: and laſtlie, it was watered by that riuer (being placed as it ſeemeth vpon the banke thereof) which from Eden was deuided and became into foure heads. Which ſtreames againe are more particularly intreated of; by their diuiſion, by their names, and by their paſſages. And notChryſostom. Syllaba & apiculus vnicus reconditum habet theſaurum. Hom. in Gen. 18. Hieron. Commentar. in Epheſ. 3. Nullus apex cares ſenſibus. a ſyllable of this in vaine, but as the Lord doth ſhew his diligence in teaching, ſo ſhould wee alſo ſhew our heedfuines in receiuing of the ſame. Scarſly is there a riuer in theDe Septem oſtijs Nili & huiuſmodi, non refert. world, whoſe ſtreame is deuided into foure parts: wherefore this was a notable marke to know the ſituation of the garden. Againe, al theſe names continued, till the writing of this hiſtorie by Moſes, and all theſe ſtreames were known by name: to what purpoſe elſe were it to ſay, the name of the firſt riuer, or the name of the ſecond riuer was called thus, &c. And finally (that nothing might be more required) the courſe and paſſage of them is ſo expreſſed, that thoſe which haue bin attent in the ſearching of the ſameQuatenus ſcilicet attenti f • erint, nam vel in ipſo Ptolomeo diligetia deſideratur. Lege Trem l. & Iunij annot. in Gen. • tem Iun. in 2. cap. • en. haue moſt plainely giuen teſtimonie vnto the truth hereof. Great meruaile is it therfore thatTheodoret. quaeſt. in Gen. 29. August. de Gen. ad lit. lib. 8. cap 7. & ferè omnes. interpreters of the ſcripture, which haue taken in hand to expound this place, ſhould ſo obſcure it, as to take theſe foure riuers for the foure famous riuers of the world: Ganges, Nilus, Tigris, and Euphrates, which are ſo many thouſand miles aſunder, and can neuer bee deuided out of one ſtreame, ſeeing in their neareſt meeting, the greateſt part of Aſia is betweene them, which is theVide Ptolem. deſcrip. Aſiae. fourth and greateſt part of all the earth. By which occaſion we are admoniſhed Matth. 23.9. to cal no man our father vpon earth, and to giue credit to mens writings in matters of ſaluation, no farther then agreeth with the proportion of faith, and the truth of holy ſcripture. Moreouer ſith that by this occaſion, the comfortable truth of the word of God in this deſcription hath bin notoriouſlie ſlaundered of the wicked: It ought to bridle vs that handle the ſacred word of God, that none preſume to determine of that they do not vnderſtand; for it is much better as Auguſtine ſaith,August. de Gen. ad lit. lib. 8. cap. 5. Melius eſt dubitare de occulus quam litigare de in • ertis Subſannas enim Simplicius eorū erroribus, & ſtultè triumphat de verbo Dei. arg. 18. to profeſſe our doubtfulneſſe in ſecret matters, then to be contentious in things to vs vncertaine. But by this Scripture it appeareth manifeſt, that this garden wherein man was placed, which we callGreek, 〈 in non-Latin alphabet 〉 them. 〈◊〉 to water: ſignifieth a pleaſant gardē or place cloſed in (Ci • . de ſene • ſcenſeptum agrum ac diligenter conſition) wherein choiſe and pleaſant trees and beaſts are nouriſhed for pleaſure and delight, ſuch was Paradice. Zenoph. lib. Oeconem. Plut. Symp. 3. Heb. 〈 in non-Latin alphabet 〉 gan, à radice 〈 in non-Latin alphabet 〉 ganan: circumelio. dere Rab. Dam. l. Paradice, was aNot only an Allegorie. certaine place on earth,Not all the earth. not ſpreading ouerall, but onely a part thereof, containing aFor neither was it ſo great yt it could not rightly be ordered by Adam, neither ſo little but it might ſithe receiue the certaine number of Gods elect, if Adam had not ſinned. Aug. retract. 1. 13 not as a priſon to incloſe them, but as a caſtle of comfort to delight them, vntill they had been receiued into heauen. cont. Simplic. arg 19. conuenient portion of the countrie2. King. 19.12. Ezech. 27.23. called Eden bounding vpon the riuer Euphrates: which riuer is diuided into foure ſtreames, and runneth, or at leaſtwiſe then did flow, in manner as the text hath here deſcribed. Wherefore Heretikes and Atheiſts, haue here no cauſe to cauill at the Scripture,Contr. Simplic. argum. 1 • . de fluminibus Paradiſi. as though it had affirmed that Ganges & Nilus had met together: for the errors of interpreters ought not to preiudice ye ſacred truth of the word of God. Neither are interpreters altogether void of iuſt excuſe, ſeeing he that falleth by the infirmitie of other, is rather to be pitied then puniſhed. The originall of their error I find to be in the Septuagint tranſlators, who turnedEuſeb. de praepar. Euang. lib. 8. Epiphan. de Menſur. & pond. Omnes viginti duos libros conuertiſſe aiunt. Ioſeph. Antiq. lib. 1. in Prooem. legem tantum. Aſſertio prior confirmatur à Chryſoſtomo. Hom. contr. Iudaeos. Theodores. &c. the old Teſtament, or at leaſt the bookes of Moſes, out of the Hebrue tongue into the Greeke,Circa annum 268. ante Christum. before the cōming of our Sauiour Chriſt: whoIn Iſai. 23.3. Ierem. 2.18. Sic autem legebatur in c • licibus Graecis temporibus à Christo ad vſque nos. in ſteed of the riuer Sichor, which is Nilus haue tranſlated Gihon, calling the riuerHieron. in Ierem. 2. Pro Seor nos turbidam interpretati ſumus, quod verbum hebraicum ſignificat, pro quo communis editio habet Geon. Epiphan. epiſt. ad Ioh. Hieroſol. Sichor the riuer Gihon. Which whether it were a receiued opinion among the Hebrues, that the riuer Sichor or Nilus, was the riuer Gihon here ſpoken of; or whether becauſe Gihon is ſaide to compaſſe the land ofNili primus ſons apud Libyae interioris montem Argyrum. Ariſt. meteor. lib. 1. c. 13 Omnē Aethiopiā praeterfluit quae dicitur Cuſh. non tamē amb • t eam. At fuit alia regio Cuſh, vnde Cuſhan Riſhathaim, Iud. 3.8. & Moſis vxor. Exo. 2.21. Num. 12.1. Nam Nimrod filius Cuſh imperauit Babylone. Gen. 10. Put vero & Miſraim incolebant Africam, hanc igitur terram Cuſh. Gihon circuibat, non illam AEthiopiae. Cuſh: ſure it is that Ioſephus a Iew and a writer of great account ſtumbled at the ſame ſtone,Ioſeph. Antiq. lib. 1. cap. 3. Qui Piſon nominatur, ad terrā Indiam dilatus in illud ſe pelagus exonerat, Graecis Ganges appellatus: Geon autem Aegyptum mediam ſecat. and imbraced that opinion: by both which authorities moued, manie both of theHieron. & alij praedict. item Epiph. Fathers & latter writers haue gone aſtray. Vnto this may haue acceſſe, that the countrie of Eden Post euerſam regionem, primo à Sancheribo. 2. King. 19. deinde à Perſis, poſtea à Graecis, nec nō à Romanis. hath of long time loſt his ancient name, as doubtles moſt part of the riuers alſo, as to manie other countries of the world,Now called Selcucia. Meſopotamia, Bagdet. Babylon, Elia. Ieruſalem, In old time Gallia. Fraunce, Albion, Britannia. England, and other hath be fallen, of whom antiquitie hath changed the names: ſo that thereby the truth could not eaſilie be diſcerned, eſpeciallie the places to be deſcribedIn confinio Perſarum ditionis; quibus perpetuū erat bellum cum Romanis, vt ex Suetonio in vit. Augusti, Plutarcho in vit. Craſſi, Tacito, Procopio, Socrate, Euagrio, certum constat. being without the limits of the Chriſtian Empire. And what if it were ſaid, that the riuers here deſcribed runne not perhaps altogether in the ſame channels they did in the dayes of Moſes? If anie credit may be giuen to antiquitie; the ſame and the like may ſoone be proued againſt an Atheiſt by ſufficient teſtimonie.Plato in Epimen. Plato andAriſt. Meteor. lib. 1. cap. 14. Troianis temporibus Argiuorum regio quod paluſtris eſſet pauculos homines alere potuit, ſed contrà Mycenorū ager pulchrè ſe habebat. Nunc vero ſecus accidit. Nam haec ſterilis facta est & admodum inaruit, illa verò loca quae tunc erant ſterilia quod aquis eſſent obruta, nūc fertilia ſunt effecta. Ariſtotle, andLactant. Poſſum enumerare, quoties repentinis quaſſat • motibus vel hiauerunt terrae. vel deſcenderint in abruptum: quoties diuerſae fluctibus, & vibes & inſulae abierint in profundum: frugiferos campos paludes inundauerint. Flumina & ſtagna ſiccauerint: montes etiam vel deciderint abrupti, vel planis fuerint adaequati; plurimas etiam regiones, & multorum fundamenta montium latens & internus ignis conſumpſit. Lactantius andStrabo lib. 1. Geogr. Virgil. Aenead. 3. Valer. Flac. Ne que enim rex Aeolus ille, &c. others do conſtantlie affirme (as they haue receiued of auncient monuments) that mountaines, and riuers, and Ilands, and countries haue receiued much alteration in this kind. Sicilia is ſaid to haue been diuided fromMela lib. 2. Geog. cap. de inſulis. Italie, Cyprus Plin. lib. 2. c. 88. Inſulas rerii natura fecit, auellit Siciliam Italiae, Cyprum Syriae, &c. from Syria, Seruius in Virg. Eglog 1. Et penitus toto diuiſos orbe Britannos: Diuiſos námque dixit Poeta, quia olim iuncta fuit orbi terrarum Britannia. Tantum aeni longinqua valet mutare vetuſtas: inquit Virg. Aenead. 3. Haec autem, quoniam l • ngo temporis ſpacio fiunt, memoriam hominum ſolent effugere, vt inquit Aristot. Meteor. lib. 1. cap. 14. England from France, by the violence of the Sea, whereas before they were ioyned, as Peloponneſus is to ye reſt of Grecia, or as the towne of Rye Where there is left ſcarſe the high way to come in, the water flowing vp on both ſides. (at an high water) ſeemeth to be to the reſt of England. But this is leſſe to bee wondred at (although we giue no certaintie thereof, but only take away the cauils of the aduerſaries) that theſe riuers ſhould runne in other ſtreames: foraſmuch as Cyrus Dan. 3.30. at the taking of Babylon, Herod. in Clio. Cum inutiliori exercitus parte abijt ad paludem, & quae Babyloniorum regina fecerat circa flumen, eadem & ipſe fecit (ipſa autem fluuium Euphratem qui prius mediam ipſorum vrbem interfluens, rectus erat tortuoſum reddidit, vt ſupra retulit) nam reuocato flumine alueum eius pristinum vado tranſibilem reddidit. is affirmed to haue reſtrained the maine channell of this very riuer Euphrates, vnto an vnwonted courſe, & to haue diuided the riuerHuic (cum non poſſet niſi nauibus traijci) cum quidam è ſacris equis petulanter ingreſſus tranſire conabatur, quod fluutus vorti • ibus contorquens eum ſubmerſum abi ipuit: Cyrus perquam aeg • è ferens cōminatus eſt, ſe ſic redditu • um eum tenuem vt in posterum facile vel à mulieribus tranſiri poſſet, ne gentia quidem tingentibus: cum demum in trecentos & ſexaginta riuos mulciauit diductum. Ex Herodot. in Clio. Senec. de ira. lib. 3. Gindes which is next vnto it in greatneſſe, into 360. ſtreames. Beſides, the countrie of Meſopotamia by which theſe riuers paſſe, beingPlutarc. in vit. Marc. Craſſ. Vbi impulit cum à flumine, abstractum medijs duxit campis via lent & facili initio, inde ſuccedente alta arena nudiſ • i, & ſitientibus campis, qui termin tri nuſquam oculis poterant odioſa. partly drie and ſandie, andHerod. in Clio. Porro in Iſl • riorum te • ra parum pluit: ſed omnis Babylonica regio d ffecta eſt in foſſas, &c. ſeldom watered with the ſhewers of heauen, & on the other part exceedingPlin. lib. 18. c. 1 • . Babylone ſegetes bis ſecant, tertiò depaſcunt, alioqui folia tantum fierent. fruitfull by the nature of the ſoyle, is by the induſtrie of the inhabitants ſo nouriſhed with waters, by cutting out channels and ditches out of the maine ſtreames, as the ſame is amended where it is barren, of the ſame vnfruitfulneſſe; and corrected again of his ouer rich increaſe,Plin. ibid. Vt prepinguis & denſa vbertas diluatur, &c. where it is ouer fertile. No meruaile therefore, if theſe riuers are not fully agreed vpon by writers, hauing loſt perhaps their ancient ſtreames together with their names, asEx maledicto & diluuio. Paradice, and the whole earth beſides hath loſt her ancient fruitfulnes. It ſufficeth vs that feare the Lord, that wee ſo credit the knowledge and truthQuî enim haec omnia Moſes potuit ſcribereniſi dictante ſpiritu D • i? of the ſpirit of God that was in Moſes, as that we aſſure our ſelues, the things ſpoken of were ſo in euerie point, as they are reported for to be. Thoſe that will not beleeue itClement. Alexand. Stromat. 7. Scriptura magis fide digna quā qucuis demonstratio, imò quae ſola demonſtratio eſt, &c. becauſe the Scripture hath pronounced it,Hieron. comment. in Matth. 27.42. Fraudulenta promiſſio. Quid eſt pluc le cruce adhuc deſcendere viuentem, an de ſepulcro mortuum reſurpere? reſurrexit & non credidistis, ergo ſi etiam de cruce deſcenderet, ſimiliti • non crederetis. would not in truth beleeue it, although they ſaw it with their eies, more then they who cried vnto our Sauiour Chriſt being on the croſſe: If he be the king of Iſrael let him now come downe from the croſſe, and we wil beleeue him. Notwithſtanding for the confirmatiō of the godly, and the repreſſing of bold & wicked Spirits, we thought good to adde a table of deſcription, whereby may be perceiued how this hiſtory of the ſituation of Paradice, fullie agreeth with that which manie writers haue deliuered thereof, and the ſame is found to remaine vntill this day.

map of Mesopotamia

Piſhon, the firſt ſtreame of Euphrates which the Scripture deſcribeth, ioyneth with Tigris, and from hence forth is called Paſitigris or Piſotigris, Strab. lib. 15. Of Ptolome, lib. 6. cap. 18. 〈 in non-Latin alphabet 〉 , the Kings riuer, becauſe it was falſely) eſteemed to haue been by the kings of Babylon cut out of the earth. Plin. lib. 6. cap. 26. This riuer is the Weſt bound of the land Hauilah: for the word 〈 in non-Latin alphabet 〉 Sabab tranſlated compaſſeth, ſignifieth to bound out as well as to inuiron, and is ſo to be taken in this place.

Hauilah was part of Aſſyria and part of Perſia (as after Moſes thoſe countries were diuided) where Gold and Bdelium and the Onyx ſtone is found, Plin. lib. 6. cap. 27. Solin. cap. 68. Bdelium (as Plinie ſaith) is a tree, the wood whereof is blacke in colour, ſweete in ſauour, and bitter in taſte: the ſame alſo yeeldeth ſweete Gumme.

Gihon, the ſecond head, called afterward Nahar-ſares 〈 in non-Latin alphabet 〉 Nahar 〈 in non-Latin alphabet 〉 Seres, that is, a riuer gelt or cut off, becauſe it is the firſt diuiſion of Euphrates, where his waters are gelt or diuided: this compaſſeth the plaine of Sinhar where Nimrod the ſonne of Cuſh inhabited: is alſo the bound and border of Arabia, where Seba, Sabatha, Sabtecha (together with Sheba, Dedan and Mi • i • n he ſonnes of Abraham) poſſeſſed. Of the land of Cuſh in Aethiopia, where Sheba & Dedan the ſons of Raamah had their poſſeſsions, there is no appearance of ſuch a riuer.

Hiddekel, the third head, runneth on the Eaſt part of Babylonia, which is toward the Eaſt ſide of Aſſhur, and for that in a ſhort courſe it is ioyned with Tigris (and perhaps imitateth the ſwiftnes of his ſtreame) is alſo called by his name, as appeareth Dan. 10.4. Plinie lib. 6. cap. 27. calleth it Diglito, which is for Hidelito or Hiddikel, corrupted; it taketh his name of ſwiftnes: and is called of the Perſians Tigris, which (ſaith Curtius lib. 4.) i • in the Perſian tongue an arrow: of Greekes and Latins for his ſwiftnes and violent ſtreame is fitly compared with the Tiger. This is that other Arme of Euphrates, whereof Ptolome ſaith lib 6 cap. 18. 〈 in non-Latin alphabet 〉 , &c. Euphrates where he is diuided, his poſition being 79 degrees Lon. Lat. 35. in. 40. one of his ſtreames runneth thorough Babylon, the other by Scleucia, and the riuer Baſilius is carried betweene them.

Perah, the fourth head, is the maine and principall ſtreame of Euphrates; laſt remembred, becauſe more commonly knowne. This paſſeth thorough the citie Babylon, and ioyneth with Tigris at Apamea, from whence they runne together; and laſtly, after a new diuiſion, doe fall into the Perſian Gulph.

Ninus is that Niniue, builded by Aſſhur, Gen. 10.11. it obtained the Empire before that of Babylon, 2. King. 18.33. it repented at Ionahs preaching, Ion. 3.5. Matth. 12.41. was deſtroyed for crueltie and contempt of God, Na • m. 2.8. Herodot. in Clio. it contained ſixeſcore thouſand infants which knew not their right hand from their left, Ionah. 4.11. and in circuit three daies iourney, Ionah. 3.5. being 480. furlongs, and had 1500. towers vpon the walles, Diodor. Sic. lib. 3. Herodot. in Clio Strab • lib. 16.

Babylon, that citie of confuſion, ouercome by Cyrus, Iſai. 45.12. Dan. 5.30. • 1. was afterward brough • to ruine by the ſucceſſors of Alexander: In ſolitudinem redijs, exhauſta, vicinitate Scleuciae; became a deſert (ſaith P ••• ic lib. 6 cap 26) as had been foretold by the Prophets, Iſai. 13.2. Ierem 50.1.2. Dan. 2.30. Scleucus Nicanor hauing ſpoyled it, builded Scleucia in ſtee • thereof. Afterward the Perſians ruinated Scleucia, builded Cleſiphon, and made it the head citie of the kingdome, Strabo lib. 16. Plin. lib. 6. cap. 26. Herodian. lib. 3. Sozomen. lib. 6. cap. 1. Cleſiphon loco Babylonis, ſedes regia eſt Perſarum.

Gaugamela, the meeting of the Ram and the Goate, Dan. 8.6. where Alexander vtterly ouerthrew the power of Darius, and obtained the Empire of Aſia. It containeth Grad. 79 30. Lat. 37. 0.

Furthermore, it is to be obſerued, Gen. 11.2. They went from the Eaſt, &c. that Noah and his companie going forth of the Arke, paſſed the mountaines of Armenia, and dwelt in Aſſyria: which (as here appeareth is on the Eaſt from Sirhar. For Ar •• a • or Armenia it ſelfe, is not Eaſt from Sinhar, but North and declining Weſt. The mountaines of Armenia are parts of that h • ge and mightie Caucaſus, which beginning with Taurus and Amaenus in Cilicia runneth on into Scythia and I • dia, called by diuers names, but yet continued in the generall termes of Caucaſus and Caucaſij montes. Looke Gen. 8 q. 2. Ariſtot lib. 1. cap. 13 Philoſt • atus lib. 2. Ptolom. Geograph. lib. 5. cap. 9. 10. Tab. 2. 3. & lib. 6. cap. 12. Tab. 7. Strabo lib. 11. Mela lib. 1. cap. de Lycia. Curtius lib. 4. Dextra Tigrim habebat, à lana m • ntes, quos Gordiaeos vocant. I would thinke rather they were the Niphates, but for the reuerence of Antiquitie.

Place this Mappe in pag. 68.
Question 7. verſe 9. What is meant by the tree of life?

AMong all the trees of the Lords garden, which were moſt pleaſant to the eye, and good for meat, two eſpeciallie excelled aboue the reſt in vſe and vertue, which are called the tree of life, and the tree of knowledge of good and euill. Theſe are ſaid to be planted in the middeſt of the garden, either according to ye propertie of the Hebrue phraſe of ſpeech, as thus: I dwell 2. King. 4 13. in the middeſt of mine own people, that is, among mine own people, to ſignifie that out of the garden were no ſuch trees: or els, about the middeſt of the garden it ſelfe, either becauſe therby, their place might argue their excellent vſe; or that by their placing he to whom they were giuen,Life, and the commandement. might haue the vſe of them alwaies to meditate thereon. They wereAugust. de Gen. ad lit. lib. 8. cap. 6. Prorſus & hoc lignum erat viſibile & corporale, ſicut arbores caeterae. cap. 4. Ne cogat in allegoriam, vt non ista ligna fuerint, ſed aliud aliquid nomine ligni ſignificent. Chryſoſt. Hom. in Gen, 13. Sed forte ſunt, quex propria ſententia quelibet dicere volūt, nec flumina concedúc eſſe flumina, &c. queſo ne feramus tales, ſ •• obturemus aures. very trees, not allegories in the name of trees; for they were planted, they were watered, they grew & bare fruit as other trees. What fruit they bare is not expreſſed, and therefore not neceſſary for vs to know. But that their fruit might be of the kind of other fruit, and haue a proper vertue giuen vnto it, I ſee not what doth hinder, ſeeing that Act. 5.15. the ſhadow of Peter, nor the Act. 19.12. kerchiefs and handkerchiefs from Pauls bodie, did differ from the ſhadowes of other men, or from other linnen of the ſame kind, but onlie in theIbid. vertue of healing, that God for a time did giue vnto them. Now the firſt of theſe trees is 〈 in non-Latin alphabet 〉 gnets h • chaijm: as the ſoule is called 〈 in non-Latin alphabet 〉 nepheſh chaiah: not that the tree did liue (niſi vita vegetatina) but gaue or imparted life to other. called the tree of life, Properly a tree preſeruing or maintaining life (arbor viuificans) for the hebrue tongue wanteth adiectiues, or (which the Grammarians call) denominata. for that the fruit thereof Gen. 3.22. had naturall vertue in it to preſerue life. Not the life of the Ioh. 6.63. ſoule, the ſubſtance whereof is moreFor ye ſoule which dyeth the ſecond death, loſeth not the ſubſtāce, but the bleſſed qualities: Non in ſubstantia, ſed in qualitate moritur, as Gregorie ſaith. noble then death can take away, but of the bodieFor no elementarie ſubſtance can by nature bee perpetuall, as Ariſtot. de coelo lib. 3. cap. 6. being made of earthlie mould: and the ſame not a temporarie lifeBeda & Strabus Hiſtor. eccleſ. as our meates and drinkes preſerue our liues, but euen aAugust. de Ciuitat. Dei. lib. 13. cap. 20. De ligno autem vitae propterea gustabant, ne mors ijs vndecunque ſubreperet, vel ſenectute confecti, decurſis temporum ſpatijs interirent. Tanquam caetera eſſent alimento, hoc Sacramento, ſtatis ſcilicet temporibus de eo ſumpto. Aquin. part. 1. quaeſt. 97. Beda. Lignum vitae dictum est, quia diuinitus accepit hanc vint, vt qui ex eius fructu comederet, corpuretus ſtabili ſamtare & perpetua ſoliditate firmaretur: nec vlla infirmitate nec aetatis imbecillitate, in deterius • el in occaſum laberetur. Hieron. Zanch. de oper. Dei. part. 3. lib. 1. cap. 1. Reliquarum arborum fructus, docet Augustinus (vt ſupra) ad hoc fuiſſe destinatos, vt molestiam famis & ſitis tollerent: ſed huius fructum vt praestaret homini vim, &c. Haec fuit vis data illi arbori, & nunquam adempta: eoque naturalis quodammodo illi fuit; & ob hanc cauſam post peccatum poſitus fuit Cherubim. perpetuall life; and to haue baniſhed not onlie hunger and thirſt, but all other enimies of our naturall life, ſorrow, ſickneſſe, age, and death it ſelfe. So that although Adam August. de peccat. merit. & remiſſ. lib. 1. cap. 2. Luther. com. in Gen. cap. 2. Docet Paulus, etiamſi Adam non peccaſſet, tamen viclurum fuiſſe corporalem vitam indigam cibi, potus, quictis, creſcentem, generantem & caetera; donec per Deum, ad vitam ſpiritualem eſſet tranſlatus, in qua vixiſſet ſine animalitate vt ita dicam, nempe ab intra ex ſolo De • , & non ab extra ſicut ante, ex herbis & fru • tibus: ī l • c ſic vt tamen homo habeat carnem & oſſa, & non ſit merè ſpiritus ſictet angeli. had not continued for euer in that Paradice; but after long time had beene taken vp into the heauenlie Paradice, as Enoch and Eliah Gen. 5.24. 2. King. 2.11. were: yet hee neuer ſhould haue gone the way of death, or ſicknes, of age, or feebleneſſe; but in moſt flouriſhing ſtrength & full happines of life, he ſhould haue beene tranſlated vnto God. And although that ſeeme ſtrange to carnall mē,2. King. 7.2. which in their reaſon or experience they can not proue; yet was it no more miraculous for the tree of life to haue ſuch vertue (ſeeing the good pleaſure of the Lord was ſuch) then for our clothes to keepe vs warme, or our meat which is but dead to reuiue our bodies, or the vertue of hearbes to preſerue our health, which Iſai. 3.1. Matth. 4.4. is not in themſelues, Deut. 8.3. 1. Tim. 4.5. but by vertue of the ordinance and word of God. And if theſe things are indued with ſtrength, as it were to lengthen our mortality, how much rather may we think by the authoritie of the word, that God indued this tree with vertue to preſerue them in life, which were not ſubiect vnto death?

Question 8. verſe 9. Wherefore the other tree was called the tree of knowledge, of good and euill?

IT isChryſost. Hom. in Gen. 16. Neque enim eſus ex eo ligno oculos eorum aperuit vntruelie ſuppoſed by theTargh. Hieroſol. De qua quicunque edit, diſcernit inter bonum & malum. Onkelos paraphrast. Caldaic. Cognoſcet inter bonum & malum. Ioſeph. Antiq. lib. 1. cap. 2. Rab. Salom. Hebrue Doctors, that the tree had vertue in it to giue ſharpeneſſe of wit to him that did eate thereof: which conceit gaue cauſe to Iulian Lib. 3. Apud Cyril. contr. Iulian. Deum autem interdicere cognitionem boni & mali, hominibus á ſe formatis, quomodo non ſummam prae ſe fert abſurditatem? Inquit Iulianus. to cauill at the Scripture, as though God had pleaſure to haue detained men in ignorance. Other ſpeake more neere the purpoſe, but yet not fullie;Auguſt. de Gen. ad lit. lib 8. cap. 6. Lombard. li. 1. diſt. 17. Quia post probibitionem erat in illa tranſgreſſio futura, qua homo experiendo diſceret, quid eſſet inter obedientiae bonum & inobedientiae malum. that it was ſo called of the euent, becauſe through eating of the fruit thereof, the knowledge of euill was procured: for it may ſeeme it was ſo calledVerſ. 17. Damaſcen. lib. 2. cap. 11. 〈 in non-Latin alphabet 〉 , &c. ad experientiam quandam probationemque & exercitium obedientiae & inobedientia hominis. to giue Adam thereby a warning of feeling euill. But more directlie indeed was it called the tree of knowledge of good and euill;Chryſoſt. Hom in Gen. 14. Ab vno tantum ligno abſtinere iuſſit, vt ſcire poſſit, quid ſit ſub domino (eſſe) cui obedire debeat, & parere ſi quid ille imperarit. Zanch. part. 3. lib. 1. cap. 1. de oper. Dei. Quia viſibilis regula fuit, qua cognoſceretur bonum & malum, non per ſe ſed propter mandatum Dei adiunctum. Ratio: quia hac fuit prima lex Dei vnde omnes reliquae pendent; oportuit igitur hanc eſſe vim totius legis, qua docetur quid bonum quidue malum. becauſe it was made a rule for man to know, what was good, and what was euill, ſo ſoone as it was inioyned man by precept not to eate thereof. The treeGen. 3.6. Auguſt. de Gen. ad lit. lib. 8. c. 6. Dici non poteſt • u • nta mihi placeat illa ſententia, no fuiſſe illam arborem cibo noxiam; ne que erum qui fecerat omn a valde bona, in pa • adiſo instituerat aliquid mali: ſed malum fuiſſe homini tranſgreſſionem praecepti. bare holeſome & pleaſant fruit as well as other. What made it euill to eate thereof? nothing els but diſobedience vnto theAmbroſ. lib. de Paradiſ. cap. 7. Ni fallor, mortis cauſa mobedientia fuit, & ideo homo ipſe ſibi mortis eſt cauſa, non hebent Deum ſuae mortis autherem. Neque enim ſi me ti • us praeſcripſerit egrotanti à quibus vi • icatur cauendum, atque ille ab interdictis non putaueris abſtinendum: cauſa eius mortis eſt medicus, ſed vtique ipſe ſibi reus mortis eſt pro pri • e. August. de ciuit. Dei lib. 14. cap. 12 Eſca nō mala & noxia, niſi quia prohibita. Sed obedientiae commendata eſt in praecepto quae virtus in creatura rationali mater quodammodo eſt omnium custoſ que virtutum. commaundement. For becauſe it was ſaid: thou ſhalt not eate thereof; for that cauſe only it was euill to eate thereof. But wherefore did the Lord forbid the eating of the fruit? BecauſeBaſil. Hom. Quod Deus non eſt author mali. Chryſost Hom. in Gen. 13. V • ſcire poſſit quod gratia & liberalitate illa frueretur, eſſet que Dominus aliquis & naturae ſuae & omnium viſibilium. it was neceſſarie, that man, who was adorned with ſuch an height of dignitie, ſhould yet owe homage vnto his creator as to his Soueraigne Lord: which dutieAugust. de Gen. ad lit. lib. 8 cap. 13. Dominus quidem quid inſſerit, viderit faciendū est à ſeruiente quod iuſſit. conſiſteth in ſubiection both in will & deed, his will to be commanded by the will of God, and his worke to be ruled by his will, that both in will, in worke, in word and thought, he might declare his inferioritie by obedience. Man therefore by this commandement, thou ſhalt not eate of it: August. de verb. Dom Serm. 34. Bona eſt arbor, nolo tangas. Quare • Quia Dominus ſunt, tu ſeruus. Haec tota cauſa est. Si parua est, dedignaris eſſe ſeruus? Quid autem tibi expedit niſi eſſe ſub Domino? was taught to meaſure good and euill, not by his owne will, but by the will and word of God, and to ſeeke for the rule of good and euill, at the law and at the testimonie: Deut. 12.8. Iſai. 8.1 • . as ſaith the Prophet. And this was requiſite, becauſeIſai. 46.10. August. in Pſal. 41.161. Inuentes fontem iustitiae, vbi eſt fons vitae. the will of God is the fountaine of iuſtice and of goodnes: therefore it cannot be but good and righteous which he willeth, and therefore righteous becauſe hee willeth it: but the will of man although itGen. 1.27. Epheſ. 4.24. Fulgent. ad Mon. lib. de praedeſt. cap. 18. were created righteous, can be no farther righteous, then it is ſubiect vnto the righteouſnes of God. But ſome complaine of the planting of this tree, or the giuing of this precept vnto man,Baſil. Hom. Quod Deus non ſit author mali. At cur inquit in creatione non habemus, vt ne volentibus nobis peccare detur? Quia etiam tu, famulos non cum vinctos habes beneuelos putas, ſed cum voluntariè ea quae efficij ſunt, explere videris. Ita que etiam Deo non gratum est quod coactum est, ſed quod ex virtute recte gertiur. Vide etiam cauſat in Iren. lib. 4. cap. 78. 79. as though therby an occaſion were giuen of offending. And doe not they murmure cauſeles againſt the Lord, either becauſe hee made not man like himſelfe immutable; or els becauſe he taught him ſo graciouſlie a point ſo neceſſarie, that hisIustin. Mart. Epist. ad Diognet. Per cognitionem vitam oſtendentem. Neque enim vita ſine cognitione, neque cognitio tuta ſine vita vera. felicitie depended vpon obedience? And ſo gracious was the Lord, that when he might haue tried his obedinceAs he did Abraham Gen 22. by matters of greater moment: or as well might haue commaunded him toChryſostom. Hom in Gen. 14. Neque enim dimidiatam dedit illi rerum fruitionem, neque à pluribus abstinere iuſſit. abſtaine from all the trees ſaue one (which had beene for him ſufficient) or elſe from halfe of them; hee forbiddeth him but one,Bernard. Hom 2. de circumciſ. Dom. • eniſſimum planè mandatum, & larga omnino menſura. then which he could not haue leſſe reſtrained him, and taught him knowledge. Wherefore this precept was not giuen, neither the tree of knowledge placed there as a ſnare to make him fal, as the wicked do blaſphemouſly murmure againſt the Lord; but theAugust. in Pſal 70. & de verb. Dom. Serm. 34. Quomodo eri • ſub Domino, ſi non fuerit ſub praecepto? non potuit Deus perfectius demonstrare quantum ſit bonum obedientiae, niſi cum prohibuerit ab eare quae non erat mal • . iuſtice of God required, that the creature ſhould be ſubiect to his creator, & therefore the Lord in mercie bound him to obedience, and moſt fatherlie gaue himTertul. in Marcion. lib. 2. Benigniſſimè enim demonstrauit exitum tranſgreſſionis: ne ignorantia periculi negligentiam iuuaret obſequij. warning, to the end he ſhould not fall,Iustin. Mart. Epist. ad Diognet. August. de ciuit Dei lib. 14. cap. 12. Quandoquidem ſit creatura rationalis facta est, vt ei ſub litam eſſe ſit vtile: pernitioſum antem ſuam, non eius à quo creata est facere voluntatem. Et hinc maximè commendatur quale bonum ſit Deus, cum nulli ab eo recedemi bene eſt. Idem de Gen. ad lit. 11. c. • . declaring that the life of man dependeth vpon obedience to God. Neither did he this,Iren. lib 4. c. • 8. Initio igitur nō quaſi indigens Deus hominem plaſmauit Adam, ſed vt haberet in quem collocaret ſua benefici • . Nec nostro ministerio ind • gens, iuſſit vt eum ſequeremur. as though he needed mans obedience; but that being good and mercifull, hee mightIren. ibid. Propter hoc exquirit ab hominibus ſeruitutem, vt quoniam est bonus & miſericors, benefaciat ijs qui perſeuerant in ſeruitute eius. continue and increaſe his goodneſſe vnto man, obeying his commaundement. It was therefore greatTum propter debitum ſeruitutis creaturae ad creatorem; tum quia (Cyril. lib. 3. in Iulian.) non dubium est, quin leges conſtringant quod moratur, & quod propenſum ad defectionem, vin lictis remorentur, dirigant ad bonum, & à deterioribus recedere cogant co • qui • inesti rationem alioqui non haberent. Vnde nemo qui mente praeditus eſt, redarguerit vel leges, vel legiſlature • quòd illas tul •• int: non enim ipſi aut • ores ſunt vt deprehenſi patiantur. equitie and righteouſnes in God to forbid the fruit. It wasTertul. adue • ſ. Marcion. lib. 2. Benigniſſimè enim demonstrauit. &c. his gracious mercie to warne man of the puniſhment. It was ſhamefull negligence in Adam Matth. 11.30. Chryſost. Hom. in Gen. 14. Ma na huius praecepti facilitas est. Sed dilecte, graue malum est deſidiae, facit que vt facilia omnia videantur difficilia. Et infrà. Dedit nomina animantibus Non temere hoc factum, ſed (praeter alia) ne putaretur ex ignorantia peccaſſe, & vt ſcire poſſis, quod lapſus ille ex deſidiae fuerit. not to keepe a commandement ſo eaſie, and to beare ſo light a burden. For ſeeing hee had libertieBernard. tract. de grad. humil. Si enim caetera bona ſunt, quae ſapiunt bonum, quid opus eſt edere de ligno quod ſapiat etiam malum? to take of all the trees that ſauored of life, what need had he to taſt of that onely tree that ſauored of death?

Question 9. verſe 17. Whether God in iuſtice could inflict ſo great a puniſhment, as hee pronounced for the eating of the fruit? in the day that thou eateſt thereof, thou ſhalt die the death.

THe rebellious nature of man is alway readyGen. 4.13. Ezech. 11.3. Iren. lib. 5. Qui ſupergrediuntur leges & postea poenis dant, queruntur de legiſlatoribus, ſed non de ſemetipſis. Sic autem & diabolico ſpiritu pleni, innumera • accuſationes inferunt ſactori ſuo, cum & ſpiritum vitae nobis donauerit, & legem omnibus aptam piſuerit; & nolunt iustum eſſe iudicium Dei. to repine againſt Gods iuſtice, accuſing the ſame of too much ſeueritie: but in the meane ſeaſonEzech. 16.22. August. de ciuit. Dei lib. 21. cap. 12. it will not ſee the hainouſnes of ſin, which is the cauſe thereof. And indeed if God doe puniſh more then is the greatnes of the fault committed, then doth he not according to his word; Pſal. 62.12. Ezech. 7.8. Reuel. 2.23. & 22.12 Giue euerie man according to his worke. Againe, ſhall not Gen. 18.25. the iudge of all the world doe right? Yea, Deut. 32.4. Pſal. 9.16. the Lord is known by executing iudgement, as ſaith the Prophet. Wherefore although the puniſhment it ſelfe that was denounced, doe ſufficientlie declare the greatnes of the ſinne, becauſe God doth alway puniſh righteouſly: yet if we examine duely the force of the commaundement, wee ſhall find the offence to be Ezech. 20.44. & 16.59. Pſal. 130.3. For although in reſpect of Adam, it were an abſolute threatning of death: yet in reſpect of Gods ſecret counſaile, it was cō ditional. viz. vnleſſe the Son of God do take vpō him mans redemption: ſo that, in that his bodilie life was ſpared, though in miſerie, or that hee was not in body and in ſoule caſt preſentlie into the flames of hell, his puniſhment is leſſe then his deſert. greater then the puniſhment. In which commandement (as in euerie law of man) three things areBernard. lib. de praecept. & diſcip. Primam ergo neceſſitater cui que facit in promittendo voluntas. Secundam praecipientis authoritas. Tertiam praecepti dignitas. Hieron. Zanch. de oper. part. 3. lib. 1. cap. 1. In interdicto tria conſiderandae ſunt. Res interdicta, authoritas interdicentis, & fines interdictionis. chieflie to be conſidered: firſt, the thing forbidden: ſecondly, the authoritie of him that giueth the charge: and thirdlie, the end wherefore it was prohibited. The thing forbidden was the eating of the fruite, whichAs Iulius the third, Pope, affirmed he had as great reaſon to be angrie for a Peacocke, as God had to be angrie for an Apple, ſeeing an Apple was not ſo great a matter as a Peacocke. Paul. Verg. Balae. in vita Rom. Pontif. the wicked eſteeme of no greater moment, then an apple or a nut is worth, which Adam and his wife deuoured. But the law is Rom. 7.14. ſpirituall, andHieron. comment. in Rom. 7.14. Et ſpiritualia mandat, &c. commandeth things that are ſpirituall. It had therfore doubtles a farther purpoſe and intent, which Adam by the image of Gods wiſedome that was in him, did alſo rightlie vnderſtand: which wasRom. 12.3. Ambroſ in Rom. 12. Apertè ostendit, hoc debere nos ſapere, quod iustitiae terminos non egrediatur; vt non nobis ſolis vtile ſit, ſed vt nulli obſit, vt contenti ſimus ſorte quam menſu • eſt Deus: nequis arroganter de ſe ſentiat. that hee muſt be wiſe according to ſobrietie, not preſuming of his owne wiſedome to define good and euill, but by the will and word of God, whereunto he ought ſimplie to ſubmit himſelfe. And ſeeing the Lord had taught himA prohibitione & poena. by the commaundement, that it was euill to eate of this fruit, 2. King. 22.2. August. de ciuit. Dei lib. 14. cap. 12. Obedientia commendatur in praecepto, &c. hee muſt not looke vnto the fruit, or to the tree, or to his wife, or to the Serpent, or to his owne iudgement and capacitie, to thinke it good for meate, which the Lord had pronounced to be euill. So that brieflie, the force of this commandement was, to forbid him to be wiſe aboue the condition ofAuguſt. de ciuit Dei lib. 12. c. 9. Nec tantit hominum, ſed primitus praecipue que angelorum bonum eſt, quod dictū eſt, mihi adhae rere Deo bomon est. Pſal. 73.27.28. a creature, orQuoniam non bene ſe habet facta natura, fi à faciente receſſerit. August. de Gen. ad lit. lib. 11. cap. • . to diſioyne his wiſedome from the wiſedome of the Lord,Auguſt. in Pſal. 70. & Sermon. de verbis Dom. 34. Si peruerſe voluerit imitari Deū, vt quo modo Deus nō habet à quo formetur, non habet à quo regatur, ſic ipſe velit ſua potestate vti, vt ſicut Deus nullo formante, nullo regente viuat; quid restat fratres, niſi vt recedens ab eius calore torpeſcat, recedens à veritate vaneſcat, recedens ab eo qui ſummè & incomparabiliter eſt, in deterius mutatus deficiat? Hoc diabolus fecit, imitari Deum voluit ſed perueriè, non eſſe ſub illius potestate, ſed habere contra illum potestatem. wherein he could not but worke his owne confuſion. This was a matter of great importance for a poore creature, which euen now was duſt, and was taken Pſal. 113.7. 1. Sam. 2. from the dunghill to ſuch nobilitie, to be ſo ſurpriſed with vnthankefulnes and pride, as to ſtriue to be equall with him that made him, and to eſteeme better of his owne wiſedome, then of the wiſedome and word of God. The ſecond thing to be conſidered in the force of this cōmandement is,Bernard. Supra. Praecipientis authoritas. &c. the authoritie of him that gaue it for a law. This is as it were the very pith and ſtrength of lawes, and maketh the breaches of them to be great or ſmall: for according to the authoritie of him that maketh it, theIbid. Iam verò de illo qui praecipit, & idem de eo quod praecipitur, huiuſmodi aduertenda erit ſecundum rationem distinctio, vt cuius inter praeceptores reuerentior nobis imminebit authoritas, eius grauior formidetur offenſio, de maioris cuiuſ que mandati tranſgreſſio damnabilior aestimetur. breach thereof deſerueth puniſhment. If then the lawes of Hebr. 10.28. Dan. 5.18.19. Deut. 17.12. Princes and of Deut. 21.18.21. Parents laid vpon their children, being deſpiſed, deſerue death in the iudgement of the Lord: who yet haue not ſole authoritie ouer their inferiours, to Iob. 31.15. Matth. 10.28. Ioh. 19.11. Epheſ. 6.9. ſlea and to giue life; how much more is his authoritie to be eſteemed, whoſe power Iames 4.12. is abſolute to ſaue and to deſtroy, who made vs of nothing Prou. 16.4. for himſelfe, in Act. 17.28. whom we liue, and moue, and are: to whom Princes are not Iob. 34.19. comparable in reſpect of glorie. Wherfore the fault is infinite,Infinitè peccat qui infinitam laeſeris maieſtatem. August. de ciuit. Dei lib. 21. cap. 11. Quidā iniustum putant, vs pro peccatis quantū libet magnis, paruo ſcilicet tempore perpetratis, poena quiſque dānetur aeterna. Quaſi vllius id vnquam iustitia attendat, vt tanta mora temporis quiſ que puniatur, quanta vnde punietur admiſit. An in vinculis? an in exilio? an in ipſa morte? Idem. cap. 12. Homo quanto magis fruebatur Deo, tanto maiore impietate dereliquis Deum, & factus est malo dignus aeterno, qui hoc in ſe peremit bonum, quod eſſe poſſet aeternum. becauſe God is infinite which doth forbid the fault, and deſerueth infinite and eternall torment, becauſe his authoritie is infinite, who by the ſinne is diſobeyed, and his iuſtice eternall which requireth puniſhment. In this authoritie both Deut. 33.3. Moſes and Iſai. 1.2. &c. the Prophets, Mat. 5.20.22. &c. our Sauiour Chriſt and1. Cor. 11.23. his Apoſtles, haue grounded their lawes and doctrines: inſinuating thereby the greatnes of the meſſage they did bring, and the neceſſitie of obedience to be giuen thereunto. Yea for this cauſe the law-makers among theMinos Cretenſibus. Plat. lib. de leg. 3. Paetricius. lib. 1. de repub. in praefat. Finxit ſe Iouem in concilio habere cuius nulu ſingula quaeque decreta ad Cretenſes deferret. Poſtea in antrum Iouis deſcendit, noua inſtituta detulit, quae Iouis mandata eſſe aſſeruit. Lycurgus leges ſuas authoritate Apollinis Delphici confirmauit. Cic. de diuin. libr. 1. Plutarc. vita Lycurg. Zeleucus à Minerua. Clem. Alexan. Stroot 1. Numa ab Aegeria. Plutarc. in vit. Numae. Auguſtin. de ciuit. Dei lib. 7. cap. 35. heathen, when they would bind their lawes to be had in reuerence, were wont to perſwade their ſubiects to whom they gaue them, that their lawes were deuiſed and approued by the Gods. Thirdlie, the end of this commaundement which was to teach him obedience and humilitie, whereon his life and happines conſiſted: as namely, that hee was not ſuch a Prince on earth,Chryſoſtom. Hom. in Gen. 13. vt eſſet dominus aliquis naturae ſuae. but that he had a ſoueraigne lord: ſo that therein he might know the Lord, and know himſelfe, which is the ſum of knowledge: God, as the chiefe Lord, his creator and louing father, the liberall giuer of all his welfare: himſelfe, to be his ſeruant, a creature, and one that had receiued all from him. Herein therefore Deut. 6.3.4.5. conſiſted both the inward and outward worſhip of God. Inward, as obedience, honour, loue, confidence, and religious feare, wherwith man ſhould honor God Deut. 10.12. Pſal. 116. in thankfulnes: outward, in actuall and outward abſtinence from ſinne, and reuerence vnto the voice of God. Wherefore it is manifeſt by the eating of this fruit, thatTertul. lib. aduerſ. Iudaeos. In hac enim lege Adae data, omnia praecepta condita recognoſcimus, quae poſtea pullulauerunt data per Moſen, &c. the whole worſhip of God was violated: to the which, if we ſhal ioyne the eaſines of the precept to be kept, & the power that was in Adam to haue obſerued it,August. de ciuitat. Dei. lib. 21. c. 12. Sed poena aeterna, dura & iniuſta ſenſibus videtur humanis, quia in hac infirmitate moribunlorum ſenſuum, deest ille ſenſus altiſſimae puriſſimaeque ſapientiae, quo ſentiri poſſit quantum nefas in illa prima praeuaricatione commiſſum eſt. there is none ſo voide of ſenſe, but may ſoone conceiue, that not without cauſe but of iuſt deſert, the puniſhment of death was inflicted thereon.

Question 10. verſe 17. What death the Lord threatned, when hee ſaid: in the day that thou eateſt thereof, thou ſhalt die the death?

THe death which the Lord denounced,August. lib. ſexaginta quinque quaeſt. q. 32. Cum ergo requiritur. &c. Virum animae, an corporis, an totius hominis, an illa quae ſecunda dicitur: reſpondendum eſt, omnes. Deſerta anima Adae à Deo, iure dicitur mortua prima morte, ex qua tres poſtea ſecutae ſunt mortes. was the death of ſoule and bodie, which is Iohn 11.13.14. Reuel. 20.14. called the firſt and ſecond death; neyther could it be of the ſoule alonePhilo Iudaeus de Allegor. legis lib. 2. Gregor. lib. 6. Epistol. ep. 31. ad Eulog. Si enim Adae qui primus peccauit anima in peccato mortua non est: quomodo de ligno vetito ei dictum est, in quacunque, &c. Conſtat itaque quia in carne non est mortuus. as ſome ſuppoſe,2. Corinth. 5.10. becauſe the bodie was alſo guiltie of the crime; and ſinne it ſelfe is ſo contagious, that it doth1. Cor. 15.33. Ecclus. 13.1. corrupt as pitch, whatſoeuer toucheth it, and Prou. 6.27. Iſai. 9.18. conſume like fire whatſoeuer it taketh hold of. By meanes whereof, when Adam had declined in his wiſedome, from the wiſdome of the Lord, Gen. 3.6. by knowing in his own wiſedome the goodnes of the fruit,Like as 2. Sam. 15.3 Rom. 1.22. the ſame his wiſedome was turned into fooliſhnes: his wil when he luſted for the fruite, being ſeparate from the will of God, became rebellious Rom. 8.7. and enimie to God: his happines when hee would augment itAmbroſ. lib. 1. de Paradiſo. cap. 14. Non ſolum ſicut dij eſſe homines deſierunt, ſed etiam qui quaſi dij erant, quibus dictum est; ego dixi dij estis, ſui gratiam perdiderunt. Fulgent. lib. de praedeſimas. ad Mon. c 17 Qui concupiuit plus extra ſe, minus factus est in ſe. aboue the meaſure God had giuen him, became vnto him miſerie and infelicitie; his body which was made to ſet forth the glorie of God, Matth. 5.28. ſo ſoone as the eye had ſeene the fruit with liking, his hand had taken it, his mouth eaten it, his ſtomacke receiued it, was euen as Iſai. 30.14. Ierem. 22.28. a broken veſſell which is profitable for nothing, and therefore to be returned to the mould from whence it was. The Lord foreſhewed it to Adam in theſe wordes: thou ſhalt die the death, or after the Hebrue phraſe, in dying thou ſhalt die, that is, thou ſhalt ſurelie die, or thou canſt not but die, plainely expreſſing the danger of the ſame. How then commeth it to paſſe, that both Adam and Heua, ſo ſoone as they had taſted of the fruit, gaue not vp the ghoſt immediatlie? Doubtles thorough the ſingular mercie of the Lord, tempered with his iuſtice. They were preſently partakers of both, that the iuſtice of God might be fulfilled: but yet not fullie, that the Lord therein might declare his mercy. Concerning the ſoule: they who had ſeparated thēſelues, that is, their wiſdome & their wil, were ſeparate from God, from the loue and fauour of God,Baſil. Hom. quod Deus non est author mali: Quantum enim diſcedebat à vita, tantum appropinquabaet ad mortem: vita enim est Deus, priuatio autem vitae mors; quare ſibi ipſi mortem, per ſeceſſum à Deo Adam parauit. August. lib. de Spir. & anim. cap. 36. Viuit anima naturali vita, etiamſi ſpirituali vita non viuat. Sed talis vita mors eſt potius quàm vita: quoniam mors peccatorum peſſima. Bernard. ad Milites Templar. cap. 11. Vita ſiquidem Deus animae, ſicut ipſa corporis. which is the priuation of goodneſſe and felicitie, and the verie death and torment of the ſoule thoroughChryſost. Hom. in Gen. 20. Quis enim dic obſecro, talem ad confeſſionem adegit? (Intelligit Cain.) Nullus alius quam conſcientia ille incorruptus index. Nam ſi nul ac in peccatum declinauerat, ſtatim inſurrexit conſcientia, inclamanſque & ostendens peccatorum magnitudinē, & omnibus ſeipſam poenis obnoxiam fecit. conſcience of guiltines, and feare of puniſhment: this is the priſon of the1. Pet. 3.19. ſoules departed, and the chaines of Sathan, wherewithIude. verſ. 6. hee is tied and reſerued to the iudgement of the great day: of which they are both partakers alſo, whereby they are compelled to flie from God, and Adam Gen. 3.10. confeſſed hee was afraid. And for the bodilie death, it is gathered by ſome that the time thereof was ſetIustin. Mart. Dial. cum Trif. Mille annos in mysterio deſignari intelligimus. Vt enim Adae dictum est, quo die, &c. S • imus enim mille annos non compleuiſſe. Nouimus quoque dictum illud, quod dies domini ſit ſicut mille anni huc pertinere. Irenae. cont. Haereſ. li. 5 in reſpect of God, to whom one day Pſalm. 90.4. 2. Pet. 3.8. is as a thouſand yeres: ſeeing no man euer liued a day in that account. But rather in deed it was fulfilled, Heb. 2 15. Symmachus tranſlateth the Hebrue word ( 〈 in non-Latin alphabet 〉 moth tamuth) thou ſhalt be mortall. Hieron. Trad. Hebrae. in Gen. but it ſignifieth that, and more alſo, as Exod. 19 12. & 21.12. Leuit. 20.2.9. & • . in that he was in bondage vnto death, for as much as death it ſelfeTheodoret. in Gen. quaest. 38. August. de ciuit. Dei lib. 13. cap. 23. Non ideo deb • t abſurdum videri quia non eo prorſus die, à corpore ſunt ſoluti: eo quippe die mutata in de terius virtata que natura, atque à l gno vitae ſeparati ne iustiſſima, mortis in ijs etiam corporalis neceſſitas facta est, cum qua nos neceſſitate natiſum • s. began to wound their bodies in the day they ſinned, by hunger, cold, nakednes, ſubiection to mortalitie, loſſe of natiue beautie and ſuch like, that the verie life continued in ſo manie miſeries, may ſeeme to beAug. de peccator. merit. & remiſſi. lib. 1. cap. 16. Quamuis ergo annos multos • o • tea vixerins, illo tamen d • e mori coeperunt, quo mortis legem, qua in ſenitem veteraſcerent acceperunt. Non enim ſtat vel •• m ••• puncto, ſed ſine intermiſſione labitur, quicquid continua immutatione ſenſim curr • t ad fin • m non perficientem ſed conſumentem, Gregor in euangel. Hom. 37. Temporalis vita aeternae vitae comparata mors est potius dicenda quam vita. not life but a prolonged death. Thus deepe did Adam drinke of the wine of the wrath of God. That he died not the extremity of death, behold how grace aboundeth in the Lord; Adam now by ſinne was made Rom. 6.16. the ſeruant vnto ſinne, the wages whereof is death and condemnation, the horrible paines and endleſſe woes whereof no creature can endure. Wherfore when Adam muſt die, the iuſtice of God requiring it, the Lord in his endles mercieIrenae. lib. 3. cap. 20. Quia enim non erat impoſſibile, eum hominem, qui ſemel victur ••• at & eliſus, per ••• alentiā replaſmare, & obtinere brauium victoriae: Iteū autem in poſſibile erat, vt ſalutem perciperet, qui ſub peccato ceciderat: vtra que operatus eſt filius, verbū Dei exiſtens, &c. Si autem, homo non viciſſet inimicum hominu, non iustè victus eſſet inimicus. Rurſus autem, niſi Deus donaſſet ſalutem, nō firmiter haberemus eā; & niſi homo coniunctus fuiſſet Deo nostro, non potuiſſet particeps fieri incorruptibilitatis. tranſlated this death vnto his Sonne our Sauiour, who Ioh. 10.18. Galat. 1.4. willingly for the loue hee bare to man tooke on him to indure the puniſhment, and making Iſai. 53.10. his ſoule an offering for ſinne, the iuſtice of God by him was fullie ſatiſfied, the ſoule of Adam Irenae. lib. 3. cap. 34. Cum autem ſaluatur homo, oportet ſaluari eum, qui prior formatus eſt homo, quoniam nimis irrationabile eſt, illum quidem qui vehementer ab inimico laeſus erat, & prior captiuitate paſſus eſt, dicere non eripi ab eo qui vicerit inimicum, ereptos verò filios eius, quo • in eadem captiuitate generani. Idem cap. 39. Sic & hi (ſcil. Tatiani) qui contradicunt ſaluti Adae nihil proficiunt, niſi quod ſemetipſos haereticos faciunt & aduocatos ſerpentis. August. epist. 99. Et de illo quidem primo homine, patre generis humani, quod eum ibidem ſoluerit (1. Pet. 3.) eccleſia ferà tota conſentit. Idem. Tertul. in fine lib. de poenitent. Gregor. epist. lib. 6. Epist. 31. ad Eulolaum & Anast. reſerued from death. And for the bodilie death, he wiſelie made it a ſalue to heale his ſore, reſeruing him a while, as it were to bewaile his ſinne, and to wraſtle with his enimie of whom he had bin foiled, and after made it a paſſage into glorie. So true it is that is ſpoken by the Prophet: Ezech. 18.32. I deſire not the death of him that dieth, ſaith the Lord, and Iam. 2.13. Pſal. 103. againe: mercie reioyceth againſt iudgement. Who is like vnto the Lord: ſo good to thoſe that waite for him? as a father hee hath compaſsion of vs, for he remembreth whereof we are made.

Question 11. verſe 18. Wherefore it is ſaid: it is not good that man ſhould be himſelfe alone?

THe goodnes of the Lord hauing laded man with ſo much felicitie, doth yet eſpie as it were a ſpot which might obſcure the perfection of his happineſſe: and that was, that man wasThe word 〈 in non-Latin alphabet 〉 lebado, one without a ſecond of the ſame kinde. Ierem. 49.31. Lament. 1.1. Zachar. 12.12. himſelfe alone. But how could hee be alone? who had the preſence and dominion of ſo Gen. 1.28. manie creatures? yea how could he be alone, that had the Ioh. 16.32. comfortable preſence of God himſelfe? wherfore hee was alreadie Pſal. 16.11. exceedinglie bleſſed, ſo that to haue a help could alone augment his bleſſednes. The meaning therefore is, as if God had ſaid: there lacketh yet ſomething to make vp the full felicitie of man, and that is a help which may be with him. God ſaid, it is not good: not as men doeTertul. contr. Prax. Non vox, & ſonus, & aër offenſus, intelligibilis auditu. ſpeake by voice, but in his counſaile, that is,Auguſt. de Gen. ad lit. lib. 9. cap. 2. Vtrum temporaliter, &c. Luth in Gen. com. c. 2. euen the holie Trinitie did find it, know it, and define it in his wiſedome, to be not good. That which is called good, is ſo accepted,Arist. rhetoricor. ad Theodect. lib. 1. cap. 6. Vt virtutes, vera voluptas, diuitiae, &c. Cic. offic. lib. 1. becauſe it is eytherAuguſt. cont. Fauſt. lib. 22. cap. 27. Angeli habent contemplationem & actionem ſuam; & aeterno imperio liberaliter quia ſuauiter ſeruiunt: nos verò iuſtè viuimus, ſi ex fide viuimus quae per dilectionem operatur, habentes ſpem ipſius iustitia perficiendae vſ que ad quandā ineffabiliter ſuauiſſimam ſaturitatem. pleaſant, or1. Tim. 4.8. profitable, orAmbroſ. offic. lib. 2. cap. 3. Nihil autem bonum ſcriptura, niſi quod honestum aſſerit. Et vtile ſanè & iucundum ſine honeſto mala ſunt. honeſt: and whatſoeuer hath theſe three properties vnited, the ſame is ſaid to be ſimplie good: and if it haue but ſome part of theſe, then is it good in part, and not ſimplie or abſolutely ſo. He created Adam good, and yet he ſaid it is not good; both theſe mayAs partly good, partly not good: at this time good, at other times euill. truely ſtand together. But the time muſt be conſidered, & alſo theFor ſeeing the Lord did not create all men at one inſtant, as he did the Angels, but in the loynes of Adam diſpoſed them: therefore whatſoeuer belonged vnto mans nature by creation, was placed in the perſon of Adam, from him to be communicated to his children. perſon of Adam, to the end we may diſcerne how and wherefore it is not good. In reſpect of the time either paſt or preſent, it was not good, that is, in part not good, or not ſo fullie good, but the ſame by adding of a helpe might be increaſed, that is to ſay, mans ſtate might be bettered by ioyning of an help: for although in regard of that which was iuſt and honeſt,The Chaldee Paraphraſt expoundeth good; apt, conuenient, right, agreeable to the reſt. it was good; euen man was good, as he was firſt created, as fullie good as afterward hee was; hauing pleaſure and profit alſo ioyned in abundant meaſure: yet in reſpect Chryſoſt. in Gen. 14. Vt non ſolum honestè ſed commodè viuat. But from this place, the Iewes aboundantly cōmend the ſtate of marriage, ſaying, he is not a whole man that is without a wife, that he is without good, without ioy, without bleſsing, without dwelling, without lawe, without peace: being now growne ſuperſtitiouſly in loue with marriage, as ſometime they were of Images. of that pleaſant good, & profitable, which man was to receiue by the ſocietie of his wife, the maieſtie of God affirmeth it was not good; which perfection of goodnes all liuing creatures (man excepted) had receiued, both of ſocietie in their kind, and power to increaſe their kind: but in reſpect of the time to come, it was ſimplie not good, that is to ſay, not Ierem. 29.6. honeſt, as it is a branch of iuſtice, Prou. 18.22. not profitable, not Prou. 5.18.19. delightfull for man to be himſelfe alone. Not honeſt, becauſe Deut. 32.4. Matth. 18.14. it was not iuſt, that there ſhould be wanting ſo many reaſonable creatures of the nature of Adam, as Epheſ. 1.4. the Lord had decreed ſhould be vnto his glorie. Not profitable, for as much as no creature couldVerſ. 20. Auguſt. de Gen. ad lit. lib. 9. c. 3. Nihil aliud probabiliter occurrit, quàm propter filios procreandos, ſicut adiutoriū ſemini eſt terra; & non video quid prohibere potuerit, vt eſſent ijs etiam in Paradiſo honorabiles nuptiae. be an help meet for Adam, neither could Adam increaſe and multiplie without an help. Neither could it haue bin ſo delightfull vnto Adam, to haue bin partaker of his happines, if he had not receiued as it wereAriſtot. Ethicor. lib. 9. cap. 9. 〈 in non-Latin alphabet 〉 . Idem magnor. moral. lib. 2. 〈 in non-Latin alphabet 〉 . Vt igitur ſeipſum eſſe, eſt vnicui que expetibile, ſic & amici eſſe, vel id quo frui amico poſſit, & ſimiliter. Eſſe autem ideo eſt expetibile quia ſibi bonum eſſe, ipſum eſſe, ſentit; & talis ſenſus per ſeipſum incundus est. Eccleſ. 9.4. another ſelfe, with whom to haue taken ſolace and reioyced. Whereby in the ſecond place it followeth, that by the name of man or Adam is meant,The name Adam, is often in Scripture, in the Hebrue tongue, vſed for Man, as a common name to all: as Pſal. 49.2. Ezech. 2.1. &c. not only that ſinguler perſon, who was alreadie formed, butCaluin. in Gen. 2. Non tamen ad ſolam eius perſonam restringo, ſed potius existimo communem eſſe humana vocationis regulam. Melancth. in Symbol. the whole poſteritie of Adam, which was to be partaker of his nature: which expoſition the Scriptures euidently Rom. 5.12.14.15. 1. Corinth. 15.21.22. where Adams nature is made ye ſubordinate author of all mankinde, and their ſtate of miſerie deriued frō his. teach, the

Iren. lib. 3. cap. 34. Hic eſt autem Adam, ſi oportet veram dicere, primiformis ille homo, de quo ſcriptura aijt dixiſſe Dominum • faciamus hominem (item, non eſt bonum vt homo ſit ſolus ipſe) nos autem omnes ex ipſo, propterea quo que ipſius haereditauimus appellationem.

Tertul. lib. de exhortat. ad caſtitat. Adam princeps generis & delicti.

Ambroſ. off •• ior. lib. 1. cap. 28. Non est bonum. &c. Ad adiumē tion ergo mulier data eſt vi • o.

August. Non vnum h • minen intelligit ſe • hominum genus. Chryſoſt. in 1. Cor 15. Hom. 41. Leo Serm. de Natiu. Dom. 4. Vniuerſa poſteritas in illo audiuit. Anaſtaſius Epiſc. N • an. qu. eſt. in Script. 65.

Fathers follow, and1. In whatſoeuer an helpe was neceſſarie vnto Adam, in the ſame it had been neceſſarie vnto all his poſteritie, if they had continued in the ſtate of their creation: ergo. it is ſpok • n of mankinde, not of Adam one ſinguler perſon. 2. In whatſoeuer an helpe was •• ofitable vnto Adam, in the ſame i • was neceſſarie to his poſteritie ( • aue to them who are by God himſelfe exempted) after the fal. Ergo. 3. In many things this helpe is neceſſarie vnto Adams children, wherin the ſame was not needful in the ſtate of c eation, as to be a remedy againſt luſt, a comfort in aduerſity, &c. Ergo. manifeſt reaſon doth confirme. And ſurelie, if it were not good for Adam in the ſtate of happines, much more is it notAugust. de Gen. 〈◊〉 . lib. 9. cap. 7. • ombod. lib. 4. diſtinct. 26. B. Quod ſan • eſt ad officiū, aegrotis eſt ad remedium. Luther in C • n. cap. 2. Ho • ie mulier non ſolum ad multiplicationem, ſed ad vitae ſocielitē, defenſionē que & 〈 in non-Latin alphabet 〉 iam; i • o quod miſerabile eſt, ad remediū peccati. good for Adams children in miſerie, to be alone without a help. But the Scripture in other places ſeemeth to affirme the contrarie. It were good (ſaith the Apoſtle)1. Cor. 7.1.8. not to touch a woman. And againe, it were good for the vnmarried and the widdowes to abide. Likewiſe our Sauiour commendeth thoſe Matth. 19.11.12. that haue made themſelues chaſt for the kingdome of heauen. They of the Church of Rome doe lay ſuch hold on theſe places of the Scripture, to maintaine the nurſe of whoredom, that is, their lawes and decrees of ſingle life, that they doe ſharpen them, and retch them out, and rent them euen in ſunder, and yet (as wee ſhall ſee) nothing to their purpoſe. AndConciliatio. 3. firſt it is to be obſerued, that herein theyPeter. Tom. 1. lib. 4. in Gen. Quid ergo? Doctrinam noui teſtamenti ſcriptur • e veteris teſtamenti con •• ariam eſſe dicemus? minime verò, ſed duo tempora duoſ que hominis ſtatus diſtinguere oportet. Bellarm. Tom 1. • ontr. 5. lib. 2 cap. 9. Deus loquitur de bono ſpeciei, Vaulus de bono indiui dui. Luth • r. verò ſimiliter diſtinguit in bonū perſonale & cōmune. c. 2. in Gen. agree with vs againſt the Manichees, that there is no contrarietie of ſpeech, betweene this that Moſes ſpeaketh (it is not good) and that which the Apoſtle ſaith; it were good for a man not to touch a woman, becauſe it is not ſpoken of the Apoſtle, of the ſame and according to the ſame, which the Lord here by Moſes Fallacia eſt non cauſae pro cauſa. Item compoſitionis. ſpeaketh of. But theſe men reconcile theſe places thus.

Bellarm. Tom. 1. controu. 5. lib. 2. c. 9. Deus loquitur pro eo tempore quo mundus erat vacuus, Paulus pro eo quo mundus erat plenus.

Perer. Tom. 1. lib. 4. in Gen. Citat Cyprianū, & malè torquet ipſius verba, in tractatu de Habit. virginum. Prima ſententia creſcere (inquit) & generare praecepit. Secunda continentiam ſuaſit, &c. Loquitur Cypriā. non de votis caelibatus, ſed virgines à faſtu & luxu dehortatur. Praecedunt enim: nec monilium aut veſti • m quaerat ornamenta ſed morum. Caſtitatem verò ſuadet ab vtili: Deinde. Nec hoc iubet Dominus ſed hortatur; nec iugum neceſſitatis imponit, quando maneat voluntatis arbitrium liberum.

 It was not good for man to be alone: namelie in the beginning, when God pronounced it, and that the world was vnpeopled, and the earth vnhabited; but now ye men are multiplied, and the earth repleniſhed, it were good, & good in reſpect of life to come, for a man not to touch a womā. The groſſnes of which aſſertion is many waies notorious, but eſpecially in this, they attend not what they ſay. Mariage (ſay they) was good, namely, for the increaſing of the world. Take marriage now away, and where is the lawfull ſucceſſion of the age to come? It is therefore doubtles, as neceſſarie now as at the firſt. But perhaps they doe not generallie reproue it, ſaue in the godlie (beſide the number of whom, the world might be well increaſed) or in the cleargie, and ſuch as haue taken vpon them holie vowes. Let them ſhew ſuch difference to be made by ſcripture. Let them ſhew by the word of God ſuch vowes are lawfull. Wee for our part acknowledge with the Apoſtle, Heb. 1 • .4. that marriage is honourable among all, and1. Cor. 7.9. whoſoeuer hath not the gift of continencie ought to marrie, and that it is more neceſſary for the increaſing of the Church of God, and the number of the faithfull, that the godlie ſhould imbrace this benefit, who of conſcience would haue care to bring vp their Epheſ. 6.4. children in the nurture of the Lord, and thatChryſoſtom. Hom. in Gen. 21. Nam ſi nuptiae, Vel puerorum educatio, praepedimentum forent in virtutum itinere, nequaquam in hanc nostram vitam nuptias introduxiſſet vniuerſorum Dominus. if marriage and the bringing vp of children were a hindrance in the way of vertue, the Lord of all things would not haue coupled it with this our life. Wherefore thoſe that doe but obſerue the words of the text, ſhall ſee theſe places eaſilie to reconcile themſelues in a farre other meaning, then theſe allow, ifStatuit enim Rom. Eccleſia vt nemo contra eum ſenſum, quem tenuis & tenet ſancta mater Eccleſia (ſcilices Romana) cuius est iudicare de vero ſenſu & interpretatione ſanctarum ſcripturarum. Concil. Trident. ſeſſ. 4. Huic verò ſtrenuè refragatur Caietanus Card. inter ſuos athleta primarius. Cō mentar. in Gen. 1. Si quando occurrerit (inquit) aliquis ſenſus textui cōſonus, quamuis à torrente doctorū alienus, lector aequum ſe prabeat cēſorē, &c. they wil ſuffer the holie ghoſt to be his owne interpreter. The Lord (we ſee) abſolutelie pronounceth here, it is not good for man (that is, as the FathersSupra dictum est. Item, Augustin. lib. de Gen. ad lit. 9. cap. 9. hic verò cum implenda eſſet hominibus terra, &c. propter quid aliud ſecundum ipſum, quaeſitus est foemineus ſexu, adiutor, niſi vt ſerentem genus humanū, natura mu • iebris tanquam terrae foecūditas adiuuaret? expound it, and the aduerſaries of marriage themſelues dare not denie it) mankind to be without a help. But our Sauiour and the Apoſtle in plaine words reſtraine their ſpeeches, to certaine perſons, and to certaine cauſes. Our Sauiour ſaith not for all men, but for them to whom it is giuen. The Apoſtle ſaith, it were good, but for fornication; and wherfore good?1. Cor. 7.28. becauſe ſuch ſhal haue trouble in the fleſh. So that he affirmeth Verſ. 32. that becauſe of care & trouble in the fleſh, it is profitable as hee ſaith, Verſ. 26. for the preſent neceſſitie, to thoſe1. Cor. 7.6.7.8. that can abſtaine, to abide vnmarried, Verſ. 34. that their onlie care may be to be holie in bodie and in ſpirit. Thus there is no ſhew of contradiction. The Lord ſaith, it is not good for man to be alone: not good in reſpect ofPro. 5.19. Eccleſ. 9.9. August. lib. de bono coniug. cap. 3. Cur ſit bonum meritò quaeritur, quod mihi non videtur propter ſolam filiorum procreationem, ſed propter ipſam etiam naturalem in diuerſo ſexu ſocietatem. Fulgent. Epist. 1. cap. 3. In illis namque bonis quae fecit Deus, inuenitur casta copulatio vxoris & viri, inquibus Dei operibus libido non potest inueniri: & non dep •• tatur fidelibus coniugibus ad peccatum, carnis indul •• commixtio. ſanctified loue and godlie delectation in the ſocietie of marriage: not good in reſpect of profit, Pſalm. 137.3. & 138.3 6. either increaſe of children, or Prou. 31.10. &c. 1. Tim. 5.14. houſhold gouernment: not good in reſpect of Ier. 29.6. Rom. 9.5. iuſtice,August. de Gen. ad lit. lib. 9. cap. 7. Deni que vtriuſ que ſexus infirmitas propendens in ruinam turpitudinis rectè accipitur honestate nuptiaerum. honeſtie, orChryſost. in Iſai. 6. Hom. 3. Sed adulter ob inoptam ſenſus, exitium animae ſuae conciliat: ſed dixerit aliquis, compellitur natural • concupiſcentia. At non permitt • t elabi vxor, quae illi ſorte obtigit, ſed inflat eripiens illi veniam; ob id enim matrimoniū & eius legitimus vſu • permittitur, ne quid horū excuſare p • ſſit maritus. continencie, ſince the fall of man: not good for Adam nor the greateſtEst enim indefinita vniuerſalis. part of his poſteritie. Our Sauiour ſaith, it is good for men: he ſaith not for all men, nor for moſt men, but for thoſe to whom it is giuen; ſuch as are chaſt from their mothers wombe, ſuch as are made chaſte by men, ſuch as doe ( Matth. 19.11.12. that is to ſay, which can) make themſelues chaſteThe kingdome of heauen, is eyther the kingdome of grace, or the kingdome of glorie: of grace, as Matth. 3.2. conſiſteth of ſpirituall graces. Rom. 14.17. It is the ſame therfore which the Apoſtle ſpeaketh of 1. Cor. 7.5.32.34. for the kingdome of heauen, that is, for the ſeruice of the Lord in this kingdome of grace, from which the troubles and croſſes of marriage doe often hinder: namelie, ſuch as are by priuiledgeHieron. Zanch. de oper. dei part. 3. lib. 1 cap. 1. exempted from that which doth make it not good to be alone, as the procreation of children, burning affection and ſuch infirmities. The Apoſtle ſaith it were good, not ſimplie good, 1. Cor. 7.26. A praeſenti vtilitat • rem commendat, inquis Chryſoſtom. in Math. Hom. 15. but for the preſent time, that is,Cyprian de diſcip. & habit. virgin. vos ab hae ſententia (Gen. 3.16.) liberae estis, vos mulierū tristitias & gemitus non timetis: nullus vobis de partu circa filios metus eſt, nec maritus eſt dominus, ſed dominus veſter & caput Chriſtus eſt, ad instar & vicem maſculi. becauſe of the corrupted time, which bringeth ſo manie domages vnto marriage, the time of perſecution, and ſuch other times of trouble:1. Corinth. 7.35. Ambroſius in 1. Corinth. 7. verſ. 26. good in reſpect of vtilitie, if they can abſtaine, becauſe the croſſes that happen in marriage vnto men, by reaſon of their wife Ierem. 16.1.2. &c. and familie, doe double their griefe: but not good in reſpect of honeſtieClement. Alexand. Strom. 3. Perijt apud ipſos charitas &c. diſputat. contr. philoſophos & Marcionitas qui abstinere nuptiis voluerunt, eò quòd generatio maximorū malorū cauſa eſſet. euen in times of affliction, ſaue to them to whom it is giuen to abſtaine. But it is a world to ſee, how theſe places are abuſed, by the aduerſaries of this holie inſtitution. It were good, ſaith the Apoſtle, not to touch a woman: ergoAlbert Pigh. lib. 14. de vot. monaſt. Pet. A Soto in confeſſ. cathol. Bellarm. Tom. 1. contro. 5. lib. 2. cap. 6. Baptiſmus non ſolum poenam, ſed etiam culpam tollit; profeſſio autem monastica, non tollit culpam, ſed ſolam poenam. idem cap. 9. nos autem praeter has duas calibatus vtilitates agnoſcimus tertiam, nimirum ad placandum Deo, & praemia • axima promerenda. ſay they, ſingle life is meritorious to ſaluation. It were good for a man not to touch a woman, Hieron. cont. Iouin. lib. 1. ſi bonū eſt mulierem non tangere, malum ergo eſt tangere; nihil enim bono contrariū eſt niſi malum. therfore it is euil to touch a woman. It were good but for fornication; therforeHieron. ibid. Anſelm. in 1. Cor. 7. vnde pateat quia malum eſt tangere, nihil enim bono contrarium niſi malum. Si autem malum eſt & ignoſcitur, ideo conceditur, ne malo quid deterius fiat. ſay they, that which is euill is permitted, leaſt that which is worſe ſhould be performed: All men Math. 19.11. can not receiue this doctrine, ſaith our Sauiour: they teachConcil. Trident. Seſ. 24. Can. 9. Si quis dixerit, clericos in ſacris ordinibus constitutos, &c. poſſe matrimonium contrahere, anathema ſit; cum Deus id rectè petentibus non de neget, nec patiatur nos ſupra id, quod poſſumus tentari. Bellarm. Tom. 1. cont. 5. lib. 2. cap. 9. nam esſi non omnes habeant hoc donum, tamen omnes poſſunt habere, ſi à Deo illud petant. all mē may receiue it that wil, ſo that they wil aske it. The Apoſtle teacheth,1. Cor. 7.37. that the woman her husband being dead, is at libertie to marrie again with whom ſhe will in the Lord: theyTertul. lib. de poenitent. item de Monogamia. quae haereſis, ſi ſecundas nuptias vt i • licitas, iuxta adulterium iudicamus? quid eſt enim adulterium quàm matrimonium illicitum? Synod. Conſtantinop. 6. can. 3. affirme, that ſecond mariage is no better then adultery. The Apoſtle teſtifieth, Heb. 13.4. that mariage is honourable vnto all; and that1. Tim. 4.1.2. it is a doctrine of diuels to forbid it: they teachEpiſtola Decret. Siricij Papa ad Himer. cap. 7. Tom concil. 1. in vita Siric. (Sed eſt fictitia Epiſtola.) Qui illiciti priuilegij excuſatione nituntur, vt ſibi aſſerant veterihoc (ſcil. matrimonium) lege conceſſum, nouerint ſe ab omni Eccleſiastico honore, quo indignè vſi ſunt, Apostolicae ſedis authoritate deiectos, nec vnquam poſſe veneranda attrectare myſteria. that it is diſhonorable among Gods miniſters, &Decret. Innocent. 1. Epiſt. 3. ad Exuper. cap. 1. qui in Diaconij ministerio, aut in officio presbyterij poſiti. quos incontinentes eſſe aut fuiſſe, generati filij prodiderunt: omni eccleſiastico honore priuentur, nec admittantur accedere ad ministerium, quod ſ • la continentia oportet impleri. ſeparate them whom God had ioyned, and burne the bodies of thoſe, & accurſe their ſoules,Synod. Trident. Seſſ. 24. can. 9. ſupra in ſ. that do by word or deed maintaine the lawfulnes of mariage in al men, according to the Scriptures. Certaine it is, that the opinion of Tertullian, concerning the vnlawfulnes of ſecond mariage,August. de Haereſ. H. 86. non ergo ideo (quod animam effigiatum corpus, dixit Tertullianus, & ipſum deum corpus eſſe dicit, nempe ſpirituale quoddam & aethereum) ſed quia •• anſiens ad Cataphriges, quos • ntè destruxerat, coepit etiam ſecundas nuptias, contra Apostolicam doctrinam, tanquam ſtupra damnare. was counted of the Church an hereſie: and Ierome himſelfe confeſſeth,Hieron. in catalog. illustrium ſcriptorum. Specialiter aduerſus eccleſiam texuit volumina, de pulicitia, de monogamia, &c. he wrote the ſame againſt the church. Ierome alſo Ʋt tribus ſuis pro libris contra Iouin. Apologeticis constat. & Teſtimonio Eraſm. in annot. quid verò pontificij: ſtandum eſt (inquiunt) potius à parte Hieronymi, quàm ab omnibus aduerſarijs. was greatlie blamed of the godlie of his time, for too much preferring the ſtate of ſingle life. But it is fatall vnto2. Theſ. 2 3.9. the Church of Rome, that no hereſie ſince the comming of our Sauiour, ſhould get perfection, til it hath beene authorized by the ſame. Among which this diueliſh1. Tim. 4.1.3. confeſſ. Anglica. Section. 18. doctrine, of forbidding marriage, although it wereNicolaitae. Epiph. Haereſ. 25. Tatiani ſiue Eucratitae, Epiphan. Haereſ. 46. August. de Haereſ. 2 • . Marcionite contra quo • pro nuptijs ipſe Tertullianus acerrimè dimicauit, lib. contra Marcion. lib 4. & alibi. Cataphryges à Montano de ſecundia nuptijs. Auguſt. Haereſ. 26. maintained by manie heretikes, and fauoured too muchTertullian. Origen. Hieron. &c. by ſome of the Fathers of the Church; yet found it no faſt footing in any part, till the myſterie of iniquitie, not with ſubſtantiall authoritie of the word,Twelue hundred godlie Miniſters were murdered in England, at the cō ming of Augustine the Monk, who firſt forbad Prieſts marriage here. Beda Hiſtor. lib. 2. cap. 2. Galfred. Monumeth. li. 8. cap. 4. Similia recordantur in annal. Germanie & Galliae. but with ſeuere torments of ſword & fire, had eſtabliſhed the ſame in the kingdome of darkenes. Neuertheleſſe, this truth of God neuer wanted ſufficient witnes in the Church: either of the Scriptures, of Councels, or Fathers, or viſible demonſtration of the hand of God, or of the enimies themſelues, till the time that 2. Theſſ. 2.8. Immiſſis Luthero & alijs fi • elibus operarijs in meſſem ſuam. the Lord began to aboliſh Antichriſt. The Apoſtle as one foreſeeing Non tantum Tati • nā, ſed & Romanā, que ſub titulo c • nnubij Sacerdotum. 〈◊〉 mentum matrimonij omne labefectauit. Sic enim. Arguunt. qui ſunt in carne Deo pl •• ere non poſſunt, ergo vxor • tus ſa • erdos Deo placere non poteſt. Epiſt. Siricij. cap. 7. & Epiſt. Innocent. 3. ad E •• p •• . cap. 1. Quod ſi hoc ſit verum, ne laicus maritus poteſt. Nam inquit Apoſt. nemo p •• eſt. Fallacia eſt 〈◊〉 carnis, Amphil •• logie: nam eſſe in carne, non est cum vxore viue • e, ſed ſcortari, aut aliquod regn ••• retinere peccatum. this hereſie in the Church, doth flatly cal it, a doctrine of diuels, &1. Cor. 7 9. ſtreightly chargeth all thoſe to marrie, that haue not receiued the gift of continencie. If councels or fathers be oppoſed vnto this, wee anſwere:Iustin. Mart. Dialog. cum Triſſon. 〈 in non-Latin alphabet 〉 . Paule is a Father of the Fathers, and though either Doctor or Father, Galat. 1.8.9. or an Angell from heauen, ſhould teach contrarie to this doctrine, we would hold him no better then accurſed. Neither ought we to regard what ſome one or other in the Church hath done before vs, but what

Cyprian Epist. 63. Non querendum est. quid aliquis ante no • fecerit, ſed quid ille, qui ante omnes eſt facien • um iuſſerit, Chriſtus.

Ignatius Mart. Epist. ad Philadelph. 〈 in non-Latin alphabet 〉 , &c. Illis qui anti quitatem obijciunt, ego dico, quod mihi antiquitas eſt Ieſus Chriſtus, quem nolle audire manifeſtus eſt interitus.

 Chriſt hath taught and commanded, which was before them all. And yet how ſeuerelie hath the Primitiue Church and the moſt ancient fathers cenſured the deprauers of this doctrine. In the CanonA maine authoritie againſt a Papiſt. of the ApoſtlesCanon. 6. Epiſcopus aut presbyter vxorem propriam, ne quaquam ſub obtentu religionis abijciat, ſi verò reiecerit, excommunicetur; ſed ſi perſeuerauerit deijciatur. it is decreed: If any Biſhop, Miniſter or Deacon, ſhould put away his wife vnder colour of Religion, he ſhould be excommunicate, and if he perſiſted in it he ſhould be depoſed. In the CouncellSocrat. Eccleſ. Hiſtor. lib. 1. cap. 2. Sozomen. lib. 1. cap. 22. generall ofCanon. 8. De his qui ſe nominant Catharo • (ſcil. Nouatianos. qui cum presbytero coniugato noluerunt communicare) haec pra omnibus eos ſcriptis conuenit profiteri, quod Catholicae & Apoſtolicae Eccleſiae dogmata ſuſcipiant & ſequantur, id eſt, & bigamis ſe communicare, & his qui in perſecutione prolapſi ſunt. Neece, it was concluded, that it was lawfull for all callings and degrees of men to marrie, and that as often as the parties were ſeuered by death. The Counſell of Gangra determined,Concil. Gangrenſ. can. 1. 10. & 4. Si quis diſcernit inter presbyterum coniugalum, &c. that if any man put difference betweene a married Miniſter (and one vnmarried) as though for marriage ſake hee might not miniſter, he ſhould be held accurſed. The Councell likewiſe of Trulla,Concil General. Constantinop. in Trulla. can. 1 • . Quoniam Romane Eccleſiae pro canone traditum eſſe cognouimus, vt Diaconi & presbyteri, qui digni qui ordinationem ſuſcipiant, existimandi ſunt, profiteantur ſe non amplius ſuis vxoribus coniungendos: nos antiquum canonem Apostolicae perfectionis ordiniſ que ſeruantes, hominum qui ſunt in ſacris, coniugia firma & ſtabilia eſſe volumus, nequaquam eorum cum vxoribus coniunctionem diſſoluentes, vel eos mutua tempore conuenienti conſuetudine priuantes. Quamobrem ſi quis dignus, &c. nequaquam prohibeatur, ſi cum legitima vxore cohabitet: ſed neque ab eo poſtuletur abstenturum, ne benedictas nuptias iniuria afficere cogamur. Si quis verò talem conatur à coniunctione cum legitima vxore priuare, deponatur; & ſi quis presbyter, &c. that it was as lawfull for the Miniſters as well as others to vſe the companie of their wiues (although ſay they it were prohibited at Rome) which they proue by the word of God, & authoritie of the Church, and that if any ſhould goe about to depriue a married Miniſter, for marriage ſake, hee ſhould be depoſed; and if any Miniſter or Deacon did diuorſe by anie ſuch pretence, hee ſhould be excommunicate and depriued. If anie man confeſſe God and Chriſt (ſaith Ignatius) Ignatius Epist. ad Philadelph. Si quis Deum & Christū cōfitetur, labē verò & coinquinationē vocet ( 〈 in non-Latin alphabet 〉 ) legitimam commi • tione & liberorum procreationem, aut cibos quoſdā abominabiles: talu habet ( 〈 in non-Latin alphabet 〉 ) inhabitatorem Draconem illum Apostatam. and ſhall call the procreation of children, or the ſocietie of man and wife, a defiling or pollution: the ſame hath that Apoſtaticall Dragon dwelling in him. We count them happy (ſaithClem. Alexandrinus Strom. 3. Nos quidem castitatē, & eos quibus hoc à Deo datum est, beatos dicimus: Monogamians autem, & quae conſistit in vno ſolo matrimonio honestatem admiramur, dicentes tamen, oportere aliorum miſereri, &c. De ſecūdi • autem nuptijs, ſi vraris, inquit Apostolus, iungere matrimonio. Cyprian. De Symbol. ſect. 28. Conciliū vanitatis est, quod Nouatus ſolicitauit, lapſis poenitentiam denegando, & ſecundas nuptias, cum forte iniri eas neceſſitas exegeris condemnando. Clement Alex.) to whom God giueth continencie, praiſing the ſame as a bleſſed gift, and admire that chaſtitie which is ſatisfied with the firſt marriage: profeſsing notwithſtanding, that wee ought to haue compaſsion on others, & one to beare an others burden, leaſt he which thinketh he doth ſtand vpright, do fall himſelfe. Of ſecond marriages, ſaith the Apoſtle, if thou burne, marry. Chryſoſt. ſaith:Chryſost. in epist. ad Tit. Hom. 2. Obſtruere prorſus intendit hereticorumora, qui nuptias vituperant ostendens eam rem culpa carere, imo ita eſſe pretioſum, vt cum ipſa poſſit quiſpiam ad ſanctum Epiſcopatus ſolium ſubuebi. Wherfore doth the ſcripture nominate a Biſhop to be the husband of one wife, but to ſtop the mouthes of heretikes, which condemne mariage, ſhewing that mariage is without fault; yea, ſo precious that a man may therewith be placed in the ſeat of a Biſhop. Idem in Hebraeo • Hom. Vtere cum moderatione nuptijs, & primus eris in regno. Again, vſe mariage moderately, and thou Matth. 20.16. ſhalt be the firſt in the kingdome of heauen. And againe,Chryſoſt. in Iſai. 6. Hom. 4. Ne abomineris nuptias, ſed oderis ſcortationem, nam ego meo periculo ſpondeo tibi ſalutem etiamſi vxorem habueris. abhorre not marriage, but hate whoredome, at my perill I will warrant thee ſaluatiō although thou haue a wife. It were vnneceſſarie to alleadge more authorities of Hilarius, of Auguſtine, of Fulgentius, and others both Greeke and Latine. The horrible Rom. 1.21.26.2 • . wrath of God, vpon the profeſſors of this doctrine, hath made it to thoſe that haue any ſpark of grace, deteſtable. Pope Gregorie when he ſaw theSixe thouſand carkaſſes of infants found in one lake, which being vnlawfully borne in houſes of Monkiſh religion, were priuily made away, Huldricus, Epiſcop. Augustan. epiſt. ad Nicol. 1. Papam. hurt that came by infringing of his ordinance, 1. Cor. 7. Idem in epist. Huldrici. added vnto the Apoſtles ſaying, it is better to marrie then to burne. It is (ſaith hee) better to permit marriage, then to giue occaſion of murder. And withall requireth thoſeGregor. in Pastor. part. 3. admon. 28. Admonendi ſunt ita que , vt ſi temptationum procellas, cum difficultate ſalutis tolerant, coniugij portum petant. that are toſſed with the waues of temptation, to haue acceſſe vnto the hauen of wedlocke. Would to God (Bernard. de conuerſ. ad Cler. Serm. 29. Vtinam qui continere non valent, perfectionē temerarie profiteri, aut coelibatui dare nomina vererentur. Sumptuoſa ſiquidem turris est, & verbum grande quod non omnes capere poſſunt. Eſſet ſine dubio melius nubere quam v • i, & ſaluari in humili gradu fidelis populi, quàm in Cleri ſublimitate, & deterius viuere, & districtius, iudicari. Multi enim, non quidem omnes, ſed tamen multi, certum eſt, nec latere queūt pra multitudine, nec prae impudentia quaerūt, &c. Idem. Supra. In Domo Dei videamus horrē dū. ſiquidem post fornicationes, poſt adulteria, poſt incestus, nec ipſa quidem apud aliquo • ignominiae paſſiones & turpitudinis opera deſunt. ſaith Bernard) that thoſe which cannot containe, would ſtand in awe to profeſſe ſingle life; for it were doubtles much better to marrie then to burne: but there are many (ſaith hee) and ſo manie that they cannot be hid for multitude, and for impudencie doe not ſeeke it, which doe vſe their libertie as an occaſion to the fleſh, abſtaining from the remedie of mariage, and flowing from thence in all manner of filthines, fornications, adulteries, inceſts, Sodomitrie, and that Bernard. ibid. Vtinam non fierent, quae vſ que adeo non conueniunt, vt nec. Apostolum haec ſcribere, nec nos dicere oporteret, vt nec dicentibus crederetur, quod humanum aliquando occupauerit animum tam abominanda cupido. Legat qui vult, Paulū Vergerium. Bernardin. Ochinū. Bal eum de vitis Pontificum, &c. which filthie Sodome neuer knew. But one will ſay, ſuch filthines by all meanes is to be auoided; but they are to be choſen to that office of the Miniſtrie, which can containe: the Lord himſelfe Ezec. 14.4. will anſwere them, that becauſe they reproue ſuch asVnius vxoris viros, &c. 1. Tim. 3.2. Tit. 1.6. he hath allowed, hee will ſend Iſai. 24.2. & 28.11.12.13. them ſuch as they deſerue: that all might be damned2. Theſſ. 2.10.11.12. that will not obey the truth. Therefore wee conclude with the Apoſtles words, marriage is honourable Heb. 13.4. among all: and hee that cannot containe, let him 1. Cor. 7.9. 〈 in non-Latin alphabet 〉 . take a wife. And with the Prophet: did Malac. 2.16. not God make one? yet had he aboundance of Spirit: and wherefore one? becauſe he ſought a godly ſeed: therefore keepe your ſelues in your Spirit, and let none treſpaſſe againſt the wife of his youth: whereof ſhall be ſpoken in his place.

Question 12. verſe 18. Wherefore the woman is ſaid to be a helpe before him?

THe woman is here deſcribed by her forme or nature, and by the end wherefore ſhe was created: her nature is 〈 in non-Latin alphabet 〉 cheneged, à 〈 in non-Latin alphabet 〉 nagad. nunciare, indicare: one, as it were, in whō Adam might ſee himſelfe. Commonly it is tranſlated ſimilis ei, like him. Kimchi. iugiter coram ipſo. to be like vnto the man in ſoule and in bodie, to differ in ſex. The end of her creationIn the Hebrue ſhe is called 〈 in non-Latin alphabet 〉 ezer, a helpe: in the Chaldee 〈 in non-Latin alphabet 〉 ſamech, a ſhore or ſtay. was to be a help to man. To be an helper: firſt for Prou. 5.18.19. Eccleſ. 9.9. verſ. 18. It is not good, that is, not ſo good: or, it were better with man if hee had an helpe: ergo, ſhe was an increaſer or help vnto his happines. the ſocietie of life, to increaſe his ioy, ſhe was made to be alwaies his delight. Secondlie,Gen. 1.28. Ambroſ. de Paradiſ. c. 10. Adiutorium ad generationem constitutionis humanae intelligimus. to obtaine the bleſſing; Increaſe and multiplie, ſhe was made to be an help for procreation. Thirdlie, to help him1. Tim. 5.10.14. Prou. 31.28. in bringing vp of children and gouerning the familie. Fourthlie, was added after ſinne was entred, that ſhe ſhould be Prou. 31.12. 1. Sam. 19.11. a help in ſicknes and infirmitie. Fiftlie, a help againſt incontinencie 1. Cor. 7.5.9. August. lib. de Gen. ad lit. 9. cap. 7. Quod ſanis poſſit eſſe officium, ſit aegrotis remedium. and a remedie againſt ſin: that men hauing the benefit of marriage bedChryſoſt. Hom. 3. in Iſai. 6. Ob id enim matrimonium, & huius legitimus vſ • s permittitur, &c. might thereby reſtraine Matth. 5.28. their thoughts, their Iob. 31.1. eyes, their1. Cor. 7.2. Prouerb. 5.2. 1. Cor. 6.18 bodies from following ſtrange fleſh. Herby we conclude, firſt that the woman is of theEphe. 5.28.33. Galath. 3.28. Contra Platonem qui marem & foeminam in duas ſpecies distinxit. ſame nature with mā, of like reaſonable ſoule. 2. That1. Cor. 11.9. ſhe was made for man, and ioyned vnto him for his

Prou. 18.22. The Greekes called a woman in their cō mō ſpeech 〈 in non-Latin alphabet 〉 : that is in Engliſh, a beautiful euil, or a faire naught. Cyrill. lib. 3. in Iulian. Sa • is peruerſe ad inſtitutum Dei. Contra etiam Seuerianos & Andronicos qui mulierem Satanae opus dicebant. Epiph. Haereſ. 4.5.

Item contra Homer. Odyſ. 〈 in non-Latin alphabet 〉 . 1. Non est grauius malum muliere aut rabioſius. Niſi distinguas cum Heſiod. Erg 〈 in non-Latin alphabet 〉 . i. Bona nihil melius, mala nihil peius.

Item cont. Thaletem, qui mulierem neceſſarium malum appellauit. Lacrt. lib. 1. Deni que contra Iulian. Qui malo fuiſſe Adamo mulierem carpit: quae in nullo (inquit) adiuuit ſed decepit.

good. Thirdlie, that in mariageIam. 1.17. Prou. 19.14. Tertul. lib. de anim. cap. 13. Natura veneranda est non erubeſcenda; concubitum libido, non conditio foedauit; exceſſus, non ſtatus eſt impudicus. Fulgent. epist. 1. cap. 3. In illis n • m que bonis quae fecit Deus, inuenitur casta copulatio vxoris & viri. no thing is hurtfull, except ſinne when mariageRom. 13.13. Arnob. in Pſal. 139. Et vſus coniugij, in coniugibus bonus est, in adulteris malus eſt. is abuſed, or els1. Cor 7.28. Rom. 8.28. the puniſhment of ſinne, which vnto the godlie is made a ſalue and not a ſore. Fourthlie, that mariage Heb. 13.4. is a holy ordinance of God, Verſ. 18. 1. Cor. 7 9 38. profitable & neceſſarie for all men, except thoſeZanch. de creat. Hom. lib. 1 cap. 1. Sicut enim cum aliquem donat continentiae dono, videtur illum à communi lege propagandi, ſpeciali priuilegio eximere & liberare. who as it were by priuiledge are exempted by the Lord. Fiftlie, that before the fall of manEpheſ. 5.25.26. Exhinc plurimum boni, nihil autem mali. marriage was more excellent then ſingle life. Wherefore we doe commend ſingle life, Matth. 19.13. as Chriſt and his 1. Cor. • .38. Chryſost. in Iſai. 6. Hom. 3. Neque ideo quoniam melior est virginitas, malum est coniugium. August. lib. de bono coniugij cap. 8. Neque ergo duo mala ſunt connubium & fornicatio, quorum alterum est p •• us, ſed duo bona ſunt connubium & continentia, quorum alterum est melius. Apoſtles haue commended it, as a gift more excellent ſince our corruption, in thoſe that can receiue it,Melancthon. Tom. 1. in Apologet. ſo that it be applied vnto the end thereof, that is,Matth 19.12. Eraſm. in 1. Tim. 3. Pontificios aijt pro beneficio non pro regno castrare ſeſe. for the kingdome of heauen, for1. Cor. 7. • 4. meditation and ſtudie how to pleaſe the Lord,1. Cor. 7.26.3 • . foraſmuch as it is more free and void of cares, and other calamities then marriage is. But we adde withall, accordingEt plus credendum est vel ſimplici laico, ſcripturam afferenti, quàm papae aut toti ſimul concilio, inquit Abb. Panormitan. to the Scriptures, that there is no more merits Rom. 3.24. & 14.17. in virginitie, then in marriage. That chaſtitieTit. 2.5. 1. Pet. 3.2. Perperam igitur, caſtum & maritum opponum pontificij: Synod. Trident. Seſſ. 24. &c. is as well in marriage as in ſingle life: and much moreCyprian. lib. 1. Epiſt. holie is a chaſte minde in marriage, then an vnchaſte perſon profeſſing chaſtitie. That a godlie Biſhop1. Tim. 3.2. Confeſſ. Anglica. Sect. 18. doth the office of the Miniſterie, nothing the worſe for that hee is married,Auguſt. de Bono coniugal. cap. 5. Ad hoc enim nuptae ſunt, vt illa concupiſcentia redacta ad legitimum vinculum, &c. but rather the better, and with more abilitie of doing good: as Sozomenus Sozom lib. 1. cap. 11. Qui tametſi vxorem habebat & liberos, non tamen propterea res diuinas negligentius obijt. reporteth of Spiridion, &Nazianz. Orat. 28. de funere patris. Huic mulier Dei beneficio conceſſa, non modo adiutrix, minus enim id laudis & admirationis haberet, ſed dux & anteſignana fuit. Nazianzene of his owne father who was a Biſhop: and likewiſeMantuan. Factor. lib. 1. Mantuan of Hilarius a reuerend Doctor of the Church.

Non nocuit tibi progenies, non obſtitit vxor Ligitimo coniuncta toro. Sola erat in pretio quae nunc incognita virtus Sordet, & attrito viuit cum plebe cucullo.

Which ſoundeth thus much in Engliſh.

Neither wife nor children did hurt thy holines, Which thou hadſt gotten in marriage lawfulnes: Becauſe thou didſt delight in vertues noble grace, Which now forlorne of vowed chaſtitie, With married folke hath choſen place.
Question 13. verſe 22. Wherefore it is ſaid: God tooke one of the ribs of Adam and made it a woman?

THe Spirit of God proceedeth to declare the manner how the woman was created: wherin chiefly is to be conſidered the time when, the Author and meanes, and the matter whereof ſhe did conſiſt. She was (asHieron. in 1. Tim. cap. 2. Quia in factura posteriores ſunt, & priores in culpa. one, not vnaptly ſpeaketh) the laſt in creation, but firſt in tranſgreſſion: for the Scriptures euidentlie ſhew, that Adam was Verſ. 8.15.16.20.21 which was done in the ſixt day. Gen. 1.29.31. firſt placed in Paradice, had receiued the commaundement, had named the creatures, before hee found a help meet for him. Which was no doubt, that the woman therebyIun. Parall. lib. 2. cap. 58. Qui posterior ex • ltero, & cauſa eius creatus est, non debet in alterum authoritate vti: huiuſmodi est foemina. in 1. Tim. 2.13. might acknowledge her condition, Prou. 13.12. and man might be more thankefull for the benefit. The Author was the Lord. The accidentall meanes, that Adam ſlept. Which ſleepe was not aHieron. Trad. Hebr. in Gen. Et miſit dominus deus extaſin ſuper Adam; pro extaſi, id est, mentis excuſſu, in hebraeo habetur Tardema ( 〈 in non-Latin alphabet 〉 ) quod Aquila 〈 in non-Latin alphabet 〉 , Symmachus 〈 in non-Latin alphabet 〉 , id est gra • em & profundum ſ • porem interpretati ſunt. naturall or ordinarie ſleepe: for the naturall ſleepe is not ſaid to fall on men, as it were from heauen; butFernel. lib. de funct. & humor. cap. 11. Idem de partium morb •• . cap. 2. from the ſtomacke aſcendeth to the head. The cauſe wherefore he ſlept, was that heChryſost. H • m. in Gen. 15. Vt ne ſentien • o d • lorem, mulieri ex ſe formate, postea d • loris memor inſenſus •• eret. Epipha 1. Hereſ. 48. 〈◊〉 quod f •• erit pſum ad tempus non ſentire dolorem. At non erat mentis extaſi • , ſed ſ ••• m participatio, quo i • •••• untur •• nes ſenſus ad quietem con • ciſi. might not perceiue or feele the taking of a member from his bodie. And foraſmuch as ſuch diuine ſleepe was Gen. 28.1.2 Num 12.6. a meane whereby God reuealed himſelfe vnto the Patriarkes, itBernard. in ſep ••• geſſ. Serm. 2. • lle ſ poratus videtur, praeexceſſu contemplationis R • 〈…〉 enim in l • cat q • 〈…〉 tanquam eb • ius de cella vinaria veniens, & 〈◊〉 illud vt • gnum ſacrame •••• , &c. may be thought that God in ſleep did teach him whence ſhe came, what ſhe was, and to what purpoſe ſhe was created. Doubtles the Lord was able, to haueAugust. lib. 2. de Gen. contr. Manich. cap. 2. Non vtique ſi • e cauſa ita facta eſt. n • ſi vt ali •••• ſecretum intrumaret. Nun enim aut li •• s d • fuit, vnde ••• nina f • rm tretur; aut ſi vell • 〈…〉 homini vigilanti, co • tam ſine dol •• e detrahe •• non p • ſſit. ſaued Adam from paine and ſorrow, waking, as when hee was a ſleepe, and to haue taught him his will by liuelie word: but thus it ſeemed good vnto his wiſedome, to teach not onlie him, but alſo Gen 15.12. Abraham, Matth. 2.13 and Ioſeph, and A •• 2 • . 3. Paule, and other,Ch • yſost. Hom. in Gen. 15. Vn •• coſt ••• (inquit) accepit, & quomodo ex ha • 〈…〉 • animal fo •• euit? di • o • ſcero quomo • o oblatio 〈◊〉 est? quomodo Adam, cum au • 〈…〉 • non ſenſis? Sed nihil horum 〈◊〉 poteris, v • 〈…〉 qui ipſe e • t con •• tor. the farther cauſe whereof hee onelie knoweth which hath created all. Concerning the ſubſtance whereof ſhe was created, there appeareth a wonderfull excellencie of the wiſedome of God. Firſt in that the woman being a baſer ſex, was created of more noble matter,Zanchi. de creat. Homin. lib. 1. cap. 1. ſect. 18. to the end that ſhee ſhould not be deſpiſed. Secondlie, he made her of the ſubſtance of the man,Epheſ. 5.28. August. de ciuit. Dei lib. 12. cap. 21. Sed vt eo modo cōmendaretur ei vehementius ſocietatis vnitas vinculumque concordiae, ſi non tantum inter ſe naturae ſimilitudine, verum etiam cognationis affectu homines nect •• rentur. whereby man in louing his wife, he doth but loue himſelfe, the wife in honouring her husband, as her head, receiueth that ſhe giueth, becauſe they are not two, but one fleſh. Thirdlie, in making of Act 17.16. one beginning all mankind, and the woman of the man and for him, is declared, yt theAmbroſ. de Paradiſ. cap. 10. Vt ſciremus vnam in viro & muliere corporis eſſe naturam, vnum fontem generis humani, &c. perfectiō of the man is in the woman, and the originall of the woman is in her husband. Fourthly, hee tooke a member from the middeſt of Adam, not a part of his head or of his feet, wherebyHebraei in Bereſhith Rabba & al. perhaps is ſignified, that the man ſhould notLuther. in Gen. cap. 26. Quales videas, qui domi leones, foris lepores ſunt. oppreſſe his wife in bearing rule, nor the woman2. Sam. 6.20. Epheſ. 5.22. diſdaine and controull her husband in her ſubiection, but being taken from his ſide and neere his heart, ſhee ſhould of all creaturesChryſost. Hom. in Gen. 34. Porro ne illa viciſſim quod eſſet praeſidio data, turgeret & vinculum rumperet, ex costa facit, partem corporis eſſe volens, ſed vt neque vir hinc ſibi placeret, non eſſe ſolius iam deinde finit, quod erat ſolius antea. be moſt deare vnto him, and they both agree with heauenly concord. Fiftlie, of all the parts of man hee tooke one onelie rib: whereby Malac. 2.14 Eccleſ. 9. the woman is taught to honour her husband, as her greateſt part, and man might know the greateſt part of the woman was the Lordes, to the end he doe not preſume of abſolute authoritie; but giue1. Pet. 3.7. honour to the woman in Gods behalfe, as to the weaker veſſell. For this cauſe (ſaith Adam, or the Lord by Adam) ſhall a man leaue father and mother: that is, becauſe the Lord did make the woman ſuppoſe, of theBy the ribbe, interpreters vnderſtand, the bone and the fleſh, ſinewes, veines, and skinne that couered it, ſo that Adam rightlie ſaid, ſhe is fleſh of my fleſh. fleſh and bone of Adam, and did by marriage couple them, to be1. Sam. 18.1. Act. 4.32. as it were one ſoule in two bodies knit together;Iun. Paral. libr. 1. paral. 33. Tanquam ſi dixiſſet Author, quia ex Dei inſtitutione & facto, mulier conuenit in manum viri, &c. hoc Dei factum, vim legis apud homines aequū eſt obtinere, &c. by vertue of this ordinance, ſhall the ſocietie of man and wife be ſuch for euer, as if they had beene taken one out of another, yea the married ſhall forgoePſalm. 45.10. Ideo (inquit Chaldaeus Paraphrastes) homo relinquet lectum patris & matris, &c. their fathers houſe to dwell together: and the fault of breaking wedlocke ſhall be more hainous, thenPet. Mart. in Gen. 2. Relinquet homo patrem & matrem: non quod illos non alat, aut veneretur, ſed iam aggl • tinabitur vxori, & qui prius dicitur pars patris, iam inde auulſus, •• es vna caro cum vxore. Caluin. in Gen. 2 the violating of other ſocieties whatſoeuer. The HebruesAben. Ezra. Com. in Prou. 2.17. doe obſerue, that in 〈 in non-Latin alphabet 〉 Iſh, which is the common name of man, and 〈 in non-Latin alphabet 〉 Iſhah, the name by which Adam firſt called his wife, are conteined the letters 〈 in non-Latin alphabet 〉 Iah, which is the Pſal. 68.4. name of God; which taken away, there remaineth in both the names, but 〈 in non-Latin alphabet 〉 eſh va eſh, that is, but fire and fire: and ſurelie where the feare of God is not in married folke, nor the force of this ordinance taketh place (which oftentimesVt de Alceſtide referunt, Eu • ip. in Alceſt. Aristoph. in veſpis. Quae pro marito conſtanter op • etijt mortem. De Porcia vxore M. Bruti quae vt virum à facinore deterreret ſibi ipſi primò altiſſi •• um inflixit vulnus, postea de viri interitu facta certior, & diligentiore cura cust • dita, quàm vt manus ſibi ipſi inferret, ex foco arreptos carbones hauſit, & occluſo ore & compreſſo, extincta est. Valer. Max. lib. 4. cap. 6. Plutarc. in vita Bruti. De Miniarum vxoribus, quae vt vinctos maritos liberarent, carcerem intrantes quaſi postremò allocuturae perituros, commutata veſte, velatis capitibus eos abire paſſae ſunt, vinculis eorum in ſeſe tranſlatis. Valer. Max. lib. 4. cap. 6. Rubrius item Celer annos 43. menſes 8. vixiſſe cum vxore ſine vlla querela memoratur. I • u. decad. 5. it doth among the verie infidels) there are intolerable croſſes and contentions, there the tongueIames. 3.6. Hinc est Gemini Oratoris dicterium apud Hieron. contra Iouin. lib. 1. Qui, inquit, non litigat caelebi eſt. being fire, doth ſet on fire ſometime the other members, and it is ſet on fire of hell.

Question 14. verſe 22. Wherefore it is ſaid: Hee brought her to the man?

IN theſe words is brieflie comprehended, how the Lord hauing made both Adam and the woman, dothAuguſt. Steueus Eugub. in Gen. 2. Haec eſt prima conſtitutio matrimonij, vbi dominus viro foeminam adducit, copulat, & benedicit. couple them together as man and wife, which is the ſubſtance and pith of marriage. Wherein are many points of doctrine to be obſerued. Firſt, Matth. 19.46. 2. Sam. 12.8. that the Lord himſelfe is the author of marriage, and therefore marriage isContra Saturniliaenos & Marcionitas, qui matrimonium à diabolo eſſe dicebant. Epiphan. Haereſ. 23. Tertul. of him. Secondlie, that Gen. 24.7.63. Prou. 18.22. Matth. 7.11. thoſe that deſire marriage, are to ſeeke it of the Lord, and to attaine it1. Cor. 7.39. lawfullie, that they may ſay with Adam, the woman Gen. 3.12. which thou gaueſt me. Thirdlie, it is Ruth. 4.10. 1. Sam. 18.17.23. The contrarie is puniſhed, Gen. 6 2 &c. whereof it is well conſidered in our engliſh liturgie, tit. of Marriage. ſolemnelie to be vſed and with reuerence, foraſmuch as it is a holie worke, wherein the Lord doth2 Sam. 12.8. ioyne them together who are married. Fourthlie, conſent Exod. 34.16. & 22.17. Gen. 26.34.35. Albeit not eſſentiallie in ſome caſes, as ſhall be ſhewed in the 24. Chapter. of Parents is neceſſarie vnto marriage, which the Lord declareth, when he bringeth Heua vnto Adam. Fiftlie, that none may be compelled,Gen. 24.5 • . Iudg. 14.2.3. Caluin in Gen. 24. Vocemus puellam, &c. Quod prius ſine exceptione, filiam ſuam obtulerunt intelligi debet quantum in ipſis erat. Nunc verò docet Moſes, eos non tyrannidem exercuiſſe in filiam, vt cogerent nubere cui nollet, ſed liberum ei conſenſum detuliſſe. Sacra quidem in hoc negotio parentibus authoritas eſſe debet, ſed tenenda est media ratio, vt ſponte ac mutuo conſenſu inter ſe contrahant partes. Muſcul. in Gen. 2. Peccant igitur plurimum parentes, qui filiorum ſuorum coniugia non ſinunt eſſe libera, ſed perinde illos ſibi obſtrictos tenent, ac ſi elocati non eſſent; atque ita vnitatem & coniunctionem connubialem impediunt, vel ſiqua coepit dirimunt. no not by their Parents, vnto marriage, for God himſelfe doth not take ſo much authoritie; but ioyneth them together with full conſent of both: for Heua declarethZanch. de creat. Hom. lib. 1. cap. 1. her good will by comming, Adam by reioycing. Sixtlie, when parties are lawfullie ioyned by conſent, they Matth. 19 6. may not by man be put aſunder (Mat. 5.32. & 19.9. August. Serm. Dom. in Mont. lib. 1. Dominus ergo ad illud confirmandum, vt non facile vxor dimittatur, ſolam cauſam fornicationis excepit. Chryſostom. H • m. in Matt. 32. in opere imperf. Sicut autem crudelis est & iniquus, qui castam dimittit, ſic fatuus eſt & iniuſtus, qui retinet meretricem. Nam patronus turpitudinis est qui crimen celat vxoris. Idem Hom. 17. in Matth. 5. Hieron. in Matth. 19. Sola fornicatio est, qua vxoris vincat affectum: imo cum illa vnam carnem in aliam diuiferit, & ſe fornicatione ſeparauerit à marito, non debet teneri, ne virum quo que ſub maledicto faciat, dicente ſcriptura (Prou. 18.) qui adulteram tenet ſtultus & impius est. Hilar. in Mat. 5. Nullam aliam cauſam deſinendi à coniugio praeſcribens, quam quae virum, prostitutae vxoris ſocietate pollueret. Oecumen. in 1. Cor. 7. Vxorem non dimittat, &c. Niſi quidpiam acceſſerit in cauſa ſtupri, nam haec Christi lex est. except it be for fo • nication) but they are ſo knit together by the Lord, that they are not two, but one fleſh: and therefore a man muſt forſake father and mother, and all ſocieties of men rather then forſake his wife.

Question 15. verſe 25. How it could be that the man and his wife were not aſhamed of their nakednes?

NOt for want of wiſedome as theIoſeph. Antiq. lib. 1. cap. 2. Mulier gustato arboris fructu, cibo que hoc delectata, etiā Adamo vſum eius perſuaſit: iam que ſe nudos eſſe ſentiebant, arbori enim acuminis & cogitandi vis inerat. Rab. Salom in Com. Hebrues ſeeme to teach, neither for impudencie, asThe Adamites were a Sect of filthy heretikes, which would imitate the nakednes of Adam, and ſo aſſembled together to the exerciſes of religion, both men and women; they called the place of this their meeting Paradice. Epiphan. Haereſ. 52. Auguſt. Haereſ. 31. did the Adamites; but becauſe there was in their nakednes nothingAuguſt. de ciuit. Dei lib. 14. cap. 17. Non quod ijs ſua nuditas eſſet incognita, ſed turpis nuditas nondum erat. to be aſhamed of, their bodies being more comelie,Matth. 6.29. Chryſost. Hom. in Gen. 16. Sciamus vitam illorum, tristitiae doloriſ que expertem, & angelicum quendam ſtatum, &c. mira gloria amicti, & maiori, quàm vllus vestitus poſſit ornare. then that apparrell could adorne them. For if the beautie of a lillie of the field, doe ſurpaſſe Matth: 6.28.29. as ſaith our Sauiour, the gorgiouſnes of Salomon, how farre did the comelie ſhape of mans proportion exceed the ſame? Whereby wee may euidentlie perceiue the difference betweene the ſtate of man being free from ſinne, and the ſtate of our now polluted nature. Such was the condition of mans bodie before the fall. Nothing in it was vncomelie, nothing filthie, nothing to be diſpraiſed or deſpiſed: the body was of excellent forme,

As now the face and hands are, in thoſe that are beautiful. Cic. de nat. Deor. lib. 2.

Lactant. de opific. Dei cap. 7. & 10. De corporis praſtantia prout nunc eſt copioſe diſſeruit.

beautifull throughout, pleaſant to behold, needing no clothing, either to defend cold, or to couer ſhame. They were created naked, & naked they liued, and they were not aſhamed: that is, neither of them was aſhamed of his owne nakednes, nor offended with the nakednes of ye other: vntil man was not aſhamed to commit ſinne. Then ſinne cauſed him, not onelie to be aſhamed of the fact,August. de peccar. merit. & remiſſ. lib. 2. cap. 22. Animam rationalem naturall verecundia nunc pudet, quod in carne in cuius ſeruitutem ius poteſtatis accepit, neſcio qua infirmitate efficere non poteſt, vt ſe nolente non moueantur membra, & ſe mouente moueantur. Idem de peccato Origin. lib. 2. c. 34. Prius neque Deo neque homini, illa ſimplex nuditas diſplicebat, quā do nihil erat pudendum, quia nihil praeceſſerat puniendum. Idem de ciuit. Dei lib. 14. cap. 17. Confuſi inobedientia carnis ſuae, tanquam teste poenae inobedientiae ſuae, &c. Ex hoc omne • Gentes, quoniam ab illa ſtirpe procreatae ſunt, vſque adeo tenent inſitum pudenda velare, vt quidam barbari, illas corporis partes nec in balneis nudas habeant. but alſo of the bodie wherein he did the fact. The ſhadow hereof may be ſeene in children, who ſo long as they are young, albeit Pſal. 51.7. Iſai. 48.8. they are in the conception defiled with originall corruption; yet euerie one commendeth the feature of their naked bodies, and there appeareth a certaine beautie in them. But ſo ſoone as wee come of riper age, none of vs beholdeth our owne naked bodies, without a priuate ſhame. And as man was naked, and had no cauſe of ſhame, before his ſinne;Auguſt. de ciuit. Dei lib. 22. cap. 17. Non enim erit ibi libido, quae confuſionis eſt cauſa: nam priuſquam peccaſſent nudi erant, nec confundebantur vir & foemina; corporibus ergo illis vitia detrahentur, natura ſeruabitur: erunt autem membra (ſexus vtriuſque) non accommodata vſui veteri, ſed decori nouo, quo non alliciatur aſpicientis concupiſcentia quae nulla erit, ſed Dei laudetur ſapientia atque clementia, qui & quod non erat fecit, & liberauit à corruptione quod fecit. ſo ſhall he continue naked when ſinne is at an end: we ſhall Rom. 14.10. 2. Cor. 5.10. all appeare before the iudgement ſeat of Chriſt, not clothed, ſauing 2. Cor. 5.2. Galat. 3.27. with his righteouſneſſe. But thoſe that haue not on thisMatth. 22.11. Iren. lib. 4. cap. 70. Hoc genus (ſcil. Iudae) quod non obediuit vocem Domini, neque recepit diſciplinam, defecit fides exore ipſorū, &c. Hoc eſt enim indumē tum nuptiarū, de quo Apostolus, nolumus expoliari, &c. Iubet mitti in tenebras exteriores, eum qui non habet indumētū nuptiarum, hoc eſt contēptorem. wedding garment, ſhall be ſo aſhamed of their nakednes, Luc. 23.30. Reuel. 6.16. that they ſhall flee vnto the rockes, to fall vpon them, & to the mountaines to couer them. It is therefore ſeauenfold fooliſhnes to be proud of our apparrell, ſeeing wee cannot looke within it but with ſhame, and ſeeing it doth often ſhew our filthines of pride, diſdaine, and vnchaſte behauiour, for the which wee are aſhamed of our bodies. Let vs therefore be aſhamed of ſin; ſo ſhall our bodies recouer in Chriſt their former glorie.

CHAP. III.
Question 1. verſe 1. How the Serpent could ſpeake vnto the woman?

MOſes as the2. Pet. 1.21. penman of the ſpirit of God, hath deliuered both the glorious worke of God in the creation of the world, and alſo the happie eſtate of the creatures, and eſpeciallie of mankind, being created. Now he proceedeth to ſhew, by what meanes man loſt this happines: and by what occaſion the world and all the creatures therein, are Rom. 8.20. ſubiect vnto vanitie. The next and immediate Verſ. 17. cauſe, was mans diſobedience in tranſgreſſing Gods commandement. The authorHere no mention is made of oth • r then the Serpent, becauſe Moſes hath in purpoſe to deliuer briefly the truth of hiſtorie, but doth not expound it fullie: for indeede the Serpent ſpake, although not by his owne power, but by the power & guide of Satan: In like ſort, becauſe Satan was the chiefe worker, the Scripture in other places doth wholy aſcribe it vnto him: as Ioh. 8.44. 1. Ioh. 3.8. or chiefe cauſe was Sathan, that malicious enimie of God & man: who ſoughtHinc dicitur 〈 in non-Latin alphabet 〉 Satan, odio habere: oſor. Iob. 1.6.11. Matth. 16.23. Lactant. lib. 2. cap. 13. Tum criminator inuidens operibus Dei, omnes fallacias & calliditates ſuas ad decipiendum hominem intendit, vt ei ad • neret immortalitatem. to ouerthrow the glorie of God in man, and in the world; and could not indure for enuie,Tertul. lib. de patientia. Igitur nat • les impatientiae in ipſo diabolo deprehendo, iam tum cum Dominum Deum vniuerſa opera quae feciſſet, imagini ſuae, id est, homini ſubieciſſet, impatienter tulit, &c. that man, who was but duſt, ſhould enioy ſo great felicitie, from which he himſelfe Iude 6. had fallen. And knowing both byBeing created an Angell of light, and therefore wiſe. 2. Sam. 14.20. nature and2. Pet. 2.4. experience that God was iuſt, he knew alſo, that if hee could ſeduce the woman and her husband vnto ſin, hee ſhould bring deſtruction to them both, and ſo ſubuert the glorie of the creatures, which as he thought would be no ſmall diſhonour vnto the creator. And becauſe hee Iam. 1.14. Becauſe euerie one that is tempted inwardlie, is drawne away by his owne concupiſcence. Not therfore by his cogitations, but by outward obiect. In like ſort he tempted Chriſt. Damaſcen. lib. 3. Orthodox. cap. 20. could not prouoke either of them by any inward temptation (as now hee doth the wicked, by the Ioh. 12.6. & 13.2. help of their corruption) norIoh. 13.27. Act. 5.3 Didimus de Sp. Sancto lib. 3. Non per ſubſtantiā, ſed per operationem, ſicut de Iuda: Obſeruans Diabolus quibuſdā motibus & operationum ſignis, ad qua potiſſimum Iuda cor eſſet vitia proclinius, deprehendis eum patere inſidijs auaritiae, & reperta cupiditatis ianua, miſit in mentem eius quo modo deſideratam pecuniam acciperet. August. lib. de Spir. & anim. cap. 27. enter into their minds or into their bodies, becauſe of the holineſſe and glorie that was in them, he preſumeth to take a beaſt of the earth (the LordMatth. 8.32. August. de Gen. ad lit. lib. 11. cap. 12. Num per aliud poſſe • , niſi per quod permittebatur accedere? Hieron. in vit. Malchi. Monachi. Diabolus nunquam aperta fronte ſe prodit. permitting the ſame his malice) one, that for hisMatth. 10.16. Chryſost. Hom. in Gen. 16. Inuento animali hoc, ſerpentem dico, qui catera ſua calliditate vincebat, eo quaſi instrumento quodam vſus, &c. naturall ſubtiltie, was fitteſt for his purpoſe:August. de Gen. ad lit. lib. 11. cap. 29. Sic ergo locutus est ſerpens homini, ſicut aſina in qua ſedebas Balaam locuta est homini, niſi quod opus illud fuit opus diabolicum, hoc angelicum. Epiphan. Haereſ. 37. Non autem erat author ſolus ſerpens, qui apparebat, ſed ſerpens qui in ſerpente locutus est, hoc est, diabolus. and by diſpoſing of his tongue, doth ſpeake by him vnto the woman. Therfore, where that Atheiſt Iulian Iulian in Cyril. lib. 3. Quo idiomate, &c. ſcornefully demandeth, in what language the Serpent ſpake vnto the woman; it is eaſilie anſwered, that Satan is skilfull in euerie language, and therefore able to ſpeake that language which the womā vnderſtood, that which was of Vntill the confuſion of tongues and the building of Babel. Chryſost. Hom. in Gen. 30. Postremò Heber manſit (ſcil. à turris extructions) idem ſeruans idioma quod & antea habebat. Hieron. in Sophoniam cap. 3. v. 17. Hinc noſſe poſſumus, linguam Hebraeam omnium linguarum eſſe matricem. long time the onlie language of the world, the Hebrue tongue. Wherefore it isThe word 〈 in non-Latin alphabet 〉 (hine forte gnarus & noſco apud Latinos) gnarum ſubtiltie, is commonly taken in the euill part, wherby may be vnderſtood, either that the ſerpent exceeded all other, in that common ſenſe which is in beaſts, or elſe (as Augustine doth de Gen. lib. 11. cap. 29) that ſubtiltie of the diuell was called the Serpents ſubtiltie. Ioſeph. Antiq. lib. 1. cap. 1. ſeemeth to ſay that Serpents at the firſt were indued with ſpeech Serpenti vocem ademit Deus, iratus ob malitiam, &c. fooliſh alſo to ſuppoſe, becauſe here is ſpoken of the Serpents ſpeech and ſubtiltie, that beaſts at any time were indued with ſpeech or reaſon; for by ſubtiltie, hee meaneth Pſal. 58.4. Matth. 10.16. no other of the Serpent, then that naturall policieEpiphan. Haereſ. 37. Duplicem prudentiam ſerpētis narrāt. Quod caput ſuum in omni periculo, diligentiſſimè cuſtodit, & quod ſita preſſus deponit venenum, vt tutius bibat. Plin. lib. 8. c. 27. alia. wee finde to be in him: neither was his ſpeech anie power of his owne, but of theAuguſt. Dialog. ad Oroſ. queſt. 43. Per illum nempe verba faciebat diabolus, & tamen hoc etiam ille neſciebat. Diuell, who becauſe hee is a Spirit, was able toLactant. lib. 2. c. 15. Qui quoniā ſunt ſpiritus tenues, & incō prehenſibiles, inſinuā • ſe corporibus. Auguſt. de Gen. ad lit. lib. 11. cap. 2. Quid ergo mirum ſi ſuo inſtinctu diabolus, iam implens ſerpētem, ei que ſpiritum ſuum miſcēs, eo more quo vates demoniorum. enter into him, and as hee was ſtrong, was able to guide 1. King. 22.22. August. de Gen. ad lit. lib. 11. cap. 28. Serpens verborum ſonos non intelligebat: ſicut & ipſi homines, cum daemon in ijs loquitur. his tongue, and as hee was ſubtil, did ſo ſeaſon his ſpeech with arguments, that thereby hee was able to weaken the womans feare and loue, while ſhee gaue more heed vnto his ſpeech, then to the precept God had giuen her. But ſome one will thinke it meruaile, that the woman was not afraide of the Serpent, but dared ſo boldlie abide his ſpeech? although Serpents at this day are hideous to looke vpon, yet in theirBaſil. Hom. de Paradiſe. Non horrendus er • t tunc ſerpens, ſed mitis & manſuetus. Damaſcen, de Orthodox. lib. 2. cap. 10. creation they were not ſo. We feare them for their euill, and wee feare their euill, becauſe of the enmitie betweene the nature of Gen. 3.15. man and them: but in the beginning they were no enimies,Chryſoſt. Hom. in Gen. 16. Sicut nunc domeſtica animalia, ita & fera & immanſueta tunc ſub • ita erant. but ſeruants vnto Heua: and eitherCyril. lib. 3. in Iulian. Et cum tunc non eſſet aliud animal rationale, mulier impendiò ſimplex, existimabat fortaſſe & alijs animantibus datum eſſe humana voce loqui poſſe. Sed huic aſſertioni • chementer obſtat, prudentia Adami, & imaginis Dei in vtriſ que conformitas. want of experience in the nature of the creatures (being her ſelfeMany writers thinke they ſinned the day they were created: that they continued a very little time, is holden of all. but latelie before created) might induce her, to doubt of this accident in the Serpent, or knowledge might cauſe her to admire the ſame, whereby ſhe might be retained in ſuſpence, and ſo inſnared, as Sathan alwaies1. Pet. 5.8. waiteth his oportunitie. For but that hee tooke occaſion by the ſubtill nature of the Serpent (as Moſes noteth) to deceiue, he was able as well to haue made anSicus & ſimulachra & ſtatua • . Valerius Max. lib. 1. cap. 8. Milites F. Camilli ſimulachrum Iunonis, quod à Vijs praecipua religione cultum erat in vrbem trāſlaturi, Dea ab vno eorum per iocum interrogata, an Romam migrare vellet: Velle ſe reſpondit. Item Fo • tunae Simulachrū, Coriolano recedente ab vrbe: ritè me (inquit) matronae vidiſtis, rite que dedicaſtis. Similiter & Bouem locutum, articulata voce, reſerunt Auguſt. de ciuit. Dei, lib. 3 cap. 31. Valer. Mar. lib. 1. c. 8. Plin. lib. 2. Iul. Obſequens de prodig. cap. 34 38. 53. Item: Cauſum flumen ſalutaſſe Pythagorā: Salue Pythagora. Cyril. lib. 3. cont. Iulian. Et Achillis equū praenunciaſſe ei mortem. Homer. Il. τ. Item vlmum allocutā Appollonium, a • ticulata & muliebri voce. Philostrat. lib. 6. cap. 5. Et quer • um & c •• umbas in oracu • o Dodon • o. Pauſan. in Achaicis. Plutar. in vita Pyrrhi, Homer. Od • ſt. ξ. Arnob. contra Gent. lib. 8. In puri ſpiritu • , ſubſtatuis & imaginibus conſecratis deliteſcunt, & afflatu ſuo authorita • ē quaſi praeſentis numinis conſequūtur. aſſe to ſpeake, as he did the Serpent. The woman therefore, hauing no cauſe to feare other harme then ſinne, when ſhe heard the Serpent ſpeake, which (it Ex cap 2.20. ſeemeth) ſhee knew belonged not vnto his nature, more greedilie gaue eare vnto it, and throughChryſoſt. Hom. in Gen. 14. Non ignorantia peccaſſe e • ſola deſidia. her negligence andAuguſt. confeſſ. lib. 10. cap. 35. Curi • ſita • autē tentandi ca • ſa, non ad ſubeundā moleſtiam, ſed expe • iendi noſcendi que libidinē. Bernard. Tra • t. de duo lec. grad. Humili • . Niſi mens minus ſe curiosè ſeruaret, tua curioſitas tempus vacuum non haberet. Te autē intentā ad aliud, la • enter interim in cor tuū ſerpens illabitur, blandè alloquitur Blanditijs rationē, mendacijs timorē compeſcit Etſi igitur culpa non eſt, • ulpae tamen occaſio eſt, & indicium • ō ••• ſſe, & cauſa eſt cōmitiēdae. curioſitie, gaue aduantage to the enimie, and Rom. 15.4. 1. Cor. 10.11. was beguiled. An example moſt worthie to be obſerued in this laſtage of the world, when as Sathan ſhall worke, Mat. 24.13. Luc. 21.8. as Chriſt2. Theſſ. 2.9. 2. Tim. 3.2. 2. Pet. 3.3. and his Apoſtles haue foretold, not in the bodie of a Serpent, but in all deceiueableneſſe, with lying wonders, in falſe Prophets, and falſe Chriſts, with ſuch ſtrong deluſions, that they ſhall Mat. 24.24. deceiue if it were poſſible the verie Elect: who when they be in wildernes and deſart places, ſhall deceiue Mat. 24.26. as manie as goe forth vnto them. For if Heua were ſeduced by a Serpent, how much more ſhall thy weaker wiſedome, be ſeduced by greater power, in a nobler inſtrument. If thou wilt be ſo curious, as once to goe and ſee, and thereby Mat. 4.7. 1. Cor. 10.12. tempt the Lord: know that the Spirit of God hath giuen thee warning, and our Sauiour hath expreſſelie giuen charge to all: Matth. 24.26. goe not forth vnto them.

Question 2. verſe 1. Whether this temptation were foreknowne of God, and the euent thereof, and why the Lord did permit the ſame.

CErtainelie the Lord foreknew both the malice of the diuell, that hee was deſirous to tempt, & his purpoſe that he would tempt, andAugust. de Gen. ad lit. lib. 11. cap. 3. Nam licèt in illo eſſet propte • peruerſam & inuidam voluntatē decipiendi cupiditas, non niſi vel per illud animal potuit, per quod poſſe per niſſus est. Nocendi enim voluntas, poteſt eſſe à ſuo quo que animo praua; nō eſt autem poteſtas niſi à Deo. ſuffered him to tempt the woman, although he knew the whole euent thereof. For all things are manifeſt in his ſight, Heb. 4.13. as ſaith the Apoſtle: neither can a Sparrow fall on the ground Matth. 10.29. without our heauenlie father, that is, without the will and knowledge of the heauenlie father. Alſo a day with the Lord, is as Pſal. 90.4. 2. Pet. 3.8. a thouſand yeares. So that the Lord, which knew the fall of man the day hee fell, knew alſo the ſame for infinite time before. This truth of God hath manie aduerſaries among Atheiſts, and contemners of the Goſpell: who vſe it as a weapon to fight againſt the Lord, andEpiphan. Hereſ. 5 • . Talpam appellant animal quoddam intra terram latitans, &c. Deſolatorium autem eſt animal, infernè eradicans omnem hominum agriculturam, &c. Sic ſanè ego nunc aggredior dicere, de propoſita ſecta, qua quantum ad cor attinet, caecutit ac fatua eſt: verùm ſolitudinem ſibi ipſi efficii, & multas radices virorum in ipſam collapſorū denaſtas ac corrumpit. as moules and battes, doe worke into the hearts of ſimple men in ſecret, and doe much harme in the harueſt of the Lord. For ſay they: if God foreknew it, thē was it of neceſſity, forAriſtot. Eth. lib. 6. c. 3. Scientia eſt eorum, quae ſeſe aliter atque ſcimus habere non poſſunt. Verum eſt. Attamen duplex latet in arg. fallatia. 1. à dicto ſimpliciter, ad dictum ſecundum quid. Nam non eſt abſolutè neceſſaria, ſed quatenus res cognoſcitur talis. 2. Non cauſa pro cauſa. Neceſſaria cognitione Dei peccauit, ergo cognitio Dei eſt cauſa peccati. Nam Deus etiam alias cauſas cognouis, quibus non peccares Adam niſi vellet. knowledge is of neceſſarie and certaine things: and if it were of neceſſitie that Adam ſinned, then was not he in blame, foraſmuch as he could not reſiſt neceſſitie. Thus wicked men doe call the way of the Lord Ezec. 18.29. vnequall: and dare preſume to iudge the iudge of al the world, before the day of iudgement: notwithſtanding that, of the ſame their iudgement, Mat. 7.1. & 12.36. Rom. 2.2. they muſt themſelues be iudged. But how ſitlie doth the word of God Pſal. 76.1.2.5. ſpoile theſe mighty conceitedHomer. Odyſſ. 〈 in non-Latin alphabet 〉 . Virgil Georg. lib. 1. Ter ſunt cona • i imponere Pelio Oſſam. Titans of their armour wherein they truſt, and alſo take Prou. 26.5.7 away the Crutches of the lame? The Lord (as ſaith Deus. 32.4. Pſal. 145 17. the Prophet) is righteous in all his waies, and holie in all his workes: Gen. 18.25. Rom. 3.5.6. But now if the Lorde were blame-worthie, as the cauſe of Adams fall, then is hee not righteous in all his waies, &c. neither can there be vnrighteouſnes with God. Againe, Iames 1.14. when man is tempted, he is not August. Epiſt. 146. Tentatio alia eſt deceptionis, alia tentatio probationis: ſecundum illam intelligitur qui tentat, non niſi diabolus; ſecundum hanc verò tentat Deus. tempted of the Lord, but ſinneth of his own concupiſcence. If this be ſo indeed, then ſurelie there was no cauſe in God, either in his will, or in his knowledge or decree that man ſhould fall, neither is there any fault thereof in iuſtice, to be imputed vnto him. In whom then is the fault, but in man that ſinned, and in Satan that prouoked him to ſin? True it is, the Lord foreknew it, and therefore it was certaine or neceſſarie that man ſhould ſin, in regard of the knowledge of the Lord; for ſo is it of a Sparrow that falleth to the earth, and nothing is by chanceNazianz de Theolog. Hom. 2. Deus non caſus, omnia quaecun que ſunt, creauit, ordinauit, & conſeruat. Chryſost. Hom. 16. in Roman. Nihil enim ſimpliciter aut fortuito facit Deus, etiamſi ſapientia ipſius arcanum ignores. Lactant. lib. 3. cap. 29. Stultitia, & error, & cacitas, & ignoratio rerum & cauſarum, naturae ac fortunae nomina induxit. August. in Pſal. 148. Nam qui fecit angelum in coelo, ipſe fecit in terra vermiculum, &c. Etiam viliſſimas & abiectiſſimas mundi particula • diuina prouidentia regi, d • cet Chriſtus. Matth. 6.25.26. Auguſt. de Gen. ad lit. lib. 5. cap. 21. or at aduenture in reſpect thereof. But this knowledge is in no ſortFulgent. Ad Mon. de Praed. lib. 1 cap. 23. Proinde fidelibus congruit credere & fateri, Deum bonum & iustum, praeſciſſe quidem peccaturos homines, quia nihil eum latere potuit futurorum (neque enim vel futura eſſent, ſi in eius praeſcientia non fuiſſent) non tamen praedestinaſſe quemlibes hominem ad peccatum. Idem. cap. 13. Poſſet autem peccatum aliquod, ex praedestination • Dei eſſe, ſi poſſet aliqui • hominum iustè peccare. Nullus autem hominum iustè peccat, quamnis eum iustè Deus peccare permittat, Iustè enim daſeritur à Deo qui deſerit Deum. the cauſe of euill things, ſo farre as they are wicked or vnrighteous. True it is alſo, that whatſoeuer the Lord doth foreknow will come to paſſe,August. de Trinit. lib. 6. cap. 10. Non enim haec qua creata ſunt, ideo ſciuntur à Deo, quia facta ſunt: ac non potias ideo facta ſunt vel mutabilia, quia immutabiliter à Deo ſciuntur. Idem lib. 15. cap. 13. Non quia ſunt ideo nouit, ſed ideo ſunt quia nouit: non enim neſciuit quae fueras creaturus: quia ergo ſciuit creauit, nō quia creauit ſciuit. Nec aliter ea ſciuit creata quàm creanda, &c. the ſame he doth decree ſhall come to paſſe, and therefore they come to paſſe, becauſe he knoweth them, and therefore hee foreknoweth them, becauſe he doth decree them. But he decreeeth of diuers thingsDicitur decretū vel efficax vel permiſſiuū. in diuers ſorts. Things that are good he decreeth effectuallie to come to paſſe: and thatDecretū efficax, vel immediatè vel mediatè, hoc eſt, vel per primaria vel ſecundaria principia operatur. either by the firſt or ſecond cauſes. In the firſt cauſe, was his effectuall decree of the creation of the world, of Angels, of men, by force whereof, they were created. Of the ſecond cauſes, are the diſpoſition of naturall things, and the righteouſnes of holie things. As foraſmuch as by his decree he hath ſet an order in the creatures (which order or courſe of things is called nature) therefore naturall things doe come to paſſe by the courſe of nature, as the fire burneth, and the Sunne continueth in his courſe, except where the Lord hath decreed, by the firſt cauſe (which is himſelfe) to let the ſecond: as thus, he2. King. 20.9.11. brought backe the Sunne by ten degrees, and Dan, 3.27. ſtayed the violence of the firie ouen, and other miracles which haue beene done, by theMatth. 8. &c. Sonne, or in the Mat. 7.22. Act. 3. name of the Sonne of God. Alſo the righteouſnes of holie things: as he made them righteous by the firſt cauſe, ſo he decreed them to continue righteous by the ſecond cauſe, that is to ſay, by dependingAugust. de ciu. Dei lib. 12. cap. 6. Proinde ea veriſſima cauſa heatitudinis angelorū honorū reperitur, quia ei adhaerent qui ſummè eſt. Scilicet & hominum. vpon, and cleauing vnto the fountaine of holines, which is himſelf. Things that areExod. 9.16.2. Sam. 24.1. 1. King. 12.24. Auguſt. Enchirid. cap. 95. Et non fit aliquid niſi omnipotens fieri velit, vel ſinendo vt fiat, vel ipſe faciendo. Nec dubitandum eſt, Deum facere benè, etiam ſinendo fier • quaecun que fiunt malò. Non enim haec, niſi iusto iudicio Dei ſinit, & profectò bonum est omne quod iustum eſt. euill he willeth or decreeth alſo: not to doe, or cauſe to them to be don, neither to allow thē, or wil them to be done, but to permit or ſuffer thē to be: (which notwithſtanding, ſo farre as they are actions, he may be ſaid to doe them: ſo farre as they are puniſhments, to will them: but ſo farre as they are euill of guiltines, they proceed from the defect of the creature, and God onelie willeth to permit them) and thereforeOrigen in epiſt. ad Rom. cap. 8. lib. 7. Non propterea aliquid (ſcilicet malum) erit, quia id ſcit Deus f • turum, ſed quia f • turum est, ideo ſcitur à Deo antequam fiat. August. in Euang. Iohn. tract. 53. Deus futurorum praeſcius per prophetā praedixit infidelitatem Iudaeorum, ſed non fecit: neque praeſciſſet mala eorum, niſi ea haberent. Non autem ideo quenquam ad peccandum cogit, quia futura hominum peccata praenouit, illorum enim praeſciuit peccata, non ſua. Damaſcen. Orthodox. lib. 2. cap. 30. they are certaine vnto him, becauſe he doth decree to ſuffer them: & therfore they belong not vnto him, becauſe hee doth neither doe them, nor allow them. This foreknowledge therefore of the Lord, of the fall of the Angels, or the ſin of Adam, was no more the cauſe of the fall of them, then the foreknowledge of a wiſe Phiſition, is the cauſe of the daunger of his patient: for as the diſeaſe is the cauſe of the ſickemans death, ſo the freedome of election, or will in Adam Chryſostom. Hom. in Gen. 14. Sed ſcire poſſit, quod lapſus ille ex deſidia fuerit. ioyned with his negligence, was the cauſe of the ſinne of Adam, and the freedome of election in the Angels, when theyAugust. de ciuit. Dei lib. 12. c. 6. Cum cauſa miſeriae malorum angelorum queritur, ea merito occurrit, quod ab illo qui ſummè est auerfi, ad ſcipſos conuerſi ſunt, qui non ſummè ſunt. choſe a ſeparation from the ſtate wherein they were, was the cauſe of the ruine of them. But the Lord had giuen themTertul. contr. Marcion lib. 2. Probat ab imagine Dei, & à lege data homini. Non enim inquit poneretur lex ei, qui non haberet obſequium debitum legi, in ſua potestate: nec rurſus comminatio mortis tranſgreſſioni aſcriberetur, ſi non & contemptus legis in arbitrij libertate homini deputaretur. grace, wherein they might ſtand, & gifts aboundant, whereby as it were to maintaine their ſtanding. And hee gaue it them with freenes of will, thatAugust. Enchirid. cap. 30. Liberaliter enim ſeruit, qui ſut Domini voluntatem liberaliter facit. they might ſtand of their owne accord Coloſſ. 1.17. in him. But why (will one ſay) did he giue them free will, ſeeing hee knew before, that they would fall away, and not rather immutabilitie of will, that they could not fall? The ſame might aske, why he made thē not Iehoua, to whom Malac. 3.6. Iames 1.17. only it belongeth to be immutable. For the goodnes of the Lord is in himſelfe, wherby he cannot but be good for euer, becauſe his goodnes is in himſelfe: but the goodnes of the creature is in the Lord, becauſe hee conſiſtethColoſſ. 1.17. Iren. lib. 4. c. 75. Perfectus enim eſt infectus, hic autē eſt Deus. Oportuerat autem hominem, & factum augeri, & auctum corroborari, & corroboratum multiplicari, & multiplicatum cō ualeſcere, conualeſcē tem verò glorificari, & glorificatum videre ſuum Dominum. Reſpondet obiect. c. 72 Sed oportibat inquit eum neque angelos tales feciſſe vt poſſent tranſgredi, neque homines, &c. in the Lord, & therefore can be good no longer, thē he doth continue with the Lord. Again, itTertul. in Marcion. lib. 2. Vt ita demum bonus conſisteret homo, ſi ſecundum inſtitutionem quidem, ſed ex voluntate iam bonus inueniretur, quaſi de proprietate natura. Baſil. Hom. quod Deuo non author mali. Ita que nec Deo gratum est quod coactum eſt, ſed quod ex virtute rectè geritur; virtus autem ex voluntate fit non ex neceſſitate. was for the good of the creature, to haue libertie of electiō in it ſelf, to the end that for chuſing good, it might receiue a 2. Tim. 4.8. Theodoret quaeſt. in Gen. 36. crowne, and might be known to loue the Lord freely, for his goodnes ſake. But the Lord foreknew, yt thorough freedome they would fal? True: but he gaue them gifts according to their ſeuerall kinds, ſo much as creatures could containe, that they might not fall, which gifts were ſufficiēt to haue let them frō the fall: with freedome of choice, that they might chooſe alſo not to fal. But he might haue preſerued man from fal, & likewiſe the angels, and therfore (ſome wil think) he ought to haue preſerued them from falling. In deed hee was ableAuguſt. de Gen. ad lit. lib. 11. c. 10. Sed poſſet inquit etiam ipſorum voluntatem in bonum cōuertere, quoniam omnipotens eſt? potuit planè. Cur ergo non fecitè quia noluit, qua • e autem no • uit penes ipſum eſt. to haue let the fall of mā, but he might iuſtly alſo ſuffer them to fall, which would of their owne accord abuſe his endles mercy. Neither was he bound with dutie, or with iuſtice to let the fall: for Mat. 20.15 Rom. 4.4.5. hee oweth dutie vnto none, which giueth vnto euerie creature that they haue: neither was itTertul. lib. 2. in Marcion. Neceſſarium homini liberim arbitrium: ne totius mundi poſſidens homo, non in prim ſui poſſeſſione regnares, aliorum Domin • s ſui famulus. Quare ſi Deus à libertute ſemel comceſſa homini ſecederes, id eſt contineres in ipſo, quo minus homo male libertate ſua frui aggreſſus, in periculum laheretur: ſiue colubrum à congreſſu foeminae arceret: nonne exclamaret Marcion: ô Dominum futilem, inſtabilem, infidelem, reſcindentem quae instituit? Cur permiſcrit liberum arbitrium, ſi intercedit? &c. meet that he ſhould haueFulgent. de praedeſt. cap. 13. Iuſtè deſeritur it deo, qui deſerit Deū. Et quia homo deſerens Deum, peccate deſerens pe • atorem Deus iuſtitiam ſeruat. Quid autem magis iuſtū, quàm vt ille, qui deſiderio peccandi iam peccat, pro eo quod deſiderans peccare, ipſe ſibi noxius efficitur, ſemetipſum peccato ſuo laedere permittat? hindred it; foraſmuch as he was ableRom. 9.22.23. Auguſt. de Gen. ad lit. lib. 11. cap. 4. Etiam ſic ostenderet animae ſuperbae ad eruditionē futurorum ſanctorū, quàm rectè ipſe vteretur animarum voluntatibus etiam malis, cum illae peruersè vterentur naturis bonis. of the fall, to raiſe more goodneſſe by the power of his goodneſſe, then Sathan or man could procure euill, through their maliciouſnes or negligence. Wherefore thoſe men commit infamous blaſphemie, which teach, either that the Lord did not foreknow the fall of man: or if hee knew it, that hee did not iuſtlie ſuffer it: or ſeeing he ſuffered it, that hee was in any ſort the cauſe thereof. The Lord therefore certainelie foreknew the fall of man, and moſt iuſtlie did decree to ſuffer it for manie cauſes; ſome hiddenAugust. de Gen. ad lit. lib. 11. c. 4. Si ergo quaeritur. &c. Aliitudinem quidem conſilij eius p • netrare nō poſſum, & longè ſupra vires meas hoc eſſe confiteor: ſed tamen quantum vel donat ſapere, &c. in the ſecret of his wiſedome, ſome manifeſt and plaine for men to ſee. As namelie, to ſhew himſelfe to be of power,Auguſt. ibid. & de ciuit, Dei, lib. 22. cap. 1. Potentius & melius eſſe iudicans, etiam de malis benefacere, quàm mala eſſe non ſinere. to turne that which was euill into goodnes. Secondlie, that all thoſe thatPſal. 73.27. Ionas 2.8. August. de Gen. 11. cap. 5. Hinc maximè commendatur, quale bonum ſit Deus, cum nulli ab eo recedenti bene eſt. depart from God, doe fall into deſtruction. Thirdlie, that the Pſal. 18.32.33. Act. 17.28. ſtrength of a creature is in the Lord, ſo that none is1. Sam. 2.9. Pſal. 33.16. ſtrong in his owne might. Fourthly, that hee might takePſal. 9.16. Chryſost. in oper. imperf. Hom. 5. Dixit enim apud ſe: tria hec retia haebeo extenſa, ſuper omnem mundum, vt quiſquis euaſerit de retibus gule, incurrat in retia vanae gloriae, & qui euaſerit de retibus vane gloriae, incidat in retia auaritiae. De his tribus retibus, nullus hominum ad perfectum euaſit. Iren. lib. 5. Quoniam autem initio homini ſuaſit tranſgredi praeceptum conditoris, & ideo eum habuit in ſua potestate, poteſtas autem eius eſt tranſgreſſio & apostaſia, & his colligauit hominem: per hominem, ipſum iterum oportebat victum eum contrariò colligari ijſdem vinculis quibus alligauit hominem, vt homo ſolutus reuertatur, &c. his enimies in the ſnares that they had ſet, and Sathan who maliciouſlie deſired to obſcure his glorie, might in his owne craftineſſe be confounded. Hee tempted Adam being full to eating, being in the glorie of the image of God, to be as God, and get the victorie: the ſame tempted Matth. 4.3. Ieſus, the Sonne of Marie, being hungrie vnto 1. Cor. 2.8. Quem nemo principum ſeculi huius cognouit. Chryſostom. Hom. in Matth. 13. Diabolus cum audiſſet venientem de coelo vocem, deinſuper Ioannem teſtimonium illi tam inſigne perhibentem, ac demum eſuriētem vidit, magno teneri coepit ambiguo; nam neque hominem illū eſſe nudum credere poterat, propter ea quae diuina vox de coelo protulerat, nec rurſus iſtud recipere quod filius eſſet Dei, quem eſurlentem videbat. eating, & wasIren. lib. 5. Quoniā in principio per eſcā, non eſurientem hominem ſeduxit tranſgredi praeceptum Dei, in fine eſurientem non potuit diſſuadere eam qua à Deo eſſet ſustinere eſcam. Elatio ita que ſenſus qua fuit in ſerpente, diſſoluta eſt per eam, qua fuit in homine humilitas. repulſed: and again, vnto the glorie of the world, the ſame who was Iſai. 53.3. Ioh. 1.11. deſpiſed of the world, and yet in no wiſe could obtaine his purpoſe. Moreouer, he that triumphed for leading Adam into ſinne, who being Gen. 1.27. Eccleſ. 7.31. voide of ſinne, had power in will and wiſedome to haue auoided euill, was himſelfe in the triumph Hoſe. 13.14. Epheſ. 4.7. taken captiue, his1. Ioh. 3.8. wiles diſperſed, his works diſſolued, and they Pſal. 68.12. of the familie, who were Pſal. 51. All the faithfull. borne in ſin, and Epheſ. 2.3. Rom. 3.23. ſubiect by nature vnto wrath, were able Reuel. 7.14. & 12.11. by the might of him that ouercame, to reſiſt his power and ſubtiltie, and to Ioſ. 10.24. ſet their feet in the necke of his furie, and malitiouſnes. Thus the Lord getteth him honour Exod. 14.17. of all his enimies, who wilfullie ſeeke to ſubuert or to obſcure his glorie. This is the end of all them that Pſal. 68.2. & 79.9.10. ſtriue againſt the Lord, they muſt glorifie God in their own confuſion. As for me, it is Pſal. 73.28. good for me to draw neere vnto God: for thoſe that Pſal. 37.4. delight themſelues in him, the Lord will giue them their hearts deſire.

Question 3. verſe 17. How it could be that the woman hauing ſuch excellent gifts by creation, could ſo eaſilie be ſeduced?

PArtlie through the policie and craftines of ſo wilie an enimie: and partlie by laying her ſelfe open vnto his aſſaults. His craftines appeareth, in thatAmbroſ. lib. de Paradiſ. c. 12. Ita que machinatus eſt, vt nō primò Adam adoriretur, ſed Adam per mulierē circumſcribere conaretur. Et addit, Adamum à Deo, mulierem ab Adamo didiciſſe mandatum. he incountreth with her, in the abſence of her husband: in that hee doth it by a creatureAuguſt. quaeſt. vet. Test. q. 31. Admiſcē • enim ſe ſerpenti, egit per illum quaſi per organum, vt nec mulier occulti diaboli intelligeret dolū, ſciens prudent • m eſſe ſerpen • em. ſubiected to her, that thereby ſhe might ſuſpect none euill: in that hee doth not at the firſt preſume to teach, butCyprian. de zelo & liu • re lib. Diabolus in pace ſubdolus, in perſecutione violentus. Eundem igitur odiſſe maximè oportet blandientē: tunc que maximè auerſari, eum mat • ra promittit. Chryſoſt. Hom. in Mat. 13. as one deſirous of her welfare, asketh as it were of her eſtate. And laſtlie, hauing conceiued hope of victorie, by the proportion of her anſwere; trieth her with theBecauſe that by her anſwere ſhe after a ſort ſhewed ſome vnſtedfaſtnes of mind; which vnſtedfaſtnes was apt to be kindled with hope, and eſpecially with hope of ſupremacie or deitie, whereof the Heathen man had experience: Si violandum eſt ius, regnandi gratia violandum eſt. Cic. offic. lib. 3. Eurip. ſtrongeſt and apteſt temptation, that could be ſhaped vnto the ſame. On the other part, the woman (although ſhee ſhew her holineſſe, by defence of the truth of God) yet withall ſhee ſheweth weakeneſſe: firſt, ſuch as might be without ſinne, and yet the occaſion of ſinne. Secondlie, ſuch as being partlie euill, were by theAuguſt. de Gen. ad lit. lib. 11. cap. 30. Ideo interrogat ſerpens, vt pranaricatio eſſet inexcuſabilis, vt non ex obliuione, ſed cum memoria retinetur praeceptum, & tanquam in illo Deus aſſiſtens praeſenſ que contemnitur. enimie forced vnto farther euill. For firſt, being content to admit his conference, whether ofCyrill. in Iulian. lib. 3. Mulier existimabat fortaſſe, & alijs animantibus datum eſſe humana voce loqui. ſimplicitie orTanquam ex re noua, cuius cauſa non ſatis perſpecta. admiration, both which Mat. 24.36. 1. Tim. 3.16. 1. Pet. 1.12. may be in a creature voide of ſinne, yet thereby ſhe was intangled by his ſpeech. Secondlie, in notChryſost. Hom. in Gen. 16. Debuerat mulier ex ipſo aggreſſu eminentem coniectare malitiam, quod vltrò non vera diceret, id que quaſi curam illorum gerens. taking heed vnto the purpoſe of him that ſpake (although ſhee knew no cauſe to miſtruſt a miſchiefe) in which her wiſedome would haue found deceit. Thirdlie, in declaring vnto Sathan, the ſumme of the Commaundement, wherein as it wereChryſoſt. ibid. Verum quia non ſcipſam attendebat, non ſolum non eſt illum auerſata, ſed omne mandatum illi detexit, & margaritas p • rcis obiecit, impletur que quod à Chriſto dictum eſt, Matth. 7. ſhe caſt a pearle before a ſwine, and gaue occaſion to Sathan to blaſpheme. Fourthlie, in adding to theAmbroſ. lib. de Paradiſo. cap. 12. In mā dato quidem nullum eſt vitium, ſed in relatione mandati: etenim quantum praſens lectio docet, diſcimus nihil vel cautionis gratia iungere nos debere praecepto. Si quid enim vel addas, vel detraha • , praeuaricatio videtur eſſe praecepti. Commaundement (which doubtleſſe ſhe did, with purpoſe to inlarge the fault, not to ſhew diſlike of the hardnes of the precept) ye ſhall not touch it. Whereby we ſee how dangerous a thing it is, for any intent, Deu. 12.32. Prou. 30.6. Reuel. 22.18. to adde vnto the word of God. God ſaid, yee ſhall not eate of it: the woman added, neyther ſhall yee touch it: whereby Sathan tooke encouragement to anſwere, yee ſhall eate and be as Gods. Fiftlie, Deut. 29.19. & 4.2 in extenuating the daunger; which was to take away from the word of God (albeit ſhee meant to ſhew the graciouſnes of God in giuing warning.) For God had ſaid: yee ſhall die the death, the woman expreſſeth not the certaintie of puniſhment, but ſaith, leaſt yee die: whereupon the SerpentBernard. Sermon. de quadrup. debito. Deus affirmat, mulier dubitat, ſerpen • negat. Etſi aliquando vox Hebraea • o pen, eſt praecauentis non dubitantis, vt Malac. 4.6. found occaſion to denie: yee ſhall not die at all. By whoſe wofull example we are warned Epheſ. 4.27. to giue no occaſion to the aduerſarie. Secondlie, to reſiſt Iames 4.7. in the beginning of temptation: and moſt earneſtlie toDeut. 4.2. 1. Tim. 5.14. Baſil. in moral. Sum. 70. cap. 36. Quod ergo omnes in omni n • gotio ſeruare eportet ſinceritatem • erborum Domini. labour to keepe pure the worſhip & word of God, and not to mingle it with mans writings, traditions, or inuentions.

Question 4. verſe 6. Wherefore it is ſaid: the woman ſaw the tree that it was good for meat?

BEcauſe wee might vnderſtand, that this actual tranſgreſſion of eating the fruit, wasTertul. lib. in Marcion. 2. Deliquit homo per liberum arbitriū, à Deo quidem rationaliter attributum, ab homine verò qua voluit agitatum. Libertas enim arbitrij, non ei culpam ſuam reſpuit à quo data eſt, ſed à quo non vt debuit adminiſtrata eſt. a wilfull treſpaſſe, neither done ofChryſostom. Hom. in Gen. 14. Non per ignorātiam peccaſſe ſed ex deſidia. Tertul. in Marcion. lib. 2. Non per infirmitatem, ſi • uti nec per ignorantiam. ne quid authori (ſcil. hominis) imputaretur. ignorance, norBernard. Serm. de duplici Baptiſm. Serpens ô Eua decepit te: decepit profecto, non impulit aut coegit, &c. quis verò illum admiſis niſi propria voluntas? conſtraint. Secondlie, that it conſiſted of manie branches: for ſinne is ſo fruitfullIam. 2.10. Auguſt. epiſt. 29. Qui offendit in vno reus eſt omnium, faciendo contra eam in qua pendens omnia: ſcil. charitatem. and ſo ſociable, that it will neuer goe alone, nor be alone. Whereof the firſt that appeareth wasChryſoſt. lib. 1. de prouident. Deus illi omnia largitus est, cum tamen ab eo nulla ante rectè facta manauiſſent. Quid autem ille? poſt tanta, tam que ſingularia beneficia, fideliorem parente ac conditore ſuo inimicum arbitratus eſt, ſpreto que mandato conditori • fallaciam illius pratulit. Baſil. Hom. quod Deus non author mali. vnthankefulneſſe to God. The Lord requireth aboue all things a thankefull minde Deut. 10.12. Pſal. 50.15. for his benefits receiued, and1. Sam. 15.22. obedience to his word, which is the exerciſe thereof. For which reſpect vnto Adam he enioyned obedience, in abſtaining from the fruit, which if he had zelouſly performed, he had reproued his wife, for her tranſgreſſion, and not obeyed her voice; as ſhe likewiſe hadAuthor op. imperfect. in Matth. inter op. Chryſost. Hom. 5. Diſcamus quidem iniurias illatas ab impijs, ſiue in dicto, ſiue in facto magnanimiter ſustinere; Dei autem iniurias, nec vſ que ad auditum ſufferre. chaſtiſed the Serpent, at the firſt ſound of his rebellious words, ſetting before their eyes, Pſal. 116.12.13. Gen. 39.8. the fulnes of Gods mercie and liberalitie beſtowed alreadie on them. This vnthankfulnes in them2. Chron. 33.25. brought forthDeut. 8.14. 2. Chron. 36.16. Act. 12. August. Dialog. ad Oroſi. quaest. 4. Sed ill • inobediens mandato Dei, atque elatus ſuperbia, ſuaſioni ſerpentis obediens, Dei praecepta contempſit. pride, in that they did not giue the glorie vnto God, but thought their excellencies were worthie of all the gifts they had, and more alſo, if they could attaine vnto them. Pride was theAugust. de ciu. Dei lib. 14. cap. 13. Quid autem est ſuperbia, niſi peruerſe celſitudinis appetitus? mother of ambition, whereby they ſought to be aduanced aboue their calling and eſtate. All theſe were ſinnes againſt the firſt commandement. From theſe did ſpring Rom. 1.21.23. neglect of Gods true worſhip;Proſper. lib. ad excepta, Gen. Niſi fidem primam amiſiſſet, caeteris bonis omnibus non careret. Bernard. Sermon. de quadrup. debit. Quod Deus pro certo poſucrat, iſta ſub dubio ſupponit. Et non credens, poſſe inde ſe mori, arbitror quod putauerat Deum alicuius ſignificationis cauſa dixiſſe, ſi manducaueritis morte meriemini. Auguſt. Gen. lib. 11. cap. 30. infidelitie, in miſtruſting of his goodnes, in doubting of his threatning; contempt of the word of God;Tertul. aduerſ. Iadaeos. In hac lege Adae data, omnia praecepta condita recognoſcimus. violating thereby the whole worſhip of God inioyned them. From hence againe aroſe the abuſing of the creatures,The name of God is put, and taken ſometime for God himſelfe, and the titles of his name, as Exod. 34.5.6. 1. King. 5.5. Malac. 1.14. for his properties, Pſal. 25.11.7. & 54.1. his workes, Pſal. 66.4. & 86 9. & 9.16. his Goſpell, Act. 9.15. Pſal. 22.22. August. Serm. de temp. 95. Nomen autem Dei veritas. wherein the name of God, his glorie, his power, his iuſtice, and his mercie was abuſed: which is the breach of the third Commaundement. To theſe were added Gluttonie,Ambroſ. Serm. 37. Arbitror ita que cauſam hanc eſſe ieiunij (ſcilicet Chriſti) vt quia primus Adam, per intemperantiam gulae gloriam immortalitatis amiſiſſet, eandem ſecundus Adam Christus, per abstinentiam repararet. when the woman luſted after it for the pleaſantneſſe thereof.Bernard. Serm. de annun. 1. Et miſericordiam cum ſic exarſit, perdidit Eua in concupiſcentia ſua, vt nec ſibi, nec viro, nec filijs parceret naſcituris; ſimul omnes terribili maledicto. & neceſſitati mortis addicens. Crudelis mater. &c. Murther in not waying the daunger of her own life, nor the life of her poſteritie. Exod. 13.12. Leuit. 5.15. compared with Gen. 2.16.17. Theft or Sacriledge, in taking that which was peculiar to God. Falſe witnes, in Pſal. 15.3. giuing credit vnto lies. All theſe are gathered by the manifeſt words of Scripture: ſhee heard the Serpent, ſhe ſaid vnto the Serpent, ſhe ſaw the tree, ſhe took the fruit, ſhe eate thereof: and laſtlie, Epheſ. 5.22.23. Matth. 18.7. Rom. 14.13. ſhee brake the dutie of the fift Commaundement, or rather doubled her tranſgreſſion, ſhee gaue vnto her huſband with her, and hee did eate. Herein wee may obſerue: Firſt, that the outwardAmbroſ. de Paradiſo cap. 13. Auguſt. de Gen. ad lit. lib. 11. cap. 30. Quomodo verbis ſerpentis crederet mulier, à bonae atque vtili re diuinitus ſe fuiſſe prohibitos, niſi iam ineſſet menti amor ille propriae potestatis, & quaedam de ſe ſuperba praeſumptio, &c. taking of the apple was not the entrance into ſinne; but theMatth. 5.28. Chryſost. lib. de Prouident. 1. Luther. in Gen. 3. Hoc egit Satan, vt per ſuū dicere, abduceret Heuam ab eo quod Deus dixerat, ac ſublato verbo, optimam corripit voluntatem, &c. corripit & intellectū, vt dubitaret de voluntate Dei: Ex his ſequitur postea, rebellis manus; deinde os & dentes rebelles, in ſumma omnia mala ſequūtur infidelitatem. inward concupiſcence of the heart, byGregor. Moral. lib. 21. cap. 2. Ʋt munda mens in cogitatione ſeruetur, à laſciuia voluptatis ſuae deprimendi ſunt occuli, quaeſi quidam raptores ad culpam. Ne que enim Eua lignum vetitum contigiſſet, niſi hoc prius incantè conſpiceres. Bernard. de Grad. Hum. 1. Quid ſpectare iibet, quod manducare non licet? oculos inquit tendo non manum, &c. Etſi haec culpa non eſt, culpae tamen indicium eſt. which ſhe ſaw the fruite. Secondlie,August. Enchirid. cap. 45. Quamuis & in illo peccato vno, quod per vnum hominem intrauit in mundum, &c. poſſunt. intelligi plura peccata, ſi vnum ipſum in ſua quaſi membra diuidantur ſingula. that manie treſpaſſes doe runne together in one actuall ſinne, according to the wicked Prou. 24.9. & 1.18.19. diſpoſition of the minde, and the Rom. 14.14.15. circumſtances of the fact committed. Thirdlie, that our ſinnesProu. 14.9. Ioh. 16.8. 1. King. 16.31. Pezel. lib. de lapſ. primor. Hom. In omni delicto ineſt contemptus & violatio infiniti boni, digna infinita pana. are much more hainous, then they ſeeme vnto vs, and to be eſteemed by Iere. 12.14. Reuel 2.23. the puniſhment that God doth threaten and lay vpon them. It is true in deede, that this one actuall ſinne of Adam, if wee conſider theAuguſt. de ciuit. Dei, lib. 14. cap. 15. Quia ergo contemptus eſt Deus iubens, qui hominem creauerat, qui ad ſuam imaginem, &c. greatnes of the diſobedience, the powerAugust. ibid. In Paradiſo enim, etiamſi non omnia poterat ante peccatum, quicquid tum non poterat non volebat, & ideo poterat omnia quae volebat. Nunc verò homo vanitati ſimilis factus. hee had to haue reſiſted, and the Rom. 1.18.28.31. For as his knowledge was greater, ſo his ſinne was greater in oppreſsing that knowledge. light of knowledge which hee extinguiſhed, was the greateſt ſinne that euer was committed. But againe, if wee conſider the greatnes of hisOmnis generis fraudis Satanica, in praestantiſſimo instrumento. temptation, the malice of the wicked, and their continuance in ſinne, wee ſhall finde that the Matth. 27.24.25.41. & 28.12.13. Acts. 4.16. hatred of the Iewes, and ofRuffin. Histor. lib. 1. cap. 32.33. Socrat. lib. 3. c. 9. &c. Sozomen. lib. 6. c. 1. 2. Qui Christum, fabri filium; Christianos, Galilaeos ſcommate dictitabat. Qui cum lethaliter ſaucius eſſet, ſanguinem è vulnere expreſſum in aē rem proiecit, & velut Christum intuitus, eum ſua necia inſimulauit; vicisti inquit Galliae, vicisti. Iulian againſt our Sauiour Chriſt, the blaſphemous wordes and workes ofIoh. 13.27.30. Matth. 26.14. & 27.45. Act. 1.18. Quod Pererius primo tomo in Gen. libr. 6. falſiſſimè de Luthero pronunciauit, id ipſum in Romanum pontificem veriſſimè retorqueo, lis ſit ſub iudice verbo Dei. Iudas, of the Biſhops of Rome, of Arrius and other Heretikes which haue reſiſted the knowne truth, the hardnes of heart of obſtinate ſinners, 2. Theſſ. 2.3.4.8. &c. Chryſost. Homil. in 1. Cor. 9. Verum grauius hoc est, quod non in Paradiſo, ſed inter innumeras praeſentis vita cal • mitates in peccata incidis, quemadmodum ſiquis vinctus perſtat in malitia, nec ipſa miſeria fiat continentior. Tibi autem Paradiſo maiora promittuntur, quae neque adhuc dedit, ne certaminum tempore te emollirent, nec tamen tacuit, ne in laboribus deficeres. Et ille quidem vno peccato omnino mortem attraxit, nos autem quotidie innumera ſcelera committimus. Quod ſi ille vno duntexat peccato tantum mali & mortem induxit: quidnam perpeti nos oportet, &c. Grauis ſanc oratio, & quae auditoris animum percellat; hoc enim ex meipſo intelligo: contremiſco enim & timore diſſoluor: ſed neceſſaria, ne in Gehennam incidamus. which neither for puniſhments, nor promiſes of mercie will repent, to bee yet more grieuous before the Lord. Now our ſinnes (as ſaith the Zachar. 5.8. Malac. 3.16. Reuel. 20.12. Scripture) are recorded in a booke; doubtles not after the meaſure that we account them, but as they are in deed: and albeit we know not the Pſalm. 19.12. number or the greatneſſe of them, yet Iud. verſ. 14. Reuel. 22.12. a day of reckoning ſhall ſhortlie come, as it did to Adam, in which the iuſtice of God ſhall be declared according to the meaſure and multitude of ſinnes, vpon thoſe that finde not pardon by Ieſus Chriſt.

Question 5. verſe 6. Whether Adam did eat of his own accord, or were prouoked, & whether his tranſgreſſion were not as great as that of Heua: whereof the Scripture ſaith no more but, ſhe gaue vnto her huſband with her, and he did eate?

IT is manifeſt hereby that the Scripture applieth it ſelfe in a ſortTheodoret. quaest. 1. in Gen. Scriptura ſacra docendi rationem metiri conſueuit ex diſcipulis: ac perfectis perfecta proponere, rudioribus autem elementa. Cum ergo conſpicuam creaturam, Deum constituerent Aegyptij, quibuſcum Iſrael diutiſſimè conuerſatus impietatem hanc imbiberat: neceſſariò quae de creatura ſcire expediat illis proponit. vnto the rudeneſſe of the Iewes, to whom it was firſt directed: deliuering onelie the truth of the Hiſtorie, in manner as was meeteſt for their capacitie: and although pretermitting nothing that was neceſſarie, yet leaueth the DoctrineLuther. in Gen. c. 3. Reſpondeo illa ſic inuoluta eſſe, vt omnia reſeruarentur Chriſto & eius ſpiritui. &c. Hic ſpiritus Christi quia in prophetis fuit, intellexerunt prophetae ſanctitalia ſcripturae myſteria. to be afterward expounded by the Prophets, and to be reuealed by the Sonne of righteouſnes. For this cauſe hee neither reporteth the creationTheodoret. in Gen. quaeſt. 2. Quia ſi tam facile ſibi Deos ſinxerunt è iumentorum ſimula • ris, quid nō perpetraturi fuiſſent, inuiſibilis naturae notitiam aſſecuti? or being of Angels (at leaſt in the name of Angels) Gen. 16.7. vntill the Hiſtorie of Abraham: neither nameth Sathan the authour of this temptation, with the Serpent; neither reciteth how or by what meanes, Adam ſo noble a creature was wrapped in tranſgreſſion. Neither yet is it poſſible, that Adam ſo wiſe, and ſo farre indued with righteouſnes, would commit ſuch wickednes without horrible prouokement. For if Heua ſo far withſtood the ſubtill aduerſarie, as that ſhee at the firſt refutedThe ſumme of the Serpents ſpeech, is: Seeing the tree is in the Garden, it is likelie it is good for meate, wherefore God hath not forbidden it, or not iuſtly forbidden it: the woman anſwereth, he hath forbidden it, and iuſtly forbidden one, that gaue libertie of all the reſt. his falſhood, and would not ſuffer her ſelfe to be intangledHee ſeemeth to prouoke her to impatiencie, for that which was forbiddē: but ſhe denieth as it were the cauſe. We eate of the fruit of the trees of the garden. with his prouocation: and if Sathan ſpent as it were the flower of his ſtrength and wit on Heua, Verſ. 1. Asking her to intrap her: as Mat. 22.17. Auguſt. de Gen. ad lit. 11. c. 30 The ſubtiltie was in this: the fruite was good by creation & by vſe, but not for foode. offering her, as hee ſeemed, help and counſaile,As 1. King. 20. • 3. ſhe ſaith leſt ye dye: he addeth: You are not ſure to dye: nay rather you ſhall be as Gods. He ſaith not, you ſhall not ſurely dye, but you are not ſure to dye; ſo weakening her faith by degrees. intangling her in her owne wordes,In his nature and in his purpoſe. couertlie keeping off himſelfe from being ſpied, and not God doth know, &c. accuſing of falſehood and of enuie. Your eyes ſhall &c. you ſhall haue more perfect wiſedome: as Gods, &c. wiſe, &c. like vnto God: that which hee hath not or would not finiſh in you in the creation of his image, ſhall thus be finiſhed. daring flatlie to ſpeake againſt the truth, vntill he had ſeaſoned his words with promiſe and perſwaſion of ſo great promotion: what, ſhall we thinke that Adam eate for companie hee knew not what, or knowing it to be the ſame it was, would ſuffer himſelfe without ſome notorious motiue, to be ſpoiled of his glorie and felicitie? It is not lawfull to define hereof, that which the word of God doth not containe: neither to be wiſe in that, wherin the ſpirit of God will haue vs ignorant: as what motiue did allure him, what wordes were vſed by Heua, what forme of ſeduction; ſaue that the word of God expreſſeth or includeth. As namelie that he was not ſeduced1. Tim. 2.14. 2. Cor. 11.3. by the Serpent, but that the woman was the inſtrument of his decay: but whether by intreatie, or by arguments, Verſ. 17. ſure it is, he obeyed her voice. Again, in that is ſaid, ſhe gaue vnto him: is included two principall engines of his ouerthrow; the firſt is the aſſault of faith, in that Heua, ſo farre as hee perceiued, remained ſafe after ſhee had eaten of the fruit, and died not as the Lord had threatned: the ſecond was a grieuous onſet vnto his obedience; as whether hee ſhould obey the Lord, who had denied before or his wife which now required, (perhaps with1. King. 21.25. arguments of perſwaſion) whom hee knew to be giuen of the Lord, as the fellow of his life, wiſe, holie, and perfect as himſelfe. Notwithſtanding his ſinne, whether it werePet. Mart. in. 2. Sam. 12. Affirmat Adamū grautus peccaſſe. greater, orLombard. contr è aſſerit mulierem. lib. 2. diſtinct. 12. not ſo great as was the womans, without doubt his fault was exceeding grieuous: the qualitie of Amos 3.2. Luc. 12 48. his perſon,Tertul. lib. aduerſ. Iudaeos. August. Enchir. c. 45 Nam & ſuperb • a eſt illic, & ſacrilegium, & hom • cidiū, & fornicatio ſpiritualis, & furtum, & auaritia, & ſiquid aliud. the confluence of ſinne, the meaſure of his puniſhment doe argue it. For his perſon, he was firſt formed, made theAct. 17.26. August. de ciuit. Dei, lib. 14. cap. 1. Ad vni tatem concordem pacis vinculo colligandū, ex homine vno Deum voluiſſe omnes homine • insti • uere. vniuerſall father of the world, conſtituted1. Cor. 11.3. the womans head and gouernour. He was alluredVerſ. 17. H • eron. in Iou. lib. 1. Adā ſeducere ſerpens non potuit. by his wife, not by his ſuperiour;Be • nard Sermon. de duplic. Baptiſm. Mulier tibi ó Adam de ligno dedit, ſed offerendo vti que non violentiam inferendo. perſwaded, not compelled to eate the fruit. Wherefore when hee reproued notDeut. 13.6.7 &c. Ioh. 2.10. Chryſoſt. in Iſai. Hom. 4. Quid igitur ſi non fuerit commoda? fac illam commodam. mala eſt: corrige eam. Idem in Epheſ. Hom. 15. At non flagello neque timore duntaxat, ſed blanditijs & beneficentia. Turpe quippe eſt v • ro, verberare mulierē. Si temulenta fuerit, abſcinde temulentia cauſa • , &c. his wife inticing him, he ſinned diuersIn prim. ſecund. & quintum mandat. waies, and ſhewed vnthankefulnes. In that he was moued by herAuguſt. de Gen. ad lit. lib. 11. cap. 30. An fortè nec ſuaderi iam opus erat viro, quando illam eo cibo mortuam non eſſe cernebat. Fortaſſe tamen verbo ſuaſorio, quod ſcriptura tatem intelligi reliquit. voice or reaſons, or by the experience of her life prolonged, in infidelitie: when heeChryſoſt. Hom. in Gen. 16 Sed fortè audiuisti a muliere, & ſpe etiam ipſe inflatus • ibi ſtatim particeps factu • es. wiſhed or hoped for farther glorie by the fruite, in pride and ambition: when he conſented to receiue it,Iſai. 1.19.20.23. Bernard. de aduent. Dom. Sermon. 1. Reuera principes nostri Adam & V •• a, principia propaginis nostrae, inobedientes & ſocij furum. in rebellion. And as the purpoſe of the tempter was, to deface in themLuther in Gen. 3. the whole image of God, and to ſolicite them to all manner of offences; ſo did they both tranſgreſſe, without reſpect, the law of God; leauing in themſelues the ſparkes of no good thing,Chryſost. Hom. in Gen. 5. Diuinae miſericordiae eſt, qua hominum generi conceſſit, vt vnicui que nostrum inſitum ſit indeprauabile indicium conſcientiae. ſaue onelie a wounded conſcience. The puniſhment which was impoſed on them, was either perſonall or naturall. That which was perſonal, was it which was inflicted on themſelues; which appeareth on Adam, not to be ſo grieuous, as on the woman. Naturall was it which was layd vpon Adam and the poſteritie of Adam, partakers of his nature: which was, the depriuation ofCyprian. lib. de bone patientiae. Sic perfectos dixit (M • t 5.4 • .) fieri Dei filios, ſipatiē tia Dei patrit maneat in nobis, ſi ſimilitudo diuina quam peccata Adā perdiderat, manifeſtetur & luceat in actionibus noſtri • . the image of God, of Epheſ. 2.3. the fauour of God, originall Rom. 5.12. corruption, and Epheſ. 2.2. Heb. 2.15. ſubiection vnto Sathan. And moſt iuſtlie did the Lord depriue, not onlie Adam, Fulgent. ad Monim. lib. 1. cap. 17. Per concupiſcentiam malam qua concupiuit plus extra ſe, minus factus eſt in ſe: quam concupiſcentiam licet explore nequiuerit opere, tamen retinuit voluntate. Caluin. in Gen. 3. v. 6. Quia totam humani generis naturam in vno homine ornauerat, ita in eodem ipſum nudauit. but Adams nature, that is, all mankind of thoſe graces, which Adam in his nature had ſo ſhamefullie abuſed. Wherefore as the womansChryſoſt. Hom. in Gen. 16. Esto igitur te ipſam in tantum praecipitium depuleris, & honore maximo priuaueris: qùare & virum tanta ruinae ſocium facis, & euius te adiutricem eſſe oportebat, illius facta es inſidiatrix. fault exceeded in prouoking him to ſinne, ſo Adams offence was multiplied inAugust. de ciuit. lib. 14. cap. 15. Et ſicut obedientia ſecundi hominis eò praedicabilior, quia factus eſt obediens vſ que ad mortem ita inobedientia primi hominis eò detestabilior quia factus eſt inobediens vſ que ad mortem. defiling thoſe graces which he had receiued: In like ſort the Lord in iuſtice more ſharpely ſcourgeth the woman in herVid. quest. 11. ſex and perſon, and the man in his childrenTo whom they are chiefly to be accounted as Rom. 5.12.13. &c. and ſucceſſion. But the Apoſtle ſeemeth to excuſe the man, and to extenuate his fault, when as hee ſaith:1. Tim. 2.14. the man was not deceiued, but the woman was deceiued, and was in transgreſsion? The purpoſe of the Apoſtle is otherwiſe. HeeIbid. verſ. 12. commaundeth the woman not to teach, he giueth this reaſon: becauſeAmbroſ. in 1. Tim. 2. Chryſoſt. Hom. in Gen. 16. Sed fortè audiuisti à mu • iere, &c. Hieron. in Iouin. lib. 1. Diabolus Adam ſeducere non poterat ſed Euam, qua poſt offenſam ſtatim vn • ſubiecta eſt. the woman was vſed as the inſtrument of Sathan, to deceiue her husband by teaching: therefore hee ſaith, the man was not deceiued; that is, notEpiphan. Hareſ. 49. Et Adam non eſt deceptus ſed Eua prima decepta in tranſgreſſione fuit. Caluin. in 1. Tim. 2. Beza. An. maior. ibid. Iun. Parallel. lib. 2. paral. 49. firſt deceiued: notHieron. in Iouin. lib. 1. Diabolus Adam ſeducere non potest ſed Euam. Chryſoſtom. in 1. Tim. Hom. 9. Par auiē profecto nō eſt, ab ea qua ſibi generis ſocietate iungeretur decipi, & à bestia quae ſeruituti homin. fuiſſet addicta. deceiued by the Serpent, but by the woman: notAmbroſ. de Paradiſ. cap. 12. Viro enim mulier, non mulieri vir author erroris eſt. Vnde & Paulus, Adā inquit non eſt deceptus. ſo deceiued, as that by teaching and perſwading, he cauſed his wife to be deceiued; but contrariewiſe the woman him:Chryſostom. Hom. in 1. Tim. 9. Mulier docuit & cuncta peruertit. idcirco vltrò non doceat. therefore more meet and ſafe, that the man ſhould teach, and the woman learne in ſilence. And truelie ſeeing the man tranſgreſſed as did the woman, if he were not at al deceiued, his ſinne was not thereby diminiſhed, but rather encreaſed: for it draweth neere vnto the ſinne of the euill Angels,August. quaſt. de vtro que teſtam. mix. q. 1. Nemo fidelium dubitet diabolum apoſtaſia ſua authorem non habere: ipſe enim totius erroris eſt princeps. which ſinned without prouokement, and to the ſin Mat. 12.32. Marc. 3.29. againſt the ſpirit, which ſhall not be forgiuen. But foraſmuch as the Church of GodAuguſt. epiſt. 99. De illo primo homine patre generis humani quod eum ibidem ſoluerie, eccleſia ferè tota conſentit. Tertul. lib. de poenitent. in calce. Chryſoſt. Hom. de interdict. Arboris. gaudens ſancti omnes, quia redempti triumphant, quod & hostis perieris diabolus, & quod Adam qui perierat, diuina ſit indulgentia reſtitutus. Gregor. epiſt. 31. ad Eulog. doth hold, and that forIren. lib. 3. c. 34. Cum autē ſaluatur homo, oportet ſaluari cum, qui prior formatus eſt homo, quoniā nimis irrationabile eſt, illum qui vehementer ab inimico laſus erat & prior captiuitatē paſſus eſt, dicere non eripi ab eo qui vicerit inimicum, ereptos verò filios eius, quo • in eadem captiuitate generauit. neceſſary cauſe, that Adam was ſaued by the death of Chriſt; it followeth he ſinnedTertul. lib. 2. in Marcion. Aut quis dubitabit ipſum illud Ada delictum haereſin appellare, &c. rudis admodum haereticus. Hilar. in Mat. can. 3. Diabolus enim Adam pellexerat, & in mortem fallendo traduxerat. of errour, not of malice:Leo Magn. Serm. de natiu. 4. Temerè & infeliciter credidit. raſhlie, & not aduiſedlie: and that the Apoſtle meaneth: not deceiuedChryſost. in 1. Tim. Hom. 9. Ad comparationem igitur mulieris dicit illum non fuiſſe diceptum: illa quippe ab irrationali animante, decepta eſt; hic autem à libèra muliere. by comparing with his wife, but deceiuedAuguſt. de Gen. ad lit. lib. 11. c. 42. Ergo alio modo etiā ipſe deceptus eſt, ſed dolo illo ſerpentino quo mulier ſeducta eſt; nullo modo illum arbitror petuiſſe ſeduci, in illo modo quo illa potuit. Hanc aui • proprie ſeductionem appellauit apoſtolus. in himſelfe, and prouoked byBaſil. quaeſt. contract. q. 46. Chryſost. Auguſt. Anſelm. in 1. Tim. 2. & alij. his wife. So that the Apoſtles meaning is, neither to excuſe the man of ſinne, neither to accuſe him of wilfull ſinnnig; but onlie to ſhew by whoſe default, he ſinned: whereof more ſhall be ſpoken in his place.

Question 6. verſe 7. What meaneth this which is ſaid: the eyes of them both were opened?

HErein the Scripture vſeth a metaphor, or ſpeech tranſlated from a member of the bodie, vnto a power or propertie of the ſoule. That which giueth light vnto the body is the eye: that which giueth light vnto the ſoule is vnderſtanding: of thisChryſost. Hom. in Gen. 16. Non de ſenſibilibus occulis dicens, ſed de ſenſu mentis, quia Deus eos ſentira fecit, &c. Ambroſ. lib. de Paradiſo ca. 13. Nam quomodo clauſos occulos corporis habuit Adam, qui omnia animāliai • vidit, vt his & nomen imponeret? Cui contradicunt tamen Rabbinorum nonnulli, & Ophitarū colluuies, Epiphan. Har. 37. Qui caecum hominem fuiſſe autumant ſabrifactum: ita vt plane dicas, nihil tam abſurdum, quod non dicatur ab aliquo Philoſophorum. i. Haereticorum. Cic. Diuin. lib. 2. Et nullum tam impudens mendacium quod idem teste careat. Plin. lib. 8. cap. 22. eye of vnderſtanding, the Scripture ſpeaketh. God gaue vnto the tree, the nameGen. 2.9.17. Chryſoſt. Hom. 16. Non quod Homini ſcientiam dederit, ſic vocatum eſt lignum, ſed quia poſtea ex illo intrauit peccati cognitio. of the tree of knowledge of good and euil, and they by eating of the fruite, were indued with the knowledge of good and euill: yet was not their eyeſight at allQuemadmodum Ioſephus Philoſophatur. Antiq. libr. 1. cap. 2. Iamque ſe nudos eſſe ſentiebant, & de tegumento ſibi diſplicebant. Arbori enim acuminis & cogitandi vis merat. amended, but rather weakened by eating of the fruit. The ſoule of Adam and his wife muſt be conſidered, as they were of God by creation; or as they were altered by tranſgreſſion. You know they were created in the image Gen. 1.27. & 2.7. of God. God is light Ioh. 8.12. 1. Ioh. 1.5. it ſelfe, & Pſalm. 139.12 Ierm. 23.24. ſeeth al things: therefore man that was made after his ſimilitude, was full and aboundant of light and wiſdome, ſo long as he continued in that light of God: but ſo ſoone as he had eaten of the fruit, heGen. 2.17. Comederunt & mortus ſunt. died, according to the Propheſie God had told him, in the day thou eateſt thereof, thou ſhalt die the death: his bodie died,Theodoret. quaeſt. in Gen. • 8. Sententiam mortalitatis appellauit mortem. Auguſt. de Gen. ad lit. lib. 11. cap. 32. Corpus corum amiſſo ſtatu mirabili, per quem nec morbo tentari, nec mutari aetate potuiſſet, &c. duxit morbidam & mortiferam qualitatem. hauing loſt that immortall and happie ſtate it had, and was made partaker of mortalitie and miſerie. The ſoule alſo died,Gregor. Epiſt. lib. 6. epiſt. 31. Nos Ad • animā in peccato mortuam dicimus, non à ſubſtantia viuendi, ſed à qualitate viuendi. Non eſt eius anima ita mortua vt non eſſet, ſed ita mortua vt beata non eſſet. not in the ſubſtance (as neither did the bodie) but in qualitie thereof. The holines thereof, and alſo the bleſſednes, which is as it were the breth of life vnto the ſoule, departed, and left the ſoule of them, as it were a dead corps. Now by the eye, and vnderſtanding of the ſoule, muſtContra Ophitarum deliramentum. Epiphan. Haereſ. 37. Attribuunt huic ſerpenti omnem cognitionem, dicentes quod hic fuit principium cognitionis hominis. alſo be vnderſtood, not as the ſoule liued in holines as it was created, for no holie knowledge could be added by the fruit; but the vnderſtanding of the ſoule, as it was dead in ſinne: the eye of the ſoule being dead, was opened, that is to ſay: the ſoule hauing vnderſtanding, not holie but euill vnderſtanding, by the eating of the forbidden fruit, the ſame peruerſe and euill vnderſtanding, was opened or enlarged. This eye of euill vnderſtanding is opened, by two ſalues Reuel. 3.18. 1. Ioh. 2 27. or ointments, as the Scripture ſpeaketh; one is the eye ſalue of the ſpirit of grace, whereby a ſinfull hart, & a blind vnderſtanding in heauenly things, is taught heauēly & holy knowledge. Thus the eie or heart Act. 16.14. of Lydia was opened, and the vnderſtanding of the Luk 24 45. Diſciples: and this oyntment doth Pſalm. 119.18. 1. Ioh. 2.27. teach the faithfull all holie knowledge of ſaluation, vnto life eternall. The other ſalue is as a biting corroſiue vnto the vnderſtanding, and is calledIſa. 66.24. Rom. 2.15.16. Origen Hom 9. in Diuerſis. in Matth. 25. Vermis à pleriſ que conſcientia accipitur peccatorum, qua torqueat in ſupplicijs constitutos. the worme of conſcience; and is bred in the ſoule, that is dead in ſinne. For as the moiſture and warmth of the aire or earth doth breed in a carcaſſe lothſome ſauours, and corruption: ſo the guiltines of ſin engendreth 1. Cor. 15.56. Hieron. in Iſai. comment. cap. 14. Putredo, & tinea, & operimentum vermitim, vt poenae intelliguntur aeternae, quas propria gignit conſcientia, vel ſuppliciorum materia, quae ex proprijs peccatis naſcitur. Sicut enim quamdiu cadaueris materia est, &c. ſting of conſcience in an euill heart, which when it is opened, breedeth dangerous terrors and accuſations in the ſame. Thus the eyes of them both were opened: the eyes of their vnderſtanding corrupted by ſinne; they were openedNazianzen. orat. 40. in Sanct. Baptiſm. Vnum illud lumen fugiamus quod ex ſaeuo & acerbo igne naſcitur. Iam verò igni • purgantis meminit ſcriptura, quē in terras miſſurus venit Christus; eſt alter ignis non purgans, ſed ſcelerum vindex & vltor. not as yet by grace, but by the feeling and feare of ſinne. And herein eſpeciallie appeareth the ſubtiltie of Sathan, that as they admitted of his conferēce, receiued his arguments, were moued by them to rebell againſt the Lord, whereby they fell by little and little, from the ſunne and bodie of light, which is the Lord, & were made thereby alſo Matth. 6.23. 1. Ioh. 2.9. darkenes in themſelues; ſo he drew by little and little That Eua perceiued not her owne fall, vntill ſhee had perſwaded her huſband, and hee had fallen with her: the like you ſhall reade, 1. Chron. 21.1. &c. 2. Sam. 24.10. 2. Chron. 13.14.15. Chryſost. Homil. in Gen. 16. Vidisti quomodo per verba, quaſi per eſcam virtu ſuum immittit, &c. Quo ſic fraudes ſuae praecedunt, vt ſupplantata muliere, propoſitum ſuum impleat; Illam diabolus cap. iuam duxit, & ſupplantauit eius rationem: nam quare ante diabolicum conſilium, ligni pulcritudinem non vidit? Sed timebat mandatum Dei, & ſubſecuturum ſupplicium. a vaile vpon their hearts, whereby they perceiued not the fulneſſe of light declining in them, nor the foulenes of darkenes approching, till they had performed his deſire. But now hauing murthered their ſoules,Auguſt. Tractat. in Iohn 2. Si enim malo non conſentires, ſtares, illuminatus maneres: modò autem quia iam cecidiſti, & factus es ſancius corde, vnde videri illa lux non poteſt, venit ad te talis qualem poſſis videre the reliques of life that quiuered in them, which was the conſcience, hee ſetteth on fire, by letting thē behold their fact, that it neuerAs Gen. 4.14. Matth. 27.3.5. afterward might be exſtinguiſhed. This conſcience was as it were a ſparkeTertul. in Marcion. lib. 1. Animae enim à primordio conſcientia Dei dos est. Caluin. Institut. lib. 4. cap. 10. ſect. 3. of that internall light, that man had receiued by creation: which light, man ſo much as in him was, hauing wholie loſt, the Lord did mercifullieChryſostom. Hom. in Gen. 17. Eandem obrem, miſericors Deus principio cum formaret hominem, conſcientiam illi indidit, accuſatricem perpetuam, quae decipi, & imposturam ferret nunquam. preſerue in him, to the end it might be as a ſpurre to moue man to imbrace that mercie, which the Lord in infinite compaſſion was purpoſed to ſhew vpon him. Which ſpark of light, foraſmuch as Sathā can by no meanes take away, he eitherHieron. in Naum. 3. Semper enim diaboli ſtudium est, vigilantes animas conſopire. August. de verbis Dom. 59. Nemo igitur ſit ſolicitus, quod aliquid ei non dimittatur; Sed iterū nemo peruerſe ſit ſecurus, iſta enim duo occidunt animas, aut deſperatio aut vana ſpes. hideth it, in the childrē of diſobedience, raking it vp in the aſhes of their ſinnes; or elſe inflameth it to deſperation, except the Lord doe giue the ſinnerFulgent. lib. de praedest. cap. 7. Ille enim donat gratis indigno gratiam, qua iustificatus impius, illuminet • r munere bonae voluntatis, & facultate bone operationis; vt praeueniente miſericordia bonum velle incipiat, & ſubſequē te miſericordia, bonum quod vult, facere valeat. grace, to feele his mercie. By this, may be perceiued, how they ſaw that they were naked. They ſaw themſelues in miſery, whichBernard. Serm. 1. de anunc. Perdidit homo iustitiam, cum Eua ſerpentis, Adam mulieris voci obediuit, potius quā diu • nae: perdidit & miſericordiam, priuatureſt & Adam veritate, &c. Pacem quo que protinus amiſerunt, quia non eſt pax impijs dicit Dominus. they could not ſee before, becauſe they were wholie void thereof: but their glorie was1. Sam. 4.12. departed, ſo that the ſame they could not ſee. As Hagars eies were opened to Gen. 21.19. ſee the waters, and the Luc 24.31. eyes of Cleophas to know our Sauiour Chriſt, when as they conſidered duelie,Aug. de Gen. ad lit. lib. 11. c. 31. Apertos vti que ad aliquid intuendum & cogitandum, quod antea nunquam aduerterant. that which before they did not marke: ſo the eyes of them both were opened, when as by the conſcience of their fault, they markedChryſost. Hom. in Gen. 16. Tales enim ſunt machinationes inimici, vt poſtquam per deceptionem in ſublime ſubduxerit, tandem in profundum per praecep • deijciat. to what purpoſe they were perſwaded to eate the fruite: namelie, that they might incurre the wrath of God, and be ſpoiled of all their good of bodie and mind. They ſaw in themſelues, in ſtead of that glorie, holines, felicitie, wiſedome, and peace of conſcience, wherein before they ſtood; guiltines of ſinne, horror of puniſhment,August. de Gen. ad lit. 11. cap. 32. Idem de Nupt. & concupiſc. lib. 1. cap. 5. Lutherus in Gen. 3. Quae autem potest eſſe ma • or corruptio, quam quod ituditas quae antea gloria fuit, nunc vertatur in ſummam turpitudinem? filthines and mortalitie of bodie, torment ofTheodoret. quest. in Gen. 33. Ʋocauit igitur diuina ſcriptura ſic ſenſum illum peccati: mox enim post admiſſum peccatum ſtimulatur conſcientia. conſcience, and death of ſoule. But as their eyes were opened to ſee euill in themſelues, ſo were they ſealed vp frō ſeeing good. And as Cyril. in Iulian. lib. 3. Non ſunt conditi cum ignoratione beni & mali, quippe rationales erant: vbi autem corruptio intrauit, non habuerant ſimplicem ſcientiam mali, ſed per experientiam ipſam, in infirmitate laborarunt. before they knew good by poſſeſſion, and euill by oppoſition, as that which was contrarie thereunto; ſo now know they euill by poſſeſſion, and good, by that good which they had loſt. Now Adam found himſelfe Chryſost. Hom. in Gen. 16. Atque in tant • m poenitudinem venictis, vt & ſerus vester dolor futurus, & malignus hoſtis riſurus, vobiſque inſultaturus ſit, vtpote iacentibus, & eadem quae ipſe poſſis. to be trecherouſlie beguiled, Ambroſ. lib. de Parad. cap. 14. Et hie quidem aperuit oculos, vt culpam ſuam videret. Magis enim poſtquam peccauimus neſcio quo modo noſtra delicta cognoſcimus: & tunc peccatum intelligimus, quod antequam peccaremus non putauimus eſſe peccatum. to haue vngraciouſlie offended a moſt gracious God, to be ſpoiled of his goods of bodie and minde, to be worthie Gen. 2.27. Ambroſ. ibid. Deus autem omnium vides culpas, & omnia delicta cognoſ • it. Et homo poſt commiſſum aperuit oculos, vt culpam ſuam videret, &c. Hinc 〈 in non-Latin alphabet 〉 & conſcientia dicitur, qua & peccatum & iudicium cum ipſo Deo agnoſcimus. Conſcius enim cum alio ſcius eſt. Nou. Marcei. de propr. Serm. cap. 5. Caluin. Iuſtitus. lib. 3. cap. 19. Sect. 1 • . & lib. 4. cap. 10. Sect 3. of eternall puniſhment. Call againe his ſinfull deedNam ſemelemiſſum volat irreuocabile verbum. Horat. lib. 1. epiſt. 18. Bernard, lib. 5. de conſider. ad • ugen. Tranſierunt à manu non à mente. Quod factum eſt, infectum eſſe non poteſt. Proinde ciſi facere in tempore fuit, ſed feciſſe in ſempiternum manet. Non tranſibit cum tempore, quod tempora tranſit. In aeternum ergo neceſſe eſt crucies, quod perperam te egiſſe in aeternum memineris. hee could not: to haue acceſſe to God, he durſt not: he knew him to be iuſt, hee had no promiſe of pardon, he knew not how God could pardon it and continue iuſt, nay rather hee thought he would not pardon it, becauſe he was iuſt: to look Iſa. 5.30. Gen. 32.10. Luc. 15.21. vnto the earth, he ſaw he was vnworthie to treade thereon; vnto the creatures, they could not, Iob. 5.23. neither would they comfort him. Whither thē ſhould Adam flie, but to hide himſelfe, which well hee knew Verſ. 8. Pſal. 139.7. could not hide from God? The ſame condition ſhall be vnto the wicked at the iudgement. Their Zachar. 5.3. Reuel. 20.12. deedes ſhall be written: their Iſas. 66.24. Rom. 2.15. Bernard. de conſider. ad Eugen, lib. 5. Hic eſt vermis qui non moritur, memoria praeteritorum: ſemel iniectus vel potius innatus per peccatum, haeſit firmiter nequaquam deinceps auellendus. Author quaeſtionum inter oper. Athanaſ q. 62. Dicitur verò etiam conſcientia aduerſarius: Matth. 5.25. Luc. 12. Nam occulie in corde noſtro redarguit, coercet à malo, Et ſi ſimus inobe lientes, tandem nos ad Dei tribunal ſiſtit, vbi & panas dabimus tum inormium peccatorum, tum etiam leuium & minimorum. conſciences ſhall accuſe them: their ſins irreuocable: their puniſhment vnpardonable: Prou. 1.16. themſelues inexcuſable: whether ſhould they flie, but Reuel. 6.16. to the mountaines and rockes to couer them? Although therefore now, they ſleepe with a ſtonie Ezec. 11.19. 1. Sam. 25.37.38. heart like Nabal, hauing their eyes cloſed vp from the due regard of ſinne, 1. Cor. 4.5. Matth. 10.26. yet when their eyes ſhall be opened, they Prou. 18.14. Chryſoſt. in Iſai. 6. Hom. 3. Hoc enim tribunal non pecunijs corrūpitur, non adulationibus acquieſcis, eò quòd diuinum eſt, & à Deo noſtris impoſitum mentibus. ſhall finde no greater torment then a guiltie conſcience.

Question 7. verſe 7. Wherefore it is ſaid: they ſowed figtree leaues together and made themſelues breeches?

BY this it appeareth that the curſe due to ſinne Gen. 2.17. before denounced, ſeazed vpon them with full power August. de ciuit. Dei lib. 13. cap. 23. Eo ipſo die moriis in ijs corporalis neceſſitas facta eſt, cum qua nos neceſſitate nati ſumus: propter quod Apoſtolus no aijs, corpus qui de moriturū eſt propter peccatum, ſed aijt corpus quidem mortuum eſt. Rom. 8.10. Gregor. Epist. 〈◊〉 . 6. ••• ui. 3. Adam ſi in anima mortuus non est qua die peccauit, quod dici neſas est, falſara ententiam de illo protulis Deus: qui dixit, qua die comederet, moreretur. at the verie inſtant of the ſinne committed: ſo that when afterward the Lord did call them to account, hee Tertul. in Marcion. lib. 2. Vedaret ei locum ſponte confitendi delictum, & hoc nomine releuandi. Ideóqus nec maledixit ipſum Adam & Euam, vt reſtitutionis candidatos, vt confeſſione releuato • . did it of fauour, not ſo much to puniſh them Chryſoſtom. lib. 1. de prouide • . Deus verò non minus quam antea bene illi facere perſtitit. Ostendēs per hoc, quod nos etſi millies peccemus, ipſe tamen ſaluti noſtra proſpicere non deſistis, vt ſiquidem conuerſi fuerimus ſaluemur. as to giue them a comfort of their releaſe. For what can more plainelie deſcribe the verie hell it ſelfe, then this ſtate of man in which he now ſtood: in Rom. 5.13. 2. Tim. 4.16. Matth. 25.42. Gregor. dialog. lib. 4. cap. 43. Vnus quidem est Geheane ignis, ſed non vno modo omnes crucias peccatores. Vniuſcuiúſque etenim quantum exigit c • lpa tanta illi • ſentuur & poena. guiltines of ſinne, Rom. 3.11.12. &c. Iob. 10. • 2. Chryſoſt. Hom. in Gen. 16. Nudati propter peccatum ſupernae gratiae amictu, & ſenſibilis ſuae ſpoliationis ſenſum acceperunt. nakednes of goodnes, Matth. 25.41. 2. Theſſ. 1.9. Idem in Mat. Hom. 28 Intolerabilures eſt gehenna, tamen nihil eius quiſpiam est tale dicturus, quale est à beatae illius glorie honore propelli, exoſum eſſe Christo, & audire de illo, non noui vos. loſſe of Gods fauour, Rom. 2.15 16. Ignes aeternos quos intelligere ſoles Origenes, conſcientiam peccatorum, & poenitudinem interna cordi • vrentem. Hieronim. contra Ruffin. Apolog. lib. 2. accuſing of conſcience,Pſalm. 25.3. & 31.1. August. in Pſal. 68. Confuſio est quae mordes conſcientiam. ſhame and confuſion, with Iob. 10.21.22. Ierem. cap. 48.43. Chryſostom. Hom. in Gen. 17. Mox vt intrauis peccatum, tumultuatio ſimul eos inuaſit & erubeſcentia, &c. & magno mē tis angore constiterunt. feare and aſtoniſhment of heart: whereunto onlie was abſent the feeling of firie torments Reuel. 20.14. in ſoule and bodie, which the Lord deferred, not of any merite, but for his mercie ſake. At this time the ſtate of all mankind Becauſe in them there was no means how man in iuſtice might be deliuered. was moſt wretched and vncurable, in the ſight and iudgement of men and Angels. Deut. 32.37.39. Now doth the Lord in his ſecret wiſedome, and infinite compaſſion prouide a remedie, 1. Tim. 3.16. 1. Pet. 1.12. beyond the capacitie of all his creatures: which was, that the Lord Ieſus Chriſt, for his Iohn. 3.16. vnſpeakeable loue to man, ſhould Iſai. 52.3. 1 Pet. 1.18. Reuel. 5.9. vndertake the paying of our ranſome, through ſatisfying by his obedience 1. Pet. 2.22. 1. Iohn. 3.5. Rom. 5.19. the perfection of iuſtice which God of man required, and by induring in his perſon (for Iſai. 53.5.6. thoſe that had offended) the rigour of the Galat. 3.13. curſe, and Luc. 22.44. puniſhment: whereby hee might be able euen in iuſtice, to ſaue all thoſe Heb. 7.25. that come vnto him, that is, Ioh. 6.35. that doe beleeue in him, and to Ioh. 1.12. giue them power to be the ſonnes of God. But conſider how the miſerie of man did ſhew it ſelfe, by the confuſion that was in them for their ſin, and the helpe that was in them to hide the ſame. Their conſcience Conſcientia quidem est ante peccatū fraenum, & flagrum post: flagellat autem à Deo non ad deum, ſine praeneniente gratia. bred in them confuſion for their fact, and did torment them, but had Hoſ. 13.9. Epheſ. 2.8. no power to help them: it droue them to couer, but could not cure their ſinne: it moued them to hide the ſhame, but the cauſe of ſhame, and the meanes of hiding it, by ſeeking fauour and mercie at the Lord, it could not moue them to deſire to take away. Againe, their bodies were defiled, they could neither clenſe them with water, nor ſufficientlie couer them withThe Hebrue word 〈 in non-Latin alphabet 〉 gnale of gnalah to aſcend or grow vp, doth ſignifie not only a leafe, but alſo the bough yt groweth of a tree: as you may ſee Nehem. 8.15 where this word is three times vſed for ſmall or young boughes: alſo here it is put in the ſingular nūber, whereof a leaſe was not ſufficient: wherfore as the Scripture often vſeth enallage numeri, ſo doth it Synecdoche ſpeciei, and in that ſenſe may it bee interpreted leaues, which were leaues and twigges and all. branches of the figge tree. They knew theſe would not ſerue them, and yet they could not for ſhame but vſe them. They ſewed, or (as the 〈 in non-Latin alphabet 〉 ijthperu à 〈 in non-Latin alphabet 〉 à thapar, to ſow or make fit to ones bodie, or ſuch like, as Iob. 16. verſ. 15. Hebrue word doth aptlie ſignifie) made fit vnto themſelues, The word 〈 in non-Latin alphabet 〉 chagoroth of 〈 in non-Latin alphabet 〉 cagar, to compaſſe about, doth properly ſignifie girdles, and for the moſt part is ſo taken in the Scripture, as Prou. 31.24. 1. Sam. 18.4. 2. Sam. 18.11. 1. King. 2.5. Ezech. 23.15. that which the words of the text doth ſignifie, is that they plaited the ſmall boughes of the figtree about their waſte, thereby to couer their priuities: which is as yet the order in ſome barbarous countries, where through heate they vſe no other apparel, as ſaith Iſodor. lib. 19. cap. 22. girdles of their loynes, thereby to hide their priuities. But why did they not rather couer their eyes, their eares, their handes, their mouth, which were all the chiefeſt inſtruments of this trāſgreſſion;August. de Gen. ad lit. 11. cap. 31. Item de peccator. merit. & remiſſ. lib. 2. c. 22. Item de nuptijs & concup. lib 1. cap. 5. & alij, rationem reddunt, quia in ſua membra oculos iniecerunt, per concupiſcentiam. Alij quod per haec membra peccatum forent transfuſuri per generationem. Arego (abſ que aliorum praeiudicio dictum velim) maximam cauſam deputo miſericordiam Dei, qua membris indigniſſimis lices maximè neceſſarijs aliquam priſtine dignitatis ſcintillam permiſit, quanquam peccati ratione, maximè tegerentur. Hiſce verò qua nobis maximè videntur inhonesta, Deus copioſiore honore tegumenti decorauit. Hine verò impij omnia membra turpiſſima: boni viri honorifica ſunt. except it were to teſtifie, that not onelie theſe now couered, but euerie part of them was ſhamefullie defiled, and that the reſt were to be vncouered, rather of neceſſitie, then any worthineſſe. And ſurelie their wiſedome was notSapientiam primam retinuerunt licèt non ſanctam, quemadmodum ne que mortui ſunt in ſubstantia viuendi ſed in qualitate viuendi, vt inquit Gregor. ſo farre periſhed, but they knew better meanes of couering, then figge leaues: butVerſ. 21. & Gen. 9.2. Nam quod homo per peccatum ſimilitudinem Dei amiſerit, Cyprian. lib. de bono patientia: Haec autem ſimilitudo erat in ſimilitudine dominij, Chryſostom. Hom. 9. in Gen. neceſſe eſt vt authoritatem in creaturas amiſerit Adam, nec ijs potuit vlterius ſine noua gratia legitimè frui. their authoritie was gone, ſo that they might not, neither durſt vſurpe them. They vnderſtood that the trees of the garden could not hide them, & yet thorough aſtoniſhment they hid themſelues. But why came they not to confeſſe their ſinne to God? How can a man come to God, Ioh. 6.44. Ambroſ. de vocat. Gent. lib. 1. cap. 3. Nemo fidas ſui • viribus, qua cum erant integrae, non ſteterunt. Bernard. Serm. 1. de Annunc. Si flare non potuit humana natura adhuc integra, quanto minus poterit per ſeipſam reſurgere iam corrupta. except the heauenlie father draw him? How could they haue hope in God for pardon, knowing his iuſtice, and their owne offence, and hauing no promiſe, Rom. 4.3. & 10.8. whereon to ground their faith? or how could they albeit the promiſe had beene giuen, haue of themſelues receiued itIoh. 6.65. Philip. 2.13. Concil. Arauſican. 2. cap. 9. Diuini eſt muneris, cum & rectè cogitamus, & pedes nostros à falſitate & iniustitia tenemus. Quoties enim bona agimus, Deus in nobis atque nobiſcum, vt operemur operatur. Idem cap. 15. Ab eo quod formauis Deus, mutatur Adam, ſed in peius per iniquitatem ſuam; ab eo quod operata eſt iniquitas, mutatur fidelis, ſed in melius per gratiam Dei. Item August. epist. 28. Item de grat. Christi lib. 1. cap. 19. & alibi. Fulgens. lib. 1. cap. 7.8.9. &c. Dei eſſe vt bonū facere velimus, & vt bonum facere valeamus. without the power of the ſpirit of grace, reuiuing them being dead Ioh. 8.44. in ſinne? Wherefore as Adam was before in the ſimilitude of God, ſo is he nowOrigen. Hom. in Leuit. 4. Si pro miſericordia crudelis, &c. abiecta imagine Dei, diaboli in te imaginem ſuſcepisti, & bonum depoſitum tibi diuinitus commendatum abnegaſti. of the likenes of the diuell, Gen. 8.21. Iſai. 1.5.6. abounding in ſinne, boyling with a tormenting conſcience, and nothing outwardlie before his eyes but death. Theſe areIude verſ. 6. the chaines of darkenes, in which the euill Angels are impriſoned, and1. Pet. 3.19. the wicked ſoules departed. In theſe Adam being wrapped, lookedTheodores. quaeſt. in Gen. 38. Siquidem post ſententiam diuinam, per ſingulos vt ita dicam, dies mortem expectabat. as ſtedfaſtly for execution, as an offender condemned looketh for the ſword.

Question 8. verſe 8. How it is ſaid: they heard the voice of the Lord God walking: and of the anſwere of Adam being examined, vntill the fourteenth verſe?

WHen man through ſinne Pſal. 119. verſ. 176. had loſt himſelfe, the Lord like a Matth. 18.12. carefull Paſtour, goethAliqui contendunt, hoc Dei iudicium immediatè poſt commiſſum initum eſſe. Caluinus postera in aurora. Plures ad veſperam eius diei. Non eſt, vt opinor, horum diuerſa animi ſententia, nam vnuſquiſ que ſumma cum conuenientia actum pro tempore ſtatuit. De catero inane eſt mouere lites. ſpeedilie after him to ſeek him, and like aChryſost. de Prou. lib. 1. Ita ferè & medicu • , ſi vulnus negligat ac deſerat, purulentum amplius reddit: ſin verò id contractum, iugiter depurare perſiſtat, vlterius progrediſaniem ac morbi virus vetat. good Phiſition bringeth with him medicine to heale his Pſal. 147.3. ſicknes. They heard the voice of the Lord God walking, ſaith the text: which ſomeRabb. Ionah & Rabb. Solom. in Comment. & alij. interpret: they walking heard the voice of the Lord God: ſomePagnin. in tranſlat. priore. Tremel. Vocem Iehouae Dei itantem reddit. other: they heard the walking voice of God, that is, according to the Hebrue phraſe, Exod. 19.19. waxing more and more loude & terrible. But of theIustin. Martyr. dialog. cum Triffon. Hieron. in Tradit. Hebra. Item in Pſal. 81. Audiuit vocem Dei ambulantis, quia ipſe cum Deo non ſtetit. August. de Gen. ad lit. lib. 11. cap. 34. & de Trin. lib. 2. cap. 10. Quomodo enim poſſit ad literam intelligi, talis Dei am • ulatio & collocutio, niſi in ſpeci • humana non video. Neque enim dici poteſt, vocem ſolam factam, vbi deambulaſſe dictus est Deus (ſi modo ita interpretandus eſt locus, quod aliqui negant) aut eum qui deambulabat, in loco non fuiſſe viſibilem. moſt interpreters, and as I take it, moſt conſonant vnto the ſcope of Scripture, it is taken for the voice of the Lord God walking, that is to ſay,The word 〈 in non-Latin alphabet 〉 kol, doth often ſignifie a ſound or noiſe, ſtrepitus: as 2: King. 6.32. Ezech. 1.24. where this word is fiue times vſed in one verſe for ſound. the ſound of his feet; meaning thereby no doubt, that the Lord did manifeſt a token of his preſence. That the Lord did walke in the garden, who is1. King. 8.17. not contained in any place, but himſelfe containeth Act. 17.28. Coloſſ. 1.17. time and place, and allBernard. de conſiderat. ad Eugen. lib. 5. In quo omnia, non quaſi in loco, ſed quaſi in virtute, &c. Suo autem ſublimi & incō prehenſibili modo, ſicut omnia in ipſo, ſic ipſe in omnibus est. Deus non est in loco incluſus, ſed ipſe continet locum: per omnia eſt & in omnibus. things; is ſpoken eitherChryſostom. Hom. in Gen. 17. Voluit illos haec tali modo ſentire, vt in magno mentia angore constituerentur, id quod factum est. according to the preſent ſenſe of Adam; or rather,Iustin. Mart. Dialog. cum Triff. Quod autem Ieſus fuerit, qui Moſi & Abraha & alijs ſanctu patriarchis apparuit, &c. Tertul. aduer. Praxeam. Ipſe enim & ad humana ſemper colloquia deſcendit, ab Adam vſque ad Patriarchas. August. epist. 3. Nouit Deus venire, non recedendo vbi erat; nouit abire, non deſerendo quò venerat: miratur hoc mens humana; & quia non capit, fortaſſe non credit. that the Sonne of God, who afterward was clothed with our fleſh, appeared vnto them, as before he Gen. 1.29. & 2.15.22. did, not by the ſubſtance Ioh. 1.18. 1. Tim. 6.16. of the deitie which is inuiſible, but byAuguſt. de Gen. ad lit. lib. 11. cap. 33. Nunc tamen quod a • dierunt, &c. Non niſi per creaturam viſibiliter factum est, ne ſubſtantia inuiſibilis eorum ſenſibus, locali & temporali motu apparuiſſe credatur. Idem. de Trin. lib. 2. cap. 10. Et ille videtur loqui ad primum hominem, qui dixit fiat lux: (ſcil. Trinitas quo modo per verbum feciſſe commemoratur) & potest eſſe tranſitio occulta à perſona ad perſonam. Idem. de ciuitat. Dei. lib. 16. c. 29. Et idem apparuit non per id quod eſt, ſed per creaturam, quae ſibi ſubdita est. Idem. in epist. 102. In ſpecie qua voluit, ſicut & quibus voluit. the miniſterie of ſome creature, as it pleaſed him. Neither can it rightlie be gathered by the words of Scripture, that this his comming was in moreAs that he came with tempeſt or whirlewind, as ſome doe vnderſtand, by the word ( 〈 in non-Latin alphabet 〉 , ruack,) winde or coole of the day. terrible maner, then was accuſtomed, whereby Adam had any farther cauſe of feare, but that which aroſe of his owne default. But ſuch is mans corrupted nature, that whether the Lord doe come in Matth. 17.5. mercie or in iudgment, his preſence Matth. 17.6. Heb. 12.21. can not be indured, no not euen of righteous and holy men. But here the Lord doth come to iudgement, notwithſtanding he maketh man therein partaker of his endles mercie. The forme of this iudgement is deſcribed: partlie, that the righteouſnes of GodIerem. 2.5. Eorum ſcil. qui Deum ex hoc iudicio Ada nimis petulanter ſeueritatis arguunt. Iuliani ſcil. & nostri temporis nonnulli: de quibus verè dicitur: Humiliter irrepunt, blandè capiunt, molliter ligant, latenter occidunt. Leo. Serm. 5. de I • iunio. 10. menſ. might be maintained againſt the ſlanders of the wicked: partlie alſoChryſost. Hom. in Gen. 17. Et quaſi manſuetus iudex & miſericors, in tribunali terrore & horrore pleno, ſedet & examinat diligenter. Per hoc nos docens, ne quam fratrum noſtrorum condemnemus, niſi cauſa antè diligenter cognita. that it might be as a patterne vnto men, who are authorized Deut. 16.18. & 17.15.20. Pſalm. 82.1.6. of God to iudge their brethren. And againe, as anCompare Matth. 25.32.33.34.41. Reu. 20.12. example of the latter iudgement, where tranſgreſſion ſhall no more be pardoned, but there ſhall be iudgement Iam. 2.13. merciles, in that euerie wicked one without the meanes of a mediatour, ſhall receiue the fruite of his owne workes. Firſt of all the Lord by comming, giueth token of the ſearching out of guilty perſons, as a iudge. Secondlie, Verſ. 9. he calleth them to the barre of iudgement. Thirdlie, hee examineth the cauſe; and laſtlie giueth ſentence vpon the ſame. In the diſcuſſing whereof doth notablie appeare, theContra Pelagianos & Papiſtas, in doctrina liberi arbitrij, Concil. Trident. Seſſ. 6. cap. 5. & Can. 4. Bellarm. Tom. 3. part. 3. lib. 3. cap. 5. vntowardnes of the nature of all mankind to come to God; that neither it can comeConcil. 2. Auranſican. cap. 25. Prorſus donum est Dei, diligere Deum. Ambroſ. de vocatio. Gent. lib. 1. cap. 6. Et vt breuiſſimè pateat qualis ſit humana natura ſine gratia, dicat Apostolus Iudas quid agat vel ignorantia imperitorum vel doctrina ſapientum. Hi autem (inquit) quaecun que quidem ignorant, bl • ſphemant: quaecunque autem naturaliter vt muta animalia norunt, in his corrumpuntur. August. lib. de natura & gratia. cap. 32. Praeuenit miſericordia vt ſanemur, quia & ſubſequitur vt etiam ſanati vegetemur. ibid. cap. 33. Caneat homo, nedum quod Dei est deputat ſuum, amittat quod Dei est & redeat ad ſuum. of it owne accord, neither being prouoked, vnleſſe it be Ioh. 6.44. Hoſ. 4.16. ouerruled by the power of grace. Secondlie, that it is by grace onelyRom. 11.6. Ep • eſ. 2.8.9. Concil. Arauſican. 2. can. 12. Tales nos amat Deus, quales futuri ſ • mus ipſius dono, non quales ſumus nostro merito. August. epist. 105. Quia vniuerſa ista maſſa meritò damnata est, contumeliam debitam reddit iuſtitia, honorem donat indebitum gratia, non meriti praerogatiua, non fati neceſſitate, non temeritate fortunae, ſed altitudine diuitiarum ſapientiae & ſcientiae Dei. that wee are deliuered, whichPhilip 1.6. Fulgent. lib. de Praedeſt. cap. 8. Primum inchoans in homine voluntatem bonam, deinde eandem voluntatem adiuuans inchoatam. doth both begin and finiſh our ſaluation, as here appeareth. The Lord findeth man Verſ. 8. Luc. 23.30. poſſeſt with terrours of death; he commeth therefore, toLooke queſtion 16. appeaſe his conſcience, and to plague his enimie. Man can in no wiſe indure his comming, but flieth from God, and ſeeketh moſt brutiſhlie to ſhunne his preſence,Ierem. 23.21. Bernard. in Pſalm. qui habitat. Serm. 6. Deus eſt in omni loco, omnia vniuerſaliter continens, omniaque diſponens, ſed longè tamen aliter atque aliter. Apud homines eſt praeſtant & diſſimulans, apud eloctos operans & ſeruam, apud ſuperos paſcens & cubans, apud inferos arguens & damnans. who is preſent euery where, and to hide himſelfe from him, from whom the Pſalm. 139.12. darkenes cannot hide. But the Lord preuentingChryſostom. Hom. in Gen 17. Verùm diligentur. tendite, videbitu q • antum inte ſit inter miſericordiam Dei, & homi • 〈◊〉 ſe austeritatem. 〈…〉 eſt, & 〈◊〉 , & inter • ogat, & r • ſponſum accipit, & quaſi am •••• amno loquitur, & exp ••• tul • t cum eo, &c. 〈◊〉 homines • acere nunq •• m ſerrent interſe, lu • s candem naturam ſertuiſint. him in mercie, doth cauſe him to appeare, who otherwiſe, as he had made himſelfe thorough ſinne R m. 6.16. Epheſ. 2.2. the ſlaue of Sathan, had iuſtlie ſo continued, foraſmuch as of his owne accord Rom. 6.16. Ioh. 6.44. he yeelded him obedience, and would not, or could not will to be releaſed. And yet this ſecond mercie was not enough for Adam, hee abuſeth it as he did the former. And ſeeing hee cannot hide himſelfe being drawen perforce out of his couert, he is ſo far voide of grace, that he ſeeketh what hee can to hide his ſinnes, keeping them Prou. 28.13. thereby (ſomuch as in him was) from being pardoned. And ſo deſirous is hee, that Ioh. 3.19. they ſhould not come to light, that he addeth therein Deut. 29.19. as the Scripture ſaith, drunkennes to thirſt, and couereth them with blaſphemies and lies, and by charging the Lord himſelfe to be the authour of them. The Lord firſt calleth him: where art thou? that is, in what ſtateTertul. in Marcion. lib. 2. Quaerit Deus, nec incertus admiſſi, nec ignorans loci. Chryſostom. Hom. in Gen. 17. Significat, quaſi • ta diceret ad illum: qui factum eſt? in alio ſtatu reliqui te, in alio nunc inuemo. Vnde tibi hoc accidit? Qui • te in ta • tam induxit alierationem? art thou? how is it that thou fleeſt my preſence? Here had Adam iuſt occaſion to haue anſwered, Lord I haue ſinned, Lord I craue thy mercie. But ſaith Adam: I heard thy voice, &c. that is, thou art euerie way ſo terrible vnto me, that euen thy voice will not ſuffer mee to be free from feare, no not in this garden which thou haſt giuen me, to be my dwelling place. And as thou art glorious vnto me and fearefull; ſo I am naked, and therefore aſhamed to appeare: wherefore this is the cauſe of my not appearance; my nakednes wherein thou haſt created mee, and thy Maieſtie which is greater then ſuch a creature can indure. What falſhood and lies, and diuelliſh hypocriſie doth reſt herein, the Lord himſelfe vncouereth, whereas hee anſwered: Who told thee that thou waſt naked? &c. That is to ſay, thou waſt naked before, and hadſt no ſhame of nakednes, alſo my glorie was the ſame it is: how commeth it now that thou art aſhamed of thy nakednes? this can be of no other cauſe, then of thy ſelfe: haſt thou eaten of the tree? &c. Of ſhame and guiltines of conſcience the onely cauſe is ſinne. Wherefore tell me plainelie: haſt thou eaten of the tree whereof I commaunded thee thou ſhouldeſt not eate? Here againe was Adam compelled to ſhew, if any relique of grace remained in him, to haue plainelie confeſſed his fault and craued mercy: but herein appeared no more ſhew of grace or goodnes remayning in him, then ſhall be of the Luc. 13.26. Matth. 25.11.44. reprobate at the latter iudgement: he confeſſeth the fact, but not the fault. This woman which thou gaueſt to be with me, &c. This woman is in the fault that gaue it mee to eate, yea thou thy ſelfe diddeſt giue this woman to be with me, by whom I was prouoked to offend; wherefore in that I eate the fruite, marke in iuſtice, who is in fault thereof. A notable confeſſion, and worthie pardon. SuchConcil. Arauſican. 2. can, 2. Si quis ſoli Adae praeuaricationem ſuam, non & eius propagini aſſerit nocuiſſe, aut certe mortem tantum corporis quae poena peccati eſt, non autem & peccatum, quod mors est animae, per vnum hominem in omne genus hominum tranſiſſe testatur: iniustitiam Deo dabit, contradicen Apostolo; per vnum hominem, &c. Rom. 5. is the nature of all men, vnleſſe they be guided by the ſpirit of grace, which is not of themſelues; for euen the woman immediatly doth ſhew the ſame corruption. Here may you ſee the verie image of Sathans wickedneſſe and ſubtiltie. HatredPſalm. 81.15. Huiuſmodi est Satanae denominatio. againſt God, as though he were the cauſe of mans offences; Verſ. 1.4.5. blaſphemies in accuſing him of blame; hatred Ioh. 8.44. againſt man; in ſo much that Adam ſpared not now his owne fleſh: hypocriſie and lies, whereof this confeſſion was fully fraught. God gaue vnto him the womanGen. 2.18. Et eo nomine ingrati ſunt erga Deum Sophista tam Ethnici quàm pontificij, qui nupiijs quibuſdam interdicunt. for a ſtay (as Adam knew right well) and not a ſtumbling blocke: and ſhe gaue him of the tree; ſheeChryſostom. Hom. in Gen. 17. Nuſquam neceſſitas, nuſquam violentia, ſed voluntas & electio; dedit ſolum, non coegit aut vim fecit. could not compell him; but perſwade him to receiue it;Chryſost. Hom. in Gen. 17. Nam licèt mulier cibum dederit, ſufficiebat tamen mandatum meum, & timor ſupplicij ad fugam eſcae incutiendam. Num ignorabas? Num neſciebas? Ideo curam vestri gerens praedixi, ne in haec incideretis. Ʋt mulier tibi ad tranſgreſſionem mandati ministrauit, tu propterea inſons non eris. Caput enim es mulieris, & propter te producta est. Tis autem ordinem peruerticti; oportebat reliquum corpus capiti obſequi; ſed diuerſo modo res euenis, corporique reliquo caputobſecutum est, & quae ſurſum erant, in infimum locum deuenerunt. his part it was to rule her as the head, and not to follow her as the heeles. Thus wee ſee that there remaineth in man Ierem. 4.22. wiſdome to do euill, but to goodnes there is none vnderſtanding. Secondlie, that the wicked are peruerſe Pſalm. 58.3. euen from the wombe. Thirdlie, that Hypocrites are grieued and aſhamed1. Sam. 15.24. 1. King. 20.43. & 21.27. of the puniſhment, not of the fault of ſinne. Fourthlie, that man being dead in ſinne, his Pſalm. 5.9. To ſend forth ſtinkes of blaſphemies and ſlaunders. Matth. 15.19.10. throat is as an open ſepulchre,Bernard. Sermone de Dupl. Baptiſm. Serpens ô Eua decepit te, decepit profecto non impulit aut coëgit. Mulier tibi ô Adam de ligno dedit; ſed offerendo vtique, non violentiam inferendo: neque enim potestate illius, ſed tua factū est voluntate, vt eius voci plus obedire • quàm diuinae. all his members Rom. 6.13. are weapons of vnrighteouſnes, and can no otherwiſe be conuerted Ioh. 5.21.25. Reuel. 20.5.6. then as dead men are raiſed from the graue, not by the power of anie creature, but Ioh. 6.63. & 15.5. of the Lord.

Question 9. verſe 14.15. How the puniſhment of the Serpent is to be vnderſtood, and what this meaneth: he ſhall breake thy head, and thou ſhalt bruſe his heele?

NOw that the Lord by due examination hath found out the offenders, and the fault, and the originall thereof, hee proceedeth to pronounce the ſentence of deſert. And becauſe the Serpent is found to be the firſt in ſinning, the Lord iuſtlie alſo maketh him the firſt in puniſhment. In whom muſt be conſidered, that as beforeQuest. 1. we ſhewed the ſerpent was the inſtrument, and Sathan the authour and chiefe worker in the temptation: ſo the Lord doth declare his vengeance on either of them, according to deſert; inſomuch that the Serpent, who did not of his owne accord offend, but was compelled to be an inſtrument by Sathan; the Lord doth in great diſpleaſure for the loue of man condemne,Chryſoſtom. Hom. in Gen. 17. Nā ſicut clementiſſi • pater, • unien • eum • ui filium ſuu • • oc • i • e it, & gla • i • & eaſem • uibus ſi ••• ſu •• oc •• ſu • de • truit, & in • ulta frusta fran • it: eo 〈◊〉 modo & D • us epit. Quippe ſerpent quaſi gladius quidam di • bolicae ſeruiuis malitiae as one that in anger, breaketh the ſword, wherewith his ſon or friend was wounded. Wherefore as theſe two were ioyned together in the treſpaſſe, and yet did ſeuerallie offend; ſo it muſt be vnderſtood that the Lord in puniſhing them together, doth notwithſtanding giue either of them according to their nature, ſeuerall puniſhment. That which belongeth to the brutiſh creature, is according to the words and letter to be vnderſtood; that which belongeth vnto Sathan, being a ſpirit, is figuratiuelie & ſpirituallie to be perceiued. Wherein I finde diuerſitie among interpretors, according to the 1. Cor. 12.4. 2. Pet. 3 15. Hieron. epist. ad Auguſt. 30. inter ep. Auguſt. Quiſque in ſuo ſenſu abundat, iuxta Apostolum Rom. 14. alius quidem ſic, alius autem ſic. diuers meaſures of their knowledge; ſome taking this to be pronounced of the Serpent onelie, and that which belongeth vnto Sathan, to be vnderſtood: ſome, that this belongeth vnto Sathan onely, vnder the figure of the Serpent: ſome againe, that it is to be vnderſtood of both, in diuers ſenſes and meanings of the ſame words: and ſome alſo, that they are both puniſhed, but in diuers words; as that the former part belongeth to the Serpent, the latter part belongeth vnto Sathan. And ſurelie for mine own part I reſt in this; that the ſame may be wholie vnderſtood of the Serpent, according to the letter of the text; and wholie alſo of the diuell, in the ſpiritual meaning of the Lord: but yet, that the former part belongeth more properlie to the Serpent, the latter part thereof to Sathan. The Lord did not aske the Serpent, as hee did the woman: why haſt thou done thus? becauſe if wee conſider it of the Serpent, as of the brutiſh creature, hee was deſtitute of reaſonCaluin. in Gen. 3. Quia nec in bestia ſenſus erat peccati, & diabolo nullam ſpem veniae reſiduā facturus erat. and without the ſenſe of ſin, neither to ſpeake of ſinning properlie,Auguſt. de Adulter. coniug. lib. 1. cap. 16. Peccare autem propriè non eſt niſi eius, qui vtitur rationali voluntatis arbitrio, quod in onmibus mortalibus animantibus, non niſi homini eſt diuinitus attributum. could he ſinne, although he were the inſtrument thereof. If wee conſider it of Sathan (whom the iuſtice of God dothAmbroſ. lib. de ſuga Seculi, cap. 7. Etenim quia malum Deus non fecit, ſed nequitia diaboli inſeruit, vindictam Deus diſtulit, vt ab ipſis quos deceperat diabolus vinceret tur, &c. nam Christi gratia quae te reſoluit, illum adstrinxit: manet enim maledictio directa in ſerpentem propter tuam deceptionem. chieflie leuell at in puniſhing) he being the authour, was without excuſe; neither could hee in iuſtice in any wiſe be pardoned, either of his firſt or latter offence. For therefore is the ſinne ofQui primarius ſuit apostata. Sathan, & of the Angels Iob. 4.18. 2. Pet. 2.4. Iude. v. 6. that fell together with him,Cyprian. expoſit. Syml. ſect. 39. Artic. Credo ſanct. Eccleſ. &c. Conciliū vanitatis eſt, quenquā (ſicut Origen.) diabolū debita abſoluere damnatione poenarū, deſperate, and withont recouerie of pardon: becauſe that being created in theAugust. Tract. in Ioh. Euang. 110. Cum verò nouerimus bonorum omnium creatorē reparādis angelis malis nihil gratiae contuliſſe, cur non potius intelligimus, quòd tanto damnabilior eorū iudicata ſit culpa, quanto erat natura ſublimior? tanto enim minus quàm not peccare debuerūt, quanto meliores nobis fuerunt. Idem ſiue author de mirabil. Sac. Scrip. lib. 1. cap. 2. Angelus in ſummo honoris ſui ordine cōstitutus, immutationem ad excellentiorem ſtatum non habuit, niſi per contemplationē ſui creatoris confirmatus, in eo ſtatu permaneret vbi conditus fuit: & idcirco prolapſus, iterum reuocari minimè potuit, quòd de ſublimiſſimo ſui ordinis ſtatu proruit. Homo autem in terra poſitus, meliorem & ſpiritualem vitam aliquādo recepturu • , &c. clementia igitur conditoris eſt non ad primum ordinem ſed ad ſummam beatitudinem reuocatus. higheſt perfection that a creature can containe: there was, nor could be any more excellent eſtate of any creature, whereunto they might in mercy be reſtored, then that which they had alreadie deſpiſed and reiected. Secondlie, they ſinned Heb. 6.4.5.6. & 10.26 againſt the ſpirit they had receiued, andHeb. 10 27. August. de mirab. lib. 1. cap. 2. Ad cumulum diabolici peccati illud accedit, quod ſtatim postquam peccauit, foneam deſperationis incurrit. thereby fell into perpetuall deſperation, of the pardon of their fault. Thirdly, they ſinned without prouokement,August. quaeſt mixt. 1. Nemo fidelium dubitet diabolum apostaſie ſuae authorem non habere. Vide & de lib. Arbis 3. cap. 28. and therefore the iuſtice of God would not permit, that they ſhould haue help to riſe againe. The Serpent therefore, as he was the inſtrument, the Lord doth ſtaine the nature of his firſt creation, with horrible & Verſ. 14. perpetuall diſgrace. Thou art curſed (ſaith he) aboue all cattel: that is to ſay, althogh al cattel through Adams fault Verſ 17. Rom. 8.2 • .22. are partakers with him in his puniſhmēt, yet thou which haſt deſerued by thy own default, ſhalt (as reaſon is) indure a greater miſery then any other. He ſheweth wherein: in his going, in his meate, in hatred vntoThe woman and her ſeed. man. The going of Serpents may ſeemeChryſoſt. Hom. in Gen. 17. Sicut diabolus qui per te operatus est, è coelo deo ſum impu • ſus est, &c. ita ſimiliter impero, vt & in tu aliam formationis figuram habeas, & ſuper terram repas. Baſil. Hom. de Paradiſ. Serpent tunc non horribiliter in terram prorepens, ac veluti inundans; ſed alius ſuper pedes gradiens. Adam gaue him his name in Hebrue not of his creeping, but of his ſubtiltie, 〈 in non-Latin alphabet 〉 nachaſh. to haue bin before more comelie, either by the vprightnes of their bodies, or other meanes; or els it may be taken that the Gen. 2.25. & 3.7. comelines which he had before, was turned (as Adams nakedneſſe) into ſhame; ſo that ſame which before was nature, is now made miſerie and chaunged into puniſhment. The hearbes of the field were wont Gen. 1.30. to be his meate, now is he condemned to eat the duſt, that is to ſay, to penurie and extreameChryſoſtom Hom. in Gen. 17. Et ſemper in hoc maneas ſtatu: & ſolus ex animantibus terra paſcaris. neceſſitie. For although the SerpentsAriſtot. Hiſtor. anim. lib. 8. cap. 4. & communis experientia. doe feede ofttimes on other creatures, as frogges, fiſhes, birdes, flies, blood andPlin. lib. 8. c. 14. Boae ſerpētes in Italia tātae magnitudinis, vt Diuo Claudio principe, occiſa in Vaticano, ſolidus in al • io ſpectatus ſit Infans: Aluntur bubuli lactis ſucco, vnde nomen traxere. De ſerpentibus immaniſſim. quaere hiſtoriam: vnius, Ptolemaeo Philadelpho dono miſſi. Diodor. Sic. lib. 3 Item contra quem Atilius Regulus bellauit in Africa, ad Bagradā. Tit. Liui. Decad 2. in epit. Plin. lib. 8. cap. 14. Lucius Florus lib. 2. cap. 2. milke of beaſts; yet the Lord hath made their nature ſoCirca Theſſaliam à ciconijs niſi deuorarē tur, inhabitabilem redderent eam regionem, prae multitudine: Tradit Aristot. lib. de mirab. Aſcultat. Ne intra terrem recipi vnquam ſerpentem à quo homo fuerit morſu • , tradit. Dioſcor. lib. 6. Plin. lib. 8. odious to all creatures, that they dare ſcarſlie of any be eſpied, whereby thorough penurie and famine they are compelled to eate the duſt, and therefore as beſieged with ſo manie enimies, they take delight to hide themſelues within the ground. And although they were before created, as ſeruants vnto man; yet are they now againſt mans eſtate ſo fierce and cruell, that if at anie timeCertū ex cōmuni experientia. they finde him ſleeping, or in caſe that they are ſure to preuaile againſt him, they ſpare not the hurt of their owne bodies to doe him violence. And but for the feare they ſtand in, of the nature of man, Gen. 9.2. which God for the loue of man, hath put within them; they would ſurelie maintaine more open warre. Wherefore they are not without cauſe in hatred vnto man, both in reſpect of theAug. quaest. in Exod. 8. Ad iustitiam pertinet vt animal hominibus noxium perimatur. permiſſion of the Lord, as alſo in regard of the hurt that is in them, eſpeciallie to women, who as they are more weake, are alſo more iuſtlie fearefull of them. If any ſhall demaund how all this may be vnderſtood of Sathan. Conſider that albeit he was beforeAmbroſ. de Paradiſ. cap. 15. Non tam propter corporis figuram, quàm quod propter terrenas cogitationes, de illa coelesti beatitudine ſit lapſus. accurſed, by his fall; yet as he doth increaſe his ſinne, ſo he doth increaſe his curſe. He is curſed alſo aboueAugust. de Gen. cont. Manich. 2.17. Quia pecora non amiſerunt beatitudinem aliquam coelestem quam nunquam habuerunt, ſed in natura ſua quam acceperunt degunt vitam. euery creature moſt worthily, becauſe he is the fountaine of the curſe vpon the creatures. His going is vpon his belly; that is, as it were creeping on the earth; which2. Pet. 2.4. ſignifieth that he is plunged in the loweſt degree of miſerie, and perdition. And alſo duſt ſhall be his meat all the dayes of his life: that is,Cyprian. in Symbol. Concilium vanitatis eſt, diabolum debita abſoluere damnatione poenarum. he ſhall neuer be deliuered by any grace, from that fearefull malice, miſchiefe, rebellion, and wickednes, wherein he taketh nowAuguſt. de Gen. cont. Manich. lib. 2. cap. 17. Poena eius eſt vt in potestate habeat eos, qui Dei praecept • t contemnunt, & in de maior ei poena eſt, quia de hac tam inſe • t •• . potestate l • tatur. Idem de Gen. ad lit. lib. 11. cap. 36. de duplici ſenſu verborum. Hoc ergo verè eſt dictum ſe • penti: Iam caetera verba Dei ſunt, quae libero lect • ris in tellectui relinquūtur, vtrū prop • iè an figuratè accipi debeāt, &c delight. Alſo the Lord putteth enmity &c. (wherin he beginneth to reſtore the woman & her ſeed) betweene the woman and her ſeed, and Sathan and his ſeed; that is to ſay, betweene the godly children of the womā reſtored, & him, Act. 13.10. 1. Ioh. 3.8 10. his Angels and ſeruants here on earth, who doe continuallie make deadlie Pſal. 15.4. & 139. verſ. 21.22. Amos. 5.10. Act. 13.10. Apoc. 12.17. ſtrife; ſo that the true ſeed of the woman Epheſ. 6.13. 1. Pet. 5.9. are commanded, withal their might, to fight againſt him. The effect wherof which foloweth, belongeth properly to ſathan: he ſhal ( 〈 in non-Latin alphabet 〉 Ieſhuphcaroſh) breake or cruſh thy head: that is,1. Ioh. 3.8. diſſolue thy malice, Iſai. 27.1. Rom. 16.20. ſubdue thy power, and finallie Matth. 25.41. Reuel. 20.10. deſtroy thee with the ſecond death: and thou ſhalt bruſe his heele: that is, thou ſhalt not exceed or goe beyond his heele in offending of his bodie: ſo yt thou ſhalt receiue much more hurt by thy malitiouſnes, then thou ſhalt cauſe to Adam; for he by hisIren. lib. 3. cap. 34. & 39. primum hominem fuiſſe ſaluatum cont. Tatianum probat. poſteritie ſhall be reſtored, but the ſame his ſeed ſhall vtterlie confound thy pride and furie. Thus all the enimies of God doe worke their owne confuſion, and the Prou. 16.4. glorie of God againſt their willes. And ſo wiſe and good is the Lord our GodPſal. 76 10. • ulgent. lib. 1. cap. 27. Bene quippe malis interitus à Deo redditur, quam • is ſit malu interitus ijs, qui nunc iuſtè deſ • runtur, & • oſtmodu iuſtè torquebuntur, &c. nam & hoc tempore▪ quo diſcedentes malos deſcrit Deus; non operat •• in ijs quod e • di •• licet, ſed operatur per eos quod ei placet. Poſtmodum ijs reddituru • ▪ quod ab eius iuſtitia merentur. Recipient enim, non pro eo quod Deus bene vſus eſt eorum operibus malis: ſed pro eo quod ipſi malè abuſi ſunt Dei operibus bonis. that hee can vſe euerie crooked inſtrument, and make euerie worke thereof to ſerue vnto his glorie, and the Rom. 8.28. ſaluation of his Church.

Question 10. verſe 15. What ſeed of the woman it is, that breaketh the Serpents head?

THe word 〈 in non-Latin alphabet 〉 Zerahh tranſlated ſeed,Nomen eſt collectiuū Linacer Grāmat. lib. 1 Quod ſingulari numero multitudinem ſignificat. doth ſometime Gen. 49.6. Iob. 5.25. in the ſingular number, ſignifie a multitude or manie children, and ſometime Gen. 4.25. Leuit. 22.13. it is taken but for one ſinguler perſon, a mans ſonne or childe, the fruite of his bodie. In the former ſenſe it is ſaid: I will put enmitie betweene thy ſeed and her ſeed: that is, betweene euerie one of thy ſeed, and euerie one (indefinitlyQuidam enim inuenti ſunt, quibus ſerpentes terreſtres terrori non ſunt, quemadmodū Tiberius Caeſar ſerpentem manu ſua cibauit, & in oblectamētis habuit. Sueton. lib. 3. cap. 72. taken) of the womans ſeed. In the latter expoſition it is ſaid: he, or it, or that ſame ſeed, that is, one ſinguler perſon of that ſeed, ſhall breake thy head. What one is he? euen Iſai. 11.1.2. Matth. 1.21. Ieſus the Sonne of the Matth. 16.16. liuing God, who tooke vnto his God-headHeb. 2.14.16. Athanaſ. in Symbol. Non conuerſione diuinitatis in carnem, ſed aſſumptione humanitatis in Deum. the womans ſeed, and was borne of Marie the virgin,Iren. lib 3. cap 20. Si homo non viciſſes inimicum hominis, non iustè victus eſſet inimicus: Rurſus niſi Deus donaſſet ſalutem, non firmiter haberemus eam, & niſi homo coniunctus fuiſſet Deo noſtro, non potuiſſes particeps fieri incorruptibilitatis. that in the perſon of man, hee might ouercome the enimie of man, & recouer againe by righteouſnes, that which man had loſt by ſinne. Whoſe heele was bruſedLeo de paſſ. Dom. Serm. 1. Prorſus vira que natura vnus Christus, nec verbum ibi ab homine diſiunctum, nec •• mo eſt diſſociatus à verbo. Non est fastidiata humilitas, quia nec imminuta maiestas: nihil nocuit naturae inuiolabili, quod paſſibili oportebat inferri. when his bodie was crucified: whoſe heele is bruſed, Act. 9.4. when his members by Sathan are afflicted. So that it may not onlie be tranſlated, asRabb. Abrahā. Pagninus, & Tremel. hoc conteret. ſome doe, it; that is, that ſame ſeed; but much better, he: namelie, that one perſon; asIren. lib. 5. cap. 3. ipſe tu • m. Cyprian. ad Quirin lib. 2. ipſe tutum. Leo. Magn. de Natiu. Dom. Serm. 2. Denunciam ſerpenti futurū ſemen mulieris, quod no • ij capitis elationem ſua vertute contereret, Chriſtum ſcilicet in carne venturum Deum hominem que ſignans, qui natus e • virgine, violatorem humanae propaginis incorrupta natiuitate damnaret. manie other, & euenHieron. lib. Tradit. in Gen. Ipſe ſeruabit caput tuum. Melius eſt in Hebaero, ipſe conteret caput tuum. Hierom himſelfe, and the Septuagint tranſlation, and our Engliſh hath it. But ſome of theChryſostom. Hom. in Gen. 17. Sed mala fide tranſlatus, tam contra verba manifesta & ſenſum authoris, vti testis est, & obſeruauit ante nos Philip. Montanus. Ambroſ. de Fuga Seculi. cap. 7. Auguſt. de Gen. ad lit. lib. 11. c. 36. Idem de Gen. cont. Manich. lib. 2. cap. 18. Fathers, miſguided by the tranſlations of Aquila, of Symmachus, and Theodotion, which chieflie in their time were in vſe, doe read it, ſhe ſhall breake: ſo alſo dothTarg. Hieroſ. interpretatur tamen de Meſſiah. the Iewiſh Targhum which thoſe tranſlatours followed, as IewiſhEpiphan. lib. de menſuris & pond. Aquila expulſus ob Aſtrologiae ſtudiū ab eccleſiae, proſelytus fit, & circū ciditur Iu • aeus; deinde tradidit ſe ad diſcēdū Hebraeorū linguā, quam eū ſummè didiciſſet, interpretatus eſt ſcripturas, quo aliqua ex receptis libris peruerteret, & testimonia de Christo in ſcripturis prolata, aliter ederet. Hunc ſecutus est Symmachus Samarita, qui nunquā recepit fidē: hunc autem Theodotion Pōticus ex Sectatoribus Marcionis, qui & ipſe ad Iudaiſmū declinās, interpretationē edidit. Ha • collegit omnes Origenes, & istis praeter vulgares codices patres vſi ſunt, vt apparet ex Hieron. & alijs. heretikes: yet none of theſe expound it of any otherNon dum de Maria vel ſomniantes. woman then of Heua, ſauing thatAug. de Gen. cont. Manich. lib. 2. c. 18. Dicit animalē partē hominu, quaſi mulieris imaginē ostendere. Item. Semen diaboli ſuggestio eſt; ſemē mulieris fructus boni operis. in a myſticall ſenſe, they take it for the affections of the minde. But the church of Rome will needes read it, ſhe ſhall breake, & vnderſtand it of the virgin Marie, giuing vnto her theQuā mediatricē Dei & hominū agnoſcūt. Vide infra. glorie of breaking the Serpents head: and thoſe that refell their follie by the truth of the Hebrue text, which is the verieVide Whitaker. cōtr. de Script. quaſt. 2. c. 2. language and words, which Moſes wrote himſelfe, theyCarthuſian. in 3. Gen. (ſiue ſit Colonienſium marginalis nota) Vulgata editio, imò & eccleſia Catholica, hactenut legit hoc in loco, Ipſa, non ipſe aut ipſum, quemadmodum curioſi & noſtri temporis Hebra. iſatores legunt. call in diſgrace hebraiſatores: as likewiſe thoſe which acknowledge a figure in the wordes of Chriſt, Matth. 26.26. this is my bodie; Anton. Constantius, aliàs Stephan. Gardiner. lib. de Euchariſt. they call at their pleaſure figuratores: & thoſe which maintaine the authoritie of Scripture, to be aboue the church of Rome, they tearme by a new nameAlbert. Pighius. Scripturarios, and I would to God, they did practiſe no greater miſchiefes. Although (God be praiſed) the wiſeſt of thē, begin to miſlikeBonauent. in 3. ſent. dist. 15. q. 2. Canendum eſt (inquit) ne dum excellentia Mariae matris ampliatur, filij gloria minuatur. Alenſi • . quaest 92. Caietan. in Comment. in Gen. 3. their own Idolatrie in this point, & to giue teſtimonie to the truth. For euē Andradius Andrad. deſenſ. Trident. fid. lib. 4. Quod quāuis Deiparae virgini mu • ti p • è & religiosè accommoddi, tamen cum & in vetuſtiſſimis quibuſdā Latinis exemplaribus reperitur, Ipſe, & cum Hebraeis id voluminibus conſpires, ita eſſe legendum non dubito. ſaith, he doubteth not, but it ſhould be read he, not ſhe ſhall breake: and Montanus tranſlateth it: not ſhe, but it, that is the ſeed. Notwithſtanding, it is a wonder to behold, how faſt they ſticke in their own pollution. They count itColonlenſis nota: curioſi & nostri temporis Hebraiſatores, &c. a curious matter to contend as it were for a letter in the Scripture. Surelie the difference in the letter is not great; but the difference that commeth of the letterExtreme idolatrie to place the Virgin in any ſtep of the office of mediation. is great, and theGregor. Epiſt. lib. 6. ep. 30. Alia ſunt friuola valde innoxia, atque alia vehementer nociua. hurt is very great that ariſeth thereof: and God hath ſaid, you ſhall Deut. 12 32. Prou 30.6. put nothing to my words, and therefore man may not preſume to adde a letter. Againe, they defend it byIoſeph. Antiq. lib. 1. c. 3. In quo nihil expreſſe reperitur; Ambroſij, Augustini, Bedae, Bernardi, Rabbani & alior. antiquitie, and by Saint Hierome, who theyReliqua omnia praeter Pſalmos, & quoſdam. Apocryphos libros, ex verſione Hieronymi ex Hebraeo habemus in editione vulgata, teſtatur Bellarm. tom. 1. cont. 1. lib. 2. cap. 9. ſay, did ſo tranſlate it. The whole antiquitie that can be found, ariſeth but fromAccording to which Theodotion and his fellowes would haue corrupted the ſacred Scriptures by their falſe tranſlation, and haue darkened the doctrine of the Meſsiah. Iewiſh errours: and thoſe Fathers which followed the ſame,For they vnderſtood it of the woman Heua, ſo farre forth as ſhe was to beare that ſeed: but it is one thing to be the mother of the Mediatour, and another to be the Mediatrix, or to haue ought to doe in the office of the mediation. In that ſenſe, not onely Marie, but Maries mother, and al the progenitors of Chriſt may equally be ſaid to tread ye Serpents head: yea al the faithfull, as they are mēbers of his bodie, do tread vpon his head. Rom. 16.20. ſwarued not, as theſe doe, in the point of faith, but onely did obſcure it. And as for Hierome, who can beleeue, (ſeeing Hieron. tradit. Hebrae. ſheweth moſt plainly how it was commonly read in his time, and how it ſhould be read (he) as aforeſaid. his owne voice doth teſtifie of him alſo otherwiſe) that ſo great aQuē vulgo eccleſiae doctorē, ſicut ipſe eccleſias magiſtrū Origenē ſalutauit. Doctor could erre of ignorance, or commit ſuch a fault, as a boy of the firſt weekes teaching in Grammar, is able to amend. For albeit it be confeſſed byAlfonſus de Caſtro. lib. 1. cap. 4. Non enim credo aliquem eſſe adeo impudentem Papae aſſertorem, vt ei tribuere hoc velit, vt nec errare, aut in interpretione ſacrarū literarum hallucinari poſſit: nam cum conſtet plures eorum adeo illiteratos eſſe, vt grā maticam penitus ignorent, qui fit vt ſacras literas inte pretari poſſent? witnes approued of them ſelues, that it is of certaintie, that manie Popes of Rome, haue bin ſo vnlettered, as that they haue bin vtterlie ignorant of Grammar: yet Hierome wee know, beingHieron. Epist. ad Auguſt. Tres Simul, &c. Ego in paruo tuguriolo cum monachis, id eſt cum compeccatoribus meis, de magnis ſtatuere nō audeo. Idem ad Auguſt. epiſt. Crebras ad me, &c. non conuenit, vt ab adoleſcētia vſ que ad hāc aetatem in Monasteriolo cum ſanctu fratribus labore deſadans, aliquid contra Epiſcopum communionis meae ſcribere audeam. but a pooreQuem diu poſt obitum in numerum Cardinalium aſciuerunt, Titulo Sancti Laurentij: eundem tamen ſimplicem presbyterum fuiſſe testatur Bellarminus. Tom. 1. contr. 3. lib. 1. c. 27. miniſter of the Goſpel, wasAuguſt. de ciuit. Dei. lib. 18. cap. 43. Quamuis non defuerit temporibus nostris Presbyter Hieronymus, homo doctiſſimus, & omnium trium linguarum peritus. Et Hieron. de ſeſe testatur Epist. ad Rusticum, & ad Lucinium. excellently skilfull in the Hebrue, Greeke, and Latine tongues, and in other knowledgeIdem Hieron. aduerſ. Ruff. apolog. 3. greatlie learned. Neither was his conſcience ſo defiled, that in the foundation of mans ſaluation, hee would haue corrupted the truth of God. But be it that Hierome had ſo tranſlated it. Hierome might erreAuguſt. de Baptiſm. contr. Donatiſt. lib. 2. cap. 5. In nullo autem aliter ſapere, quàm ſe res habet, angelica perfectio eſt. Humanum eſt errare, Senec. lib. 4. declam. 3. becauſe he was a man. Yea, but thatSacroſanctum, Oecumenicum, generale concilium Trident. Habet in Titulo. Sed Mindi vrbis instar, euius portae magnificae, ciuitas modica. Parturint montes. vniuerſal Oecumenicall Tridentine CouncellMelchior Canus. lib. 5. c. 4. Concilium generale confirmatum authoritate Romani pontificis, certam fidem facit Catholicorum dogmatum: Et quodcun que dogma poſuerit, nobis illud pro Catholica veritate habendum eſt. Idem lib. 12. cap. 6. Item Ep. 3. Synodalis. Synodi Baſilienſis. could not erre, in which theEx Epiſcop. 255. in lectione Pauli. 3. praeſidentibus Cardinalibus & Legatis. De Monte, Aretin; ſanctae Crucis; & ſanctae Mariae in Coſmedin Reginaldo Polo Anglo. in Catal. ſeſſ. 4. whole bodie of the Church of Rome exaltedConcil. Trident. ſeſſ. 4. Statuit ac declarat Sacroſancta Synodus, vt haec ipſa vetus & vulgata editio, quae longo tot ſeculorum vſu in eccleſia ipſa probata eſt, in publicis lectionibus, diſputationibus, praedicationibus, & expoſitionibus, pro authentica habeatur, & vt eam nemo reijcere quouis praetextu audeat vel praeſumat. this tranſlation (without exception of any corruption) aboue the originall text it ſelfe: binding all men vnder paine of the curſe, in their publike readings, diſputations, ſermons, and expoſitions, to vſe it onlie as authenticall; and that no man preſume or dare reiect it, vnder any colour or pretence. Wherby it is manifeſt, that they do not onlie not acknowledge this for an errour and reforme it, but they allow it, confirme it, bind men vnto it,Author operis de viro perfecto, inter opera Hieronymi: ſed nothus eſt liber, vti monuit Eraſmus. Aquinas. Andrad. & vulgus Papistarum. expound it of the virgin Mary, and giue her the honour of the ſame. Wherefore alſo they Anſelmus in fine operis. Precatio cuius est titulus: inuocatio matris virginis Mariae, ſimul & filij eius. Sancta, & inter ſanctos ſingulariter ſancta, &c. The whole booke of Pſalmes turned into blaſphemous prayers to the Virgin, by Bonauentura: Bleſſed is the man yt loueth thy name, O Virgin Marie, &c. pray vnto her, they call her theSpiritualis elucidatio Papistarum in Gen. 2.9. tree of life, the breaker ofAntiphona de Domina nostra, ſecund. vſum eccleſ. Hildenſhem. Haec est mulier virtutis, quae contriuit caput ſerpentis, &c. Sancta, ſancta, ſancta Maria. the Serpents head, theAnton. Epiſc. Florent. par 3. tit. 3. Summae. Ideo Maria coeli vocatur porta, quia quicquid vnquam gratiae de coelis exiuit in mundum, hoc per Mariam exiuit: & quicquid intrauit, intrauit per eam. gate of heauen, theIn Indulgent. Sixti. Aue ſanctiſſima mater Dei, Regina coeli, porta Paradiſi, Domina mundi, &c. Queene of heauen, the throneAnton. Florent. in 4. Hebr. accedamus ad Thronum Gratiae. Maria eſt thronus Christi, in qua acquieuit. of grace, theAnſelm. orat. de quin que doloribus Mariae. Mediatrix Dei & hominum, & fons miſericordiae, &c. te rogo dulciſſima mater, &c. mediatrix betweene God and man, theIbid. fons miſericordiae. fountaine of mercie, theIbid. orat. 2. Ad quin que literas nominis Mariae. Auxiliatrix Dei & hominum, & pacis aeternae condimentum Maria, &c. Bernadinus in Mariali: María fuit adiutrix nostrae redemptionis, & eſt auxiliatrix nostrae iustificationis. helper of God and man (for it is not good, ſayAnton. Florentin. in aſſump. Maria. Fingit Mariam talia reſpond • ſſe Seraphim volenti eam apud ſe detinere, de Christo ſedente ad dexteram Dei. Non est bonum hominem eſſe ſolum, & data ſum (inquit) ei in adiutorium, in redemtionem per compaſſionem, in glorificationem per interceſſionem. they, that man, that is, Chriſt ſhould be in the worke of mediation himſelfe alone) theAnſelm. in orat. 3. de literis Mariae. Reparatrix debilium, &c. repairer of the weake, theIdem in orat. 4. Illuminatrix caecorum, te flagito, &c. giuer of ſight to the blind, theIdem orat. 5. Aduocatrix omnium peccatorum, finiſ que nostra miſeriae Maria, te deprecor. aduocate of al ſinners: teaching thatGabr. Biel. ſuper canon. Quemadmodum Aſſuerus Esterae dimidium regni est pollicitus; ſic coelestis pater cum habeat iustitiam & miſericordiam, iustitia ſibiretneta, miſericordiam exercendam virgini matri conceſſit. to her, the father hath deliuered vp the throne of mercie, reſeruing the throne of iuſtice to himſelfe. Thus doe they worſhip Rom. 1.15. the creature, forſaking the creatour who is bleſſed for euer. Thus is the darkenes of Reuel. 9.2. & 16 10. ignorance and Idolatrie powred vpon the ſeat of the beaſt: and that which the Fathers among them maintained ofSicut perſpicuum eſt ex magna eorum & praepostera deuotione. ignorance, the ſame doe their childrenBellarm. tom. 1. controu. 7. lib. 2. cap. 2. Implexis diſtinctionibus & ſubterfugijs: quaſi Maria pro mediatore, Imagines Christi, Mariae, ſanctorum, poſſens coli pro ipſis, per accidens, per aliud, impropriè, ſine manifesta idolatrial. Sed ita colunt Iehouam cum idolis ſuis; etiam filij eorum & nepotes eorum, vt fecerunt maiores eorum ſic faciunt vſ que in diem hunc. 2. King. 17.41. defend by ſubtiltie, and are worſe then their fathers, becauſe Act. 4.16. Rom. 1.18. more obſtinate againſt the truth. But what ſhall we ſay? Lord Pſal. 28.9. aduance thy kingdome and ſaue thine elect. And of them: confounded be all they that worſhip Pſal. 97.7. carued images, and confounded be they that worſhip the virgin Marie or anie creature in the place of Chriſt. Call them Ioh. 10.16. home O Lord, or let them quicklie periſh. My glorie, ſaith God, Iſai. 42.8. I will not giue to any other.

Question 11. verſe 16. What is the meaning of that the Lord ſaith: I will increaſe thy ſorrowes?

FOraſmuch as the woman followed the Serpent in offending,Chryſostom. Hom. in Gen. 17. Attende hîc oro ordinem cōtextus, refertum Dei erga homines beneuolentia, nam interrogāt à viro incepit, deinde ad mulierem tranſijt. Et post quam ipſa dixit, quis ſibi author fuerit, vt ventum eſt ad ſerpentem, non iam illum dignatur vt ex eo reſponſum audiat, ſed poenam intentat. ſhe is now compelled to be next vnto him in puniſhment. Her excuſe could not defend her from being faultie, no more Matth. 25.44. Luc. 13.26. ſhall theirs which at the latter iudgement, ſhall excuſe themſelues: yet the Lord ſo ſetteth out his endles goodnes toward them, by tempering his iuſtice with Hab. 2.3. Lament. 3.22.23. his mercie,Deut. 32.43. Salutaris ſeueritas vincit inanem ſpeciem clementiae. Cic. epist. ad Brut. 2. and his mercie with ſeueritie: as that in puniſhing, he teacheth men to ſtand in dread Rom. 11.21.22. of his iuſtice, and in ſhewing mercy Pſal. 130.7. Dan. 9.7. not to deſpaire for their ſinnes: and becauſe he alſo turneth the bitternes of puniſhment vnto the health of man, and Hoſe. 5.15. maketh it a way for vs to come to him, man alſo ſhould loue him for Pſal. 119.167. his iuſtice, & feare him for hisGen. 39.9. Auguſt. in Pſal. 32. concio. 1. Quando incipis quis amare iuſtitiam niſi quando mallet furta non eſſe, etſi gehennae non eſſent in quas fures mitterētur? mercy, which none can skil of, but thoſe of his own familie. The ſentence of the curſe is of Dan. 6.15. Iſai. 45.23. Luc. 16.17. much more force then the lawes of Perſia, and cannot be altered. But yet the Lord is Iſai. 55.9. infinitlie more wiſe then the Perſian Heſter 8.11.12.13. king, and knoweth how to help, and hinder not the courſe of iuſtice. For albeit it were in iuſtice neceſſarie, that the ſentence of iuſtice ſhould proceed againſt offenders, and that man hauing offended againſt his God, ſhould therefore indure a puniſhment anſwerable to his offence; which puniſhment was ſuch by his deſert of ſinne, as hee could neuer ſatisfie by induring any torment, but he muſt be held in it for euer: yet now doth the Lord ordaine a remedie, whereby his pronounced ſentence being vnreuoked (foraſmuch as in iuſtice it might not be called backe) both man might ſuffer, and man by ſuffering might be ſaued from deſtruction. Mankind now is Galat. 3.10. Rom. 5.12. fallen into the daunger of the curſe, & therefore it cannot be but hee muſt die the death. Hee dieth therefore2. Cor. 5.14. Coloſſ. 2.13. in ſoule and bodie: but is Epheſ. 2.1. 2. Cor. 1.9. quickned againe, by him that raiſeth vp the dead. And that this might Heb. 2.14. Iren. lib. 3. cap. 20. rightlie be performed, becauſe it was impoſſible, but that Pſal. 49.14. man of himſelfe ſhould be holden in death for euer, the ſecond perſon in Trinitie Heb. 2.16. Rom. 9.5. did take vnto him the womans ſeed, and being Heb. 4.15. perfect man, died alſoIn his whole humanitie. as a man. But it being Act. 2.14. not poſſible, that he ſhould be holden in death, hee rayſeth Iohn 10.18. vp himſelfe to life: who by giuing himſelfe to beGalat. 3.13. August. de ciuit. Dei, lib. 10. c. 24. Ideo potuit moriendo peccata ſoluere, quia & mortuus eſt & nō pro ſuo peccato. accurſed, for vs that were accurſed, and to be Iſai. 53.5. puniſhed for vs that had deſerued puniſhment, and hauing fulfilled the law of1. Pet. 2.22. 1. Iohn 3.5. Leuit. 18.5. righteouſnes, which who ſo doth ſhall liue therein, that mankind in him fulfilling it, might liue in him, who is the life it ſelfe: it could not be in the iuſtice of the Lord, but he ſhuld giue life to them, and deliuer them from wrath to come, Ioh. 1.12. as manie as receiue him, and beleeue in his name. This is the1. Tim. 3.16. 1. Pet. 1.12. myſterie of godlines which the Angels deſire to behold. This was that ſeed of the woman Verſ. 15. Reuel. 5.3.5. promiſed, who is able to tread downe the Serpents head. Thus doth that Iſai. 11.1. roote of Ieſſe, Matth. 1.21. Ieſus the ſonne of Marie, ſaue his people from their ſinnes. Thus doth the victorious lion of the tribe of Reuel. 5.5. Iuda, conquere and Epheſ. 4.4. triumph vpon that1. Pet. 5.8. woluiſh lion Sathan, Hoſe. 13.14. hell and death. Whereby you may perceiue, that this puniſhment which here is laid on all mankind, proceedeth notAugust. Enchirid. ad Laur. cap. 3 • . Cum autem Deus iraſcitur, non eius ſignificatur perturbatio, qualis est in animo iraſcentis hominis: ſed ex humanis motibus tranſlato vocabulo, vindicta eius, quae non niſi iuſta eſt, irae nomen accepit. from anie furie of anger in the Lord (like as men vſe to puniſh in the heate of their affections, and doe meaſure the Lord by their own infirmities) but isChryſostom Hom. in Gen. 17. Congrua & clementi correptione virum & mulierem castigat, quae admonitio potius ſit quàm punitio. a declaration how farre the Lord would haue the curſe which they wholie had deſerued, in part to be extended on them. As if the Lord had ſaid: you haue both broughtAmbroſ. de Parad. cap. 14. Quò te duxerunt peccata tua, vt ſugias Deum tuum, quem aente quaerebas? dereliquiſti vitam aeternam, & attumulatus ei morti, conſepultus errori. deſtruction to your ſelues by ſinne. It Ezec. 16.6. Pſal. 103.4.8. pitieth me of this your miſerie. For my owne Deut. 7. verſ. 8. Iſai. 43.25. ſake I will deliuer you, and Iob. 33.24. 1. Ioh. 4.10. Act. 20.28. receiue a ranſome of my ſelfe: you ſhall liue againe, and be perfectly reſtored. Iehoua Ierem. 23.6. himſelfe ſhall take vpon him Iſai. 7.14. your ſeed and nature. Onlie Marc. 5.6. beleeue, feare not. But yet that youChryſoſt. Hom. in Gen. 17. At quia non vſa es vt oportet tanta proſperitate, ſed affluentia bonorum eò te ingratitudinis adduxit: propterea tibi fraenum impono, vt ne amplius laſciuias, ad tristitias & gemitus te condemnans. may the better know my iuſtice, and be Eccleſ. 3.10. humbled for your ſinnes; and becauſe you haue ſo far weakned my graces in you, as that yourChryſostom. lib. 1. de prouident. ad Stagir. Si in eodē honore perſtitiſſem; 1. Deū maleuolum & iniustuur, 2. ſeductorem, beneficum at que amicum putaſſent: 3. peccare imm • rtaliter et abſ que vllo ſine perſeueraſſent. nature cannot beare a better condition, till the ſame againe ſhall be renewed: therefore thou woman ſhalt haue ſorrowes in conceptions and children, and thou Adam ſhalt eate thy bread in ſorrow, and ſhalt returne to duſt. In this ſentence which here the Lord directeth againſt the woman, it is to be obſerued, thatChryſoſt. de lapſu primi hominis H 2. Mulier ſeritur ſententia duplici, altera propria aliera communi: propria qua filios parere in dolore praecepta eſt: communi, que cū viro morti addicta eſt. onlie ſuch puniſhments are declared, which properlie belong vnto the ſex of woman kind, but thoſe miſeries which are common vnto man and woman are farther expreſſed in Adams puniſhment. A threefold affliction is laid vpon the woman: increaſe of conceptions, ſorrowes in conceptions, and ſubiection in luſt and domination. She was fruitfull by Gen. 1.28. creation; but now her conceptions are increaſed: ſo that in the verie point of bleſſednes, ſhee becommeth ſubiect vnto miſerie. Increaſe of conceptions, are a Pſal. 127.3. & 128.3 bleſſing, ſaue when the ſame is ſmitten Deut. 28.18. with a curſe by God; as when ſhe Pro. 17.21. as Caine. conceiueth a reprobate and wicked perſon, or bringeth Hoſe. 9.13. Luc. 23.29. forth children to the murtherer: wherefore now that her conceptions are increaſed, Galat. 4.29. Matth. 26.24. the moſt interpreters do reade it: ſorrowes of conceptions, taking the word (heronim) conceptions in the Genitiue caſe, and the particle (vau) idle: but becauſe (as Hierome ſaith) in the Scripture not one title is void of meaning, I take it that this coniunction doth ioyne ſorowes and conceptions in another ſenſe, and hath his proper force. I know alſo that oftimes in Scripture, the latter clauſe is an expoſition of the former: ſo ſome doe take ſorowes of conceptions, to be nothing elſe but ſorowes in bringing forth children. For my part I vnderſtand, by the firſt word ſorowes, generallie ſorrowes which belong to women; by the latter as it is ſaid particularly, ſorrowes in bringing forth: I deſire the godly reader to iudge charitablie. beyond the Church of God, ſuch ouer fruitfulnes is Eccleſ. 2.15.19. Ierem. 16.2.3. wretchednes. Againe her conceptions are incloſed with ſorrowes, and ſorrowes is ſhe made partaker of, not onelie in conceptions, but both in1. Sam. 1.6.7. 2. King 4.14. barrennes, and in bearing of children; in child-births, in bringing forth Exod. 23.26. Deut. 28.57. vntimelie, dead, deformed; in nurſing and education and tenderneſſe ouer them, the paines whereof experience doth teach to women, better then Chryſostomes Act. 18.24. or Apollos eloquence. Child-bearing by vertue of creation, did bring neitherLuther. in Gen. 3. Si non peccaſſet Heua, non ſolum ſine dolore peperiſſet, ſed etiam ipſa cum viro coniunctio tam honeſta fuit, quam honestū est hodie, cum vxore in mē ſa edere aut colloqui. Educatio eſſet facilima & plena volup tatis: & ſicut elegans puella, ſine molestia, imo cum magna voluptate, & ſuperbia quadam, pulchram coronam ex floribus cō textam in capite geſtat: ſic ſine omni molestia in vtero geſtaſſet foetum. Commune Theologorum iudiciū. August. de ciuit. Dei. lib. 14. cap. 26. Neque enim quia experientiae probari non poteſt, ideo credendum non eſt, &c. Idem de grat. Christi. lib. 2. cap. 2. paine nor griefe to women; foraſmuch as we know, that paine is of puniſhment, and puniſhment is the reward of ſin. Wherefore, that paine and ſorrow which commeth vnto women in bearing of children, they muſt acknowledge to proceed from ſinne, and themſelues to be the cauſe and authour of the ſame. Thirdlie, ſhe is puniſhed in ſubiection: thy deſire ſhall be ſubiect, &c. that is, thy deſire to increaſe and multiplie, which was giuen as a bleſſing before the fall, ſhal no leſſe continue with ſorrowes, then before it did in pleaſure. Shall be vnto thy husband: ſo it is read in the Hebrue text. The paines and daunger of bearing children, although theyTheir owne experience is as a thouſand witneſſes. are ſo great, that it often cauſeth women to deſpaire of life, and ſometime through ſtrength of payne doth vanquiſh life it ſelfe, yet it cannot compell themChryſoſtom. Hom. in Gen. 17. Sapè cum foetu nato commori eas contingis, & ne que hoc caeteras terret, neque perſuades vt rem fugiant, &c. propter hoc dicebat: multiplicant multiplicabo triſtitias tuas & gemitum tuum. to abhorre it, that indure it, neither doth it terrifie the reſt; for by the former bleſſing of creation, there is a law of nature, both in man and woman, of deſire of children; by vertue whereof it is, that the woman deliuered (as ſaith our Sauiour) Ioh. 16.20. remembreth no more the anguiſh. And ſuch now is made theBernard. Hom. 3. ſuper miſſut est. Dura neceſſitas & graut iugum ſuper omnes filias Euae: & ſi pariunt cruciantur, & ſi non pariunt maledicuntur. hard condition of the daughters of Heua: If they bring forth children, they are in torment; if they bring not forth, they are deſpiſed. Laſtlie, it is added, and he ſhall rule ouer thee: that is, thou ſhalt be more inferiour vnto him, then before thou waſt, and his dominion ouer thee, ſhall be more grieuous. Before it was commodious and delightfull for you both, but hereafter it will be more troubleſome & bitter. In which eſtateColoſſ. 3.18. Calu. in Gen. 3. verſ. 16. Prius quidem ſubiecta marito fuerat, ſed erat liberalis & minimè dura ſubiectio, nunc verò inſeruitutē conijcitur. thou ſhalt be in ſubiection to thy husband; and ſeeing thouChryſostom. Hom. in Gen. 17. Et quia neſciuisti imperare, diſce bene regi. Auguſt. de Gen. ad lit. lib. 11. c. 37. Ista ſeruitus est conditionis potius quàm dilectionis; & eam merui • mulieris non natura, ſed culpa. Prior illa fuit, de cuius ſimili Apostolus (Galat. 5.) per charitatem ſeruite inuicem: ſed nequaquam diceret, inuicem dominamini. couldeſt not rule, thou ſhalt learne to obey. Rule thy1. Tim. 5.14. children, goods and familie, as ſecond after him, but to him be thou obedient,Epheſ. 5.22. Clem. Alexandr. Paedagog. lib. 2. Neque dominā eſſe, neque viri ancillam. Idem lib. 3. c. 11. Honeſtum quidem eſt, vt viri vxoribus ſuis fidem habentes, ijs domus custodiam permittant, vt qua ijs ad id opitulatrices datae ſunt. as to the Lord. Theſe puniſhments are generallie allotted to the ſex of women, but yet indefinitelie to all; ſo that the Lord doth often reſerue from them, or from ſome part of them, whom hee will in mercie, which nothing hindreth the fulfilling of the pronounced ſentence. Herein therefore wee muſt acknowledge the iuſtice, wiſdome, and ſpeciall prouidence of God. How meete was it, that the conceptions of the womā ſhould be increaſed, that God might manifeſt his iuſtice and long ſuffering, onRom 9.22. August. de Gen. ad lit. lib. 3. cap. 21. Idem de ciuit. Dei, lib. 14. cap. 23. Potest dici, quod ante peccatum, ſolo piae charitatis affectu, nulla corruptionis concupiſcentia filij naſcerentur, &c. donec terra immortalibus hominibus impleretur, ac ſi instituto iusto & ſancto populo, qualem post reſurrectionem fururum credimus, naſcendi etiam modus fieres. Idem Retract. lib. 1. cap. 13. Vſ que ad certum ſanctorum numerum, quem praedestinauit Deus. the veſſels of his wrath? How neceſſarie for the preſeruation of the world, to continue the deſire of the woman to her husband, leaſt ſhee ſhould becauſe of paine, abſtaine from procreation, or as did theHerodot. in Melpom. Si • abo Geograph. lib. 11. Oroſ. lib. 1. cap. 15. August. quaeſt. mixt. 115. Amazones and other Ethelfrida a Queene of the Saxo-Britains in England, and Valaſca a Queene of Boheme, cauſed many women of their countrey to kill their husbands. In like ſort the daughters of Danaus. wicked women, for ſorrowes of child-birth, and ſubiection vnto men, abhorre the vſe of mariage, and as inſtruments of ſathā, commit their husbands to death. And how equal, that the woman, who by vſurping authoritie ouer the man had cauſed him to ſinne; ſhould now be made a ſubiect vnto him, whomVerſ. 17. Chryſost. Hom. in Gen. 17. ſhee had vnhappilie ruled, and ſhould loſe her libertie that would not rightlie vſe it. Alſo how 〈 in non-Latin alphabet 〉 . Homer. Iliad. β. conuenient for our infirmitie it is, that Hest. 1.22. the man ſhould be chiefe in his owne houſe, and ſhould gouerne and rule the wife: examples of the contrarie, in1. King. 11.4. Salomon, 1. King. 21.23. Ahab, Mark 6.24.26. Ioſeph. Antiq. lib. 17. cap. 15. Herode, Cornel. Tacit. lib 1. Liuia the wife of Auguſtus rooted out the poſteritie and kinred of her huſband, to prefer her owne. Liuia grauis in Remp. mater, grauis domus Caeſarum No. uerca, &c. Augustus, Agrippina the wife of Claudius imp. contriued her husbāds death by poyſon, to obtaine the Empire for her ſonne. Suet. in vita Claud. c. 44. Plin. lib. 32. cap. 22. Per bl • nditiarum tilecebras p ••• ectum in amorem. and others, beſide daylie experience, doth plainely proue. By this place of Scripture, women are to know that the fountaine of their ſorrowes areMalam culpae progignit malum poenae. their ſinnes. Secondlie, that in daunger of childbirth, Gen. 25.21. they haue acceſſe by prayer vnto the Lord: foraſmuch as it is of him onely to increaſe, or moderate their paine. Thirdlie, in ruling, not to paſſe the bounds of obedience vnto their husbands: although it be to1. Pet. 2.18. & 3 5.6 cruell and vnciuill husbands, for the1. Pet 2 13. Lords ſake, and in Epheſ. 5.21. the Lord: and ſeeing in libertie ſhee ouerthrew his happines, when ſhe ſhould haue beene his help; now in miſerie (for amends ſake) the woman ſhould indeuour by Tit. 2.4 5. 1. Tim. 3.11. faithfulnes, Tit. 2.5. obedience and loue, to be vnto the man a Prou. 14.1. wiſe, Col • ſſ. 3.15. Amiable: ſuch as deſerue to be beloued. pleaſant, Prou. 31.16. &c. carefull and comfortable help. So Prou. 5.19. mē likewiſe are taught, not to adde vnto the Pſal. 69.26. ſorrowes of them whom God hath ſmitten, but in wiſedome as the inſtruments of God, to relieue and comfort them; the husband, by bearing with (ſo farre as he mayRom. 12.18. Gregor. in Paſtoral. part 3. admon. 28. in godlinſſe) the infirmities of his wife,1. Pet. 3.7. and honouring her, as the weaker veſſell: gouerning and louing her, as Epheſ. 5.28. the ſoule, if it were not corrupted, would doe the bodie: but yet gouerning, ſeeing1. Tim. 2.12. 1 Pet. 3.1.7. God hath ſo commaunded, and hath ſo greatlie puniſhed neglect of gouernment. And ſeeing this isEpheſ. 5.33. Hieron, Comment. in epist. ad Tit. cap. 2. Et cum caput mulieris ſit vir, caput autē viri Chriſtus, quaecunque vxor nō ſubijcitur viro ſuo, hoc eſt capiti ſuo: eiuſdem criminis rea eſt, cuius & vir, ſi non ſubijciatur Chriſto capiti ſuo. his ordinance, that diſpoſeth all in wiſedome: thoſe women that will not be ſubiect to their husbands (obeying the voice of God)Pſal. 9.17. Bernard. Serm. 10. Ibi clamabit piloſus ad piloſum, vnus ad alium, daemon ad daenionem: percute, dilacera, interfice, velociter ſpolia. infer prunas, & ebullientibus impone lebetibus. ſhall for reward, be ſubiect to the diuels and helliſh torments: the men alſo that will not gouerne, are iuſtlie depriued of obedience, and ſhall giue account of their negligence, to him that gaue them power. But thoſe that by crueltie and iniurie, prophane this ordinance, what wil they anſwere, when the Lord Iob. 31.13.14. Coloſſ. 4.1. ſtandeth vp to iudgment?

Question 12. verſe 17. Wherefore the Lord curſed the earth, and not man, when man had ſinned?

ADam who was the laſt in ſinne, is puniſhed the laſt. His ſinne at the length for all his hiding places and excuſes Numb. 32.23. doth finde him out. Whereby we learne that not anie one of the wicked generation Prou. 16.5. ſhall in the end eſcape Gods iudgement. The Lord alſo doth lay againſt him, his ſinne before his puniſhment, ſhewing thereby Ierem. 5.25. Hoſe. 14.2. that ſinne is the cauſe of all his miſery: declaring alſo Exod. 23.7. Deut. 17.6. that none ſhould be puniſhed eyther without, or aboue deſert; which is forChryſostom. Hom. in Gen. 17. Quo etiam nos docet, vt quando & nos reos condemnamus, non tam crudeliter illis loquaemur, neque ferina in illos vtamur ſaenitia, ſed longanimiter, & miſericorditer agamus, vtpote nostra ipſorum membra condemnaturi, ſupplicium que miſericordia temperantes. Non enim frū ſtra, tanta verborum humilitate, nostrae ruditati congrua vtitur diuina ſcriptura, ſed verbis craſſiamulari nos debere Dei miſericordiam docet. iudges and Magiſtrates, a notable example of doing iuſtice. The crime alleaged is, becauſe thou haſte obeyed, &c. Not for that thou haſt obeyed, but becauſe thou haſt obeyed and haſt eaten; and becauſe thou haſt eaten of the tree, whereof I commaunded thee, thou ſhouldeſt not eat of it; the fault therfore is, not that Adam loued his wife, and heard her voice; but that hee loued herBernard. Parui Sermon. 5.27. Peccauit autem nimis diligendo vxorem; non quia eius voluntatem fecit, ſed quia eam voluntati pratulis diuinae. ſo much, that he obeyed her more then God; and the ſame had teſtified by a manifeſt breach of Gods commaundement, wherein was ioyned vnthankefulnes, incredulitie, pride, couetouſnes, rebellion, and manie other ſinnes, of which wee haue alreadie ſpoken. Wherfore although wee Pro. 19.20. & 24.6 ought to hearken vnto counſaile, yetPro. 1.10. Chryſostom. Hom. in Gen. 17. Audiant viri, audiant mulieres, & illi quidem ne ferant mala conſulētes: ha autem vt ne talia conſulant. Nam ſi hic culpa in mulierem reiecta nullam veniam aſſecutus est, qualem tu poteris habere, &c. wee muſt beware of wicked counſaile. Men Epheſ. 5.33. ought to loue their wiues, and be1. Pet. 2.13. ſubiect to ſuperiours, or els they Rom. 13.1.2. deſpiſe the ordinance of God: but muſt withall take heede, that they honour not1. Sam. 2.29. anie creature Iſai. 44.6. & 42.8. with the Lord, to loue it Philip. 3.19. Coloſſ. 3.5. as the Lord, or to obey it Act. 4.19. more then God. Curſed is the earth, &c. It is meruaile that the earth ſhould be accurſed which had not ſinned, for ofHilar. in Pſalm. 66. Terra elementum extra crimen eſt: caretergo maledictione quòd carebat & crimine. right it ought to be without the curſe, that is without the crime. But becauſe the earth was made Pſal. 115.6. Iſai. 45.18. for the vſe of man, thereforeChryſost. Hom. in Gen. 17. Et meritò. nam quia propter hominem producta eſt, vt illo poſſet frui his quae ex ea naſcerentur: ideo iterum propter hominem peccantem, maledictum ei ingeritur: quia maledictum terra euenient, hominis ſecuritati & felicitati obeſt. iuſtlie alſo is the ſame for mans offences, made ſubiect to the curſe; and the earth being accurſed, man thereby as it were, is curſed in his goods. The earth is accurſedAmbroſ. de Paradiſo cap. 15. Nec terra in ſe maledicta eſt, ſed maledicta inquit in operibus tuis: & maledicta non in vniuerſum, ſed vt ſpinas & tribulos generet, niſi fuerit humanae ſtudio operationis exorcita. not as the Serpent (who was an actor in this fearefull tragedie) that the puniſhmentAugust. de Gen. contr. Manich. lib. 1. cap. 13. Ergo dicendū eſt, quòd per peccatum hominis terra maledicta ſit, vs ſpinas pareret: non vt ipſa poenas ſentiret, quae ſine ſenſu eſt, ſed vt peccati humani crimen ſemper hominum ante oculos p • neret, quo admonerentur aliquando auerti à peccatis, & ad Dei pracepta conuerti. thereof ſhould be vnto it ſelfe: but the earth being ſmitten, the hurt thereofCaluin. in Gen. 3. verſ. 17. Adde quod propriè loquendo, non de terra ipſa, ſed do ſolo homine tota vindicta exigitur. Caeterum Dominus iram ſuam diluuij inſtar inundare voluit in omnes mundi partes, vtquocun que aſpiceres homo, in eius oculos incurreres peccati atrocitat, &c. vnde nunc in elementis omnibus cernimus nos quodū modo maledictos. is his, who by ſin Rom. 8.20. did ſubdue it vnto vanitie. But yet that we might ſee, that God ſo extremely hateth ſinne, who hath not onelie commaunded to abſtaine from euill, but from1. Theſſ. 5.22. the verie ſhew of euill, & to Iud. 23. Iſai. 30.22. hate euen the garment ſpotted by the fleſh; hee ſpareth not the earth from puniſhment, in which there was ſo foule a crime committed. The wholeOrigen. contr. Celſum. lib. 7. Ad totam terram pertines, ex qua in molestijs, hoc eſt laboribus, edit omnis homo in Adam mortuus, proinde & omnes portiones eius. Quid igitur de terra Iudaea? qua bona, & fundens mel & lac dicitur? Vid. Reſponſum quast. 13. earth is accurſed,2. Pet. 3.7. and therefore ſubiect to deuouring fire, withRom. 8.22. Aug lib. 83. quaest. q. 67. all the creatures that were made for the vſe of man, and that for Adams ſake: that is, forHieron. lib. Tradit. Hebra. in Gen. Theodotio; maledicta Adama in tranſgreſſione tua. his tranſgreſſion ſake: that a2. Pet. 3.13. Reuel. 21.1. new heauen and earth may be prepared, wherein none iniquitie ſhall be committed. Wherfore although it be not ſaid, curſed art thou Adam, but curſed is the earth for thee, yet that which was inflicted on the earth, was Adams puniſhment. And much more doth it declare the greatnes of his ſin, when as the earth, the aire, the water, the2. Pet. 3.7.10. heauen, all earthlie liuing creatures and things without life, (for ſo large is the name of earth to be vnderſtood) are puniſhed with man, that is to ſay, haue their naturall bleſſing and goodnes of creation weakened; then if man had borne the puniſhment alone. But how is it that no other, but temporall and earthlie puniſhments are impoſedVpon the creature. Secondly, paine and ſorow. Thirdly, temporarie death. vpon Adam and his wife, for ſinne? Shall wee iudge no other to be due to ſinners, but ſuch as they receiue in this life preſent? It is moſt vndoubted, that Rom. 6.23. Galat. 3.18. Reuel. 21.8. vnto ſinne belongeth eternal death of ſoule and bodie, which alſo in a ſort theyBy the loſſe of righteouſneſſe and felicitie which before they had. found within them; but the Lord came rather to deliuer them from the danger of the ſame: and being alreadieIren. lib. 3. cap. 37. Intellectus verò trāſgreſſionis fecit poenitentiam. Poenitentibus autem largitur benignitatem ſuam Deus. Quae quidem poenitentia licet ſancta non fuit, preparatio fuit ad ſanctā, quam Deus mox fuerat largiturus. reconciled vnto Adam by his ſon the womans ſeed, hee ſpareth to repeateAuguſt. de ciu. Dei lib. 13. cap. 23. Propterea nihil dixiſſe, de morte ſecunda credendum eſt, quia occuliā eſſe voluit, propter diſpenſationem teſtamenti noui, &c. Perrò mors ſecunda nō vn que communis eſt omnibus. the paines of hell, whereof Adam by Epheſ. 2.8. Heb. 7.25. faith in Chriſt was free. But here it may againe be asked, if God were reconciled vnto Adam, why doth hee yet puniſh him for offending? It is Eccleſ. 10.13. wicked madneſſe which ſome doeScotus in Sent. 4. distinct. 16. q. 2. Gabr. Biel. Sent 3. distinct. 19. conc. 5. Bellarm. tom. 1. controu. 6. lib. 1. cap. 11. Item tom. 2. controu. 4. lib. 1. cap. 5. Et eſt vulgata fides Papistarum. anſwere, he forgaue the ſin, but not the puniſhment; foraſmuch as Chriſt hath paid our Heb. 9.12 14. 1. Tim. 2 6. Hebr. 7.25. ranſome, deliuering vs both fromMatth 1.21. Epheſ. 1.7. Tertul. lib. de Baptiſm. Exempto reatu, eximitur & poena. Hieron. in Pſalm. 31. Quod regitur non videtur quod non videtur, non imputatur, quod non imputatur non punietur. August. de verbis Dom. Serm. 37. Suſcipiendo poenam & non ſuſcipiendo culpam, & culpam deleuit & poenam; ſcilicet Christus. ſinne and puniſhment. Wherefore this puniſhment is laide on Adam, not in any ſort as a ſatisfaction vnto iuſtice, but as a Heb. 17. • . father doth correct his ſonne, ſo doth the Lord chastiſe his children, that Deut. 8.16. he may doe them good in the latter end. Euen ſo, as many as are partakers of the ſame faith in Ieſus Chriſt, are freed from it, ſo farre as it is a puniſhment, and haue it asCalu. Institut. lib. 3. c. 4. ſect. 31. Iudicium eſt vel vindictae vel castigationis; iudicio vindictae Deus inimicos ſuos vlciſcitur: iudicio caſtigationis, nonita ſaeuit vt iraſcatur, nec vindicat vt perdat, vel fulmines ad interitum. Vnde non eſt ſupplicium propriè aut vindicta, ſed correctio & admonitio. a warning to bring them home to God: but the wicked to whom the fault is vnremitted, they haue it as a puniſhment temporall, and forerunner of that which is eternall. And in this regard the Lord is oftenDeut 32. • 9. Iob. 5.18. Mat. 19.1 • . Chryſoſt. lib. 1. de Prouident. Multis Deus malis hominem eiectū Paradiſo liberauit, &c. ita ferè & medicus, ſi vulnus negligat parulentum amplius reddit. Idem ad Pop. Antioc. Hom. 7. compared to a Phiſition, becauſe he cureth the ſoules of men, ſometime by promiſes of mercie, Pſal. 147.3. Iob. 33.24.25. as it were with oyle; and ſometime with2. Sam. 7.14. ſcourges and corrections, like Pſal. 60.3 bitter medicines according to the qualitie of their ſicknes. The ſoule of man being ſurfeited with pride, it was neceſſary that the Lord ſhould giue a potion of humilitie, whereby man being dailie emptied of Epheſ. 4.22. his old corruptions, might with hunger and thirſt, Pſal. 42.2. & 63.1. Matth. 5.6. gaſpe for the death of Chriſt, which is the fruit of life. The death of the ſoule which is moſt daungerous, Iſai. 22.13. 2. Pet. 2.13. 〈 in non-Latin alphabet 〉 . the wicked do deſpiſe, ſo they may haue their pleaſures in the fleſh: wherfore God cutteth ſhort their luſt by temporarie death, to the end they might be moued to hate the pleaſures, which they ſhall enioy Heb. 11.25. Luc. 12.20. but for a ſeaſon, being afterwardLuc. 16.25. Clem. Alexandr. in Protrept. Primus homo in Paradiſo erat; ludebat ſolutus, quoniam erat Dei puer; quando autem ſubiecit ſe voluptati, &c. illectus est puer cupiditatibus; vir effectus per inobedientiam; & cùm patrem non audiuiſſet, Deum affecit ignominia: & homo inuentus est alligatu • peccatis. Hieron. Epist. ad Fabiolam de 42. manſiō. Iſrael. Voluptas atque luxuria amaritudine terminantur. Quare, ſperne voluptates, nocet empta dolore voluptas. Horat. epiſt. 2. the cauſes of euerlaſting paine. And becauſe the Luc. 21.34. feare of death is forgotten in a pleaſant life, the LordAmos 4.6.7. &c. Ambroſ. lib. de bono mortis. Quid eſt enim quo haec vita delectat, plena arumnarum & ſolicitudinum, in quo innumerae calamitates, & multa moleſtiae, & multae lachrimae. by the troubles of this life, andMat. 24.43. Hieron. ad Cyprian. Epiſt. Qui ſe recordatur quotidie moriturū, contemnit praeſentia. the vncertaine time of death, would prouoke vs to be diſpleaſed with the life we haue, and continuallie to looke for death that is to come: to the end that (hee hauingNam mortē in morte prorogauit, vt vitā in vera vita viueremus: aeternam poenam distulit, vitam conceſſit morti ſimilimā, vn • renouati ad vltā Christi, per Chriſtum & in Chriſto, Deo fruamur in aeternum. prolonged life a time for our amendment) we might not through the corruption of our nature fall away, but might be vrged by calamitie, not to forſake the boundes of modeſtie. So that Adam and his childrenAmiſſa ſanctitate eu neceſſario amittitur foelicitas. being no way able to vſe aright the felicity they had receiued, God changeth their condition to calamitie, that their dulnes might be ſpurred vp thereby, to labor to attaine, by Chriſt, ye former happines which thēſelues had loſt.

Question 13. verſe 18. Wherein conſiſteth the puniſhment of Adam? in ſorrow ſhalt thou eate thereof, &c.

THree things are contained in the puniſhment: the curſe of the earth: the miſerie of mans life; and the end thereof by death. The Lord herein expoundeth in what meaning hee did accurſe the earth: namelie that man ſhould eat thereof in ſorow: as if the Lord had ſaid: by myGen. 1. ver. 11. Baſil. Hexam. 5. Vox enim tunc & primum illud praeceptum, velut le • quaedam natura facta eſt, & permanſit in ipſa terra, generandi & fructificandi vim conſequentem ipſi exhilens. Ambroſ. Hexam. lib. 3 cap. 2. Non ergo Sol aut Luna foecunditatis authores ſunt, ſed Deus pater per Dominum Ieſum omnibus libertatem fertilitatis impertit. only bleſſing the earth hath hitherto abounded, with al manner of ſtore, to beautifie the felicitie of man: now for your ſinne ſake,1. Sam. 2.30. I withdraw my bleſſing, notEzech. 16.59. Non ſecundum peccata v • ſtra. wholie, but ſo as thou ſhalt eate thy bread in ſorrow, and behold the reward of ſinne in euery creature, that for thyRom. 8.20. Calu. in Gen. 3. Vt quocun que aſpiceret homo, in eius occulos occurreret peccati atrocitas. ſake is ſubiect to corruption. The bleſſing of the Lord it is, that Prou. 10.22. Deu. 8.18. maketh rich, and crowneth Gen. 1.11. Pſal. 65.9.10.11. the earth with plentiouſnes: ſo his curſe doth turne a land that Pſal. 107.34. Gen. 19.25. is fruitfull into ſaltnes, for the wickednes of them that dwell therein. The force of this curſe it was, that depriued the earth of her former fruitfulnes,Gen. 1.24. Auguſt. de Gen. cont. Manich. lib. 1. cap. 13. Ante peccatum ergo non eſt ſcriptum, quod terra aliud protulerit niſi herbam pabuli, & ligna fru • tuoſa. Chryſost. Hom. in Gen. 5. Videre potuiſſes, ſubitò terram quae antea info •• nis & inculta erat decoro ſuo & ornatu cum coelo certare. in which, by creation it was indued to bring forth of his owne accord without the help of man, both corne and fruitfull trees, and hearbes in wonderful abundance, for the vſe of man and beaſt. But now as wee ſee in ſteed of wheate, it bringeth forth weedes: in ſteed of fruit, it bringeth thornes and thiſtles. It is rightlie ſuppoſed there were thornesAugust. de Gen. ad lit. lib. 3. cap. 18. Nec tamen facilè dicēdum eſt, tum coepiſſe ista oriri ex terra. Fortaſſia enim, quoniam in ipſis quo que generibus ſeminum multa reperiuntur vtilitates, poterant habere locū ſuū ſine vlla poena hominis. Damaſcen. lib. 2. Orthodox. c. 10. Eduxit mundi opifice mandā te plantarum & herbarum genera: Hae quidem plantae, fructiferae & ad eſum accommodatae; ha odoriferae & floridae; ha ad morborū (qui nunc ſunt) curationem. before, and thiſtles, and venemous herbes, and Serpents; but they were notVt Iſai. 11.9. Beda Hexam. 3. Ante peccatum hominis, terra nihil noxium protulit, non herbam venenatam nec arborem ſterilem. Scilicet, Herbae quae nunc ſunt, venenatae non fuerunt, & arbores nunc ſteriles creabantur frugiferae; ſimili modo nec ignis vreret, nec aqua ſufforaret, ſi non fuiſſet peccatum; nihilominus ignit eſſet calidus, & aqua humida, vt rectè Albertus. Aquin. Sum. part. 1. quaeſt. 72. Spinae & tribuli oriebantur in terra, ſed non in hominis poenam niſi poſt peccatum. noiſome, nor had power to hurt: they were for the full perfection of the creature,Baſil Hexam. 5. Dixit Deus germinet. &c. & ſtatim cum his quae alimenta prebent, ſimul prolata ſunt venenata, cum frumento cicuta, &c. not as ſores and blemiſhes therein: they were rare and ſcarce, as ſeruingAmbroſ. Hexam. lib. 3. cap. 9. Singula autem corum quae generantur è terris, ſpecialem quandam rationem habent, quae pro virili portione complent vniuerſae plenitudinem creatura: nam cicuta ſturni veſcuntur, veratrum cothurnicū alimentum eſt. but to ſhew the wiſedome of God in the diuerſitie of his works, and more fruitfull plants were then more plentiful. But when the curſe was powred forth for ſinne, thornes and thiſtles and ſuch like fruits of barrennes increaſed euerie where, and choked them of better fruit, which of themſelues were readie to decay. Yet asSicut ipſa Paradiſus Gen. 2. • . cum tamen nullus terrarum ſitus ſuit ſterilis, nec arbor ſine fructu, vel al alimentū vel ad odorem. Vt Tertul. lib. 2. in Marcion. Beda Hexam. 3. Lyra in Gen. 3. & alij. ſome places of the earth, before the curſe were more fruitfull then the reſt (as the Lords garden exceeded all the earth) ſo the Lord Gen. 13.10. doth continue the ſame in mercie; not vtterlie depriuing the earth of bleſſedneſſe: the which, as experience teacheth, doth decay; and as mens ſins increaſe, ſo doth the earths vnfruitfulnes. The ſecond puniſhment is deriued from the firſt. In ſorrow ſhalt thou eate thereof, &c. that is, the curſe of the earth ſhall be thy miſerie, to whom the aboundance thereof was giuen. ThouTertul. in Marcion. lib. 2. Conſilium exercendae centinentia intellige. ſhalt now ſeeke thy liuing thereout in ſcarcitie, thatDeut. 17.20. Dan. 4.27. Chryſost. Hom. in Gen. 17. Cum tristitia viuere te faciā, vt hoc tibi fraenum ſit, ne quid ſupra dignitatem de te ſentias. thereby thou maieſt be bridled from waxing proude. To theſe ſhall be added as companions, Eccleſ. 5.10. cares in riches, diſhonour Prou. 14.20. in pouertie, diſeaſesIoh. 5.14. Hoc ipſum Pandorae pixidem extitiſſe credo, quam ab Epimetheo recluſam, morbos & humanas omnes miſerias profudiſſe fabulantur Ethnici: Pauſan. in Atticu. Horat. Epod. 3. of bodie, Eccleſ. 1.14. vexation of minde, Iob. 1.21. loſſe in wealth, Eccleſ. 1.8. & 2.23. painefulnes of life, flouds, drouth, vnſeaſonable weather, thunder, ſtormes, and all other diſtreſſes, which ſhall be cauſed by thoſe viſible creatures which were created for thy behoofe. Till thou returne to the earth, &c. that is, thou ſhalt haue ſorrowes all thy life,Chryſost. Hom. in Gen. 17. Ex quo tempore audierunt, terra es et in terram abibis, & ſententiam acceperunt mortis; ex illo tempore fuerunt perinde, acſi quis illos dicat mortuos fuiſſe. Sicut enim in humanis iudicijs condemnati, licèt iterum in carcerem conijciuntur, pro mortuis & defunctis habentur. &c. and laſt of all ſhalt be reſolued into duſt. Becauſe thou art but duſt, &c. hisTertul. lib. de Reſurrect. Origo recēſetur, non ſubstantia reuocatur. original is rehearſed, his ſubſtance is not recalled. Notwithſtanding the Lord ſaith not, thou art of the duſt, but thou art duſt; and as before he ſaid, Gen. 2.7. the Lord made man duſt of the ground, ſhewing that the whole matter whereof man was formed, was but duſt; ſo now the Lord ſaith againe, thou art but duſt: which is as if the Lord had ſaid. Thou waſt raiſed out of duſt to ſuch excellent perfection, as to beare in an earthlie bodie a heauenly image: now through thy default, the matter remaining, the forme is periſhed; the earthlie Gen. 5.3. 1. Cor. 15.49. image is left, the heauenlie is loſt; and that little, which remaineth by the mercie of the Lord of that ſame heauenlie,Rom. 6.12. & 7.23. August. de ciuit. Dei, lib. 14. cap. 15. Iucta damnatio ſubſecuta eſt, vt homo qui cuſtodiendo mandatū fututus fuerat etiam carne ſpiritualis, fieret (cum peccaſſet) etiam mente carnalis; & qui mortuus est ſpiritu volen • , corpore eſſet moriturui inuitus. thou haſt made ſubiect to the earthlie image, that is to ſay, to fleſh & blood. For this cauſe it is not meet that thou ſhouldeſt euer continue in this corruption, but either be renewedLeo Sermon. 5. de natiu. Dom. Adam cupidus honoris angelici, naturae ſuae perdidit dignitatem: Christus infirmitatis nostrae ſuſcipiens conditionem, propter quos ad inferna deſ • endit, coſdem in coelestibus collocauit. vnto the glorie thou haſt loſt, or els be partaker of ſuch paines, as the defiling of ſo rich a treaſure doth deſerue. Wherein we muſt obſerue, that the puniſhment impoſed vpon Adam, Rom. 5.12. 1. Cor. 15.22. August. Enchirid. cap. 26. Hinc post peccatum exul effectus, ſtirpem quo que ſuam, quam peccando in ſe tanquam in radice vitiauerat, poena morti. & damnationis obstrinxit. belongeth vnto all mankind: for in as much as he had receiuedEccleſ. 7.31. Rom. 11.16. Caeſarius Dialog. 3. Sciendum quod imago quidem Dei eſt, qua in tota humanitate perfectionem habuit: inquit enim quod fecerit Deus hominem, non Adamum, ſecundum imaginem. In Hebrae • quidem est Adam; atqui hoc nomen ſaepe ponitur pro hominibus: ſi de Adamo, intelligendum tanquam de radice & maſſa totius generis humani. the image of God, and other gifts for all poſteritie, to be common vnto other which ſhould proceed of him; it could not be, but the loſſe thereof was commō, and the want & hurt thereof ſhould be to al. Secondlie, we are admoniſhed toPſalm. 34.12.13. D. Whitaker. contr. 1. quaeſt. 2. cap. 14. arg. 6 Historiam Adulterij Dauidis vtilem eſſe eccleſiae contendimus; nam primū hinc diſcimus, neminem impunè peccaturum eſſe, ſed quenquam ſi peccet. poenam peccati ſubiturum, vel castigationis vt Dauid ſubijt, vel vltionis vt alij. beware of ſinne, ſeeing all men doe vndergoe the puniſhment thereof, either in chaſtiſement Pſalm. 118.18. as doe the Saints; or as the Deut. 32.41. wicked, of reuenge. Thirdlie, that we grudge not Pſal. 37.1.8. & 71.3. at the proſperitie of wicked men, whom ſometime the Lord Io • . 21.7.17. deferreth to puniſh in this life, becauſe they belong not vnto him: neither to 1. Pet. 4.10. Iob. 1. Hieron Dialog. 1. contra Pelagian. Nec mihi Abraham & cateros quos in veteri testamento diuites legimus exemplo proponas, qui diuites ingreſſi ſunt regna coelorum, cum ipſis diuitijs ad bona vtentes opera, diuites eſſe deſierunt: imo cum non ſibi, ſed alijs diuites fuerint; & diſpenſatores magis Dei, quàm diuites appellandi ſunt. condemne the righteous, if God increaſe their wealth, ſeeing God hath ſet it downe as a puniſhment, not a commaundement, In the ſweat of thy face thou ſhalt eate bread, which in mercie he may take away from whom he will. Fourthlie, that Rom. 3.3 4.5. 2. Pet. 2.12. we do not acuſe the truth of God, becauſe all men doe not labour for liuing in pouerty. For as we are ſaid to labour, when our hands and feet doe labour: ſo Eph. 4.25. mankinde may be ſaid to labour, when moſt part thereof doth labour, and none is free from Iob. 5.7. Eccl. 1.14. labour, care, ſorrow, ſickenes, death. Fiftlie, that wee forſake not the fellowſhip of Gods children for Mat. 10.28.33. Pſal. 73.13. worldlie puniſhments, for whoſe ſake Heb. 12.6.7. &c. chieflie, they are allotted to the world: foraſmuch as they areHeb. 12.10. &c. August. de • eccat. merit. & remiſſ. lib. 2. c. 33. Deus ea • ad certamen fidei ſinit manere, vt per illas erudiantur & exerceantur proficientes in agone iustitiae. Cum tamen constat propter peccatum quod admiſerant, illos à Deo primos homines (intentatas poenas) audiſſe atque meruiſſe. wholie taken away from them, from being puniſhments, and remaine but exerciſes for the godlieHoſe. 5.15. Calu. in Gen. 3. whereby to prouoke them to repentance, and to beware of ſin. Sixtlie, ſeeing the earth is curſed for our ſinnes, let vsMatt. 6.33. Author oper. imperf. in Mat. Hom. 16. Tu ergo quaere iustitiam, & non decrit tibi panis. ſeeke the righteouſnes of God; wee ſhall not want conuenient food. He that is faithfull hath promiſed to all his children:1. Cor. 10.13. Heb. 13.5. I will not leaue thee, nor forſake thee. Seauenthlie, we are to vnderſtand that death commethRom. 5.12. August. de Peccat. mer. & remiſſ. lib. 1. cap. 2. Proinde ſi non peccaſſet Adam, non erat expoliandus corpore ſed ſupernestiendus immortalitate. Idem de ciuit. Dei, lib. 13. cap. 15. Leo de nat. Dom. Serm. 4. Quam naturae ſua ſpecioſiſſimam dignitatem, ſi per obſeruantiam legis datae perſeueranter excoleres; ipſam illam terreni corporis qualitatem ad coelestem gloriam mens incorrupta perduceres. Contra Pelagianos, Scotum & Simplicium argum. 22. not by creation, but by ſinne; and therefore as by ſinne it entred, ſo by the righteouſnes of Chriſt, it ſhall1. Cor. 15.21. be taken away.

Question 14. verſe 20. Wherefore Adam called the name of his wife Heua: as it ſeemeth immediatly after the puniſhment laid vpon him?

BEcauſe, as ſaith the Scripture, ſhee was the mother of Onkelos paraphraſt. Chald. Quod ſit parēs omnium hominum. Rabb. Leui ineptè allegorizat; fuiſſe matrem omnium viuentium dictam, etiam brutorum matrem appellatam, ob mentis ruditatem & ſtuporem, & quòd terreſtria ſaperet non coelestia. all liuing: wherein there may be gathered a double reaſon. The one of thankfulneſſe to God, for the ſparing of his earthlie life; wherein although himſelfe was mortall, yet by poſteritie, in reſpect of humane kind,Alia enim iuxta totū & partes ſunt aeterna, ſcilicet permanentia vt coeleſtia: alia iuxta tota ſe aeterna ſunt; iuxta partes autem, generationi & corruptioni ſunt obnoxia. Sicut quatuor elementa & genus hominum. Philopon. in Arist. de generat & eorr. lib. 1. he ſhould euer be continued in life: therefore her name was Chaua, Hieron. Trad. Hebrae. in Gen. Chaua enim transfertur; in vitam: quare vita fuit appellata. Et est 〈 in non-Latin alphabet 〉 , chaua, à 〈 in non-Latin alphabet 〉 , caiah, Iod in vau mutata, ne cum 〈 in non-Latin alphabet 〉 , caiah, confunderetur, quod est anima. that is in Engliſh, life or liuing. The ſecond of faith;Irenae. lib. 3. cap. 39. Mentiuntur ergo omnes qui Adae ſaluti contradicunt, ſemper ſeipſos excludentes à vita, eò quòd non credunt inuentam onem quae perierat: Si autem illa non est inuenta, adhuc poſſidetur in perditione omnis hominis generatio: mendax ergo is qui hanc coecitatē induxit Tatianus. becauſe he imbraced the promiſe of the womans ſeed. For ſeeing wee finde no monuments in Scripture of Adam and his wife, after the promiſe beſtowed on them, but Gen. 4.1. & 25.26. as of godlie and vertuous Patriarkes, we may be bold to vnderſtand this action as a fruite of grace,Reſpondetur Caluino in hunc locum. not of corruption. His meaning therefore was to commend the bountie of the Lord, & for a monument of mercie ſhewed on him, in ſparing his life, he calleth her by the name of life: and that moſt worthilie in reſpect of faith. Hitherto, ſhe might rather haue bin called death then life, becauſe by tranſgreſſing, ſhe had beene the cauſe of death; yet now the goodneſſe of the LordChryſost. in Iſai. 6. Hom. 4. Sed aijs, è Paradiſo me expulit? Verùm eadem te in coelos induxit. had made, of the meane by which ſinne had entrance, the meane by which againe it is Ioh. 1.29. & 1. Ioh. 2.2. expelled. And for as much as the ſeed was promiſed to breake the Serpents head, he beleeued he ſhould be reſtored vnto life, by the ſame ſeed, which ſhould alſo giue1. Tim 1.15. life to the world. Herein alſo the man beginneth in godlie ſortChryſostom. Hom. in Gen. 14. Nominis impoſitio monstrat manifeſtè dominium. to practiſe that authoritie which God had giuen him ouer his wife, in calling her as it were Iſa. 4.1. For in the ſame ſenſe might Adam be called the father of all liuing: but the Lord, who only had ouer him authority, gaue him a moſt ſignificant name of the matter of his originall: Earth. Gen. 5.2. by his own name, which is a token among men, of their preheminence: and the woman in receiuing it declareth her obedience. Which godlie example the more ancient it is, the more worthie to be followed both of man and wife, & eſpeciallie to be obſerued in this degenerate and declining age, in which the duties of marriage ſocietie, are ſeldome and but ſlenderlie regarded.

Question 15. verſe 21. How it is ſaid, that the Lord God clothed the man and his wife?

TO let paſſe theirOrigin. in Gen. Referente Methodio apud Epiph. Heraeſ. 64. Item Epist. Epiphan. ad Iohn. Hieroſol. Gregor. Niſſen. opinion, who expound it as an allegorie, and not a hiſtorie, that our firſt Parents were clothed by the Lord: whether we vnderſtand it, that the Lord God did byEpiphan. Haereſ. 64. Sic etiam tunc voluit Deus, ô incredule, pelliceas natura tunicas, abſque animalibus, abſ que arte aliqua humana, & multiformi cultis, & ſimul vt voluit fecit Adam & Euae, quemadmodum ab initio ſimul voluit, & mundus & omnia facta ſunt. Obiectio. At ſunt, qui non poſſunt hoc in animum inducere. Reſp. Qui verò ſalutis doctrinam ſuſcipere nolunt, his ne totum aenum ad comprobationem ſuffecerit. Obiect. At in ſex diebus omnia omnium genera creauit, pelliceat tunicas non creauit. Reſp. Neque has tunicas pelliceas incepit nunc creare, qui pelles & bestias creauit antea. Iustin. Mart. in Quaeſt. orthodox 9. willing or commaunding it, make them garments without art or help of creatures, as hee did create the world; or that hee did itNeque enim Deum aut Linionem aut coriarium egiſſe debemus exiſtimare, ficut obijciunt. Epiphan. epiſt. ad Iohan. Hieroſol. Caeſarius dialog. 3. by his Angels, who are miniſtring Heb 1.14. ſpirits, for their ſakes who are heires of ſaluation; or whether byChryſoſt. Hom. in Gen. 18. Et verbum fecit, accipe, pro eo quod eſt, imperauit vt eſſent: iuſſit enim tunicis pelliceis veſtiri in perpetuam memoriam, quod inobedientes fuerint Domino. Caluin. in Gen. 3. Craſſa Minerua exponit Moſes dominum hanc Adae & eius vxori induſtriam dediſſe, vt ſibi veſtes ex pellibus conficerent. giuing authoritie & libertie to Adam, to make vſe of the creatures for his clothing (as Salomon is ſaid to build1. King. 6.2. &c. the temple, when hee cauſed his workemen to build the ſame) it nothing differeth from the rule of faith or godlineſſe: neither is it meete that men ſhould moue contētions for opinions that are but fixed in their own conceit. There are of this our age, which will demaunde, more curious then wiſe, where theſe skins were had ſo ſodainelie, which made Adam clothing: when notwithſtanding no ſuch prepoſterous haſte is ſignified in ſcripture, as they them ſelues conceiue without a cauſe: yea they will be ſo madde as to demaund, where Adam had a thred to ſew his figge leaues. And this they doe in mirth andMy ſelfe hath bin an eye and an eare witnes. paſtime among their conſorts. Such I forewarne in the name of the Lord, that they ceaſe Iſai. 28.22. to dallie with the Scripture, leaſt while they play with it, as the Iudg. 16.25. Philiſtims did with Sampſon, the ſentence thereof do Deut. 27.26. fal vpon their heads, the waight whereof Luc. 20.18. doe grinde them vnto powder. Others I admoniſh to be Deut 29 29. contented with the truth reuealed, and that which is ſecret Irenae. lib 2. cap. 47. Quaedam quidem abſoluamus ſecundum gratiam Dei, &c. i. Some things, viz. things reuealed, let vs labour perfectlie to vnderſtand, according to the grace of God reuealing them: ſomethings, viz. things vnreuealed, let vs bee content to commend to God. to commend to God. For it is not the way to increaſe in knowledge,Auguſt. de Gen. ad lit. lib. 8. cap. 5. Melius eſt dubitare de occultis, quàm litigare de incertis. to be curious in matters of vncertaintie, ſuch queſtions are 1. Tim. 3.4.5. Hieron. in 1. Tim. 6. Quae generant lites & blaſphemias in deum pugnando ſermonibus. vnprofitable, ingēder ſtrife, & do foſter Atheiſme, and contempt of the word of God. And the godlie I exhortIeh. 5.39. Chryſoſtom. Hom. in Gen. 18. Quantam ſermonis himilitatem attemperat diuina ſcriptura? Ergo omnia ita intelligamus, ſicut par eſt de Deo intelligi. to ſearch the Scriptures, where they ſhall be eaſilie anſwered of ſuch doubtfulnes, wherof they ſhall in chriſtian ſobrietie, deſire to vnderſtand the certaintie. Hee is well able to make a garment, that made the world; and toIuſtin. Mart. Quaeſt. Orthodox. 48. make a skin (if neceſſity required) without a beaſt, that made beaſts and skins of nothing. So much is it more eaſie with the Lord to worke, then for vs to know the manner how he worketh. So likewiſe of their former garments, they needed no ſuch inſtruments, as fooles imagine, to doe any thing the ScriptureFor the ſtrictnes of the ſignification is this: they ſewed or made fit a figleafe or bough, and made themſelues girdles: the meaning whereof is, they compaſſed their body with the ſmall bough (for ſo the word 〈 in non-Latin alphabet 〉 gnale, doth alſo ſignifie) or boughes of the figtree: and thereby couered their priuities. doth report; but thoſe that wickedlie make neceſſitie of Scripture, of their owne opinions, no meruaile if the Lord doe leaue them to wreſtle with their folly, and to be intangled in the nets themſelues haue made. In a word therefore the Scripture doth record the chiefe authour, and the matter of the garments: and leaueth out the meanes,Nam omnia nobis vtilia contines diuina ſcriptura. Chryſoſt. becauſe it is impertinent.

Question 16. verſe 22. What meaneth this that the Lord ſaith: behold the man is become like one of vs: and of the Cherubims that kept the way of the of life?

ADam hauing loſtCyprian. lib. de Bona patientiae. Similitudo diuina, quam peccato Adam perdidit. the garment of righteouſnes, and the glorie of creation, andAmbroſ. lib. de Helia & Ieiunio. cap. 4. Quia voluiſti eſſe quod non erat, deſiiſti eſſe quod erat: & dum ſupra te eſſe affectas, infra te eſſe coepiſti: ecce amictus tuus, ecce dignum te indumentum. receiued in ſteed thereof, theſe skinnes to hide his filthines: behold ſaith the Lord,Chryſoſtom. Hom. in Gen. 18. Ecce factus es quod expectaſti; imo quod non expectaſti, ſed qualem te fieri dignum erat. Grauis hoc verbum exprobratio, vt tranſgreſſorem pungere valeat: vult enim hic per verba in memoriam redigere, quo modo decepti fuerimus à diabolo per ſerpentē. what a change hath Adam made, how well is hee become The voyce of the trinitie, Cyril. lib. 1. an Iulian. or of one perſon vnto the other, as the father vnto the ſonne and holy ſpirit, or the holy ſpirit vnto the father and the ſonne. Concil. Syrmienſe. in Socrat. libr. 2. cap. 25. like one of vs? behold what his pride & diſobedience hath brought vnto him? Let this beAuguſt. de Gen. ad lit. libr. 11. cap. 39. Verba haec ſunt Dei, non tam huic inſultantis, quàm caeteros ne ita ſuperbiant deterrentis. Quid aliud intelligendum, niſi exemplum timoris incutiendi eſſe propoſitum, quod non ſolum fuerit factus qualis fieri voluit, ſed nec illud quod factus fuerat conſeruauit. an example to him and his poſteritie, of daring to reiect the word of God. Thus doth the Lord in wonderfull great mercieIrenae. lib. 3. cap. 37. Intellectus verò tranſgreſſionis fecit poenitentiam, &c. Dominus autem qui est miſericori, tunicas pelliceas pro folijs ficulneis induebat eos. cloth the carcaſſe, and arme the mind of Adam with humilitie & hatred of his ſinne, and afterward doth ſend him forth of Paradice. The Lord addeth a reaſon of the ſame his caſting out: leaſt hee ſhould take alſo of the tree of life, and eate and liue for euer. What? was the Lord in doubt, leaſt he ſhould liue for euer, whom he himſelfe had condemned vnto death? or could he not haue kept the tree, either by commaundement, or by his Angels, as afterward he did the garden, or haue taken away the tree; but that this was left the onlie way to ſaue it, to expell Adam out of Paradice? yea doubtles the Lord was able otherwiſe to haue reſtrained him: but this is the meaning of the Lord. Seeing Adam hath eaten of the tree, whereof hee was commaunded not to eate, it is iuſtice that hee ſhould be depriued of the tree, whereof he had libertie to eat: and ſeeing by eating the forbidden fruite, hee hath procured death; no reaſon that he ſhould eat of that fruit, which was ordeined to preſerue his life. Wherfore Adam being made vnable to vſe aright, theChryſoſt. de prouident. lib. 1. Quo ſcelerum progreſſa non eſſet audaica noſtra, ſi nos affluere diuitijs & otio conſtituiſſet Deus? benefits and pleaſures of the garden; the Lord depriueth him of that hee could not rule,Chryſoſt. ibid. Omnia igitur hac clementiae ſigna non minus quam priora. in no leſſe mercie and goodnes, then he gaue it at the firſt. Adam by ſinne was ſubiect vnto death: hee could not therefore haue continued in life, although hee had eaten all theEpiphan. Haereſ. 64. Igitur potuiſſet viuere corpus in aternum, & immortale eſſe, niſi prohibitus fuiſſet guſtare vitam. Caluinus & alij contrà ſtatuunt. Certum quidem eſt (inquit. in Gen. cap. 3.) non potuiſſe hominem, etiamſi totam arborem voraſſet, vita frui Deo inuito, &c. Quid igitur ſtatuendum? Nempe arborem vim quidem retinuiſſe corpora humana conſeruandi in aeternum; ſicut testantur praeter Epiphanium, Auguſtinus, Chryſoſtomus, Beda, Damaſcen. Zanchius, & ſcriptores plerique nobiles; non potuiſſe autem fieri vt corpus morti addictum viuificaretur quouis fructu. Potuit igitur ex ſecundo principio, ſilicet creatione & natura; ſed non potuit ex primo principio, id est iustitia & decreto Dei quo peccatores morerentur. fruite, and the tree it ſelfe. But leaſt Adam ſhouldTertul. in Marcion. lib. 2. Benigniſſimè, &c. put confidence in outward things, orIrenae. lib. 3. cap. 37. Non inuidens ei lignum vitae, quemadmodum quidam dicunt, ſed miſerans eius, vt non perſeueraret ſemper tranſgreſſor. Epiphan. Haereſ. 64. Prohibitus est autem (fructus) vt peccatum coocciſum cum corpore moreretur, corpus verò peccato perdito reſurgeret. leaſt in miſerie he ſhould prolong his life, or leaſt through the loſſe of heauenly wiſdome, Galat. 5.13. he ſhould abuſe his libertie, and thereby hurt himſelfe: the Lord in his wiſedome knew it better for Adam, to be depriued, andChryſost. Hom. in Gen. 18. Ita vt magis prouidentia quàm indignationis fuerit illa electio. therefore ſent him forth; that through labour and affliction being humbled, hee might with ſorrow of heart for ſinne, flie vnto the authour of a better life (which is Ieſus Chriſt) by a liuelie faith. And for this cauſe he addeth Cherubims or Angels, whoAugust. de Gen. ad lit. lib. 11. cap. 4. Hoc per caelestes vtique potestates, etiam in Paradiſo viſibili factum, eſſe credendum est, vt per angelicum ministerium eſſet illic ignea quaedam cuſtodia. by viſible force, as it were with dint of ſword, ſhould keepe the way of the tree of life; that manChryſostom Hom. in Gen. 18. Miſericordiae etiam fuit, quod & contra Paradiſum illum habitare faciebat, vt iugem dolorem haberet, quotidie cogitans vnde exciderat, & inde tutior & cautior eſſet in caeteris: neque immodicae viuendi cupiditate concupiſceret, neque foris existens de ligno comedere praeſumeret. Ideo praecepit Cherubim. &c. being voide of hope of recouering his loſt eſtate, might quietlie ſubmit himſelfe to beare his croſſe, and hunger & thirſt for the life to come. Some there are, which by the name of Cherubims and the Hieron. Tradit. Hebrae. in Gen. Cherubim & flammeum gladium. Alij. gladium cui erat ſplendor. Targh. 〈 in non-Latin alphabet 〉 , veiah ſhenan charebah, aclem gladij. Aben Ezra. gladium ancipitem. Septuagint. 〈 in non-Latin alphabet 〉 , quod in omni parte verſaretur & agitaretur, angelis ipſis tenentibus, ſicut Num. 22.23. Ioſu. 5.13. 1. Chron. 21.16. & forte. vibrantibus. blade of a ſword, do vnderſtand nothing els, but the heat of the ſunne, in that ſpace which is called the firie zone,Aquin. Summ. Secund. Secun. quaeſt. 165. art. 2. which they thinke was as a wal or hedge vnto this garden. Other,Strabus Hiſtor. eccleſ. Lyran. in Gen. 3. that this garden being ſituate in the toppe of ſome mightie mountaine, was now compaſſed about with material fire. Some papiſts take it,Rupert. in Gen. 32. Sciendum eſt quod tam animabus quàm corporibus, ignis ille moleſtiſſimus eſt, & inacceſſibilis cunctis mortalibus: Mortuis autem, id eſt mortuorum fidelium animabus, à tempore dominicae paſſionis ex • perabilis eſt, & corporibus quo que illorum in reſurrectione erit peruius. Porro ante eandē domini noſtri paſſionē, nulli omnino filiorū Adae peruius fuit, donec fuſus de corpore eius ſanguis cū aequa, ignem illum exuperauit. for the fire of purgatorie: but theſe all are manifeſtlie confuted by the text, which ſaith they were CherubesThe Hebrues ſay, the Angels were called 〈 in non-Latin alphabet 〉 , Cherubim, of the word, 〈 in non-Latin alphabet 〉 , cherabiah, yt is, in the Chaldee tōgue, like a boy; becauſe they did cō monly appeare in ſuch ſhape, and were ſo protraited in the Tabernacle & temple. Rab. Dauid. or Cherubims or Angels. Wherefore ſome other of that ſort of writers, doe acknowledge they were Angels: but withallPerer. Tom. 1. lib. 6. cap. vlt. Voluit enim Deus ingreſſum Paradiſi oc • ludere, tam contra diabolum quā contra homines, ne eum in locum penetrans (diabolus) decerperet fructus arboris vitae, cuius promiſſione & donatione, mortales prorogā dae vitae auidiſſimos falleret, et ad ſui cultū et obſequiū abduceret. affirme, that they were to defend the garden, not onelie from Adam, but from Sathan alſo, leaſt he by taking of the fruit of the tree of life, in offering it to men, ſhould of them procure to be worſhipped and adored. Which ridiculous conceit could neuer paſſe from men, which were not drowned in ſuperſtition, and choked with idle ſpeculations, the ſame hauing no countenance or colour in the text. Theodoret Theod. quaeſt. in Gen. 40. Nō igitur gladius ille flāmeus naturaliter igneus erat, ſed viſu talis: ne que Cherubim erant animalia ſed talia videbantur. alſo a graue and godlie Father, ſuppoſeth that they were apparitions onely of Angels, and fire and ſword: but it is of theChryſoſtom. Hom. in Gen. 18. Praecepit etiam vt flammeus gladius ille verſatilis, & virtutes illae Cherubim cuſtodirent vtam quae illuc inducit. Hieron. Trad. Heb. in Gen. Illo eiecto, ante fores Paradiſi Cherubim & flā meum gladiū poſuerit ad cuſtodiendum Paradiſi veſtibulum, nequis poſſet intrare. Aug. de Gen. ad lit. li. 11. c. 40. Hoc per caeleſtes vtique poteſtates. moſt part vnderſtood, that they were Angels indeede, and liuing creatures, vnto whom God had added a viſible ſhape, as the ScriptureNamely of Cherubims as they vſuallie appeared, and a fity ſword ſhaking. ſpeaketh of, which were continuedVntil the death of Adam: Epiphan. Haereſ. 64. Other think, euen vntill the flood, & that vntil that time paradiſe was known vnto men, & the way into it kept by Cherubims. Chryſoſt. Such like flame is vntil this time ſeene in the country of Babylon (where this Garden was) as Plinie reporteth, li. 2. c. 106. Which it may be, is as the brand or foot print of this lampe, & the place of Paradice; but yt there is the very Paradice, or ye Angels are there keepers, I would not ſay by any meanes. a certaine time, not to affray the diuell, but to keepe from man the way of the tree of life. Obſerue from hence ver. 21. Apparrel Ver. 21. 1. Cor. 12 24.25 is abadge or cogniſance of our tranſgreſſion, wherefore to be proud thereof, or to abuſe it vainely, is to Phil. 3.9. glorie in our ſhame. Secondlie, verſ. 22. Affliction and penurie are oftentimes more profitable vnto Gods Pſa. 119.71. children, then proſperitie. Thirdlie, verſ. 23. The Lord doth often vſe the miniſtery of Angels Heb. 1.14. Gen. 9.12. 1. Kin. 6.17. for the preſeruation of the faithful, and the puniſhment2. Kin. 9.35. of the wicked. Fourthly, verſ. 22.23.24. Thoſe that haue no part Pro. 3.18. Reu. 22.2. in Chriſt, the tree of life, receiuing his merits by a liuelie faith, Ioh. 3.36. ſhall haue no part in the Paradice of God, and of the ioyes of the life to come.

CHAP. IIII.
Question 1. verſe 4. 5. For what cauſe had the Lord reſpect to Abel, and to his offering, and not to Caine and his offering?

IN this Chapter the Spirit of God beginneth to deſcribe howEuſeb. eccleſ. Histor. lib. 1. cap. 2. 3. Chronologiam eccleſiasticam ab Adamo incipit, eiuſ que lapſu & reſtitutione per promiſſum ſemen. Confestim cum primus homo, cum in foelici ſtatu eſſet, minus de diuino mandato ſolicitus, in mortal • m hanc & fragilē vitam decidit, &c. the Lord did gouerne the world, but eſpecially his church after the fall of man. Wherein firſt of all hee ſheweth that theEpiphan. in Ancorat. Item in Epist. ad Ioh. Hieroſol. Auſus eſt dicere (ſcil. Origenes) perdidiſſe imaginem dei Adam: cum hoc in nullo penitus loco ſcriptura ſignificet. image and bleſſing of God, firſt beſtowed on man, was not ſo vtterlie periſhed by ſinne, but in ſome ſmal meaſure it was preſerued by the Lord: of the which bleſſing it is (for of the other we ſhall ſpeake of Chapt. 5. queſt. 1. afterward) that they were fruitfull in generation according to the Gen. 1.28. voice of God. But is it not ſufficient to haue ſaid, and Heua conceiued and bare Caine? why is it added by the holy Ghoſt: the man knew Heua his wife? Surelie it was thought meet in the wiſedome of God to deſcribe in a holie manner the whole condition of generation, thatIerem. 29.6. Heb. 13.4. Chryſostom. in Iſai. 6. Hom. 4. Si habuit filium propheta, habuit & vxorem, vt intelligat nō malas eſſe nuptias, ſed malā eſſe ſcortationem. Fulgent. epiſt. 1. cap. 2. & 3. Ne que ex commixtione maris et foeminae, ſed ex immoderatione libidinis culpā trahit coitus coniugalis. Quod proculdubi • non appellares Apoſtolus debitum (1. Cor. 7.) niſi legitimè ſciret eſſe reddendum: nec iuberet reddendū mutuae conſenſionis officium, ſi eſſet iniquae repoſcentis exactio. we might know that the ſame is not ſimplie euill, but a meanesGen. 1.28. August. de ciuit. Dei, lib. 14. cap. 23. Quiſquis autem dicit non fuiſſe coituros neque generaturos, niſi peccaſſent, quid dicit, niſi propter numeroſitatem ſanctorum, neceſſarium fuiſſe hominis peccatum? illae quidem nuptiae diligendam prolem gignerent, pudendam libidinem non haberent; & ſi libido non fuiſſet, ad nutum voluntatis haec ſeruirent, ſicut caetera membra. Quiſquis autem ad has literas impudicus accedit, culpam refugiat non naturam; facta denotet ſuae turpitudinis, non verba noſtra neceſſitatis. which God himſelfe had ſanctified before the fall of man, for the increaſe of mankind, albeit it be now polluted, as al other Ioh. 14.4. & 9.3. actions are, which proceed from our corruption. It is not true whichRabbi Salom. In cōment. reddit per pluſquam perfectum tempus cognouerat, autumant enim tam ipſe quam alij Rabb. Adamum vixiſſe ante peccatum viginti annos, & Euam grauidam fuiſſe factam in Paradiſo. Quod ſi factum eſſet, certè Cain abſ que peccato originali conceptus, ſine labe paterna naſceretur, quod dictu abſurdum & impium eſt. the Rabbins teach, that Adam knew his wife by copulation before the fall: neither is it true, becauſe hee did not,Hieron. contra Iouin. lib. 1. Nuptiae replent terram, virginitas Paradiſum. Et ideo (inquit) non vidit Deus opus ſuum bonum ſecundi diei, nobis intelligentiam derelinquens, non eſſe bonum duplicem numerum, qui ab vnione diuidit, & praefigurat foedera nuptiarū. Sunt haec reuera foenum & ſtipula in aedificio Domus Dei, nullo nixa fundamento. that therefore it was not lawfull, or that he had offended in doing thereof. Furthermore herein is ſignified, how Adam and his wife proceeded in faith. Firſt in that the woman hauing borne a ſonne, acknowledgeth it, as a gift from God, to whom Verſ. 1. Cain of 〈 in non-Latin alphabet 〉 kana, to get or poſſeſſe. in the naming of the ſame her ſonne, ſhe giueth thanks: neither yet doth ſhe forget to bewaile her ſin and miſerie Habel of 〈 in non-Latin alphabet 〉 hebel, vanitie: in the firſt, magnifying the Lord: in the ſecond, humbling her ſelfe. Such is the common dutie of Gods children, to acknowledge the Lord the author of goodnes, and themſelues the cauſe of euill. For by ſinne all the creature is ſubiect vnto vanitie. which by the name of her ſecond ſonne ſhee ſeemeth to profeſſe. Secondlie, in that they did nurture their children and bring them vp in true religion, Gen. 18.19. Exod. 13.14. Epheſ. 6.4. as godlie Parents ought to doe. The which is plainelie proued, in that Caine and Abel In the Hebrue word for word ( 〈 in non-Latin alphabet 〉 mikets iomim) in the end of daies: i. after many daies, namely when they were come to yeeres. being come to yeares, did offer ſacrifice, which was to ſignifie the acknowledgement Origen. Hom. 1. in Leuit. Poſuit manum ſuper caput vituli: hoc eſt, peccata impoſuit. i. Hee put his hand vpon the head of the calfe, the meaning whereof is, he put his ſinnes. of their ſin, and thatEpiphan. Hereſ. 42. Cuius ſacrificij, & paſchatis, & doctrinae padagogus fuit lex, deducens per figuram & instituens in ſacrificium & victimam Christi, qui vno ſacrificio omnia quae ante fuerunt compleuit & perfecit. they looked for the ſeed of the woman promiſed, to be ſlain in the euening of the world, thereby to appeaſe the wrath of God for mans offences. And it is more euident, that they were inioyned this worſhip, by their father, for that Cain did bring his offering, who of himſelfe neither had care of religion,1. Ioh. 3.12. nor anie feeling of comfort by it, in his heart. But foraſmuch as Caine did ſacrifice with Abel, what reaſon why he was not accepted with Abel? The Scripture ſeemeth to inſinuate a double reaſon of the ſame. The firſt is, that Abel offered with a chearefull heart Heb. 11.4. 1. Chron. 29.17. 2. Cor. 8.12. and willing minde in faith: to which purpoſe is expreſſed, that he brought (not of his ſheepe, but) of the firſt fruits, & of the fat and beſt of them; but Caines oblation was of the fruite of the ground, Chryſostom. Hom. in Gen. 18. Obſerua quo modo pientiſſima Abelis mens ſignificatur, & quod non tantum de onibus obtulerit, ſed de primogenitu, hoc eſt de preti • ſiſſimis, & maximè eximijs. Deinde & ex illis ipſis primogenitis optima quae que . De Cain nihil tale adnotatum eſt. Sed quid obtulit? de frugibus terrae ſacrificium, quaſi diceret: qualiacun que obueniebans, nulla ad delectum adhibita opera vel diligentia. as it ſeemeth without choice or difference, and if otherwiſe (as the works of hypocrites Iſai. 58.2.3. Mark 12.41.42. are often as faire in outward ſhew, as of the righteous) yet the ſame Iude. 11. 1. Iohn 3.12. was performed of a wicked minde. And as this cauſe was in the offerers, ſo the ſecond cauſe was in the Lord, whoſe wiſdome was able to make difference of the perſons. Of the which it is ſaid he accepted, not Abels offering, but Abel & his offring; ſo likewiſe he refuſed not alone the offering of Cain, but to Cain & his offering he had no regard. So that now if any one ſhould aske of me; why the Lord had reſpect to Abels offering, I wold anſwer with the text,To Abel, and to his offering. becauſe he reſpected Abels perſon; & why did he reſpect Abels perſō? he reſpected him as a Ioh. 15.5. member of his ſon, becauſeHeb 11.4. Epheſ. 2.20. & 5.30. Ambroſ. de Cain & Abel. lib. 1. cap. 7. Sacrificium autem & celebritate & gratia. &c. he offered in faith. If it were again asked wherin his faith was ſeene? It was inwardlie ſeene of him1. Sam. 16.7. Pſal. 7.10. that ſeeth the heart, and outwardlie was manifeſt in the manner of the ſacrifice. By which place of Scripture are ouerthrowne two peſtilent errours, which at this day doe cumber the Church of God: one, of them which teach

Concil. Trident. ſeſſ. 6 cap. 16. can. de Iuſtific. 7. Si quis dixerit, opera omnia quae anto iustificationem fiunt. quacun que ratione faecta ſunt, verè eſſe peccata, vel odium Dei mereri, aut quanto vehementius quis nititur ſe diſponere ad gratiam, tanto eum grauius peccare, anathema ſit.

Andrad. defenſ. Trident. Synod. lib. 4. Synodi explicat ſententiam. Ab impijs (inquit) in quibus nec perſona Deo eſt reconciliata, nec naturae renouatio per ſpiritum inchoata, imo qui iuſtitiae de qua Paulus diſputat expertes ſunt, multa opera emanare, quae omni peccati turpitudine & culpa careant: & quod in huiuſmodi deſideretur, non tam iustitiae, quam diuinae cognitionis deſectui adſcribendum eſt. Bellarm. tom. 3. contr. 3. part. 1. lib. 5. cap. 9. Id primum probare volumus, non eſſe videlicet peccata omnia opera quae fiunt ſine fide.

that a wicked man or infidell may doe a good or righteous worke, and acceptable to God; when as the perſon that doth the worke is wicked, and not through faith of him accepted. The ſecond, which teacheth that the works of the righteousConcil. Trident. ſeſſ. 6. cap. 16 canon de iustificat. 32. Siquis dixerit hominis iustificati bona opera ita eſſe dona Dei, vt non ſine bona ipſius iustificati merita, aut ipſum iustificatū bonis operibus, quae ab eo per Dei gratiā & Ieſu Christi meritum, cuius membrum viuū eſt, fiunt, non verè mereri augmentum gratiae, vitam aternam, & ipſius vita aternae, ſi tamen in gratia deceſſerit, conſecutionem, atque etiam gloriae augmentum, anathema ſit. Et addit canon. 33. Si quis dixerit, per hanc doctrinam, aliqua ex parte gloriae Dei, vel meritis Ieſu Chriſti Domini nostri derogari, anathema ſit. doe of condignitie or of their owne worthines, deſerue the fauour of God, and eternall life. For ſurelie if theProu. 15.8. & 21.27. Auguſt. in Iulian. Pelag. lib. 4. cap. 3. Sed abſit vt ſit in aliquo vera virtus, niſi fuerit iustus. Abſit etiam vt ſit iuſtus verò, niſi viuas ex fide: iustus enim ex fide viuit. & fides ex auditu, auditus autem per verbum Christi. Ergo nec Fabritius, Fabius, Regulus, &c. operati ſunt aliquam veram iustitiam. Nam ſi iusti, tennerunt etiam regnum Dei; aut Deus ipſe, quod abſit, erit iniustus, ſi ad eius regnum verus non admittitur iustus: ſi verò tennerunt & ſalui fuerunt, pro his Christus verè gratis mortuus eſt. At qui fidē non habent Christi, profecto nec iusti ſunt, nec Deo placent, cum ſine fide placere impoſſibile eſt. &c. In hominibus Deus operatus est in occulto iudicio, tamen iusto, vt alij fatui, alij acutè intelligentes, alij lenes, alij iracundi, alij ſpadones, alij libidinoſi, quod diuino muneri tribuendum, licet ipſi hoc neſ • iunt. Sed non erat in ijs (ſcilicet eorum abstinentia vel intelligentia) vera iuſtitiae quia non actibus ſed finibus penſantur officia. August. de ciuit. Dei, lib 19. cap. 25. Quamlibet enim videatur animus corpori, & ratio vitijs laudabiliter imperare; ſi tum Deo animus & ratio ipſa non ſeruis, ſicut ſibi ſeruiendum ipſe Deus praecepit, nullo modo corpori vitijſ que rectè imperat. Promde virtutes quas ſibi habere videntur, per quas imperat corpori & vitijs, ad quodlibet adipiſcendum vel tenendum, niſi ad Deum retulerint etiam ipſa vitia ſunt potiu • quàm virtutes. ſacrifices of the wicked are abominable, then are all their works no leſſe then ſinnes. And if Caine, the firſt man by birth of all the world, who brought his ſacrifice, in Verſ. 3. time before Abel, and offered it vnto the Lord, and yet neither his worke, nor hee himſelfe was any thing accepted,Ex diaemetro aduerſatur doctrinae Papiſtarum, placere Deo miſſas, preces, opera, propter opus operatū. becauſe he was not iuſtified by faith; it is manifeſt, that the workes of all the wicked, whichLapſus igitur fuit Iustini Mart. & Clementis, existimare quoſdam infideles eſſe ſaluos. Iustin. Mart. Apolog. 2. Quicun que ſecundū verbū, Chriſtiani ſunt, quamuis 〈 in non-Latin alphabet 〉 & nullius numinis cultores habiti ſunt, quales inter Graecos fuere Socrates & Heraclitus & ijs ſimiles. At quidem Socraetes Eſculapio gallum dicauit poſtremis verbis. Plato in Phaedon. Et ſcriptura docet, neque ſcortatores neque idololatra regni Dei haereditatem poſſidebunt. 1. Cor. 6. Clem. Alex. Strom. 1. Ij • qui à philoſophia iustificati, &c. at ſcriptura, nō à philoſophia iustificari homines, ſed à ſola fide testatur. Habac. 2.4. Rom. 1.17. & 3.28. Deni que huic opinioni opponit ſeſe Augustinus infinitis in locis, et patrum confenſus ex verbo Dei. either know not Chriſt, or receiue him not by faith, are not accepted of the Lord; and therefore are no better then ſinnes, becauſe Verſ. 7. they are not of him accepted. Secondlie, if the worthines of Abels offering did cauſe the ſame to be accepted, or the worthines of his faith, whereby it was accepted, Rom 4.2 3.4. then had Abel to reioyce in the merite of his work, or of his faith, but not with God. But ſeeing the Scripture teacheth, Heb. 11.4. that the worthines of Abels offering was through faith, and that faith it ſelfe Ioh. 6.35.51. Epheſ. 2.8.9. is not a merit, but a meanes for man to obtaine by the mercy of God, the merit of Ieſus Chriſt; it followeth that Abel being iuſtified by faith in Ieſus Chriſt, his worke was reſpected not for the deſert thereof, but for the merit of Ieſus Chriſt, which God had giuen him by imputation as to a member of his ſon, and Abel himſelfe had receiued by promiſe & beleeued by his faith. It may farther be demanded, how it was known that the Lord accepted the offering of Abel, and not of Cain. Doubtles,Sicut & prophetis. either by voice, orQuemadmodum Salom •• i. & reddit Theodotio; inflāmauit ſuper. &c. by fire from heauen, or by ſucceſſe andCalu. in Gen. 3. euent therof, or byVentilatione aut diſſipatione fu • ti, vt quibuſdam videtur, ſiue alio modo. ſuch like meanes, which becauſe ye Scripture no where expreſſeth, we muſt with ſilence reuerēce, but not determine. Obſerue theſe doctrines:Gen. 20.40. 1. Sam. 24.4. Clem. Alexandr. paedagog. lib. 2. cap. 6. Multas vtilitates pudici ſermonis docet. Fulgent. epiſt. 1. cap. 3. Huius poteſtatis inculpabilis eſt vſus, ſi iustitiae terminum tranſgredi libidinoſus non permittatur exceſſus. all theſe workes of nature are honeſt in themſelues, and are to be couered with honeſt names, as doth the Scripture. Secondlie, thoſe that by filthie ſpeaking Epheſ. 5.4. Coloſſ. 3.5. vncouer their ſhame,1. Cor. 15.33. corrupt their manners, and haue not learned the language of Iſai. 19.18. Canaan. Thirdlie, that the godlie from the beginning of the world,

Hebr. 13.7.8. Hieron. Comment. in epiſt. ad Galat. cap. 1. Admonere debemus, ſanctos qui antiquitus fuerint, ex fide Chriſti iustificatos.

August. epiſt. 89. Vide quemadmodum cō mendat vnum & vnum (Rom. 5.15.16.17.18.) id eſt Adam & Chriſtum, illum ad condemnationem, hunc ad iustificationem, cum tanto poſt Adam venerit Christus in carne: vt ſciamus etiam antiquos iustos quicun que eſſe potuerunt, non niſi per eandem fidem liberatos per quam liberamur & nos, fidem ſcilicet incarnationis Christi, quae illis praenunciabatur, ſicut à nobis facta annūciatur. Idem epiſt. 157. & confeſſ. lib. 10. cap. 44.

were ſaued by the ſame faith in Ieſus Chriſt which we profeſſe. Fourthlie, that the ſacrifice of menHaggi. 2.13.14.15. Iſai. 1.15. Iren. lib. 4. cap. 34. Igitur non ſacrificia ſanctificant hominem, non enim indiget ſacrificio Deus, ſed conſcientia eius qui offert ſanctificat ſacrificium pura existens; & praestat acceptare Deum quaſi ab amico. doth not make holy the ſacrificer, but contrarie that the ſacrificer doth pollute the ſacrifice: onelyHeb. 11.6. Rom. 14.23. Heb. 9.14. Ambroſ. de Cain & Abel, lib. 2. cap. 2. Hinc ergo cognoſcimus, quod ante omnia fides nos commendare Deo debet. Bernard. in Cant. Hom. 24. Inuiſibilis animi ſtatum nunciet fides & actio; rectum iudica ſi fide Catholicum, & iustum opere probaueris. faith in Chriſt doth ſanctifie them both: So that the offerer muſt be accepted Prou. 15.8.9. & 28.9. Iſai. 1.11.12. before his ſacrifice, otherwiſe his offering can be no other then abominable.

Question 2. verſe 4.5. Whether did the Patriarks receiue a commaundement from God to offer Sacrifice, before the law of Moſes?

WE finde it not commaunded vnto Adam, nor vnto Abel, to offer ſacrifice, neyther to any other before the commaundement of Moſes law, ſaue only Gen. 2.9. & 22.12. vnto Abraham; vnles that anie will contendFor manie both Rabbins and Chriſtian writers doe thinke, that hiſtorie to be more ancient then M • ſes. The Iewes ſeriouſlie affirme that Iobs wife was Dina, ye daughter of Iacob. Some haue auouched yt Moſes himſelf wrote that hiſtorie, as Hierome teſtifieth, Commentar. in Iob. cap. 2. & 32. Hereof there is no certaintie. for the Hiſtorie of Iobs antiquitie. Wherefore ſomeAuthor quaeſt. ad orthod. inter op. Iustin. Mart. q. 83. Nemo corum qui irrationalia victimam Deo ſacrificauerunt ante legem, diuina id iuſſione fecit: quamuis pateat Deum hanc recepiſſe; acceptione eius, ſacricantem ſibi placitum eſſe indicantem. there are which teach, that indeed before the law, the ſacrifice of beaſts was not commaunded, notwithſtanding that the Lord accepted them, ſhewing thereby that he accepted the ſacrificer. Whereof againe one may iuſtlie aske, whence it came then to minde to holie men, to offer ſacrifice? It is anſwered byAquin. Secund Secu. quest. 85. artic. 1. Offerre ſacrificium eſſe de lege naturae. Perer. Tom. 1. lib. 7. in Gen. Nullo docente potuit id Abel naturali ratione cognitum habere, & tacito quodam naturae instinctu & impulſu ad id faciendum induci. ſuch as defend the former doctrine, that it was by the law of nature; foraſmuch as naturall reaſon teacheth man to know his ſubiection vnto God, and that he ought to ſhew the ſame by outward ſeruice. But this opinion is wholie contrarie vnto the word of God: which firmely teſtifieth that neitherExod. 20.4. Deut. 12.32. Matth. 15.8. Etiam Socratis ſententia eſt, vnumquem que Deum ſic colere oportere, quo mo • o ipſe ſe colendū eſſe praeceperit. Aug. de conſenſu Euangel. lib. 1. c. 18. God can like of or accept any worſhip, which himſelfe hath not commanded: neither that man byIere. 51.17. Rom. 1.21. & 8.7. 1. Cor. 1. verſ. 19.21. Lactant. lib. 6. cap. 1. Homines neglect • iuſtitia, quicquid aſpectu rarum, quic quid opere aut odore pretioſum eſt, haec grata eſſe dijs ſuis non ex aliqua diuinitatis ratione quam neſ • iunt, ſed ex ſuis cupiditatibus iudicant. Nec intelligunt terrenis operibus Deum non indigere. Aug • st. lib. 50. Hom. Hom. 43 Ideo venit Christus illuminator, quia diabolus fuit excacator. Omnes caecos naſci fecit, qui prinuan hominem decepit. Hanc deni que ſcientiam Chriſtus ipſe teſtatur eſſe metaphyſi • am. Matth 16.17. Ad quam autem ſcientiam, intellectum anima noſtrae perinde ſe habere, at que veſpertilionū oculi ad lumē dici ſeſe habent, fatetur quidē Ariſtoteles Metaphyſ. lib. 2. c. 1. anie naturall policie or wiſedome can finde out anie, but that which is deteſted of the Lord. Wherefore it remaineth certaine, that Abel and the reſt of the godlie Fathers, had commaundement from God: for proofe whereof wee need not be beholding to vnwritten verities, the Scriptures doe yeeld vs ſufficient teſtimonie. For whereas it witneſſeth, that God had reſpect to Abel and his offering; it doth determine that Abel had commaundement to ſacrifice, foraſmuch as nothing can be acceptable in the worſhip of the Lord, which the Lord himſelfe Leuit. 10.1.2. Deut. 12.8.10.11. hath not inſtituted and ordained. He needed not Pſal. 50.9. at all the fat of Abels ſheepe, neither was delighted with the worth of Abels offering; but it wasHeb. 11.4. Ambr. de Cain & Abel. lib. 2. c. 2. Hinc ergo cognoſcimus, quod ante omnia fides nos commendare Deo debeat. Cum fidem habuerimus, elaboremus vt opera nostra perfecta ſint. faith whereby it was commended, and obedience, which the1. Sam. 15.22. Lord more accepteth of then ſacrifice. The ground and foundation of faith is Rom. 4.3.18. & 10.8 the promiſe of God: the rule of obedience is Gods Deut. 12.32. Ioſ. 1.7. commaundement. Wherefore ſeeing no worke can be accepted, vnleſſe it be ſeaſoned Rom. 14.23. with faith, and theIſai. 1.12. Ierem. 7.22.23. 1. Tim. 1.5. Auguſt. contr. Faust. Manich. lib. 5. cap. 5. Quid ergo vos • anquam de perfectione mandatorum Christi iactatis, quod ea quae in Euangelio praecepta ſunt operamini? Quid enim illa prodeſſent, etiamſi verè implerē tur à vobis, vbi non eſt fides vera? Quid vos tanquam de Chriſtiana paupertate iactatis, cum Christiana charitate careatis? Ʋnde habere potestis veram charitatem, nō ex fide ficta ſurgentem, &c. fruit thereof, which is obedience; the Scripture in commending Abels ſacrifice doth as well confirme, that Abel had commaundement either by his Father, or by the Lord, which is not ſpoken of; as that hee had a promiſe Gen. 3.15. which is expreſſed. Moreouer the vſe of Sacrifice doth teſtifie, that they found it not by naturall reaſon, but were inſtructed in the ſame by God. Which vſe was twofold in euerie right performed ſacrifice; namelie, the teſtification of obedience, and the confirmation of faith. In the former vſe, they did teſtifie the honour of the Lord Leuit. cap. 4.1. &c. 1. Sam. 26.19. in ſeeking the pacification of his wrath for ſinne, or Leuit. 3.1. 2. Sam. 6.14.17. els in thankefulnes for his being pacified, and for benefits they had receiued by the ſame. Likewiſe was their faith increaſed by ſacrificing, foraſmuch as hauing Gen. 3.15. Reuel. 13.8. the promiſe of mercie, whereon to ground their faith, they vnderſtood that according to the promiſe Gen. 8.21. Iob. 42.8. Pſalm. 51.19. they were accepted, yet not for their owne ſake, or for their ſacrifice; but Pſalm. 51.16. Heb. 9.8.12. for the ſacrifice of promiſe, that was to come. Wherefore alſo their ſacrifices did, as ſhadowes, rightlie lead them to the death of Ieſus Chriſt, in which the ſameLike as by our Sacraments, Baptiſme and the Supper: as wee ſhall conſider (God willing) in our queſtions vpon Leuiticus. his death was rightlie ſhadowed and depictured. And dare any ſay, that they either had not the right knowledge of the death of Ieſus Chriſt; or that ſame knowledge, they had of themſelues, and not by reuelation from the Lord; or that they ſhaped the manner of their ſacrificesIn his Prieſthood, Gen. 14.18. Heb. 7.24.25. In the Altar, Gen. 8. verſ. 20. Heb. 13.10. In the matter of ſacrifice, which was a cleane beaſt, ſheepe or oxe, &c. wherein the ſame reſembled Chriſt, Hebr. 10.6.7.8.9. & 13.11.12. after the patterne of the death of Chriſt, and were not taught the manner of his death, by being commaunded ſuch ſacrifice from God? It may therefore well be gathered, that Adam hauing the promiſe of the womans ſeed, that Gen. 3.15. 1. Ioh. 3.8. it ſhould diſſolue the worke of Sathan; the Lord did afterward inſtruct him of the manner how, with ſuch other doctrines of Tit. 1.1. faith and godlines, as were neceſſarie for the time, for mans ſaluation. By theſe and manie other vndoubted reaſons, it may be proued, that the godlie did not ſacrifice, without the commaundement of God, albeit the inſtant when, or the manner how they were commanded, be not expreſſed in the Scripture. And that the ſame they were commaunded, notIuſtin. Mart. dialog. cum Triff. Deus ad populum illum (ſcil. Iudeor.) ſe accōmodans hostias quo que offerre tanquam nomini ſuo praecepit, ne ſimulachra coleretis. onlie to with-hold them from Idolatrie, which is the Rom. 1.21.22.23. fruit of all voluntarie worſhip, deuiſed by mans inuention: but alſo for the exerciſeHieron. in Iſai. 1.12. Hostiae ergo & immolatio victimarum, nō principaliter à deo quaeſita ſunt, ſed ne idolis offerrentur, & vt de carnalibus victimis, quaſi per typum & imaginem ad ſpirituales hostias tranſiremus. of true religion forIren. lib. 4. cap. 32. Ex quibus omnibus (ſcil. ſcript. locis) manifestum eſt, quia non ſacrificia & holocaustomata quarebat Deus, ſed fidem, & obedientiam & iustitiam propter eorum ſalutem. the confirmation of their faith, and forAuguſt. epiſt. 5. Nec illorum ergo ſacrificiorum egebat Deus, nec cuiuſquam eget vnquam, ſed rerum diuinitus impertitarum, vel imbuendo virtutibus animo, vel aternae ſaluti adipiſcendae, quaedam ſigna ſunt, quorum celebratione at que functione, non Deo, ſed nobis vtilia pietatis officia exercentur. Atque haec quidem aequè omni tempore neceſſaria. The Iewes vnderſtand by the word ( 〈 in non-Latin alphabet 〉 iabe, he brought) that Caine brought his offering to his father Adam, as to the Prieſt. Many Chriſtian writers thinke he brought it to a certaine place, where they were wont to exerciſe prayer and offer ſacrifice. the proofe of their obedience.

Question 3. verſe 10. What meaneth it which the Lord ſaith: thy brothers Blood crieth vnto mee from the earth?

IT is not without cauſeChryſost. in Epiſt. ad Hebrae. Hom. 22. Dicitur ignis deſcendiſſe & aſſumpſiſſe hoſtias eius. Hieron. Tradit. Hebr. Ʋnde ſcire poterat Cain, quòd fratris eius munera ſuſcepiſſet Deus, & ſua repudiaſſet: niſi illa interpretatio vera eſſet quam Theodotio poſuit; & inflammauit, &c. ignem autem ad ſacrificium deuorandum ſolitum venire de coelo legimus. ſuppoſed, that the Lord by ſome preſent token made known, what hee liked and diſliked in the ſacrifice: for in one ſentence it is ſaid: Caine and his offering the Lord did not regard: therfore Cain was exceeding wroth, and his countenance fell downe: that is, he wasHieronymus interpretatur vultum dimiſit in terram. of a ſorrowfull & irefull countenance. For now is Caine moſtVox 〈 in non-Latin alphabet 〉 charah est quaſi ira ardere: & deduci à 〈 in non-Latin alphabet 〉 monet. Kimchi, quod eſt incē dere, & inter ſeptem voculas Hebr • orum quae iram ſignificant haec omnium eſt grauiſſima; cui additur etiam in contextu 〈 in non-Latin alphabet 〉 . valde, quaſi ad incrementum. vehementlie offended, becauſe the Lord will not regard his offering. But who would haue thought that Caine ſo deuout outwardly in ſacrifice, hauing humbled his lookes, for that the Lord refuſed him; had doubled his tranſgreſſion by conceiuing malice, rather then effectually ſorrowed for his offence? But the Lord that beholdeth the1. King. 8.39. Pſal. 7.9. & 139.2.13. hearts of men, knew well his hatred, and the cauſe thereof,Tertul. in Marcion. lib. 2. Hac erit ignorantia Dei noſtri, quae ideo ſimulabatur, ne delinquens homo quid ſibi agendū ſit ignores. and therefore in his mercie, doth preach vnto him a ſermon of repentance. Why art thou wroth, &c. that is, how vniuſtlie1. Ioh. 3.12. Matth. 5.22. art thou ſo exceeding angry? If thou doeſt well, &c. If thy heart were vpright, as is the heart of Abel, Deut. 10.17. 2. Chron. 19.7. Rom. 2.11. ſhould not thy offering be as well accepted of? But ſeeing thy heart is wicked, Pſalm. 5.4. Iſai. 58.5.6. ſhould I accept thee for thy offering?Pſal. 95.7.8. Gregor. Hom. in Euang. 12. Iam à deo non poteſt mereri quod petit, qui hic noluit audir • quod iuſſit, quia qui tempus congrua penitentiae perdidit, fruſtra ante • egni ianuā cum precibus venit, Wherfore I admoniſh thee deferre not to repent, and amend thy wickednes, otherwiſe thy ſinne, that is,2. Cor. 5.21. Galat. 3.13. the puniſhment of thy ſinne, is neere thee, and will quicklie finde thee out. Alſo to thee, &c. And for thy brother1. Ioh. 3.12. whom thou hateſt for his goodnes, becauſe I haue receiued him; Matth 10.16. Galat. 6.10. thou ſhalt not be hurt nor indomaged by him, in ſo muchChryſostom. Hom. in Gen. 18. Ita que etiam poſi peccatum hoc permitto, vt primogeniturae priuilegijs gaudeas, illum que ſub tua potestate & dominio eſſe iubeo. that the priuiledge of birth-right ſhall remaine vnto thee, for all thy naughtines, ſo that thou proceed therein no farther. Notwithſtanding, Caine being ledAugust. de ciu. Dei, lib. 15. cap. 7. Caro cō cupiſcit aduerſus ſpiritum, &c. in cuius carnis fructiſibus, & inuidiam commemorat, qua vti que Cain ſtimulabatur & accendebatur in fratris exitium. by the luſts of Sathan, whom he Prou. 2.14.15. Iohn 8.44. delighteth to obey, regardeth Prou. 1.24.25. not this heauenlie counſaile: but albeit hee ſaw that the Lord had found his wickednes, yet is hee more circumſpect to hide it from his brother, then carefull to amend it before the Lord. Hee frameth his countenance to ſpeak friendly vnto his brother; ſpeaking Pſal. 28.3. Diſsimulation a miſchief whether more peſtiferous or cōmon, is hard to ſay. moſt faire, when hee meant moſt malitiouſlie: and poore innocent Abel, obeyingBy the inſtinct of nature, and alſo by precept. his elder brothers voice, 1. Cor. 13.5.7. Beda de templo Salom. lib. 1 Simplex erat (Abel, item Iob.) per innocē tiam manſuetudinis, rectus per cautelam diſcretionis: Simplex quia nullum laedere, imo prodeſſe deſiderabat; rectus quia ſe à null • corrumpi permittebat. ſuſpecting no more euill then he meant himſelfe,Ambroſ. de Cain & Abel lib. 2. cap. 7. Impietas mater quedam est delictorum: & qui gra • iora peccauerit in cetera facilè prolabitur: quomodo enim poteſt ab humani • tēperare, qui diuina viola •• , & h • minibus bonus eſſe, qui Deum leſit? Be • nard. in Cant. Serm. 24. Non mirum igitur ſi Cain i • ſurrexit in fratrem, qui ſuam prius occiderat fidem. is pitifullie, cruellie, and treacherouſlie oppreſſed and done to death. Now the Lord beginneth to enquire for Abel. But why did he not deliuer him from death, which hee knew before was meant and practiſed? Doubtles his death was precious in the ſight of God, as Pſal. 116.15. is the death of all his Saints: and the Lord was as able to haue deliuered him, as hee was to ſaue Gen. 32.6.9.25.28. & 33.4. &c. Iacob from the rage of Eſau, or the Dan. 3.22.25.27. three children from the firie furnace. But the Lord who hath created Prou. 16.4. all things for himſelfe, will aboue all other Leuit. 10.3. Pſal. 48.14. be glorious in his Saints: ſometime Pſal. 10.3.4.12.13.14. & 22.1.2 &c. by his patience in their ſuffering; ſometime by Exod. 14.17.18. 2. King. 19.32.35. his power in their deliuerance, as hee ſeeth it moſt meet, Iſai. 6.10. Epheſ. 1.11. in the counſaile of his will. In thoſe which ſuffer, he haſtneth their immortalitie,Cyprian. Succeſſo. Epiſt. 82. Peto vt ſinguli ex noſtris, nō magis mortem cogitent, quam immortalitatē: Et plena fide ac tota virtute Domino dicata, gaudeant magis quàm timeant in hac conf • ſſi • ne, in qua ſciunt Dei & Chriſti milites non opprimi ſed coronari. which is more to be regarded then their death; hee ſheweth them more mercie, foraſmuch as he vouchſafeth themAugust. de ciu. Dei, lib. 22. cap. 30. Quod ſint futuri gradus praemiorum non est ambigendum. Atque id etiam beata ciuitas illa ma • num in ſe bonū videbit, quod nulli ſuperiori vllus inferior inuidebit, ſicut nunc non inuiden • Archāgelis angeli caeteri: tanquam nolis eſſe vnuſquiſ que quod non accepit. Tertul lib. ad Martyr. E • hortas. Bonum agonem ſubituri estu, in quo Agonothetes Deus viuens eſt: Xyſtarches, Spiritus ſanctu • : corona, aeternitatis: Brabium, angelicae ſubſtantiae politia in coelis, gloriae in ſecula ſe • ul • r • m. a greater Crowne. In thoſe whom hee reſerueth, hee reſpecteth theirCyprian. de Mortalit. Nec enim Deus ſanguinem nostrum ſed fidem quaerit. Nam nec Abraham, nec Iſaac, nec Iacob occiſi ſunt. Allud est enim Martyrio animum deeſſe, aliud animo defuiſſe martyrium. faith, and not their blood; their deſire, not their deed; and in ſteed of one, hee trieth their valour with manie temptations. So that whether they ſuffer for his ſake, or are deliuered by his power; Philip. 3 10. they are therein conformable vnto the death of Chriſt. For this remaineth a foundation in his ſecret counſaile: 1. Tim. 3.12. Caluin. ibid. Constat multos fuiſſe pios qui nec exilium vnquam, nec carcerem nec ſugam ſubierint. Sed non vna eſt ratio, qua Satan perſequitur ſeruos Ch • isti: ſed tamen omnino neceſſe eſt, omnes qualicun que modo habere ſibi infertum mundum, vt eorum exerceatur fides, & probetur constantia. Hieron. ibid. P • om • e timendum nobis est ne non pie viuamu • , qui nih • l patimur propter Deum. That all that will liue godlie, ſhall ſuffer perſecution. And here the wiſdome of the Lord did chuſe Abel, as his inſtrument of much inſtruction, vnto the world. Firſt by the example of ſo innocent a life, finiſhed with ſo lamentable death; hee ſheweth1. Pet. 4.17. that iudgement muſt begin at the houſe of God: Ibid. Si autem à nobis. &c. terrifying thereby the wicked world of ſinne. Secondlie, ſeeing Abels righteouſnes was left inThe reward of our good works the ſcripture euery where ſpeaketh of, as Matth. 10 41.42 but the wages of our workes or merit of them, is no where found, nor no other acknowledged but death. Rom. 6.23. this life vnrewarded, it gaue aſſurance vnto thoſe that by faith did acknowledge the righteouſnes of God, that Luc. 16.9. he was receiued into euerlaſting habitation, and Heb. 11.35. made partaker of a better reſurrection. Neither was it loſſe to Abel, thus to be depriued of his life: ſeeing he didPhilip. 1.21. 2. Cor. 4.17. Chryſost. Hom. Quod nemo laeditur niſi à ſeipſo. Mors ipſa, dic mihi, quid nocuit iuſtiſſimo illi Abel, & mors amara & acerba mors, parricidio illata non homicidio? nonne ob hoc in omni orbe terrarum canitur & celebratur Abel? nonne ad beatitudinem perduxit? & afflictio huius mundi coronat ei in aeternum parauit? exchange it for immortall glorie, and Iſai. 65.5. Eccleſ. 7.3. receiued a name for euer in the Church of God, better then of ſonnes and daughters. But wherefore doth the Lord enquire for Abel, Tertul. in Marcion lib. 2. Nec incertus admiſſi nec ignorāt loci. whoſe eſtate he knew before he asked? Firſt, to teach (by Caines example) that all the wicked muſt1. Pet. 4.5. Inde verſ. 15. ſhortlie giue account of all their euill words and deeds. Secondlie, to giue occaſionAmbroſ. de Cain. lib. 2. cap. 9. Ita peccā tes admonet ad poenitentiam: confeſſio enim poenarum compendium est. vnto Caine, either to confeſſe his fault, and to craue Ierem. 31.18. repentance, and pardon for his ſinne; or elſe to 2. Cor. 2 15.16. Tertul. in Marcion. lib. 2. Sed vt & ille haberet potestatem, ex eadem arbitrij potestate, ſpō te negandi delicti, & hoc nomine grauendi. encreaſe his fault by reſiſting ſtubbornelie his offered grace. But how graceles was the caitiffe, to returne the Lord ſuch a brutiſh anſwere? In whom wee may ſee the image ofPſal. 14.1.3. Rom. • .10.12. &c. Hieron. commentar. in Matth. 27. Qui diuerſas naturas conantur introducere, & dicunt Iudam proditorem malae fuiſſe naturae, nec electionem Apostolatus potuiſſe ſeruare, reſpondeant quomodo natura mala egerit poenetentiā. the world, if it be not Pſal. 51.10. reſtored or Gen. 20.6. ſtaied by the Lord. In whom we may alſo ſee, how Iam. 1.14.15. luſt when it hath conceiued bringeth forth ſinne, and ſinne when it is finiſhed bringeth forth death. His heart was wicked Iſai. 48.8. Pſal. 14.1. through concupiſcence, Pſal. 26.6. and not clenſed before his ſacrifice. He was therfore wicked in ſacrificing, wicked in conceiuing murder, wicked in committing murther, wicked in deſpiſing the Lords admonition, wicked in his anſwere, in lying and blaſpheming. The ſame poiſon of corruptionRom. 3.23. Origen in Matth. cap. 13. ver. 47. Et hic igitur regnum coelorum ſimile eſt ſagenae miſſae in mare, non quemadmodum quidam opinantur, qui docent verbo naturas ſubiectas eſſe diuerſas, malorum ſcilicet & iuſtorum, qui ſub rete venerunt: nam huic intellectui repugnant omnes ſcriptura. is common to all the ſonnes of Adam, and ſheweth it ſelfe as occaſion is giuen, vnleſſe it be purgedMatth. 3.11. Ioh. 3.5. Auguſt. contra duas epist. Pelag. lib. 3. cap. 3. Filios Dei iubet orare: Pater noſter qui es in coelo, &c. Et tamen eos malos eſſe dicit, & noſſe bona dare filijs ſuis. Nū quid inde mali, vnde filij Dei? abſit. Sed inde mali vnde adhuc filij ſeculi, iam tamen filij Dei facti, pignore ſpiritus ſancti. by the ſpirit of ſanctification as in Abel, and in the righteous; or Pſal. 76.10. Hester. 5.10. repreſſed & reſtrained by the prouidence of God, for the gouernment of the world, and the ſauegard of the faithfull, as it is manifeſtlie in manie of the reprobate. Now that the heart of Caine remained obſtinate, and his Rom. 2.5. 1. Tim 4.2. conſcience ſeared with continuance in ſinne: the Lord doth more forcibly knock Reuel. 3.20. at the doore of his affections, by terrifiyng his conſcience, with the Verſ 10. guilt and puniſhment of ſo hainous murther. What haſt thou done? that is, what a horrible murder haſt thou committed? how vniuſtlie haſt thou executed thy furie, vpon Pſal. 10.8.9. 1. Iohn 3.12. a poore innocent, vnprouoked? How cruellie haſt thou, being blinded with malice, againſt the law of God, of nature, of humanitie, turned thy hand againſt thine owne fleſh, & ſlaine thy brother, whom thy conſcience doth teſtifie Verſ. 9. thou ſhouldeſt rather haue defended againſt the violence of enimies? Thinkeſt thou to hide it from myAmbroſ. de Cain. lib. 2. cap. 9. Cur neſcis vbi eſt frater tuus? Soli erat • s cum duobus parentibus: inter paucos, frater te latere nō debuit. preſence, becauſe thou diddeſt it in a ſecret place; or perhaps haſt couered his blood with duſt, or hid his body in the earth? I know right well thy murtherous deed: Thy brothers blood doth crie vnto mee. I ſay not thyEpiphan. Haereſ. 9. Item Ambroſ. lib. 2. de Cain. cap. 9. Non accuſat frater, non accuſat vox ipſius, non anima eius (ſed vox ſanguinis di • it, oſtendens quod eſt ſpes reſurrectionis) ſed vox ſanguinis accuſat, quē ipſe fudisti. Tuum te ergo facinus non frater accuſat. brother, but his blood; not in his bodie, nor from his bodie, but from the earth: foraſmuch as when thou ſaweſt the ſame to receiue his blood, thou wasHomo quod homini lupus ſit, hoc ſacinus abund • docuit. nothing moued to pitie and compaſſion. Therefore now though Abel himſelfe were yet remaining, Ierem. 15.1. would aske pardon of me for thy fault, yet hisChryſostom. Hom. in Gen. 19. Ecce quouſ que volat vox ſanguinis huius. & vſ que in coelum à terra aſcendit, & praetercurrens coelum, coelo que ſuperiores virtutes, regio throno aſſistit, & tuum deplorat homicidium ac nefarium hoc ſcelus accuſat. Ea propt • r talem tibi poenam infero, vt quae in te fiunt, omnibus poſt haec ſecuturis castigatio & admonitio ſint. blood requireth vengeance; the guiltineſſe of the fact it ſelfe of ſhedding blood, muſt needes in iuſtice be reuenged with grieuous puniſhment. Now therefore thou art curſed: Thy hainous treſpaſſe deſerueth iuſtlie, that Deut. 7 10. thou ſhouldeſt be accurſed. The Lord himſelfe in interpreting the curſe, expreſſeth no more but earthlie puniſhments: both becauſe the wicked are not ſoAmbroſ. de Cain. lib. 2. cap. 9. Augustae mentis homo, praeſentem mortem veretur, perpetuam negligit, & diuinu • iudicium non reformidat. greatlie feared with the puniſhments of the life to come, as carefull to auoide calamities, which in this preſent life doe fall vpon them: And alſo becauſe he would not cut off from Caine the hope ofAthanaſ. lib. de cō muni eſſen •• a perſonar. Obtrectare filio eſt obtrectare ſpiritui ſancto. Quin hoc obſernandum eſt, non dixiſſe Christum blaſphemanti & poenitē tiam age •• i remiſſionem dandam non eſſe, ſed blaſphemanti & in blaſphemia manē ti • quādoquidem nullum eſt peccatum irre •• ſſibile apud Deum, in illis qui verè & ex amino, vt par eſt, poenitentiam agunt. pardon, if at Ezech 18.27. any time hee would repent him of his wickednes. In this place of Scripture, are manifeſtlie proued theſe points of doctrine. Verſ. 7. firſt, the Lord Pſalm. 7 9. 1. King. 8.39. ſearcheth the hearts of all the ſonnes of men, and knoweth their thoughts. Secondlie, the wicked are Iob. 15.20. Pſalm. 7 • .19. continuallie in daunger of the puniſhment of their ſin. Verſ. 8. thirdlie, the godlie and the wicked are in this life Matth. 13.30. mixed, as the E cl. 9 12 Ha • ac. 1.14. fiſhes of the ſea, by the prouidence of God, but in the world to come they ſhall be Mat. 25.32. ſeparated, the Luc. 16 25. godlie rewarded, the wicked puniſhed. Fourthlie, all the godlie in this life2. Tim 3.12. muſt ſuffer affliction. Verſe 9. fiftlie, mans nature is an enimie Rom. 8.7. to the righteouſnes of God, and therefore Pſal 50 17.18. hateth to bee reprooued for ſinne. Sixtlie, man cannotIere. 31.1. Lament. 5 21 Concil. Arauſican. 2. • .4.13.25. Arb t • tum voluntatis in primo homine infirmatum, niſi per gratiā baptiſmi non poteſt reparari. Item. Prorſus donum Dei eſt diligere Deum. conuert, vnleſſe he be August. de Spir. & lit. cap. 30. Neque lex impletur niſi libero arbitrio; ſed per legē cognitio peccati, per fidem impetratio gratiae contra peccatum, per gratiam ſanatio animae abolitione peccati, per animae ſanationem libertas arbitrij, per liberum arbitriū iustitiae dilectio, per iustitiae dilectionē legis operatio. conuerted, but ſinketh farther Iſai. 1.5. by correction into miſchiefe. Verſ. 10. ſeuenthlie, the Lord is the Pſal. 10.14. helper of the helpleſſe, and hee will take their cauſe in hand. Verſ. 11.12. eightlie, the wicked by increaſing ſinne, increaſe Ezech. 9.10. their puniſhment. Ninthlie, temporall afflictions vnto the wicked, without repentance, are but Iſai. 65.13.14.15. Ioh. 5.14. forerunners of eternall. Tenthlie, the blood of Chriſt Heb. 12.24. ſpeaketh better things then that of Abel: the blood of Abel Exod. 22.27. Ambroſ. Serm. 65. Nulla vti que ſangulnis vox eſt, ſed clamare dicitur ſangui • qui innocens effuſus eſt, non tam verè quam cauſa, & interpellare dominum, non tam perſecutione eloquij, quàm indignatione commiſſi, ac reatum ſuum nō tam verborum accuſare ſermonibus, quàm conſ • ientiae ipſius criminatione constringere. Anſelm. commentar. in Hebr. 12. Quia ſanguis Abel mortem parricidae fratris petijs, ſanguis Christi vitam perſecutoribus impetraeuit: Sanguis Abel expetis vindictam, ſanguis Christi miſericordiam. Ille vni nocuit, ista multis profuit, & idcirco melius loquit • r. requireth vengeance, the blood of Chriſt requireth mercie, and ſhall vndoubtedly obtaine, as much more precious, foraſmuch as it was ſhed to appeaſe Gods wrath, and to make attonement for our ſinnes.

Question 4. verſe 14. Wherefore Caine ſaith: whoſoeuer ſeeth mee ſhall kill me?

CAine as theAugust. de ciu. Dei, li. 15 • . 5. Primus ita que fuit terrene ciuitatis conditor, fratricida: nam ſuum fratrem ciuem ciuitatis aeternae, in hac terra peregrinantē inuidia victus occidit. ſtanderd-bearer of the malignant Church, doth liuelie expreſſe the Image of all the reprobate, whoſe propertie it isHorat lib. 2. Satyr. 2. D • m vitant ſtulti vitia, in contrariae currunt. Idem in Arte Poetic. In vitiū ducit culpo fuga, ſi cares arte. ſ • il. vere ſecund. Spiritū Sanctū. to fall from one extremitie vnto another, but can neuer finde theVetus Academia dixit virtutes omnes quandam medietatem eſſe moderatam. Cic. in Lucul. item Ariſtot, habitus in mediocritato conſiſtens. Ethic. 2. cap. 6.9. Harum via tenuis & aſpera Matth. 7.13. narrow way of vertue, which lieth in the middeſt. His eyesAs Gen. 3.7. being now opened to ſee his ſinne, the ſight of the fault thereof doth vtterly affright his conſcience, and the puniſhment doth cauſe him to repine againſt the Lord. Notwithſtanding the worldling is not touched with anie ſhew of true repentance; as with Pſal. 51.4. griefe for offending God,2. Cor. 7.10.11. See there the fruites of ſorrow. ſorrow for the fault of his offence, Prou. 8.13. Iob. 32.22. feare of the puniſhment of the life to come, Pſal. 51.9. & 27.9. & 119.176. or deſire to be reconciled vnto God: but onlieAmbroſ. de Cain. lib. 2. cap. 9. Praeſentem mortem veretur, perpetuam negligit. ſorrow for his worldlie puniſhment, and the loſſe of the pleaſures of this life: neither doth heeChryſostom. Hom. in Gen. 19. ſeeke at all the mercie of the Lord, but rather by his ſtubbornnes reſiſt it. My (gneuon) peruerſnes, or wickednes, ſaith he, is greater The word 〈 in non-Latin alphabet 〉 gneuon, of gnauah: peruerſe agere, in Engliſh to doe peruerſly or to play ye knaue, is ſometime alſo taken for the puniſhment of the fault. Pſal. 69.27. Pro. 5.22. Likewiſe the verbe (Naſha 〈 in non-Latin alphabet 〉 ) ſignifieth to remit or pardon, and ſometime to ſuſtaine and beare, like as to beare with, in in our Engliſh tongue, is to forgiue, not to puniſh: and therefore muſt be interpreted according to the circumſtance of the place. Kimchi goeth with our Engliſh tra • ſlation. My puniſhment is greater then I can endure. On • elos the Chaldee Paraphraſt, the Septuagint tranſlatiō, the common conſent of the Fathers Greeke and Latin is: My offence is greater then it can be pardoned. Either of th • ſe interpretations may well ſtand, but the latter ſeemeth rather agreeing with the text, wherein he doth as it were anſwere the Lord deſperatlie, firſt of his fault, and after of his puniſhment. Worſe is the Iewiſh expoſition, • argh • m. Ioſeph. Antiq. lib. 1. cap. 3. Is my ſinne ſo grieuous as my ſuffering? (asking releaſe) The Romane tranſlation worſt of al: My ſinne is greater the • I can deſerue forgiuenes. then (neſho) to pardon, or then thy pardon, that is, then thou canſt pardon. A moſtHuic ſeſe opponit Auguſtinus. Mentiris Cain: maior eſt enim Dei miſericordia quàm omnium peccator • m miſeria. Et Bernard. in Cant. Hom. 11. Abſit, abſit, maior eſt enim eius pietas quàm quauis iniquitas. Idem. Vox ſanguinis Chriſti in • aluit multo plus, qu • d • vox ſanguinis Abel, clamans in co • dibut remiſſionem peccatorum nec dubium eſt quin efficacior & potentior ſit mors Christi ad bonum, quàm peccata noſtra ad malum. wicked voice ofChryſost Hom. in Gen. 19 Tale tantom que eſt inquit peccatum quod commiſi, vt non poſſim accipere veniam. deſperation. Behold thou haſt caſt me out, &c. Thou haſt compelled meeAmbroſ. lib. de Cain. 2. cap. 10. Repul tenim cum à f • cit ſua, & à parentibus abdicatum, ſeparatae habitationis quodam relegauit exilio, eo quod aeb humana manſuetudine, tranſiſt ad ſaeuitiam bestiarum. to flie my natiue ſoile; thouDeut. 32.20. Chryſoſt. Hom. in Gen. 19. wilt not defend me, nor ſhew thy fauour toward mee, whereby I ſhall be made to wanderHieron. epiſt. ad Damaſ. Eijcior inquit à conſpectu tuo, & conſcientia ſceleris tremebundus lucē ipſam ferre non ſustinēs, abſcondar vt latitē. &c. Iſidorus hoc ipſum peccatum in Spiritū ſanctum eſſe vult, quod vix alius quiſquam. in wildernes vnknowne, and euerie one that ſeeth me, ſhall iudge mee worthie of death, and therefore ſhall endeuour to deſtroy me. Behold how fearefull aChryſoſt. Hom. de nequitia depulſ. Siquidē & praſentia verentur, & futura pertimeſcunt, amicos pariter & inimicos, gnaros vti & ſceleris conſcios ſuſpectos habent, adeo vt neque quieſcēdo huius ſint auxietatis expertes, &c. hell a wounded conſcience is! For why is Caine afraide to be killed, ſeeing there is none liuing to performe it, but his Father and Mother, andVerſ. 25. Epiphan. Haereſ. 39. Seth verò tertius filius poſt Abel genitus. Quod autem Auguſt. de ciuit. Dei. lib. 15. cap. 15. Refert: poteſt de caeteris optimè & verè dici, eos relatos quos ſucceſſionis ordo poſcebat, non neceſſariò primogenitos. perhaps ſome women children which the Scripture nameth not? It is Gods iuſt iudgement, that they that will not feare the Lord, who is onely to be feared, ſhould Pſalm. 53.5. Prou. 28.1. ſtand in feare of thē, who are iuſtlie no cauſe of feare. He that latelie feared not to kill his brother, is now made a terrour Ierem. 20.4. to himſelfe. Hereby alſo wee may conſider what is the repentance of the wicked: they ſee perhaps the fault together with the puniſhment, but they admit the fault, and lament the puniſhment. Such was the repentance of Exod. 9 27. Pharaoh, 1. Sam 15 24 30. Saul, 2. Sam. 17.23. Ahitophel: Such is the repentance of manieAugust. Hom. de temp. 66. Omnes enim impij amarā habent in tormentis poenitentiam: ſed non proficit ijs ad remiſſionem. Epicures, carnall, and couetous worldlie men, when death compelleth them to leaue their pleaſures and Pſal. 49.10. Iere. 17.11. riches vnto others. Or if with Iudas theyMat. 27.4. Auguſt. Serm. de Temp. 128. Intelligens enim quantum ſcelus admiſerit, non ſuffecit ei ſacrilegij carere mercede niſi careret & ſalute. bewaile their fault, yet2. Tim. 2.25. want they grace to ſeek for pardon in Ieſus Chriſt; ſo that although Iob. 33.23. Act. 28.24. they haue it offered by the meſſenger of God, they cannot, or not truelie, applie it to themſelues. Which obſeruation may admoniſh all that loue their ſoules, not to deferre repentance; but to learne amendment by the daylie preaching of the word. Obſerue alſo, the wicked may be extreamelie ſorrie for their ſin, and1. King. 21.27. not repent vnto ſaluation. True repentance is2. Cor. 7.10 a godlie ſorrow for the fault, with perſwaſion that the ſame is, or Mark 9.24. at leaſt wiſe may be pardoned, by vertue of the death of Chriſt; and the applying, Pſal. 31.22. & 77.10 or at leaſtwiſe labouring with inward ſighs and grones to attaine, and to applie the ſame. Thirdlie, the conſcience of the wickedVt de Ahitophel & Iuda. is their iaylor and accuſer. Fourthlie, to wander here and there for meate (except it be for Heb. 11.37. the profeſſion of the Goſpell) Iob 5.4. is a token of the wrath of God.

Question 5. verſe 15. What meaneth this: doubtles whoſoeuer ſleieth Caine ſhall be puniſhed ſeauenfold? and whether the Lord denie that he ſhould be killed? alſo of the marke ſet on him.

IT ſeemeth that the Lord himſelfe infringed that Gen. 9.6. Exod. 21.14. Numb. 25.31. perpetual ordinance: whoſoeuer ſhedeth mans blood by man ſhall his blood be ſhed; neitherObiectio Iulianorū. rewarded Caine with puniſhment agreeing with the condition of his treſpaſſe: foraſmuch as he ſet a marke on Caine, leaſt anie finding him, ſhould kill him. TheThe vulgar Romane tranſlation falſely foiſteth in: Nequaquam ita fiet: It ſhall not be ſo. Item. Septuagint. & Theod. Lord doth not denie the courſe of iuſtice, but euen by ſparing the life of Caine, Cōciliatio 4. confirmeth it. The chiefeſt Deut. 13.11. & 17.13 end of ciuill puniſhments is, as ſaith the Scripture, that other may heare, & feare, and not commit ſuch wickednes. Foraſmuch thereforePerer. Pap. in Gen. 4. verſ. 14. tom. 1. lib 7. Credibile eſt cum mors Abel circa 130. annū Adami euenerit, & per illos 130 annos humanum genus iam numeroſiſſimè multiplicatum &c. Figmenta iſta ſunt: nun cuiates eſſent, Abel enim mortuus ſine prole, tertius verò Adami filius Seth. Niſi ipſe Cain erat ad miraculum faecundus. that as yet, there wanted thoſe, to whom example might be giuen by his death; his life is prolonged asAmbroſ. de Cain. li. 2 cap. 10. Nec tamen magna concedit (cum vitae pepercis) ſed in eo ipſo imprudentiam inſipientis vlciſcitur. a plague, not as a benefit (for it was moreChryſoſtom. Hom. in Gen. 19. Extendam enim vitam tuam, maior que & inde tibi dolor erit, & relinquam te posteritati magiſtrum, vt tui ſpectaculum illis ſit admonitio & caſtigatio, nulluſ que exemplum tuum ſequatur. bitter then death it ſelfe) to the end that thoſe which were yet vnborne, might behold the puniſhment of murther inflicted on him. The curſe which the Lord pronounceth doth approue the ſame. The Lord in chaſtiſing Adam Gen. 3.17. ſaith vnto him: curſed is the earth for thee or vnto thee: but vnto Caine hee ſaith, Verſ. 11. curſed art thou from of the earth. To Adam, Gen. 3.19. in the ſweat of thy face ſhalt thou eate bread: but Caine though he labour with ſweat of face, ſhould not receiueVerſ. 12. Non fructus feret ſolitos, licè • à te diligenter exculta ſicut ſolita. Poena temporalis & mobilis Cain. the ſtrength thereof. Vnto Adam wasPſal. 115.16. Auguſt. contr. Fauſt. 12. Non dixit maledicta terra, ſed maledictus tu à terra. & nō dixit quoniam operaberi • eam: ſed quoniam cum operaberis eam non adijciet dare fructus. the earth giuen to liue & reſt thereon: but Caine is made a runnagate and wanderer on the earth. So that if the common life of man be as it werePſal. 39.6. Iam. 4.14. Gregor. Hom. in Euang. 37. Temporalis vita aeternae vitae comparata, mors eſt potius dicenda quàm vita. the ſhadow of death: doubtles that wretched life of Caine, was nothing better then death it ſelfe. And ſeeing death had brought an endAmbroſ. de Cain. li. 2. c. 10. Nam ſi nocentes moriuntur qui gradū à peccatis reuocare noluerunt, vel inuiti: tamen finē non naturae, ſed culpa adipiſcūtur, ne plura delinquant, quibus vita foenus eſt delictorū. vnto his faults, not to his nature, and his life could bring no more but ſinne and miſerie: Caine Bernard. declamat. in ecce relinq. Omnis qui inuenerit me occidet me. Grande ſcil. damnū, grandis iactura ſi perimatur corpus, quandoquidē anima perijs. Rom. 2.4. had loſt nothing by the loſſe of life, except that ſpace offered for repentance. Shall be puniſhed ſeauēfold, &c. The word ( 〈 in non-Latin alphabet 〉 Shibgnathaim) ſeauen or ſeauenfold, is diuerſlie interpreted. Symmachus (Shibegnathaim iucam) Hier. Ep. ad Damaſ. Poſtquā ep. &c. Item lib. Trad. Hebra. Aquila Septēpliciter interpretatus eſt. Symmachus ſeptimū. Theodotio per hebdomadam. ſhall be the ſeuenth puniſhed. Theodotio and the Septuagint; ſhall diſſolue ſeauen (plagues.) Aquila and the common tranſlation: ſhall be puniſhed ſeauenfold, or ſeauen times as much. Not that he ſhould receiue (ſaithEp. ad Damaſ. Nō quod ipſe qui occiderit Cain ſeptē vltionibus ſubijciēdus ſit, ſed quod ſeptē vindictas qua in Cain tāto tēpore cucurrerāt ſ ••• t interfector, occidēs eū qui vita fuerat derelictus ad poenam. Hierome) ſeauen puniſhments, but ſhould diſſolue or vnlooſe ſeuen puniſhments on Caine, whoſe life was left him for ſeauen puniſhments. In deed, he is not to be puniſhed more often, but yet more grieuous that killeth Caine, thē Caine himſelfe. But how could heePerer. in Gen. 4. lib. 7 Tom. 1. Satis credibile eſt non ſignificari illis verbis interfectorem Cain grauiori ſupplicio punitum iri. Nam quis dubitet grauius fuiſſe peccatum cadē Abel factā, quàm necem ipſius Cain. &c. deſerue a greater puniſhment, that killeth a murtherer, then he that ſo cruellie ſlew his harmeles brother? Although it be leſſe offence, Deut. 19.6. to ſlea a murtherer (without the forme of judgement) then to ſlea an innocent; yet if the Lord commaund anie murtherer to be ſpared,1. Sam. 15.23. it is no leſſe offence to kill him, then to ſlea an innocent. How much more, when the Lord had exempted Caine Ambroſ. de Cain. lib. 2. cap. 10. Hoc, ſcil. reflectere voluit errantem & beneficio ſuo inuitare ad correctionem. from being killed, by aAuguſt. in Pſal. 39. Accepit ſignū ne quis eum occideret. &c. knowne and outward token, as a ſeale of the ſame his will and pleaſure, and that for the behoofe and inſtruction of the world; was it more offence, in doing Caine to death, to fruſtrate the purpoſe of the Lord, and vntie that, which hee had ſo well eſtabliſhed? Wherefore the meaning of this reſtraint is this: hee that killeth Caine Rab. Dauid. lib. Rad. Chryſoſt. Hom. in Gen. 19. Septulici poenae ſe faciet abnoxium. Et ſeptem poenarum reus erit. ſhall receiue more horrible puniſhment, then Caine himſelfe. Whereby the Lord dothHieron. epiſt. ad Damaſ. Non vt vis morieris, & finies morte ſupplicia: verùm longo tempore custodierit ad vitam, & tam infeliciter in hac luce verſaberis, vt quicun que te occiderit beneficiū praestet o • ciſo. not free the reprobate from being killed, neither altogether from the feare thereof: but as if the Lord had ſaid: Not euerie one that ſeeth thee ſhall kill thee: but thou ſhalt liue and be an example of committing murther to all the world; for I will ſet ſuch a marke vpon thee, and ſuch a puniſhment on him that ſleaeth thee, that none ſhall dare offend herein, vnleſſe hee be more wretched then thy ſelfe. The marke it ſelfe is known vnto vsNe quis ignorant occideret eum. by the end, but not by the forme thereof. For whether it wereVt ex ea vagabundus, vt Strab. eccleſ. Hiſt. a madnes in his minde, or the Chryſostom. Hom. in Gen. 19. Tam diſſoluta, imbellia que membra circumferēs & vndi que tremiſcens. Hieron. ad Damaſ. Conſciētia ſceleris tramebundus. Theodoret. quaest. in Gen. 42. Concuſſio mē brorum. trembling of his bodie, or theLaranus in Gen. 4. ſhaking of his head, or aVt pleri que Hebraei: Quidam in frōte cornu, quidam inustam literam diuinarunt. Rab. Salom. Terram quaſſam & tremētem aſſerit, quo loco eéeianque haberet ſe. Aben Ezra nihil aliud hoc ſignum vult, quàm vt crederet ſe non fore occaſurum, in morem Hezechiae. Ramb. Canem ei datum, vt tutum monstrares iter & ſimiles nugas. print vpon his fleſh, the Scripture doth no where fullie ſignifie. But in what forme ſoeuer, this it did teſtifie, that Caine was condemned for a murtherer, and reſerued for example by the Lord; which ſo plainely was expreſſed by the ſigne, that none that ſaw him could thereof be ignorant. Obſer. 1. Actuall murther is Exod. 21.18. 1. King. 2.31. ſeuerely to be puniſhed by the Magiſtrate, and is horriblieExemplo ſunt Oreſtes. Eurip in Oreſt. Nero. Tacit. Anal. lib. 14. Suet. de vita Ner. cap. 34. &c. reuenged by the Lord, where men either are not able to reuenge it, or do neglect to requite the ſame. Secondlie, we are alwaies to admire ye ſecret wiſdome of the Iob. 11 7. & 33.13. Rom. 11.33. prouidence of God: Innocent Abel hadSignum ponitur ne occidatur parricida, cum proſpectum non fuerit ne inocent occideretur. no token giuen him whereby to ſaue his life; but murtherous Caine was by priuiledge defended: whichChryſostom. Hom. in Gen. 19. Vide obſecro, quis eſt qui male patitur, occidens an occiſus? &c. yet was for the good of Abel, and for Caines confuſion.

Question 6. verſe. 17 What meaneth this that is ſaid: Caine went out from the preſence of the Lord: Alſo how it could be that Caine built a Citie, both in reſpect of the ſmal number of men in that age: and of the puniſhment, which God laid vpon him: a Vagabond and a Runnagate ſhalt thou be in the earth?

WHen Caine had receiued the wages of his ſinne, the Scripture ſaith, Verſ. 16. he went out from the preſence of the Lord: but the ſame Scripture alſo ſaith,Pſal. 139.7. &c. that the Lord is preſent euerie where: that Coloſſ. 1.17. Act. 17.28. all creatures conſiſt in him, &Ierem. 23.24. August. de Ciuit. lib. 22. cap. 19. Non autem aliam partem, dicturi ſumus, eum in coelo habere, & in terra aliam; ſed totus in coelo est, totus in terra, non alternis temporibus, ſed vtrunque ſimul, quod nulla natura corporalis poteſt. that he filleth heauen and earth. Wherefore Caine could not depart from the knowledge, the power or the prouidence of God, butCōciliatio. 5. he departed out of his Deu. 32.20. & 16.16. protection, and from the placeChryſost. Hom. in Gen. 20. Quid eſt exijt à facie Deis Hoc eſt: nudatus est praeſidio Dei, propter abominabile & pernicioſum faecinus. Bernard. in Dedicat. Eccleſ. Serm. 6. Deus est in omni loco, ſed longe aliter at que aliter, &c. wherein hee ſhewed his preſence. His miſerie gaue name 〈 in non-Latin alphabet 〉 nod, à radice 〈 in non-Latin alphabet 〉 , nud, to moue ſwiftly. Hieron. lib. Trad. Hebrae. 〈 in non-Latin alphabet 〉 , nod, interpretatur 〈 in non-Latin alphabet 〉 , fluctuans & inſtabilis at que ſedis incertae. Non est igitur (inquit) terra Naid, vt vulgus noſtrorum putat; ſed expletur ſententia Dei, quod huc at que illuc vagus & profugus oberrauit, Ioſephus in contrarium fertur, antiq. lib. 1. cap. 3. Naida (inquit) condidit: id loci nomen est. Tremel. in Gen. 4. Hanc Nomadum eſſe putat in Arabia Petrea: quod non diſſimile vero est. of moouing vnto the countrie wherein he dwelled, foraſmuch as hee wandred in the ſame according to the curſe. The wife of Caine wasImportuniſſimi quidam Haer • tici, Cainum hunc Enochum ex matre Heua ſuſcepiſſe docuerunt, eò quòd vxoris ipſius natalibus tacuit ſcriptura, vt Author est Auguſtinus. lib. de natur. & grat. cont. Pelag. cap. 38. Atqui est nefarium & inſipidiſſimum commentum. doubtles of the daughters of Adam, of whom the Scripture faith: hee begat ſonnes and daughters. Neither was the ſame vnlawfullEpipanh. Haereſ. 39. Neceſſe fuit illo tempore filios Adami proprios, ſororibus copulari: non enim erat hoc iniquum, quoniam nullum aliud genus erat. vnto Cain or Seth; either in reſpect of nature, or ye Leuit. 18.19. law of God: Becauſe that the Lord creating of one Act. 17.26. blood all mankind, and making them Gen. 1.27. & 2 18. male and female, for the end of increaſe of children, they then performed the right end of the ſame difference of ſexe, which in thatChryſoſtom. Hom. in Gen. 20. Nam quia initia erant, debebatque augeri humanum genus, ſorores vt acciperent concedebatur. neceſſitie and ſcarcenes of the world, did vſe thoſe meanes that God had made for procreation. The cauſe was far otherwiſe when the world was multiplied, becauſe the Lord to maintaine peace & friendſhip among men, and cōmon vnity, hath ſecretly inſpired in the harts of men a 1. Cor. 11.14. Quod naturae indecorum, & quidem apud Graecos, Romanos, & plurimas gentes, turpe & nefarium ſemper fuit habitum. Romani quidem. praterquā quod de gradibus coniugiorum prohibitorum, id ipſū antiquitus ſanxerunt, quod & Moſes Leuit. 18. Cum à Clodio Caeſare libertas e • lege promulgata conceſſa fuerant, quam ipſe ſibi vſurpanerat; nemo reperitur qui principis exemplum ſequeretur, excepto libertino quodam, & altero primipilari. Suet. de Clod. cap. 26. Apud Perſa • tamen, & quaſdam Orientales gentes, moris eſt cum ſeroribus permiſceri. Theodoret. in Leuit. quaeſt. 24. Nec à duarum ſerorum coniugio (altera videlicet in demortuae locum ſuperinducta) ſyncerè abſtinen • Hiſpani, vt apparet ex orat. Henrici regis 8. in Parliament. Fox. Act. & Mon. pag. 1053. deteſtation of ſuch neere coniunction, and confirmed the ſame by his Leuit. 1 • .6. &c. & 20.19.20 commandement: that not hauingAug. de ciuit. Dei lib. 15. cap. 16. Habita enim est rectiſſima ratio Charitaetis, vt homines quibus eſſet vtilis atque honesta concordia, diuerſarum neceſſitudinum vinculis necterentur: nec vnus in vna multas haberet, ſed ſingulae ſpergerentur in ſingulas: ac ſic ad ſocialem vitam diligentius colligandam plurima plu • imos obtinerent. Cic. de fin. lib. 5. In omni honesto de qu • loquimur, nihil est tam illustre nec quod latius pateat, quàm coniunctio inter homines hominum, & quaſt quaedam ſocietas & communicatio vtilitatum, & ipſa charitas generis humani: quae nata à prim • ſatu, quo à procreatoribus nati diliguntur, & tota domus coniugio & ſtirpe coniungitur, ſexpit ſenſim foras cognationibus primum, tum affinitatibus, deinde amicitijs: post vicinitatibus cum ciuibur & ijs qui publici ſocij at que amici ſunt, deinde totius complexis gentis humana. manie bands of kinred in one familie, the ſame, and therewith amitie, might be diſperſed into manie. Moreouer the Scripture ſpeaketh not of the marriage of Caine, but of the vſe of marriage, and Caine alſo knew his wife; leaſt it might be thought there was1. Cor. 7.39. 2. Cor. 6.24. • any ſo wicked of the daughters of Adam, who being not alreadie married, would now willinglie be ioyned with ſuch a damned creature. And he built a Citie, &c. It ſeemeth incredible to Infidels and Atheiſts, that Caine was able to build a Citie. For where had he builders,August. quaest. in Gen. 1. Quomodo Cain potuerit condere ciuitatem, cum ciuitas cō ſtituatur mulutudine? and labourers for the worke, or how could he repleniſh it with multitudes of men, wherein cities and common wealths doe principallie conſiſt: foraſmuch as by the Scripture, there were in all the world but onlie ſeuen perſons, which were deuided alſoFor Cain was baniſhed and diuided from the familie of Adam. into diuers families? Againe it is demaunded,If hee wandered, how did he build? if he were a runnagate, how was hee a King? how it can ſtand with the curſe of God, who condemned him to wander in the earth, that now hee is ſaid to build a Citie? Albeit that among the godlie, the truth of Scripture needeth notClem. Alexan. ſtrom. lib. 7. Vox Dei ſola fidelibus demonſtratio. be proued by demonſtration, in whoſe heart the Ioh. 14.26. Heb. 4.2. ſame ſpirit which ſpeaketh, worketh faith to receiue and beleeue the doctrine: yet foraſmuch as there are manieLeo Pap. 1. Epiſt. 83. ad Palest. Eccleſia nomine armamini, ſed contra Eccleſiam dimicatis. armed with the name of Chriſt, that fight againſt his truth, and that areAuguſt. de ciuit. Dei lib. 1. cap. 3. Eas linguas aduerſus Chriſti nomen, dementia ſacrileg • peruerſitatis exercent, quibus linguis vſurpanerunt ••• daciter ipſius no ••• i vt viuerent. defended by the profeſſion of true religion, whichTalparum in modum enci & ſubterranei nunc temporis Ashes. Epiph Haereſ. 52. Et plus timendus & cauendus inimicus, cū latenter ſurrepit, & qui per pacis imagi nem fallens occultis acceſſibus ſerpit. Cyprian. Epist. 62. ſecretlie doe vndermine the ſame; it is conuenient by opening of the Scripture, to manifeſt the truth and defend the ſame againſt the aduerſaries. When men which by prayer prepare not their hearts for the vnderſtanding of the word, doe conceiue a falſhood, by the reading of the ſcripture; the errour is not to be imputed to the Scripture, but to their owne erronious heart which miſconceiue it. Caine as the Scripture ſaith, did build a Citie. How (will ſome peruerſe, or impudent perſon ſay) could one man build a Citie? Lend thine eare to the ſcripture; it will teach thee. Salomon built the 1. King. 6.14. houſe of the Lord and finiſhed it. How did hee build it? hee had ſeauentie thouſand 1. King. 5.15. that bare burdens, and foureſcore thouſand maſons in the mountaines. Hee ended it not in a day,1. King. 6.38. but was ſeauen yeares in building it. Conſider what is to be gathered hereout. Hee buildeth, that worketh by, or with the help of other. He buildeth a houſe, citie, or temple that finiſheth it in manie yeares. Fortie Ioh. 2.20. and ſix yeares was the latter temple a building, & yet Zerubbabel began Zach. 4.9. and finiſhed it. One will ſay, if ſo manie thouſand were required for one onlie building in a Citie, as is ſpoken of in the building of the temple of Salomon; how manie millions of men were neceſſarie vnto Caine for the building of his Citie, and how deſtitute was he, hauing onelie the ſocietie of his wife and his young ſonne? Such vanitie is conceiued in the heart of men. But conſider in one word the ſecond obſeruation. If Zerubbabel were rightlie ſaid to build the temple, for that he finiſhed it before his death, notwithſtanding he could not finiſh it vnder the ſpace of ſixe and fortie yeares: why may not Caine as iuſtlie be ſaid to build a Citie (which perhaps he began to build and other finiſhed) although hee ſcarcelie finiſhed it in ſixe or ſeauen hundred yeares, ſo that it were done before his death? For that he liued after the common age of thoſe times, which was ſeauenRabbi. Moſes Ben. Maimon. lib. de direc. perplex. Nullos praeter nominatos aſſerit adeo fuiſſe vinuaces, hos vero miraculo quodam Dei. ſed iſtum iurgijs caſtigat. Rab. Moſes Aegyptius, & ipſa antiquitas, nec non ſcriptorum conſenſus, qui verbo Dei non diſſentiens venerandus & ſacer haberi debet. hundreth yeares, the Scripture doth ſufficientlie confirme, in that the Lord did reſerue himChryſost. Hom. in Gen. 19. Vt tui ſpectaculum alijs admonitio. for example vnto life, and ſet a marke on him that no man might by violence take it away. Neither is there mention of the death of Gen. 5.31. Abel was murthered, Henoch was taken away. anie which liued the courſe of naturall life, before the floud, within the ſpace of ſeauen hundreth and threeſcore yeeres. Conſidering the premiſſes, how rightlie is it ſpoken, and how iuſtlie to be beleeued euen of an Infidell, that Caine built a Citie? In the originall of Cities, firſtDeut. 26.5. Iudg. 10.4. Arist. Polit. libr. 1. cap. 1. Quotidiana ſocletas ſecundum naturam constituta Domus est: Ex pluribus domibus conſtituitur ſocietas prima nō quotidianae vtilitatis, quae pagus eſt. inde ciuitates, &c. Cic. Offic. li. 1. Ex hinc domum primùm comparandam, deinde mulierem & bouem Arator • ̄ dixit Heſiod. priuate houſes were builded and peopled; when one houſe was too little, becauſe of the increaſe of children, they builded villages; from villages, by time and number they aſcended vnto Cities. Wherefore the Scripture affirming that Caine built a Citie; doth therein teſtifie, that the ſtocke of Caine Neque enim fingenda ſunt miracula, ſed ſcripture ſcopus perſcrutandus. did increaſe and multiplie. So that if anie diſtruſt the doctrine, becauſe of the want of builders, he may thereof be eaſilie anſwered. For if the childrenGen. 25.2, 3, 4, 12. Praeter Iſmael, & Keturae liberos. Item Iſaaci praeter Iacob. of Abraham were ſo greatlie increaſed within the ſpace of foure hundreth yeares, and the Exod. 12.37. Numb. 11.21. ſonnes of Iacob onelie, were ſixe hundreth thouſand men of warre: how neceſſarie and truelie is it gathered, that Caines poſteritie were ſufficient to repleniſhAugust. de ciuitat. Dei libr. 15. cap. 8. Quis itaque dubitauerit, cum plures in illis temporibus, nongentos annos etiam tranſierunt, per vnius hominis aetatem tantum multiplicari potuiſſe genus humanum, vt eſſet vnde conflituerētur non vna ſed plurimae ciuitates. manie cities and countries alſo, before his death? Therefore to come vnto the ſecond obiection: how it could agree with the puniſhment that God had laid vpon him? Although it may ſeeme, (not well conſidered) to be contrarie vnto that which the Lord denoūced: yet doth it meruailouſlie in truth agree therewith. For why did hee build a citie? becauſe hee was conſtrained by number or multitude? The ſtocke of Adam increaſed alſo as well by Seth; yet none of that familie is ſaid to build a Citie, before the floud. And wherefore not? becauſe the Lord had giuen them theVt fuit omnis reglo Heden extra hortum, vbi Adam conſederit. plentie of the earth; and was a ſtronger bulwarke of defence, then the walles and fortreſſes of anie Citie. But Caine who was departed from the preſence of the Lord, was compelled to defend himſelfe with Citie wals: and rather for the feare ofThat he might liue the more in ſaftie among his owne, which is the common opinion of the learned. Chryſoſtom thinketh hee did it of ambition, Hom. 20. in Gen. Ioſeph. Antiquit. 1. chap. 3. ſaith, hee did it rather for the cauſe of Robberie and rapine. euill, performed this labour, then for anie pleaſure of the ſame. Againe, ſeeing that thorough the wrath of God, hee liued in Verſ. 12. Either becauſe he was condemned to the barrennes of the earth, ſuch as is the deſart of Arabia, which was his dwelling place, as Tremellius ſuppoſeth: or elſe that the barrennes of the earth did follow him, as though the curſe did perſecute the murtherer from place to place. ſcarcitie by his owne labours, it may be gathered, he vſed itIoſeph. antiq. 1. ca. 3. as a hold to ſpoile from other. Moreouer, in that he called it not by his owne name, but by his ſonnes name, it may ſeeme that himſelfe receiued not the benefit thereof, but continuedHierom. libr. Trad. Hebr. in Gen. Vt huc & illuc vagus & profugus oberrarit. oppreſſed with the curſe. Obſerue: They Matth. 6.32.33. Luc. 12.20.21. Philip. 3.19. are worldlie and wicked men, which chieflie ſet their minde on worldlie things, children, goods, arts, pleaſures, and ſeeke not firſt the kingdome of God. Secondlie, the Pſalm. 17.14. Luc. 16.25. wicked inioy the chiefeſt pleaſures of this world; Caine buildeth a Citie, while the godlie familie remaineth in the open field, or els couered with a tent; but godlie ſecuritie is a better defence then Pſalm. 37.19. Prou. 11.4. Horat. carm. lib. 1. ode. 22. Integer vitae ſceleriſij, purus non eget Mauri iaculis nec Arcu. &c. the walles of a Citie. Thirdlie, the wicked Pſal. 37.9. &c. Iob. 15.23 24.25. are wanderers in the earth, albeit they build and be Lords of Cities, becauſe they are deſtitute Verſ. 14. of the fauour of God, Iob. 5.4. & 21.19. Pſal. 37.35.36.38. 1. King. 14.10. haue alwaies the beeſome of deſolation to ſweepe them away in their poſteritie, neither can take any ſound comfortIob. 15.20.21. &c. August. in Pſalm. 96. Non est gaudere impijs, non in potatione, in luxuria, in theatris, in ſpectaculis, reſpectu veri gandij, non est gaudium. in that which they ſet their heart vpon thorough inward ſorrow, which is alwaiePlaut. in Amphitr. Ita cui que comparatum est in aetate hominum, ita dijs placitum, voluptati vt moeror com •• conſequatur: quin incommodi plus malique adſit boni ſi obtigit quid. Pindarus. in Pythijs. Hym. 〈 in non-Latin alphabet 〉 . id est, ad vnum bonum duo pariter incommoda diſtribuunt mortalibus immortales dij. Homer. Il. • . Duo quippe dolia poſita ſunt in louis limine donorum quae dat: malorum alterum, alterum honorum. &c. 〈 in non-Latin alphabet 〉 &c. mixed with their mirth, and the vncertaintie of that which they poſſeſſe. Fourthlie, the beginning of CitiesDuplicem cauſam Primae cogendae ciuitatis dotet Cicero. 1. Vt homines qui in agris ferarum more vagabantur, in vnum cogerentur ad ciuiliter viuendum. In Brut. 2. Cum premeretur initio multitudo ab ijs qui maiores opes habebant; ad vnum aliquem confugiebant virtute praestantem. Offic. 2. Quas ambas confictas ex hoc intelligi licet. was an inuention of the wicked, and thoſe that truſt in the ſtrength of them Deut. 28.52.2. Sam. 5.6. doe tempt the Lord. Fiftlie, true nobilitie conſiſteth not in the wealth of Cities, but in Deut. 22.16. &c. Act. 17.11. religion, and the feare of God.

Question 7. verſe 24. To what purpoſe Lamech ſaith: If Caine ſhall be auenged ſeauenfold, then ſhall Lamech, ſeauentie times ſeauenfold?

OVt of a curſed root, ſpringeth vp a branch of bitternes; & of a murderer proceedeth a cruell tyrant. It ſeemeth good vnto the wiſdome of the Lord, to deſcribe the poſteritie of Caine, thereby to ſhew that the ſame increaſed from worſe to worſe: ſo that when we ſhall hereafter heare of the feareful wrath of God which was ſent vpon the world, wee might know that the ſame was not done, before the Lord long time had beene horriblie prouoked, and that the wickednes of men was otherwiſe paſt amendmēt. The 〈 in non-Latin alphabet 〉 Henech: imbutus ſignifieth inſtructed, ſtained, infected, namely with his fathers manners: or initiatu • , admitted happelie vnto the principalitie or gouernment of the citie. 〈 in non-Latin alphabet 〉 Ira • . deſcending, properly like water which by deſcending oppreſſeth and ouerfloweth. Iſai. 8. • .8. 〈 in non-Latin alphabet 〉 Mehuiael, à 〈 in non-Latin alphabet 〉 delere & 〈 in non-Latin alphabet 〉 velle cum potentia: that is, willing and able to deſtroy. 〈 in non-Latin alphabet 〉 Methuſhael, à 〈 in non-Latin alphabet 〉 mori & 〈 in non-Latin alphabet 〉 poſtulo. i. ſeeking to ſlay. 〈 in non-Latin alphabet 〉 Lamech à 〈 in non-Latin alphabet 〉 , to make poore or to oppreſſe: it ſignifieth alſo paſsiuely to be made poore. This is the difference betweene Lamech this wicked ſonne of Methuſael, and Lamech the ſonne of Methuſhela: the one ſignifieth, borne to oppreſſe; the other, borne to be oppreſſed. names of them all bewray their nature vntill Lamech, who as if he were the ripenes of their ſinne, doth make a light1. Kin. 16.31. matter of the prouocations of his fathers: of whom there is reported three memorable monuments. Firſt, thatVerſ. 19. Mat. 2.15. Hieron. epiſt. ad Saluin. Primus, Lamech maledictus & ſanguinarius de Cain ſtirp • deſcendens, vnam coſtam diuiſit in duas, & plantarium digamiae diluuij poena ſubuertit. he preſumed to infringe the ordinance of God by polygamie, or marrying manie wiues. Secondlie, is ſhewed the fruits of this wickednes, in his childrē: immoderate deſire of wealth, voluptuouſnes and crueltie, which is ſeene by the arts which they profeſſed. Iabal was the father of ſuch as ſit in tents, and of cattell or poſſeſsion, that is, the authour or the firſt that dwelt in tents, and of cattell: of ſuch as keepe cattell. How can hee be ſaid to be the firſt, or authour of keeping cattell, when as Abel long before did liue a ſhepheard? Surely for that he liued not in that vocatiō as Abel did, but for the infinite deſire of riches, gaue himſelfe more greedilie thereunto; ſo that albeit hee neither firſt inuented the keeping of cattell, nor made it perfect, which other had begun; yet hee might be ſaid to be the Father of ſuch as haue cattell, becauſe hee firſt deuiſed (as it ſeemeth) to keepe and feed them, otherwiſe then thoſe had done before him (which grew into vſe in his poſteritie) by remouing from place to place to keepe them; either conſtrained by the barrennes of the earth, or prouoked by his couetous luſt; to which purpoſe it may be thoughtQuemadmodū Nomades & Scenitae de quibus • lin. lib. 9. cap 28. Nomades, infeſtioreſ que Chaldeorum Scenitae vagi & ipſi, ſed à tabernaculis cognominati, quae cilicije m • tantur vbilibet. Idem lib. 5. c. 3.6.54. Huiuſmodi in Africa verſari Nomades vulgo dicti à permutandis pabulis, Mapalia ſua, hoc eſt, domos plauſtris circumferentes: i. the Nomades ſo called becauſe they chāge their paſture, which carrie their houſes about in carts. After this manner it may ſeeme was the behauiour of Iabal, who firſt inuented to remoue frō place to palce, & for that behoofe, the vſe of Tents. hee inuented tents, that hee might more commodiouſlie remoue. So likewiſe, Iubal was the inuentor of (not muſicke) but certaine instruments of muſicke; and Tubal-Caine isThe word 〈 in non-Latin alphabet 〉 • ateſh, is ſharpning or poliſhing: Hierome tranſlateth it faber, a Smith. The Iewes affirme, he inuented the ſword and inſtruments of warre. ſaid to make ſharpe euerie inſtrument of braſſe and iron. Notwithſtanding, who would doubt thatFor Adam being ſo wiſe by creation, & not loſing his naturall, but godly wiſedome, could not be without the knowledge of ſuch things as belonged to the vſe of life. But afterwarde many other thinges were daily inuented, not ſo much for neceſſitie as for voluptuouſnes, couetouſnes, rapine and tyrannie; which being vnpractiſed of Adā, were alſo out of the compaſſe of his inuention. all lawfull and profitable Arts, were knowne and practiſed of Adam, and therefore in vſe in the familie Ioſeph. Antiq. lib. 1. cap. 3. writeth, that ye poſteritie of Seth, being taught by Adam that the world ſhould be twice deſtroyed, once by water, another time by fire: wrot diuers inuentions of their age in two pillars, one of braſſe, the other of brick, whereof one (he ſaid) did remaine vnto his remēbrance. But this although it were ſo, yet it was not needfull; when as Noah with his two good ſonnes ſufficed to inſtruct the world in goodnes: and Cham was enough and more, to leade them into miſchiefe. of Seth, ſo far as neceſſitie of life required: but for weapons or warlike inſtruments, as alſo melodie of vaine delight, they are fitteſt to be foundIt is not incredible that the Heathen haue had the knowledge of theſe inuentions, either by tradition from Cham and his ſucceſsion after the flood, or rather by this hiſtorie of Moſes, and that this Tubal-cain is that ancient Ʋulcan (for there haue bin many famous of that name, Cic. de Nat. deor. lib. 3. Arnob. contr. Gent. lib. 4.) of whom the Heathen hiſtories are full. Looke Diodor. Sicul. lib. 1. Dionyſ. Halicarnaſſ. lib. 2. Laert. lib. 1. cap. 1. Lactant. lib. 1. cap. 17. August. de ciuit. Dei, lib. 4. cap. 11. which name as it commeth neere to Tubal-cain, ſo the name of his wife is anſwerable to their Ladie of beautie: for Naamah (of 〈 in non-Latin alphabet 〉 nagnam to be beautifull) was the wife of this Tubal-cain. So as it may appeare, that the farther the Heathen haue been from the truth of the word of God, the more fooliſh hath been their fables: and that truth that was among them of antiquitie, the ſame they haue obtained from this holy Chronicle. in the houſe of Caine, wherein firſt was practiſed laciuiouſnes and tyrannie. Thirdlie, is deſcribed of Lamech, his fircenes, crueltie, & preſumption. His fierce diſpoſition is perceiued,By a moſt vehement repetition, which vſeth not to be but in matters of great importance: as Iſai. 1.2. Ioel. 1.2. Matth. 13.9. by his ſo vehement demaunde of audience, vnto ſo foule a ſpeech. His crueltie in that hauing as it ſeemeth committed murther, he makethCaluin. in Gen. 4. Lamech in vxorum ſinum euomuiſſe crudelitatis ſua virus. Item Tremel. & alij. Multi autem in futuro quaſi minaciter dixiſſet legunt. boaſt thereof. His preſumption, in that hee eſteemeth himſelfe, free from the daunger of being puniſhed. In the varietie of iudgements of interpreters, I ſuppoſe it ſafeſt, to come vnto the very letter of the text it ſelfe, ( 〈 in non-Latin alphabet 〉 chi iſh &c.) Becauſe I haue ſlain a man ( 〈 in non-Latin alphabet 〉 lepitſegni) in my wound, & a young man or lad ( 〈 in non-Latin alphabet 〉 veieled) that is to ſay,Chryſoſt. Hom. in Gen. 20. Factum non ſolum confitebatur, & cader in medio proſerebat. haue committed manie murthers, and neither ſparedTheodoret. quast. in Gen. 44. Virum occidiſſe Lamech & eundem iuuenem dicit. id eſt vnicum iuuenem. Suidas in verbo Lamech. Vult cum occidiſſe duos, eoſ que fratres Enochi iusti. Rabb. Salomo. Ridiculam excogitanis fabulam, quod cum caecus eſſet Lamech, occiderit Cainum pro fera inuitus, ducente Tubal-caino puero & arcum dirigente, deinde poenitētia ductus & ira, puerum Tubalcainum verberibus ad necem vſ que contriuiſſe, quod eum direxerit ad infelix facinus. Eodem argumento audinisti credo Vulcanum è coelis praecipitatū apud Homerū Iliad. 〈 in non-Latin alphabet 〉 . Vſque adeo Rabbinorum Theologia concordat nonnunquā cum inſania. Ier. young nor old: in my hurt or ſtripe ( 〈 in non-Latin alphabet 〉 Lechaburathi: GreekeDioſcor. lib. 1. c. 151. 〈 in non-Latin alphabet 〉 ) I being ſtriken, as it were but lightly prouoked thereunto: ( 〈 in non-Latin alphabet 〉 Chi) therfore if Caine ſhall be auenged, &c. If he that Chryſostom, and after him Theodoret, doe vnderſtand theſe words of Lamech, as of his repentance, and hartie confeſsion of his fault: but therein are they deceiued, becauſe the Greeke tranſlation referreth the vengeance vnto Caine himſelfe, not to him that killeth Caine, as that he ſhould rid Caine of ſeuen plagues. But this we haue ſhewed to be otherwiſe. Hierom. Epiſt. ad Damaſ. determineth that Lamech ſlew Caine, but notwithſtanding denieth his repentance. ſleyeth Caine ſhall be puniſhed ſeauen fold, then he that ſleyeth Lamech, ſhall be puniſhed ſeauentie times ſeauen fold: If Caine had ſecuritie from being killed, how much more may Lamech be voide of feare. So grieuouſly doth he harden himſelfe in ſinne,Caluin in Gen. 3. verſ. 24. that he euen derideth the iudgements of the Lord. Thus the wicked Prou 14.9. make but a mocke of ſinne. Thus Gen. 6.5.12. was ſinne growne exceeding grieuous in the houſe of Caine, which when the ſonnes of Seth were partakers of, by ioyning in marriage with ſuch a familie; they were alſo ſhortlie after made partakers in their puniſhment. Thus ſhall there come mockers in the latter dayes, and Atheiſts which ſhall laugh at2. Pet. 3.3. the promiſe of his comming. Wherefore ſeeing ſuch mockers are alreadie found, it is euident that the ſame his comming draweth neere. Obſer. 1. Gods ordinance of marriage is infringed, when either man or woman is coupled in carnall ſocietie, Malac. 2.15. 1. Cor. 7.2. with more then one. 2. The Lord alwaie Act. 14.17. leaueth ſome tokens of his mercie, as of Iſai. 28.26.29. Not that the Heathen were inuentors of all profitable Artes, as Plinie lib. 7. cap. 56. falſely aſcribeth to them, but that ſuch inuentions being partly naturall gifts, are common to the godly and the wicked. wiſedome to finde out Artes among the wicked, which the wickedneſſe ofEither in the inuen • ion, by aſcribing them to Idols; Hab. 1.16. as Pythagoras, hauing found the vſe of the Triangle in Geometrie, ſacrificed an oxe vnto the Muſes; Euclid. lib. 2. Laert. lib. 8. Vitruti. lib 9. cap. 2. Muſis hostias immolauit: or elſe in the fruition abuſing them, as Ouid. in Ibin. Muneribuſ que ſuis laeduntur vt Icarus in quem intulit armatas ebria turba manus. men doth peruert to their owne deſtruction. Thirdlie, continuance in ſin bringeth either Rom. 1.28. 1. Tim. 4.2. deadnes of ſecuritie, or2 Sam. 17.23. Matth. 27.4.2. deſperation.

CHAP. V.
Queſtion 1. verſe 3. Wherefore it is ſaid: that Adam begat a child in his owne likenes, after his image?

TO the end that wee might vnderſtand, after what image and likenes men are naturally borne,Dictis dat ipſa fidem res, vt inquit Lucret. lib. 2. and thereby might behold the difference betweene the glorious condition of our creation, and the miſerable eſtate of our corruption. SomeAs it were in reſpect of the eſſence of nature, not the qualities: whereas in truth, the qualities of the image of God in man were by creation ſo excellent, as that they doe oft times denominate the whole man: So Gregorie expoundeth it, He died. i. thoſe qualities died: non in ſubstantia viuendi, ſed in qualitate viuendi. Epist. 31. lib. 6. doe interpret this, as if the Scripture had ſaid: he begat a Son in the forme and likenes of a man, as other creatures doe beget their like: the which may be vnderſtood either of the eſtate in which Adam was created, or of the eſtate which Adam now had gained by corruption. But the Scripture (if you marke it) maketh an oppoſition betweene thoſe two conditions, ſaying: In the day that God created Adam, hee made him in the likenes of God, but Adam begat a child in his owne likenes. And ſaith not hee begat a Sonne in the image of God, but in the image of himſelfe; that doubtles is, of the ſame conditionNeither this in reſpect of renuing by grace, but of corruption of nature. Aug. de peccat. mer. & remiſſ. 2. cap. 5. of himſelfe at the time of generation. Neither is the ſame to be vnderſtoodCaeſarius dial. 1. Secundum imaginē ſuā, hoc eſt, qualem habuit ab initio quando factus eſt à deo, imaginē & ſplendorem, & vocauit nomen, &c. of the condition of the bodie onlie, but of the whole man. Seth was begotten in the likenes of Adam: in what image then was Caine andSome teach that becauſe Caine was a reprobate, and Abel murthered, neither of them is ſaid to be in Adams image. But this is farre frō the the ſenſe of ye ſcripture. Abel, and theFor beſide them he begat ſons and daughters, verſ. 4. reſt of Adams children? To preuent ſuch an obiection the Scripture moſt wiſelie ſaith: not that hee begat Seth, but he begat a ſonne, and called his name Seth: Shewing thereby that the Sonnes and daughters which hee begat, whatſoeuer hee called the names of them, in as much as they were the children of Adam, were alſo after Adams likeneſſe. And as Seth was himſelfe, ſo was the poſteritie of Seth, of whomOf whoſe poſteritie was Noah, who onely with his children eſcaped in the flood. onlie came the ofſpring of the world. But foraſmuch as Adam was created in the image of God, and is no where ſaid in Scripture to be in anie other image, how can it be, but that this image of Adam was the image of God; ſo that Seth was alſo begotten in the image of God? In deed neither Adam, nor the ſonnes of Adam Epiphan. epist. ad Ioh. Hieroſol. Auſus etiam illud dicere (intelligit Origenem) perdidiſſe imaginem Dei Adam, cum hoc in nullo peni • us loco ſcriptura ſignificat. Atqui non intelligit Origenes abſolutam abolitionem, ſed ſicut Cyprianus & alij patres, deprauationem. Extitit nimirum nimis rigidus cenſor Epiphanius in Origenem, impulſu Theophili Alexandrini, cuius gratia etiam cum Chryſoſtomo grauiſſimas exercuit ſimultates. are ſaid to be in Scripture, of anie other image, foraſmuch as the ſame image, as it wereHoc modo diſtinguunt authores nonnulli inter imaginem & ſimilitudinem. Baſil. Hexam. • . Secundū imaginem habeo quod rationalis ſim: ſecundum ſimilitudinem in hoc quod Christianus ſim. Eucher. com. in Gen. 1 Aquin. part. 1. q. 93. art. 9. Similitudo attenditur ſecundū virtutes, & imago ſecundum proprietates naturales intellectualis naturae. At Apoſtolus quidem vtraſ que agnoſcit, ſed eadem appellatione donauit. 1. Cor. 15.49. in the matter remaineth ſtill, like a gorgious Citie whereof the foundation doth continue;Chryſostom. Hom. in Gen 17. Franc. Iun. in 3. Gen. Nūc vero manſit quidem materia in te, ſed forma perijt. but in the forme is periſhed. To this purpoſe, where Epheſ. 4.23.24. &c. the Scripture requireth vs to be renued after the image of our creator, it doth teſtifie Heb. 8.13. that the image of our creation is loſt within vs: and where it ſheweth how the ſame ſhould be renewed, it affirmeth alſo wherein the ſame is loſt: namelie, in righteouſnes and holines, & the effect and fruit thereof, which is ſpirituall ioy, and true felicitie. And ſeeing the perfection of the image of God, whereunto the Lord created Adam (that is the forme, chiefeſt, or moſt excellent part thereof) conſiſted inLeuit. 19.2. Ezech. 20.11. Epheſ. 4.24. Bernard. Serm. de annunciat. 1. Acceperat ergo homo miſericordiam, acceperat & veritatem (quae eum ad agnitionem ſummae perduceres veritatis) Iuſtitiam quoque qua regeretur accepit: adhuc etiam pacem qua foueretur. the perfect holines and bleſſedneſſe of his nature: and that the Gen. 3.6. Eccleſ. 7.31. Scripture ſheweth, hee defaced the image of his holineſſeGen. 3.12.13 Chryſost. Hom. in Gen. 17. Nuſquam neceſſitas, nuſquam violentia, ſed voluntas & arbitratio. by wilfull tranſgreſſion of Gods commaundement; which holineſſe was as it were theLeuit. 18.5. August. de verb. Dom. Serm. 34. Quo modo eris ſub Domino ſi non fueri • ſub praecepto? bond and condition of his bleſſednes: it followed thereof, that in diſſoluing his holineſſe, hee Pſal. 19.21. ouerthrew his happineſſe, and ſo the image of God concerning the forme thereof,Concil. Arauſican. 2. cap. 1. Si quis per offenſam praeuaricationis Ada, non totum (id eſt ſecundum corpus & animum) in deterius dicit hominem commutatum: contrariatur Apostolo. was in euery part defaced. Wherefore Adams nature and condition, being changed from holineſſe to ſinfulneſſe, and from felicitie to miſerie, Rom. 5.12. & 6.23. becauſe the guiltineſſe of ſinne remained, bringing death; and becauſe all creatures in the act of generationGen. 1.22. Damaſc. lib. Diſcept. Chriſt. cum Saracen. qu • eſt. 8. Sar. Quis format foetus in • etre mulieris? Quid, ••• m Deus cauſa malorum? Num co • perator eſt fornicatorum & adulterorū? Reſp. Nequaquam inuenimus. po •• primā • e • d • m •• am mundi creati, ſ • ript • ram di • entem formare Deum aliquid vel creare &c. formauit Deus h • minem & precepit ipſum generare: exhinc cognoſcimus quod generantur & generat. by the ordinance of GodNazianz. • rat. 4. Quippe quod haec geniti natura ſit, vt ratione naturae ſit idem eum eo quod ipſ • m genuit. Aristot. de Gener. Animal. lib. 4. cap. 3. Qui enim ſuis parentibus ſimilis non eſt, monſtrum quodammodo in natura eſt. cannot but beget their like: It was no more poſſible for Adam after his corruption, to beget a child in anie other condition or likenes, then of ſin and wretchednes; then for a Dog to beget a Lion, or for a Sparrow to bring forth an Eagle. For as Adam, if he had not ſinned, had begotten children alſoAuguſt. retract lib. 1. cap. 13. Nondum enim videram fie • i potuiſſe vt non morituri, à non morituri • naſcerentur, ſi peccato illo magno non mutaretur in deterius humana natura: ac per hoc, ſi & in parentibus & inf • lij • ſecund • tas falicitaſ que manſiſſet, vſ que a • certum • anctorum nume • um quem pr •• eſtina • it Deus, naſc • rentur. after the image of his perfection, becauſe the image of God was in him vnpolluted: ſo whatſoeuer heFulgent. ad Monim. li. 1 c. 17. Nam primā concupiſcentiam, li • èt e • petere n • quiuerit opere, tamen retinuit voluntate. Sic ipſe ſibi iam factu • eſt pana, • t ſu • plicium ſemper eſſet malo voluntas mala, tanquam caeco ipſa caecitas ſua, & concupiſcentia peccandi tormentum fie •• t peccatori. loſt thereof by ſinne, and whatſoeuer by reaſon of thoſe wantsHieron. in Aboc. 1. c • m. • t per vnum hominem peccatores conſtituti ſunt plu • imi, & in A • am omnes mortus ſumus, & vniuerſi deni que ſancti, cum illo pariter de para • iſo • ie • l • . &c. did grow vnto him, the ſame hee could not but impart, as an inheritanceGregor. in Pſal. • aniten. 2. al. 32. Adam, cum ſe confiteri culpabilem • enuit, mortif • rae damnationis ſententiam ad posteros miſit. vnto his children, foraſmuch as they could not be but partakers of his nature. But it may be demaunded, ſeeing a blind man may beget a child that ſeeth, and a lame man a child of perfect limmes: why Adam could not alſo beget a child of better condition then himſelfe corrupted? Becauſe ſuch diſeaſes areQuare morbum definiunt: eſſe affectum contra natu • am corpori alicu • inſidens. Fernel. Pathe • . lib. 1. cap. 1. Et tamen qui ortu & natura cla • di ſunt, claudos ſolent p • ocreare, licèt caſu mut • ati non item. Argenter. in. Art. medicin. Galen. comment. 2. Similiter & podagrici; quia huiuſmodi non purè pe • ſonales ſunt morbi: quanto magis, viti • n • animi & corporis tanquam in radi • e attractum • er peccatum? Rom. 5.12. perſonall, not generallie belonging vnto nature: but the image of GodRom. 3.23. & 5.12. Omnes peccauerunt, & in Adam peccauerunt, quando omnes ille vnus homo fuerat. Auguſt. de peccat. merit. lib. 1. c. 10. Et diſtituuntu • gloria Dei: gloriam igitur Dei, omnes in illo habuerunt: Sed bonum d • poſitum non ſeruauerunt. Origen. in • euit. 4. was a gift of God, beſtowed, not onlie vpon the perſon, butAthanaſ. Serm. 3. in Arian. Nam quanquam Adam ſolus è terra eſt formatus, fuere tamen in eo etiam tum rationes ſucceſſionis posteritatiſque humani generis. Auguſt. de peccat. merit. lib. 2. cap. 4 Manes malum in carne noſtra, nō natura in qua diuinitùs creatus est homo, ſed vitio in quo volūtate prolapſu • eſt. on the nature of Adam, whereof all mankindCaluin. in Gen. 3.6. Deus ſicuti totam generis humani naturā in vno homine ornauerat, ita in eodem ipſam nudauit: iam verò ex quo in Adam corrupti ſumus, non ſustinemus alieni delicti poenam, ſed propria culpa rei ſumus. had intereſt in him. Whereby alſo the loſſe thereof, was a loſſe vnto Adams nature, and not vnto his perſon onlie. For as, if Adam, ſo ſoone as hee had ſinned, had died the naturall death, the whole nature of man had bin deſtroyed, and there could haue beene no children, becauſe there had beene no Parents: euen ſo the nature of all mankind in Adam, being corrupted not extinguiſhed, muſt needes continue corrupted in his children,Quia omnes ille vnus homo fuerat. August. becauſe it was in him, as in the roote corrupted. So that what was the ſtate of Adam, after his tranſgreſſion, before he was reſtored; the ſame is the eſtateAugust. de peccat. merit. lib. 2. cap. 9. Et quare iustus non gignit iustum? Reſp. Ex hoc quiſque gignit, quod adhuc vetuſtum trahit inter filios ſeculi, non ex hoc quod promouit in natiuitatem filios Dei: non carnaliter gignit qua iustus eſt. of all men by nature, before they are reſtored: andPſal. 51.5. August. de peccator. merit. & remiſſ. Aut ex perſona generali ipſius hominis, hoc dicit Dauid: aut non vtique de fornicatione. euerie child conceiued, according to the courſe of nature, beginneth to be a ſinner, ſo ſoone as hee beginneth to be a creature. It remaineth now to be conſidered, how far the image of God is periſhed in the nature of man through ſinne. The Apoſtle ſeemeth to giue a perfect meaſure of the ſame, whereas he commandeth Epheſ. 4. verſ. 24. to put on the new man, or that the man ſhould be renewed in righteouſnes, and true holines. That which is to be renewed, Coloſſ. 3. verſ. 10. is the image of God: that wherein it is to be renewed, is in righteouſnes. Wherein hee ſpeaketh of the image of God, as of a ſubſtance, and calleth it the man; as it is corrupted, the old man; as it is renewed, the new man: of the thing wherein it is to be renewed, as of a qualitie, which hee calleth holines, and therefore the contrarie wherein it was loſt, was alſo a qualitie, which is vnrighteouſnes. So that this image indeedIren. lib. 3. cap. 20. Vt quod praedixeraemus in Adam, id est ſecundum imaginem & ſimilitudinem eſſe Dei, hoc in Christo perciperemus. Cyprian. lib. de bono patient. Si patientia Dei patris maneat in nobu, ſi ſimilitudo diuina, quam peccàto Adā perdiderat, &c. In hoc ſenſu non male Origenes in Leu. Hō. 4. Abiecta imagine Dei, diaboli imaginem in te ſuſcepiſti. Quē vehementer afflixit Epiphanius vt ſuprà diximus. is loſt, not wholie, but in part, not in the ſubſtance, but in the quality; the ſubſtance of mans nature doth remaine, but it ceaſeth to be a holie ſubſtance. Notwithſtanding that in reſpect of theGen. 9.6. Caluin. in Gen. 9.6. Si quis obijciat, imaginem Dei deletam eſſe: reſpondeo, vtcun que corruptus ſit homo, manere tamen aliquid reſiduū, vt praestet non parua dignitate homo. ſubſtantiall parts of man, albeit hee be corrupted, hee is more excellent and more to be regarded, then any creature vpon the earth; becauſe that therein the image of God remaineth in him. But the qualitie or forme thereof is periſhed, wherby the ſubſtance is miſerablie defiled, both through the want of the good itGen. 3.7.9. Hoſe. 14 2. Chryſostom. Hom. in Gen. 17. Vbi es? Vnde tibi hoc accidit? Quis latro vel parietum perfoſſor, ſic ſimul omnes diuitiarum c • pias auferens, in tantam te inopiam induxit? had, and thorough acceſſe of euill which it had not. Now the ſubſtance or matter (that I may ſo call it) of the image of God, within the ſoule, was the verie ſubſtance of the ſoule; the qualitie or forme thereof, was the holines that was therein, which it receiued from the diuine nature: wherfore when Adam and mankind in Adam Tertul. Aut igitur Adam mortuus eſt, aut ſcriptura mentitur. Auguſt. de peccat. merit. lib. 1. cap. 16. Quando ergo peccauit Adam non obediens Deo, tunc eius corpus quamuis eſſet animale atque mortale perdidit gratiam, qua eius animae, omni ex parte obediebat: tunc ille extitit bestialis motus: tunc morbo qu • dam ſtabilitate aetatis amiſſa, per mutabilitatem atatum irent in mortem. Quamuis ergo annos multos postea vixerunt: illo tamen die mori caeperunt, quo mortis legem acceperunt. G • egor. lib 6. epist. 31. did die the death by forſaking God, ye ſubſtance of the ſouleCyril. Alexand. dialog. de adorat. in Sp. Imperiti putant Spiritum ſanctum in animam eſſe tranſmutatum, & in hominis tranfijſſe naturam. Verum id quod conditum eſt, ineffabili virtute animabatur, donoque ſpiritus ſtatim ornabatur, non enim aliter diuinae imaginis capa • es ſumus nos. Bernard. Sermon. de annunc. 1. Et ſimilitudo quidem perijt, veruntamen in imagine pertranſit homo. Imago ſiquidem, in gehenna ipſa vri poterit, non exuri; ardere ſed non deleri. remained, as the matter of this image; but the holines thereof is loſt, and wickednes is come in place. This being in generall in the ſoule, is alſo in euerie power of the ſame. The wiſedome albeit it remaine as it were in ſubſtance, yet is it periſhed in the right forme, or propertie thereof; all holines of wiſdome in the nature of manDeut. 32.28. Ierem. 8.9. Lactam. lib. 1. cap. 1. Magno & e ••• llenti ingenio • iri, cum ſe doctrine penitus ded • liſ • ent, qui • qu 〈◊〉 bo ••• poter ••• 〈…〉 contemp ••• • m • bus & p • b •• t • & p •• uatis • ct. onibus, a • inqui • ende ve •• atis ſtudium 〈…〉 Sed neque ad • pes ſunt id quod v • lebant, & operam ſi •• ul & indu ••• iam perd •• • er •• quiae veritas id eſt, • r cantum 〈◊〉 De • , 〈◊〉 ſe • t omni t • ngen •• a • proprijs 〈◊〉 ieſt ſ • nſibus comp •• he •• i. is loſt, all knowledge how to ſerue the Lord; that originall deformitie hath made mans wiſdome wholie ſinful; the force of which corruption is alſo ſuch, that in the verie act or ſubſtance of wiſedome, albeit it be euill, yet it hath decaied that euill wiſdome Ierem. 4.22. in man, in that part wherein it commeth neereſt vnto goodnes; & increaſed it in that, wherin it is ye fitteſt inſtrument of ſinne. The will alſo remaineth in act or ſubſtance as before, and as it was free before in election, ſo doth it ſtill continue free: but the holines thereof is periſhed, wherebyIerem. 10.23. 2. Cor. 3. • . 〈◊〉 . 3.1 • . Concil. 〈…〉 Si quis vt à 〈◊〉 purgemur, v • . 〈…〉 expe • a • e • omen ••• : non e •• a a vt p • rga •• velmu •• , • er ſancti ſp ••• u • infuſione & ope •• tio ā in nos fr ••• 〈…〉 • er, reſiſt: ipſi ſpirit •• ſan •• , licenti per Salomonem, to 〈◊〉 al • r voluntas à Dom • o. Prou. 16.1. Auguſt. de Spir. & l •• . 〈◊〉 . 30 Homines cum ſerui ſunt peccati, quid ſe 〈◊〉 de libero a • bi ••• Aquo c •• im qui •• de i •• lus eſt, hui & ſe •• us a li •• ct us eſt. S. autem liberati ſunt, quid ſe iactant velut de opere pro •• rio & gloriantis q • aſi non acceperint. Duo igitur ſtatuimus •• n verbo Dei, & patrunt conſenſu: Homini ineſſe liberum arbitrium, ſed vt eſt corruptum deſti •• itur bono. vnde non poteſt honum appet •• e, nam quia init •• tum eſt & im ••• m, • m •• ia qu • rit. Se •• ndo, non eſte liberum ad apperendum bonum, ſed ſcruum, niſi à D • m • no liberetur: liberata v rò voluntate, non eſte inutile instrumentum, neque instar lapidis inſenſ •• 〈◊〉 loquitur A gust. de peccat. & •• miſt. lib. 2. cap. 5. Sed mota mones, & liberata à poſſeſſione Satan • , li ••• è appe • • quod bonum est, in quantum gratia adit. • atur. it willeth alway euill, and luſteth of it ſelfe Ioh. 8.44. to be an enimie to good. The affections alſo doe remaine the ſame in ſubſtance, but altered in qualitie Eccleſ. 8.11. Gala • . • 19. Epheſ. 4.26.31. from goodneſſe vnto euill. Laſtlie, the bodie albeit it remaine the ſame both in proportion and in ſubſtance, wherin it doth Pſalm. 139.14. wonderouſlie ſet forth the wiſedome of the Lord; yet is it in the beautie and ſtrength thereof, the apteſt inſtrument of the ſoule to ſinne. Adam therefore by falling away Ierem. 2.19. from the God of holineſſe, by his rebellion; loſt that holines Iames 1.17. which from him he had rece ued: whereby although hee continued a man, yet hee remained a wicked man: his wiſedome remained wiſe vnto Ierem. 4.22. euill, but to goodnes, Rom. 8. verſ. 6. fooliſhneſſe. His will Iſai. 65.12. Gen. 11.6. at libertie of chooſing euill, but Iere. 31.18. Ioh. 15.5. could not chooſe goodnes, becauſe the goodneſſe of it ſelfe was periſhed, byFulgent. ad Mon. li. 1 c. 17. 〈◊〉 Domino quippe bono diſſentiens, & ſer • io malo cōſentiens, malae voluntatis effectum plenum adipiſcà non potuit: quia ipſa malitia voluntatis à Deo non fuit. chooſing euill. His affections which were created to delight in goodnes, to hate iniquitie; foraſmuch as they were chaunged from goodnes into euill; became wholie to delight in euill, but not in goodnes. And becauſe hee had thus defiled the image of his holines, he euerie way deſerued the ſecond death. Now ſuch as Adam was, as ſaith the Scripture, ſuch a one begat heeContra Sethianos. Qui Sethum ad imaginem Dei contendunt genitum perfectum. Epiphan. Haereſ. 39. August. Haereſ. 19. Seth, whom he begat in his owne image and ſimilitude: and ſuch Pſal. 51.5. Rom. 5.12. are begotten al the ſonnes of Adam, whether they wil take notice therof Rom. 7.7. Galat. 3.24. to repētance & amendment of life, or either are ignorant, or wil wilfullie beAs the Iewes, Pelagiās, and Papiſts. ignorant of the ſame. This corruption is called in the Scripture Iam. 1.14. concupiſcence and Rom. 7.7. luſt, and of interpreters Augustine, and after him, others. originall ſinne. Which is, the deprauationEzech. 16.45. Rom. 7.23. Concit. Arauſicā. c. 25. Praedicare debemus & credere, quod per peccatum primi hominis ita inclinatum & attenuatum fueris liberum arbitriū, vt nullus poſtea aut diligere Deū ſicut oportuit, aut credere in Deū, aut operari propter Deū, quod bonis eſſe poſſit; niſi gratia cum & diuina miſericordia praeuenerit. Auguſt. • ib. de pradeſt. cap. • . Vitiatae radicis ma • u • a ita propaginis traduce per generationū ſarmenta diffi ſa eſt, vt nec infan • quidem vnius dici à culpa ſit primae praeuaricationis alienus, niſi per indebitam ſaluatoris gratiam ſuerit liberatus. or defiling of the nature of man in Adam, continuing in the ſame nature by propagationBern. Serm. in 4. feriam. Heb. pent. Duo nobis in haereditatem reliquis ille vetustus Adam qui fugit à facie Dei, laborem ſcilicet & dolorem, Laborem in actione, dolorem in paſſione. as it were an inheritance of birth: whereby a man ſo ſoone as hee is begotten Iſai. 48.8. Rom. 3.23. is defiled, both with Gen. 3.7. defect of goodnes, and acceſſe Eccleſ. 7.31. of euill, and thereby is made Epheſ. 2.3. Rom. 6.32. a childe of wrath; and when he performeth either thought, word or deed, the ſame in nature is wicked and defiled, Iob. 14.4. Pſal. 51.5.7. becauſe it proceedeth from the ſame wicked fountaine of vncleannes. Thus doth the Scripture declare our ſicknes, that we might Galat. 3.24. flie to the phiſition Ieſus Chriſt.

Question 2. verſe 4. To what purpoſe doth the Scripture ſo accuratelie deſcribe the ſucceſſion, age, death of the Patriarkes?

FOr the confirmation of the godlie in many points of neceſſarie doctrine. Firſt, that the world was euer gouerned by the prouidence Pſal. 9.16.17.18. Zephan. 3.5.6.7. &c. of God, which moſt manifeſtlie appeareth in the reward of righteous Henoch, and the puniſhment of cruell Caine. Secondlie, that the Lord had Iſai. 60.2. & 59.21. euermore a ſpeciall care of his Church, and the continuance of true religion; for in as much as theſe were Verſ. 22.29. & 6.9 righteous men, and Prophets, and 1. Pet. 3.19.20. & 2. Pet. 2.5. Iude 14. August. contr. Faust. lib. 4. cap. 2. Intelligebant enim reuelante ſibi Spiritu Dei, quid illi tempori congrueret, & quibus modis Deus per illas omnes res geſtas et dictas (pista ceremonias & promiſſa, loquitur enim de populo ſub lege, ſed quanto illis, patre • ma gis de quibus loquimur?) futura, figurā da & pronuncianda decerneres, magiſ que deſiderium corum de norio testamento erat, ſed praeſens functio corporalis, ad ſignificanda noua ventura pollicitationibus veteribus praebebatur. Ita illorum hominum non tantum lingua, ſed & vita prophetica fuit. Preachers of righteouſnes as the Scripture witneſſeth, and it cannot be eſteemed but thatQuid enim, num ſtipites & ſtatuas fuiſſe credamus, hunc & alios de quorum rebus geſtis ſcriptura non meminit? & ſanctos fuiſſe, & non ſancté vi •• ſſe; aut ſanctos & prophetas, & non docuiſſe? Adam continuing vntil the ſixe and fiftieth yeare of the life of Lamech, the father of Noah, he did continuallie inſtruct and preach vnto his poſteritie, of the eſtate of the creation; of his own diſobedience, and the puniſhment thereof; of the promiſe made of the life to come, & ſuch other doctrines conuenient for the time: So that theſe fathers continued together as noble witneſſes of the truth of God; diuers of them Enoch, Kenan, Mahalaleel, Iared, &c. liued all of them, after the birth of Noah: Lamech died but fiue yeeres before the drowning of the world: Methuſhelab died the very yeere wherein the flood came: as appeareth by the computation of yeeres in the text: and Hierom. lib. Trad. Hebrae in Gen. vntill the building of the Arke, and ſome vntill the comming of the floud. Thirdlie, that the tranſgreſſion of Adam Rom. 5.12. Auguſt. lib. de Pradest. cap. 3. Qui peccatum originale negat, negat nos eſſe mortales. Bernard. Serm. in Iob. 5.19. Et ſi Adam pro morſu pomi vetiti mortuus eſt cum poſteris, & fugiebat à facie Dei: quo nos poſt tanta flagitia fugiemus in die iudicij? & quid post tanta facinora praeſumimus? brought death into the world, in which reſpect it is reported of them all: they died. Fourthlie, although the Lord long time deferre his Pſal. 103.8.9. 2. Pet. 3.9. anger, as hee did the bodilie death from Adam nine hundreth and thirty yeares; or that the comming of our Sauiour vnto iudgement, hath bin now as it were deferred theſe ſixteene hundred yeares: yet howſoeuer the wicked Matth. 25.5. ſlumber becauſe he tarrieth long, and wil not Matth. 24.42. waite to receiue him at his comming: as it happened vnto Adam and all his children, that the word of God was in euerie Luc. 16.17. tittle thereof fulfilled; ſo ſhall it be vnto vs, in mercy to the iuſt, in vengeance to the wicked, and the LordReuel. 22.20. Cyprian lib. de Reſur. Reſurrectio quidem communis est, & anie tribunal Christi, neceſſe est in corpore iuſto • ſtare & iniustos, Dei hoc dictante iuſtitia, vt pietas & impietas, debitis ſtipendijs donarentur, & quifinem habere contempſerunt in malis, infinita clauderentur vltione in poenis; & qui gloriati ſunt in cruce, cum crucifixo regnantes, beatae fierent perēnitatis participes. Non ſunt participes huius gaudij. quos damnat ambitio: non poteſt ſurtiuos habens loculos paſchalibus ſolennijs intereſſe: nihil proditor & vēditor magistri, fermentator profanus commune habet cum azymis: omnis immundus in anima, ad eſum huius agni prohibetur accedere: nulla ad hanc laetitiam perfidia recipitur; omnis malignitas excluditur. Hieron. epiſt. ad Heligdor. Potentiſſimi quondam reges, nudo latere palpitabunt. Adducetur cum ſuis ſlultus Plato diſcipulis, tunc Aristotelis argumenta non proderunt, quando veniet ille filius paupercula quaestuariae iudicaturus fines terrae. Idem Comment. in Matth. 25. Quoties diem illum conſidero, toto corpore contremiſco, ſiue enim comedo, ſiue bibo, ſiue aliquid aliud facio, ſemper videtur illa tuba terribilis ſonare in auribus meis: ſurgite mortui & venite ad iudicium. aſſuredly will come, and bleſſed are thoſe whom at his comming he ſhall finde prepared. Fiftlie, that they enioyed Gen. 3.15. Heb. 11.4.5. the ſame promiſes, and looked for the reſurrection Iob. 29.25. of their bodies; for confirmationIren. lib. 5. Quoniam quidem Enoch placent Deo, in quo placuit corpore tranſlatus eſt, tranſlationem iustorum praemonstrans. Tertul lib. de Reſurrect. whereof, the Lord tooke vp Henoch from among themAfter fiftie yeeres. next after the death of Adam, the reſt of the fathers being yet aliue. Sixtlie, in the manner of deſcription of their age and death, ſuch plainnes of ſpeech is vſed, in the number of yeares, that a child may count them on his fingers: to the end we might neither wanderFor by this computation wee are ſure, there were frō the creation to the ſtood, no more but 1656. yeeres. in the vncertaine times and ages of the world, neither beClem. Alexandr. in protr • pt ad Gent. Audite qui eſtis longè, audite qui propè: nullis caelaetum eſt verb • m, lux eſt communis. &c. terrified with the hardnes of the Scripture. But is it poſſible that men could liue nine hundred yeares? It cannot be but poſſible, becauſe it was in them the power Act. 17.28. Matth. 19.26. of the Lord, to whom all things are poſſible. And ſo light and eaſie a thing was this vnto his power, that hee made man at the firſt a liuing ſoule, which isGen. 2.7. & 3.22. Aug • ſt. de ciuit. Dei, lib. 13. cap. 20. Reſurget quidem ſpirituale corpus, & non tale quale ſuit in primis hominibus ante peccatum, qui licèt morituri non eſſent niſi peccaſſent, alimentis tum vt homines vtebantur, &c. quoniam corporalicès ſenio non veteraſcerent, vt neceſſitate perducerentur ad mortem, qui ſtatus ijs de ligno vitae praestabatur. &c. to liue many thouſand yeares, and not to haue died at all, but to remaine for euer: and that man dieth, there is no other cauſeRom. 5.12. Auguſt. • n • hirid. cap 93. Nec prima mors, qua ſuum corpus anima relinquere cogitur, nec ſecunda, qua poenale corpus animam relinquere non permittitur, homini t •• idiſſet ſi nemo peccaſſet. Bern. Serm. de tranſlat. Mart. Mors peccati poena, peccatum cauſa mortis. but ſin, whereby he is found a murtherer of himſelfe. Wherefore he hath not in him the wiſedome of a man,For the very Heathen confeſſe thus much of the power of God: Plato. Cic. de nat. Deor. Deus regit ipſe naturam. that doubteth, whether it could be; much leſſe of aAthanaſ. de Trin. dialog. 1. Item lib. de interpret. Pſalm. Omnis quidem liuina ſ riptura magistra eſt virtutis & verae fide • . chriſtian man, that doth not conſent vnto the truth thereof, becauſe the word of God doth teſtifie and witnes it. Now becauſe it is abhorredAs Irenaeus witneſſeth of Policarpus, cited by Euſebius Histor. lib. 5. cap. 18. that when he heard any blaſphemie, he would ſtop his eares and ſay: Good God vnto what times haſt thou reſerued me, that I ſhould heare ſuch things! and would forſake the place wherein he happened to heare ſuch wickedneſſe. of chriſtian mindes, and eares, to denie the Scriptures: ſome as it were of purpoſe to darken the truth of God, doe expound theſe yeares, to be yeares and courſes of the moone, not of the ſunne: or els that the liues of thoſe that are recorded, were maintained ſupernaturallie by miracle. But ſuch are eitherPlin. lib. 7. cap. 49. Solin. polyhiſt. ca • . 3. Et V •• ro, vt teria •• Lactans. lib. 2. cap. 13. Sic facta hommis vita eſt temporalis, ſed tamen l •• nga, que in mille annos propagaretur. Quod diuinis literis pr • ditum, cum Varro non ignoraret, argumentari ni • us eſt, 〈◊〉 putarentur antiqui milie annos victitaſſe: Aut enim apud. Aegyptios pro annis menſes habert: quod perſpicuè falſum eſt. Nemo enim tunc milleſſimū annū tran • greſſus eſt. Nunc verò qui ad centeſſimum perueniūt quod ſit ſaepiſſimè, mille certè & ducentis menſil us viuunt. heathen, which knew not the power of God, or worſe then heathenFor a fouler fault it is to ſin of wilfulnes, then to faile of ignorance. denying the power of God; or elsBecauſe they will not giue due credit vnto the worde of God. extremelie ignorant, and vnexpert in the Scriptures. As wee doe call the ſpace of twelue months, or thirteene courſes of the moone, (in which the ſunne returneth to the ſame point of heauen exactlie, from which it did proceed) by the name of a yeare in our Engliſh tongue: ſo doe they by the name Shanah, 〈 in non-Latin alphabet 〉 of the word 〈 in non-Latin alphabet 〉 ſhanah, to alter or change; one may call it a renuing or iteration: for it hath the name, of ye Sunt returning after a yeere • end, to the ſame point of heauen where it began. There are, as Auguſtine ſaith de ciu. Dei, lib. 15. cap. 12. which would go in a mean way, and only tithe or decimate, not duodecimate theſe yeers; ſetting down ninetie yeers, where the Scripture ſaith nine hundred. But what abſurdity would follow? Seth begat Enoſh being an hundreth and fiue yeeres old: that is, as they will haue it, but onely ten and ſixe moneths. Mahalaleel but ſixe yeere old and a halfe, by that computation, begat Iered. The Greekes (as it ſeemeth) marking this inconuenience, they adde in the Septuagint tranſlation, to euery one, an hundreth yeers: Adam (ſay they) being two hundred and thirtie yeere old, begat Seth: which number diuided by ten, is three and twentie: Iered • 60. yeere olde begat Henoch, that is, at 26. But of one abſurditie follow a thouſand. Firſt none of theſe, by that reckoning, liued 100. yeeres. Secondly, Methuſhelah in this calculation, is reckoned to liue 14. yeers after the flood. But where was he? he was not in the Arke. Thirdly, Abraham is ſaid to haue died an old man and full of daies, an hundred and ſeuentie fiue yeere old; which by their account is but ſeuenteene. But many of the very Heathen, haue acknowledged this truth of Scripture, as Menetho, Beroſus, Histiaeus, Hieronymus Aegyptius, Heſiodus, Hecataeus, Nicholaus Damaſcenus and other: cited by Ioſephus Antiq. lib. 1. cap. 4. vnderſtand the ſame ſpace of time, in the Hebrue language of the Scripture. The circuite of the moone, which commonlie wee tearme a month, is called of them Chodeſh, 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 chadeſh, to renue, becauſe in that ſpace the Moone is renued. Gen. 29.14. Numb. 11.2. Vide Lyran. comment. in Exod. 2. neither are theſe names peruerted, or the one of them taken to ſignifie the other, in anie place of the word of God: whereby it is euident that a yeare of the life of theſe Patriarkes was no leſſe ſpace of time, then weThat is, 165. daies and one fourth part, or ſixe houres. account it (foraſmuch as the Scripture numbreth not the months, but yeares of the Patriarkes liues, & ſaith they liued ſo many yeares, not months of time) nor their age of life more ſhort then ſo manie hundreth yeares. Neither neede it ſeeme ſo ſtraunge, or be thoughtSicut Rabb. Moſes Ben Maimon & Rabb. Paulus Burgenſ. in Gen. Qui flatuunt miraculo fuiſſe Dei, nec alijs omnino communicatum. Quem filium Maimonis, Rab. Moſes Ben Nahmah, pro talibus auſis, ſatis acerbè flagellauit. miraculous, for men of thoſe times to liue nine hundred yeares. For as it is of Pſal. 90.10. Exod. 20.12. Prou. 3.2. nature, whereto the Lord doth adde his bleſſing, that maketh men long liued now (as wee account it) and either ſome naturallDeut. 28.59.61. Fernel. lib. de temperam. cap. 3. Quod mediocre temperatū diutiſſime, &c. Quanto diſiunctius, tanto citius diſſoluuntur. In this reſpect Phiſians ſay: Plures perire gula quam gladio: Moe dye by ſurfeite then by the ſword. imperfection, or outward violence, which the Lord (who numbreth the dayes of Iob. 7.1. men, and in whoſe hand Dan 5.23. their life and breath remaineth) diſpoſeth of, by which men die, before they come to perfect age: ſo was it of Auguſt. de ciuit. Dei lib. 15. cap 9 by like reaſon the ſtature of men decaieth. nature, thorough the goodnes of God to them, that then prolonged life; and is of the wiſedome of the Lord for the diſpoſition of his counſailes, for our ſinnes, and the weakenes of our bodies, that we cannot now liue ſo long as they. And if any ſhall demaund, whether anie ſufficient cauſe in reaſon may be yeelded of the ſame: Although the truth of God be to be receiuedSaluian. de Prouid. lib. 3. Humana omnia dicta argumentis & tectibus egent: Dei autem ſermo, ipſe ſibi rectis eſt: quiae neceſſe est, quicquid incorrupta veritas loquitur, incorruptum ſit testimonium veritatis. for it owne authoritie; yet beſides, there may be giuen reaſons manifold. Firſt, the will and pleaſure of the LordAuguſt. de Gen. contra Manich. lib 1. c. 2 Dicenti, quare Deus fecerit coelum & terram, reſpondendum eſt: quia voluit. Voluntas enim Dei cauſa eſt coeli & terrae, & ideo maior eſt voluntas Dei quam coelum & terra: qui autem dicit, quare voluit facere, maius aliquid quaerit, quam est voluntas Dei: nihil autem malus inueniri potest. Compeſcat ergo ſe humana temeritas, & id quod non eſt non querat, ne id quod eſt non inueniat. as the cauſe of cauſes. Secondlie, the excellent and ſound temperature of the bodies of men, as comming latelie from the ſhop of Gods handie workemanſhip, neither waſtedIoſeph. Antiq. lib. 1. c. 4. Dei recens cum opiſiciū. &c. Qu • cun que enim morbo pater cum generat tenetur, eum ſemine tran • fert in prolem; ita vt parentibus liberi ſuccedans non minus morberum quam poſſeſſionum haeredes. Fernel. lib. de morbor. cauſ. cap. 11. Bene igitur agi potuit cum rebus humanis, ſi ſani tantum parentes gi • neren • . Fuchius. with ſucceſſiō of ſickneſſes, nor weakned with diſeaſes, was more ſtrong to continue in longer life, and better able to reſiſt things contrarie to health. Thirdlie, becauſe they wereIoſeph. Antiq. lib. 1. cap. 4. of temperate and ſober diet, not giuen ſo muchHieron. contr. Iouin. lib. 2. Nemo vno aut duebus cibis ijſ que vilibus, vſque ad inflationem ventris oneratur. to fleſhlie appetite, nor mixing their meat with ſuch varieties, but contentAuthor quaſt. orthodox. in oper. Iustin. Martyr. quaest. 119. Perſpicuum eſt neque Abelē ita pauiſſe gregem vt non ederes lac gregis eius, neque Cainum ita coluiſſe terrā, vt non ederet fruges eius. Chryſost. Hom. 27. in Gen. 9. with ſimple food, which the aboundance of the earth brought forth vnto thē. Fourthlie, becauſe the fruits of the earth were much more nouriſhable and healthfullSee farther in the ſecond and third queſtion of the 9. chapter. before the floud, then afterward they were, either thorough the waters of the ſea, bringing barrennes and ſaltnes to the earth, and to the fruits thereof; or for that the Lord had giuen vnto man more libertie of food, the fruite of the field was not ſo neceſſarie. Neuertheleſſe whoſoeuer ſhall be mooued with probabilities or reaſons, or authorities of men, rather then with the certaine authoritie of the Scriptures, cannot thereby be Iſai. 7.9. Rom. 10.17. Heb. 11.3. eſtabliſhed in faith, becauſe hee refuſeth to be taught of God.

Question 3. verſe 22. What meaneth this: Henoch walked with God?

THis godlie Patriarch is by three arguments commended in the Scripture. Firſt, Verſ. 22. that he walked with God. Secondlie, thatIud. verſ. 14. he was a Prophet. Thirdlie, Verſ. 24. Heb. 11.5. that God tooke him away that he ſhould not ſee death. To walke with God, is the ſame, as to walkeGen. 17.1. Hilar. in Pſalm. 118. Sin. Omnes viae meae in conſpectu tuo, &c. Agens Propheta ſub iudice & ſcrutatore cordium Deo, in cuſtodia mandatorum teſtimoniorumque Dei permanet: non vias ſeculi, non vias vitiorum & impietatis incedit. Nam quodcunque vita ſue iter egerit, adeo tam probabile tam que innocens agit, vt conſpectu Dei diguum ſit, &c. before God, or to walke in the Luc. 1.6. law and commaundements of God; which is to ſay: in his Pſalm. 119.59. & 139.17.18. Iſai. 8.13. walking, and his waies, in his Act. 24.16. conſcience, words, and deedes; to haue the Lord and his commandement with him, orPſal. 139.4. Heb 11.27. Hieron. cont. Pelagian. dial. 2. Vt nunquam ſecurus ſis, ſed omni obſeruantia cuſtodiaes cor tuum: vt conſi • tres, &c. before his eyes. The verie wicked cannot but walke with God, in reſpect of his Iſai. 66.1. Ierem. 23.24. preſence, who filleth heauen and earth, and ſearcheth out Pſal. • .9. & 139.3. their words, their actions, and the ſecret corners of their hearts; yet becauſe his iudgements Pſal. 10.5. are farre aboue out of their ſight, and they as fooliſh as theIob. 39.20. Plin. lib. 10. cap. 1. mira eorum ſtoliditas, cum colla f • utice o • culta rint latere ſe exiſt • mantium; cum ipſi altitudinem equitis inſidētis equo prae magnitudine eacedunt. Oſtriche or the woodcocke, doe thinke themſelues are hid, becauſe they ſee not him; they are not ſaid to walke with God, but rather Gen. 4 16. to depart out of his preſence. But it may ſeeme, that to walke with God is to be voide of ſinne, foraſmuch as he was taken vp, and the Scripture witneſſeth, that no vnrighteous perſon Pſal. 5.4. ſhall inherite the kingdome of God? It doth not ſignifie to be voide in act, from ſinne; for the Scriptures plainely teach, as well by Gen. 12 12. 2. Sam. 1 4. Ioh. 2.3.4. Matth. 26.72. example as by Eccleſ. 7.22. Rom. 3.19. teſtimonie, that no man is voide of the act of ſinne: yea rather the contrarie is plaine by Noah, who isG • n. 6.9. 〈 in non-Latin alphabet 〉 , ijthhalec, vt est in coniugatione hithpael, ſi nificat, quod ſeſe compo •• t ad ambulan ium cum •• eo. Vel vt ſcriptura lo u • tur: appoſuit cor: he ſet his heart to ſe • ke God. alſo ſaid to walke with God, notwithſtanding he is Gen. 9 21. ſpotted with that infamous ſinne of drunkennes. Wherefore to walke with God, doth not ſignifie to be voide of ſinne, butPſalm 119.106. Act 11.23. Ambroſ. comment. in Luc. cap. 9. Dominus non obſequiorum ſpeciem, ſed puritatem quaerit affectus. Auguſt. lib. confeſſ. 8. cap. 8. Nam non ſolum ire, v • rumetiam peruenire ill • c, nihil aliud erat quam velle ire; ſed velle fortiter & integrè, non ſemiſauciam hac atque hac iactare voluntatem, parte aſſurgente cum alia parte cadente, luctante. with a purpoſe of hart to auoide ſinne. In which reſpect, albeit the reſt of the Fathers, whoſe genealogie is reckoned Hebr. 11.13. being godly men, did alſo walke with God: yet of Enoch, it is expreſſed and Verſ. 22. & 24. repeated; either becauſe the Nehem. 7.2. ſpirit of regeneration was more excellent in him, or that his labours might be commended, foraſmuch as ſo noble a2. Tim. 2.5.6. reward is teſtified. Enoch walked with God after he begat Methuſala. Before he begat Methuſala, ſaithPrecopius Gaze. in Gen. 5. Improbum & flagitioſum, ante natum Methuſalem: Et istud andet con • e • tare, ne viro coniugato tantum praeconium cum ſcripturis aſcriberet. one of the Church of Rome, being an infamous and wicked perſon, he afterward repented. Why ſhould ſo fond a geſſe be vttered, if it were not to boulſter vp the praiſe of ſingle life beyond the boundes of Scripture? perhaps then afterward, he forſooke the fellowſhip of his wife (as theyNicephor. Histor. Eccleſ. lib. 1. Et prorſus ſtupendum est diſcernere quam ineptè Philoſophantur huiuſmodi virginitatu aſſert • res: Methuſalem (inquit Scriptura) vixit centum octoginta ſoptem annos, & genuit Lamech. Methuſalem qui tamdiu in virginitate permanſit, videtur fuiſſe vir magnae deuotioni, inquit Carthuſian in Gen. 5. Huic ſatisfacere potest Auguſt. de ciuit. Dei. li • . 15. c. 20. Qui ex hoc mouetur, inquit, meminerit, duobus modis istam ſolutam eſſe quaeſtionē: aut de ſ • ra pubertate, proportione tā longa vitae; aut de filijs qui cō memorantur in generationibus, quod non fuerint primogeniti. affirme that Peter did) & liued a virgin: No, no (ſaithHom. in Gen. • 1. Aud • ant mariti & vxores, & d • ſcant iusti virtutem: nec putent nuptias in catoſa eſse, quo minus quis Deo placiat: nam idcirco diuina ſcriptura ſemel atque iterum id ſignificauit, dicens, genuit Methuſala & tunc pla • uit, & idem ingeminat & repetit dicens, & placuit-poſtquam gennit, nequis arbit • etur obſtaculum virtutis eſſe coniugium, &c. Chryſoſtome) let married men & wiues attend. Neither let them thinke that marriage is anie cauſe, why they ſhould the leſſe pleaſe God: for therefore doth the diuine Scripture repeate it once, and againe, leaſt anie man ſhould thinke wedlocke a let to vertue. A little after. For if marriage (beloued) and the bringing vp of children, were a hindrance in the way of vertue, the Lord of all things would not haue coupled it with this our life, to hurt vs in temporall and neceſſarie things belonging vnto life. But becauſe, it is not onlie no ſtoppe from ſeruing God, if wee will ſoberlie vſe the ſame, but bringeth great conſolation, whileſt it doth repreſſe the raging luſt of nature, neither doth ſuffer vs to be toſſed with temptations as in the ſea, but doth cauſe that our ſhip may come ſafe into the harbour, therfore the Lord of all things hath giuen this conſolation to mankind. Obſer. They onlie pleaſe the Pſalm. 5.4.5.6. Iſai. 58.5.6. Micah. 6.6.7.8. Lord, which walke with God: that is, which are not1. Chron. 12.33. Act. 8.21. Iam. 1.8. & 4.3. Reuel. 3.2.15. double harted, but doe Pſalm. 139. verſ. 23. lay their harts open before the Lord: which Act. 24.14. Heb. 11.5. beleeue his promiſes, & indeuour to keepe their Act. 24.16. 2. Cor. 1.12. conſciences pure toward God, and toward men. Secondlie, the godlie in this life doe Pſalm. 8.4.7. Epheſ. 4.15. alwaies increaſe in godlineſſe, in knowledge, faith, experience, obedience, &c. For byAugust. de verb. Apostol. Serm. 15. Quid est ambulare? Breuiter dico, profi • ere; ne forte non intelligatis, & pigrius ambuletis. walking is ſignified a going forward. Thirdlie, God giueth his graces without reſpect of Deut. 7.7.8. Rom. 9.11. perſons or callings: NeitherRom. 4. verſ. 10 Galat. 5.6. Iustin. Mart. Dialog. cum Triff. Vos quidem (Iudei) carnem circumciſi, circumciſione nostra indigetis, nos vero hanc habentes nihil vestra illa habemus opus. Si namque neceſſaria eſſet, ſicut existimatis, non praeputiatum Deus fin • iſſet Adam, neque complacitum illi fuiſſet praeputium Enochi, qui non inuentus est, &c. circumciſion auaileth, neither vncircumciſion, neither 1. Corinth. 7.17.20.24. Chryſostom. Homil in Hebre. 7. in Moral. Nam & beatitudines qua à Christo dicuntur, non monachi • tantum dictae ſunt: alioquin totus mundus periret, & accuſabimus crudelitatem Dei. Si vero beatitudines ſolis monachis dictae ſunt: ſecularem autem hominem, impoſſibile est eas implere; cum ipſe nuptias i • ſſit, ipſe ergo omnes perdidit. Si autem aliqui impediti ſunt ex nuptijs, ſclant quo • iam non nuptiae illis impedimentum fuerunt, ſed voluntat, qua male vtitur nuptijs. Nam neque vinum facit ebritiatem, ſed mala voluntat & exceſſus moderationis. Vtere cum moderatione nuptijs, & primus crisiu regno. Anſelm. in Rom. 5. Opus hoc caſtum in coniuge non habet culpam, ſed origo peccati trahit ſecum debitam poenam. marriage nor ſingle life: but Act. 10.35. euery one that feareth God and worketh righteouſnes, is accepted of him. The ſecond prerogatiue of Enoch ſhall be remembred in hisIn annot. Epist. Iud. place.

Question 4. verſe 24. What meaneth this: He was no more ſeene, for God tooke him away?

THe HebruesAben Ezra in Comment. 5. Gen. & alij. Dauid Kimchi affirmeth the ſame of Eliah. doe thus interpret it: ( 〈 in non-Latin alphabet 〉 veenenu) & non ipſe, and he (was) not: that is ſay they, he continued not in life, he died: for ſo the ſame words doe ſignifie in other places of Gen. 42 36. Ierem. 31.15. the Scripture. But the holy Ghoſt is worthie to be his owne interpreter: who ſaith; Heb. 11.5. And they that ſaw death, in the phraſe of Scripture, dyed: according as Luc. 2.26. Matth. 16.28. by faith Henoch was taken away, that he ſhould not ſee death: therefore he was taken away and died not. And no meruaile is it Rom. 11.28. that theſe Hebrue Doctours ſhould croſſe the authoritie of the Scriptures of the new Teſtament: foraſmuch as theyMatth. 28.13. Act. 4.16.17. Hierom. comment. in Iſai. 18. lib. 5. Iudaei in principio fidei Christiana ad totas gentes epiſtolas miſerunt, ne ſuſciperent paſſionē Chriſti, & miſerunt vſque ad Aethiopiā & occidētalem plagam, totumque orbem huius blaſphemiae diſſenſione compleuerunt. are ſuch deadlie enimies vnto the croſſe of Chriſt. But it ſeemeth ſtraunge that anie Chriſtian writerOleaster in Gen. 5. could doubt, that hee was taken away, and ſaw not death, ſeeing the ſame is ſo manifeſtlie expreſſed. Some perhaps will curiouſly demaund what became of Henoch, ſeeing the Scripture ſaith he was no more ſeene? Wee ought with faith to receiue the doctrine expreſſed in the Scripture,Chryſoſtom. Hom. in Gen. 21. Diſcat non cōuenire humanis mē tibus, curioſius ea qua à Deo fiunt explorare, ſed credere his quae dicuntur. not with curioſitie to ſearch for that which is not reuealed in the ſame. This matter notwithſtanding may lawfullie be demaunded1. Cor. 15.35. and contrary, not. 1 Tim. 1.4. & 2. Tim. 2.23. Tit. 3.9. ſo far as it maketh for increaſe of faith, and ought to be anſwered, ſo farre as the Scriptures do teach the ſame; ſo as, we are found therein Iohn 5.39. to ſearch the Scriptures, not mens idle inuentions out of Scripture. The ſpirit of God doth teſtifie of the departure of Henoch, two points to bee conſidered. Firſt, that hee was not, that he appeared not, or was ſeene no more of men. Of which it were impudencie, asCalu. in Gen. 5.24. Impudenter ergo contentioſus erit, qui non fatebitur aliquid extraordinarium hic notari. one verie well noteth, not to acknowledge ſome extraordinarie matter: for of all the reſt, in all the generations it is plainlie deliuered, they died: onelie of Henoch, hee was no more ſeene. Perhaps-that is ſpoken, to ſhew that men knew not what was become of him, like as hiſtories reportTit. Liuius Decad. 1. lib. 1. Subitò co • rta tempestas cum magno fragere tonitrubuſ que , tam denſo regem operuit nimbo, vt conſpectum eius cōcioni abſtulerit, nec deinde in terris Romulus fuit. Idem Iulius Obſequcus prodig. lib. 1. cap. 1. L. Florus lib. 1. Alij tamen à ſenat • ſecretò interfectum teſtantur: vt Plutarc. in vita Romul • . of Romulus, ofLaert. lib. 8. cap. 2. Mane autem facto, e ſomno excitatis caeteris, ſolus Empedocles repe • tus non eſt. Facta autem diligenti inquiſitione, è ſeruis qui rogabantur vnus adſtum, q •• affirmauit, ſe noste media ingentem aud • ſſe vocem Empedoclem vocantem; tum verò vbi ſurrexiſſet, coelestem vidiſſe lucē & ſplendorem tedarum, nihil aliud. Interim Empedocles, quia fidem facere voluit, quod Deus effectus eſſet, in AEtnae crateres ſe contecit: agnitus verò, vna ex crepidis aereis vi flamma & ardore reiecta. Empedocles, ofPendarus C. Caſſij libertus, rogatus à ſuo Domino cerurces praecidit; hunc verò post cam cadem nemo mortalium conſperit. Plut. in vit. M. Bruti. Pindarus, that no man liuing knew the manner of their death. To take ſuch wicked conceit from the heart of men, the Scripture addeth: that the Lord receiued him. Whereof wee vndoubtedlie doe gather, that hee was receiuedEpiphan. Haereſ. 64. Non eſt tranſlatus & reliquit corpus aut corporis partem. Si enim reliquit corpus vidit etiam mortem. into heauen, and there remaineth both ſoule and bodie. Firſt, becauſe hee died not, as the Scriptures Hebr. 11.5. doe fullie teſtifie: wherefore there being no ſeparation of ſoule and bodie, it is euident, whither the ſoule was taken, the bodie was alſo taken: but the ſoule Eccleſ. 12.7. doth returne to God that gaue it, & Luc. 16.23. remaineth in ye reſting place of the faithfull, vntill the Reu. 6.11. number of the righteous be fulfilled. Secondlie, like as Stephen at his martyrdome called on the Lord: Act. 7.59. Lord Ieſus receiue my ſpirit, ſo it is affirmed in this place, that the Lord receiued (for ſo 〈 in non-Latin alphabet 〉 lakach accipere. Gen. 3.22. Exod. 12.4. 2. King. 12.8. Hest. 2.7.16. Prou. 1.3. the word doth moſt commonlie ſignifie, and is moſt often taken for in Scripture) him, that is not the ſpirit of Henoch onelie, but Henoch himſelfe in ſpirit and bodie. Thirdlie, whither Eliah that excellent Prophet was tranſlated, thither alſo was Henoch this noble Patriarke receiued, before the floud. But Eliah 2. King. 2.11. was carried vp into heauen, and there remaineth with the ſame bodie, inIren. lib. 5. Quoniā quidē Enoch placens Deo, in quo placuit corpore tranſla • us eſt, tranſlationem iustorum praemonſtrans. Et Elias ſicut erat in plaſmatis ſubſtantia aſſumptus est, aſſumptionem prophetam: & nihil impedit cos corpus in tranſlatione & aſſumptione eorum. August. de peccato origin. lib. 2. cap. 23. Vel cum quaeritur vbi ſit nunc vel Elias vel Enoch, an ibi (ſcilicet in paradiſo terrestri, ad quam ſententiam aliquautum inclinat Auguſt. de Gen. ad lit. li. 9. c. • .) an alicubi alibi, quos tamen non dubitamus in quibus natiſunt corporibus viuere. Epiphan. Haereſ. 64. Enoch cum corpore tranſlatus non vidit mortem, in corpore enim viuente & ſpiritualiter ablatus, & non animaliter propter tranſlationem: & quidem in corpore existens ſpiritualiter (id eſt ſpirituali corpore, 1. Cor. 15.44.) Sed & de Elia ſimiliter, quod aſſumptus eſt in curru igneo, & eſt adhuc in carne: carne autem ſpirituali & non opus habente vt per coruos nutriatur. &c. which he was taken vp; therefore Henoch was thither tranſlated alſo. Neither was hee tranſlated into that earthlie Paradice, whence Adam was expelled, which manieIrenaeꝰ quidē ita ſentire videtur, authoritate presbyterorū Aſiae ductus vs ipſe innuit lib. 5. ſed & ipſe cundem ſtatuit paradiſum eſſe, in quē raptus fuerat Paulus, vnde quid ſenſerit Irenaeus nō eſt obſcurum. Scholaſtici doctores lō ge contentioſius. Anſelm. com. in Hebra. cap. 11. Tranſlatus eſt Enoch in paradiſum, vnde Adam eiectus fuerat. Lombard. 2. Sentent. distinct. 17. Sixtus Senēſ. biblioth. annot. 16. Dicere Henoch & Eliam non eſſe tranſlatos in illum paradiſum terreſtrem, inibique verſari est contra diuinam ſcripturam, & à recta ſidei regula exorbitare. Sed hic mediocriter à ſuis vapulat. of the Church of Rome doe ſo ſtiflie hold; for how ſhould he (poore man) haue eſcaped drowning, whenGen. 7.20.22. Auguſt. de ciuit. Dei, lib 15. cap. 27. & lib. 20. cap. 18. Nam & illo tempore perijſſe dixit, qui tunc erat. mundum: nec ſolum orbem terrae, verumetiam coelos quos vtique istos aēreos intelligimus, quorum locum ac ſpatium, tunc aqua creſcendo ſuperauerat. Paradice, and all places of the earth were couered with water, fifteene cubits aboue the higheſt Gen. 7.20. mountaine; except he had bin holpen by ſome of theirFor ſome, as Lombard. lib. 2. diſtinct. 17. affirme this Paradiſe is placed in the aire aboue the Moone: other ſay that the water was kept out of Paradiſe by miracle, ſtanding vpon an heape, like the waters of the red Sea. Scotus in Sentent. lib. 2. • istinct. 17. q. 2. deuiſed miracles? But ſome one peraduenture will replie againſt this doctrine, by the words of our Sauiour Chriſt: Ioh. 3.13. no man aſcendeth vp to heauen, but he that deſcended from heauen, &c. Theſe wordsCONCILIATIO. 6. in no reſpect are to be applied hereunto. Our Sauiour in that place teacheth the doctrine of regeneration, which to make more plaine hee addeth: no man aſcendeth, &c. that is (as S.August. in lib. de peccat. merit. & remiſſ. lib. 1. cap. 31. Sic inquit ſiet generatio ſpiritualis. &c. Auguſtine doth interpret it) ſo is the regeneration ſpirituall, as that men become heauenlie men of earthlie; which they cannot attaine, vnleſſe they become the members of my bodie, that hee may aſcend which hath deſcended, becauſe none ſhall aſcend, but hee which hath deſcended; taking his whole Church to be himſelfe, whom the myſteryMark. 10.8. Epheſ. 5.32. Auguſt. ibid. Non aliud deputans corpus ſuum, id eſt Eccleſiam ſuam, quàm ſeipſum; quiad Chriſto & eccleſia verius intelligitur: erunt duo in carne vna, de quae re ipſe dixit: itaque iam non duo, ſed vna caro, aſcendere omnino non poterunt. Omnes igitur qui renaſcuntur per gratiam Dei aſcendunt in coelum, caeterorum nemo prorſus. Idem de verb. Apoſt. Serm. 14. chieflie concerneth, two, ſaith he, ſhall be one fleſh. Beſides, it may be anſwered, he meaneth not by heauen, the place of the faithfull ſoules departed, but 1. Tim. 6.16. Bucer in Euang. Ioan. cap. 3. verſ. 13. Coelum ſignificat lucem in acceſſam quam Deus inhabitat. that glorious light which no mā can attaine vnto, orMatth. 11.27. Ioh. 1.18. Caluin. in Ioh. 3.13. Aſcenſus ergo in coelum, puram mysteriorū Dei notitiā, & ſpiritualis intelligentiae lucem ſignificat: ſed appoſitiſſima eſt interpretatio Augustini. that knowledge of the myſteries of God, which are not reuealed but by Chriſt. But where the Apoſtle ſaith: in Adam 1. Cor. 15.22. Rom. 5.12. Heb. 11.5. all die, how can it ſtand that Henoch was taken away, and ſaw not death? TheCōciliatio. 7. Apoſtle ſpeaketh not ſo generallie, as though none might be excepted, for the ſame Apoſtle ſaith againe, wee 1. Cor. 15.51.52. ſhall not all die; they that remaine at the comming of the Lord1. Theſſ. 4.17. they ſhall not die, but ſhall all be chaunged in ſteed of death. The ſame alſo plainely ſaith: Henoch Heb. 11.5. was taken away, that hee ſhould not ſee death: and the ſame is to be affirmed 2. King. 2.11. Ioſeph. Antiq. lib. 9. cap. 1. Sicut alij Rabbini Langueſcit in hoc dicto. Oecolampad. in Malac. cap. 4. Quieſcit autē ipſius corpus, cum reliquis ſanctorum corporibus. Quid? num in terra? abſit; ſed requieſcit potius in corpore cum reliquis ſanctis. Nam ſi ſicut alij requieſcit, vel corpus eius in terra computruit; omnino mortuus eſt, de quo ſcriptura dicit non vidit mortem. of Eliah. But in Adam all die, that is,Auguſt. Epiſt. 28. Hoc eſt, omnes qui moriuntur non niſi in Adam moriuntur. Chryſost. in 1. Cor. 15. Hom. 42. Mortales crint, etiam qui non morientur. all are mortall and ſubiect vnto death: ſo were both Henoch and Eliah, like as all other the ſonnes of Adam, and theirAugust. de ciuit. Dei, lib. 20. cap. 22. In eodem raptu de mortaelibus c • rporibus exituros, & ad eadem mox immortalia redituros. tranſlation was in ſteed of death, and a changing of mortalitie with immortalitie.An ancient Iewiſh error, as appeareth Matth. 17.10. which, ſeeing Chriſt himſelfe confuted, it is marueile it ſufficeth not Chriſtiās to haue him the expoſitor of Malachi. For if Elias be come, then is he not to come; then theſe two witneſſes Reuel. 11.3. are not Enoch and Elias, but ſome other. Wherefore they that expect Henoch and Eliah to come perſonallieTriffo Iudaeus apud • ustin. in Dial. Tertul. lib. de Anima. cap. 28. Morsecrum non eſt reperta, dilata ſcilicet. Ambroſ. in 1. Cor. 4. Quia erunt ſpectaculum & Henoch & Eliah, vſ que adeo vt corpora eorum in plateis proije •• ntur. Auguſt de Gen. ad lit. lib. 9. cap. 7. Non negat, cum ex aliorum opinione recitauerit. Gregor. in moral. lib. 14. cap. 12. Quod de Antichristi damnatione, & morte Enoch & Eliae. Dicendum igitur cum Vincentio Lyrinenſ. lib. cont. Haereſ. cap. 39. Antiquae ſanctorum patrum conſenſio, non in omnibus diuinae legis quaestiunculis, ſed ſolum in ſides regula, magno nobis ſtudio, & inuestiganda est & ſequenda, cum rect • ſenſerint. Philip. 3.17. 1. Cor. 11.3. Sed non est papista fere, aut ſcholasticus profeſſor, qui hoc ipſum nō docuerit. Anſelm. in epiſt. ad Heb. 11. Albin. in Gen. 5. Aquin. in epiſt. ad Hebrae. cap 11. Qui ſcil. fingunt Antichristū Enochi occiſorem futurum, ex tribu Dan naſciturum (quam ſententiam euertie Hieron) mus, lib. Trad. Hebrae. in Gen. Erat Dan coluber, &c. Et Bellarm. tom. 1. contr. 3. lib. 3. lib. 3. cap. 12.) vel Iudaeum, vt ipſe Bellarminus. to reproue the world of ſin, & to be ſlaine of Antichriſt, as they Reuel. 11.3. would proue by Scripture, rather then ſome other faithfull ſeruants & miniſters of the Goſpel, whom the Lord eitherWhether Huſſe & Hierome of Prage, as Fox is of opinion, med. in Apocah p. 11.3 or elſe, Wickliff, Scot. Bruno, Occam, Huſſe, Hierom, Luther. Zuinglius, &c. as other thinke, which are ſcarſely two, in regard of the multitude of enemies. hath orOr whether theſe two are yet to come: doubtles Enoch and Eliah they cannot bee, vnleſſe Eliah come ye third time, or Enoch come alone. But our Sauiour expoūding Malachi, hath taught ſufficiently the expoſitiō of this place. will raiſe vp according to the Scripture, may happē to find the aſhes & ſinders of the world,There are, who in ſtead of Eliah, doe ioyne Moſes and Enoch, but that error carrieth a greater inconuenience. Hebru. 9.21. before they be partakers of their expectation. What was theVt August. de ſtatu Enoch. de pecca • merit. lib. 1. cap. 3. & alij. glorious eſtate of the Saints of God, before theVtrum eundem locum tenuerint, quem nunc ſancti: vt videtur. Heb. 13.8. Apoc. 13.8. death of Chriſt, as it is another queſtion; ſo it muſt be handled in his place. Now the cauſe why the Lord tranſlated Henoch, as the ScripturesVerſ. 24. Cauſa repetita. ſeeme to ſignifie, and theChryſost. in Hebra. Hom. 22. Primùm permittit fieri mortem, terrere volens perfilium patrem. Deinde verò, vt ipſis initijs ſtatim anima humana ſpem acciperet, & quia ſolueretur mors, & damnaretur diabolica tyrannis. Fathers doe interpret it; was to giue hope vnto the faithfull of the reſurrection of their bodies. For they beingTheodoret. quaest. in Gen. 45. ad conſolandos virtutis athletas: cum enim Abel, primus iustitiae fructus, immaturus ad huc radicitus abſciſſus eſſet, nulla que reſurrectionis ſpes, &c. much afflicted with the feare of death, by the threatning of the curſe, and the examples of Abel, and of Adam, the Lord doth by a new example animate his children, that they ſhould not ſtand in dread thereof, ſeeing that both ſoule and body ſhall2. Cor. 5.10. be partaker of immortalitie, thorough the promiſe of the womans ſeed. And therefore Henoch next after Adam (of them whoſe genealogie is reckoned) who had himſelfe Gen. 3.15. receiued and heard the promiſe was taken away; and it is not incredible (according to the opinion of ſome of ye Iewiſh writers) not altogether ſecretlie,Sicut tradidit Rabb. Akiba in Alphabeto cabalico. Item Ionathan in Targhū. Vtrun que citat Rabb. Racanati. Ne que tamē dixerim, prorſus codē quo Elias modo. but in the ſight & view of mē; albeit the ſcripture applyingTheodoret. quaeſt. in Gen. 1. & 2. Nā eadem ſilentij ratio, tum de creatione angelorum, & de Moſis ſepulchro. it ſelf to the weaknes of the hearers, doe not at this time expreſſe the ſame. Obſer. 1. The righteous ſhall be Prou. 11.31. recompenſed in the earth, how much more the wicked and the ſinners. Secondlie, we ſhal againe Iob. 19.26.27. be couered with the ſame fleſh, and behold God with no other, but with the ſame eyes, ſeeing that Henoch, & Eliah, and our Sauiour, in the bodie they were borne and liued,2. King. 2.11. Act. 1.19. were receiued into heauen. Thirdlie, God when he withdraweth temporall benefits promiſed vnto his children, as Prou. 3.2. long life, Deut. 28.1. Pſal. 37.9.11.18. riches and proſperitie, he Iſai. 54.8.9. & 57.1 breaketh no promiſe, but inlargeth his liberalitie: wherefore the godlie haue no cauſe1. Theſſ. 4.13. to ſorrow for them that ſleepe, although they be taken in the middeſt of their ſtrength and age, as Henoch was, foraſmuch as they are receiued into euerlaſting habitation of the Saints.

CHAP. VI.
Queſtion 1. verſe 2. Who are they that are called in this place the ſonnes of God? and what was the cauſe of the ruine of the world in the dayes of Noah?

THe ſcope and purpoſe of this Scripture is to ſhew, by what occaſion Verſ. 2.4.5.11.12. &c. the ofſpring of mankind became to be ſo wicked, as that they euen compelled the moſt Pſal. 103.8.1 • Ionah. 4.11. merciful & gracious Lord to deſtroy the worke of his own hands, by bringing in vpon them the waters of the floud. Wherein are couched three points of doctrine. Firſt, that vndoubtedlie the1. Cor. 10.11. Theſe things happened to them for examples, and are written to admoniſh vs, &c. world was deſtroyed, and that moſt iuſtlie in the dayes of Noah. Secondlie, that the cauſe of the floud Verſ. 2.5.6. &c. Ierem. 4.7. Hoſe. 14.2. was the ouerflowing of ſin, among all conditions and eſtates of men. Thirdlie, that the originall of this ripenes and growth of ſinne Ʋerſ. 2.4.11. was, for that the ſons of God ioyned in marriage with the daughters of men, of whom were begotten a wicked ſeede, ſo that the earth was filled with crueltie. But what they are who here are called the ſonnes of God, manie long agoe haue ſtood in doubt, and ſome vnto this day are not well reſolued. This name doth properlie belong Heb. 1.2.3.5. onelie to Ieſus Chriſt, who was Pſal. 2.7. Heb. 1.3.5. begotten of the ſubſtance of his father beforeProu. 8.23.24. Symbol. Nicaen. Vnigenitum, hoc eſt, ex ſubſtantia patris. &c. the world. But it is farther attributed by more large relation Epheſ. 4.6. Malac. 2.10. Iob. 28.7. per catachreſin. to the creatures in generall, as theyColoſſ. 1.17. Iren. lib. 4. cap. 79. Et impij ſecundum naturam, filij ſunt propter hoc quod ab eo facti ſunt: ſecundum autem opera non ſunt filij. haue their being from God, and againe more ſpeciallie, vnto the chiefeſt creatures, as to Iob. 1.6. & 2.1. Luc. 20.36. the Angels, becauſe they are created vnto, and doe retaine the image of the Ezech. 1.10. 2. Sam. 14.10. wiſe, Reuel. 18.21. mightie, Act. 10.22. holie, Luc. 20.36. and eternall God: and alſo to Hoſe. 1.10. Exod. 4 22. 1. Ioh. 3.2. godlie men, whom hee hath created of the earth, indued, and renued vnto his image, Deut. 8 4. nurtured as a father doth his ſonne, and Ioh. 1.18. 1. Pet. 1.3. begottē againe vnto a liuely hope by Ieſus Chriſt. Againe of ſuch men as are called the Sons of God, ſome are ſo in deed being borne againe Ioh. 3.5. & 1.12.13 of the ſpirit after the will of God: ſome are ſo but onelie in name, either for that they beare, but not effectuallie receiue the outward Iſai. 29.13. markes of the ſonnes of God, or els are borne Rom. 9.7.8. of the true ſonnes of God according to the fleſh. Of all which, there can be none ſo groſſe, as to conceiue this thing, of vnſenſible or vnreaſonable creatures. It is moreouer againſt the Analogie of faith, and the authoritie of the word of God, to vnderſtand it Matth. 22.30. Luc. 24.39. Epheſ. 5.23. 1. Cor. 6.16. of Angels good or euil, that they liued with the daughters of men in marriage. It is alſo1. Ioh. 3.6.8.9. 1. Cor. 13.5.7. againſt the word of God, and the rule of charitie, to interpret of ſuch men who were effectuallie called by the ſpirit of grace. Wherefore it remaineth onlie, by Deut 32.6. Iſai. 1.2. teſtimony of Scripture, and the authoritie and iudgement of the moſt andChryſoſt. Hō. in Gen. 22. Vt viderūt filij dei qui à Seth et Enos progeniti, filias hominū, illas quae ab alijs nata ſunt, filios autem Cain vocat filios hominum. Ambr. lib. de Noa & Arca. cap. 4. Sicut viri probabilis vitae, filij dei vocantur; ita quorum carnalia ſunt opera, filios dici hominū, &c. Aug. li. q. in Gen. q. 4. & de ciu. lib. 15. c. 22. Athan. lib. quast. in Script. q. 98. Theodoret. quaest. in Gen. 47. Cyril. Alexandr. contra Iulian. lib. 9. Caeſarius Dialog. lib. 1. Caſſian. collat. 8. c. 21. Onkelos Chaldaeus Paraphrastes. Reddit filios potentum. Ita & Syn. machus: Hieron. in Trad. Hebraic. chiefeſt fathers & interpreters, that theſe who are called the ſons of God, were no other but the poſteritie of the godly Patriarkes, of the line ofNimis confidenter diuinat Suidas in Lex. in vocabulo Seth, quod Seth fuerat Deus appellatus ob ſciē tiam rerū coelestiū. Seth, who being brought vp in true religion, declined frō the ſteps of their religious anceſtors, and by ioyning in affinitie with the wicked, by taking thē wiues of the familie of Caine, became to be partakers of their ſins, and therfore ſhortly after of their puniſhment. Certain it is, thatPhilo Iudaeus lib. de Gigant. Ioſeph. Antiq. lib. 1. c. 4. Alij Rabbini recētiores, ferunt Aza & Azael dilapſos. Ab istis ſcil. mutuati, & confirmati. Athenagor. lib. de legatione ſiue apolog. pro Christian. Iustin. Martyr. Apolog. 1. Tertul. contr. Marcion. lib. 5. & lib. de Virginib. velandis. Cyprian. lib. de diſciplin. Virgin. Euſeb. de praeparat. Euangel. lib. 5. cap. 4. diuers ancient writers, & the vulgar ſort ofHugo de Sanct. vict. in Annot. in Gen. Strabus Eccleſ. Hiſt. in Gen. 31. Burgenſis in 6. Gen. in Addit. 1. Quorum tamē ſaniores ab Auguſtino edocti, aliter ſentiūt. vt Aquin. in Gen. 6. & Summa part. 1. quaeſt. 51. & Lyra in Gen. 6. the Church of Rome doe affirme, that theſe ſons of God were Angels, vnto whom as ſaithLactant. lib. 2. cap. 15. Miſit (Deus) angelos ad tutelam cultiumque generis humani, &c. Itaque illos cum hominibus commorantes, dominator ille terrae fallaciſſimu • , conſuceudine ipſa, paulatim ad vitia pellexit, & mulierum congreſſibus inquinauit. Lactantius, God had cōmitted the gouernment & defence of man, againſt the power & deceits of Sathan. But what proofe of ſcripture may be found to fauour this aſſertiō? what ſufficiēt reaſon to cōfirme this expoſition? It hath oftē bin reported thatPoſſe quidem, ratione ſuae ſubſtamiae non abhorret à ſapientia Platonicorum. Apulcius lib. de Deo Socrat. Sunt quidam diuinae mediae potestates, inter ſummum aethera, & inſimas terras, in iſto interſitae acris ſpatio, &c. & ficut nubes aliquid grauitatis & leuitatis habent. Porphyr. de Sacrific. lib. 2. Quibus ratione, corporeum quiddā eſt paſſioni obnoxium atque diſſoli bile. Pſellus de Daemon. c. 1. Natura Daemonū non eſt abſ que corpore. Hac autem deliramenta ſunt inania. Facere autem, teſtatur Aquin. in Tract. qq. 1. part. tit. de miras. q. 8. & 5. & 55. Cardan. lib. de Rebus contra naturam. Iacob. Ruffus de Hominum generat. lib. 5. c. 6. Auguſt. de ciuit. Dei, lib. 15. cap. 23. Creberrima fama eſt, multi que ſe expertos affirmant, vel ab ijs qui experti eſſent, de quorum fide dubitandum non est, audiſſe confirn ant, Syluanos & Faunos, quos vulgo incubos vocant, improbos ſaepe extitiſſe mulieribut, & earum appetiſſe & peregiſſe concubitum, vt hoc negare impudentiae videatur. non hic audeo aliquid temerè definire. Aliqui tamen acerrimè contendunt fieri non poſſe in rerum natura. Sed quid agunt? Diſputant ſcibcet phyſicè de rebus metaphyficis; hoc eſt ineptè, & non ad idem. Sufficiat in praeſenti, talc aliquid non fuiſſe, cui ſcriptura diuina multis rationibus contradicis. euill ſpirits haue had to doe with women,Ioh. Bodin. de Daemon. lib. 2. cap. 7. Mart. de Arles tract. de ſuperſtit. Etiam de honeſta ſoemina quae viro nupſerat, talia refert. witches, andIacob. Ruffus de conceptu Hom. lib. 5. c. 6. Famulam Ciuit Conſtantiae quādam à Daemone cōpreſſam ſcribit: enixamque non hominem neque daemonem, ſed flaccos & quiſquilia, damonis arte nimirum ſubornatas. other notorious wicked perſons; which whether it be, butHieron. in Catalogo. Beda in Luc. cap. 12. Iamblic. lib. de myſterijs Aegypt. Quae faſcinati imaginamur, praeter imaginamenta nullam habent actionis & eſſentia veritatem. a falſe imagination onelie of a minde giuen vp to Sathan, or whether it be done in deed, as it may ſeemeQui igitur ex impoſſibili naturae hunc tanquam errorē euertunt, ſcripturis vim faciunt, quae de eſu angelorum meminerunt, quod vtique verum, licet non ex naturalibus; nam quae impoſſibiliae ſunt hominibus, Deo ſunt & quibus ipſe vult faecilima as poſſible, for a ſpirit ſo to doe, as to Gen. 18.8. & 19.3. eate meate, whereof the Scripture ſaith, hee ſet before them and they did eate; it is not for vs to handle in this argument. But that ſpirits ſhould take them wiues, and beget children in ſuch wedlocke, as the 〈 in non-Latin alphabet 〉 naſhim, propriè vxoret, mulieres viris iunctae, ab 〈 in non-Latin alphabet 〉 Enoſh, id eſt. fragilis homo, Aleph in foeminino plurali tantum deficiente. Et nimie audacter ſcribit. Seuer. Sulpitius de Sacr. Hiſtor. li. 1. c. 1 Angeli quidam naturae ſuae originiſ que degeneres, relictis ſuperioribus quorum incolae erant, matrimonijs ſe mortalibus miſcuerunt. word importeth, or that the Elect Angels ſhould ſinne by luſt, afterAugust. de ciuitat. Dei. libr. 15. cap. 23. Dei tamen Angelos ſanctos nullo modo illo tempore ſic labi potuiſſe crediderum: nec de his dixiſſe Apoſtolum Petrum: Si Deut Angelis peccantibus non pepercit, &c. Idem de ciuit. lib. 13. cap. 13. they were confirmed by the Lord, it is vtterlie againſt the truth of God, and to be expelled from the hearts of Chriſtians. But one would thinke it likely, that they were ſpirits, becauſe by them were begotten Giants? Theſe Giants were no other but Verſ. 11. Gen. 10.9. 〈 in non-Latin alphabet 〉 , nephilim: properly mightie tyrants oppreſſors. men, whom the Scripture calleth, becauſe they were Gen. 14.1. 1. Chron. 20.8. Sonnes of Haraphah: i. bloudie or mightie, 〈 in non-Latin alphabet 〉 , raphah, to cure, ſo called by the contrarie, as a mountaine of mouing. great and fearefull Rephaim, and Emim, terrible: à rad. 〈 in non-Latin alphabet 〉 , Aiam, to terrifie. Emim; becauſe of their pride Anakim, à 〈 in non-Latin alphabet 〉 . gnanak, a chaine, i. gorgious, going in chaines of Golde. Numb. 13.34. Prou. 1.19. Hanakim; becauſe of their ſtrength Gibborim à 〈 in non-Latin alphabet 〉 , gabar, to make ſtrong. Gen. 6 4. & 10 9. Gibborim; becauſe of their tyrannie Nephilim à 〈 in non-Latin alphabet 〉 , naphal: to kill, to ſtrike to the ground. Nephilim; becauſe of their Zamzummim, à 〈 in non-Latin alphabet 〉 , Zamam: to thinke euill: to inuent miſchiefe, Deut. 19.19. naughtines Zamzummim: foraſmuch as they excelled in theſe properties other men. Neither doth the Scripture ſay, that all theſe Giants came of the ſonnes of God, and the daughters of men, Verſ. 4. but contrarie: that there were Giants in thoſe dayes, to wit, of the ſons of Caine; and that after the ſons of God came vnto, &c. they were augmented in number, and the whole earth was filled with crueltie. Of whom then were thoſe firſt Giants, which were not of the ſonnes of God? Likewiſe Og Deut. 3.11. was of the remnant of the Giants; doubtles not of the remnant of theſe, who were wholie deſtroyed with the floud, but of thoſe who were begotten of the ſonnes of Cham. So Goliah, Iſhibenob, and the reſt were of the ſame condition, of whom the Scripture doth1. Sam. 17.4. 2 Sam. 21.15.16. expreſſe their parentage. And others the likeLike as is recorded of Maximinus the Romane Emperour: whole height was eight foote and an halfe, the length of his ſhooe, an ordinarie mans pace, his wiues bracelets ſerued him for rings; his ſtrength was anſwerable to his ſtatute. Iulius Capitolin. Herod. de 7. Imperat. lib. 7. Likewiſe, Nicephor. Eccleſ. Histor. libr. 12. teſtifieth, that in the raigne of Theodoſius the Emperor, was one in Syria, of ſtatute fiue cubites and an hand breadth. Like to this doe Flau. Vopiſc. & Procop. de Bell. Gott. libr. 2. Plutarch. in vit. Sertorij, of the tombe of Antaeus, which for the ſame thereof Sertorius cauſed to be opened, and finding the carcaſſe anſwerable to report, cauſed it to preſerued with honour. I ſaw my ſelfe, ſaith Auguſtine (de ciuit. li. 15. cap. 9.) and not alone neither, vpon the ſhore of Vtica, the tooth of a man ſo great, that if it had been deuided to the meaſure of our teeth, as it ſeemed, it would haue made an hundreth. I would thinke it (ſaith he) to haue been the tooth of ſome Giant. both ſince, and euen inIt appeareth by our own Chronicles that in anno 1581. was brought to London a dutchman, who was in height ſeuen foot, and ſeuen inches, this man I my ſelfe ſaw at Tunbridge in Kent the ſame yeare. our time, concerning whom it were want of diſcretion either to denie authoritie, or to thinke that they were of ſuch abominable parents. And that wee may know the ſtone whereat the fathers ſtumbled: the occaſion wasIt appeareth by Tertullian. lib. de Idololatria. August. de ciuitat. lib. 15. cap. 23. Pet. Mart. in Gen. 6. moued perhaps ſomewhat by the authoritie of the Iewes. a booke of Apocrypha or ſecret Scripture, falſlie intituled by the name of Henoch his Propheſie, vnto which they gaue reuerence, as to the holie Scripture, becauſe the Apoſtle Iude Iud. verſ. 14. affirmeth he did Propheſie, notwithſtanding hee nameth neither booke nor writing of Henoch, neither is it of neceſſitie that we ſhould thinke (although we denie August. de ciuitat. lib. 15. cap. 23. Notwithſtanding, that that propheſie which hath gone vnder Enoches name, was written by Enoch, we vtterly deny, becauſe it is apparandie counterſaite. it not) that he wrote his Propheſie: for the ſame ſpirit of Propheſie that was in Iude, being1. Pet. 3.19. 1. Cor. 12.11. the ſame that was before in Henoch, could not but know the certaine ſumme and contents thereof. Neither is it a new inuention of the Iewes, and Heretikes, to entitle their owne workes

Hieron. Epist. ad Laetam. Caueat omnia apocrypha; et ſi quando ea, non ad dogmatum veritatem ſed ad ſignorum reuerentiam legere voluerit, ſciat •• on eorum eſſe, quocum titulis praenotantur, multáque hi • admixta vitioſa, & grandis est prudentiae aurum in lui • quarere.

August. Tracta. in Ioh. 98. Idem contra Fauſtum. lib. 22. c. 79. Innocentius. 1. Epist. Decret. 3.

Leo Magn. epistol. Decret. 91. cap. 14. Curandum ergo, vt falſati codices, & à ſyncera veritate diſcordes, in nullo vſu lectionis habeantur, &c.

to another more famous or religious authour; ſuch is the power of Sathan in his inſtruments, to make them labour without hope of praiſe, and ſuch is his ſubtiltie and malice,Hieron. commentar. in Iſai. cap. 64. De quibus verè dici potest, quod ſedeat diabolus in infidijs, cum diuitibus in Apocryphis, vt interficiat innocentem. Inſidiatur enim in Apocryphis quaſi Leo in ſpelunca ſua. Leo Magn. epist. 91. cap. 15. Apocryphae autem ſcripturae quae ſub nominibus apoſtolorum, multarum habent ſeminarium falſitatum, non ſolum interdicenda, ſed etiam penitus auferendae ſunt at que ignibus conc • emandae. vnder colour of names of holie men, to ſeduce Gods people. But as the authoritie of this counterfeit authour is nothing worth, ſo on the other ſide the truth of the Lord in holie Scripture, is the Pſalm. 19.7. Iſai. 8.19.20. Clem. Alexan. Strom. 7. onelie help; and fullie is it ſufficient to ouerthrow this errour. By the daughters of men, is meant asTertul. lib. de virgin. v • land. Cum filias hominum dicit, manifeſtè virgines pertendit. al confeſſe, wicked women, or the daughters of the wicked. Therefore alſo by the ſonnes of God, ſuch as were of the houſe and familie of God, and godlie Parents. Moreouer, they tooke them wiues, and continued in the ſtate of wedlocke. Laſtlie, they were Verſ. 3. & 13. fleſh with whom the Lord was angrie, & whom he deſtroyed in his anger; what were they els therefore but perfect Not medioxumi or mungrels, halfe men halfe diuels, as is reported that Caſtor was, and Hercules and Radamanthus. Festus Pomp. in verb. mediusfidius. Item Seruim in Virgil. Aenead. lib. 8. Lactant. libr. 2. cap 15. Quia neque angeli neque homines fuerunt, ſed mediam naturam tenuerunt. A Scripturis abſonum. Item. Eugubin. Steucus de Perenni Philoſop. libr. 6. cap. 32. men? Wherefore theſe ſonnes of God were fleſh indeed, andPhilip. 3.19. Origen. in Pſalm. 38. Si terrena ſapias & terrena loquaris, & theſaurus tuus & cor tuum in terra ſit, terreni (& carnis) imaginem portas. fleſhlie minded, ſuch as choſe rather to forſake the worſhip of God, then the fulfilling of their fooliſh luſt, fixed on the fading beautieDe huiuſmodi hominum procreatione quaſi de ſcripturia hauſiſſet, ceciuit Orpheus. libr. 8. Sacri Sermonis. 〈 in non-Latin alphabet 〉 . i. Nomine coelicolas illos dixere gigantes, orti quod terra fuerint & ſanguine coeli: binc Graecis 〈 in non-Latin alphabet 〉 , à terra geniti: i. ab impijs mulieribus, & filijs Dei, ſcilices hominibus recte à parentibus institutis. of wicked women. Here hath the Church of God a goodlie warning. That all thoſe to whom religion is of care, do take heed Deut. 7.3. 2. King. 8.18. of ioyning in ſocietie of marriage, with Infidels, Atheiſts, or Idolaters. The example is manifeſt: the ſonnes of God, that is, ſuch men of the poſteritie of Seth, as had beeneChryſost. Hom. in Gen. 22. Et viderunt filij Dei, qui à Seth & Enos progeniti. trained vp in true religion, ſaw the daughters of men, ofCyril. Alexan. in Iulian. lib. 9. Certè & in Noae tomporibus filij Dei, hoc est qui ex ſanguine Enos, filias hominum, id est, cas qua ex ſanguine Cain, &c. Caine and Lamech & other of the wicked, Idolaters, tyrannous, Atheiſts; that they were faire (as the daughter of the Philiſtim Iudg. 14.3.7. was in the eyes of Sampſon) they They did not by violence rauiſh whomeſoeuer, as the Iewes affirme, but they took themſelues wiues (ſo the word ſignifieth) of whom ſoeuer they thought beautifull: the word beareth ſhew of no violence, but rather wantonneſſe. choſe them wiues, of all that liked them, that is; had not regard how religion might be hindred, but how their affections might be ſatisfied: by which meanes the knowledge of God decayed, religion was extinguiſhed, ſinne increaſed, and the fearefull wrath of God was brought vpon their heads. Now although this example be knowne vnto vs, and their deſtruction1. Cor. 10.11. written to admoniſh vs; although the word of God Exod. 34.6. Deut. 7.3. doe carefullie forbid this ſin, and ſeuerelie threaten Malac. 2.11. thoſe that practiſe it: yet how often is it ſeene in this our age, that godlie Chriſtian Proteſtants (in ſhew and countenance) doe ioyne in marriage for beautie, wealth or honour ſake, with Atheiſts, with Libertines, with Papiſts, and doe take the daughter of a ſtraunge God? Yea, that which is the greateſt ſhame, ſuch Parents wil oftentimes prouoke their children to match rather withCicero. Offic. lib. • . Themistocles cum conſuleretur, vtrum hono viro pauperi, an minus probato diuitifiliam collocaret: Ego verò, inquit, malo virtum qui pecunia egeat, quàm pecuniam quae viro. riches, then with godlines. Some doe pretend herein, that they may conuert a ſinner. But the Lord ſaith, the wicked by marriage Deut. 7.4. will peruert the righteous, Surelie 1. King. 11.2. they will turne away thy heart. The proofe whereof we haue beſide this example, in the Iudg. 3.6. nation of Iſrael, in Iudg. 16.4. Sampſon, in1. King. 11.4. Salomon, and1. King. 21.25. 2. Chron. 21.6. other. The contrarie through the mercie of God may1. Cor. 7.16. ſometime happen, but wee ought not to temptRom. 3.8. Matth. 4.6.7. Ne igitur cum imp • t contrahas, ductam verò iam ne deſeras. the Lord: neither is it wiſedome for men to make ſuch daungerous experience. But what hurt commeth by this, vnto the Church of God? As water and earth make mire and durt, which is fit for nothing, but to be troden vnder foote: ſo the combining of two 2. King. 17.33. Hieron. epist. ad Algaſiam. In parabola (Luc. 10.) Samaritanus ponitur pro ſigno atque miraculo, quod malus benefecerit. Item. Lu • . 17.16. religions, or the mixture of religion, doe ingender according to their condition, irreligion. None are more hatefull vnto the Lord, then thoſe1. King. 18.21. Reuel. 3.16. that hault betweene two religions. None are moreCantic. 5.7. Exemplo Saul, Iudae, &c. fierce againſt the Saints; none are more peſtilent vnto the Church of God. Neuer was a more curſed Atheiſt, then was Iulian, whoSocrat. Scholaſt. Hiſt. eccleſ. lib. 3. cap. 1. At clam quidem diſciplinas Philoſophorū excoluit, palam autem ſacra Christianorum perlegit eloquia, atque adeo in eccl • ſia Nicomedenſi lector deſignatur ſit: abraſaque cu • e, vitam monasticam ſimulauit. Theodoret. libr. 3. cap. 2. Idem in conuentibus eccleſiasticis recitabat populo ſacros libros, & aedem martyrum coepit extruere. outwardlie ſometime was zealous for religion; but byIn ſ • hola Libanij Ethnici ſophistae. Socrat. Histor. Eccleſ. lib. 3. cap. 1. ſocietie of wicked companie fell away. Neuer was a more cruell tyrant of the Turkes, then Mahomet, thePhilip. Lonicer. Hist. Turcis c •• b. 1. in vit. Mahometis 2. ſonne of a Chriſtian Ladie, who by his mother being taught religion, and by others, his countrie ſuperſtition; kept betweene both, and obſerued neither, worſhipping no other God, but the Iohn Fox. Acts & Montum. Tractat. of the tyrannie of the Turkes. goddeſſe of good fortune. And what els isWhich is the ſuperſtition of the Turkes. Mahometiſme it ſelfe, but aThat is plaine by the Turkiſh Alcaron: by their eight precepts. Lonicer. li. 2. c. • . By their profeſſion of faith: there is but one God, and Mahomet is his only Prophet; Non eſt Deut niſi vnus, Mahomet autem Propheta eius: by their praier • , faſtings, almes, ſacrifice, &c. Ba • th. Georg. epit. de morib. Turcar. mixture of Gentiliſme, and of hereſies concerning the perſon of our Sauiour Chriſt? Or what els isThe degenerated religion of the Church of Rome. 1. Iohn. 2.19. Papiſtrie, but a very Chaos or leauen of all hereſiesWhitaker in praefat. 1. Controuerſ. de Scripturis. chieflie concerning the offices of Chriſt, as men by little and little fell away from the true vnderſtanding of the word, &1. Tim. 1.4. gaue heed to fables? Euen ſo, of true religion ioyned with Papiſtry or other hereſies, can be begotten no other but Apoſtaſie from true religion, Atheiſme, and that which2. Tim. 3.1. &c. 2. Pet. 3.3. the Scriptures haue foretold. Thoſe therfore that will ioyne 2. Cor. 6.14. Tertul. ad vxor. lib. 2. Quis enim dubites obliterari quotidie fidem commercio infideli. Bonos corrumpunt mores confabulationes prauae, quanto magis conuictus & indiuiduus vſus Domino non potest pro diſciplina ſatisfacere, habens in latere diaboli ſeruum, &c. Habes cauſam, qua non dubites, nullum huiuſmodi matrimonium proſpere decurri: à malo conciliatur, à domino damnatur. Papiſtrie in marriage with the right & ſound profeſſion of the truth; or in doctrineDe huiuſmodi conciliatoribus ſcribit Hieronym. Epistol. ad August. tres ſimul, &c. Dum volunt & Iudaei eſſe & Christiani. nec Iudaei ſunt nec Christiani. make a meane, betwene faith and workes in the point of iuſtifiyng: they doe no leſſe then ouerturne religion, bring in Atheiſme, obſcure Reuel 9.2. Gods truth, and haſten the Matth. 24.44. 1. Theſ. 5.3. Reuel. 14.16. comming of Ieſus Chriſt. This was the Verſ. 2.5.6. ruine of the old world. The fathers were outward worſhippers of God, their mothers were ſuperſtitious & wicked women, their children of no religion, but louers2. Tim. 3.2. of themſelues,Verſ. 11.13. August. de ciuit. lib. 15.23. cruell, Pſalm. 10.4. high minded, and1. Pet. 3.20. hardned in their ſins: and as it was in the Matth. 24.37. dayes of Noah, ſo ſhall it be in the comming of the ſonne of man.

Question 2. verſe 3. What meaneth this which the Lord ſaith: My Spirit ſhall not alwaies ſtriue with man, becauſe he is but fleſh: and his dayes ſhall be an hundreth and twentie yeeres?

IT is of the Greekes tranſlated: my ſpirit ſhall not alwaies remaine in man: and ſoOrigen in Pſal. • 8. Hom. 2. Idem in Iſai. Hom. 3. Chryſostom. in Gen. Hom. 22. Ambroſ. Hexam. lib. 6 cap. 6. Bernard. Sermon. 1. in feſtum S. Michael. the Fathers for the moſt part do expound it. The Hebrue 〈 in non-Latin alphabet 〉 iadhon à radice 〈 in non-Latin alphabet 〉 dun: from hence, Dan, iudgement. Gen. 15.14. & 30.3. Ioh. 19.29. Iere. 5.28 word doth often ſignifie to iudge. So that Ierome Hierom. Tradit. Hebraic. Hoc eſt: Quia fragilis eſt in homine conditio, non eos ad aternos ſeruabo cruciatus. ſed hîc illis reſtituam quod merentur. Ergo non ſeueritatem vt in noſtris libris legitur, ſed clementiam Dei ſonat. &c. vnderſtandeth this ſentence to be a ſpeech of mercie, not of iudgement, thus: my ſpirit ſhall not iudge theſe mē for euer: that is, I will not iudge them to eternall puniſhments, but will here afflict them, that their ſoules may1. Cor. 5.5. be ſaued in the day of the Lord. But the word doth alſo2. Sam. 19.9. Prou. 6.14. & 27.15. Ierem. 15.10. ſignifie to ſtriue or to contend; which is much more agreeing with the circumſtance and purpoſe of the text; & therefore vndoubtedly, the word is ſo to beSic autem Rabb. Iehudah & Ioſeph Kimchi inter Hebraeos. Chaldaeus Paraphr. Non ſtabilietur ſeu conſiſtes hac praua generatio, non durabit in longum tempus, ſcilicet vltra 120. annot. Caluin. in Gen. 6.3. Dominum quaſi defeſſum obſtinata mundi pertinacia. interpreted. But how can the ſpirit of God be ſaid to ſtriue with man? The Scriptures ſpeakeTheodoret. quaeſt. in Gen. 52. Scriptura diuina loquitur, prout hominibus expedit, & pro captu auditorum varias habet loquendi formas. after our vnderſtanding, comparing the waies of God which are vnſearchable, to the condition of man, with which by experience and vſe we are acquainted. In this ſenſe he is ſaid to ſtriue, as he is ſaid Ierem. 7.25. & 25.4. & 35.15. to riſe earlie, and ſend his Prophets: which is, when he doth diligentlie ſend his Prophets, often, or manie Ezech. 13.5. to repreſſe or reprooue mens wickednes. Or againe, when by his iudgements he doth forewarneIere. 7.12. Amos. 6.2 Ioh. 5.14. vt Hieron. in Ier. 3. Aliorū tormēta aliorum ſunt remedia. other of the ſame or greater puniſhments; or when by Rom. 2.4. 1. Pet. 3.20. patient expectation he doth awaite for our repentance. The words therefore are thus to be reſolued: my Spirit ſhall not alwaies: that is, I will not alwaies by my ſpirit, by Iſai. 61.1. 2. Tim. 3.16. 2. Cor. 3.17. admonition, reprehenſion, threatning, and expectatiō; ſtriue with man: labour in vaine to bring them to repentance; becauſe they are but fleſh; wholie ſinfull andRom. 8.1.4.5. Orig. in Pſalm. 38. Hom. 2. Chryſoſt. in Gē. Hō. 22. Quaſi ſola carne circūdati, anima carerēt; ſic vitā ſuā abſumunt. ſet on miſchiefe, and there is no hope of amendment in them. Here may we learne: Firſt, the exceeding mercie of God Ezech. 33.11. 2. Cor. 5.20. in offering his mercie to the wicked, and ſtriuing by Deut. 5.29. Ierm. 25.4. Hoſe. 6.4. Amos. 4.6.7. all meanes with them to bring them to repentance. Secondlie, the long ſuffering of God Rom. 2.4. For the boūtifulnes of God ought to leade vs vnto thankfulnes: in regard wherof, Policarpus being threatned, that vnleſſe he would blaſpheme the name of Chriſt he ſhould be tormē ted to death: I haue ſerued him now (ſaid hee) theſe 86. yeeres, neither euer did he hurt me in any thing: how ſhould I then ſpeake euill of ſo gracious a Lord that hath euer been my preſeruation? Euſeb. ought to lead vs to repentance. Thirdlie, vengeance ſucceedeth Pro. 1.24.25. Zaechar. 1.6. & 7.13. Math. 21.43. Exemplis infinitis. refuſed mercie, as the night ouertaketh the day. Fourthlie, the wicked are alwaie Iſaei. 1.5. & 26.10. Iere. 44.27. paſt recouerie, before wrath be ſent vpon them, which often, when it hath long time bin deferred, Mat. 23.38.44. Reuel. 3.3. commeth ſwiftlie, dreadfullie, and ſodainelie. But to what purpoſe ſaith the Lord: his dayes ſhall be an hundreth and twentie yeares? I will yet, ſaith he, forbeare themHieron. Trad. Hebrae. in Gen. Hoc eſt, habebunt 120. annos ad agendā punitentiam. an hundreth and twentie yeares. Behold the long ſuffering of God! Men were corrupted in ſinne by Adam: men beganRabbini ferè omnes, vocem ( 〈 in non-Latin alphabet 〉 huchal, à rad. 〈 in non-Latin alphabet 〉 chalal) reddunt prophanare. Sic & D. Kimchi libr. rad. Onkelos paraphraſt. Chalda. Prophanati ſunt homines ne inuocarent. Tremel. Coeptum eſt prophanari, alij incipere (nam vox ipſa in cal, ſignif. vulnerare, inquinare in hipil, ſcil. altera ſpecie coniugationum Hebraeorum & rarius polluere ſiue inquinare) eo ſenſu, vt coeperunt inuocare ſiue attribuere nomē Iehouae idolis ſuis: ſed obſeruandū eſt vocē charah cum beth ſequēte nū quam poni niſi in bonā partē. Deinde, eſſet dictū, prophanatū eſt nomē domini inuocando, non autē prophanatum (quod verè, captū eſt) ad inuocandū in nomen, vt in textu ad verbū eſt. Aben. Ezra. in Comment. Item Mercer. in politia Iudaie. Coeperunt homines de nomine domini vocari, ſcil. vocabantur filij Dei. Quocun que accipias modo, illud reſtat, prophanatum eſſe à plurimis, ritè inuocatum à paucioribus. to prophane religion in the dayes of Henoch, ſo that few they were which rightlie called on the name of the Lord. Cruell Giants, and fierce Tyrants were of the brood of Caine, as Lamech, and other like vnto him. Laſtlie, the familie of Seth, among whom true religion was maintained, ioyned in affinitie with the daughters of the wicked, wherby the ſame religion was quite extinguiſhed, & not a man remayning to vphold the truth, butNoah ſolus in generatione ſua, nam in ſuperioribus Methuſala & Lamech, in ſequenti Sem & lapheth, etiamſi omnes ſimul vixerint. one, the reſt being ſo drowned in ſecuritie, and crueltie, that they would not be admoniſhed; and yet the Lord would waite for their repentance an hundred and twentie yeares. One will aske perhaps, how the Lord is ſaid to ſpeake this: My Spirit ſhall not alwaies, &c. The Lord may be ſaid to ſpeake this (like as the Scripture ſometime1. Sam 18.11. & 27.1. Heſt. 6.6. calleth a mans inward thought, a ſpeech, when as a thought is as effectuall as a ſpeech) in reſpect of himſelfe, becauſe hee decreed it inBaſil. Hexam. 3. Aut magis pium est dicere quod ſancta volūtas, & primus impetus intellectualis motus, hoc ipſum ſermo Dei est. himſelfe. Hee may be ſaid to ſpeake it, in reſpect of the world, becauſe heSe • l. per reuelationē, vt Iſai. 1.1. Hag. 1.1. made his counſaile and purpoſe knowne vnto the world. For hereby it is perceiued,Verſ. 13.14. 1. Pet. 3.20. August. contr. Fauſt. Manicha. Quod Noe quingentorū erat annorum cum ei locutus eſt Dominus, &c. vnde intelligitur per centum annos arca fabricata. Idem de ciu. Dei, lib. 15. c. 24. Sed intelligendum eſt, hoc Deum dixiſſe cum circa finem quingentorum annorum eſſet Noc: id eſt, quadringentes octoginta annos agent. quae re & area codem anno incepta eſt, dur. n • itque in fabrica centum & viginti annos. that an hundreth and twentie yeeres before the comming of the floud, God Ezech. 3.17. 2. Pet. 2.5. taught theſe Preachers of righteouſnes, and they deliuered it vnto the people, that the world ſhould be deſtroyed by the floud. And to this purpoſe it is added in the text: And God ſaid vnto Noah, An end of all fleſh is come before me: for the earth is filled with crueltie through them: and behold I wil deſtroy them with the earth. Make thee an Arke of pine trees, &c. and Noah did according to all that God commaunded him. Wherein the Scripture manifeſtlie teacheth, that Noah receiued this reuelation from God, and began to make preparation for the Arke, (Lamech and Methuſala being then in life) ſix ſcore yeeres before the floud began. Wherefore they are deceiuedPhilo Iudaeus lib. de Gigant. Ioſeph. Antiq. lib. 1. cap. 4. Primum vitam corum breutori ſpacio circumſcripſit, & abrogata lōgaeuitate intracentum & vigintà annos coercuit, deinde continentem terram in pelagi formam &c. Lactant. lib. 2. cap. 14. Ne rurſus longitudo vitae cauſa eſſet excogitanderum malorum, paulatim per ſingulat progenies diminuit hominis aetatem, atque in centum & viginti annis metā collocauit. Longe aliter Hieron. Trad. in Gen. Non igitur humana vita, vt multi errant, in centum viginti annos, contracta est, ſed generationi illi 120. anni ad poenitentiā dati ſunt. who interpret this ſpace of an hundreth and twentie yeeres, to be appointed for the age of mans life after the ſloud of waters; which hath beene ouerpaſſed, not onlie Gen. 11.10.11.13.17 & 35.28. & 47.9. of the fathers, but alſo of men of latter yeeres almoſtIob. 42.16. 2. Chron. 24.15. Externi: Epimenides annos vixit 157. author Phaſgo. Zenophanes, Laert. li • . 1. in vita Epimen. Arganton Tarteſſiorū rex in Hiſpan. 150. inquit Plin. lib. 7. Silius de Bell. Punic. lib. 3. dicit 300. Ter denos decies amenſus belliger annos. Nestor 300. vt non pauci attestantur. Galenus 140. vt fama constantest. Cal. Rodigin. lect. antiq. lib. 16. Ioannes dictus de Temporibus ſub Carolo magno 300. Mant. &c. in euerie age. For indeed the Lord doth herein limite and bound out the time of old and young, in the age before the floud: profeſſing vnto them by his Prophets, that Ionah. 3.4. vnleſſe they did repent, they ſhould at the end of one hundreth and twentie yeares be vtterlie deſtroyed. But herein remaineth no leſſe a difficultie then before. The Lord promiſeth to ſpare the world an hundreth and twentie yeares; and it ſeemeth by the Scripture, he forbare them but onlie an hundreth yeares. For in the former Chapter, Noah is ſaid to be fiue hundred yeares old, when he begat children; and in the Chapter following, it is ſaid that in the ſix hundreth yeere of the life of Noah Confer Gen 5.32. & 7.11. the floud of waters were vpon the earth. Some writers vpon this collectionRabb. in Cabala. Tſeror Bahi. & alij. Hieron. in Trad. Hebrae. viginti annorum ſpatijs amputatis induxit dilunium. ſic Hugo in annot. in Gen. Sic Strab. in Eccleſ. Histor. viginti annos anticipauit vindictam, & plurimi Papista. haue affirmed, that becauſe the wicked world would not repent, God ſhortned and cut off this time appointed, the ſpace of twentie yeares. Which opinion beſide that it is vntrue, is fullie againſt the purpoſe and conſent of Scriptures; which1. Pet. 3.20. aboundantlie expreſſe the riches of Gods long ſuffering, in the dayes of Noah. But in deed this chapter doth not onelie continue the former hiſtorie, in the time where it left,In reſpect of time, the ſixt chapter followeth vpon the fourth: the fift containeth a digreſsion of the life & death of the Fathers. at the birth of the children of Noah, as it is in the end of the former chapter: but alſo by recapitulation, and expoſition (as is the manner of the Scripture) doth confirme and explane that which went before; and therefore it beginneth: And it was when men began to multiplie, &c. Men began not to multiplie after the birth of the ſonnes of Noah, for then the earth was filled with crueltie: but the Scripture meaneth that long before this time, ſo ſoone as men began to multiplie, ſinne alſo began to multiplie; foraſmuch as not onlie the wicked ſeed increaſed, but of the houſhold of the godlie, ſome from time to time declined, and made ſhipwracke of their faith and godlines; and the ſeeds of this miſchiefe were ſowen, long before the birth of the ſonnes of Noah, in ſo much that the earth was by the curſe prepared to the floudGen. 5.29. 2. Pet. 3.5.6. Tremel. in Gen. 5 Cō ſolabiturde opere laborioſiſſi no cuius neceſſitatem ſubiuimus tū proper communem illam omnium hominū deprauationē, tū propter ſingulare ſeculi noſtri ſcelus. Nō quod primus fuerit Noe Agricola vt Hebrat volunt, ſed quod eſſet ſpes vnica restaurationis à malo illo ſeculo, à poena communi, & de Christo in carne naſcituro. before the birth of Noah himſelfe. Wherefore this is to be vnderſtood of the courſe of time. Sinne began to wax exceeding grieuous, about the time of the Verſ. 1.2. &c. birth of Noah: for the ſonnes of God tooke the daughters of men in marriage: by their poſteritie, crueltie and ſinne increaſed. For this cauſe the Lord threatneth to bring the ſloud, and Noah is commaunded to prepare the Arke, ſixſcore yeares before the drowning of the world; that is to ſay, Noah being of age foure hundreth & foureſcore yeares, and when hee was Gen. 5.32. fiue hundreth yeares old, he begat Sem, Ham, and Iapheth, Sem quidem centum agens annos ſexcenteſſimo ſecundo anno vitae Noae vt apparet Gen. 7.11. & 11.10. Non fuit primogenitus filiorum Noae, niſi forte indefinite ſumas, hoc eſt circa hunc annum; quod ex textu refutatur. Vide c. 11. that is to ſay, the eldeſt of them. And as the Lord was patient in long ſuffering, ſo was he mercifull in giuing warning to the world of their calamitie. The godlie Patriarkes foreſawIoſeph. Antiq. lib. 1. cap. 3. Adamum vniuerſalem rerum interetū praececiniſſe ſcribit Theodulus Coeleſyr. Com. in Rō. 5. Idex naturali lege dictatum & reuelatū. Fortè autem ex reuelationibus non paucis, cum prophetae fuerint. deſtruction (albeit they knew not in what kind it was to come) long before this ſpeciall reuelation giuen to Noah, for both Henoch and Lamech did Iud. 14. Gen. 5.29. propheſie of the deſtruction of the world; and Lemech for perpetuall monument, calleth his ſonne by the name of Noah, that is to ſay, reſt, Noah 〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉 nuach quieſcere, to reſt; becauſe in him the wrath of GOD in the flood ſtaied and went no farther: or becauſe hee was to refreſh and comfort his fathers concerning the deſtructiō of mankinde. or refreſhing, frō griefe or ſorrow, to the end ſaithChryſostom. Hom. in Gen. 21. Praedicit per appellationem pueri mala que totum humanum genus deprehenſura eſſent, vt vel timore castigati abarcerentur à vitijs, & amplecterentur virtutem. Chryſostome, that all that ſaw this child, & would enquire his name, might learne thereby the generall deſtruction that was to come. But no warning will ſuffice the wicked, which Ierem. 8.7.9. deſpiſe the word of God, and thoſe which teach it by the1. Cor. 2.4. 2. Cor. 4.3. demonſtration of the ſpirit. They knew right wel the ſuperfluitie of ſin, & were partakers of the fulnes of iniquity; they heard the preaching of the Patriarkes, they found the Arke prepared, they perceiued the comming of beaſts and cattell to the ſame for refuge frō the waters; they ſaw the heauens powre downe raine, and the flouds increaſe: yet would Gen. 7.21.23. & 8.16. not one perſon be admoniſhed, not ſo much as theAuguſt. quaest. in Gen. q. 5. Non erat magnum fabros alios adhibere: quamuis operis ſui mercede accepta, non curauerint, vtrum cam Noe ſapienter an verò inauiter fabricaret. Et ideo, non in eam intrauerunt quia non crediderunt quod ille crediderat. builders and carpenters which happelie wrought vpon the Arke, till the waters had ſtopped their paſſage, from comming to receiue it for their ſauegard. The reaſon was, they Heb. 4.2. receiued not the word by faith, they Gen. 19.14. Ezech. 33.32. counted Noah his preaching, to be but dotage; his building, coſt in vaine. And thoſe that will not beleeue the preaching of the word, they will not Iohn 12 35.36. Ioſeph of the warres of the Iewes, lib. 7. cap. 12. reciteth diuers ſignes, which happened before the deſtruction of Ieruſalem, foretolde by Chriſt, Luk. 21. Firſt, that a blazing Star in faſhiō of a ſword, hung ouer the citie. Secondly, that at the feaſt of vnleauened bread, a light ſhone round about the Altar, about midnight, as cleere as day. Thirdly, that a Cow led to be ſacrificed, calued a Lambe. Fourthlie, that the Braſen gate of the Tēple, which twentie men could ſcarſely open, was ſeene to open at midnight of it owne accord. Fiftly, that the firſt of May there were ſeene in the aire Chariots and ſtanding battels skirmiſhing in the clowdes, and compaſsing the Citie. Sixtly, in the Temple was heard the ſound of a wonderfull terrible baſe voice, which ſaid: Let vs goe hence. Seuenthly, a certaine countrie fellow, one Ieſus the ſonne of Anani, ſeuen yeeres before the Citie was deſtroyed, began to crie out: A voice from the Eaſt, a voice from the Weſt, a voice from the foure windes, a voice againſt Ieruſalem and the Temple, a voice againſt this people: and though they whipped and ſcourged him to the bone, yet he ceaſed not to crie, Woe, woe to Ieruſalem. And yet that people that would not obey Chriſt and his Apoſtles preaching, were deſtroyed for all theſe ſignes, as though they had had no warning. be admoniſhed by ſignes: thoſe that will notLuc. 16.31. Chryſost. in cap. 1. ad Galat Comment. Haec autem Chriſtus ipſe in lucit in parabola loquentem Abraham, declarans ſe velle plus fides habendum eſſe ſcripturis, quàm ſi mortui reuiuiſcant. beleeue the Prophets, will not receiue an Angell, or one that is riſen from the dead. But now when they ſaw the floud increaſed, the heauens reſolued into raine, cattell and wild beaſts ſtriuing for life within the ſtreames, their houſes like fiſh pooles receiuing the waters, their children readie to periſh, and themſelues ſeparate from help and comfort; what could they doe, butProu. 12.28. Heb. 12.17. Auguſt. Serm. de Temp. 36. Age panitentiam d • m ſanu • es, ſi ſic agis dico tibi quod ſecurus es, quia poenitentiam egisti eo tempore quo peccare potuisti. Si vis agere poenitentiam quando iam peccare non potes, peccata te dimiſerunt, non tu • ll • . repent too late, & wiſh woe vnto themſelues, that would not in time be warned. Obſer. Sleepie ſecuritie & contempt Mat. 24. verſ. 30. of the word, is a certaine token of deſtruction, and the ſame Mat. 24.40.41. 1. Theſſ. 5.3. ſhall goe before the end. Secondlie, thoſe that mixe Heb. 4.2. not the word with faith,Luc. 16.31. Ignati. epiſt. ad Philadelph. Ieſus mihi pro archiuis est, quim nolle audire manifesta pernicies eſt. will receiue no grace to beleeue the tokens that are promiſed to foreſhew the comming of the Lord to iudgement: but as it was in the dayes of Noah, ſo ſhall it be in the end of the world.

Question 3. verſe 6. How it is ſaid: The Lord repented that hee made man?

THe Scriptures Numb. 23.19. 1. Sam. 15.29. Malac. 3.6. often teſtifie, that with the Lord there is no repentance nor Iam. 1.17. ſhadow of change: and ſurely as there is no ſhadow of turning with the Lord, ſo is there in deedBernard. Sermon. de quadrup. debit. Viae Domini, viae rectae, viae pulchrae, viae plenae, viae planae; recta ſine errore, quia ducunt ad vitam; pulchrae ſine ſorde, quia docent mū ditiem: plenae multitudine, quia totus iam mūdus eſt intra Chriſti ſagenam: planae ſine difficultate, quia donant ſuauitateos. no ſhadow of contrarietie in Scripture, albeit to vs, as to them that are bleare eyed,Tertul. in Marcion. lib. 1. Lippientibus, etiam ſingularis lucerna numeroſa eſt. one candle ſeemeth manie. Wherfore we muſt diligentlie conſider, how the Lord can rightly here be ſaid to repent and to be ſorrie, when as in other Scriptures it is ſaid, hee cannot repent. The Scriptures which are the Ierem. 15.19. Matth. 4.4. mouth of God,Cōciliatio. 8. are compelled through our infirmitie and ignorance, to ſpeake many things of God, which in deed are proper vnto men, which otherwiſe of manAuguſt. octuag. triū. quaeſt. lib. q. 52. Diuina ſcripturae à terreno & humano ſenſu ad diuinum & coelest • nos erigentes, vſ que ad ea verba deſcenderunt, quibus inter ſe ſtultiſſimorum etiam vtitur conſuetudo. could not be vnderſtood, thereby to make mē riſe by little & little from the knowledge of themſelues, to the knowledge of the Lord. For this cauſe it calleth the power & might of God, the Exod. 6.6. Pſalm. 44.3. & 118.15.16. arme and the right hand of God, not that hee hath a hand or arme, but becauſe our ſtrength and power is executed by our hand and arme, which the Lord doth otherwiſe performe then we can vnderſtand. In thisAnaſtaſius Nicaen. lib. quaest. in Script. q. 21. Nonnulli autem ob ſummam pultitiā, cum ſcripturam audiant dicentem, aperi oculos tuos & vide, &c. Malè audientes nec intelligentes, exiſtimant Deum humana forma praeditum, nec intellexerunt, vt qui eſſent nunium inſ •• iente • , quod cum hominibus per homines loquens Deus, auditorum imbecillitati ſermonem accommodet: & quoniam videmus per oculo • , videndi facultatem oculos nominas, & audiendi facultatem aures, & iuſſum, or. Sed oportebat cum non ſolum audire haec verba, ſed etiam ea qu • docent Deum non poſſe circumſcribi: quò en • m inquit ib • à facie tua. ſenſe, his prouidence is called his Pſal. 34.15. Pro. 15.3. Iſa. 37.17. eye, becauſe we with our eyes do watch & ſee. The appearing of his preſence is called his foote, becauſe Pſal. 18.9 Iſai 66.1. we by our feet doe come in preſence. That which he will preſerue vnhurt, is called Deut. 32.10. Pſal. 17.8. Zacar. 2.8. the apple of his eye, becauſe the ſame of vs is moſt carefullie preſerued. His eſſentiall ſubſtance is called Amos 6.8. The Lorde hath ſworne ( 〈 in non-Latin alphabet 〉 , benepheſho) by his life or ſoule: that is, by himſelfe. his ſoule, becauſe the ſoule of man is theOf wicked men, ye bodie is the mā, for their belly is their God; but of godly mē, the mind: Men • cuiuſ que is eſt quiſ que . mā himſelfe. His anger or diſpleaſure is Pſalm. 18.8. Ierem. 49.37. called his noſtrels, becauſe men are known to be angrie, by the moouing of their noſtrels. And the ſame his anger (which in men is anArist. Ethic. lib. 2. cap. 5. 〈 in non-Latin alphabet 〉 . Sunt huiuſmodi in animo propter que neque laudamur nec vituperamur. Zeno ſic definit affectus. 〈 in non-Latin alphabet 〉 : auerſio à recta ratione, & contra naturam animae cōmotio. Cic. Tuſcul. quaeſt. li. 3 Morbos & aegritudines animi vocat. in Academicis, perturbationes. de inuent. 1. impetus, commotiones, affectus: talia non reperiantur apud deum. affection, when as there areTheodoret. quaest. in Gen. 50. Ira & poenitentia humanae paſſiones ſunt, à quibus natura diu • na prorſus eſt libera. neither affections, nor paſſions in the Lord) as likewiſe his Malac. 1 21. Ioh. 3.16. loue, Pſal. 11.5. Rom. 9.13. hatred, Exod. • 0.5. Deut. 32.21. iealouſie, Iudg. 10.16. ſorrow and ſuch like, are ſaid to be in the heart of Verſ. 6. Pſal. 11.5. Iudg. 10.16. Like as men which do earneſtly ſorrow, do earneſtly ſeeke remedy for their griefe: ſo by this ſo great alteration of his work, God appeared vnto men, as it were to be ſorrie in his very heart. God, becauſe as men doe repreſent their affections by their deedes, and their harts remaine vnſearchable, ſaue Pſal. 94.10.11. of the maker of the hart; ſo the Eccleſ. 7.25.26. Iſai. 40.13 Rom. 11.23. thoughts and waies of God are paſt mans finding out, farther they are explaned by his word and workes; wherein they are reſembled to our affections, that wee might meaſure that in our ſelues, which in the Lord cannot be meaſured. Thus alſo he is ſaid to repent, when otherwiſe the Scripture ſaith, hee is without a ſhadow of change. To repent doth ſignifie 〈 in non-Latin alphabet 〉 nacham. verſ. 6. properly in repenting to alter his whole purpoſe. Iudg. 21.15. Auguſtin. Amaritudinem animi vocat; Metius eſt modica amaritudo in faucibus, quam aeternum tormentum in viſceribus. de Decem Chordis. to ſorrow for ſome Pſal. 51.3.4. either for gultines or puniſhment. action which we finde to be amiſſe, withFrom hence Ariſtotle calleth repentance ( 〈 in non-Latin alphabet 〉 ) the changing of ones care or counſaile: and alſo ( 〈 in non-Latin alphabet 〉 ) the changing of ones wiſedome. an afterthought, or purpoſe of minde, to change it into better. This belongethFor euill ſpirits will not repent: the bleſſed ſpirits neede it not, becauſe thorough the goodnes of God they cannot fall. Auguſt. de ciuit. Dei. lib. 22. cap. 30. properly to men, and peculiar it is to God alone, that heAmbroſ. Epiſt. 82. Nunquam autem poenitere, ſolius eſt Dei. cannot will, whereof he can repent. For this ſorrow of minde, which is repentance, ariſeth of ſome euill committed, or goodnes pretermitted: but the diuine nature Deut. 32.4. Pſalm. 145.17. being pure from theſe, ſo pure, that Iob. 4.18. & 25.5. the heauens, or Angels are not cleane before his eyes, hisIſai. 46.10. Auguſt. contra Manich. lib. 1. cap. 3. Idem epiſt. 54. Deu • ergo ſingulariter eſt bonus, & hoc amitiere non potest. Nullius autem boni participatione bonus eſt, quoniam bonum quo bonus eſt, ipſe ſibi eſt: homo autem cum bonus eſt, ab illo bonus eſt, quod à ſe ipſo eſſe non poteſt. will alſo being the higheſt rule of righteouſnes, he cannot faile either in omitting, or committing, whereof he ſhould repent. Why then ſaith the Scripture, hee did repent? Becauſe as men, when they repent, doe alter their workes together with their thoughts, and by their works it is known their thoughts are changed; ſo when the Lord doth change his workes, hee ſeemeth vnto vs to change his minde, which the ſcripture witneſſeth he cannot alter, in any thought. Wherefore we ought not to conceiue any other of the Lords repentance,Tertul. in Marcion. lib. 2. Quis ergo erit mos poenitentia diuinae, nihil enim aliud intelligitur quam ſimplex conuerſio ſententiae prioris. Theodoret. quaest. in Gen. 50. Poenitentia Dei nihil aliud est quàm mutatio diſpenſationis eius. Aug. lib. Octuag. Trium. quaeſt q. 52. Quoniam mutare captum aliquod & in aliud transferre non facile ſolemus niſi poenitendo; quanquam diuina prouidentia ſerena mente intuentibus appareat cuncta certiſſimo ordine administrare: accommodatiſſimè tamen ad humilem humanam intelligentiam, ea quae incipiunt eſſe neque perſeuerant, quantum perſeueratura ſperata ſunt, quaſi per panitentiam Dei dicuntur ablata. Caluin. Instit. 1. cap. 17. ſect. 13. Ita nec aliud debemus accipere ſub poenitentiae vocabulo, quam factorum mutationem: quia ſolent homines ſactae ſua mutand • testari ſibi diſplicere. then the mutation of his workes, which change or alteration of workes, is called repentance, becauſe mē by changing of their workes, doe teſtifie and ſhew repentance. And the ſame in the heauenlie wiſdome of the Scriptures, is called not a change of workes in God, but repentance it ſelfe, which properlie is a changing of the minde; becauſe the Lord in euery ſuch repentance, doth alter euen his reuealed mind and purpoſe; that is to ſay, that which hee hath reuealed of his minde and purpoſe; notwithſtanding thatAuguſt. de Ciuit. lib. 22. cap. 1. Cum Deus mutare dicitur voluntatem, vt quibus lenis erat, verbi graetia, reddatur iratus, ille potius quam ipſe mutatur. his minde, or will it ſelfe is not therein chāged, but they of whom he reuealed the ſame his purpoſe. For the vnderſtanding of this doctrine wee muſt remember, that the maieſtie of God, hisNam ad ipſam ſubſtantiam Dei pertines voluntas eius. Aug. Confeſſ. lib. 11. c. 11. holines, his will, is incomprehenſible of any creature, his wiſedome and his counſaile Rom. 11.33. is vnſearchable; in which hee hath purpoſed and orderedHieron. commentar. in Ierem. 12. Quicquid in mundo vel bonorum accidit vel malorum, non abſque prouidentia. euerie thing, as they are to come to paſſe, from the creation of the world, and the redemption of the ſame, to the Matth. 10.29.30. falling of a haire from the head of man, and to the lighting of a Sparrow vpon the ground. This his diſpoſition and his counſaile, hee hath made knowne to men, not Athanaſ. dialog. de Trin. lib. 1. 〈 in non-Latin alphabet 〉 . It is not poſſible to know God fully as he is, vnleſſe a man were indued fullie with the ſame infinite knowledge that God is. But none can be of the ſame knowledge, but he that is of the ſame nature, &c. ſo fullie as in himſelfe it is; but as men are able to containe the ſame. For a little diſh is more vnto the ſea, then the capacitie of anie man or Angell is,Baſil. in Pſalm. 115. Qui enim mentem ſuam non humiliat, ſed de eſſentia Dei comprehenſione cogitat, &c. Non reputans quod facilius est parua homina totum mare demetiri, quam humana mente maiestatem Dei, frustra inflatus non potest dicere, credidi qua pro • ter locutus ſum. Finit • ad infinitum nulla comparatio. vnto that infinitenes that is in God. In which reſpect he ſaith to Moſes: thou Exod. 33.20. canſt not ſee my face, for no man ſhall ſee my face and liue: becauſe our eyes, and hearts, and ſoules would burſt in ſunder, at the containing of the glorie of his greatnes. So far then as hee hath reuealed vnto vs his will and counſaile, the ſame is called It is called (voluntas ſigni) his ſignified or reuealed will. Augustin. De Ciuitat. Dei libr. 22. cap. 1. Multa volunt fieri ſancti Dei ab illo inſpirati ſancta voluntate, nec fiunt, ſicut erant; ac per hoc quando ſecundum Deum volunt & erant ſancti, vt quiſque ſit ſaluus, poſſumus illo modo locutionis dicere, vult Deus & non facit. Secundum illam verò voluntatem ſuam quae cum eius preſcientia ſempiterna est, profecto in coelo & in terra omnia quaecunque voluit, non ſolum praeteritae vel praeſentia, ſedetiam futura iam facis. Peter. Mart, in 1. Sam. 15. Caluin. institut. lib. 1. cap. 17. Sect. 1.2. of the learned, his reuealed will; ſo farre as he hath not reuealed it, namelie that infinite wiſedome, in the order and cauſe of things, which we cannot comprehend, is ſaid to be his Voluntas beneplaciti (the will of his pleaſure) Lombard. lib. 1. Distinct. 45. F. ſecret will; not that there are two ſeuerall willes in God, butAugust. de ciuitat, lib. 22. cap. 1. Multa quidem fiunt à malia contra voluntatē dei: ſed tantae est ille ſapientiae tantaque virtutis, vt in eos exitus ſiue ſines quos bonor & iustos ipſe praeſciuit, tendant omnia qua voluntati eius videntur aduerſa. Damaſcen. Orthodox. fid. lib. 3. cap. 14. 〈 in non-Latin alphabet 〉 . i. The father, the ſonne, and the holy ſpirite, which haue all one ſubſtance, haue all one will, and one operation or power of working. Alſo the will of the father is ſimple and vncompounded. one, which one is partlie knowne Namely ſo farre as it is reuealed. Chryſoſt. de incomprehenſ. Dei nat. Hom. 1. Iam vias eius inueſtigabiles audis. & ipſum eſſe comprehenſibilem putas? and partlie vnknowne vnto vs. Wherefore in regard of his mind or will reuealed, which wee know or can containe, God can repent; but in reſpect of his ſecret counſell, and his will it ſelfe, hee cannot chaunge. And becauſe his minde and will reuealed Deut. 29.29. Iſai. 8.19.20. conſiſteth in his worde and workes, the repentance of the ſame his minde and will, is but the changing of his1. Sam. 2.30.32. word or works. The example wil make this doctrine plaine. I will (ſaith God) deſtroy Verſ. 13. man from off the earth, for I repent that I haue made them. Herein is ſet downe the qualitie or forme of Gods repentance: The Lord when he created man, declared that his pleaſure was, that man ſhould liue vpon the earth: now he ſaith, I repent, when hee taketh them away, changing that which hee had declared of his will, by their creation, and by farther reuealing the purpoſe of his will, doth change his worke; and ſeemeth alſo to change his counſaile. He made men in deedMica. 6.8. Luc. 1.74.75. Irenae. lib. 4. cap. 28. Hominem creauit vt haberet in quem collocaret beneficia, &c. to liue in righteouſnes and holines, and not to be deſtroyed by theChryſostom. Hom. in Gen. 22. Non enim propter hoc produxi (inquit) vt tanta ruina Lapſus. fibi ipſi perditionis fieret author. waters of a floud; and as this was his reuealed wil, ſo he willed moreouer, if they ſinned wholie in ſuch execrable ſort, & would not repent, to deſtroy thē wholie for their ſinne, thereby to makeRom. 9.22. E • quidem temporalis: poenarum finis bonorum excordium est: Hieron. in Mica. cap. 7. Aeterne; poena patientis ira creditus decernentis. Hilar. in Pſalm. 2. his power and iuſtice knowne; which being not reuealed, was then to be accounted his ſecret will. Now then when God repenteth, and men are deſtroyed for ſinne: men are chaunged by their owne default from good to euil, but the Lord is not changed: he altereth his worke, but not hisEucherius in Gen. 6. Poenitudo Dei eſt mutandarum rerum immutabilu ratio. wiſedome: hee changeth his reuealed pleaſure,

Idie Homer. Iliad. • 〈 in non-Latin alphabet 〉 : prudentum ſemper mutabilis animus.

Cicer Epiſt. Fam. lib. 1. Epiſt. 9. Nunquam enim praestantibus in republica gubernanda viris, laudata est in vna ſententia perpetua per manſio. idem. Neque idem ſemper dicere, ſed idem ſemper ſpectare debemus.

as wiſe men according to occaſion doe change their mind; but his wiſedome and will is infinite, in which he foreſeeth from euerlaſting,Pſalm. 139.2. Epheſ. 1.4. Etiam peccata ordinat non facit. Fulgent. lib. 1. all occaſions, and therefore willeth to alter and change his will and workes, in the ſight of men and Angels; and therefore doth alter his reuealed will and counſaile, that his vnreuealed will and the purpoſe of the ſame, might from euerlaſting remaine immutable. Thus he repented concerning1. Sam. 15.11. Saule; he made his pleaſure knowne, that he ſhould be King; of whom the Iſraelites could conceiue no farther, but that to him ſhould haue remained the ſucceſſion of the ſame for euer: but the Lord did will moreouer that Saule for his vnthankefulnes and rebellion1. Sam. 15.23.28. ſhould loſe his kingdome, and to performe the ſame his will, he ſaith, I repent that I haue made Saule king: that is, I haueTheodores. quaest. in Gen. 50. Poemitet me (i • quit) pro eo quod est, ſtatui illum deponere & alterum creare: ſic & in hoc loco: poenitet me feciſſe hominem, hoc est, decreni perdere hominum genus. determined to depoſe him, and to preferre another. In like ſort, when hee threatned the Niniuites Ionah. 3.4. deſtruction, ſo farre as the Prophet couldSaue onely by experience of Gods wonted mercie. Ionah. 4.2. conceiue, or he had alreadie manifeſted his counſaile, he purpoſed to ouerthrow the Citie; but the Lord had in deed determined to preſerue the Citie, and therfore threatned them Hieron. in Ionah. cap. 3. Comminatur vt agant poenitentiam. Looke the like example of Gods repentance, Gen. 22.2.11. &c. Amos 7.36.6. to make them forſake their ſinne, for which cauſe he had reuealed their deſtruction, that ſo hee might preſerue them, and hisAuthor. quaest Orthodox. in oper. Iustin. Mars. q. 36 Proinde cum ignoſcit & non ignoſcit immutabilitatem retinet. His qui delicta ſua corrigunt, ita vt non mutetur ignoſcit: ijs qui in vitijs ſuis perſeuerant, ita vt non mutetur non ignoſcit. counſaile of preſeruing them might not be altered. God therefore is trulie in Scripture affirmed to repent, becauſe hee changeth his worke, which Ierem. 7.3. is a part of true repentance, and becauſe his will and purpoſe,August. de ciuit. Dei libr. 22. cap. 2. Ʋult Deus & non facit, &c. ſo farre as is reuealed or may be vnderſtood of creatures, is, or may be altered; which in men is the ſumme of true2. Cor. 7.11. repentance: but whereas in himſelfe, as in aIſa. 40.13. Epiphan. Haereſ. 70. Nihil diſcors est in diuina ſcriptura, neque oppoſita dictio aduerſus dictionem reperitur: Atenim ſicut ſi quis pertenniſſimum foramen, coelum conſpicaretur & diceret, video coelum: & ſane non mentiretur talis, videt enim coelum reuera. Dicit autem ad ipſum aliquis non vidisti coelum, & ſanè neque hic mentitur. Qui enim dicit ſe vidiſſe non mentitur, & qui dixit ad ipſum quod non viderit, idem verè dicit. Neque enim viderat extenſionem neque latitudinem. Itae eſt reuera de voluntate Dei, & per conſequens de poenitentia eius. bottomleſſe depth of wiſedome and counſaile, hee doth decree the reuoking of his reuealed will or workes (which reuocation is ſaid to be repentance) hee is immutable, whereof the Scripture ſaith: in him there is no ſhadow of change. Obſer. 1. We muſt looke vnto the law and to the teſtimony Deut. 29.29. Iſai. 8.19.20. Micah. 6.8. to know the wil of God. Secondlie, our ſinnes are ſo execrable before the Lord, that they are Zacar. 12 10. Amos 2 13. ſaid to wound him, to Verſ. 6. make him ſorrie, Deut. 32.21. Exod. 20.5. iealous, Deut. 3 • .21. 2. King. 17.11.17 18. Ierem 44.3. angrie: wherefore ſo farre as man is inferiour vnto God, ſo farre the1. Sam. 2.25. Matth. 18.24.28. fault of ſinne exceedeth, which is done againſt the Lord, the hurts and domages that are done to vs, which make vs ſorrie, iealous, or offended. Thirdlie, ſin was growen Verſ. 11.12.13. Gen. 15.16. Reuel. 14.15. to height, before the floud of waters; but their ſinnes were not Ezec. 16.48.49. 2. Tim. 3.1.2.3.4.5. greater then, or moe, then now are ours: wherefore Matth. 24.42. Watch therefore, for ye know not the houre. of certaintie the day of the Lord is neere. Fourthlie, they that by notorious ſinnes prouoke the Lord, as by crueltie, couetouſnes, whoredome, hypocriſie, blaſpemie, contempt of the word of God, &c. Ierem. 44.22. Amos 2.13. Iſai. 1.24. Reuel. 14.15. are the cauſe of the haſtening of the comming of Chriſt to iudgement.

Question 4. verſe 9. How Noah is ſaid to be a righteous man, ſeeing the Scripture ſaith, there is none righteous, no not one?

THis noble Patriarch is commended by the Lord, with three degrees of praiſe; that hee was righteous, perfect, and walked with God. Whereas the Scripture affirmeth he was righteous, it meaneth no other Luc. 1.6. but that hee walked in the cō mandements of God, in faith and obedience; that Iob. 1.8. & 2.3. he feared God, and eſchewed euill. That hee was 〈 in non-Latin alphabet 〉 tamam, perficere, complere, immaculatum eſſe. Targ. & vulg. Noc iuſtus perfectus. tamim, vpright, perfect, that is, Luc. 1.6. Philip. 3.6. 1. Tim. 3.2. vnreproueable, as not auoiding ſome vices, and following others, butChryſostom. Hom. in Gen. 23. Hic etiam est perfectus. nihil intermiſit, in nullo claudicauit, non in hoc benefaciebat, in illo verò peccabat: ſed in omni virtute perfectus erat, qua tunc pollere illum congruebat. imbraced all vertue, wherein it was meete for that time he ſhould be excellent. Thirdlie it is ſaid, he walked with God, that is to ſay, he performed1. King. 8.61. & 3.6 1. Chron. 29.17. theſe duties with a perfect heart, not as an hypocrite deceitfullie, to the end to be1. Kin. 15.3. Prou. 11.21. Matth. 23.5. ſeene of men; but Pſal. 139.23.24. 2. Cor. 1.12. approuing himſelfe before the Lord. Noah therefore was righteous Pſal. 34.13.14. Iſai. 1.17.18. 1. Theſſ. 5.22. auoiding ſinne and doing equity; Phil • p. 3.6 Iam. 1.27. he liued vnblameable and vnſpotted of the world; neither did he outwardlie beare ſhew of greater holines, then Pſal 18.22.23. Eph. 3.17. inwardlie was rooted and grounded in his heart. But if Noah were righteous, and that Gen. 7.1. in the ſight of God, how is it that the Scripture ſaith,1. King. 8.46. Iob. 25.6. Pſal. 143.2. 1. Ioh. 1.8. that none is righteous? Herein is containedCONCILIATIO. 9. no cō tradictiō, but the more difficult it ſeemeth to be vnto vs, the more diligentlie ought wee to ſearch the Scriptures. There are two kindes of righteouſnes, expreſſed by name in the word of God. The firſt is the righteouſnes of our Eccleſ. 7.31. Epheſ. 4.24. creation, wherin we were created in the image of Gods holineſſe and righteouſneſſe: and this is called in the Scriptures Rom 10.3. Tit. 3.5. our own righteouſneſſe. The ſecond is that righteouſnes which is giuen vs Act 13.39. Rom. 5.11. by Ieſus Chriſt, in our regeneration, & this is called Iſai. 56.1. Rom. 1.16.17. & 3.25. &c. August. lib. de Spir. & lit. cap. 9. Iustitia, inquit, Dei manifesta est: non dixit iustitia hominis, &c. The iuſtice of God (ſaith the Apoſtle) is manifeſt; he ſaith not the iuſtice of man, or the iuſtice of mans proper will, but the iuſtice of God; not that whereby God is iuſt, ſed qua induit hominem cum iustificat impium, but that wherewith hee clotheth man when he iuſtifieth the vnrighteous. Vide Luther. in praefat. in Tom. 1. oper. Atque haec paſſiua & gratia gratis data. Rom. 3.24. altera iustitia noſtra, actiua, inhaerens. the righteouſnes of God, as that which commeth from him, not of our ſelues. Of the firſt kind of righteouſnes, the Scripture witneſſeth that none is righteous. For whereas man had by creation, bothGen. 1.26.27. Epheſ. 4.24. Coloſſ. 3.10. Tertul, in Marcion. lib. 2. Liberum & ſui arbitrij & ſuae poteſtatis inuenio hominem à Deo institutum, &c. Nam non poneretur lex ei qui non haberet obſequium debitum legi in ſua poteſtate. &c. will and power perfectlie to haue performed obedience vnto all the commaundements of God; and the Lord doth at our hands require the ſame perfection, and thatLuc. 12 48. Origen in Leuit. 6. Hom. 4. Videamus nunc quid eſt depoſitum, quod fidelium vnuſquiſ que ſuſcepit. Ego puto quod & ipſam aninam noſtram & corpus depoſitum accepimus à Deo. Et vis videre maius aliud depoſitum quod accepoſti à Deo? Ipſi animae tuae Deus imaginem ſuam & ſimilitudinem commendauit: iſtud ergo depoſitum, tam integrè tibi reſtituendum eſt, quàm à te constat eſſe ſuſceptum. moſt iuſtlie, foraſmuch as he gaue it vs to keepe: the ſame power Pſal. 53.3. in all men Rom. 5.12.19. thorough Adams diſobedience, in whomAuguſt. de peccat. merit. lib. 3. cap. 7. Siquidem in Adam omnes tunc peccauerunt, quando eius natura illa inſita in qua eos gignere poterat, adhuc omnes ille unus fuerunt. the nature of all men was contained, is ſo farreIerem. 10.23. Galat. 5 17. Fulgent. ad Mon. lib. 1. cap. 9. Ʋnde cognoſcimus Dei eſſe vt & bonum facere velimus, & vt bonum facere • aleamus Auguſt. de Grat. & libero arbit. cap. 17. Deus eſt qui praeparat voluntatem & cooperando perficit quod operando incepit. weakened and defiled, and theIoh. 8.44. Philip. 2.13. Auguſt. de corrept. & Grat. c. 12. Tantum quippe à ſpiritu ſancto accenditur voluntas eorum, vt ideo poſſint quia ſic volunt, ideo ſic velint quia Deus operatur vt velint. Nā cum fuiſſet voluntas ſerna peccati, liberata eſt per illum qui dixit, ſi vos filius librauerit, &c. will corrupted; that no man which euer liued,That is beſide Chriſt alone. begotten of the ſonnes of Adam, can doe, no not ſo much as will to doe (by his own power or will, without the vertue of theThat is by Chriſts righteouſneſſe applied by faith. ſecond righteouſnes) obedienceIoh. 15.5. 2. Cor. 3.5. Philip. 2.13. Concil. Araufican. c. 25 Prorſus eſt donum Dei diligere Deum, &c. praedicare debemus & eredere, quod per peccatum primi hominis ita inclinatum & attenuatum fuerit liberum arbitriū, vt nullus postea aut diligere Deum ſicut oportuit, aut credere in Deum, aut operari propter Deum, quod bonum eſt poſſit, niſi gratia eum & diuina miſericordia p • euenerit. i. Mans freewill is ſo weakned by the fal of the firſt man, that it can neither loue God, nor beleeue in God, or doe any good thing, vnleſſe it be preuented by grace and diuine mercie. of righteouſnes anſwerable to the leaſt commaundement. And therefore the Scripture repeateth often mans imperfection, to confute August. de verb. Apost. Serm. 2. Sunt enim homines ingrati gratiae, multum tribuentes inopi ſanciae que naturae. i. Men are vngratefull vnto grace, and attribute too much to their beggerly and wounded nature. the natural pride of men, wherein both Rom. 10.3. & 11.7.25. Iewes, and Arist. Ethicor. lib. 3. cap. 5. 〈 in non-Latin alphabet 〉 . i. Both vertue and vice is in owne power. The Pythagori • ns reſembled this choice to the letter (Y) as if all men being borne alike, when they come to diſcretion had in themſelues two waies (in forme of Y • to chuſe good or euill. Lactan. lib. 6. cap. 3. Virgil. Litera Pythagora diſcrimine ſecta bi • orni, &c. Chriſtians that hold this, differ nothing but in name from the verieſt Heathen. Cic. quaest. Academ. Zeno omnes virtutes in natura & ratione ponebat. Philoſphers, andHieron. Dialog. in Pelagian. 1. Bene operari, & meum eſt (inquit Pelagianus) & Dei, vt ego operer & ille adiuuet. Aug. Epiſt. 95. Literas miſimus contra inimicos gratiae Chr • ſti, qui confidunt in virtute ſua, & in creatore nostro, quemadmodum dicunt: tu nos fecisti homines, iustos autem nos ipſi fecimus. Pelagians, & Aquin. part. 1. q. 83. art. 1. & prim. ſecund. q. 85. art. 2. Concil. Senonenſ. lecret. 15. Concil. Trident. ſeſſ. 6. can. 4 Si quis diverit liberum hominis arbitrium, à Deo motum & excitation, nihil cooperari aſſentiendo Deo excitanti atque vocanti, quo ad obtinendam iuſtificationis gratiam ſe diſponat ac preparet. &c. If any man ſay, that mans freewill, moued and ſtirred vp by God, doth not worke together with him, by aſſenting vnto God mouing it and ſtirring it vp, whereby it might diſpoſe and prepare it ſelfe to obtaine the grace of iuſtification, &c. hold him accurſed. Andrat. defenſ. Trident. Synod. lib. 4. expoundeth the meaning of the Synod in theſe words, moued and ſtirred vp, thus: Non quaſi mens & voluntas, &c. Not as though (ſaith he) the minde and will of man before conuerſion, had no power to begin, and to effect ſpirituall actions; but becauſe thoſe naturall powers, although not extinguiſhed, yet are they wrapped in the cords of ſinne, ſo that man by his owne power cannot rid himſelfe cleere: like as one that is tied is not able to goe, vnleſſe he be looſed, albeit he haue naturall power of going, &c. What is thi • but as the Pelagians ſaid, I work, & God helps me forward? Bellarm. tom. 3. cont. 3. part. 1 cap. 1 • . Liberū arbitriū cooperatur cu • gratia ad co • erſione peccatorū. i. Freewill worketh together with grace vnto the conuerſion of a ſinner. Papiſts beleeue and teach, that men are able, by vertue of this Concil. Trident. ſeſſ. 6. can. 7. Si quis dixerit operae omnia quae ante iuſtificationē fiunt, verè peccata vel odiū Dei mere • i, &c. anathema ſit. i. If any mā ſay yt al mens works, before iuſtification, are ſins, & deſerue Gods wrath, let him be accurſed. And • et the A • oſtle ſaith, Whatſoeuer is not of faith is ſin Rom. 14.23. & thoſe which are not •• ſtified, are ye children of wrath, Eph 2. Then which, what can be more oppoſite, I cānot ſee. former righteouſneſſe, to keepe the law, and to doe good works, which may ſtand righteous before Gods iudgement. But the Scripture doth moſt fullie and plainly confute their lies, whereas it teacheth, that not onlie not any man is righteous, but not any worke of manNamely, which is not of faith, Rom. 14.23. which is not wrought in the ſecond righteouſneſſe. This ſecond kind of righteouſnes, is Iere. 23.6. & 33.16 1. Cor. 1.30. The perfect righteouſneſſe fulfilled by Ieſus Chriſt, giuē of God to bee our righteouſneſſe. Iehoua our righteouſnes, Ieſus that Ioh. 1.29. Lambe of God which taketh awaie the ſinnes of the world, who by vnitingIoh. 1.14. Philip. 2.6.7. Ignat. Mart. Epist. ad Epheſ. Vnus est medicus noster, carnalis & ſpiritualis, factus & non factus: in homine Deus, in morte vita aeterna, ex Maria & ex Deo, primùm Paſſibilis, & tunc impaſſibilis dominus noſter Ieſus Christus. Iren. libr. 3. cap. 20. Ostendimus quia non tunc coepit filius Dei existens ſemper apud patrem, ſed quando incarnatus & homo factus, longam hominum expoſitionem in ſcipſo recapitulauit, in compendie nobis ſalutem praestans, &c. Vigil. cont. Eutych. lib. 1. Ita verbum intra virgenei vteriſecreta carnis ſibi intiae conſeuiſſe, id eſt incarnatum fuiſſe, vt tamen verbi natura non mutaretur in carnem. Item carnis naturamita per ſuſcipientis cōmixtionem in verbi tranſijſſe perſonam, vt non tamen fuerit in verbo conſumpta: manet enim vtra que id eſt, verbi carniſ que natura, & ex his duabus hodie que manentibus, vnus eſt Chriſtus vna que perſona. the nature of man with the nature of God in one perſon, in himſelfe, which wasAthanaſ. in Symbol. Non conuerſione diuinitatis in carnem, ſed aſſumptione humanitatis in Deum; vnus omnino nō confuſione ſubſtantiae, ſed vnitae perſonae. i. Not by conuerting the godhead into fleſh, &c. by taking the māhood into God: fulfilling alſo in thatChryſoſt. Hom. in Ioh. 1. Non enim verbi ſubſtantia in carnem tranſijs: hoc enim impietatis eſt vltimae; ſed manens quod eſt, ſerui formam aſſumpſit. Ast. 20.28. 2. Cor. 5.19. Namely, in the humane nature vnited to the godhead, Galat. 4.4.5. Damaſus Pap. Rom. lib. Synod. ad Paulin. Tom. 1. Concil. in vit. Damaſi. Theodoret Hiſtor. lib. 5. cap. 10. Si quis dixerit in crucis paſſione ſuſtinuiſſe dolorem fibum dei, deitate, & non carne & anima rationali, quam aſſumpſerit in forma ſerui, vt ſacra aijt ſcriptura: Anathema esto. vnited nature, that perfect righteouſnes which iuſtice of man required; and induring that puniſhment which vnrighteouſnes cō mitted did deſerue;Iſai. 10.22. Rom. 9.28. Iohn. 1.12. Iren. lib 3. cap. 20. Recapitulauit in ſcipſo, in compendio nobis ſalutem praeſtans, vt quod perdideramus in Adam, in Christo Ieſu reciperemus. gathered together as many as receiued him Luc. 7.30. &. 13.34. or would be gathered, and made them in himſelfe the ſonnes of God; whereby it commeth to paſſe, that they which Act. 13.39. & 4.12. Rom. 10.13. cannot in thē ſelues be righteous, are made the righteouſnes of God 2. Cor. 3.21. in him. Wherefore in that naturall righteouſnes, no man is righteous before the Lord: but in this righteouſnes giuen of God, both Noah, and manie other are righteous. Moreouer, for as much as this ſecond righteouſneſſe is of the Lord, not of our ſelues, and wee notwithſtanding remaine in our ſelues who are corrupted; it cannot be thatRom. 7.24.25. Matth. 26.41. August. de peccator. mer. & remiſſ. lib. 2. cap. 7. Non enim ex quae hora quiſ que baptizatur, omnit vetus eius infirmitas abſumitur; ſed renouatio incipit à remiſſione omnium peccatorum. Hieronym. Dialog. contra. Pelag. libr. 1. Qui pa • lo ante dixerat, non quia iam accepi, aut iam perfectus ſum, &c. Philip. 3.12. et ſimpliciter fatebatur ſe non eſſe perfectum: nanc quid ſibi propriè denegabat, mittit in tarbam, iungitque ſe cum caeteris, & ait, quotquot ſumus perfecti verſ. 15. Ex quo perſpicuum est, duas in ſcripturis ſanctis eſſe perfectiones, duaſque iustitias & duos timores. Primam perfectionem & incomparabilem virtutem perfectamque iuſtitiam. Dei virtutibus coaptandam. Secundam autem quae competit nostrae fragilitati, iuxta illud; non iuſtificabitur, &c. Pſalm. 143.2. ad eam iustitiam quae non comparatione, ſed Dei ſcientia dicitur eſſe perfecta. anie in this preſent life, although he be made righteous by this ſecond righteouſnes, ſhould be free and vtterlie voide of his own vnrighteouſnes. Whereof it commeth to paſſe, that it may beIob. 1.1. & 9.20. Hieron. in Pelag. dialog. 1. Iob quoque & Zacharias & Elizabet iusti dicti ſunt, ſecundum eam iustitiam, quae poſſit in iniustitiam aliquando mutari: & non ſecii lum illam quae nunquam mutari poteſt, de qua dicitur: ego Deus & non mutor. trulie, but in diuers reſpects, affirmed of euerie godlie man: hee is righteous; and of the ſame, he is not righteous: And of euerie godlie action, the beſt that a righteous manEccleſ. 7.22. that doth good and ſinneth not. 1. Ioh. 3.9. Whoſoeuer is borne of God ſinneth not: Ergo, the workes of faithfull men being imperfect in themſelues, are made perfect in Chriſt, that is to ſay, not imputed for ſins, but haue bin puniſhed in Chriſt. Iſai. 46.6. Ioh. 15.1.2. &c. Rom. 7.22.23. which doctrine albeit it be blaſphemed by Papiſts: Perer. Tom. in Gen. 2. cap. 6. Diſp. 5. yet it is euident by Scripture, and confirmed by the Fathers, which in that ſenſe affirme al mans righteouſnes to be imperfect. Auguſt. Epiſt 29. Virtus eſt charitas, quia id quod diligēdum eſt diligitur, haec in alijs inaior, in alijs minor, in alijs nulla est: pleniſſima verò quae iam non poſſit augeri, quam diu hic homo viuit eſt in nemine: quamdiu autem augeri poteſt, profecto illud quod minus eſt quam debet, ex vitio eſt: ex quo vitio non eſt iuſtus in terra. Hieron. contr. Pelag. lib. 2. Orabit ad te omnis ſanctus, &c. Pſal. 32. Si ſanctus eſt quomodo orabit pro iniquitate? ſi iniquitatem habet, qua ratione ſanctus appellatur? Iuxta illum videlicet modum, qui & in alio loco ſcribitur: ſepties cadit iuſtus & reſurgit. Gregor. Moral. lib. 9. c. 1. Sanctus vir (Iob) quia omne virtutis noſtrae meritū eſſe vitium conſpicit, ſi ab interno arbitrio diſtrictè iudicetur, rectè ſubiungit: ſi voluerit contendere cum eo. &c. Iob. 9.2. can worke, the ſame is righteous, and the ſame is not righteous before the Lord. The perſon is truelie called righteous, becauſe he is madeIohn. 15.5. Eph. 3.30 1. Ioh. 2.1. Gregor. Mor. lib. 8. cap. 23. Quantalibet iuſtitia polleant, nequaquam ſibi ad innocentiam velelecti ſufficiunt, ſi in iudicio deſtricto iudicantur. a member of Ieſus Chriſt the righteous, and is as truelie ſpirituallie in him, andMatth. 17.5. Rom. 5.17.18. Galat. 3.16. To thy ſeede, not ſeedes: that is, to Chriſt & his Ch ••• h, one bodie. B • za annot. maior. in Galat. Auguſt. de peccat merit. & remiſſ. l • b. 1. cap. 28. Sicut omnes non m • rt • ntu • niſi in Adam, in quo omnes peccauerunt: ita ex his omnes omnino pertinentes ad regenerationem, non viniſicantur niſi in Christo, in quo omnes iustificantur. was in him in all his obedience and ſufferings, as he was in Rom 5.12. Heb 7.10. the fleſh, in Adam, when Adam ſinned. Neuertheleſſe foraſmuch as he remaineth in the ſinfull fleſh of Adam, hee Ioh. 3.6. Rom. 7 14. cannot but be partaker of the ſinfulneſſe of fleſh, in which reſpect the Scripture ſaith: If 1. Ioh. 1.8. he ſay he hath no ſinne, he is a lyar, andAugust de peccat. merit. & remiſſ. lib. 3. cap. 13. Veritas in eo non est non ob aliud niſi quia falſum putat. ſinneth in the ſame. So alſo the workes that the righteous doe performe, ſo Verſ. 5. Gen 8 21. far as they proceed from the nature of their fleſh, are Iob. 9. • 1 & 14.4. foiled as in a pit of corruption, and Iſai. • 4 6. are as filthie clouts: but1 Cor. 6 11. they are waſhed, and ſanctified, & clenſed, thorough the merite of Ieſus Chriſt, & are caſt into the infinitnes of his deſert, Micah. 7.19 as a ſtone into the bottome of the ſea; ſo yt their vnrighteouſnes, euē in the iudgment Iſai 44.22. of the Lord, is taken away. So taken away, not as thogh Exod 34.7. 2. Chron. 19.7. their vnrighteouſnes were not in themſelues vnrighteouſnes, or their imperfectiō no imperfectiō, or their tranſgreſſion of the law no ſin: but becauſe that ſame vnrighteouſnes, & imperfectiō, & tranſgreſſionRom. 5.17. Bernard. Vox ſanguinis Christi, &c. Nec dubium est, quin effi • acior & potentior ſit vox Christi ad bonum quàm nostra peccata in malū. is counteruailed and ouerpriſed, by the merit of Ieſus Chriſt, with whō Iohn. 15.5. & 17.21. the faithfull are by faith made one, & therfore their ſins not Rom. 4.3.4. 2. Corinth. 5.19. imputed vnto thē. Inſomuch, that albeit they ſin through the corruptiō of the fleſh, in which they are; yet they are2. Corinth. 5.21. Philip. 3 9. perfectlie righteous in the iudgement of the Lord, thorough the merite of Ieſus Chriſt in whom they are. Yet their ſinne is not accounted righteouſnes, but ſinne; more then an vngodlie Infidell is counted iuſt: but as God doth iuſtifie the ſinner, neither in, nor for his ſinne, Iob. 33.24. Iſai. 53.45.10. Rom. 3.24.25. but for the ſatisfaction and deſert of Chriſt, which i Rom. 3.24. Epheſ 2.9. Tit. 3.5. giuen without deſert vnto the ſinner, and of him receiued Ioh. 1.12. & 6.35. by his faith; ſo the worke albeit imperfect, is counted perfect, neither as though it were perfect in it ſelfe, nor in that it is imperfect, but in that Philip. 4.18.19. Coloſſ. 2.10. When both our imperfections are taken away, and alſo the righteouſneſſe and merite of Chriſt is made ours by faith. Micah. 7.19. 1. Cor. 1.30. the imperfection thereof is aboundantlie repaired and filled vp, by the perfection of the worke of Satisfaction of Ieſus Chriſt. Therefore alſo no worke of manLuc. 17.10. Rom. 6.23. Epheſ. 2.9. August. epiſt. 105. Quae igitur ſua merita tactaturus eſt liberatus, cui ſi digna ſuis meritis redderentur, non eſſet niſi damnatus? Gregor. lib. 9. Moral. cap. 1. doth merite any thing at the hand of God, but death; becauſe in man it is defiled, by the naturall defiling of the fleſh: notwithſtanding being purged, by the blood of Chriſt, who hath for vs fullie deſerued Heb. 9.12.14. eternall happines, the ſame work which of it ſelfe deſerueth nothing, ſhall for his ſake be crownedMatth. 25.35. 2. Tim. 4.8. August. in Pſalm 70. Nihiles per te: Deum inuoca: tua peccata ſunt, merita Dei ſunt: ſupplicium tibi debetur, & cum praemium venerit, ſua dona coronabit non merita tua. Idem epiſt. 105. Nullane igitur ſunt merita iustorum? ſunt plane, quia iusti ſunt (hoc est, quia in Christo ſunt iusti, cuius meritum eſt ipſorum) ſed vt iusti fierent, merita non fuerunt. Contrarium ſtatuit Tridentina Synodus: Si quis dixerit hominis iustificati bona opera ita eſſe dona Dei, vt non fiat etiam bona ipſius iustificati meritae, &c. Anathema ſit. Christo igitur retractāda ſententia, Luc. 17.10. quin imo vlteritòs auſi ſunt imponere Pelio Oſſam: Siquis (aiunt) iustification, bonis operibus que ab eo per Dei gratiam & Ieſu Christi meritum, cuius membrum viuum est. fiunt, non verè mereri augmentum gratiae, vitam aeternam, & gloriae augmentum: Anathema ſit. Ibid. can. 32. Pet. a Soto. & Andrad. Defenſ. Trident. Syn. lib. 4. In expoſitione, addunt ex debito promereri. Caietan. in prim. ſe • und. quaeſt. 114. art. 3. Docet opera bona iustorum eſſe meritoria vitae aeternae, ex condigno, ratione operis, etiamſi nulla extares diuina conuentio. Bellarm. Tom. 3 contr. 3. part. 2. lib. 5. cap. 17. Dicit ex condigno, ratione pacti & operis ſimul. with euerlaſting reward, and in this life Prou. 11.31. doth obtaine a recompence, being performed Coloſſ. 1.9.10. And whatſoeuer is not of the commandement is not of faith; whatſoeuer is not of faith, is ſinne, Rom. 14.23. in faith, with true obedience. Noah therefore is truelie righteous, albeit it be alſo true, that none is righteous. He is called righteous, not that hee was free from either Pſal. 51.5. It is not ſpoken of one man, but of mankind. Auguſt. de peccat. merit. & remiſſ. lib. 2. cap. 14. Item Iſai. 48.8. naturall corruption, which his anceſtors Gen. 5.3. Seth and Adam were partakers of, or Pro. 20.9. Eccleſ. 7.22. actuall tranſgreſſion, which are the Iam. 1.15. fruits of the ſame corruption, from which noneIam. 3.2. 1. Ioh. 1.8. Auguſt. de peccat. merit. & remiſſ. lib. 2. cap. 14. De ijs qui diuinartem ſcripturarū testimonijs, in bona voluntate atque actibus iustitiae praedicati ſunt at que laudati, omnes magni, omnes iuſti, omnes veraciter laudabiles ſūt, ſed ſine peccato aliquo nō ſunt. of the faithfull in this life can be exempted: but righteous in his generation ſaith the Scripture, thereby not onlie ſhewing the praiſe of Noah, Chryſostom. Hom. in Gen. 23. Bene agere inter virtutis horles, maius virtutis pondus testatur. that in the middeſt of ſo miſchieuous a nation, hee preſerued his ſoule from their vncleannes: but alſo limiting his righteouſnes as notAuguſt. de ciuit. Dei lib. 15. cap. 26. Non vti que ſicut perficiendi ſunt ciues ciuitatis Dei in ilia immortalitate, qua aequal untur angei • s Dei, ſed ſicut eſſe poſſunt in hac peregrinatione perfecti. ſimplie to be free from ſinne, but as he could be perfect in this pilgrimage. Notwithſtanding hee was righteous Gen. 7.1. in the ſight of God: not in Pſalm. 143.2. & 130 3. himſelfe, in the ſeueritie of iuſtice; but yet by Mat. 3.17. & 17.5. imputation & giuing vnto him the righteouſnes of Chriſt, (which he receiued by faith) euen in the ſeueritie of iuſtice. In ſomuch that hee was ( 〈 in non-Latin alphabet 〉 tſedek tamim) perfect righteous, before the Lord, both in reſpect that his will, by the grace of God, was ſanctified1. King. 11.4. 1. Chron. 29.9.17. Act. 11.23. with a purpoſe of heart to cleaue vnto the Lord; which willCyprian lib de Exhort. ad Martyriū c. 12. Nec ſoles anima luc • ſot & interſectos diuinae pollicitationis manent premia, ſed etiā ſi ipſa paſſio fidelibus deſit, ſine damno tēporis merces iudice Deo redditur; in perſe ut • oue militia, in pace conſcientiae coronat • r. Ambroſ. Comment. in Luc. cap. 9. Deus non obſequ • orum • peciem ſed puritatem querit affectus. the Lord accepteth for performance, through Ieſus Chriſt: And alſo in regard that his Galat. 3.27. Philip. 3.9. Reuel. 6.11. perſon was wholie clothed with the righteouſnes of Chriſt, whereby hee being vnperfect, was made perfect by his Ioh. 1.16. Rom. 4.3. • 5.8. In this point Papiſts, as it were oppoſing themſelues againſt the Scripture, race the foundation of iuſtification that is, of faith and ſaluation, denying in moſt manifeſt words, that mans iuſtification conſiſteth in the imputation of the righteouſneſſe of Chriſt. Bellarm. • om. 3. 〈◊〉 1 • . partic. 2. lib. 2. cap. 7. Iustificationem non conſiſtere in imputatione iuſtitiae Chriſti. Notwithſtanding that the Scriptures doe ſo plentifully teſtifie it, Gen. 15.6. Pſalm. 32.2. Ie ••• . 23.6. Lu • . 18.13. Act. 13.39. Ioh. 15.3.4. 1. Ioh. 2. • . 〈 in non-Latin alphabet 〉 : the Apoſtle doe ſo plainly expound it, Rom. 1.2, 4, 5, 6. &c. 1. Cor. 1.30. Epheſ. 1.4. and the ſame is the only gate of mans true happines, and of eternall life by Chriſt. But wee referre this to Gen. 15. verſ. 6. perfection, and all his imperfections Micah. 7 19. were buried, as in the bottome of the Sea. A heauenlie comfort, for weake diſtreſſed conſciēces, For in Noah, thou maieſt ſee thy ſelfe called righteous, by the Lord, (if ſo be thou wilt receiue by faith the righteouſnes of Chriſt) although thou be clothed with ſinfull fleſh. And although thou haſt many imperfections, ſuch Gen. 9.21. as there were in Noah; yet by the ful ſatisfaction of Chriſt, in whom thou doeſt beleeue, they are fullie Ierem. 31.34. Act 10.43. pardoned, and taken away. And albeit thy conſcience doe accuſe thee of want in euerie worke, ſo that thou dareſt not offer it Iob 9.32. & 10.15. as righteous before the Lord, much leſſe demand Luc 17.10. As the Papiſts preſumptuouſly doe, by merite of condignitie. Aquin. Prim. Secund. quaest. 114. artic 2. The ſame doth the Councell of Trent confirme, albeit in coloured wordes: Seſſ. 6. can. 32. Item Aquin. prim. Secund. q. 114. artic. 8. & 9. of him the wages & merite of the ſame; yet remēber thou with Noah, that thy Coloſſ. 3. • . righteouſnes is hid with Chriſt in God, and he is thy perfection, of whom the Lord hath ſaid, Matth. 17.5. in him I am well pleaſed: Matth. 9.13. Ioh. 9.39.41. Heare, receiue, and mixe with faith. Heb. 4.3. heare him. Obſer. 1. Although by nature1. King. 8 46. Rom. 3.23. & 5.12. we all are ſinners, yet euerie one that Ioh. 3.16 36. All true beleeuers, and only beleeuers. beleeueth is Iſai. 55.1. Rom. 3 24. freelie, and Act. 4.12. Heb. 7.25.26. Pſal. 32.2. 2. Cor. 5.19. fullie iuſtified, by the imputation of the righteouſnes of Chriſt through faith. Secondlie, a ſingle heart, which truely doth truſt in God, Pſal. 15.2. & 24.4. is an vndoubted token of a godlie man. Thirdlie, the Lord in puniſhing and ſhewing mercie Gen. 18.25. Ezech. 34.17.30. Matth. 25.32. will make a perfect difference betweene the righteous, and the wicked.

CHAP. VII.
Queſtion 1. verſe 2. What meaneth this that the Lord putteth difference betweene the beaſtes, calling ſome cleane, and ſome vncleane, ſeeing that they were all created good, and therefore cleane? And how was the ſame diſtinction obſerued of Noah?

GOD in the Creation made all the creaturesGen. 1.31. Arnob. in Pſalm. 139. Malus enim per creaturam nec ipſe est diabolus. exceeding good, and nothing euill or vncleane among them, neither is there any beaſtAct. 10.15. Rom. 14.14. 1. Cor. 10.25. Fulgent. de Praedest. cap. 18. Sic Deus rationali creaturae magis voluit ineſſe bonum, vt etiam infimae creaturae nullum ineſſet ſubstantialiter malum. which in his nature or ſubſtance is vncleane. Neuertheleſſe as hee made them all forGen. 9.2 3. Pſalm. 8.6. & 115.16. Ambroſ. de Noa & Arca cap. 10 Rationis expertia non propter ſe, ſed propter hominem generata ſunt animalia. the ſpeciall vſe of man; ſo alſo, and thatLeuit. 11.44.45. Iren. libr. 5. Praedixit autem figuraliter omnia haec lex de animalibus delineans hominem. Qui in patrem & filium per filem firmiter faciunt, haec est enim firmitat eorum quae duplici ſunt vngula: & eloquia Dei meditantur die & nocte, vti operibus bonis adornentur: hac est enim ruminantium virtus. onelie for his vſe, hee doth diſtinguiſh them. Hee taught the Iſraelites this doctrine, and ſhewed Leuit. 11.1. Deut. 14.4. &c. them the difference betweene the cleane beaſtes, and vncleane: but it wasIuſtin. Martyr. Dial. cum Triffon. Vt etiam inter edendum & bibendum ob oculos vobis verſaretur Deus. for their inſtruction and furtherance in faith, not for the nature of the beaſts, or anie euill propertie inherent in them, which the Lorde himſelfe doth ſignifie when as hee ſaith; not theſe are vncleane, but theſe ſhall bee vncleane vnto you. The ſwine was called vncleane Leuit. 11.7. becauſe hee cheweth not the end, which is notAugust. contr. Fauſtum. lib. 6. cap. 7. Immundum quippe illud animal in lege poſitū eſt, quod non ruminet: nō autem hoc eius vitium ſed natura est. Sunt autem homines, qui per hoc animal ſignificantur immundi, proprio vitio non natura, quicunque libenter audiunt verba ſapientiae, postea de his omnino non cogitant. a fault, but nature in the beaſt: but becauſe men doe imitate Pſal. 32.9. 2. Pet. 2.22. or rather exceede their beaſtlie qualities, heeTertul. lib. de Cibis Iudaic. Proficere autē poterant, intellecto plus in hominibus vitia ſugienda, quae lex damnaſſet etiam in pecoribus. Nam quando irrationale animal ob aliquid • eijcitur, magis illud ipſum in eo qui rationalis eſt homine damnatur. ſheweth the beaſtes, as examples vnto men, and condemneth them for warning ſake, which otherwiſe in their nature are 1. Tim. 4.4. Tertul. lib. de Cibis Iudaic. Credendū eſt, quicquid eſt à Deo institu • um, mundum eſſe; & ipſa instit • tionis author • tate purgation, neque culpandum, ne in authorem culpae reuocetur. cleane and good. Furthermore the Lorde would make this differenceIust. n. Martyr. Dial •• . • um Triffon. Vt vobis ob oculos verſaretur Deus, promptis admodum & proclutibus ad deficiendum à notione eius: prout Moſes quo que inquit: edit Iacob & ſaturatus eſt, & impineuatu • , & recal • itrauit dilectus. Deut. 32. for the practiſe of obedience, as hee Gen. 2.17. forbad Adam the tree of knowledge. AlſoTertul in Marcion. lib. 2. Vt ſi lex aliquid d • cibi • •• trahit, & immunda pronunciat animalia, quae aliquando benedicta ſunt, conſilium exerc • nd • • onti • entiae intelli e, & fraer • os impoſitos illi • ule acnoſce, quae cum panem ederet • n • elor • m, cucume •• & p • po • e, Ae ••• tiorum deſide ••• at. to put a bridle to the vnrulie appetite of men, he required thereby temperance, and frugalitie in meates. Againe, by ſparingnes of food toTertul. ibid. Proinde vt pecuniae ardor reſ • ingueretur ex parte • ua de victus neceſſitate cauſatur, pr • ti • ſorum ciborum ambitio detracta est. Hieron. contr loum lib. 2. T • lle epularum 〈◊〉 bidinis luxu • i • m, nemo quaeret diuitias. quench the thirſt and deſire of monie,1. Tim. 6.10. the roote of euill; and perhaps no leſſe toTertul. contr. Mar • ion lib. 2. Vt facilius homo ad • e • unandum Deo formaretur, paucis & non glorioſi 〈◊〉 aſſu • ſectu • , & nihil de lantioribus eſu i •• rus. Baſil. Hom. de iciunio. Chryſoſtom. Hom. 1. in Gen. Paul • ti n inducebantur, neque delicijs va are permittebantur. lead them as it were to the vſe of faſting, wherein they were commaunded to humble their ſoules. But chiefly to ſtirre vp theirIren. libr. 4. cap. 28. Praestruens eos perſeuerare & ſeruire Deo. per ea quae erant ſecunda ad prima aduocans. Calu. in Leuit. 20 25. Atque haec ratio diligenter notanda est, diſcrimen inter Cibos illis proponi vt puritati ſtudeant. zeale, to maintaine the puritie of true religion, hee perpetuallie Gen 15.9. Leuit. 1.2. ex analogia. forbad certaine creatures to be offered, & that no moe ſhould be had in vſe of religion, then God allowed for that purpoſe. And laſtlie, to confirme their Deut. 8.3.4.5. Pſal. 145.13. & 123.2. daylie expectation of his fatherlie protection, who when hee in a ſort withdraweth the aboundance of the earth, becauſe it pleaſeth him; yet hee ſendeth ſtore of Pſalm. 78.25. The foode of Angels in ſtead of the food of Aegypt. better things in place, & addeth his promiſe thereunto: I Leuit 26.5. Heb. 13.5. will not leaue thee, nor forſake thee. Wee read indeed, that this was ſeriouſlie commaunded to the Iſraelites, and euery creature Leuit. 11.3. &c. diligently deſcribed, to the end they might perfectlie know the difference: but no ſuch commandement is remembred to be laid vpon the fathers, before the dayes of Moſes; neither is it likelie thatGen. 9.3. Iustin. Mart. Dialog. cum Triff. anie ſuch was giuen. Wherefore it may be doubted, through this difference which the Lord maketh here to Noah, whether ſome creatures were not by nature in themſelues vncleane, ſeeing the ſame diſtinction of cleannes is not made in reſpect of food (of which none were as yet permitted to be eaten) but onelie for the vſe of ſacrifice. Which obiection is Gen. 1.31. Act. 10.15. Rom. 14.14. 1. Tim. 4.4. fullie anſwered by the word of God: wherin is plainely taught, that all the creatures in themſelues are good, and none to be eſteemed polluted or vncleane: neither is the reaſon in any ſort auaileable to proue it otherwiſe; for neither did that limitation of beaſts for ſacrifice, make the nature of the reſt vncleane, which were not permitted to be offered: neither doth the Lord at this time make this differenceContra. Lyraenum in Gen. & Perer. in Gen. T • m. 2. lib. 11. Diſp. 2. Non igitur quantum ad cibum ſed tantummodo quantum ad ritum & vſum ſacrificiorum. onlie in reſpect of ſacrifice, although the eating of fleſh were not yet allowed; but alſoChryſost. Hom. 24. in Gen. Conſidera quomodo in nonnullis locis, ab aliquibus abſtinent aliqui vt immundis, & non probati • ali •• •• illi • ipſis veſcuntur, conſuctudine ſe ad hoc ind • cente: ſic & tunc quoque erat. in reſpect of eating fleſh, which ſhortlie after hee did purpoſe to permit, in which men by naturall inſtinct, & the very guide of ſenſe & reaſō, doAs we make difference betweene beefe & horſe fleſh, betweene Conies and Cats, betweene Hares and Foxes without a ſchoolem iſter. diſcerne of beaſts, which are good for meat, & doe count ye reſt as it were vncleane. But one will ſay, it was hard for Noah to know the difference of the fleſh of beaſts, which neuer taſted anie: & for vs as hard to know, which he accounted good for meat, ſeeing in reſpect of the ſituatiō of coūtries, & theFor the conſtitution of mens bodies, followeth greatlie the qualitie of the ayre in which they liue: in which reſpect Galen was wont to ſay that he preſcribed diet no more to Germanes and Britaines, than to Lions & Beares, viz. becauſe of the difference of their countrie, frō theirs to whom he preſcribed. qualities of mens bodies in regard therof; of cretures few or none there are vpō the earth, which may beThe ineſtimable goodneſſe and wiſedome of Gods prouidence is manifeſt in this. thought vnholſome for the vſe of foode. For it is not of light or vaine authoritie, but affirmed vnto vs by manie witneſſes, that theHieron. contra Iouinian. Arabes & Saraceni, & omnis eremi barbaria, camelorum lacte & carnibus viuit, quia huiuſmodi animal pro temperie & ſterilitate regionum facile apud eos & gignitur & nutritur. Arabians feede on Camels fleſh: the Which euen by the law of Moſes were counted cleane, Leuit. 11.21.22. and were Iohn Baptists common foode, Matth. 3. and yet of vs they are eſteemed vncleane, loathſome and vnholeſome. Hieron. contra Iouin. lib. 2. Orientales locuſtis veſci moris eſt. Strabo de ſitu orb. lib. 16. Vinunt ex locusti • , quas verni Libes & Zephiri vehementius flautes, in ea loca compellunt. Item Plutarch. in Sympoſ. Ariſtoph. in Acarnenſ. Plin. & alij. people of the Eaſt, and of Libya, on Graſhoppers: theHieron. contra Iouin. lib. 2. Aſri etiam lacertis viridibus veſci ſoleant. Syrians and Africans, haue Lizards or Neuts for daintie fare: thoſe ofHieron. ibid. In Ponto & Phrygia vermes albos & obeſos, qui nigello capito ſunt, & naſcuntur in lignorum carie pro magnis redditibus pater familias exigit. Pontus and Phrygia count wormes that breed in rottennes of trees as delicate: theHieron. ibid. Sarmatae, Quadi, Vandali, & innumerabiles aliae gentes equorum & vulpium carnibus delectantur. Sarmatians and Vandals feede on horſes and wolues: the Nomades

Salust. in Bello Ingur • h. Getuli & Libes, queis cibus erat caro ferina atque humi pabulum vti pecoribus.

Strabo de Situ Orb. lib. 16. Beyond the citie Sabe, is the citie Daraba where they hunt Elephāts, and thoſe do dwell which doe eate Elephants: their manner of hunting is in this ſort. When an heard commeth in the woods, they eſpie them from the top of ſome tree, then commeth one priuily behinde thē (for none ſo great a multitude dareth to ſet vpon them) and ſuddēly cutteth the ſinewes of the hindmoſt. Other ſhoote at thē with arrowes dipped in the blood of a Serpent Other alſo doe marke out that tree where againſt the Elephant doth vſe to reſt; and cutting it halfe in ſunder on the contrarie ſide, when the beaſt commeth to leane againſt it againe, he falleth ouer with the tree and all: then, for that he cannot riſe againe, becauſe the legges of Elephants are of one bone without ioynts, and cannot be bended, they come downe which haue watched him, and doe hew him to peeces.

of Africk, on lions and beares: thePlin. lib. 6. cap. 10. Hieron. lib. 2. cont. Iouin. Syri cro • odilis terrenis veſci ſoleant. Strabo de ſitu orb. lib. 17. Egyptians on crocodiles: thePlin. lib. 6. cap. 39. Quos Ophiophagos vocat: alios Galenus 〈 in non-Latin alphabet 〉 . Indians on ſerpents. Seeing therefore as yetTertul. lib de cibis Iudaici • . Poſtea vſus carnium acceſſit, diuina gratia humanis neceſſitatibus competentia ciborum genera oportunit temporibus porrigente. &c. no libertie was giuen of eating the fleſh of any creature, which when it was permitted, was giuen without reſtraint, whereby all creatures were lawfull to be eaten, and few can be named, which were notAs appeareth by teſtimonie, and alſo by experience. receiued vnto food; of which, this or that kindChryſostom. Hom. in Gen. 24. Conſidera quomodo, &c. Hierom. contra Iouin. lib. 2. Compelle Phrygen & Ponticum vt locuſtam comedat, nefas putabit. Coge Syrum & Arabem vt vermes ponticos glutiat: ita eos deſpiciet, vt muſcas & millepedas & lacertos. which to one was cleane, to another nation was coūted as vncleane; how can it be diſcerned, which in this place are counted cleane, and receiued by ſeuens into the Arke? To this is anſwered: that by the name of cleane beaſts,Theodoret. qurſt. in Gen. 50. Nam cum hominibus eſſes permiſſurus manducare carnes, & homines pij ſacrificature eſſent illis, maiorem numerum mundorum animaliū cuſtodiri iuſſit. Beda has eſſe ſpecies aſſerit quae Iudaeis poſtea mundae habebantur. are meant the ſame which afterward were permitted to the Iewes to eate: which is manifeſt, both becauſe Gen. 15.9 & 22.13. thoſe kindes were euer counted cleane for ſacrifice; and alſo if any other had bin meant, then were Leuit. 11.1. afterward expreſſed by name in Scripture, the holie Ghoſt would doubtleſſe haue deſcribed them, either by their names or properties, for the better vnderſtanding of the Church. And Noah did well perceiue the meaning of this diſtinction, bothChryſ. in Gen. 27 Quia Deus qui praeceperat, idē & ſcire ea manifeſta fecit. becauſe he which gaue this differēce, taught him the meaning of the ſame; and alſo by naturall iudgement,Chryſoſtom. Hom. in Gen. 24. Qua de cauſa (dic oro) aſinum immundum cenſemus quamu •• le • uminibus tantum paſcatur, alia autem qua •• upedia cibo conuenientia putamus, etiamſi immundo paeſcantur alimento. knowing what beaſts were more conuenient for food then other. Neither needed hee to haue reſpect to all places of the world, but onely to thoſe beaſts, which were moſtSic & Gloſſa vulg. Immunda vocat quae homini non adeo fuerunt neceſſaria, & horum numerum reſtrictiorem fuiſſe dicit. neceſſarie, moſt profitable, and moſtSuch as the ceremoniall law adiudged cleane. Ergo, God gaue vnto the Iſraelites the beſt & moſt profitable, the reſt which were prohibited were not ſo neceſſarie, yea not neceſſarie for that people and that time. generallie to be vſed of the world, hauing principall regard vnto the place wherein he liued, which isFor there Adam both liued, and died: as Origen would teach by tradition, in Matth. tract. 35. Venit ad me traditio, &c. & Hieron. epiſt. ad Marcell. Menſurā charitas, &c. Item ad Eustochium virgin. Epitaph. Paulae. & Auguſt. Serm. de temp. 71. buried either in Caluarie or in Hebron. It may be true, but it is not neceſſarie to be beleeued. thought to be the land after giuen for poſſeſſion vnto Abraham, or at leaſt wiſe, not farre diſtant from the ſame. So that this difference here made of beaſts, is in reſpect ofTheodoret. quest. in Gen. 50. Nam cum hominibus eſſet permiſſurus, &c. conueniencie of food, not onlie for religious ſacrifice; and their vncleannes which the Scripture ſpeaketh of, to be eſteemedCaluin. in Leuit. 11.1. Tenendum eſt, ſanctos ante legem dictante naturae ſenſu, ſponte refugiſſe quoſdam cibos: ſicut hodie nemo lupos aut leones venabitur ad carnes eorum edendas. vnſauorines, or hardnes of their fleſh, not any defect in the goodneſſe of their kind. Wherefore thoſe that forSicut Marcionitae, Gnostici, & Manichaei. Epiphan. Haereſ. 42. Docet enim hic animatis non veſci, pronuncians eſſe iudicij eos qui carnem edunt, velut qui animam edunt. Auguſt. de morib. Manichaeorum lib. 2. cap. 17. Homicidium vos dicitis occidere animalia. religions ſake, count beaſts vncleane; or vnder any colour of authoritie of holy Scripture, commaund abſtinence frō meats, for conſcience ſake, and not for ciuill vſesThis difference is to be vnderſtood betweene the Princes lawes and the Popiſh canons concerning faſting and abſtinence from meates. The ciuill Magiſtrate forbiddeth fleſh, not for conſcience of daies and times, but for the increaſe of the creatures and benefit of the publike wealth: he that heareth him not, reſiſteth the ordinance of God: the other forbiddeth them as vncleane, or for conſcience ſake (when as yet they are not by Gods law forbidden, but ſo farre foorth as they are forbidden by the Magiſtrate, whom men ought in conſcience to obey) albeit they confeſſe they are not forbidden by the law of God, but by the Church. Bellarm. Tom. 3. contr. 3. part. 3. lib. 2. cap. 4. Non alia de cauſa niſi quia placuit Eccleſia prohibere. Idem cap. 7. Sententia communis totius Eccleſiae Catholicae; quae legibus ieiuniorum obligari homines in conſcientia docet. onelie; asHerodot. in Clio. Babylomorum tres ſunt familie, quae nullo alio niſi piſcibus victitāt. Ioſeph. Antiq. lib. 18. cap. 2. the Babylonians and Iewiſh hypocrites were wont to doe from fleſh, theEuſeb. de praeparat. Euang. lib. 6. Indians from fiſh, theLaert. lib. 8. in vitae Pythagorae. Cic. de diuin. lib. 1. Pythagorians from beanes and peaſe, theEx decret. Gregor. 1. Pape. & Gratian. distinct. 5. de conſecrat. Diebus Sabbatorum. Item. Monacho carnem gustare non licet. Mantuan. Faſtor. lib. 2. Polidor Virgil. de inuent. lib. 6. cap. 6. Cum ieiunamur primùm à carne; & à quocun que ciborum genere quod ſapiat carnem, ſicut ſunt lac, caſcus, ona, authore diuo Gregorio, abstinendum eſt. Idem faciunt & Turci, Alcoran. cap. 2. papiſts in their holieConcil. Moguntin. cap. 34. De quatuor temporibus obſeruandis. Ember daies. Reſponſ. Nicholas. 1. Papae ad conſult. Bulgar. cap. 4. Tom. Concil. 3. Quadrageſimali videlicer tempore, item 4. temporibus, ſexta ſeria omnis hebdomadae, & in cunctis vigilijs inſignium festiuitatum, à carnium vſu ceſſandum: qui verò dicbus quadrageſſimae eſum carnium praeſumpſerit attentare, non ſolum reus erit reſurrectionis Dominicae, verum etiam alienus ab eiuſdem diei ſancta communione. Concil. Toletan. 8. cap. 9. times from butter, cheeſe, egges, milke and fleſh: they doeSueton lib. 4. cap. 26. Non nunquam horreis praecluſis, populo ſamem indixit. with Caligula, proclaime a famine without a ſcarcitie, by ſhutting vp mens barnes and ſtore, and by their traditions 1. Tim. 4.1.3. Ignat. ad Philadelph. Si quis Deum & Chriſtum confiteatur, & cibos aliquos immundos putet, talis apoſtatam illum draconem in ſe habitantem ſouet. Concil. Gangrenſ. can. 2. Si quis carnem manducantem ex fide, cum religione, praeter ſanguinem, & idolo immolatum & ſuffocatum, crediderit condemnandum, tanquam ſpem non habentem, qui eas manducat; anathema ſit. Proſper. de vita contemplat. lib 2. cap. 17. Primaſius in Epist. ad Rom. cap. 14. De ieiunio non eſt lex poſita. Theodoret. Epitom. diuin. dogmat. cap. vlt. De abstinentia à vino aut ab eſu carnium, &c. eiuſdem abstinentiam non ſimiliter ac haretici amplectimur: nam neque Eccleſia, eorum prohibet participationem: Et ideo alij permiſſis à lege bonis ſecuri fruimur. alij verò ab ijs abstinent; nullus autem qui ſapit & recte ſentit, condemnat eum qui comedit. Et hoc ex Apostoli legibus probat oportere. tranſgreſſe Gods ordinance.

Question 2. verſe 2. Wherefore the Lord commaunded Noah, to receiue the beasts into the Arke, & why there were preſerued more of the cleane beaſts then of the vncleane: alſo how manie of euerie ſort did enter?

THe cauſe is manifeſt, and expreſſed in the text: Verſ. 3. to keepe ſeede aliue vpon the earth. Such was the fierceneſſe of the wrath of God, againſt the ſinnes of that wicked world, as that the Lord, when hee was conſtrained to take vengeance of their vngodlines, could notChryſoſtom. Hom. in Gen. 17. Et merito, nā quia propter hominem producta (terra) est, ideo & propter hominem maledicta. &c. Ambroſ. de Noa & Arca. cap. 10. rationes reddit. 1. Sicut in bello cum imperator ab hoste occiditur, cō moritur eius exercitus, ſic iustè cum periret homo, &c. 2. Sicut cum caput inter membra moritur, omnia commori neceſſe est. 3. Quia non propter ſe, ſed propter hominem: ergo cum deleretur homo, conuenient erat, vt pari delerentur occaſu. in iuſtice but puniſh the vnreaſonable creatures for their ſakes,Lactan. lib 2. cap 11. Alia nimirum ad ci • o • , alia ad veſtimenta, &c. Cicer. Tuſ • ul. quaest. li • r. 1. which were created for their vſe, as though they had beene partakers of their offences. But foraſmuch as the Lord was determined not vtterlie to deſtroy the race of man Matth. 24.22. for his Elect ſake, and the comming of our Sauiour in the fleſh: it was alſo neceſſarie, that a ſeed of the creatures ſhould be reſerued, that the vſe of them might remaine to man. And although the Lord were able, as at the firſt, with the breath of his mouth to haue againe created them, yet being created alreadie Gen. 1.31. exceeding good, in their ſeuerall kind, it was more conuenient Num • . 14.16. for the honour of their creatour, that in their firſt creation they ſhould not wholie periſh. And ſith that the preſeruing of the creatures was onelie to keepe ſeed aliue, it is vnneceſſarie to demaund, whether of euerie kind of creature, there were ſome preſerued in the Arke, ſeeing that it is manifeſt that ſome creatures needed not ſuch preſeruation for generation ſake. For of Fiſhes (which were Verſ. 22. not deſtroyed, eyther becauſe they wereAuthor. de Mirab. Sacra Scrip. in oper. August. libr. 1. cap. 4. Aquatilia enim maledicti vindictae non ſuc • umbunt, quia in maledictionis participatione non ſunt: & non participant, quia non ſunt terrae participes, quae maledicta fuit. Terra autem non aqua maledicta, quia Adam haius nō illiu • fructum vetitum comedit: Ista ratio an ſatis valida ſit, lector viderit; & num aquā & coelos ſub terrae nomine maledixerit, quaerat à Scripturis, 2. Pet. 3.7. ab experientia, & à nostris, cap. 3. quast. 13. farther ſeparat from the ſinnes of men, as it were deuided from them by the element of waters, or for ſome other cauſe in the good pleaſure of the Lord) it was vtterlie needleſſe to preſerue any in the Arke, as alſo of ſuch creatures which liue as well 〈 in non-Latin alphabet 〉 , ancipites beſtiae, idem. de mirab. libr 1. cap. 4. August. de ciuit. Dei lib. 15. cap. 27. Non fuerat neceſſe conſeruare in Arca, quae poſſent in aquis viuere, non ſolum merſa ſicut piſces, verum etiam ſupernatantia vt multa alites. in the water as on the land, as Otters, ſea wolues, water ſoules, and water ſerpents, and if there be any other of the ſame condition: ſo likewiſe of thoſe that doe not breed by generation, asWhich are not bred in their owne kind, as we ſhall (God willing) ſhew more at large in the 36. chapter, notwithſtanding which, report is that Mules doe ſometime breed, as Sueton. in vit. Galbae. cap. 4. but it is counted a matter of great admiration. Theophrastus affirmeth, they doe ordinarilie bring forth in Syria: Of flies, &c. Aristotle writeth, Histor. animal. libr. 6. cap. 19. and our owne experience ſheweth ſufficiently. mules, flies, and certaine kinds Plutarch auoucheth, that ſometime they are bred of the • arrow of men. Baptista Deo in vit. Mar • ini. • . Pap. reporteth, that a great ſerpent was found in a ſepulchre of ſtone ſo cloſe, as that by no meanes he might ſeeme to take aire. of ſerpents, which being wholie periſhed might be reſtored in other creaturesAs Mules are ingendred of an Horſe and a ſhee Aſſe: which is commonly knowne. which were preſerued. But of thoſe creatures which proceed by generation, and haue their whole abode vpon the drie land, it is thought of ſome not poſſible, that they ſhould be gathered together in the Arke, that they could be together preſerued in the ſame, or that the Arke was ſufficient to containe ſo manie creatures. For anſwere whereunto, we are firſt to obſerue out of the text, that the Lord doth not lay that labour vpon Noah, to take all theſe beaſtes and foules, and to keepe them in the Arke, butGen 6.19. & 7.3. Auguſt. de ciuit. Dei lib. 15. cap. 23 Non ea Noe capta intromittebat, ſed venientia & intrantia admittebat. Ad hoc enim vales quod dictum est, intrabunt ad te: non ſcriicet industria hominis, ſed Dei nutu. onelie to giue them entrance at their comming, which came vnto him of their owne accord. So that it was the mightie power of God, which at the firſt created them, that gathered them together vnto Noah; and the faith of Noah was an inſtrument of much more value, then all the nets and toyles, that might be thought ſufficient. AndCaluin. in Gen. 7. the ſame inſtinct of the will of God was it, that made the beaſts returne vnto theIſai. 11.6. Baſil. Hexam. Hom. 11. Etiam vultures cygnorum more viuebant, &c. Beda & Alij. lenitie of their firſt creation, ſo that the fierceſt of them, meekelie, not onlie ſubmitted themſelues to Noah, and receiued the Gen. 6.21. food at his hands which he gaue vnto them, but alſo ſuffered the moſt weake in other kinde, to remaine beſide them without hurt or feare. And no meruaile if wee looke into the originall of them, which were not createdProu. 16.4. Baſil. Hexam. 11. Nobis enim & bestijs, & volatilibus coeli, & omnibus feris, terrae fructus dati ſunt; atque hec omnia animantia legi naturae ſubiecta fructibus nutriebantur. to deuour one another, but to glorifie the Lord, as now moſt notablie in the Arke they doe, and to do ſeruice vnto men, wherein it is onelie the ſinnes of man that hath cauſed themBaſil. Hexam. 11. Postquam autem homo dietam tranſgreſſus eſt, permiſit dominus vt carnibus veſcerentur. Hac permiſſione, etiam reliqua animalia libertatem edendi acceperunt; ex illo tempore de caetero cruda vorat Leo, ex illo vultures expectant morticinia. Damaſcen. Orthodox. libr. 2. cap. 10. Omnia ante tranſgreſſionē homini ſubdita, & ad manum parentia erant. ſo greatlie to degenerate. But was not the Arke of ſufficient meaſure to containe them? Who can looke with indifferent iudgement in to the deſcription of the ſame, and ſo affirme? Apelles that infamous heretike, groſlie blaſphemedOrigen. in Gen. Hom. 2. Apelles dum aſſignare cupit ſcripta Moſi nihil in ſe diuinae ſapientiae, nihil que operis ſancti ſpiritus continere; exagitat huiuſmodi dicta, & dicit, nullo modo fieri potuiſſe, vt tam breue ſpatium tot animalium genera eorumque cibos qui per totum annum ſufficerent, capere potuiſſet. this place of Scripture, nouncing both his faith, and the truth of this hiſtorie; and to ſet a colour vpon his blaſphemie, would needs vnderſtand the text of a double number, as though fourteene of the cleane beaſts, and foure of euerie other kinde had bin ſaid to be receiued: which alſoIuſtin. Mart. in quaest. Orthodox q. 43. Verius locutus est, qui quatuor & quatuordecim, &c. Origen. Hom. 2. in Gen. Contra Apellem diſputans, in numero non contradicit. Lira. in Gen. 7. Oleaster in Gen. in eodem conſentiunt. ſome other writers haue bin deceiued in. And to anſwere this obiection, ſomeOrigen. Hom. 2. in Gen. Atebant ſaptentes viri & hebraicarum traditionū gnari, quod Moſes, qui vs de eo Scriptura teſtatur, omni ſapientia Aegyptiorum fuerat eruditus, ſecundum artem Geometricam, quam praecipuè Aegyptij callent cubitorum numerum hoc loco poſuiſſe: apud Geometras enim ſecundū eam rationem quae apud eos virtus vocatur, ex ſolido vel quadrato vel in ſex cubitos vnus deputatur. August. de ciuit. Dei lib. 15. cap. 27. Origenes non ineleganter aſtruxit. &c. Idem in Gen. quest. 4. interpreters would vnderſtand, theſe cubits to be Geometricall, containing ſixe cubits of common meaſure: other,Hugo de St. Victore. libr. de Arca Noae. Quaſi cubitum ſacrum, ant quod viridicitur. Deut. 3.11. that they did containe the double, or one & an halfe of common cubits. But the Scripture doth not warrant ſuch expoſition, butFor what a monſter had Og bin and Goliah, and the reſt, if the Scripture had ſpoken of any ſuch double or ſixe fold meaſure, and not of common Cubites? Notwithſtanding, we muſt remember, that the ſtanding meaſure of a cubite, did ſomething differ, like as our Engliſh meaſures doe in diuers places. Herodot. in Clio. calleth one the Regius cubitus, the Kings cubit, which ſaid he, was three inches longer then the common cubite. Likewiſe in Euterpe, he maketh mention of the cubite of Aegypt and of Sa • os, Vitruu. lib. 3. cap. 1. ſaith the cubit conſiſteth of ſixe hand breadths or foure and twentie inches, wherein hee ſcarcely agreeth with our meaſure or with himſelfe. rather withſtand it; neither is there anie cauſe why we ſhould ſuppoſe them to be of greater meaſure then common cubits are eſteemed, Nam que tribus granis digitus formabitur vnus, ter ſimul in palmo digitus, quater in pede palmus, treſ que pede • paſſum faciunt, cubitus ſemipaſſum. In our common Engliſh meaſures, three barly cornes make an inch, three inches an hand breadth, foure hand breadthes a foote, three foote a pace, one and an halfe a cubite, and two cubits a pace. A cubit properly taken, is the meaſure betweene the vttermoſt point of the elbow & the top of the middle finger. Iſodor. li. 11. Cubitus articulus brachij in quo homines cubare ſolent. In the ſanctuarie, it was of the largeſt, and a ſtanding meaſure. that is to ſay, of halfe a yeard, or a foot and a halfe, which is eighteene inches of our meaſure: ſauing that it is not vnconſonant to truth, that the bodies of menAugust. de ciuit. Dei lib. 15. cap. 9. Ita quippe non credunt, etiam magnitudines corporum longe ampliores tunc fuiſſe quā nunc ſunt. Cyprian. lib. ad Demetrian. Qua in parte illud primo loco ſcire debes, ſenuiſſe iam mundum, nec illis viribus ſtare quibus prius ſteterat, nec vigore & robore eo valere quo antea praualebat. Non hieme nutriendit ſeminibus tantaimbrium copia est, non frugibus aestate torrendis ſolis tanta flagrantia est. &c. in thoſe times were greater then now they are, and therefore the common meaſure of a cubite, was alſo greater. But concerning the number of euerie ſort to be receiued, the text is manifeſt: of euerie cleane beaſt thou ſhalt take vnto thee ( 〈 in non-Latin alphabet 〉 . ſhibegnah, ſhibegnah) ſeauen, ſeauen, that is (as we in Engliſh vſe to ſpeake) ſeauen of one ſort, and ſeauen of another; or of euerie kind or ſort ſeuen, ( 〈 in non-Latin alphabet 〉 , iſh ve iſheto) a male & a female; & of vncleane beaſts ( 〈 in non-Latin alphabet 〉 hi ſhenaijin) one paire or couple, one male, & one female: wherfore vndoubtedlie by the expreſſe words of Scripture, and the conſent of the chiefe interpreters, there were but two of euerie kinde, except of the cleane beaſts, wherof were ſeuen. Furthermore the meaſure expreſſed of the Arke, cōuinceth that it was aboundantlie ſufficient to containe all the creatures that were to be receiued, and their foode (if need had beene) for manie yeares. The length thereof three hundreth cubits (which was fiue times the length1. King 6.2. of the temple of Salomon) and the bredth thereof fiftie cubits, which being ioyned together doe make of ſquare meaſure by the common rules of Arte, fifteene thouſand cubits. Beſides this, it contained in the height thereof, three floores or roomes, in regard whereof it was three times as capable of the creatures, containing thriſe the meaſure of the loweſt roome, that is, if account be rightlie made in the whole, fiue and fortie thouſand cubits, and euerie ſeuerall roome contained tenExcept onely the thickneſſe of the floore between the ſeuerall roomes. cubits, or fifteene foot in height. HowAs Appelles on the one ſide would not beleeue this hiſtory, becauſe in his iudgment the Arke was too little, & not capable of ſo many creatures: ſo cōtrariwiſe Celſus would not receiue it, becauſe hee eſteemed the meaſure of the Arke to be ſo great, as that it could not by mans induſtry be builded. We haue at this day (I feare) Apellites, we haue alſo Celſians, whom if reuerence of ſcripture wil not mooue, it is in vaine to mooue with arguments. Yet Origen doth anſwere thus: Cont. Celſ. lib. 4. Quid enim abſurdi est, cum centum annis fabricata dicatur: an non mirandum opiſicis ingenium, &c. An non merandum, introducta omnium generum ſeminar • a per Dei prouidentiam? Item A • guſt. d ciuit. Dei, lib. 15. cap. 27. Quod diſputant tantae. &c. Whereas ſome diſpute that an Arke of ſo great meaſure could not be reared vp, they doe but fooliſhly cauill, ſith that they know that huge Cities haue bin builded, neither haue regard to the hundreth yeeres wherein it was in building. ſenſles then was that Appelles, to ſay the Arke was not great enough for foure Elephants? & how blaſphemous is thatThe true Beroſus was a moſt ancient Heathen writer of great authoritie; as appeareth by Ioſephus. Antiq. lib. 1. cap. 4. &c. Euſeb. de demonſtrat Euang. & in Chron. Hieron in Dan. c 5. Beroſus qui Chaldaeam ſcripſit historiam, & Ioſephus qui Beroſunt ſecutus est: • this writings being long agoe loſt, one Annius of Ʋiterbium, forged a pamphlet vnder the name of Beroſus; wherein he writeth that Noe being one of the Giants of thoſe daies, foreſaw the flood by skill in Aſtronomie, and prepared the Arke. But the ſame is impious and blaſphemous, ſacrilegiouſly contradicting the ſacred Scripture. forged fable of Beroſus, which affirmeth that this ſo great a worke was deuiſed, and framed, and finiſhed, by the onlie wiſedome of Noah, &For indeede hee could haue no more foreknowledge of the flood by ye ſtars, then Atheiſts ſhall haue of the ſecond comming of our Sauiour. direction of the ſtars; whereas in deed it was paſt the wiſedome of a mortall man, to finde out ſuch a worke; neither was euer ſuch a building ſeene vpon the waters; it was paſt the reaſon of man to know the neceſſity of ſuch a worke, paſt the prouidence of man ſo well to prouide for ſo manie creatures, and paſt the power of man to guide it in the water, ſafe fromAuguſt. de ciu. Dei. lib • 5. cap. 27. Area fabricatur, quam n • llu • in mare mittat tonatus hominum, ſed leuet vnda 〈◊〉 venerit naturali ord ne pō de ••• ; magiſ que diuina proui dentia, quam humana prudētia natantem gubernet, ne incurrat vbicunque naufragium. ſhipwracke. And cōcerning the number of the creatures therin to be preſerued: It is found among the Plin. lib. 10. Histor. nat. Geſnerus de Animalibus. Of which, the foules & creeping things would require no great roome: of ye beaſts, no aboue fortie kinds, doe ſo greatly exceed the reſidue. learned, that there are not knowne to be of beaſtes and creeping things, aboue the number of one hundred and fiftie kinds, & of likelyhood they are not many nor great that are not known. How eaſily mght they be ranged in ſuch a ſpace, though they were double in nūber, as in deed they were, & though the foules were preſerued and placed by them, and of euerie cleane beaſt & foule, there were ſeauen in the Arke, and as much Origen in Gen. Homil. 2. ſuppoſeth that there were beaſts alſo brought into the Arke, for to be deuoured of the rauenous beaſts as their food: but Augustine thinketh otherwiſe, that rauenous beaſts for that time, fed on hearbes, or hey, as at the beginning: Quid e • go (inquit) mirum ſi vir ille ſapiens & iuſtus, etiam diuinitus admonitus quid cuique congrueret ſine carnibus, aptam cuique gèneri alemoniam praeparauit & recendidit? Quid eſt autem quod veſci non cogere • Pa •••• aut quid non ſuaue & ſalubre facero poſſet Deus? What could not hunger compell them? what could not God make ſweete? of euerie kind of food, as was ſufficient for them all? Some one will aske, ſeeing theſe creatures were kept to preſerue ſeed aliue, wherfore that ſeuenth beaſt was kept, ſeeing hee remained without a fellow? Perhaps to fill vp the number of ſeuen, which isAmbroſ. de Noa & Area, cap. 12. Et ideo virgo dicitur quia nihil ex ſe general. called the virgin number,Clemens Alexand. Strom. 6. Aliorum referens potius quam ſuam ſententiam. Origen. in Gen. Hom. 2. & in Exod Hom. 9. Euſeb. de praeparat. Euang. lib. 13. cap. 7. Ambroſ. lib. de Noa & Arca, cap. 12. Quia mundus & ſacer ſeptimus numerus. Auguſt. de Gen. cont. Manich. lib. 1. cap. 13. Beda in Hexam. & alij. a myſtical number, a holy number, a number of perfection, and ſo much regarded by writers both eccleſiaſtical, &Philo Iudaeus lib. de opific. Mundi. Solon apud Clement. Alexand. Strom. 6. Infans ſeptenos poſiquā compleueris annos. Hermippus Beritus lib. de Septenar. apud eundem. Varro lib. 1. Hebdomadis apud Gellium, lib. 3. cap. 10. Irenaeus lib. 2. cap. 19. Valētinianos aijs ſuae haereſeos infectus, quod in numeris eſſent ſuperstitioſi. Quod autem velins in numeros transferre vniuerſum, hoc à Pythagoricis acceperuns. Primū enim hi initium omnium numeros ſubsti • uerunt, & initium ipſorum, parem & imparem. &c. prophane. Concerning which obſeruatiō Chryſostome giueth this godly anſwer. Manie (ſaithChryſostom. Hom. in Gen. 24. Multi enim varias de ijs fabulas narrant, & hinc occaſione ſumpta obſeruationes numerorum oſtendunt. As non obſeruatio, ſed intempeſtiua hominum curioſitas talia fingere molitur, vnde & multae haereſes orta. &c. he) do tell diuers fables of the number of ſeuen, & taking occaſion frō hence, do ſet forth obſeruations of number. But it is not obſeruation but the vntimelie curioſitie of men, that indeuoreth to faine ſuch things, frō whence many hereſies haue ſprung. For we finde often (in the Scriptures) Luc. 10.1. Mat. 21.1. Marc. 14.13. the number of two obſerued, the number of Matth. 10.2. twelue, and The foure Goſpels, the foure beaſts, Reuel. 4. foure: wherof it is in waſte, to put your charitie in memorie, who are ſufficientlie inſtructed to ſtop your eares againſt ſuch curious ſayings. Wherefore not for the number ſake, but for the worſhip of the Lord this number was fulfilled. For as the number of ſixe was fulfilled for the benefit of Noah & his familie, for his neceſſarie clothingVnde iumentum, à inuando dictum eſt, ſiue arando ſiue onera portando Iſidor. lib. 12. c. 1. vel à iungendo Nonius Marcel. de propriet. Serm. cap. 1. or help in his labours, or for his foode when it was permittedGen. 9.3. Iuſtin. Mart. dialog. cum Triffon. him to eat of the fleſh of them that were conuenient for food: ſo the ſeauenth beaſt was kept forChryſoſt. Hom. in Gen. 24. Ne hoc faciēdo mutilaret paria. ſacrifice, which Noah did diligentlie Gen 8.2. performe, after hee eſcaped the daunger of the waters. Obſer. 1. The word and promiſes of God Deut 6.7.8. Pſal. 94.18.19. & 119.97. Act. 13.42. are often to be read, heard, and continuallie to be meditated of vs in this life, leaſt wee ſhould faint in the manifold temptations of the world; for which cauſe the Lord doth ſo Gen. 6.18. & 7.1.4. often repeate to Noah the promiſe of his preſeruation, and that his labour ſhould not be in vaine. Secondlie, it is theLeuit. 26.6.22. Deut. 32.24. Aristot. Histor. Animal. lib. 6. c. 31. Rarum eſt leonis genus, nec multis naſcitur locis, ſed totius Europaea parte ſolum, quae inter Acheloum amnem & Neſſum eſt. Leones terrae Syriae quinquies in vita pariunt, deinde ſteriles degunt. ſpeciall prouidence of God, that the number of the cleane and profitable beaſts, doth farre exceed thoſe that be deuouring & hurtfull. Thirdlie, the Lord doth change and rule the heart Prou. 21.1. & 16.17 of man and Iob. 5.23. beaſt, and maketh (for his children ſake) Iſai. 11.7.8.9. Dan. 6.20.22. the hearts of wolues, as lambes; and for the wickednes of men Exod. 8.6.24. the weakenes of flies to be reuengers of his couenant. Fourthlie, great and magnificent buildings2. Sam. 5.9. 1. King. 7.2. are not diſallowed of the Lord,Such as are her Maieſties Nauie Royall, for the defence of the Commonwealth; Churches well garniſhed or goodly built for the ſetting forth of Religion; Princelie houſes for the honour of Nobilitie: but ſuch as exceede their meaſure, or are built for laſciuiouſnes, ambition, or vaine-glorie, are condemned and threatned in the Scripture, and often manifeſtly puniſhed, Iſai. 5.8.9. Iere. 22.13.14. &c. ſo they tend vnto the glorie of the Lord, and profit of his Church. Fiftlie, the godlie doe increaſe in knowledge by the often Mat. 13.36.37. &c. Ioh. 16.28.30. 2. Tim 2 25.21. & 4.2 hearing of the word, foraſmuch as the Lord by himſelfe and by his miniſters, by often teaching, doth amplifie and explane the doctrine: as here the Lord inſtructeth Noah, Gen. 6.19. August. quaſt. in Gen 8 Hoc reſertur non ad numerum murdorum vel immundorum animalium, ſed ad mſculum & foeminam, quod in omnibus ſiue mundis ſiue immundis duo ſunt, maſculus & foemina. firſt of the qualitie not of the number, two of euerie ſort, afterward the certaine number of them, of cleane beaſts by ſeauens, of other by couples.

Question 3. verſe 11. To what purpoſe it is ſaid: In the ſecond month, the ſeuenteenth day of the month the fountaines of the great deepe were broken vp?

HErein may wee behold the diligence of the Scriptures, in deſcribing the month, & the day of the month in which the floud began. This argueth the Iſai. 44.7. In this one point, the holy hiſtorie excelleth al the hiſtories of the heathen, and whatſoeuer other; in that it was indited by the holy Ghoſt, who being preſent in all places as an eyewitnes, can neither deceiue, or be deceiued. certaine knowledge of the authour of this hiſtorie, not onlie of the matter, but alſo of euerie circumſtance thereof. Secondlie, it doth admoniſh vs that we be Prou. 22.2. Matth. 21.42.43. diligent to learne, as the Scripture is diligent to teach. Thirdlie, it declareth, thatBaſil. Hexam. 10. Otioſum verbū in ſcripturis ponere, grandis eſt blaſphemia. Hieron. in Epheſ. c 3. Singuli ſermones, ſyllabae, apices, punct • , in diuinis ſcripturis plena ſunt ſenſibus. Chryſostom. Hom. in Gen. 18. & 21 Syllaba & apiculios vnicus recōditum habet theſaurum. not a word nor tittle in the Scripture, but is profitable and neceſſarie for our inſtruction. The month and the day is here deſcribed; notwithſtanding, there is growne no ſmall diſſenſion among interpreters, which is the month that is here deſcribed, and called the ſecond month. There are whichCaietan. Comment. in Gen. cap. 7. Perer. in Gen. Tom. 2. lib. 12. Diſp. 2. ſuppoſe it to be the ſecond month, not of the cō mon yeare, but of the life of Noah. But I would demaund what end they could aſſigne, why the life of Noah ſhould ſo exactly be declared. It ſufficeth vnto the Church of God, to know that he was then old, as hauing liued ſixe hundred yeares, but how many more months or dayes hee liued, was nothing neceſſarie. The ſecond month then, was the ſecond of the common yeare, which yeare no doubt in the ſacred hiſtorieAs the Iſraelites began the yeere from their deliuerance out of Aegypt 1. King. 6.1. and the Chriſtians from the birth of Ieſus Chriſt: the Romans from the building of Rome. doth take his beginning from the creation of the world. But at what ſeaſon this yeere began, is not a little doubtfull, by reaſon of the difference thereof, both among the heathen, and in the Church of God: the Egyptians and theyIoſeph. Antiq. lib. 1. cap. 4. Menſe ſecundo, qui Dius à Macedonibus vocatur, ab Hebraeis Marſonane, ſic enim Aegpptij diſtinxerunt annum. Lactant. lib. 1. cap. 6. Aegyptij Mercurium appellāt Thoth, à quo apud eos primus anni ſui menſis, id est, ſeptember, nomen accepit. Hieron. in Ezech. 1. Apud Orientales enim populos post collectionem frugum, & torcularia, cum decimae deferrebantur in templū, October erat primus menſis, & Ianuarius quartus. of Aſia, began the yeare in harueſt, which month we call September: the 〈 in non-Latin alphabet 〉 , Abab ſaith Rab. Dauid, properly is the ſtalke with the eare of corne, of which the moneth Abib is ſo called of the Hebrues, becauſe in yt moneth, the corne in that region did come in eare: like as the Romans call Aprill, which partly in name and time anſwereth to Abib, ab aperiendo terram. Varro de l • ngua Lat. lib. 5. of opening the earth: becauſe then the earth (or the hand of the Lord in the earth, Pſal. 104.28.) is opened. Of the Atheniās, the ſame moneth April is called 〈 in non-Latin alphabet 〉 , becauſe thē the earth beginneth to waxe warme. Iſraelites and Arabians, at the ſpring or March: TheDionyſ. Halicarnaſ. lib. 1. Ilium est captum, astate iam vergente, decem & ſeptem diebus ante ſolītitium aestiuum, octauo die menſis Thargelionis deficientis, quemadmodum Athenienſes tempora computant. Sed post ſolstitium ſupererant viginti dies qui annum illum complebant. Athenians and Grecians, in the height of ſommer which is Iune: the RomansMacrob. lib. 1. Satur. 3. Plut. in vit. Numae. Primus ab Iano dictus est Ianuarius, qui Ianus vitam ſeram atque immitem dicitur immutaſſe, vnde bifrontem fingunt eum, quod aliam ex alia faciem rationemque accomodauit vitae. in the deepe of winter, cloſing vp the old yeere, and beginning the new, with the month ofOuid. Factor. Iſiodor. libr. 5. Originum. cap. 23. Quia limes & ianua ſit anni. Ianuarie. Although euerie one of theſe would ſeeme to draw their account, from the originall of the world, yet the truth remaineth onelie with the Church of God. Wherefore to let the heathen paſſe, and to come vnto the Hebrues who were directed by the word of God, the difference as yet remaineth vntaken away. For it Exod. 12.2. Leuit. 25.9. appeareth by the Scriptures, that as the affaires of men conſiſt in Eccleſiaſticall and ciuill things, ſo they had a twofold beginning of the yeare, the one in reſpect of Sacred vſes, which Exod. 12.3. account began in the month of Exod. 12.2. Abib, the other in reſpect of temporall affaires, which began at the end of the ſixt month by the firſt account. Concerning which Ioſephus a learned IewIoſeph. Antiq. lib. 1. cap. 4. Moſes autem Niſan qui est Xanthicus, menſem primum in ſuis fastis ordinauit, quod per hunc Hebraeos ex Aegypto eduxiſſet • eundem etiam omnium quae ad rem diuinam pertinerent exordium fecit; alio qui quod ad nundinationes rerum venalium reliquam que diſpenſationem anni attinet, nihil de priſtino ritu innouauit. affirmeth: that Moſes ordained the month Niſan or Abib to be the firſt month, becauſe that in this month he brought the Iſraelites out of Egypt, and made it the beginning of the yeere in all diuine and ſacred matters: but otherwiſe in reſpect of merchandiſe and matters of ſale, and the whole diſpoſition of the yeare beſide, hee altered nothing of the former (Aegyptian) cuſtome. Wherein Ioſephus (as in manie other things) doth violent iniurie vnto the Scripture, and not onlie to the Scriptures, but euen to Moſes and the Lord himſelfe. For this ordinance was Iohn. 7.22. not of Moſes, but the Lord commaunded it to Moſes, and Moſes Numb. 12.7. being faithfull in the houſe of God, declared Exod. 12.21. & 13.3.4. this ordinance vnto the people as from the Lord. And although it was appointed to be vnto them Exod. 23.15. a remembrance of their deliuerance out of Aegypt, yet was it ordained, they being Exod. 12.1. as yet in bondage, before the paſſeouer was eatē. And the Lord doth moſt ſignificantlie expreſſe his ordinance: Exod. 12.2. this month ſhall be vnto you the beginning of months: it ſhall be to you the firſt month of the yeere; thereinIren. libr. 4. cap. • 0. Cum autem haec iuſtitia & dilectio quae erat erga Deum ceſſiſſet in obliuionem & extincta eſſet in AEgypto. &c. calling them from the cuſtomes and errours of the Aegyptians, vnto the right knowledge of times, which their fathers and anceſtors vnderſtood before. Notwithſtanding in reſpect of theWhen as euerie man was by the law of God to returne to the poſſeſſion of his inheritance which he had morgaged, or ſould, except to the neereſt kinſman of his tribe: Leuit. 25.13.16.23. yeere of Iubile, & the reſt of the land which the Lord commaunded, it was neceſſarie, that the terme of the yeere ſhould end with the end of harueſt, leaſt otherwiſe they ſhould be hindred from reaping the land which they had ſowen. And for this cauſe we, although we begin the yeere at an other ſeaſon; yet for the moſt part in matters of tenements & lands, and leaſes, and reuenues, we account the yeere endeth, at the end of the fruites thereof. This ſecond month therefore was not the ſecond month of the yeere of Iubile,Lyra. in Gen. cap. 7. Oleaster. in Gen. c. 7. Perer. in Gen. Tom. 1. lib. 1. as manie doe determine, for then had it beene called the Leuit. 25.9. eight month, and not the ſecond; & if it had differed from the ſecond month of the ſacred reckoning, doubtleſſe the holie Ghoſt would haue obſerued the ſame; but ſeeing the contrarie is manifeſt, it remaineth, that that which to the Iſraelites, by the inſtitution of the Lord, was the ſecond month, was alſo to Noah the ſecond month: and by conſequent, the firſt month was it, in which Exod. 13.4. Deut. 16.1. their deliuerance was wrought; in which alſo the LordGen. 15.14. Exod. 12.41. Galat. 3.17. August. quaeſt. in Exod. 47. Ex illa ergo promiſſione qua vocatus eſt Abraham & credidit Deo, poſt quadringentos & triginta annos, factam legem dicit Apostolus (& exijſſe ex Aegypto dicit Moſes) non ex tempore quo Iacob intrauit in Aegyptians. fore-promiſed their deliuerance vnto Abraham; in which Exod. 12.2. Marc. 14.12. &c. he performed the deliuerance of the world by Ieſus Chriſt; and the month in whichAmbroſ. Hex. lib. 1. cap. 4. In hoc principio menſium, quo paſcha iuſſu Dei celebrabant Iudai, coelum & terram fecit Deut. Gitudent. Epiſc. Brixian. tract. 1. de Paſcha obſeruat. Nam veris tempore Deus condidit mundum. Martio enim menſe dixit per Moſen Deus: menſis hic vobis initium menſium, primus est in menſibus anni, quem menſem verax vti que Deus primum non diceret niſi primus eſſet: ficut ſeptit • um diem non diceret Sabbatum, niſi Dominicus primus eſſet. Athanaſ. libr. quaeſt. ad Antioch. q. 17. Eodem dicit quo Chriſtus in virginis vtero conceptus, in mundi principio Deus creauit Adam. Cyril. Hieroſol. Catecheſ. 14. Damaſcen. Orthodox. lib. 2. cap. 7. Per ſolem quatuor temporum verſiones immututioneſ que conſtituuntur, & prima quidem verna est, in ipſa enim Deus fecit vniuerſa. Leo. 1. de paſſ. Dom. Serm. 5. & 9. Beda lib. de rat. temp. cap. 40. Rabb. Eliezer, &c. And whereas other Rabbins in Bereſhith Rabba hold that the world was created in the harueſt time, either by the tranſpoſition of the letters in the word Bereſhith, or becauſe that the hearbs and trees were created with ripe fruit: the reaſon followeth not more, then that it was in harueſt when Aarons Rod budded: neither was it more labour to the Lord to create fruites then trees: laſtly, ripe fruit was to continue at all ſeaſons by creatiō. But let euery man enioy his owne opinion (in things indifferent) without contention. the world was firſt created; in which man alſo by tranſgreſſion ſtood firſt in need of a deliuerer, and receiued the firſt promiſe of the ſame. Whereby it is apparant, that the ſecond month here ſpoken of, was in the ſeaſon of the yeere next after it, which the children of Iſrael were commanded to account the firſt, and is called of the Scripture 1. King. 6.1.37. Errauit igitur Gauricus in annot. in Ptolom. Alinag. lib. 13. Q • i Hebrae • s ni • il de mē ſium nominibus, ante captiuitatem Babylonis habuiſſe ſcribit. Zif: as the firſt month was called of the Hebrues Exod. 12.2. & 13.14. Deut. 16. Abib, of the ChaldeesNehem. 2.1. Hester 3.7. Eliah in Tiſhbite. Tremel. in Nehem. cap. 2. Niſan. The firſt month beganAnd the ſame is rather to be vnderſtood after the ancient Romane computation, then that which we now haue, who began the firſt of March, or the Ides of March, that day which to vs is counted the twelfth of March: on which day the Sunne entreth into the firſt degree of Aries. Which degree in the ancient time, the Sunne entred into, the ſeuenth of the Calends of Aprill, that is, about the fiue or ſixe and twentieth of March: as Ouid truly teſtifieth, Fastor. lib. 3. And ſo is Vitrunius to be vnderſtood, lib. 9. cap. 5. Sol enim cum Arietis ſignum mit, & partem octauam peruagatur, perficit aequinoctium vernum: i. When the Sunne commeth into Aries, and paſſeth by the eight part or degree thereof, it maketh the equinoctiall of the Spring, that is, the Sunne doth now paſſe the eight degree of Aries, at that ſeaſon wherein it was wont but to enter into Aries & make the Spring: for alwaies the Spring equinoctiall was at the entring of the Sunne in Aries. To this agreeth Euſeb. in Fragm. Omnim. historiae. Theodo • et. quaest. in Exod. 72. Beda lib. de rat. temp. cap. 4. declareth that the world was created, the Iſraelites deliuered, and that Chriſt ſuffered the fiue and twentieth of the moneth of March. in the tenth or twelfth of that which we cal March (ſauing that theHieron. Comment. in Agge. cap. 2. Secundum Lunae curſum, menſes variantur apud Hebraeos, vt ſaepe primus menſis partem Martij poſſidet, interdum incipit in Aprili. Hebrue months are moueable, according to the courſes of the moone) the ſecond at the tenth or twelfth of Aprill, the ſeauenteenth thereof about the laſt ofThe certaine day cannot truly be determined, vnleſſe the yeeres be reckoned, and the variable cha • ge of the Moone calculated from the flood. April or the firſt of May, by our account. When as the Lord had opened Pſal. 145.16. his hand ouer all the earth, the ſame euery where aboundingFor in the Eaſt and South countries the fruites are ripe ſooner then ours, of which we will ſpeake in another place. with riches, or withAs in England, and ſuch other countries of the North; of which it is ſaid: When May is gone, of al the yeere the pleaſanteſt time is paſt. pleaſures: when they were in the middeſt of their chiefe delights, and proclaimed peace and ſaftie to themſelues, and doubted leaſt of anie danger: when their hearts1. Sam. 25.36.37. 1. Theſſ. 5.3. were merrie within them, and they leaſt ſuſpected any change; the wrath of God commeth on them Prou. 1.27. Ierem. 18.7. 1. Theſſ. 5.3. Reuel. 16.15. ſodainelie, and fearefull vengeance, which deſtroyed Luc. 17 27.29. them all. A moſt admirable example of the iuſtice of the Lord, Rom. 15.4. 1. Co • . 10.11. Luk 17.30. continually to be laide before the eyes of this ſleepie generation! How great was this deſtruction, which was vniuerſall ouer all the earth? How miſerable, in that they Heb. 12.17. Be not raſh, for the reſidue, but comit the iudgment to the Lord. foūd no ſpace vnto repentance, at the leaſt for the preſeruatiō of their bodies? How ſodaine vnto them, that in ſixſcore yeere would not beGen. 6.9. 1. Pet. 3.20. Lut • er in Gen. 7. Probabili • s videtur, circa vernum tempus coepiſſe diluuium, cum ſcilicet ſpe noni anni omnium animi pleni eſſent. warned? It taketh them, when of all other times they would leaſt haue beleeued. But on ye other ſide, what a grieuous croſſe was this to Noah, toCicer. orat. poſt redit. ad Quiris. Ipſa autem patria dici vix poteſt, quid charitatis, quod volaptatis habeat. leaue his ſweet countrie, and natiue ſoile, and to be impriſoned in the Arke, as in a ſtall of beaſts? How greatlie was hee moued with reuerence vnto Heb. 11.7. the voice of the words of God, that hee would cloſe vp himſelfe in ſuch a pinfold, while as yet both heauen and earth did promiſe as it were ſecuritie without the Arke? Or how might it be thought he Iere. 13.17. Luc. 19 verſ. 41. compared. Here ſome of the Rabbins, from the text, diſpute againſt the text; that Noe did not pray for the common ſafetie of the worlde. Their reaſons are, firſt, becauſe his age is ſo often repeated, which (ſay they) is to note his want of wiſedome. Secondly, for that the Lord deferred it of his owne accord ſeuen daies. But they are manifeſtly confuted by the Scripture: firſt, Gen. 6.3. in reſpect of Gods foreknowledge. Secondly, Gen. 7.4 God ſaith not, I will deferre ſeuen daies; but prepare thou within ſeuen daies, for ſeuen daies hence I will cauſe to raine, &c. Thirdly, though Noah, Daniel and Iob had then liued, &c. Iere. 15.1. Ezech. 14.14 lamented the deſperate caſe of ſo many millions of ſoules, which would not yet be warned, although they now were readie to be ouerwhelmed with the waters? Wherefore ſurelie his faith was verie great, as the Hebr. 11.7. 1. Pet. 3.20. Scripture doth commend the ſame, that hee would not be ſnared Luc. 17.2.3. with the ſcandals and offences of the world, but beleeued the comming of the floud, when as almoſt heauen and earth, and all the creatures did ſecure him otherwiſe. His obedience wonderfull, that Gen. 6.22. & 7.5. Matth. 8.10. he did in all things obey the will of God, and deſpiſed the reproofe of ſinners, and the alluremēts of the world. His patience a mirrhor to the godlie, that Numb. 11.15. Iob. 3.1. &c. Iere. 20. verſ. 14. compared. did not murmur vnder ſo great aduerſitie, of loſſe of goods and lands, of baniſhment out of the world, daunger that in humane reaſon might inſue; but in all things did follow the calling of the Lord, and committed himſelfe vnto his protection. Obſer. 1. The godlie haue neede of Heb. 10.36. 2. Theſſ. 4.10.11. Reuel. 3.10.11. ſtrong faith and patience to Epheſ. 6.12. Matth. 24.21.24. reſiſt the ſcandals, wherewith they ſhal be beſieged, eſpecially toward the latter end. Secondlie, thoſe that will not watch, and Verſ. 11. Prou. 1.27. Ierem. 2.31. Matth. 24.14. Ezech. 33.5. be warned by the word, ſhall ſodainelie be taken1. Theſſ. 5.2.3. Reuel. 16.15. a ſleepe in ſinne. Thirdlie, the tokens which ſhall goe before the day of iudgementWhich were foretold by Chriſt and his Apoſtles in the Scriptures, Mat. 24. ver. 15. Luk. 17. & 21. Rom. 11.26. 2. Theſſ. 2. ſhall not of the wicked be regarded, becauſe the common courſe of things2. Pet. 3.4. ſhall continue alike, as from the creation.

Question 4. verſe 11. What are meant by the fountaines of the great deepe, and the windowes of heauen which were opened?

IT pleaſeth the ſpitit of God, to deſcribe vnto vs the manner how the earth was ouerflowed, by two notable arguments thereof: Firſt, by the meanes or cauſes by which it came, which are called the fountaines of the great deepe, and the windowes of heauē. Secondlie, by the effect which theſe inſtruments of God did bring to paſſe; a floud of waters fifteene cubits aboue the higheſt mountaine vnder heauen. The word (tehem) which 〈 in non-Latin alphabet 〉 taham: Locus aquarum multarum, aquarū multitudo & profunditas. Rab. Dauid. is Engliſhed the deepe, is commonlie taken in the Scripture for Exod. 15.5.8. Pſal. 106.9. Eſai. 51.10. the ſea, or Gen. 1.2. Pſal. 42.7 Metaphora. a place of much water. The great deep therfore ( 〈 in non-Latin alphabet 〉 tehom rabba) or 〈 in non-Latin alphabet 〉 Rabba, to multiplie or increaſe: Gen. 8.17. Pſal. 78.15 multiplied waters, is nothing els but the vniuerſall gathering together of the water, which is calledGen. 1. verſ. 10. Baſil. Hexam. Hom. 2. Abyſſus ſignificat copioſam aquā, ad cuius fundum non facile penetrari poſſit deorſum verſus. August. in Pſal. 41. Abyſſus eſt profunditas quaedam impenetrabilis & incomprehenſibilis: & maximè ſolet dici de aquarum multitudine. Vbi enim altitudo ibi profunditas eſt, quae penetrari vſ que ad fundum non poteſt. ſeas. The word ( 〈 in non-Latin alphabet 〉 magnenoth) tranſlated fountains, is deriued from the word ( 〈 in non-Latin alphabet 〉 gnaijn) Deut. 19.21. Eſai. 52.8 which ſignifieth an eye: And becauſe fountaines as mens eyes doe drop forth teares, therefore alſo a ſpring of water in the Hebrue tongue Gen. 16.7. & 24 42. & 49.22. is called (gnaijn.) The ſame word doth alſo ſignifie Exod. 10.15 Leuit. 13.55. Numb. 11.7. the colour or outward proportiō of any thing: as where it is ſaid, the graſhoppers of Aegypt, couered ( 〈 in non-Latin alphabet 〉 eth gnen) the vpper face of the earth, namelie, the 〈 in non-Latin alphabet 〉 . Tanquam vmbra. Appolon. Summum. Cicer. fin 3. Superior pars cuiuſque rei cenfacies quae externos oculis cernitur, longitudinem cum latitudine habens ſine profundo. ſuperficies, or that which the eye beholdeth of the earth. So that from the verie ſignification and nature of the word, I gather, that as there were two chiefe immediat cauſes of the floud, one from the ſea, the other from the heauen: ſo alſo there were two ſpeciall cauſes from the ſea; one by theEccleſ. 1.17. Pſal. 10 • .10. Hieron. in Eccleſ. 1. Putant quidam aquat dulces quae in mare fluunt, vel ardente deſuper ſole conſumi, vel ſalſugini maris eſſe pabula. Eccleſiastes autem noster, & ipſarum aquarum conditor, eas dicit per occultas venas, ad capita fontium regredi, & de matrice abyſſo in ſua ſemper ebullire principia. vaines and pores of the earth, which now were brokenAmbroſ. de Noa & arc. cap. 14. Vim diluuij conuenienter ſcriptura expreſſit, dicens coelum & terram pariter eſſe commota; vndique ergo influentibus aquarum molibus concluſum genus hominum purgetur. vp to ſend forth mightie ſtreames; the otherGen. 1.10. Chryſoſt. Hom. in Gen 25. Quaſi diceret, praecepit tantum Dominus & ſtatim aquarum natura mandato conditoris obediuit, & vt confluxit totum orbem inunduit. Ambroſ. de Arc. cap. 14. Vndi que ergo influentibus aquarum molibus, concluſum genus hominum purgetur. Philo Iud. Maria tumentia, fluuij que aucti, torrentes ſimul & perennes, ciuitates cunctas in campestribus regionibus ſitas inundarant, de vita Moſis lib. 2. from the gathering together of the waters, which now were

Seneca de Natur. quaeſt. lib. 3. cap. 27. de cauſa diluuij Prima imbres. 2. flamina aucta & redandātia. 3. cum per ista profuſium eſt, creſ • unt maria ſupra ſolitum, &c. & in miram altitudinem erigitur mare, & tuta illa hominum receptacula ſupergreditur. Deinde, ſenientiam de ſolis terrae irruptionibus ſequitur abſurdum, cum aquae enim euocabātur, quò abibant fon i • us occluſis? Reſp. author de mirab. in operibus August. lib. 1. cap. 6. Quamodo retrò niſi apertis aditibus remtrabant?

Et Hieron. Tract. in Gen. Nota ſecundum Eccleſiasten, quod omnes aque at que torrētes per occultas venas ad matricem abyſſum reuertantur.

againe diſperſed, and oueflowed their banks Tehom Rabba. The Ocean Sea, not a lake. in euerie place, whereby the vpperface or proportion of the ſea was altered, yet nothing but (magnenoth) the vpper face, and fountaines of the deepe Whatſoeuer the word 〈 in non-Latin alphabet 〉 Magnenoth doth ſignifie, that ſame was broken vp: but it ſignifieth both the vpper face of the deepe, as well as the fountaines: as Pſalm. 87.7. My ſight, my watchfulneſſe, or prouidence, Ra • b. Ionah. therefore being vſed in this place in the plurall number, I ſee no cauſe why wee ſhould take it in this ſignification, and not in the other, or not rather indeede for both together. were broken vp: Some will demaund how it is poſſible, that the ſea ſhould ouerflow the earth? I would aske alſo of them again, how ſuch an impoſſibilitie doth ſo often come to paſſe, as almoſt in euerie age is found by lamentable experience? Who knoweth not, but the Lord is able to Pſalm. 135.6. work whatſoeuer he wil? but here the queſtion is of naturall cauſes, which the ſcripture therefore doth expreſſe, that wee ſhould not vainelie runne to cauſes ſupernaturall or miraculous. In nature, it is acknowledged of all, that the place of the waters,Aristot. de coelo lib. 2. cap. 13. Vt tër l •••• est aqua, ſic & aqua leuior est terra. Quare quonam modo id quod eſt leuius, inferius eo quod grauius eſt natura iacere putatur? Idem meteoror. libr. 2. cap. 2. Cum enim aqua aqua ipſam terram complectatur, atque huic aēris globus adiaceat; aëri, vocati ignis globus, &c. is to be aboue the earth: and therefore when the Lord did Gen. 1.9. withdraw them from the earth, and couched them together in the ſea, the ſame was a ſupernaturall worke of his almightie power. Wherefore if God by his almightie power doe Iob. 38.8.10.11. reſtraine the waters in their place, and make that naturall vnto them, which is againſt the nature of their firſt creation; it is not therefore againſt their nature (although it beMiracuia enim, quae digna admiratione dicimus. Fest. Pomp. de ſignificat. verbor. miraculous in the eyes of men) when ſoeuer he permitteth them to flow vnto their originall ſeat and place. Neither isCaietan. com. in Gen. cap. 1. Nam dicere, inquit, mare omnipotentia Dei teneri, ne deſtuat in terram, ineptum est (& tamen dicit ſcriptura vt infrà videbitur) & puerilis inſcitiae, ponere ſine cauſa, tantum & tam perpetuum miraculum. it to be called a perpetuall miracle as contrarie to nature, that the water ſhould remaine thus gathered together; ſeeing the Lord hath made it a ſecond nature, and workethAestus & ſcaturigine aquarum, vt panlo infrà. cauſes in nature from the ſame. And that we may enlarge the expoſition of this doctrine, (not to the end to proue by demonſtrationScriptura enim omni demonstratione maior, vel potius ſola demonstratio est. Clem. Alexan. libr. 7. Strom. the truth of ſcripture, which is of his own authoritieBaſil. in Pſalm. 115. Fides praeeat ac ducat ſermones de Deo, fides & non demonſtratio. Fidei ſupra rationales methodos animam ad aſſenſum trahens. Fides non per geometricas neceſſitates, ſed per ſpiritus actiones accedens. ſufficient vnto the godlie; but to repreſſe blaſphemers & contemners of the word, who iudge the cauſes and euent of all things, by the ſmalnes of that light of reaſon that is in them) we teſtifie; firſt of all, Iob. 38.8, 9, 10, 11. Ierem. 5.22. according to the authoritie of Scripture, that the waters are reſtrained from ouerflowing the earth, onelie by the power and decree of God, which hath giuen them that nature, whereby they cannot ouerflow, except by ſpeciall libertie from God. Secondlie, as a conſequent thereof, that the waters by being gathered together, are not ſo depreſſed in the ſea, but that they are ( 〈 in non-Latin alphabet 〉 be gnen) in the vpper face of them, remaining as at the firſt aboue the higheſt places of the earth, and doe ſtand aboue the mountaines, Pſal. 104.6. & 33.7 as the Scripture ſpeaketh. Thoſe which in this caſe are ruled by theirCaietan. in 1. Gen. Si quis dubitas, terram que apparet extra aquas, eſſe ſuperiorem aquis, non tam egit ratione, quam applicatione ad ſenſum: cernimus enim motum a •• ue, ſemper fieri in decliuiorem locum, flumina autē per terram decurrunt in ma • e. Quod ſi altius eſſ • t quam terra, profecto in eam vt in locum decliuiorem & humiliorem neceſſariò deflueret. Forte quidem non videris Caietanus ipſius Tibiris recurſim, maris astu retruſum, & quidem cum bis ſemper in die flumina retroeunt, propter maris ſupernos impetus, miror quo animo talia exarauit Caietanus, vel quid ſtatuiſſet, ſi ea qua Roma diluuio prope perijs, vixiſſes tempestate. ſenſes, doe greatlie erre, wherein thoſe that are ruled by their reaſon, are not perfect. For albeit it be rightlie ſaid, Pſalm. 107.23. thoſe that goe downe to the ſea in ſhippes, &c. that the riuers do flow vnto the ſea as to the lower place; and we do rightlie eſteeme the waters to be lower then the earth, becauſe they are contained within the ſhore; yet none of theſe reaſons doe hinder any whit, but yt the waters of the deepe (that tehom rabba) ſhould ſtand aboue the mountaines. For to thinke that the face of the waters are fullie eeuen, becauſe they appeare vnto the eye ſo to be; and that therefore there can be no gathering and Pſalm. 33.7. heaping together of the waters; manifeſt reaſon doth perſwade the contrarie, and the principles of nature doe conuince ſuch a one to want both due conſideration of the cauſe of things, and good experience. For by reaſon of the compaſſe of the earth (whereof in the firſt chapter hath beene ſpoken) the plaineſt place that is vpon the earth, muſt needes giue ſome thing vnto the compaſſe,Becauſe the earth is acknowledged to be a globe or compaſſe, both in the Scripture and of Philoſophers. Iſai. 42.22. Amos 9 6. Arist. de coelo lib. 2. cap. 14. Ptolom. Almagiſt. lib. 1. cap. 4. or els it declineth from the common proportion of the ſame. In this reſpect, manie medowes and plaines, which ſeeme leuell and eeuen vnto the eye, are found by the certaine grounds of arte, to differ in equalitie of height. The waters & ſtreames of riuers, albeit the difference of higher or lower ground is not, or at leaſt wiſe not euerie where to be diſcerned; yet doe they flow vnto the lower ground, and the waters which follow are alwaies higher thē thoſe which paſſe before. The ſea appeareth eeuen (& yet not without a ſecret checke vnto the eye) notwithſtanding in the ebbing & flowing of the ſea, there is no little difference in a little ſpace. Thoſe alſo which ſeeke help among Philoſophers in the deniall of this doctrine, are nothing therein relieued by them. For it is not hereby denied, that the face of the earth, and of the waters do make oneArist. de coelo. lib. 2. cap. 4. Perer. in Gen. Tom. 1. lib. 1. in oper. 3. deie: quid quod aquam eſſe rotundam, & e • aqua et terra vnum conflari globū. Scilicet. Quis contradicit? perfect globe, butQuia & ipſa terra punctum est reſpectu coelestium orbium. Ptolom. Almag. lib. 1. cap. 6. At que ipſi montes & conualles, ad terrae magnitudinem ſunt vt ſi in pila ſit puluiſculus quiſpiam, & quaſi eminentiae circa ſpheria Platanorum, quae nihilo prohibens ipſa eſſe ſpherim 〈 in non-Latin alphabet 〉 . Cleomed. lib. 1. cap. 10. as the vallies and mountaines of the earth doe nothing hinder the exact compaſſe of the earth, becauſe they are as motes, or nothing in regard of the greatnes of the earth; ſo likewiſe the height of the waters, albeit fifteene cubits or more aboue the mountaines, is nothing in reſpect of the greatnes of the earth. And withall it is abſurde to thinke, that by reaſon of any ſuch aſcenſion of the waters,Obiectio Pererij. Tom. 1. in Gen. lib. 1. in oper. 3. diei: Primò quod nauis velocius ferretur ad portum, deinde quod in alto proſpectius cerneretur. Non valet. a veſſell or ſhip ſhould more perfectlie be ſeene a farre in the ſea, then neere at hand; foraſmuch as the declining of the compaſſe in the globe of waters, & of the earthPtolom. Alm. libr. 1. cap. 4. Ex ſpherica figura terra & maris factum est, vt ſi omnibus aut quibuſdam altioribus locis à quouis & ad quemni • angulum nauigantes accedimus, paulatim magnitudines eorum accreſcere videntur, quaſi ab ipſo mari emergant, que auteae ſubmerſa propter conuexam aquae ſuperficiem videbantur. Clecm. libr. 1. cap. 8. Et huius rei cauſa, aerborem nauis ſcandendo, proſpicere conſueuerunt. Et cum vix huic obiectioni ſatisfaciunt, qui ex editiſſimis montibus longinquat naues intuentur, quam iniquè tales procliuitates omnimodo ſuperfluas & nunquam vel fictas quidem obijciunt. preuaileth againſt the ſame, and the greatneſſe of the compaſſe of the earth doth make the formerQuid enim est altitudo quindecim ſtadiorum, ad octoginta millia ſtadiorum? difference to be as nothing. It were alſo fondnes to conceiue that in euerieVel de freto Anglicano vel mari mediterranco, &c. narrow ſea, the ſame proportion were to be obſerued, but only or at leaſtwiſe chieflie, Gen. 1.9. We eſteeme that Tehem Rabba to be that great gathering together of the waters in the Hyperborarie, Britaine, Atlantic, Lybic, and Eoic Oceans, which are not ſo many Seas, but alone, compaſsing the earth, ſo that the land inhabited, is to them as it were an Iland. Pompon. Mela. lib. 1. in the main ſea or deepe, which we in our language tearme the high or ocean ſea. And that the waters of the deepe doe ſtand aboue the mountaines, three ſpeciall reaſons ſeeme to argue; which I lay before the reader, deſiring him to iudge in godlie wiſedome. Firſt, the teſtimonies of Scripture, Iob. 38.8.9.10. Pſal. 104.6. Ierem. 5. which if they proue it not, haue not vntill this ageFor in this ſenſe the Fathers doe interpret thoſe places of the Scripture. Baſil. Hen. 4. Vt non ſuperinfluens aqua, &c. Ambroſ. Hexan. lib. 3. cap. 2. Dicant mihi quomodo tanquam in vtrem congregauit. Aquin. Sum. part. 1. quaeſt. 69. aertic. 1. Caluin. in Gen. 7. And ſuch new interpreters, which are carried into another ſenſe, doe not ſatisfie the Scriptures. bin ſufficientlie interpreted. The ſecond is from the forme or proportion of the ſea, which isThe quantitie is leſſe, but the bredth of the Sea is greater then of the earth, as appeareth by their tables of Geographie: Ptolom. &c. much more ſpace in the vpper face thereof, then the reſidue of all the earth, yet is it not exactlie eeuen in it ſelfe, as experience doth manifeſt in ſprings and tides; which becauſe they ſhew a falling and a riſing of the waters, and are not found in the great or maine ſea, in the whichPlin. lib. 2. cap. 97. there is no falling, or at any time abating of the waters: it followeth thereof, that the waters are wholie aſcending in the Ocean, which becauſe it is more large, then the bredth of the earth, it is alſo more aſcendingAſcenſion in the Spheare of ye earth is the farther diſtance frō the Center or middle of the earth: now the waters being gathered together on an heape, as the Scripture ſaith, although their heaping together bee ſo ſmall, and not ſenſible to the eye, yet by reaſon of their breadth it muſt needs acrew to more then the height of any moū taine. in the compaſſe of the ſame. The third reaſon I take from the effects that doe come, or may ſeeme to come from the gathering of the waters; in which they are ſaid to be aboue the moū taines. One is, the fountaines and ſprings of water which are ſeene to ariſe out of the earth, euen in the toppeAriſtot. lib. 1. c. 13. Meteor. Maximi amnes maximis de montibus deferri videntur. Quod terrae ambitum cognoſcentibus, conſtare poterit. of the higheſt mountaines. Whence come they? not of miracle: for the Lord ſo gouerneth theAuguſt. de ciuit. Dei, lib. 7. cap. 3. Sic itaque administrat omnia Deus, quae creauit, vt etiam ipſae proprios exercere & agere motus ſinat. things which he hath created, that hee permitteth them to exerciſe and doe the naturall motions which he hath placed in thē. Not of theAristot. Meteor. lib. 2. cap. 2. Cum enim aqua ipſam terram complectatur, &c. vaporous ſweat, and diſtillation of the earth, as is manifeſt by their boiling vp, and vehement ariſing, euen in the toppe of mountaines, as though they were forced forth by vehemencie of following waters. It remaineth therefore according toEccleſ. 1.7. Hieron. ibid. Eccleſiaſtes autem noster & aquarum ipſarum conditor, eas dicit per occultas venas, ad capita fontium regredi. the Scripture, and The opinion of Thales, as appeareth by Aristot. de caelo lib. 2. cap. 13. & Meteor. lib. 2. cap. 2. Nec defuerunt qui ſcriberent, ſtumina non modo in mare fluere, ſed ex co etiam effluere. Et Laert. lib. prim. vit. Thales. Plato. in Phaedon. in hoc (ſ • il. tartareum oceanum) vti receptaculum omnia confluunt flumina & inde rurſus efflunt. Inde quatuor flumina deſcribit poeta • um more lectis Moſaicit libris vt tradit. Iustin. Martyr. Apolog. 2. diuers ancient Philoſophers, that they come from the ſea; and that thorough the vaines & pores of the earth, which are foundDefodientibus praeſertim in locis ſaxoſis & in glarea, copioſioſiores •• uae & ſalubriore • , in ſabuloſis rart • res, ne que na ſalubres. Vuruu. lib. 8. c. 1. almoſt in euerie place. This alſoAriſt. lib. 2. Meteor. cap. 2 Haec ſi ita cue •• ant, i • fieret quod in prouerbio vſurpatur, ſontes ſurſum ſtuitant, quod fieri non potest. may ſeeme to be againſt the nature of the waters, to ariſe vp in the vaines of the earth: for being heauie they alwaies of themſelues deſcend vnto a lower place. But as wee ſee a ſpring that riſeth in an hill, conueied in lead • inl • of Hexam. li. 3 cap. 2. • aeterum quis ignorat quod rap • do plerunque impetu in imae deſcendeus in ſuperiora ſe ſulo • gat, atque in ſupercilium montis attollat? plerunque eti • m caualibus manu artificis deriuata, quantum deſcender • t, tantum rurſies aſcendat; naque ſi impetu ſuo fertur, vel artificis deriuata ingenio, contrae naturam ſuam ducitur & eleuatur; miramini ſi diuini operatione praecepti, aliquid ad vſum eius natura (ſcilicet congregationis aquarum) accaſſit, quod in vſu aniè non fuerat. vnto a lower ground, will force his waters to aſcend vnto the height it beareth at the fountaine; euen ſo the waters which ſtand aboue the mountaines, doe force out ſprings of water, by neceſſarie and natural cauſe out of the higheſt mountaines. Another effect that ſeemeth to come from thence, is the flowing & ebbing of the ſea. This as ſome ſuppoſe, doth come to paſſeThere haue been many opinions of the cauſe of the eb •• ng and flowing of the Sea. Of Lucan, and Soline it is left as a point indiſſoluble: De quo (inquit) plura pro ingenijs diſſerentium, quam pro veritatis fide expreſſa. Some ſay it is the breathing or blowing of the world, as Strabo lib. 1. Geograph. Albert. Magn. de propriet. clement. tract. 2. cap. 2. Apollon. Tyanaeus ſaid, it was becauſe the waters getting into certaine holes of the earth, was forced out againe by Spirits remaining within the earth: reported by Philoſtratus, lib. 5. Macrobius de Somno Scipio. lib. 2. ſaith, it is by the meeting of the Eaſt and Weſt Ocean. Cicer. de nat. Deorum ſeemeth to aſcribe it only to the power of God: Quid? aestus maritimi. vel Hiſpanienſes, vel Britanici eorumque certis temporibus vel acceſſus vel receſſus ſine Deo fieri non poſſunt. Si cum eo ſecundum intuliſſet principium, omne tuliſſet punctum. Other for the moſt part aſcribe it to the influence of the Moone. Ptolom op. Quadripart. lib. 2. cap. 11. Picut Mirand. contr. Astrol. lib. 3. cap. 15. Silius de bel. Punic. lib. 3. affirmeth, the Moone hath the ſame vertue to draw water as the Loadſtone hath to draw yron. Item Plin. lib. 2. cap. 8.9. Caeſar. de Bell. Gal. lib 4. Hieron. Zanch. de oper. Dei part. 2. libr. 4. ſuppoſe it to be cauſed by the variable light of the Moone: which ſeuerall opinions I can commend for reuerence; allow I cannot. by the variable light of the moone. And is it not as likelie, which otherNich. Copernic. in Astronom. lib. doe imagine, that the light of the moone ſhould be cauſed by the flowing of the waters? No man denieth, but that the Lord hath imparted power vnto that creature, in things ofAs in Oyſters and Cockles it is manifeſt. moiſtnes. But foraſmuch as wee reaſon with natural men, of natural cauſes, I demaund: what cauſe in nature from the moone, that ſo huge floudes of waters, ſo large and heauie ſhould be driuen to or fro, when as in pooles, in fountaines and riuers, it cannot be perceiued that one drop of water is thereby increaſed, or mooued, or diminiſhed? What cauſe alſo from the moone, that in places neer the Ocean, the tides are more vehement when asAs at Venice the tide is greater then at Tyrus: the reaſon whereof is indeede, becauſe the waters flowing into the middle ſea at the creeke of Gades out of the Ocean, hath a greater riſe and fall (according to the Ocean) in places neere hand, then in thoſe which are farther off. The ſame reaſon it is, why the tide is at Briſtow twēty foot, when at London it is ſcarſe ſixteene. in middle ſeas they are ſmall, & inAs in the Sea Euxinum. Arist. Meteor. libr 2. ſome place not at all perceiued? What cauſe moreouer, that ſome where the flowing is ſo violent, that it ſtayeth and turneth the courſe of a ſhip that ſaileth with the winde; as is reported to be in theIn the mouth of the Red ſea, the waters flowe with ſuch violence, that they turne a ſhippe, which is driuen with full ſaile. Sebaſt. Verro. Phyſ. lib. 3. cap. 18. Ad caput rubrum Africae, &c. coaſts of Africk, and alſo in theBetweene Montauſis and Capo Florida, in the North part of the countrie Caba in America. current of Capo Florida, by thoſe which haue ſeene it, and are yet aliue? Laſtlie, what cauſe that the red ſea floweth but foureAd caput rubrum Africae aestus diuerſus est, nam quaternis horis affluit, octonis autem recurrit. houres, and ebbeth eight: thatCicer. de Nat. Deor. lib. 3. Quid Chalcidico Euripo in motuidentidem reciprocando, putas fieri poſſe conſtantius? Idem pro Muraena. Pompon. Mela. lib. 2. cap. de inſulis Mediter. Euripon vocant rapidum mare quod ſepties die ac toties nocte fluctibus inuicem verſis adeo immodicè fluens, vt ventes etiam ac plenis velis nauigia frustretur. Idem. Strab. Geograph. lib. 9. Die quolibet ac nocte ſepties curſum tranſmutat. Plin. lib. 4 cap. 12. Senec. in Herc. Oeto. act. 3. Scen. 2. Euripus vndas flectit instabiles vagus; ſeptemque curſus flectit, & totidem refert, dum laſſa Titan mergo • oceano • uga. Aeſchines orat. contr. Cteſi. L. Valla. Dialog. de libero arbit. Aristoteles cum non poſſet Euri • i naturam inuestigare, ſe in profundum illius praecipitans demerſus est, prius id testatus elogio Graeco quod Latinè ſic habet: Aristoteles non cepit Euripum, Euripus capiet Aristotelem. Euripus ſloweth and falleth ſeauen times within the ſpace of a day and a night? Wherefore ſeeing it were miraculous that the light of the moone ſhould worke ſuchTo toſſe to and fro ſo great waters, ſo diuerſlie, with ſo great force, ſeeing it is ſaid to be the leaſt of all the heauenly bodies, and aboue fortie times leſſe then the earth, as ſaith Copernicus. maiſteries in the ſea; it ſeemeth more couenient to ſuppoſe, that the naturall cauſe of the flowing of the waters, is in the waters: that they doe in the wiſedome of the Lord after the courſes of the moone, flow to and fro at certaine appointed ſeaſons, to the end that men mightAs it were a ſigne giuen from heauen by the Moone, leaſt the tide ſhould take men at vnwares, as it was likely to haue oppreſſed the army of Alexander, as Curtius writeth, de gestis Alexan. lib. 9. wiſelie be warned of them: that they flow naturallie, as to a lower place, as beingNeque abhorrent ista à ratione Ariſtotelica, qui mare rubrū compertum eſſe terra Aegypto excelſius refert. Meteor. lib. 1. c. 14 Idem. Baſil. Hexam. 4. Neque impedit authoritas Strabonu lib. 1 • . Geograph. Nam & poterit Aegyptus littore rubri maris depreſſior eſſe, que cū ab aquis Nili tota praeter habitationes quae in quibuſdam cumulis ſiue aggeribus tam pagi quam ciuitates maximae ſitae ſunt, quotannis obruitur, neceſſiriò eſt ipſo Nilo, denique rubro mari inferior, ipſo Strabone teste. lib 17. Nemo denique rubrum ma • e pro magna illa aquarum congregatione vel ſomno acceperit. gathered and heaped vp together in the deepe, aboue the mountaines. And as by the riſing of the ſun Matth. • .45. the Lord doth ſignifie his mercie; by the varietie of the mooneAugust. quaest. Euangel. 19. Luna ſignificat mortalitatem nostr • m, propter hoc quod naſcitur, creſcit, ſenoſcit. the fragilitie of man: ſo by the flowing of the waters hee ſheweth his iuſtice, that hee hath in his hands wherewith to puniſh ſinners. Alſo that the waters doe retire, is by the naturall power of the voice of God,Baſil. Herom. . Vox enim tunc & primum illud praeceptum. velut lex quaedam naturae facta est & permanſit (ſimul in mari at que ) in terra ipſa. generandi & fructifi • andi (in mari congregandi) vim conſequenter ipſi exhibent. let the waters be gathered together: by vertue wherof they do as naturally retire or ſlow vnto another place, as a ſtone deſcendeth vnto the center of the earth, or a tree though it be heauie, groweth vpward out of the ground. Manie other reaſonsEx optica ratione & conſimili. might be obſerued, which for tediouſnes vnto the reader I omit. The purpoſe of the premiſſes is this: to admoniſh thoſe, whoSicut Philoſophi, Patriarchae Hereticorum Tertul. aduerſ. Hermog. Maximè Athei omnibus deteriores. 2. Pet. 2.22 Quorum dogmata cum frigeant & volare non poſſint, ſedem ſibi ac requiem inter Aristotelis & Chryſippi ſpineta reperiunt. Vt inquit Hieron. in N thum. cap. 3. verſ. 17. onelie will be wiſe in naturall things, and denie the authoritie of Scripture, where they finde not reaſon to confirme the ſame; that they deſpiſe not the authoritie of Scripture, which agreethAlbeit it doe exceede humane reaſon, and of Iulians and Atheiſts cannot bee ſounded, nor raught vnto. Cyril. in Iulian. lib. 9. euer with the truth of reaſon, as the truth is one, and truelie doth record the workes of God Pſal. 111.7.8. which were done in truth and equitie, ſometime declaring the vertue of his power; who as hee isBernard. de conſiderat. lib. 5. • e • nere est in v •• tutibus, vnam vbi que equaliter praeſto eſſe virtutē, &c. Nam Deus amat vt charitas, n ••• vt veritas, ſe let vt equitas, dominatur vt ma • estas, regit vt principium, tuetur vt ſalus, operatur vt vi •• us, reue •• s vt lux, iſſistit vt pietas. Quae omnia faciunt Angeli, facimus & 〈◊〉 , ſed longè inferiori modo, non vtique bono quod ſumus, ſed quod participamus. the authour of nature it ſelfe, worketh beyond and againſt the courſe of nature whatſoeuer pleaſeth him: and ſometime expreſſing by what natural cauſes he worketh, that we might he moued therby to reuerence his works, and acknowledge his power to be 1. Sam. 2.9. Coloſſ. 1.17. Act. 17.25. Huius gratia ab Ariſtotele primus motor dicitur: natura quidem principium rerum eſt, Phyſic. lib. 2. cap. 1. motor ille primus principium est principij, & cuius gratia caetera mouentur, lib. 7. cap. 1. & 2 à Cicerone anima mundi vocatur, naturae principiū & 〈 in non-Latin alphabet 〉 , lib. 2. de natura De • r. the naturall power of the creature. To thoſe that will examine the truth of Scripture, by theAs Simplicius and other Atheiſts. writings of Ariſtotle and Philoſophers, I anſwere with Epiphanius, thatIn Anchorat. Sic docet ſancta Dei ſcriptura, fic ſentit eccleſia Dei; non enim aſtabit nobis Origenes (vel Aristoteles) in die iudicij. Ariſtotle ſhall not ſtand to defend their errors and preſumptions at the day of iudgement. The ſecond generall meanes wherby the earth was ouerflowed, was that which the Scripture calleth the windowes of heauen. The word ( 〈 in non-Latin alphabet 〉 , aruboth) doth properlie ſignifie Eccleſ. 12. verſ. 3. Ioſua 8.7. Iudg. 10.29. watch windowes, of the word ( 〈 in non-Latin alphabet 〉 , arabh) to lie in waite, and is alſo taken for any place, where Hoſe. 13.3. ſmoke or2. King. 7.19. water is let out; which is as if the Scripture had ſaid: The heauensAn Hyperbolicall ſpeech of Raine, like as is 1. Sam. 7.6. of weeping. Ambroſ. de Noa & arca cap. 14. alſo powred downe raine, not by miſts and droppes, but euen by ſtreames continuallie, for the ſpace of fortie dayes & fortie nights. Wherby it appeareth, that whereas the waters of the ſea are gathered together, and the waters aboue, are contained, Iob. 26.8. Prou. 3.20. borne vp, and bound together in the firmament, Gen. 1.6.7. by the ſeparation whereby God deuided the waters from the waters; at this time the Lord did releaſe thē vnto libertie, Gen. 1.6.9. pulleth downe the partition, and lets them goe together as at the firſt. Obſer. 1. The mightie power of the Lord, who hath in his treaſures Iob. 38.22. Pſalm. 135.7. creaturesThe earth, Numb. 16.31. Winde and waters, as Iona. 1.4.13. Fire from heauen, Gen. 19. ver. 24. 2. King. 10.12. Wilde beaſts, 2. King. 2.24. & 17.25. Graſhoppers, flies, Exod. 8.6. great and ſmall, readie to Leuit. 26.25. execute his wrath againſt the wicked. Secondlie, his goodneſſe Ierem. 5.22. Lamen. 3.22. that hee doth reſtraine them. Thirdlie, his patience Exod. 34.6. Pſal. 103.8.10. that he is not prouoked to the contrarie for all our ſins. Fourthlie, our owne conditions,Gen. 1.1.6.7.9. Baſil. Hexam. 4. Per omnem aquarum hiſtoriam memor ſis primae vocit: congregentur aquae; oportebat ipſas currere, vt proprium locum occuparent: deinde vbi eſſent in praestitutis locis, manere in ſeipſit, & non vlterius procedere. Caluin. in Gen. 7. Sed conſulto Deus inter duo ſepulchra nos poſuit, ne ſecurè contemnamus eius gratiam, vnde vita nostra dependet. who are placed on the earth, as in the middeſt betweene two ſwallowing pits, the waters of the ſea and of the firmament; both which if Iob. 38. ver. 11. Pſalm. 104.9. Prou. 8.29. &c. they were not reſtrained and vpholden by the power of the Lord, would ouerwhelme the wicked euerie moment.

Question 5. verſe 20. What was the iuſt and exact meaſure of the waters which the Scripture ſpeaketh of: fifteene cubits vpward were the mountaines couered, and whether thoſe naturall cauſes which the ſcripture ſpeaketh of, were ſufficient to procure ſo mightie waters?

THe height of the waters is deſcribed by the higheſt mountaine, but the height of the higheſt mountaine is not any where deſcribed: becauſe the mountaines remaine vnto the view of men, but the waters could not of anie be conſidered by view, but by the ſpirit of the Lord. That mountaine of Ararat Ioſeph. Antiq. lib. 1. cap. 4. Quin & Nicholaus Damaſcenus libr. 96. de his rebus narras in hac verba: est ſuper Regionem Minyarum magnus mons in Armenia nomine Baris, in quo multos profugos duunij tempore ſeruator ferunt. & quendam arcae vectum in huius vertice haeſiſſe, & reliquias lignorum eius longo tempore duraſſe, qui fortaſſis is fuit, de quo etiam Moſes ſcribit Iudaeorum Legiſtator. Diceret fortaſſis Lubaris non Baris vt obſeruauit Tremel. Sic enim est apud Epiphan. Haereſ. 1. Poſt diluuium cum requieuiſſet arca Noa in montibus Ararat, per mediam Armeniorum & Cardyentium terram, in monte Lubar appellato, isti • prima hominum habitati, ſit poſt diluuium. appeareth to be of a notable height, vpō which the Ark reſted two months & thirteene dayes, before ye reſt of the mountaines were diſcouered. The mountaine Deut. 32.49. & 34.1. Ioſeph. Antiq. lib. 4. c. 8. Abarim in the top of Piſgah, for the height therof, was choſen of the Lord, whereon to ſhew Moſes the land of promiſe. The mountaine whereon our Sauiour Matth. 17.1. Luc. 9 28. ſhewed his glorie to his Diſciples, which was calledIud • 4.6. Hieron. Epist ad Euſtor. epitaph. Paul • . Scandebat montem Tabor in quo transfiguratus est dominus. tabor, orHieron. aduerſ. Hel • id. Mon • Tabor Itaburium dicitur. Idem. in Hoſe. cap. 5. à ſeptuagint. interpret. Sic reddi & appellari. Itaburium, isIoſeph. de b •• lo Iudaic. lib. 4. c. 2. M •• tem Itaburium occupauerunt, cuiu • altitudo quidem triginta ſtedijs conſa • gens, ſep • entrionali tractu inacceſſus. Quod dicit conſurgit, eſt pro decliuitate mo • tis non raetione perpendicul • . affirmed to aſcend from the plaine and champion fieldes, by the ſpace of thirtie furlonges. Moreouer the teſtimonie of approued writers doth confirme, that there are mountaines whoſe top doth reach aboue the cloudes. The mountaineAriſtot. Meteor. lib. 5. cap. 13. Catech ••• porte maximus est montium omnium qui eſtiuum ad o • t • m ſunt cacumine atque latitudine: cuius • uga à ſole radiantur vſque ad conti inium ab ortu & iterum ab occaſit. Caucaſus doth aduance his toppes ſo farre aboue the common compaſſe of the earth, that thereon the Sunne doth ſhine, vntill 〈 in non-Latin alphabet 〉 , Conti •• rium, crepuſculum, Ma • rob. Saturnal. lib. 1 cap. 2. Tempus à deiuculo ad galli cantus. Varro lib 6. de linguae Lat. Quod in eo hom • nes incipiunt conticeſcere. Nomus Marcel. Conticinium noctis primum tempur, quo omnia quieſcendi gratiae conticeſcunt. to thoſe which dwell at the foote of the mountaine, the euening is ouerſpread, or as wee ſay, the day light is ſhut in. The hill Olympus in Theſſalie, isAuguſt. de Gen. contr. Manichi. lib. 1. cap. 15. & de ciuitate lib. 15. cap. 2 • . Quidam inquit hanc hiſtoriam non eſse • eſtam, ſed ſolas rerum ſignifica • darum figuras eſſe contendunt: primum opina • tur tam magnum fieri non eſſe diluuium, vt altiſſimos montes, quindecim cubitis aqua c eſcendo tranſcenderet, propter Olympi verticem montis, ſupra quem perhibentur nubes non poſſe conſ • endere, quod tam ſublimis quàm Coelum ſit, vt non ibi ſit aer iste craſſior, vbi venit nebulae, imbreſque gignuntur, &c. Solin. Polyhiſt. cap. 18. & alij. affirmed to be ſo high, as neither winde nor cloudes, nor raine, are at anie time perceiued to be in the top thereof. Much like is written of the Alpes inHerodian. Hiſt. lib. 8. Hi ſunt longiſſimè quidem montes, vice murorum Italiae circundati, adeò in altum editi, vt etiam ſuperare nubes videantur, &c. Fraunce, ofHerodot. in Melpom. Extat in hoc marimons cui nomen Atlas, eſt autem vbique peranguſtus & •• res, ita verò ſublimis eſse dicitur, vt ad illius verticem oculi mortalium peruenire non poſſint: neque ibi vnquam vel per aſtatem vel per hiemem nubes deeſſe conſueuerunt; hinc incolae coeli columnam eſſe dicunt. Atlas in Barbarie, of Plutarc. lib. de facie apparente in orb. Lunae, &c. reciteth the prouerbe: Athos obumbra • latera Lemnia bonis; that is, Athos ſhadoweth the Oxe of Lemnos, which is vſed when one obſcureth anothers glorie. The occaſion of which prouerbe was, that in the market place of Myrinum, a Citie of Lemnos, there was ſet the image of a great Oxe, which image the hill Athos did ouerſhadow at the ſetting of the ſunne, being ſeuentie furlongs diſtant. Idem Apollonius. Argonaut. libr. 1. Pomp. Mela. libr. 2. Geograph, reporteth of the hill Athos, the like vnto that which Auguſtine and Solin. cap. 14. doe • ffirme of the hill Olympus. Athos a mountaine of Macedonia. Concerning which, as it is no matter of faith, to beleeue or to reiect the report of the meaſure of the mountaines: ſo wee ought not lightlie to reſpect the monuments of famous writers, which haue gathered their knowledge by labour and experience, & in gage of their eſtimation doe report vnto vs the wonderful works of God, performed in theſe his creatures. But hereof it commeth to paſſe, that men of prophane and corrupt minds, which rather embrace the report of men, then the certaine teſtimonie of the word of God; doeAuguſt. de ciu. Dei, lib. 15. cap. 27. Primò opinantur tam magnum fieri non poſſe diluuium, vt altiſſimos montes quindecim cubitis aqua creſcendo tranſcenderet. demaund how it is poſſible that the waters were aboue the higheſt mountaine, ſeeing as they affirme, the higheſt mountaine is found to be aboue the cloudes. It is neither of neceſſitie, nor yet conuenient, that we ſhouldSicut L. Vall • in Comment. in Aug. de ciu. Dei, lib. 15. c. 27. Ex authoritate cuiuſdam Franſciſci Philelphi, qui ſe montem aſcendiſſe affirmat, fabuloſum eſſe dicit. Item ex hoc Perer. for defence ſake, deny the authoritie of writers; but giue euerie one libertie to eſteeme thereof, as his iudgement ſhall diſcerne. But firſt of all we anſwere with S. Auguſtine, Auguſt. de ciuit. Dei. Ibid, An fortè negant eſſe hanc terram verticem montis? Cur igitur vſque ad illa coeli ſparta terris exaltari licuiſſe, & aquis exaltari non licuiſſe contendunt; cum isti menſores & penſores elementorum, aquas terris perhibeant ſuperiores atque leuiores. that it is not ſo greatlie meruaile if the waters did aſcend vnto the ſtill aire aboue the clouds, if ſo be the earth be found to be ſo high (as it is ſaid to be in the top of Olympus) foraſmuch as the naturall place of the water, is to be aboue the earth. Here againe they will obiect, that the meanes before expreſſed, were not ſufficient to raiſe the waters to ſuch a height: ſeeing thoſe which were the higheſt and chiefeſt meanes, are called by the Scriptures the windowes of heauen; which of theVide infrae. At alij aliter interpretantur. Gulielm. Pariſien. ep. lib de vniuerſ. par. 1. cap. De firmament ait Moſen vocaſſe cataractas coeli eas coeli partes que ſunt generatrices pluuiarum & •• undationum aquarum, qualia ſunt ſigna aquatilia, Cancer, Piſces, Ple • ades, Orion; inter Planetas, Mars, Venus, Luna, &c. Itē Pet. Abacus queſt. in Gen. Noturam vel certè constellationem, diluuium figurantem. Id ipſum voluit ficlitius ille Beroſu • . chiefeſt interpreters are eſteemed to be placed in the cloudes. For ſeeing that ſome mountaines are aboue the cloudes, how could the waters by them be inforced to be aboue the mountaines? wherunto againe we anſwere. Firſt that albeit the cloudes are often carried in the firmament, not perhaps ſo farre diſtant from the earth, as the height of ſome mountaine is: yet the firmament it ſelfe wherin the clouds are carried, and wherein they did at the voice of God powre raine vpon the earth, vntill the end of the fortie dayes; is greatlie aboue the height of any mountaine. So that albeit commonlie the cloudes are carried, not paſt theHieron. in • ſai. lib. 13. cap. 50. aiunt Philoſophi, non amplius decem ſtadijs à terra, nubes in ſublime ſuſtolli, & ſolis ſplendorem abſcondere. Ergo non coelum ſacco ob •• oluitur, ſed intercluſo coeli lumine aer qui ſubter eſt nubis tenebris obſcuratur. diſtance of tenne furlongs from the earth or there about, as is confirmed by learned writers, & that there are mountaines found, which are fifteene furlongs, by the plumline or perpendicular,Cleomed. lib. 1. cap. 9 Neque enim editior mons quindecim ſtadijs ad perpendiculum inuenitur, neque maris profunditas ad ſum num ſtadia tripinta. aſcending from the plaine; yet the cloudes are alſoPlin. lib. 2. cap. 23. Poſſidonius (inquit) non minus quadraginta ſtadiorum à terra altitudinem eſſe in qua nubila ac venti nubeſque proueniant, ſed haec à Plinio rarum Philoſophicè explicantur. ſometime found to be no leſſe then fortie furlongs from the earth; and the ſpace of the firmament, wherein they are or may be gathered, is much Poſſulonius teacheth that there a •• foure hundred furlongs to the higher region of the ayre: from thence to the circle of the Moone twentie thouſand: which Plinie reporteth lib. 2. cap. 23. greater then the ſpace of fortie furlongs. Whereby it is euident, that this onlie meane was ſufficient vnto the Lord, to haue deſtroyed the world with water; as alſo that ſuch is the wiſedome and power of God, that he hath placed in the creatures together, & in euery one of them particularly, ſufficientLike as in the deſtruction of Sodom, Gen. 19. As learned Doctor Fulke (whom of loue and reuerēce I name) teacheth in his Gallerie of Meteors. power to deſtroy al the wicked; as to diſſolue the earth with water, or with fire, or ſuch like other meanes at his commaundement. Notwithſtanding (leaſt any ſhould finde vnto himſelfe, an entrance whereby to cauil at the Scripture) it is manifeſt alſo that the fountaines of the deepe were no leſſe auaileable, for the deſtruction of the earth, then was the meanes which wee haue ſpoken of, foraſmuch as the waters of the deepe doe Pſal. 104.6. ſtand aboue the mountaines, & therefore are ſufficient to couer them, being permitted thereunto. Which point wil be ſoone acknowledged and vnderſtood, after wee haue preuented an obiection or two which may be oppoſed by the aduerſaries. It may ſeeme vnto ſome (not well conſidered) contrarie to reaſon, that the waters of the ſea, which are of thoſe waters beneath Gen. 1.7.9. the firmament, ſhould be aboue the mountaines, ſeeing the waters aboue the firmament are byAugust. de Gen. ad lit. lib. 2. cap. 4. Ergo ex aëre, qui eſt inter vapores hum dos, vnde ſuperius nubila cō globantur, & maria ſubterfuga, ſiendere ille voluit eſſe coelu • inter aquam & aquam. Hieron. in epiſt. ad Epheſ. Comment. cap. 6. Maximè ſi intelligimus, quomodo coelestia nominentur, propter volucres coeli, & quod in vſu d citur, pluuia venire de coelo. non quod pluuia de coelo veniat; Philoſophi quippe aiunt non amplius, &c. Caluin. in Gen. 1.6. Hieron. Zanch. de oper. Dei, part. 2. lib. 2. cap. 2. interpreters acknowledged, to be thoſe which are gathered in the cloudes, which often are found to be not the diſtance of the mountaines from the earth: whereof it would follow that the waters beneath the firmament, were higher then thoſe aboue the firmament. Which notwithſtanding, is nothing contrarie to experience. For wee often perceiue thatAuguſt. de Gen. ad lit. 2. cap. 4. Et nubes quippe, ſicut experti ſunt, qui inter eas in montibus ambulauerunt congregatione & conglobatione minutiſſimarum guttarum talem ſpeciem reddūt. cloudes and miſts, being gathered beneath in vallies, are againe diſſolued into raine,Gen. 1.7. August. de Gen. ibid. cap. 41. which is of the waters aboue the firmament, before they are taken vp ſo high, as the mountaines; for which cauſe they ſeeme to thoſe that behold them beneath in the vallies, to be gathered in the toppes of mountaines, and doe hide the mountaines with miſts and darkeneſſe; in the height of which mountaines, ſpringesAristot. Meteor. lib. 1. cap. 13. Quorcirca rapidi fluminum curſus ex iugis montium videntur praecipitari, atque etiam plurima ampliſſimaque flumina de montibus in celfiſſima cacuminae elatis defluunt: vt ex Pyrene Dan • bius, ex Parnaſo vel Parapamiſo Bactrus, Choaſpes, Araxes, Tanais & Indus. doe often riſe, which are of the waters beneath the firmament. But yet againe, this doubt may be thus augmented: the mountaines are ſaide to be aboue the cloudes; but the waters of the ſea are not ſaid to be aboue the cloudes, either by the Scriptures, or by any approued writer: wherefore it can not be that the waters of the ſea ſhould be aboue the mountaines. This obiection the Lord himſelfe Iob. 38.9. hath anſwered long agoe: I haue made (ſaith he) the cloudes as a couering of the ſea, and darkenes, as the ſwadling bands thereof. Wherein is affirmed that by the wiſdome and appointment of the Lord, cloudes, vapours and darkenes, doe compaſſe the waters of the deepe, as ſwadling bandes and garments, like as alſo they doe compaſſe the earth, and are Gen. 9.14. as a couering for the ſame. For wherefore doth the Lord to particularly expreſſe the excellencie of his wiſedome, in placing the cloudes as the garment of the ſea, if there were not a ſpecial point of workemanſhip therein to be conſidered? namelie, that albeit Iob. 38.8. Pſalm. 104.6. the ſea is ſo gathered, and cloſed in with barres and doores; that it ſtandeth aboue the mountaines, which are higher then the cloudes which couer the earth (and thereby areNam & altiſſimi qui dicuntur montes, vt Olympus & Atlas, iuxta ſummitatem quidem & cacumina ſaepiſſimè nubibus circundantur. Hinc Olympus pro coelo ſumitur & deorum domicilium apud Homerum (niſi quod & ipſe verum coelū intellexit) quòd Olympus mon • ſaepe cacumen retinet circumfuſum nubibus & tāquam occluſum, ſaepe contra apertum videatur, vt refert Euſtath. in Homer. Il. 1. Id ipſum de Atlante refert Herodot. in Melpom. Adeò celſus eſt, inquit, vt eius cacumen nequeat cerni, quod à nubibus nunquam relinquatur neque hyeme, neque aeſtate. Supra cacumen nubes non habere tradit antiquitas, & fortè ratio eſt, quod cum ſupra communem locum nubium montes extolluntur, atque ipſi aridi & angusti; non habent vnde ſol vapores eliciat. At mare contra & latitudinem habet & humorem, vnde optime poteſt ſol vapores cogere, at que crediderim in aëre altius propter frigiditatem eleuari, quod ipſum mare ex magna parte ſub aequatore & ſolis ipſius continuo curſu poſitum, & quo feruentius aduritur, eò altius vapores ad frigidam aeris regionem quicunque colluntur euehi neceſſe eſt. not perhaps couered with cloudes) yet hee hath made the cloudes as a garment for the ſea, which do couer the ſea alike as they couer the earth. If any will examine this doctrine by the rules of nature, hee ſhall finde it in all things correſpondent thereunto. For this notwithſtanding, the cloudes are or may be carried by meanes alike, gathered alike, & in like place, that is in the middle regionWhich is the place in which they are gathered and thickened. Aristot. Meteor. 1. c. 9. of the aire. For as the earth is nothingAristot. de Coel. lib. 2. cap. 14. Cleom. lib. 1. cap. 9. in reſpect of the greatnes of the ſpheres of heauen, and the gathering of the waters, nothing in reſpect of the greatnes of the globe of the earth it ſelfe: ſo this difference in the ſea & in the cloudes, from the earth and the clouds which couer it, is alſo nothing; whether we compare it with the heauen, or the compaſſe of the earth,For what are fifteene furlongs, in reſpect of twentie thouſand? or onelie conſider it with the ſpace and largenes of the firmament. This therefore may ſuffice to conuince an Atheiſt of his impietie, that will not beleeue the hiſtorie of Scripture, becauſe he cannot find how in reaſon it might be done. Notwithſtanding neither this, nor whatſoeuer may beHieron. lib. aduerſ. Heluid. Non Rhetorici campum deſideramus eloquij, non Dialecticorum tendiculas, nec Ariſtotelis ſpineta conquirimus, ipſa ſcripturarum verba ponendae ſunt. confirmed by reaſon, or adorned with eloquece, is ſufficient to perſwade himAuguſt. in epist. Ioh. Tract. 3. Sonus verborum noſtrorum aures percutit, magister intus eſt. Nolite p •• are quenquam hominem aliquid diſcere ab homine. Admonere poſſumus per ſtrepitum vocis nostrae, ſi non ſit intus qui doceat, inanis eſt ſtrepitus noster. Adeo fraires vultis noſſe numquid ſermonem istum omnes audistis, quam multi hinc indocti exituri ſint? quantum ad me pertinet, omnibus locutus ſum: ſed quibus vnctio illa intus non loquitur, quos ſpiritus ſanctus intus non docet, indocti redeunt. of the truth thereof, which by the vertue Ioh. 14.26. & 1. Ioh. 2.20. of the ſpirit of God, hath not his heart Luc 8.15. prepared to receiue by ſaith, the plaine narration of the Scripture. It maketh alſo much vnto the glorie of God, his power, and wiſedome in the creatures, being conſidered and vnderſtood. For firſt the ſame declareth his wiſedome, that hath

Gen. 2.1. Quaelibet ſuo ordine, vt leuiora natura ſint altiorae, ſic vt vel ipſe ſubſcripſit Aristot. de Coelo lib 2. cap. 13.

Oecolampad. in Iere. 5. In mari Erithraeo, dicunt multo mare ſublimius l • tore: imò ſi naturam aduertimus, omnia eius rationis ſunt maria, nam ſpericae figure ſunt.

Caluin. in Ierem 5.22 Leuitas ipſa oſtendit (maris aquas) eminere ſuper terram.

placed the creatures in ſuch excellent order. Secondlie, his power, whoIob. 38.10 11. Ierem. 5.22. Baſil. Hexam. 4. Debiliſſima re arena, id quod violentia intolerabile eſt franatur: alioqui quid prohiberet, &c. Ambroſ. Hexam. lib. 3. cap. 2. Vtrumque igitur ex praecepto dei, vt & fluat aqua & non ſuperfluat. maketh the ſand of the ſhore as barres and doores, to keepe the waters, which but for his word and ordinance, would ouerflow the earth. Thirdlie, his fidelitie, Gen. 9.11. Pſal. 146.6. 1. Cor. 10.13. that according to his promiſe he doth keep them in. Laſtlie, if theſe creatures haue ſuch power in them, by vertue of their Deut. 32.24. Amos 9.3.4. which is the effectuall voyce of God, or his working power, in and by his creatures Gen. 1. Pſal. 104.9 & 119.91. For the word Nature is taken diuerſly: firſt, for God himſelfe, ſo that by the word Nature, God is vnderſtood: 2. Pet. 1.1.4. In this ſenſe Aristotle calleth God or Nature the firſt mouer: Bernard. Principium, the beginning, ad Eugen. lib. 5. Zeno, Fire, and the Soule of the world. Cicero de nat. Deor. lib. 2. Secondly, it is taken for the will of God. So Plato de leg. Natura eſt quod Deus vult: that is, what God willeth, that is Nature. And August. de ciu. Dei, lib. 20. cap. 8. Voluntas creatoris cuiuſ que rei natura est: that is, the will of the Creator, is the nature of euery creature. Thirdly, the effect of execution of that will, Rom. 11.24. 1. Cor. 11.4. this is the ſecond and ſubordinate beginning, which Heathen Philoſophers doe commonly vnderſtand: of which Aristotle ſaith, de part. Animal. lib. 1. cap. 5. 〈 in non-Latin alphabet 〉 . i. No worke of Nature is to be contemned, becauſe there is nothing in Nature, which hath not in it ſome cauſe of admiration. And Galen de vſu partium lib. 20. in the end (hauing ſpoken of Gods wonderfull workes in the parts of mans bodie) Videmur nobis in Dei laudem honoris cantum ceciniſſe: that is, we ſeeme to haue ſung herein a ſong of honour to the praiſe of God. And Zen • phon lib. 1. 〈 in non-Latin alphabet 〉 : Theſe are the works of yt wiſe Architect and louer of his creatures. Item Cicer. Nat. Deor. lib. 2. & in Lucull. Naturae effecta eſſe quaecunque ſint, &c. Wherefore wee which ſometime are compelled to vſe the word Nature in Diuinitie, doe meane thereby the power and abilitie of the creatures, which God hath put within them to doe his will, in their creation ſuch as is of the water, by their firſt power to ouerflow the whole earth, by the ſecond power wherby they were gathered together, to ebbe to and fro in the Sea. And in ſaying the flood was brought to paſſe by naturall cauſes, we mean the power which God put in thoſe creatures by their firſt creatiō before they were reſtrained: but we ioyne withal this ſaying of Seneca: T • naturae Deo nomen mutas: quanto pulchrius ſi dixeris, Deus, hoc aut illud fecit: i. Change that name Nature into that name God: how much better were it to ſay, God (rather then to ſay Nature) did this or that. And affirme moreouer that the nature of the creature, is the effect of the will of God, which is ingrafted into euery creature. nature and creation, as at the commaundement of God to deſtroy the world, what is hee able by his power to performe, who made the creatures themſelues of nothing, gaue them the power thatRom. 13.1. Coloſſ. 1.17. Gregor. libr. Mor. 7. Bona ordine ſuo est potentia, ſed nuncta regentis indiget vita. is in them, and worketh whatſoeuer hee will without the creatures as without his inſtruments, for the preſeruation of his people, and the ouerthrow and deſtruction of the wicked.

CHAP. VIII.
Queſtion 1. verſe 1. By what meanes were the waters of the floud diminiſhed, and the ground dried vp, which was ouerflowed ſo deepe with water?

ANd God remembred Noah, ſaith the text: that is to ſay; albeit the Lorde did ſo fiercelie ſhewe his wrath vpon the world, by powring raine frō heauen vpon them, by the ſpace of fortie dayes and fortie nights, & cauſed the deepe to returne to couer the earth, whereby the higheſt mountainesCaietanus in Gen. cap. 7. Excipit montem Paradiſi: apparat (inquit) quod Moſes non loquitur de omnibus montibus excelſis ſimpliciter & abſolutè, ſed de illis tantum qui ſunt ſub coelo, hoc est ſub regione acris in qua generantur pluuiae: attestatur quo que huic ſenſus cōmunis acceptio montis in quo eſt Paradiſus terreſtris, vbi Henoch erat tēpore diluuij adhuc ibidem verſatus. Satis eſt quod hunc cōuincit falſitatis Perer. Tom. 2. lib. 12. diſp. 9. vnder heauen (which at this day remaine as a ſtandingCleomed. libr. 1. cap. 10. Nam quod Plinius altitudinem montis Caſiij per directum eſſe quatuor mille paſſuum lib. 5. c. 22. magis coniectura nititur, quam veritate; & quod Plutar. refert in vita Pauli Emilij: Nec montis altitudinem nec maris profunditatem decem ſiadia excedere, manifeſtè impingit. Vrinantibus enim mars viginti ſtadia multis in locis abyſſum non ſufficiunt penetrare. Quare ſequenda magis ſententia doctiſſ. Cleomedis qui nec montem quindecim ſtadia, non mare 30. ſtadia ſupergreſſum eſſe prodidit. meaſure of the height of the waters of the floud) were couered fifteene cubits vpward: yet God remembred Noah: that is, made knowne vnto Noah that God remembred him. For ſeeing no

Tertul. contra. Marcion. lib. 2. Stultiſſimi qui de humanis diuina praeiudicant, vt quoniam in homine corruptoria conditionis habentur huiuſmodi paſſiones, idcirco & in Deo eiuſdem ſtatus existimentur: diſcerne ſubstantiat, & ſuos ijs distribut ſenſus tam diuerſos quam ſubſtantiae exigunt, licet vocabulis communicare videantur.

Auguſt. comment. in Pſalm. 10. Nemo ita poſitum putet quaſi obliuio cadat in Deum. Idem. in Pſal. 87. Nam neque obliuio cadit in Deum, quiae nullo modo mutatur; neque recordatio, quia non obliuiſcitur.

forgetfulnes can be in God; heeChryſoſtom. Hom. in Gen. 20. Quid est recordatus eſt? Miſertus est vult dicere, iusti in arca degentis. Augustin. in Pſalm. 87. Tunc Deus dicitur meminiſſe quando facit. then is ſaid in Scripture to remember, when hee declareth by his deed or word the effect of his remembrance. Before he remembred the preſeruation of Noah, where Gen. 7.16. it is ſaid the Lord Origen. Hom. in Gen. 2. Quod diuinae virtutis opus fuit ne ingrederetur aqua per aditum quem humana non munierat manus. ſhut them in: now he remembreth his deliuerance, when hee maketh a winde to paſſe vpon the earth. He remembred Noah and euerie beaſt: that is to ſay, ſo ſhewed the LordAmbroſ. de Noa lib. cap. 16. Cum dixerit quod Noae • emor fuerit, in authore & praeſide domus neceſſitates eius reliquat comprehendit. Simul exprimi videtur quidam reliquarum conſenſus neceſſitudinum Etcium cum omnes inuicem ſibi • hari ſunt, vna eſt domus, &c. his mercie and remembrance, as that neither Noah, nor his familie, nor the ſmalleſt or weakeſt creature in the Arke, but Pſalm. 145.15. hee prouided in due ſeaſon for the ſame. Whereby we learne; that although God doe oftenPſalm. • 4.23. & • 3.19. Lament. cap. 5. verſ. 20. Auguſt. in Pſal. 119. Conc. 15. Tunc dicitur obliuiſ • i quando tardare videtur adiutorium vel promiſſum. ſeeme to haue forgottē his afflicted church, yet Eſai 49.15. 1. King. 9.3. the ſame and euerie member Iohn. 10.28.29. Matth. 18.14. of the ſame, is perpetuallie regarded in his watchfull prouidence. And if God remember the meaneſt creatures, will Matth. 6.30. Pſal 34.22. he not be much more mindfull of thoſe which attend with confidence vpon his promiſes? This remembrance of the Lord is farther amplified by the cauſe or inſtrument: he made a winde to paſſe vpon the earth, & the waters ceaſed. There are which vnderſtād by the word (ruach) ſpirit or winde, theAmbroſ. de Noa & Arc. lib. cap. 16. Non puto hoc ita dictum, vt ſpiritus nomine ventum acciptamus. Neque enim ventus poterat ſiccare diluuium. Alioquin cum mare ventis exagitetur quotidie, exinaniretur profecto. ſpirit of God which firſt did moue vponGen. 1.2. Ruach Elohim, hîc verò ſine additione eſt. the waters, euen the ſame who is called the holie ſpirit, theIoh. 14.16.17. & ita intelligit Rabbi Raſi 〈 in non-Latin alphabet 〉 ruach nichumin. i. ſpiritum conſolationis. comforter, the Eſai. 6.5. Act. 28.25 Lord of glorie: Neuertheles although the holie Ghoſt, which is Eſai. 51.9. the verie power of God, did ſhew his might in diminiſhing the waters, yet he vſed a creature as his meanes, which is expreſſely named a ſpirit or winde, of which creatureAthanaſ. lib. de Spir. Sanct. Quod non ſit creatura: ad Serapion. quin & ventus ſpiritus dicitur, ad istum modum in Geneſi: & excitauit Dominus ſpiritum in terra, &c. Item, Author de Mirab. ſacr. ſcript. in op. Auguſt. lib. 1. cap. 7. Caluin. in Gen. 8. Peter Martyr in Gen. cap. 8. the ſcripture doth here intreat. It is alſo demaunded, how the winde is ſaid to paſſe vpon the earth, when the earth was couered ſo deepe with water? which ofCaietan. in Gen. 8. Hunc ſpiritū ſeu ventum per totam profunditatem aquarum penetraſſe ac permeaſſe. ſome is anſwered, that this winde did pierce within the waters vnto the earth: but in deed the winde did paſſe vpon the earth, whenLuther. in Gen. c. 8. Facilis reſponſio est, dicit Moſes adductum fuiſſe ventum ſuper terram, ſuper aquae ſuperficiem, • antiſper donec aqua exſiccatae terram iterum ostenderent hominibus. it paſſed vpon the waters, which were vpon the earth. Furthermore, wee may behold the almightie power of God, in bringing forth Pſalm. 145.7. & 147.18. this wind out of his treaſure houſe, which could not in the ordinarie diſpoſition of the creatures, which is called the courſe of nature, be drawenAristot. Meteor. lib. 2. cap. 4. Ventu • naturalis est fumus ſeu halitus ex calore & ſiccitate conſurgens, quem ſol calefaciendo terram ex terra euebis. Non igitur hic naturalis ventus, cum tota terra ſit aquis obruta. out of the earth: as alſo in making it to paſſeThe place where the windes doe naturally blow, is onely betweene the earth and the middle region of the ayre. Ariſtot. Meteor. lib. 2. cap. 4. Hieron. Zanch. de oper. part. 2. lib. 3. cap. 4. ſo farre aboue the naturall place thereof: and thirdlie by it, in diminiſhing ſo ſpeedilie, ſuch mightie waters. To which purpoſe the Scripture ſaith: not, that a winde did paſſe vpon the earth, but a wind was made to paſſe, 〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉 gnauar: in hiphil, fecit tranſire. and God made that winde to paſſe vpon the earth. Leaſt any ſhould thinke, that the diminiſhing of the floud, was done by the vertue of the ſecond cauſes, as was theIllud tantum quaſi loci mutatione & naturali, hoc de mandato ad ſecundum locum reductio, ex miraculoſa venti operatione, vt verbi in prima congregatione. bringing of the floud, but by the ſupernaturall and miraculous power of God, which at the firſt created them of nothing, and gathered them together, and eſtabliſhed Pſal. 104.9. Iob. 38. their naturall abode for euer. The meanes therefore wherby the waters were abated, were the Verſ. 2. reſtraint or cloſing vp the ſprings or flowings of the deepe, and the raine from heauen,Aben Ezra in Gen. 8 Dicit pluiſſe poſt 40. dies alternis vicibus ad finem 150. dies, ſed neſcio quo • ititur fundamento. that they might not giue nouriſhment as it were vnto the floud: and ſecondlie the winde; which when the waters did receiue no farther augmentation, did diminiſh them. But was the wind ſufficient to drie vp ſo great a ſea of waters in ſo ſhort a ſpace? yea doubtleſſe, ſeeing the Lord did giue power vnto it, partly by reſoluing theſe waters intoRabb. in Sedar olam. Aquin. in Gen. cap. 8. Quaedā redibant ſurſum rarefactae in vaporem aëreum. airie vapours as they were before, but much more auaileable for the drying of the earth, by cauſing theſe waters to goe and to returne to the place which is by God ordained for them, Chryſoſtom. Hom. in Gen. 26. Tantum credamus quod iuſſit, & exaltata est abyſſus, & praecepit, & iterū ſuum continuit impetum, & ad proprium conceſſit locum, quem ſolus ipſe Dominur ſcit qui condidit. It is to be obſerued that the 72. Interpreters, and Chryſost. in Gen. Homil. 26. August. quaest. in Gen. 12. and other, doe reade it exaltata est abyſſus, the deepe was lifted vp, when as in the Hebrue it is 〈 in non-Latin alphabet 〉 , the waters were diminiſhed: whereby it ſeemeth they vnderſtand, that as they were diminiſhed from the earth, ſo they were treaſured and heaped together in the Sea. that is the ſea. Wherein wee ſee that the Lord, who by his power was able to haue diſſolued this floud, without the meanes of creatures, as firſt he did, when he commaunded the drie land to appeare; is able alſo Iſai. 40.29. Pſal. 78.45.46. to commaund his creatures; and to giue power vnto them to worke his pleaſure. Thus as it were at his becke, or Iſai. 7.18. the wagging of his finger; the raine ceaſeth, the fountaines are ſtopped, the Pſal. 107.25. & 147.15.18. winde ariſeth, the waters ebbe For naturally it could neither goe nor returne, for as much as they flowed ouer all: but when as they began to be gathered either by the voyce of God, as Gen. 1.9. or by the winde, they begin to go & to returne; whereby it ſeemeth apparant, that the ebbing and flowing of the Sea is cauſed by the gathering together of the waters. Ambroſ. Hexam. libr. 3. cap. 2. Hinc coepit labi aqua, quod iuſſerit Deus audiunt (vex enim Dei efficiens natura eſt) & in vnam confluere congregationem, &c. Curſum eius ante nō legi, motū eius ante non didici (non enim ex vſu hoc habet caeterorū elementorū, ſed ſpeciale ac propriū) nec oculus meus vidit, nec auris audiuit. ſtabat aqua diuerſis locis, ad vocem Dei mota eſt. Non quod non habuis in ſe poteſtatē fluendi, ſed quod non vndi que erat quo flueret. Item Caietan. in Gen. c. 8. and flow, and are gathered together both Gen. 1.7.9. aboue & beneath the firmament. Obſer. 1. The Lord to ſhew Pſalm. 106.8.9. Iſai. 7.18. his power and glorie in the creatures, doth vſe them at his pleaſure to effect his will. Secondlie, hee is able to make ſtrong creatures Exod. 14.31. 1. King. 19.11. Ierem. 37.10. Ioel. 1.4. of more force, and weake creatures ſtrong, for the accompliſhment of his heauenlie purpoſe. Thirdlie, the winds doe not blow, neither the waters ebbe or flow, but Pſalm 107.25. & 147.15.18. Ionah. 1. Matth. 10.29. at the commaundement of the Lord. Fourthlie, the power and diſpoſition of the creature, is notSicut Ethnici ſolent & Athes. alwaies to be ſought for, in the courſe of nature, but to beIſai. 9.13. Prou. 21.31. August. de ciuit. Dei, lib. 21. cap. 8. Omnia portenta contra naturam dicimus eſſe, ſed non ſunt. Quomodo enim eſt contra naturam quod Dei fit voluntate; cum voluntas tanti vtique conditoris condita rei cuiuſque natura ſit? Portentum ergo fit non contra naturam, ſed contra quae est nota natura. Sic regit Deus ipſe naturam Cicer. de Nat, Deorum lib. 2. conſidered as from the Lord; foraſmuch as the Lord doth Iſai. 30.26. Ioſ. 14.11. adde to, Pſalm. 107.34. Gen. 5.17.18. diminiſh, and alter the courſe, condition & nature of them, ſo oft as pleaſeth him.

Question 2. verſe 4. If the floud began the ſeauenteenth day of the ſecond month, and the raine continued fortie dayes, and the waters preuailed an hundreth & fiftie dayes as the Scripture ſeemeth to report: how could it be that the Arke reſted vpon the mountaine of Ararat the ſeauenth day of the ſeauenth month, which by this account is foure dayes before the falling of the water?

IT is verie conuenient, that this point of doctrine ſhould be diligentlie conſidered, for manie cauſes, eſpeciallie

Rom. 15.4. Hieron. comment. in Epheſ. cap. 3. Scriptura ſacrae nullus apex caret ſenſibus.

Chryſostom. Hom. in Gen. 13. Nam ſicut aromata, quanto magis digitis atteruntur, tanto maiorem ſua natura fragrantiam reddunt: ita & in ſcripturis vſu venit, quanto quis illis est familiarior, tantò magis videre poteſt latentem in ipſis theſaurum, plureſ que percipere ineffabilium diuitiarum fructus.

ſeeing the ſpirit of God hath ſo diligentlie deſcribed the ſame vnto vs. Wherein firſt is to be obſerued a manifeſt andGregor. Epiſt. lib. 6. Epiſt. 30. Alia ſunt friuola & innoxia, alia ſunt friuola & valde nociua. Et in ſcripturis ne minima differentia emitti debet. hurtfull diſcord betweene the truth of the Hebrue text, and the common Latine tranſlation, Concil. Trident. Seſſ 4. in Decret. de Canonicis ſcripturis. 8. die Aprilis. Ita vt nefas ſit, &c. So that it is an execrable thing with them, to ſay, that that tranſlation is falſe or faultie. Perer. Tom. 2. lib. 13. Diſp. 5. which is authenticall (that is to ſay of greateſt authoritie) among the Papiſts; & thereupon aSic enim decreuit Hieron. epist. ad Damaſ. omiſſis riuulis ad ipſum fontem recurramus, ipſa Hebraea verba ponenda ſunt. Item. August. de ciuit. lib. 15. cap. 13. Quandoquidem ad fidem rerum geſtarum, vtrunque eſſe non poteſt verum; ei linguae potius credatur, vnde est in aliam per interpretes facta tranſlatio. Plane contrarium decernit Concil. Trident. Seſſ. 4. Vt illa •• a vetus & vulgata editio in publicis lectionibus, diſputationibus, praedicantionibus, & expoſitionibus, pro authentica habeatur, & vt eam nemo reijcere quouis pratextu audeat vel preſumat. mortall diſſention betweene the iudgement of the auncient fathers, and the eſtabliſhed authoritie of that tranſlation in the Tridentine Councell. For where the firſt reſting of the Arke is affirmed in the Hebrue text to be, the ſeauenteenth day of the ſeuenth month, the ſame tranſlatiō (obeying Act. 4.19. rather the voice of man then God) hath followedThe Greeke tranſlation, and not the Hebrue fountaine. tranſlations and not the text, and ſaith the Arke reſted the ſeauen & twentith day of the ſeauenth month: which isFor if it were the 27. day that the Ark reſted, it was not the ſeuenteenth: if the ſeuenteenth, then it began not to reſt ye twentie ſeuenth. Notwithſtā ding Chryſoſt. Hom. in Gen. 26. and Ambroſ. de Noa & Arca. c 17. and alſo Augustin. cont. Faustum. lib. 12. cap. 19. doe followe the Greeke tranſlation, the cauſe whereof wee ſhall ſhew in the next queſtion. falſe in regard of the hiſtorie of time, and can neuer with the truth be recōciled. But to continue in the truth of Scripture: the Ark began to reſt, the ſeauenteenth day of the ſeauenth month. This ſeauenth monthChryſostom. Hom. in Gen. 25. Tos diebus manſit ſublimis, &c. Caietan. Com. in Gen. cap. 7. Caluin in Gen. cap. 8. intellexiſſe videntur. by ſome interpreters is vnderſtood, to be the ſeauenth month, not of the yeere, but from the beginning of the floud; which notwithſtanding by other is diſallowed, becauſe the Scripture nameth before, Gen. 7.11. the ſecond month of the ſix hundreth yeere, and afterward Cap. 8.5.13. in the tenth month of the ſame yeere, as all interpreters doe vnderſtand it; and againe, the firſt month of the ſix hundreth and one yeere: by which it is gathered alſo by them of the contrarie iudgement, that this ſeauenth month, was the ſeauenth of the yeere, not of the floud. Such difference of iudgements in matters of obſcuritie, which the wiſdome of man can not throughlie finde out, is nothing at all hurtfull,Augustin. Enchir. cap. 59. Cum iſta quaeruntur, & ea ſicut poteſt quiſque coniectat, non inutiliter exercentur ingenia, ſi adhibeatur diſceptatio moderata, & abſit error opinantium ſe ſcire quod neſciunt. but greatlie commodious vnto the godly that labour to vnderſtand the truth: for hereby it commeth to paſſe, that two ſufficient anſweres are deliuered; whereof although but one of them is anſwerable vnto the truth vnknowne, yet neither of them is different from the ground of faith, and that iudgement which is not ſufficed with the one, may be fullie ſatisfied with the other. Manie contrariwiſe therefore,Rabbi Moſes Ben. Nahmah. in Leg. Moſis. Tremel. Annotat. in Gen. cap. 8. Decimo ſeptimo die menſis ſeptimi, hoc est, inquit centeſimo quinquageſimo primo die à diluuio coepto. Item Lyra. in Gen. c. 8. &c. doe vnderſtand this ſeauenth month to be the ſeauenth month of the yeere in which the floud came. Vnto whom is obiected, no ſmaller inconuenience then the former. For the Scripture ſaith, the raine Gen. 7.11.12.24. began the ſeauenteenth day of the ſecond month, and continued fortie dayes: and againe, the waters preuailed vpon the earth one hundreth and fiftie dayes: which being ioyned together (for manie

Rabbini in Bereſh. Rabb. Chryſost. Hom. in Gē. 25. Exaltata eſt abyſſus. 150. diebus. tos diebus manſit ſublimis illa aquarum altitudo.

Ioſeph. Antiq. libr. 1. cap. 4. Centeſima autem & quinquageſima die post quam pluere deſijt, tandem coeperunt aquae ſidere. Caluin. in Gen. Com. cap. 8. verſ. 3.

do ſo, and not without good reaſon vnderſtand the Scripture) amount to the number of one hundreth, foureſcore and ten dayes. So that from the ſeauenteenth day of the ſecond month, it might ſeeme that the floud continued in perfection, vntill theFor betweene the ſeuenteenth day of the ſecond moneth, and the nine and twentith day of the eight moneth, there are 190. dayes, that is 40. and 150. daies. nine and twentieth day of the eight month of the yeere: and to ſay that the Arke reſted on anie mountaine before the waters were diminiſhed, were to faine a miracle, and to falſifie the Scripture. Vnto this is anſwered, that the

Oleaster. in Gen. cap. 8.

Muſcul. ibidem. in Gen. 7.24. Annotarunt quidam centum istos & quinquaginta dies, referendos eſſe non ad principium diluuij ſed ad finem quadraginta dierum, quibus pluuia continua coelitus demiſſa est. Sed falſi ſunt.

 fortie dayes in which the floud increaſed, are part of the nūber of that hundred & fiftie dayes in which the Scripture ſaith, the waters preuailed vpon the earth. This being graunted (although it may with ſufficient reaſon be denied) the doubt remaineth as yet vntaken away. For the ſpace of a monthMunster in Calendario, ſecundum Lunae curſum. &c. among the Hebrues, and in the account of Scripture, is but of twentie nine dayes, and halfe a day, two months make threeſcore dayes ſaue one, foure moneths one hundreth and eighteene dayes, whereunto nine & twentie dayes being added (which is the iuſt ſpace of fiue months, betweene the ſeauenteenth day of the ſecond month, and the ſeauenteenth day of the ſeauenth month) the ſumme compriſeth one hundreth forty and ſeauen dayes, the firſt whereof is the beginning of the floud; the laſt of them, the Arke reſted on the mountaines, which was three dayes, orFor this remaineth vncertaine (and is nothing materiall) for if the firſt moneth were of thirtie dayes, then was it but two daies and an halfe; if nine and twentie daies, then was it three daies before the falling of the waters. two at the leaſt, before the waters began to fall. For the waters preuailed one hundreth and fiftie dayes, in which the higheſt mountaine vnder heauen was couered fifteene cubits. How then could it be, that the Arke did reſt vpon the mountaines before the floud began to be diminiſhed, the ſeauenteenth day of the ſeauenth month? For hard it were to ſay, thatYet it is not againſt the authority of very learned writers, to ſay, theſe mountaines were as high as any in the world: for firſt Ioſeph. Antiquit. libr. 1. cap. 4. Epiphan. Haereſ lib 1. cap. 1. Onkelos Paraphrastes Chaldaeus, do call theſe mountaines Cardiaeos and Kardu, and of them, that whereon the Arke reſted, Baris, or Lubaris: theſe mountaines are in Ptolom. Geograph. in deſcript. Aſiae tabul. 6. Straho de ſ •• orbis. lib. 11. called Gordiaeos, which by the deſcription are found to bee certaine toppes of the mountaine Caucaſus, which of all the mountaines of the North-eaſt parts of the worlde, is the greateſt, both for height and breadth; as Aristotle affirmeth: Meteor. lib 1. cap. 13. And leaſt any ſhould ſay there were higher mountaines in the South, the ſame Aristot. lib. 2. Meteor. cap. 1. affirmeth by demonſtration, that the North parts of the earth are higher than the South, but the reader in ſuch points as theſe, muſt beware of curioſitie and ſtifnes in opinion, remembring Hierom • ſaying: whatſoeuer in Diuinitie cannot be proued by the Scripture, is as eaſilie denied as it is affirmed. Quicquid de ſcripturis authoritatem non habet, eadem facilitate contemnitur qua probatur. Hieron. Comment. in Matth cap. 23. theſe mountaines of Ararat were the higheſt in the world, or that the Arke being in all in height but thirtie cubits, ſhould Rabb. Salomon gathereth that the Arke diue water eleuen Cubites: Hugo de ſanct. Victore hath but nine: Lyra ſaith thirteene: and whether more or leſſe, it is not greatly pertinent. draw ſo deepe of water, as to reſt vpon them. It ſeemeth that to giue anſwere hereunto, the Septuagint and Latine tranſlation, in ſteed of the ſeauenteenth day, haue put the ſeuen and twentieth day; wherein might be contained three dayes for the fulfilling of the number of an hundreth and fiftie, and ſeuen dayes for the abating of the waters before the Ark reſted vpon the mountaines. But this is to deface, not to defend the Scripture. For ifAuguſt. Epiſt. 8. Mihi quidem videtur exitioſiſſimè credi, atiquod in libris ſanctu eſſe mendacium, id eſt, eos homines per quos nobis illa ſcriptura miniſtrata eſt atque conſcripta, aliquid (erraſſe Epistol. 19.) in ſuis libris (aut) ſuiſſe mentitos. Admiſſo enim ſemel in tantum authoritatis fasi •• ium, vel officioſ • aliquo mendacio, nulla eorum librorum particula remanebis, quae non vtcunque videbitur, vel ad mores difficilis, vel ad fidem incredibilis, eadem pernicioſiſſima regula, ad mentientis authoris conſilium officiumque referatur. any errour may any where be found in the diuine Scripture, which is the ruleIſai. • .19.2 • . Ioh. 5.39. Epheſ. 2.20. Aug. lib. 2. cont. Creſcon Gram cap. Canon Eccleſiaſticus conſtitutus eſt, ad quem prophetarum & Apoſtolorum libri pertinent, quos omnino iudicare nō audeamus, & ſecundum quos de cateris literis vel fidelium vel infidelium liberè iudicemus. Idem de Gen. ad lit. libr. 5. cap. 7. Maior est huius ſcripturae authoritas, quam omnis humani ingenij perſpicuitas. Idem de vnitate Eccleſ. cap. 10. Imò nec Cathol • cis Epiſcopis conſentiendum eſt, vbi contra canonicas Dei ſcripturas aliquid ſentiant. Idem de conſenſu Euang. 1. cap. 35. Nam quicquid Mediator Chriſtus de ſuis factis aut dictis nos legere voluit, hoc ſcribendum Prophetis & Apostolis, tanquam ſu • manibus imperauit, itaque cum illi ſcripſerint quae ille oſtendit aut dixit, nequaquam dicendum est quod ipſe non ſcripſerit, quandoquidem membra eius id operat • ſunt, quod dictante capite cognouerunt. Proinde ne quis aliter arcipiet quod narrantibus diſcipulis Christi in Euangelio legerit (vel quod in veseri canone continetur) quam ſi ipſam manum Domini, quam in proprio corpore gestabat ſcribentem conſpexerit. of faith; how ſhall it from thence forth continue the rule of truth, ſeeing it ſelfe admitteth errour, which needeth to be defended by the wit of men? God forbid that any ſhould thinke ſo wickedly of the Scripture; that howſoeuer there may be ſome want in tranſlations, through the weakenes of men, or want ofAs in ſome things it is not agreed vpon among the Rabbins themſelues, as of Zijm and Iim, Iſai. 31.21. whether they are apparitions, or Spirits, or beaſts; and ſuch like, which we ſhall conſider in their proper place; which things are of that ſort, whoſe names are worne out and vnknowne vnto the Hebrues. knowledge in the original language, there were alſo imperfections in the Hebrue fountaine, which are the writings of holie men, as they were inſpired by the holie Ghoſt; ſeeing the Prou. 30 6. Iob. 13.7.8.9.10. Lord himſelfe pronounceth againſt him that ſhall ſeeme in ſuch ſort to defend his truth, euen he wil condemne him for a liar. Wherefore ſeeing the Scripture hath affirmed the Ark reſted vpon the mountaines of Armenia the ſeauenteenth day of the ſeauenth month, the ſame of vsIgnatius Epist. ad Philadelph. Christus mihi pro archiuis est, quem nolle audire manifesta eſt pernicies. muſt be maintained and beleeued, albeit the wit of man, the peruerſnes of the aduerſaries of the truth, the ſubtiltieWhich thing hee ſetteth on worke by a threefold endeuour againſt ye holy Scripture; the open deniall of Atheiſts, the deprauations of heretikes, the reiecting of Canonicall bookes, or thruſting in of Apocryphal (as of Enochs propheſie) into the Canon: of which Hierom ſaith, Comment. in Iſai. 54. the Diuell lieth in wait in Apocryphal bookes, that he may ſlay the ſimple. of the diuell himſelfe doe bend themſelues againſt it; and we remaine vnableAugust. Epist. 2. Tanta eſt enim Chriſtianarum profunditas literarum, vt in ijs quotidie preficerem, ſi eas ſola • ab incunte pueritia, vſque ad decrepitam ſenectutem, maximo otio, ſummo ſtudio, meliore ingenio conarer addiſcere. Nō quo ad ea que neceſſaria ſunt ſal • ti, tāta in ijs perneniatur difficultate ſed cum quiſ que ibi fidem tenue: it ſine qua piè recte que non viuitur, tam multa tamque multiplicibus mysteriorū vmbraculis opaca, intelligenda proficientibus reſtant, tanta que non ſolum in verbis, quibus iſta dicta ſunt, verùm etiā in rebus qua intelligenda ſunt, lates altitudo ſapientiae, vt annoſiſſimis, acutiſſimis, flagrantiſſimis, cupiditate dicendi hoc cōtingat, vt cū conſummauerit homo tunc incipit. to defend the ſame. Neuertheleſſe herein remaineth no ſuch difficultie, but onelie this; ſeeing the truth hereof might by two meanes be fulfilled, the learned ſtand in doubt, which of theſe meanes was it, by which the Lord performed it, which whether ſo euer wee take,Hilar. lib. 2 de Trin. De intelligentia haereſit (& error) non de ſcriptura eſt, ſenſus & non ſermo fit crimen. the truth remaineth as it is. Firſt therefore a full ſufficient anſwere is found among the writings of the Iewes. The waters (ſay they)Liber incerti authoris, cui titulus 〈 in non-Latin alphabet 〉 gnekidhothliſchac: ligationis Iſaac. Vide Mercer. praelect. in Gen. cap. 8. preuailed vpon the earth one hundreth and fiftie dayes, albeit they began to be diminiſhed, before the full end of an hundreth and fiftie dayes: for nothing letteth but they might well be ſaidIjgeberu inualuerunt, ſignificat vt vulgata fers editio, obtinuerunt terram. to preuaile, to be ſtrong and deepe vpon the earth, albeit they were in part diminiſhed. That God remembred Noah (as ſaith the text) mayPer recapitulationem. Augustin. quaest. in Gen. 25. Recapitulatio iſta ſi aduertatur in ſcripturis, multas quaeſtiones ſoluit, quae indiſſolubiles poſſunt videri. Quid ſit recapitulatio vide queſt. 4. in cap. 2. & Auguſt. de Doctr. Christiana lib. 3. cap 36. well be vnderſtood before the end of an hundreth and fiftie dayes, or otherwiſe, then,Caluin. in Gen. 8. Recordatio ista de qua loquitur Moſes, non modo ad externam rei apparentiam (vt loquitur) ſed ad ſancti quoque viri affectum referri debet. when Noah perceiued it. For where it is ſaid the water ceaſed, the fountaines were ſtopped, and the raine from heauen, isGen. 7.11.12. Quicquid in contrarium contendunt Aben Ezra & Hier. Oleaster in Gen. doubtles to be vnderſtood at the end of fortie dayes, and ſo continued. Neither is this againſt that place, which ſaith, that Verſ. 3. the waters were abated, after an hundreth and fifty dayes; for the Scripture doth often ſpeake to fit ourChryſost. Hom. in Gen. • 2. Pro noſtra infirmitate omnia narrat diuina ſcriptura. vnderſtanding, ſo that albeit they did before decreaſe, yet Noah neither by marke nor meanes could vnderſtand the ſame. But now that the Arke was ſetled on the mountaines, and the winde began to force away the water, Iuſt Noah might well conſiderAugust. Arcā magis diuina prouidentia quā humana prudentia gubernauit, ne incurreret vbicun que naufragium. de ciuit. Dei, lib. 14. cap. 27. Haud aliter enim non ceciniſſet cum Ouidio. Triſt. 1. Eleg. 2. M • • iſe • um, quanti montes voluuntur aquarum! &c. his greateſt daunger paſt, and certainelie conceiue that God remēbred him. Such anſwere I ſuppoſe to be ſufficient, to withſtand the ſlanderous cauils of the wicked; whereunto may be ioyned the ſecond expoſition of the words of Scripture. For what inconuenience, if it be vnderſtood, of the ſeauenth month, not of the yeere, as Gen. 7.11. & 8 5. is meant in other places; but from the beginning of the floud? This (willPe • er. in Gen. cap 8 one ſay) were to darken the courſe of hiſtorie. Surelie, nothing leſſe; for ſeeing the Scripture (as theNon occurrit. Hebrues vſe to ſay) doth preſuppoſe an vnderſtanding reader, & ſeeing it plainelie ſignifieth, that the floud indured longerFor ſurely it had been miraculous if the Arke had reſted before the falling of the water. Wherefore it is neceſſarie that thus the ſcripture ſhould be opened, and ye mouthes of gainſaiers ſhould be ſtopped. then the ſeauenteenth day of the ſeauenth month of the yeere, which was but iuſt fiue months from theNamely months of the Moone, or after account of Scripture, which cōtaine 147. daies, and an halfe. beginning of the ſame: It leaueth onelie to be vnderſtood, that this was the ſeauenth month and ſeauenteenth day (which is ſix months & ſixteene dayes) after the firſt increaſe of waters. For mine owne part (reuerencing the iudgement of learned men, which vnderſtand it otherwiſe) I conſent vnto thoſe that gather thus much by the text. Firſt, that the floud increaſed fortie dayes,

Gen. 7.11.12. Sic intelligūt Ioſeph. Antiq. 1. cap. 40

Chryſost • m. in Gen. Hom. 25.

Caluin. in Gen. 7.

according to the Scriptures, at the end whereof it continued fifteene cubits aboue the mountaines, one hundreth & fiftie dayes, that is, vntill the nine and twentith day of the eight month of the yeere, which was the thirteenth day of the ſeauenth month of the floud. At that time the waters began to fall, and Noah perceiued it, by the winde that paſſed vpon the earth. Foure dayes after, which was the ſeauenteenth day of the ſeauenth month, the Arke reſtedPtolom. Geograph. de ſcript. Aſiae tab. 3. Strabo de ſitu orbis, lib. 11. on the mountaines of Armenia, which day was the fourth day of the ninth month of the yeere; and the firſt day of the tenth month, which was the ſeauen & twentieth day after, were the tops of the inferiour mountaines ſeene. Whereby it is perceiued, that (as in theAs in the ebbing of the Sea, or any other flood: for the greater their fall is, the more vehement is their courſe. ordinarie courſe of nature) the waters were more

Lyra. in Gen. Statuis aequalitatem.

Pererus Tom. 2. lib. 13 diſputat. 7. nobiſcum facit, ſed ratio impotēs eſt: cum non per totū globum diminuta, ſed a terra facit retracta ſunt.

 ſpeedilie diminiſhed, in the height of the floud; then afterward, when they were in part decreaſed. It remaineth to the godlie reader, to diſcerne which of theſe anſweres is more agreeing with the text, and pray (if hee be not ſatisfied) that God would farther reueale this ſecret vnto him.

Question 3. verſe 7.8. What is to be vnderſtood of the Rauen and the Doue, which Noah ſent forth out of the Arke: and whether the Rauen returned as ſaith the text, ſeeing the common tranſlations both Greeke and Latine, doe ſay hee returned not, vntill the waters were dried vp from the earth?

THe ſcope of this Scripture is to ſhew, that Noah being incloſed in the arke, ſo lōg time exerciſedChryſoſtom. Hom. in Gen. 26. Ego verò admiror quomodo pra triſtitia non fuerit abſorptus, cum mentem illius ſubiret humani generis interitus, ſua ſolitudo, & difficilis illa vita: cum poſt quadraginta dies & quadraginta noctes, quibus impetu magno pluniae ingruebāt, videret diebus centum quinquaginta in eadem parte manere aquas: & quod multo grauius, oculis cū non poſſet incluſus aſſequi quanta eſſent mala, ſcil. maiorem ſuſtinebat dolorem, grauiora que quotidie ſuſpicabatur: at cauſa bonorum omnium fuit, ſua in Deum fides, per quam & reſtitit, & omnia fortiter tulit: cum que ſpe paſceretur, nihil triste ſentiebat. in temptation, ſeekethPet. Mart. in Gen. 8. Obſeruandū eſt, iſtū quamuis prophetam ſpiritu Dei praeditū, tamen naturali induſtria eſſe vſum in ſcrutando orbis ſtatu. help by the vſe of creatures, for the ſuſtentation of his faith: for ſo much the Scripture doth implie: that he might ſee if the waters were dried vp vpon the earth. Vnto this purpoſe, he chooſeth Verſ. 3. Rabbini quidam in Cabala cauſam reddunt quod in Camum, canem & coruum animaduerſum fuit, quia in arca coijſſent. Alij eorum ſtatuunt imp • dentius, vt me referre piget. Poenam attende peccati & Iudaeorum excaecationem! The true cauſe why the Rauen was ſent forth, was becauſe he was a foule that fed on dead carkaſſes, and partly domeſticall; ſo that for the one he might goe ſeeke the pray, and for the other cauſe returne, and Noah by his going and returning might know the falling of the water. a Rauen, as the fitteſt creature in the Arke, and ſendeth himAbſque ſocia. Rab. in Cab. Marlor. in Gen. 8. forth alone. After which he ſent a Doue, Verſ. 9. Chryſoſtom. Hom. in Gen. 26. Auem mitem & familiarē, quae miram trae ſe fert ſapientiā, & non niſi femimbus paſci ſolet. which returned vnto him into the Arke, becauſe (as ſaith the text) ſhe found no reſt for the ſole of her foote. But how is it ſaid ſhee found no reſting place, ſeeing the toppes of the mountaines were vncouered? Both becauſe the Doue was not ſentThe meaning therfore is, ſhe could finde no footing in thoſe places whereunto ſhe was ſent. to ſearch the mountaines, which might be ſeene out of the Arke, but the plaine wherin Noah alſo might reſt his foote: and alſo becauſe

Ch yſostom Hom. in Gen. 26. Neque conueniētem inuenire cibum valent.

Pet. Mart. in Gen c. 8.

the mountaines being ſo latelie ouerflowed with waters, could yeeld her neither conuenient foode nor footing. What became of the Rauen may ſeeme more doubtfull: for concerning his returne, the tranſlationsGraeca illa non vera quae fuit 72. interp. ſed de qua Hieron. in praefat. libr. 16. in Iſai. vulgata quae 〈 in non-Latin alphabet 〉 dicitur et in toto orbe diuerſa eſt. Latina faliò dicta Hieronymi, ſicut merito ſtatuunt inter Papistas, Sanctes Pagninus praefat. bibliae ſuae interpretationis, ad Clem. Pap. 7. Paulus Epiſcop. Foroſempron. libr. de paſs. Domini die. lib. 2. c. 1. & multa eſſe à ſententia Hieronymi aliena cōcedit Bellarm tom. 1 contr. 1. lib. 2. cap. 9. partim ex errore & negligentia librariorum, partim quòd quae Hieronymus muranda fenſerit, Eccleſia Romana retinenda iudica • it, & alijs de cauſis quas ipſe ibidē demonstrat. Greeke and Latine, are contrarie vnto the Hebrue text. The Hebrue hath: 〈 in non-Latin alphabet 〉 vaietze jarzo vaſhobb: & exijs egrediendo & redeundo. He went forth going and returning: the tranſlations ſay, he went forth and did not returne, vntill the waters were dried vp vpon the earth. And after the tranſlation, doeVulgat qui egrediebatur & non reuertebatur, donec ſiccarentur, &c. Ita Chryſost. Hom. in Gen. 26. & in Matth Comment. Hom. 5. Ambroſ. de Noa & arc. cap. 1 • . August. quaeſt. in Gen. 13.14. & Dialog. ad Oroſ. quaeſt. 59. contra Fauſt. lib. 12 cap. 20. many of the Fathers read it, andIta vt nefas habeatur ſi quis legat aliter. Perer. Tom 2. lib. 13. diſp. 5. the church of Rome with one conſent. So that here wee haue a manifeſt contrarietie of ſpeech, betweene the Hebrue copies, which now are extant or to be found throughout the world; and the tranſlations Greeke and Latine, the reading of the Fathers (for the moſt part) the teſtimonie of Hierome, who ſaith it is ſo in the Hebrue text, and the authoritie and decrees of the Church of Rome. On the one ſide, it may ſeeme an iniurie done vnto the Fathers, to chalenge that tranſlation which they allowed in handling of this hiſtorie. On the other ſide, it may moue a godlie conſcience, to doubt ſome corruption in the Hebrue text, eſpeciallie if it be obiected, that Hierome did ſo tranſlate it, and affirme itHieron. Trad. in Gen. libr Pro ostio, fenestra ſcripta eſt in Hebraeo: & de coruo aliter dicitur, emiſit coruum & egreſſus eſt exiens & non reuertens. to be otherwiſe in the Hebrue text, then now we finde it. For by theſe authorities itSic enim ſtatu ••• nōnulli Pontificiorum. Melchior Canus de locis Theolog. lib. 2. c. 13 Hebraeorum Doctores, nostri videlicet inimici, multo ſtudio contenderunt textum Hebraicū corrūpere. &c. Graeci quo que eadē contentione multis locis, vt ſcripturā ad ſuum ſenſum traherent, nouum testamentū violarunt. Non igitur ad Hebraica & Graeca exēplaria, vt quae deprauata ſint, eſt recurrendum: & probatex Euſeb. Histor. Eccleſ. libr. 4. cap. 18. Iustin. Martyr. Dialog. cum Triffon. Iuſtin. autem non ex Hebraeo ſed ex tranſlatione Septuag. quae fortaſſe ideo apud homines perijt quòd corrupta eſſet. Id ipſum cum Cano ſtatuit Iacob. Epiſcop. Christopolitan. praefat in Pſalm. Qui quoniam tam impudenter mentiuntur, vt à Chriſtiano homine ferri non poſſit, eos zelo bono ſed non ſecundum ſcientiam praditos fuiſſe dicit Bellarm. Tom. 1. contr. 1. lib. 2. cap. 9. may ſeeme apparant, that the Hebrue text hath bin corrupted by the Iewes: which if it be; where is the truth of Scripture to be found, butVide quàm apertam fenestram fecerunt Pontificij omni Atheiſm • & Haereſi, nam ſi non ſit Hebraica ſumma veritas, atque ipſa Latina editio multis in locis à ſuis meritò reprobatur, quae eſt omnino veritas Euangelica? ſtatim admiſſo vel vno errore in tantum authoritatis fastigium, nulla illorum librorum particula remanebit, quae non vtcunque videbitur, vel ad mores difficilis vel ad fidem incredibilis (vt inquit Aug. epiſt 8.) quin vt falſum & erroneum reſpuetur. either periſhed, or onelie remaining in that tranſlation, which the PapiſtsConcil. Trident. Seſſ. 4. Perer. ſuper hunc locum: alij, inquit, incumbant, iſtas dua • lectiones inter ſe conciliare: dummodo illud ratum & fi • um ſit. ſi Hebraea lectio contradicat omnino Latinae, nec vtraque ſimul cohaerere queat; ſtandum eſſe potius Latinae quam Hebraea: quippe cum illa Trident Concilij authoritate tantopere commendata & communita ſit. ſo greatlie magnifie? For anſwere whereunto, we affirme and teſtifie by the authoritie of the Iſai. 40.8. Matth. 5.18. Luc. 16.17. Rom. 9.4. Scriptures themſelues, (which is theOrigen. in Iſai. lib. 8. Citante Hieronymo. voice of God) of theHieron. Comment. in Iſai cap. 6. August. lib. de ciuit. Dei, lib. 15 cap. 13. Fathers, and ofBellarm. Tom. 1. contr. 1. libr. 2. cap 9. Restat tertia ſententia quam ego veriſſimam puto, ſcripturas Hebraicas non eſſe in vniuerſum deprauatas, opera & •• abtia Iudae • rum, nec tamen eſſe omninò integras, ſed habere ſuos quoſdam errores: at hoc, quoſdam errores, eſſe Bellarmini errorem alij confirmabunt Papistae. Vbi enim errant Hebraae ſcriptura? certè quibuſcunque cum authentica tranſlatione conſent •• nt non errare fatebitur ipſe Bellarminus: vbi deſſentiunt, defenduntur cōtra Bellarminum, vel à Pagnino, vel Montano, vel Hieronymo, vel à veritate, vt ſuo loco docebitur. the aduerſaries themſelues; that the Scriptures in the Hebrue tongue are pure, and vnſpotted of all corruption. Secondlie, wee conuince by manifeſt reaſon, that through the ſpeciall prouidence of God, they neither were, nor could be in any ſort corrupted, but remaine the ſame thatFab • la igitur est Iudaica & impia que habetur Ezra lib. 4. cap. 14. de ſcripturis ab Ezra renouatis & conſcriptis; ſcripturae etiam contradicet Nehem. 1.2. & ab ipſis exploditur Papistis. Bellarm. ibid. cap. 8. Moſes, the Prophets and Apoſtles wrote, inſpired2. Pet. 1.21. by the holie Ghoſt. For if they were at all corrupted, theArgum. eſt Hieron. in Comment. in I ai. cap. 6. Quod nunquā Dominus & Apoſtoli cum caetera crimina arguunt in ſcribis & Phariſaeis, de hoc crimine quod erat maximum reticuiſſent. Sin autem dixerint, post aduentum Domini & praedicationem Apoſtolorum, libros Hebraeos fuiſſe falſatos, cachinnum tenere non potero, vt Saluator & Euangeliſtae & Apoſtoli ita testimonia protulerint, vt Iudaei poſtea falſaturi erant. ſame had beene done before the comming of our Sauiour Chriſt, or ſince his time; but ſurelie not before, for then he would haue giuen the faithful warning of the ſame, when he commaunded them Ioh. 5.39. to ſearch the Scriptures: neither ſince, as appeareth by all the teſtimonies,Praeſertim ab Euangelistis, ad confirmandum Chriſtum verum fuiſſe Meſſiam. which both our Sauiour and his Apoſtles haue alleaged: therefore the Scriptures remaine in their firſt integritie. Secondlie, in regard that the Iewes haue euer bin diſperſed, as it were throughout the world,August. de cin. Dei, lib. 15. c. 13. Sed abſit vt prudens quiſpiam vel Iudaeos cuiuſlibet peruerſitatis at que malitiae tantum potuiſſe credat in codicibus tam multis & tam longè late que diſperſis. it was not poſſible that they would, or could conſent vniuerſallie in all their copies to corrupt the Scripture, but the ſame muſt haue beene knowne vnto the world. Thirdlie, the Iewes haue euer ſhewed ſuch Euſeb. De Praeparat. Euangel lib. 8. cap. 2. Scribit Philo, &c. id est, Philo the Iewe writeth, that vntill his time, which was the ſpace of more than two thouſand yeeres, not one word of the law of God was altered, & that euery Iew would rather dye an hundreth times, than that he would ſuffer any letter thereof to be diminiſhed. Moreouer, J. Iſaac teſtifieth, that the Iewes haue beene ſo careful of the ſcriptures, yt they haue counted how often euery letter of the alphabet is found in all the Scripture, that thereby they might eaſilie find if any letter of the Scripture were at any time altered, or taken away. zeale and diligence, for the preſeruing of the Scriptures vncorrupted in the Hebrue tongue; as that the ſame without extreame and vniuerſal negligence cannot decay for euer. And for defence of this priuat place of Scripture, let preuaileCic. Orat. pro. Roſcio. Amer. Caſsianū illud, cui bono fuerit: what aduantage ſhould the Iewes haue gotten, by withdrawing this letter (Lo) from the text? Againe, the ſame, going forth and returning, isDeinſuper in nonnullis Latinis & Graecis. read in all copies of the Hebrue. Laſtlie, the Rabbines, or Iewiſh interpreters doe with one conſent expound it ſo: which argue that the ſame is to be reuerenced and receiued, as hauing the authoritie of the word; and that the Scripture neither here, nor in any other place, is changed from the verie firſt writings of the Prophets and Apoſtles. Wherefore theſe tranſlations muſt of neceſſitie, ſtrike ſaile vnto the authoritie and truth of the Hebrue text: and the Church of Rome reforme their raſhnes, in giuing to their common tranſlation ſupreme

In Cabala; Bereſhith Rabba, &c.

Concil. Trident. Seſſ. 4. Vt haec ipſa vetus & vulgata editio, quae longo tot ſaeculorum vſ • , in Eccleſia ipſa probata eſt, in publicis lectionibus, diſputationibus, praedicationibus, & expiſitionibus pro authentica habeatur, & vt eam nemo r • ijcere, quouis praetextu audeat vel praeſumat. 〈 in non-Latin alphabet 〉 , propriè qui arma: id eſt, poteſtatem & authoritatem habet in ſe: omnium rectiſſimè Deo attribuitur & Scripturis 〈 in non-Latin alphabet 〉 eſſe: nam vt Deus est Iehoua quòd eſſentiam in ſe habet & omnia in illum Exod. 3.14. Coloſ. 1.17. ſic ſcripturae etiam fonsita est authenticus, vt qui ex Sp. Dei immediate authoritatem habet, & reliquae verſiones in illum; huiuſmodi non eſt tranſlatio Romana, niſi quatenus eam canonizauit Romanus Pontifex; & quatenus authoritas ſit ei ex non authentica authenticam facere: nam ſi tantum declarat hanc authenticam eſſe; tum quando ita córperit, per quem, & cuius gratia, quaerendum eſt.

 authoritie; or els not onlie forfeitSancta & vniuerſalis Eccleſia (quem titulum ſibi vſurpant in decretis Romanis & decretalibus epiſtolis ementitis, ſecus ac fecerit Aaron. Heb. 5.4.) Nam eſt Eccleſia coetus hominum, ſub regimine vnius Chriſti in terris Vicarij Romani Pontificis, vt docet Bellarm. tom. 1. Contr. 4. lib. 3. cap. 2. Quomodo hoc probatur? ſcil. ex decret. epiſt. Clement. 1. Papae ad Iacobum, Apoſtolum, quem docet in hunc modum. Notum tibi facio Domine, quia Simon Petrus, qui verae merito, fundamentum eſſe Eccleſiae definitus eſt. &. Conciliorum, tom. 1. their glorious titles of Catholike, holie Church, but euen beQui Scripturam authenticam facit, quae authentica non eſt, & veram authenticam non agnoſcit pro authentica, errat in fundamento Religionis Chriſtianae. Qui autem in fundamento aliquo errat, haereticus eſt: Haereticus autem poſt primam & alteram admonitionem reiectaneus & in ſe damnatus: vide ergo an non hoc ad myſterium iniquitatis quaſi cumulus accedat. ſecluded from being a member of the ſame. For what if the fathers in ſuch a point as this, did follow ye Greek tranſlatiō, wherein (as being for the moſt partAmbroſius Prouinciae Praefectus, communi omnium ſuffragio, deinde ipſius Imp. Valentinlani conſenſu ad praeſidendum Eccleſiae aſcitus eſt, cum nondum ſacris intiatus erat. Socrates eccleſ. hiſt. lib. 4. cap. 25. Theodoret. eccleſ. hiſt. lib. 4. cap. 6. Sanctiſſimus tamen Epiſcopus, & qui ad Eccleſia vtilitatem multa vtiliſſimè ſcripſerit. Chryſoſtomus in Hebraicis libris non eſt verſatus: ignorabat enim hebraicam linguam. D. Whitak. contr. 1. quaeſt. 6. cap. 9. August. de ſeſe apertè fatetur. Neque enim in Hebraica lingua quami • oro, potuit interpres. &c. Epist. 131. Omnes praestantiſſimi Patres & celeberrimi. not greatlie skilfull of the Hebrue tongue) they were chieflie exerciſed: muſt it for their ſake, be counted of ſole authoritie? The fathers themſelues in matters of waighty difference, doeAugust. epist. 80. Hebrai condices expreſſius habent, &c. Idem de ciuit. Dei, lib. 15. c. 13. Quandoquidem ad fidem rerum gestarum, vtrum que eſſe non potest verum, ei linguae potius credatur, vnde eſt in aliam per interpretes facta tranſlatio. Hieron longae ſaepiſſimè, nec non & Origenes: appeale frō tranſlations, to the originall fountaine. Hierome a verie learned father, and excellent in the knowledge of the Hebrue language, doth verieHieron. lib. de Traedit. Hebraic. Idem Comment. in Iſai. lib. 1. in fine. Noluerunt (inquit) Septuaginta tā perſpicuam de Chriſto prophetiam in Graecum vertere. Et alia vbique eius ferè generis. often and grieuouſlie reprehend the ſame Greeke tranſlation (which other of the Fathers read) as diſagreeing greatlie from the Hebrue fountaine. The Church of RomeNeque vnquam pro authētica agnouerūt, etiamſi à patribus maxima ex parte lecta fuerit. denieth the authority of that Greeke tranſlatiō, but yet notwithſtanding placeth another as impure in the ſtead of that which it doth in ſome things reprehend: and alſo of that Hebrue fountaine, which the ſingularQuod vel ipſe fatetur Bellarminus, controu. 1. lib. 2. cap. 2. ex authoritate Iustini Martyris in protrept. August. de ciuit. Dei, libr. 8. cap. 46. & ex Pſalm. 58. Ne occidas eos, &c. prouidence of God hath hitherto preſerued pure; preſuming (which neuer came into the thought of anie godlie father) to make their owne tranſlationConſtat. ex Trident. Synod. Seſſ. 4. Etiamſi mendax ipſe Bellarminus idipſum mendacij nomine obtrudit Caluino, controu. 1. lib. 2. cap. 10. Vt euincit teſtimoniū Cani & Andradij qui interpretes Concilij celebres & Bellarmino antiquiores extitere. Canus de locis Theolog. lib. 2. cap. 13. ex concilij authoritate concludit omnem quaestionem fidei definiri oportere, per Latinam & veterem editionem: cuius videlicet ſi aliquod testimonium alteram quaeſtionis partem confirmauerit, ea ſit Catholicis amplectenda, ſin contra reprobauerit, • eijciendae. Deinde in diſputatione, non eſſe ad Hebraica & Graeca exemplaria prouocandum. Poſtremò in his quae ad fidem & mores pertinent, non eſſe Latina exemplaris per Hebraica & Graeca corrigenda. Item Adrad defenſ. Prident lib. 4. Non eſt ferendum vt cuius liceat illius editionis, qua eccleſia vtitur, authoritatem aſpernari, atque ad Hebrae • Graecaque libere prouocare. a iudge of all, and to be iudged of none, no not of the Hebrue and Greeke originall. Wherefore ſith this is euident, that the Hebrue remaineth vncorrupted, let vs conſider, what was the cauſe why the tranſlation addeth (not) vnto the text, and altereth the ſenſe? Becauſe it followed coniecture,Addit particulam aduerſatinam. and not the text: for ſeeing it is not ſaid Verſ. 7. that Noah receiued in the Rauen, as hee did the Doue, it is gathered of manie,Ab ipſo Hieron. epiſt. ad O eanum. Idem aduerſ. Luciferian. dialog. ſicut à recentioribus qui Hebraeam lectionem equuntur, non intra arcam fuiſſe rurſum recentum, ſed ſupra arca tectum reſediſſe, cirum circa que volitaſſe, ſic enim textus ipſe ſonas, exiens & reuertens donec, &c. that hee returned not. Moreouer, the Hebrue word which the Scripture vſeth, doth ſometime ſignifie a Gen. 3.23. Ierem. 38.6. ſending forth without returne, and is ſo obſerued of the Hebrues: notwithſtanding it cannot in this text be ſo interpreted, becauſe there is added her returne. But moſt meruaile it is, that Hierome Hieron. lib. Tradit. Hebraic. doth affirme that it is in the Hebrue text, hee returned not. For it cannot be, but either the Hebrue text ſince Hieroms time hath bin corrupted, or els Hierome himſelfe doth wilfullie belie the text. Here is the truth, the Romaines haueDeut. 8.11. Non magica fraude, ſed tamen diabolica. asked counſaile of the dead. Hierome being aliue, was wont to ſay: it is otherwiſe in the Hebrue: he went forth going and returning; but being dead he ſaith, he went forth and returned not. Hierome himſelfe and not the text hath beene corrupted. Hierome ſpake it not an

Quid enim hoc est aliud. Carthuſian. in Gē. 8. impreſſ. Colonia anno 1534. ſic habet. Lyra dicit quod in Hebraeo habetur exiens & reuertens: idem aijs (inquit) Hieronymus in quaestionibus Hebraicis.

Aquinas verò in Gen. 1573. Louaniae impreſſus, cum cenſorina authoritate, dicit ſecundum Hieron. & ſeptuaginta dicitur, egreſſus non redijt. Deinde quam incausè & ſtulte hoc diceret Hieronymus; ſic enim legit ex vulgata editione: emiſit cornum & egreſſus non redijs ad cum. Deinde corrigit ex Hebraeo, de coruo aliter dicitur: emiſit coruum & egreſſus eſt exiens & non reuertens. Quam putidè hoc? cum nihil ſit aliter, vel in verbis vel in ſenſu. Aufer quod in vulgata authentica habetur non: longe eſt aliter ſicut voluit & ſcripſit Hieronymus ex teſtimonio tum Carthuſiani, tum aliorum.

 hundreth yeere agoe, butRatio quia etſi beatus Hieronymus interdum ſenſerit quaedā mutanda in ſua verſione, & ea notauerit in ſuis Commentarijs: tamen eccleſia (Romana) postea magis iudicauit veram primam verſionem, & eam retinere maluit in vulgata editione. Bellarm. controu. 1. lib. 2. cap. 9. Deinde etiam iudica •• unt cenſores illi Romani non eſſe conueniens, vt vulgatam editionem tam aperte damnaret Hieronymus, quin ipſe potius ex editione eſſet corrigendus, tum hic, tum in alijs ſi auderent. De qua re, rite Bellarminus fecerunt bono zelo ſed abſ que ſcientia ibid. c. 2. now he is forced ſo to ſay (or els to hold his peace) in fauour of the new authenticall tranſlation, and the Tridentine Councell. Thus deale theſeNā in qualibet vrbe ſua ditionis cenſores & correctores habent, qui authores excudendos à zizanijs impurae doctrina in typographiae expurgarent: vt ex Diplom. regis Hiſpan. in Indic. Romaine cenſurers, with writers new and old. TheyVide indicem librorum prohibitorū per totum. ſtop the writings of thoſe that fauour not the Church of Rome, whom they dare preſume to intitle heretickes: but the Fathers of whō they would ſeeme to hold, the Councels & the Scriptures, they make vaſſels to that Sea. For vnder the name ofConcil Trident. Seſſ. 4. Vt innoteſcat quaeā pro authentica habenda ſit &c. Cum prius apud bonos nunquam in dubium vocatum fuerit. Certe Hieronimus & Augustinus abunde testantur. allowing of the Scriptures, becauſe theyCodicibus tam longae late que diſperſis vltra fines Romanae ditionis. cannot purge the Hebrue copies for their purpoſe, as they do the Fathers,Concil. Trident. ſeſſ. 4 Statuit & declarat, vt haec vetus & vulgata editio pro authē tica habeatur: id est, omnem fidei queſtionē per hanc definiri oportere, nec eam per examplaria Hebraica in vllo corrigendam, nec in diſputationibus ad Hebraica prouocan lū ſicut Canus lib. 2. c. 13. Andrad. libr. 4. qui concilio interfuit & eius ſenſū explicauit. they take frō them authoritie, and giue it to tranſlations, which they have more aptlie for manie cauſesIpſa conteret caput, Gen. 3.15. Merificè conſentit cum ſancta Maria conterens caput Serpentis, ora pro nobis. Item ſtylo Papistico, Laus Deo virgini que matri Mariae. Cum in Hebraeo ſit. Gloriam meam alteri non dabo, Iſai, 42.8. ſeruing their neceſſities. But the Councels and the Fathers, vnder pretence of purging and correcting them, by truer copies (which copiesCodex Vaticanus cum quo confertur editio conciliorū. Codex Cambr. ex quo corrigitur Cyprianus, &c. are their owne, for the moſt part coūterfeitNeque hoc nouum inuentum Romanorum, vt apparet ex Concil. 3. Africano cap. 105. Sozimus Papa canonem Nicaeni Concilij de appellatione ad Romanam ſedem, qui nuſquam habebatur, in fraude capitur: quia illud quod prident &c. non potuimus reperire: ex actis concilij dignam lectu historiam intelliges. Habet & Iuel, in Hard. art. 4. and ſuborned) they adde, they take away, they frame & faſhion for the behoofe of the Church of Rome, beyond the bounds of ſhame or modeſtie. And not onlie Hierome hath felt ye taſte hereof, but alſo the Councels ofConcil. African. 3. canon. 26. Vt prime ſedis Epiſcopus non appelletur princeps ſacerdotum, aut ſummus ſacerdos, aut aliquid huiuſmodi, ſed tantum primae ſedis Epiſcopus; vniuerſalis autem Epiſcopus nec etiam Romanus appelletur. Vltimam clauſulam quò directè facit contra primatum Romanum, in editione Pet. Crab, Surij & & Venetica delerunt & expunxerunt. Item in epist. Concil. African. ad Coelestin. clericos vestros quibuſ que petentibus nolite mittere, &c. hic pro petentibus vt eſt in editione Pariſienſi, iam legunt potentibus: & cum delere penitus non audent, gestiunt vitioſa lectione corrumpere. Africk, Concil. Mileuit. can. 22. Ad tranſmarina autem qui putauerit appellandum, à nullo intra Africam in communione ſuſcipiatur: huic canoni addit Gratian. cauſ. 2. cap. 6. niſi fortè Romanam ſedem appellauerint: is autem qui appelauerit ad eum, à quo appellauit, remitti non debet. Bandem que cum gloſſa probant cenſores Romani in editione Venetica. 1585. Mileuita, andRecitatur Concil. huius canon ab Aquin. lib. contra Graecor. errores. Si quis Epiſcopus accuſetur, poterit appellare beatiſſimum Epiſcopum vrbis Romae, quia habemus Pertrum petram refugij & ipſe ſolus, &c. Deinde legitur in • uit in Concil. Chalcedonenſi, concilium conclamaſſe. Leoni ſanctiſſimo, Apoſtolico, oecumenico Patriarchae longa ſint tempora. Sed hanc lectionens quod mendacium inane eſſet, ſequi Romanti ppsteriores non auſi ſunt. Chalcedon: of the FathersOrigen in cap. 6. Iohannis ſustulerunt. Iuell. Origen, Cyprian. de vnit. Eccleſ. ſic auxerint in edit. Pamelij: Hoc vtique erant caeters Apoſtoli quod fuit Petrus pari conſortio praediti & honoris & potestatis: ſed exordium ab vnitate proficiſcitur (primatus Petro datur) vt vna Chriſti Eccleſia (& cathedra vna) monstretur. Hîc ex codice Hoſij & Cambron. addiderunt: Primatus Petro datur, quod aduerſatur Cypriano: pari conſortio praediti honoris & potestatis. Tum & Cathedra vna, & alias ſimiles clauſulus: vt, ſuper illum vnum aedificat eccleſiam ſuam: qui cathedram Petri ſuper quam fundata eſt Eccleſia deſerit, &c. Quae Hoſij vel cuiuſdam alius Papista gloſſemata ita Romanis complacuere, vt ex margine in textum transtulerint, adeo vt Cyprianus pro primatu eccleſiae Romana pugnat qui ſolebat eundem euertere: hoc erant vtique & caeteri Apostoli quod fuit Petrus. Item lib. 1. epiſt. 27. Item epiſt. 55. Niſi ſi paucit deſperatis & perditis, minor videatur eſſe autoritas Epiſcoporum in Africa conſtitutorum, ſcilicet quam Romani pontificit. Cyprian, Fran. Iun. in indice expurgat. praefat. ad lectorem. Rem, inquit, meis viſam oculis ad exemplum adfer • m. Franciſcanos duos pro authoritate, aliquos paginas Ambroſiſ, alias ex parte, alias vniuerſe diſpunxiſſe, & alias in locum priorum ſubstituiſſe, praeter omnem antiquorum exemplarium fidem: pluribus narrat verbis. Talia ſcilicet incaſſum cona •• ſunt, cum fuerint alia apud alios exemplaria. Ambroſe, In impreſſione 1494. cum Commentarijs Thomae Val • is & Nicholai Treuith ita legitur: cuius rei ſacrament. &c. Lib. de ciuit. Dei, 10. cap. 20. Cuius rei ſacramentum quotidianum eſſe voluit eccleſiae ſacrificium: cum ipſius corporis ipſe ſit caput, & ipſius capitis ipſa ſit corpus: tam ipſa per ipſum quam ipſe per ipſam ſuetus offeri. In Augustino incorruptè legitur: quae cum ipſius capitus corpus ſit, ſeipſam per ipſum diſcit offere. Cui etiam plurimas offixerunt ſermones & tractatus aliquos, qui ne pilum habent Auguſtini, ſicut teſtis eſt Eraſmus. Similia & Hieronymo affixerunt Tom. 4. & Athanaſio, praeſertim ad Marcū Papam epiſt. in qua de rebus geſtis post obitū Marci ad decem annos, ſcribit, & Arrianos Nicani Synodi decreta incendiſſe: vt apparet ex Socrat. histor. 2. cap. 10. epiſt. Athanaſ ad Orthodox. Augustine, Aquin. lib. contra. error. Graecor. citat Cyril. Alex. ex Theſauro ſic loquentem: quemadmodum Chriſtus à patre recepit potestatem ſuper omneos potestatem, ſic & Petro & eius ſucceſſoribus pleniſſime commiſit. Deinde, nulli alij quam Petro Christus quod ſuum eſt plenum, ſed ipſi ſoli dedit. Postea verò: cui (ſcil. Petro) omnes iure diuino caput inclinant, & primates, mundi, tanquā ipſi Domino Ieſu obediunt. Nos verò tanquam membra corporis, caepiti nostro pontifici Romano • tharemus, ſolius pontificis enim eſt arguere, corrigere, increpare, ratum facere, diſponere, ſoluere & ligare. Quae omnia Aquinas de ſuo finxit cerebro, & Papiſtas ipſos reſerre pudes vt apparet ex Dialog. D. Reinald. cū Iob. Hart. Cyril, Bertramum in Tract. de ſanguine & corp. Domini, miſerè dilacerant cenſores vniuerſitatis Duacenſis: in Catholicis veteribus (inquiunt) plurimos feramus errores, & extenuemus, excuſemus, excogitato commento perſaepe negemus &c. istum librum magni non aestimemus momenti &c. corrigunt tamen. Bertram, andNam non ſolum Protestantium libros prohibent quicunque de religione ex profeſſo tractant. Index prohib. lib reg. 2. ſed & non pa • cos Catholicorum niſi emendantur. Cuius cauſa non ſolum Eraſmum, Lod, Vinem. & ſimiles correxerunt, ſed & Polidorum de inuentione, Velcurionis Commentaria in Ariſtotelem, Leouitij Ephemeridem, &c. quod contra Concilij Tridentini decreta facere videntur. Ex indice expurgat. manie other authours, as is manifeſt to the perpetuall infamie of the workers thereof. Wherefore it behoouethMagistratus enim eſt eccleſia & religionis custos & pater nutricius. Iſai. 49.23. Chriſtian Princes, to cauſe carefullie to bee maintained the auncient copies of the Fathers, that learning and religion doe not decay. The learned it becometh to detect the lewdnes of ſuch enterpriſers. And the godlie to eſteeme no treſpaſſe ſmall which is committed Sam. • .25. againſt the Lord, againſt—Non patitur ludum, fama, fides, oculus. true religion, or theAugust. de Doctr. Chriſtia. lib. 1. cap. 37. Titubabit enim fides, ſi diuinarum ſcripturarum vacillet authoritas. Nihil igitur parnum in tantis auſis astimandum eſt. perfection and authoritie of holie Scripture. Obſerue out of this verſe. Firſt, the Lord doth often vpon his children Gen. 30.20. 1. Sam. 20.3. Pſal. 105.18. lay long temptations and verie grieuous: wherefore the godlie muſt labour1. Cor. 1.5. Epheſ. 6.16. Philip. 1.9. to be rich in faith, whereby to ſtand in the day of triall. Secondlie, we may not Gen. 14.14. Exod. 10.9. Prou. 28.7. without iuſt cauſe forgoe, the creatures and goods which Matth. 25.14. are committed vnto vs by the Lord. Thirdlie, the godlie haue libertie in time of temptation Gen. 25.22. Iudg. 6.37. to ſeeke godlie meanes to ſtrengthen their weakenes. Verſe 4. Fourthlie, the brutiſh creatures, through the goodnes of the Lord, doe Iob. 5.23. 1. King. 17.6. Marc. 1.13. often adminiſter vnwonted comfort to Gods children, in their aduerſities.

Question 4. verſe 13.14. For what cauſe the ground being drie, the firſt day of the firſt month: Noah continued in the Arke vntill the ſeauen and twentieth day of the ſecond month?

TWo cauſes hereof may be gathered by the words of Scripture. One, where it is ſaid, the vpper part 〈 in non-Latin alphabet 〉 , Panim, facies, à panah aſpicere: id quod videre poſſiomus. or face of the earth was drie. Whereby it appeareth, that albeit the waters were dried from the earth, yet the earth being ſo long before couered & drēched with the waters, was ſoft & vnfit for the foot of man and beaſt, and did begin to be dried, & to returne to his former hardnes & 〈 in non-Latin alphabet 〉 , Charabu, à 〈 in non-Latin alphabet 〉 , Charab. Areſcere extrinſecus, à ſole: To drie on the outſide by the ſunne, fire, or wind. 〈 in non-Latin alphabet 〉 iabeſha haeartes, ver. 14. the earth was dried vp. Lament. 4.8. Iſai. 27.11. ſoliditie, frō the firſt day of the firſt moneth, & thence forth waxed firme, and more and more increaſed to be habitable, till the Lord commaunded Noah out of the Arke: In the diſtance whereof is alſo ſignified, the Fatherlie care Gen. 1.11.24. Pſal. 145.15. of the Lord toward all his creatures, who permitteth them not vnto the earth, till the ſame was fullie refreſhed of the waters, and had time to bring forth hearbes and foode for man and beaſt; as alſo his prouidence toward them in the Arke, that continued with Leuit. 26.5.6. &c. aboundance for all neceſſities. The ſecond cauſe did reſt in theAmbroſ. de Arca. cap. 21. Itaque recedente aqau & ſiccata terra, exire potuit Noe ex arca, ſed iuſtus nihil ſibi arrogat, ſed totū ſe diuino cō mittis imperio: & maximè qui coeleſt • fuerit ingreſſus oraculo, coeleste debuit vt egrederetur expectare reſponſum. obedience of Noah: whoſe conſtancie was ſuch, and faith Heb. 11.7. toward God, that albeit he ſaw the ground was drie, and longed no doubt for the fruition of thereof; yetChryſoſtom. Hom. in Gen. 26. Tantum ibi afflictionem ferre cogebatur iuſtus ille in tanta existens anguſtia, ne que auram recē tem captare valens, ferarum inſuper brutorumque conuictum ferens: qui & in omnibus mentem ſuam ſolidam declarabat, & voluntatem flecti neſciam, & fidem erga Deum. Caluin. in Gen. 9. In ſuo foetore iacere manuit, quam liberum ſpiritum colligere, donec migrationem ſuam ſentiat placere Deo. hee had rather die in that vnſauorie cloſet, then to enjoy the benefit of pleaſant aire, and the Lordſhip and riches of the whole earth, without permiſſion giuen by the Lord. A notable example in ſo noble a Patriarke ofPet. Martyr. Comment in Gen. 8. Qui vere ſe agnoſcit in aliena potestate, haud ſecus facere debet. righteouſnes,Chryſoſt. Hom. in Gen. 26. Qu • declarata eſt iusti patientia. patience,Ambroſ. de Noe & arc. cap. 21. Verecundia enim iustitia eſt, quia inuerecundia iniquitas, qua vſurpat indebita nec reueretur authorem. temperance,Matth. 24.14. Chryſost. Hom. in Gen. 26. Qui & in omnibus mentem ſuam ſolidem declarabat & voluntatē flecti neſciam. perſeuerance,Heb. 11.7. Iam. 2.22. Chryſost. Hom. in Gen. 26. Fidem declarabat erga Deum per quam facile & leuiter omnia ſustinebat. faith. Thus it behooueth Pſalm. 27.14. & 31.24. & Pſal. 37.5. & 55.22. the faithfull to walke with God. This is a worthie1 Pet. 2 19. Gen. 14.23. token of an vpright heart. Neither is a happie iſſuePſalm. 37.25. & 55.22. Chryſost. Hom. in Gen. 26. Expende hic Dei, bonitatem quomodo per omnia iustum conſolatur, &c. euer wanting to thoſe that waite on God; which the Scripture alſo doth call to our remembrance: for Verſ. 15. the day, as it were, that the earth was meete and fit the Noah, the Lord doth call him forth to enioy the ſame.

Question 5. verſe. 14.18. How long time did the waters of the floud continue vpon the earth: And whether the heathen haue had any knowledge, or made report thereof?

FOraſmuch as the ſcripture doth ſo diligentlie deſcribe the beginning, the increaſe, the fall, and the finall end of the floud of Noah, in reſpect of the circumſtance of time; there is no doubt, no ſmall regard and eſtimation to be had therof. For the Scripture deliuereth nothingAugust. Epist. 3. Modus autem ipſe dicēdi quo ſancta ſcriptura contexitur, quam omnibus acceſſibilis, quamuit pauciſſimis penetrabilis, ea quae aperta continet quaſi amicus familiaris ſine fuco ad cor loquitur in doctorum atque doctorū. Ea verò quae in myſterijs occultat, &c. without waightie reaſons and ponderous iudgement. And ſurelie to thoſe that will religiouſlie conſider the cauſe of things, as it is adminiſtred by the mightie power of God, it may iuſtlie ſeeme no leſſe an argument of admiration, that the waters continued ſo long vpon the earth, then that they ouerflowed in ſo great a meaſure. When the earth was firſt Gen. 1.10. ouercouered with waters, the ſame in one daies ſpace was vnburthened of them. When flouds doe happen from the waters of the ſea,Vide Gaſpar. Contaren. de 4. elem. Vbi multas inundationes deſcripſit. although they range farre, and doe great violence, yet are they commonlie returned together with the tide. The flowings which are cauſed by the raine of heauen, although they continueAs it commeth to paſſe by ye meeting together of much water in lād floods. a day or twaine, yet they are maintained by following waters. But this floud being onlie cauſed by the waters of the fountaines, of the deepe, and the windowes of heauen, being increaſed Gen. 7.17. Aben Ezra affirmeth that after the fortie daies of raine, it rained euery ſecond day, vntill the end of the 150. daies. But it is vncertaine, and not to be built vpon, for the authoritie of Rabbins. fortie dayes, continued in perfection, without any new ſupply of waters (as being onelie preſerued in the nature of their firſt creation by the Lord) one hundreth and fiftie dayes, and afterward decreaſed one hundreth and eighteeneThat is, from the 29. of the eight moneth, or the 17. day of the ſeuenth moneth, which is from the beginning of the flood, to the beginning of the next yeere, ſo many daies do come betweene. dayes, before the earth was throughlie vnburdened of them: whereby it is euident that the flouds continued the Gen. 7.1. & 8.13. ſpace of tenne months, and thirteens dayes, and Noah remained in the Arke a yeere & tenne dayes, Gen. 7.13. & 8.16. as the Scripture doth account the ſame. But the reader muſt remember, that the months are reckoned by the Scripture, according to the Hebrue cuſtome,

Hieron. Comment. in Ezech. cap. 29. Menſes apud Hebraeos ſecundū lunae curſum ſupputantur.

August. de ciuit. Dei, lib. 15. cap. 14. Menſis, quem luna caepta & finita concludit. Munſter. in Calender.

after the courſes of the moone; whereas in a yeere, by the compaſſe of the ſunne, which is the ſpace of a yeere by our account, there are twelue ſuch months, and the tenth day finiſhed, of the thirteene moone or month. So that where the Scripture accounteth from the ſeauenteenth day of the ſecond month, vnto the ſeauen and twentieth day of the ſecond month of the yeere that followed, the ſame is no more then the Aben. Ezra in Com. in Gen. affirmeth that Noah continued in the Arke a yeere and ten daies, after the Sunnes courſe: the ſame, Luther in Gen. 8. ſeemeth to gather: but the Scripture ſpeaketh of moneths, only and in all places, after the courſes of the Moone, as Augustine witneſſeth de ciuit. Dei, lib. 15. cap. 14. Now twelue times 29. daies, and twelue halfe daies, that is, ſixe daies, are in ſumme, 354. which is a yeere after the account of Scripture, and twelue iuſt courſes of the Moone: whereunto if you adde the ten daies, from the 17. to the 27. of the ſecond moneth, Gen. 7.11. & 8.14. they amount vnto 164. daies, which with the day in which Noah came forth of the Arke, is a full yeere after our account. Note alſo, that the Hebrues euery third yeere haue intercalarem menſem, a leape moneth (as wee haue a day euery fourth yeere) whereby it commeth to paſſe that euery three yeeres by their account, is equall to three yeeres of our account. iuſt ſpace of a yeere by the courſe of the ſunne, conſiſting of three hundreth & threeſcore dayes and fiue. The heathen hiſtoriesOrigen. contr. Celſum. lib. 5. Lactant. lib. 1. cap. 1. Inſtitut. Omiſſis igitur terrenae philoſophiae authoribus, nihil certi aſſerentibus. &c. corrupt through ignorance, doe in part notwithſtanding, expreſſe the hiſtorie of the floud, as well in reſpectFor ſome ſay Deucalions flood laſted three moneths: other ſay nine moneths, which can be true in none but in this flood of Noah. Vide Zenophon. Annian. lib. de aequiuocis. of the time thereof, as of other circumſtances of the ſame. Which albeit they do nothing confirme the truth of Scripture, yet their authoritie is a ſtrength ſufficient to conuinceiſai. 1.3. Ierem. 2.11. Sic Atheus Atheum, hareticus haereticum conuincit. an Atheiſt. But Auguſtine Auguſt. de ciuit. Dei, lib. 18. cap. 8. Quod diluuium, gentium nec Graeca nec Latina nonis Hiſtoria. denieth that the mention of this floud is knowne to any heathen writer Greeke or Latine. Which if it be of truth, the Scriptures are the more to be beloued of Chriſtian people, which doe ſo faithfullie and fullie deliuer the memorie of ſuch an ancient and peereleſſe monument. Howbeit Saint Auguſtine meaneth not, that there were no parcels of this hiſtory appearing in heathen writers; but that the heathen, which haue vnderſtood the ſame by auncient report, haue corrupted the truth thereof, and couered it with names of leſſe antiquitie. For both Ioſephus, whoſe worksAugust. epist. 80. Nam Ioſephus qui Iudaicam ſcirpſit historiam, talia mala dicit illi populo tunc accidiſſe, vt vix credibilia videantur. Hunc ipſum Hieronymus in catalogo eccleſiasticorum ſcriptorum annumerat. were not vnknowne to Auguſtine, in making report hereof affirmeth, thatIoſeph. Antiq. lib. 1. cap. 4. Huius autem diluuij & arcae, meminerunt omnes barbarica historia ſcriptores. all Barbarian hiſtories whereof hee citethBeroſum Chaldaeū hiſtor. Hieronymum Aegyptium li. Antiquit. Phoenicum, Muaſeam, Nicholaeum Damaſcen lib. 96. manie, did heare remembrance of this floud. And likewiſe Euſeb. in his Chronicle, which Hierome turned into Latine. Euſebius remembereth;Idem Euſeb. lib. 9. de praeparat. Euangel. Abidenus and otherAlexandrum Polyhiſtorem, Molonem, Eupolemum & alias. Greeke hiſtorians, which haue put the ſame in record: not vnder the name of the floud of Noah, but of Deucalion; nor according to the truth of hiſtorie, but as they had receiued it, as it were in peeces, by report. And firſt thatOuid. 1. Metamorph. Iam que mare & tellus nullum diſcrimen habebant, omnia pontus erat, decrant quoque littora P • nto. fabulous Poet, ſpeaking of Deucalions floud, deſcribeth by a falſe title, this floud of Noah. For as Iuſtin Martyr Iustin. Mart. Apolog. 1. Sicut ante diluuium reliquum neminem faciens, prater vnum cum ſuis, apud nos cognominatum Noen, apud vos autem Deucalionem. ſpeaketh, we chriſtians cal him Noah, that whom the heathen called Deucalion. Plutarch in his treatiſePlutarch. li. deindis ſtria animal. Columbā ex arca Deucalionis emiſſam attuliſſe indicium recedentis diluuij. of the apt diſpoſition of the creatures, affirmeth that a Doue ſent out of the Arke of Deucalion, brought a token of the falling of the waters. Another heathen writer more auncient then theſe, and as ſtrong an Atheiſt as any that ſhall denie this hiſtorie, maketh report thereof in theſe wordes. The Greeks (ſaithLucian. lib, De dea Syria. Exauditum eſt à Graecis hanc hominum generationē qua nunc eſt, ab initio haudquaquā fuiſſe, ſed eā qua tunc fuit totam interijſſe. Hos autem homines qui nūc ſunt, ſecundi generis eſſe eius quod rurſus à Deucalione in tātam multitudinem excreuerat. he) doe tell, that this ofſpring of men which now is, was not the ſame which was from the beginning; but the ſame which then was, did wholie periſh. The men that now are, are of that ſecond race, which from Deucalion grew into ſo great a multitude. The former ſort being fierce & proud, committed euill workes: they keptIbid. De illis autem hominibus huiuſmodi quaedam narrari: cum efferi admodum eſſent, nefaria opera perpetrarunt. Neque enim inſiurandū ſeruarunt, neque hoſpites receperunt, neque ſupplicum miſerti ſunt, vid. & Ezech. 16.49.50. not their oth and promiſes, they harboured not ſtraungers, they pitied not the poore. For which cauſe they endured great calamitie. For ſodainelie the earth powred forth aboundance of water, great raine came from the Skie; the riuers ſwelled with greater then wonted ſtreames; the ſea aroſe vnto ſuch a height, that it overwhelmed all with water, and all things periſhed. Of all that multitude, noIbid. Deucalion autem ſolus hominū relictus fuit. Aduerſatur iste ſtultiſſimo mendacio Hectoris Beothij in histor. Scotiae, qui tradit mulierem quā dam etiam nauim cō ſcendiſſe & cum ſuis in Hiberniam delatem eſſe. Sed inſipida est fabula, & conuincitur fallaciae teſtimonio verbi Dei & Ethnicorum. Pergis Lucianus: ſeruatus autem fuit hoc pacto: arcam quandam magnam, quam ipſe habebat, impoſitus in eam cum liberis & vxore ſua conſcendit. Caterùm cùm ipſe ingrederetur, venerunt eôde, & Apri, & Equi, & Leones, & Serpentes, alia que quacunque tel •• re paſcuntur bina ex vnoquoque genere cuncta. moe but Deucalion was left aliue; who was preſerued by this meanes. He put himſelfe with his wife and children in a great Arke, which he had made. And when he entred, there came vnto him, ſwine, and horſes, and lyons, and ſerpents, and of all other creatures which the earth nouriſheth, two of euerie ſort. All which hee receiued, which beaſts notwithſtanding hurt him not at all, butIlle autem recepit ad ſe omnia • atque ea ipſum haudquaquā laedebant, ſed magna inter eos, Ioue ſic diſpenſante, concordia erat, vnaque in arca omnes nauiglabāt quandiu ſuperabat aqua. (God ſo ordering the matter) there was great peace and concord among themſelues: and thus they ſailed together, ſo long as the waters were aboue the earth. Chaunge here the name of Deucalion into Noah, by Iuſtins authoritie, and wee haue a briefe of all this hiſtorie. This was not the voice of1. Cor. 1.20.21. Princes or great Philoſophers, which were in their owne conceit too wiſe to beleeue the ſame, and thereforeAbidenus refere Siſſithrū, id eſt Noen, accepiſſe à Saturno praecognitionem futuri diluuij, quaere hic Armeniam verſus nauigio confugiebat. In • ecero concordat cum Plutarch. de Columba. extat apud Euſeb. de praeparat. Euangel. libr. 9. Quod templa Deorum condidit, & ciuitates. Apollonius libr. 3. Athemide eductus, reparauit humanum genus, &c. deuiſed lyes of their owne in place thereof; but is told as the ſpeech of the vulgar people: wherby doth appeare, how God left not Act. 14.17. & 17.27. Rom. 1.19. himſelfe without witnes among the heathen, thereby to haue ſtirred them vp to haue ſearched out the truth, which onely remained in the Church of God. Secondlie, wee may vnderſtand, that thoſe wiſeIuſtin. Mart. cohort. ad G • tes. Plato. ne quemodo Socrati accidiſſe vide •• t, ipſe quoque Anitum quempiā excitaret accuſatorem, 〈 in non-Latin alphabet 〉 , cicuti metu, fucatam de dijs instituit orationem. Lactant, lib. 2. cap. 3. de Cicerone: Vana eſſe intelligis (deorum cultus ſcilicet) & tamen eadem facit, quae faciunt ipſi, quos ipſe ſtultiſſimos confiteris, &c. and graue Philoſophers among the heathen, did more grieuouſlie offend, in that by their owne wiſedome, they obſcured the wiſdome and workes of God; which neither in their wandrings,Plato Athenis profectus eſt Mecaram, à Megaru Cyrenem attigit; hinc in Jtaliam, inde in Aegyptum, Laert. lib. 3. Similiter & Pythagoras, Epim • nides & alij. Athenas, Cretam, Italiam, Aegyptum, Indiam profecti; Iudaeam interiacentem propter res afflictas Iudeorum contempſere. Vide Hieron. epiſt. 1. Tom. 3. and ſearching after wiſedome, were wiſe enough to ſeeke it among the people of the Lord, where only true knowledge & wiſdome was preſerued: nor yet1. Cor. 1.27. & 3.18. fooliſh enough to receiue the true report of things which might be taught them of idiots among themſelues; but ſpent their Eccleſ. 1.3. They built ſtubble and ſtraw withou a foundation. 1. Cor. 3.15. dayes in vanitie, and becameTertul. aduerſ. Hermogen. Haereticorum Patriarchae Philoſophi. Hieron. lib. 1. aduerſ. Pelap • an. philoſophi patriarchae hereticorum, eccleſie puritatem peruerſa maculauere doctrina. Auguſt. in Pſal. 8. Sapientiae philoſophi ſe amatores profitentur, id eſt Christi, qui virtus & ſapientia Dei eſt, vnde etiam philoſophi nominantur; & propterea illam videntur defendere, cum inimici ſint eius: quoniam ſuperstitiones noxias vt colantur & venerentur huius mundi clementa, ſuaderè non ceſſant. the authours of hereſies, and teachers of lyes unto the people. Notwithſtanding that Rom. 2.14. thorough the naturall wiſedome that was in them, they ſhewed diuers teſtimonies Arattis in Pheinom. 〈 in non-Latin alphabet 〉 : i. Euerie one of vs doe ſtand in need of God: for we are his generation, Act. 17. The firſt of all things is God, ſaith Thales, for he alone is without beginning, Laert. lib. 1. Chilo being asked what God did: He humbleth the proud (ſaith he) and extolleth the humble: Repr • ch not thy friend, ſaith he, no not thy enemie, &c. Exerciſe godlines, be th • i • tie, loue puritie, endeuour the trueth Iouis omnia plena, All is full of God, or God is in euery place. And infinite other ſuch ſayings in Philoſophers and Poets. of the wonderfull workes and prouidence of the Lord, for a farther witnes Rom. 2.1.21. Becauſe they rather commended vertue then followed it. Hieron in Ierem 34.1. Et verae ſapientiae, id eſt, Christo, fuerunt inimici. August. in Pſalm. 8. againſt themſelues. Thirdlie, wee muſt obſerue, that albeit this onelie floud of Noah was vniuerſalll ouer all the earth, yet there haue bin ſince, many flouds of waters, whereby diuers countries haue beene drowned with their inhabitants: which alſo is the cauſe that the heathen more freſhlie remember the name Deucalion. The firſt floud that is remembred after this vniuerſall deluge,Beroſus lib. 1. Diod. Si ••• . biblioth. 1. Pomp. Mela. lib. 1. cap. 10. eſt Ioppe (inquit) ante diluuium vt ferunt condita. Non ante vniuerſale dibatium, nam id nec agnouerit Mela, nec loquitur de Ogygio aut Deucalionaeo, qua Graeciae terminos teste Augustino non exceſſerint. Intelligit ergo diluuium Niliacum quo Aegyptus & omnia Syriae maritima ſubmerſa ſeruntur. is called the floud of Nilus, wherby Aegypt was drowned in the dayes of Prometheus king of Aegypt, and of Atlas king of Mauritania, which floud continued one moneth. The ſecond is named Atticum and Ogygium: whereby the greateſt part of Grecia was ouerwhelmedBeroſus lib. Antiq. Chaldae. lib. 1. cap. 7. Helameus • esblu • . Philocorus. lib. de Sacrificijs. Euſeb. de praeparat. Euangel: lib. • 0. cap. vlt. August. de ciuit. Dei. lib. 18. cap. 8. Quingent • s circiter annos à diluuio contingit Noetico: vt colligitur ex Euſebio, Oroſio. & Augustino. in the raigne of Ogyges King of Thebes. The third, Theſſalicū, whichPauſan. in Atticis. Arrian. lib. de rebus Bithynicis. Aristot. Meteor. lib. 1. cap. 13. Iustin. histor. lib. 2. Euſeb. de preparat. Euang. lib. 10. cap. vlt. Auguſt de ciuit Dei, lib. 15. cap. 10. de tempore litigant authores. Clem. Alexand. Strom. 1. Statuit inter Deuecalionis diluuium & Ogygium centum interfuiſſe tantum & triginta annos. Euſeb. in Chron. Centum & ſeptuaginta annos. Oroſius lib. 1. Decenta & triginta. • olin. cap. 18. Sexcenta. deſtroyed the inhabitants of Theſſalie, in the time of Deucalion king of Theſſalie, and of Amphitrio, or Amphiction king of Athens. This rage of waterIn eo conueniunt quod non fuerit tam latè patens quàm fuit Ogygium. Videtur igitur quod de duratione dicitur, plane ad N • ëticum eſſe referendum, à quo & plurimae historia partes deſumpta ſunt. is ſaid to haue indured three moneths. The fourth Pharonicum, by which theHerodot. in Euterpe. Regnante Proteo Aegyptio, ad quem rapta Helena diducta eſt, vel deceſſore eius Pherone, ſub quo, flumen ſupra octodecim cubitos rura tranſcendebat. Annian. lib. de aequiuocis. Horat. Ode 3. Iam ſatis terris, &c. Iſle Phares was ouerwhelmed. Beſide theſe alſo, flouds more freſh in memorie inAnno. Dom. 1230. Phrygia,Anno Dom. 1446. Italie,Anno Dom. 1530. De iſtis tradit Gaſpar. Contaren. lib. de 4. element. Flaunders, andIn Epidauro. vt refert Hieron. in vita Hilarion. in Anglia. vt Polidor. Virgil. de prodigijs, lib. 3. circa anno 1012. other places of the world, doe teſtifie the Pſalm. 107.34. iuſtice and power of the Lord, in deſtroying the earth for the ſinnes of men: as alſo his mercie, in defending vs from the Lament. 3.22. Baſil. Hexam. 4. violence of that furious element.

Question 6. verſe 21. Wherefore ſeeing Noah would doe nothing either in the making, entring, or leauing of the Arke, without expreſſe commaundement, he now offereth ſacrifice, without expreſſe commandement: whereof the Lord ſmelled a ſauour of reſt?

BEcauſe it was not meetAmbroſ. de Noa & Arc. cap. 22. Dominus vtique non debuit quaſi auarus mercedem gratiae poſtulare, & iustus eam intellexit verā actionem gratiarum eſſe, qua non iuberetur ſed deferretur. ſaith Ambroſe, that ſo great a worke of thankfulneſſe ſhould ſeeme to be performed of exaction or conſtraint, but rather of a willing minde. And ſurelie it appeareth by the text, that Verſ. 20. He built an altar, and offered of euery cleane beaſt, ſo ſoone as he was arriued on the earth. Noah did it readilie, and willinglie, not at all being vrged thereunto: but withall the Scripture doth inſtruct vs, that1. Sam. 15.22. Deut. 12.32. Rom. 14.23. obedience and faith is as fire and Leuit. 2.13. Marc. 9.49. ſalt, wherewith the ſacrifice is ſeaſoned, which the Lord will accept at the hands of men. So that neither for the worke Iob. 35.5.7. Luc. 17.10. performed, or the Eſai. 66.1. greatnes of the ſame; but for the faith and obedience Deut. 26.17.18. 1. Chron. 29.17. Matth. 10.41. wherein it was performed, it was graciouſlie receiued, Rom. 3.24.25. & 11.6. Heb. 9.14. being ſanctified by the merite of Ieſus Chriſt. Noah therefore did not Sacrifice without commaundement, albeit he were not at this time commanded ſacrifice. For the Lord hauing Gen. 3.13. & 43.4 Leuit. 1.2. &c. Hebr. 9.13.14. being compared. made it a perpetuall law vnto his Church, from the fall of man, vntill the Heb. 10.14.15.18. perfect ſacrifice of Chriſt; it needed not to be repeated by commaundement, as the making of the Arke (being a priuate action, belonging to none, but Noah himſelfe) ſeeing it was before commaunded, and taught from God. Wherefore, ſuch Iſai. 58.2. Matth. 23. hypocrites haue hereby no defence, whichSuch as are ye Popiſh Pilgrimages, Faſtes, Vowes, &c. of which Papiſts teach: Omne quod fit ex voto, etiamſi alioqui non ſit à Deo praeceptum, verè & propriè eſſe cultus Dei: that is, Whatſoeuer is done, to fulfill a vowe, albeit it be not commanded by God, yet it is truly and properly the worſhip of God. Bellar. Tom. 1. contr. 5. lib. 2. c. 16. when as the Scripture 1. Sam. 15.22. Rom. 14.23. doth proclaime the contrarie. And S. August. de ciuit. Dei, lib. 14. cap. 12 Obedientia commendata eſt in praecepto, &c. Obedience is the ſcope of the Commandement, which vertue in a reaſonable creature is as it were the mother and keeper of all vertue. For as much, as the creature is made after that condition, that to be ſubiect to the creator, is the profite of the creature; and his great hurt, to do his owne will, and not the will of him that did create him. And Ignatius epiſt. ad Philadelp. Chriſtum non audire manifestus est interitus. Not to heare Chriſt is manifeſt deſtruction. And Bernard. Serm. in Cant. 29. Quicquid ſine voluntate & conſenſu Patris, filij, & Sp. fit, vanae gloria deputabitur non mercedi: that is, whatſoeuer is not done, according to the will of the holy Trinitie, ſhall be accounted to vaine glorie, not to reward. The heathen Aristotle doth confeſſe in effect as much, ad Alexan. cap. 3. 〈 in non-Latin alphabet 〉 . i. God is not delighted with the coſts and pains beſtowed in Sacrifices, but with the religious obediēce of the Sacrificers. They will ſay perhaps: God willeth it, albeit he command it not. Iſaiah denieth that, cap. 1. verſ. 12.13. and Moſes, Deut. 12.32. alſo Tertul. libr. de Castitate. Deus vti que quae vetat non vult, à quibus & offenditur; ſicut & qua vult, praecipit & accipit, & aternitatis mercede diſpungit. i. Doubtleſſe that which God forbiddeth he willeth not, for which alſo he is offended: as alſo that which he willeth, he commandeth and receiueth, and requiteth with eternall reward. worſhip the Lord without the warrant of his commaundement, for the commandement of worſhip Rom. 2.15. The Law was written in mans heart; therefore alſo this ſpeciall Law of worſhip, which cōſiſted partly in ſacrifices, from the fall of man, vntil Chriſts Sacrifice. being giuen alreadie, and put in practiſe by the fathers, and taught vnto Noah byThe word of God being not yet writtē, the godly taught one another, and were taught by reuelation from God, Gen. 18.19. & 49.2. tradition and reuelation from the Lord; was of the ſame force and nature vnto him, as to vsQuia vice verbi illis ſcripti fuerant: Such reuelations were to them in ſtead of the word written, wherof Chryſoſtome ſheweth the reaſon. Chryſostem. Hom. in Matth. 1. Oportuerat quidem nihil nos indigere auxilio literarum, ſed tam mundam exhibere vitam, vt librorum vice gratia ſpiritus ſancti ſuppeteret nostris animabus; & ſicut atrame • to illi, ita corda •• ſtra inſcripta eſſent à ſpiritu. Nam quod primum illud ſit praeſtantius, & ex verbis ſuis Deus & ex operibus oſtendit. Nam & Noae & Abrahae eiuſque posteris, & Iob & Moſi, non per literas ſed per ſemetipſum locutus est, quia ſcilicet puram eorum mentē repererat. Quia vero hanc à nobis excuſſimus gratiam, &c. is the written word of God: wherein although not euerie priuate action be commaunded, yet euery priuate action muſt haue his warrant,Deut 4.2.8.9 & 12.32. Non ſingula generum, ſed genera ſingulorum: id eſt omnia capita doctri • ae. D Whitaker. controu 1. quaeſt. 6. cap. 9. from the commaundement of God contained in the word. And the Scripture doth not obſcurely ſignifie, that Noah did nothing in this ſacrifice without the warrant of the word. For ſurelie hee that Gen. 6.22. & 7.5. & 8.15. in the leaſt thing, would not paſſe the bounds of Gods commaundement, would much leſſe in the Deut. 10.8.12.13. Baſil. Hexam. 11. Glorifica creatorem; neque enim alterius rei c •• ſa factus es. i. Glorifie thy Creator; thou waſt created for no other cauſe. principall point of his obedience; alter, diminiſh, or goe beyond the ſame. Secondlie, it could not be vnknowne to Noah, that the Lord had prouided for this Sacrifice, andTertul. lib. de caſt • tat. Deus quod vult pracipit. Chryſoſt. Hom. 24. in Gen. therefore had commaunded it, foraſmuch as the ſeauenth beaſt was ſent into the Arke, neither for procreation, or for the neceſſitie of Noah, but for the Lord. Thirdlie, where the Scripture ſaith, the Lord ſmelled a ſauour of reſt therein, ſeeing the Lord 1. Sam. 15.22.23. Iſai. 64.6. Auguſt. lib. de mori • . Manichaeor. lib. 2. c. 13 Finis quo referi • tur ea quae fa • imus, in qua que re, ſpectandus eſt. De Cat • lina memoria proditum eſt quòd frigus, ſitim, famem ferre poterat, haec erant illi ſpurco ſacrilegoque etiam cum Apostolis noſtris communia. Et vnde ergo diſcernitur parricida iſte ab Apoſtolis noſtris, niſi fine illo quem diue • fiſſimum ſequebatur. Idem contr. Iulian lib. 4. cap. 3. Abſit igitur vt in aliquo ſit vera virtus, niſi fuerit iustus. Abſit vt ſit iuſtus verè niſi viuat ex fide: quomodo ſint verè iuſti, quibus vilis eſt humilitas veri iuſti? abhorreth al deuotion, which is not ruled by the obedience of his word; it is manifeſt that Noah was commanded ſacrifice, and did nothing without the warrant of the ſame. And that the Lord is ſaid to ſmell a ſauour of reſt, is a phraſe of ſpeech moſt apt for our capacitie, to vnderſtand the graciouſnes and goodnes of the Lord. As a nurſe or tender mother, doth teach her infant, at the firſt, vnperfect and broken ſpeech; that thereby it may learne to ſpeake, and afterward attaine to eloquence: ſo the Scripture doth deſcend toBaſil. in Pſalm. 37. Conc. 10. Talia per metaphorā trāſlata ſcriptura ſermo vſurpare ſolet. Velut etiam oculos dei, & aures, & maru •• , & digitos, & ped • s, & reliquas partes, quas tanquam & homines cōmode diſponit ad auditorū qualitatem condeſcendens ſeſe que accommodans. our infirmitie, that it might teach vs as wee areAuguſt. lib. quaest. Ostoginta trium quaeſt. 52. Ad ea verba doſcendit quibus inter ſe ſtultiſſimorū etiā veitur conſuetudo. able to conceiue of God, and wee might grow from children Epheſ 4.14. 1. Pet. 2.2. in godlie knowledge, to be ripe & perfect men in Chriſt. The Lord hath noTertul. lib. de Trin. Loquitur non quomodo Deus eſt. ſed quomodo populus capere poterat, non igitur mediocris eſt Deus, ſed populi mediocris eſt ſenſus. noſtrels, and yet is ſaid to ſmell, he hath no feet and yet is ſaidPſal. 18.10. Gen. 11.5. Iudg. 5.4. Arnob. contr. Gent. lib 4. Suo forſitan genere non nostro. to goe; no eyes, no eares, and yetPſal. 139.16. Malac. 3.16. hen. lib. 2. c. 47. Deus cum ſit totus mens, totus ratio, totus ſpiritus operās, &c. Et Ethnici, Plin. lib. 2. cap. 7. Deus quiſquis is eſt (inquit) totus eſt ſenſus, totus viſus, totus auditus, totus animae, totus animi, totus ſui, &c. he ſeeth, and heareth all things. Hee hath no bodie, and therefore no members of a bodie, becauſe he isIoh. 4.24. Luc. 24.39. Tertul. lib. de Trin. Deus ſecundum id quod eſt, nec humano ſermone dici, nec humanis auribus percipi, nec humanis ſenſibus colligi potest. a ſpirit, Ioh. 1. verſ. 18. 1. Tim. 1.17. inuiſible, Iob. 11.7 Iſai 40.28. 1. Tim. 6.16. vnſearchable,Exod. 3.14. Bernard. de conſia. lib. 5. Deus non partibus constat vt corpus, non • ffectibus distat vt anima▪ &c. Gregor. in Ezech. Hom. 8. Deus omnia implet, complectitur omnia, ſuperexcedit omnia, ſustinet omnia: nec alia ex parte ſustinet, atque alia ſuperexcedit; neque alia ex parte impl • t, atque alia circumplectitur; ſed circumplectendo implet, implendo circumplectitur, ſustmendo ſuperexcedit, ſuperexcedendo ſustinet. Idem moral. in Iob. lib. 2. cap. 12. Ipſe man • t intra omnia, ipſe extra omnia, ipſe ſupra omnia, ipſe infra omnia; ſuperior eſt per potentiam, inferior per ſucto • tationem, exterior per magnitudinem, interior per ſublimitatem. Vnus idem que totus vbique praeſidendo ſustinens, ſustinendo praeſidens, circundando penetrans, penetrando circundans. Eſt itaque & inferior & ſuperior ſine loco, eſt amplior ſine latitudine, eſt ſubtilior ſine exte •• atione; quo igitur ab eo exitur, qui dum per molem corporis nuſquam est, per incircumſcriptam ſubstantiam nuſquam deest? moſt pure in ſubſtance, andPſal 139.6. & 147.5 Tertul. in Marcion. lib. 2. Diſcerne igitur ſubstantias, & ſuos ijs distribue ſenſus, tam diuerſos quam ſubſtā tia exigunt, licet vocabulis communicare videantur. Nam & dextram & oculos dei legimus, nec ideo tamē humanis comparabū tur, quia de appellatione ſociantur. infinite. But becauſe we cannot ſeeDamaſcen. Orthodox. lib. 1. cap. 14. Scire nos decet cum nos ipſi ſimus craſſo carnis indumento circundati, nos minime poſſe diuinas & ſubtiles & immateriales dei operationes aut intelligere aut eloqui, niſi imaginibus, & formis, & ſignificatiuis nostro more vtamur ſignis. him as hee is, nor comprehend the glorie and perfection of his nature, hee ſheweth himſelfe vnto vs, as we are able to vnderſtand; ſhewing therein his nature and his worke,Idem. Quaecun que igitur de Deo corporaliter dicuntur, ſymbolicè ſunt dicta: habent autem altiorem intelligentiam. Simplex enim diuinitas, & figuram nullam habent. after, and aboue our vnderſtanding. To this intent when hee would let vs ſee his mercie in accepting mans obedience, thorough faith in Chriſt: he ſaith, he ſmelt a ſauour of reſt, in the ſacrifice of Noah. For becauſe men are delighted withAriſtot. Problem. ſection. 12. Idem de anima. lib. 2. cap. 9. Odoris homo nihil percipit abſ que dolore aut voluptate, quia huius ſenſus inſtrumentum non eſt exactum neque perfectum. pleaſant ſauours, therefore to expreſſe,Rabbi. Abraham, commentar. in Gen. Abſit, abſit vt Deus odoretur, ſed eſt ſenſus quod ſuſcepit holocaustum. how greatlie God was pleaſed with this ſacrifice, he ſaith he ſmelt a pleaſant ſauour, orOeculampad. in Gen. Quicſcere faciens iram ipſius. Idem Ambroſ. de Noe cap. 24. ſauour of reſt. Wherfore in that the Scripture ſaith: the Lord ſmelt a ſauour of reſt, it meaneth thereby, thatOnkelos Paraphr. Chaldaeus. Recepit cum fauore. Targ. Hieroſ. Suſcepit cum beneplacito. hee receiued with fauour, Pſalm. 51.16. Iſai. 1.11. & 66.3. he accepted or tooke delight in the ſacrifice of Noah. But if the Lord delighted in this ſacrifice: how ſaithCONCILIATIO. 10. the Scripture, hee Iſai. 66.3. Hieron. in Comment. ibid. audiant Iudaei, quod Deus non quaerit ſacrificia, ſed offerentium animos. Chryſostom. Hom. in Gen. 2. Fides ſine operibus mortua, & opera ſine fide mortua ſunt. delighteth not in ſacrifice? It is not the workeIſai. 58.6. Clem. Alexandr. Strom. 7. Sacrificium D • o gratum & acceptum, cor à ſuperbia & faſtu alienum, cum recta ſcientia, &c. of ſacrifice, but theIustin. Martyr. Dialog. cum Triff. Vt Dei recordemini, & Deus ante oculos verſaretur. manner of the worke that pleaſeth him. The Lord commaundeth ſacrificeIob. 35.7. Iraen. libr. 4. cap. 28. Non quaſi indigens Deus, hominem plaſmauit, &c. August. de ciuit. Dei. lib. 10. cap. 5. Sed ne ipſa iustitia hominis Deum egere credendum est. for the exerciſe of our obedience; he needeth not ourIrena. lib. 4. cap. 28. Obedientiam requirit vt benefaciat ijs qui perſeuerant in ſeruitute eius. ſacrifice, nor yet obedience; but we haue neede of obedience, and exerciſes, wherby to manifeſt the ſame. Wherfore when men doe ſacrifice to God, or any other worke or worſhip, as it were to pleaſure him,Sordidus est ſenſus natura hominis communis, Iudaeis & Papisti • praedominans. Lactant. libr. 6. cap. 2. Mactant opimas & pingues hostias Deo quaſi eſurient • , &c. as though hee ſtood in neede thereof, rather then to manifeſt their faith, and true obedience; they doe therein diſhonour God, and proclaime him poore and wanting, who hath Deut. 10.14. Pſalm. 50.10. Iſai. 66.1. in poſſeſſion heauen and earth. No meruaile therefore if the workes and ſacrifice of thoſe, who for the merite, wealth and worthines of workes,Concil. Trident. Seſſ. 6. Can. 32. Bellarm. Tom. 3. Controuer. 2. lib. 5. cap. 1. doe claime a recompence thereof, and doe offer it, asIſai. 58.3. Ad promerendum vitam aeternam, in qua pro meritorum diuerſitate vitae aeternae manſiones aſſignat Deus. Bel. Tom. 3. Cont. Gen. 3. cont. p. 2. li. 5. cap. 3. vſurers to receiue againe thereby, rather then to teſtifie their heartie obedience vnto the precept of the Lord; are Eſai. 66.3. Luc. 18.14. deteſted as the workes of hypocrites, and their preſumptionIſai. 1.15. Bernard. Sermo. in Cant. 13. Quoniam doloſe agunt in conſpectu eius, inuenitur iniquitas eorum ad odium. menaced; when as thoſe, which to ſhew their loue,1. Chron. 29.9.17. doe freelie yeeld obedience in faith, and performe religious workes, are accepted of God; and their workesChryſostom. Hom. in Gen. 27. Si quādo vides iacentem in foro, &c. Ambroſ. in Luc. 9. Deus non obſequiorū ſpeciem, &c. which to men oft times appeare vnſauorie, are ſmelling ſweet in the noſtrils of the Lord. When the Lord therefore in Scripture reiected ſacrifice, Heb. 9.8.11. before the offering of that all-ſufficient ſacrifice the ſonne of God, it was either where the outward worke, was Iſai. 1.11.15. Ierem. 7.23. not combined with the inward vertue of true obediene; or where he ſhewethIſai. 66.1. Hieron ibid. Poteſt & hic eſſe ſenſus: poſt filium meum qui venit manſuetus & pauper, &c. ſuch ſacrifice in time ſhould be aboliſhed: or where he commendeth theAugust. de ciuit. Dei, lib 10. cap. 5. Nihil aliud quam ſacrifi • ium ſacrifici • praelatum oportet intelligi. inward obedience to be more excellent then the outward worke. But thoſe that did in faith and true obedience ſacrifice to God, and thoſe that now doAugust. de ciuit. Dei, lib. 17. cap. 20. Id enim ſacrificium ſuc • eſſit omnibus illis ſacrificijs veteris testamenti, quae immolabantur in vmbra futuri: quia pro illis omnibus ſacrificijs & oblationibus, corpus eius offertur & participantibus ministratur. rightlie receiue the Sacraments, which the Lord hath ordeined, in the ſteed of ſacrifice, rendring vnto God Hoſea. 14 2. Heb. 13.15. the calues of their lippes, and their Rom. 12 1.2. members as inſtruments of righteouſnes; Heb. 13.7.8. haue euer beene, and Gen. 4.7. Act. 10.35. ſhall be accepted of the Lord, thorough Rom. 5.2. 1. Tim. 2.5. August. in Pſal. 142. the merit and mediation of Chriſt our Sauiour. Obſerue out of this godlie example. Firſt, as wee may doeDeut. 12.32. Rom. 14.23. Bernard. Sermon. in Cant. 29. Sapientia eſt Deus, & vult ſe amari non ſolum dulciter, ſed etiam ſapienter. Quia ſcripturae ſufficiunt ad omnem veritatis instructionem, 2. Tim. 3.16. August. Epist. 112. Quicquid diuinarum ſcripturarum perſpicua firmatur authoritate, ſine vlla dubitatione credēdū eſt. Alijs vero testibus, &c. Athanaſ. lib. contra Gent. Ergo qui ſacra non vtitur ſcriptura ſed aſcendit aliunde, id eſt, non conceſſa via, fur eſt. Chryſoſt. Hom. in Ioh. 58. cap. 10. nothing without the warrant of the word; ſo may wee not like children, omit occaſions2. King. 12.2. 2. Chron. 24.14.17. of doing good, becauſe wee want new reuelatiōs, or one to inſtruct vs in the word of God, but Ioſu. 1.8. Deut. 6.7.8.9. Ioh. 5.39. muſt be diligent to ſearch the ſcriptures, wherin is 2. Tim. 3.16. August. de doctr. Christ. lib. 2. cap 9. In ijs quae apertè in ſcriptura poſit: ſunt inueniuntur illa omnia, que continent fidem moreſ que viuendi, ſpem ſcilicet & charitatem. Vincent. • yrinenſ. lib. contra Haereſ. cap. 2. Cum ſit perfectus ſcripturarum canon, ſibi que ad omnia ſatis, ſuper que ſufficiat, quid opus eſt, vt ei eccleſiaſticae intelligentiae • ungatur authoritas? In qua obſeruandū eſt, quod perinde ſunt ea, quae ex ſcripturis colliguntur (perſpicua authoritate & neceſſaria, vt loquitur Augustinus) atque ea quae ſcribuntur. contained a direction for all our actions: by which wee ſhall plainelie ſee with Noah, when wee are called vnto ſacrifice. Secondlie, wee ought to place the worſhip of God Haggi. 1.24. Pſal. 132.4.5. Mat. 6.33. in the forefront of our affaires, and to preferre the things of God before our owne. Thirdlie, the building of this altar Exod. 20.24 25 teacheth, that God delighteth not 1. Sam. 16.7. Iſai. 66.1.2. Ambroſ. in Luc. lib. 9. Non obſequiorum ſpeciem ſed puritatem quaerit affectus. La • tant. lib. 6. cap. 8. Nihil aliud ab homine deſiderat quam ſolam innocentiam. Ergo non Hieroſolymis fuiſſe, ſed Hieroſ • lymis bene vixiſſe laudandum eſt. Hieron. epiſt. ad Paulin. in the outward pompe or ſhew of worſhip, but requireth Exod. 20. • 4.25. 1. Cor. 14.40. decencie according to the rule of godlines. Fourthlie, in the difference of beaſts for ſacrifice. Although men liue together in common as in the Arke, and euery one Prou. 16.2.25. in his own way is a worſhipper of God, yet the Lord is rightlie ſerued of none but Pſal. 26.1.12. & 66.18. Iſai. 66.2. Ioh. 4.23. thoſe, who are cleane in heart, which worſhip the Lord in ſpirit and truth. We ought therefore with Noah in matters of Sacrifice, to ſeparate the precious Ierem. 15.19. from the vile; and thoſe who by enormious ſinnes doe ſhew vncleannes, ought to be reſtrained Mat. 18.17. 1. Cor. 5.5 Notwithſtanding, the Lord hath declared, Iohn. 13.10. that of thoſe which receiue the Sacrament, in one congregation, the vncleannes of ſome receiuers doth not defile thoſe which religiouſly communicate with them. Likewiſe alſo Auguſt. cont. Lit. Petiliani. libr. 2. cap. 22. from the ſupper of the Lord. Fiftlie, albeit the worſhip of God be perpetuall vnto the Church, yetEzech. 20.24.25. Heb. 10 9.26. Chryſostom. Hom. in Matth. 1. Postquam omnis &c. the ceremonies of worſhip, are not perpetuall. The Patriarke doth offer 〈 in non-Latin alphabet 〉 , micoi humicol: and thus the Rabbins do interpret it, and reaſon perſwadeth, ſeeing of euery cleane beaſt there were ſeuen preſerued: yet ſome would perſwade that Noe offered no moe then were after allowed by Moſes law, albeit the words of Scripture do ſo plainly ſhew the contrarie. of euerie cleane beaſt, and alſo foule: but the Iewes might ſacrifice, but Leuit. 1.2.3.10. oxen, ſheepe, or goates, neither of the foules, but doues Leuit. 1.14. Except Sparrowes which were offered for leapers. or pigeons, notwithſtanding there were manie Leuit. 11.3. Deut. 14 4. other beaſts accounted cleane, and of foules, moe kindes that were for vſe then were forbidden: euen ſo alſo when Galath 4.4. the fulnes of time was come, in ſteed Matth. 26.26. of the Paſſeouer and of Sacrifice, the Lord himſelfe ordained the Sacrament or ceremonie of eating the bodie and blood of Ieſus Chriſt.

Question 7. verſe 21. What meaneth this? The Lord ſaid in his heart, I will henceforth curſe the earth no more for mans ſake, for the imaginations, &c.

HErein doth manifeſtlie appeare, how largelie the Lord rewardeth the works of faithfull men, which are grounded in obedience vnto the word of God. Firſt, hee receiueth them, 2. Cor. 2.15. Philip. 4 18. Hieron. in Philip. c. 4. Odor ſuauitatis non in re oblata, ſed in mentis deuotione conſistit, ſicut ſacrificium Noae Deus deſcribitur odoratus, cum ipſe dicat nec carnibus ſe nec animalium ſanguine delectari. and they are of a pleaſant ſauour vnto him: Secondlie, hee crowneth them with reward Matth. 10.41.42. & 25.34. and bleſſing, as in this example hee doth to Noah; I will henceforth curſe the ground no more for man. But leaſt any man ſhould thinkeAs the Apoſtle doth both obiect & anſwere, Rom. 4.12. &c. this bleſſing came of debt, and not of fauour, that it was Concil. Trident. ſeſſ. 6 can. 32. Si quis dixerit, &c. If any man ſay, that the good workes of a man iuſtified, be ſo the gifts of God, that they be not alſo the good merits of him that is iuſtified, &c. let him be accurſed. Examine this definitiue doctrine by the Scripture. Tit. 3 4.5. Luc. 17.10. Iſai. 64.6. and by the conſent of the Fathers of the church. the wages or merite of mans righteouſnes, rather then reward which proceeded of the onelie mercie of the Lord; the Lord addeth this reaſon vnto the ſame: becauſe mans heart is only euil: and not becauſe of the ſacrifice of Noah. The pleaſant ſauor therfore 1. Sam. 15.22. Galat. 5.6. 1. Tim 1.5. Ioſeph. Antiq. libr. 1. cap. 4. Deus iustitia viri delectatus. Cyprian. ad Quirinum. lib. 3. Fidem in totum prodeſſe, & tantum nos poſſe quantum credimus, & tantum acceptos Deo probat. Gen. 15.6. Iſai. 7.9. that the Lord delighted in, was the obedience and faith of Noah, not theSicut docet Perer. Tom. 2. in Gen. lib. 13. alijque Papistae. ſimple worke of ſacrifice: the deſert or merite whereby it was accepted,Origen. in Leuit. H m. 4 c. 6. Quicun que tetigerit carne ſacrificij ſanctus erit. Igitur ſacrificiū pro quo haec omnia ſacrificia in typo & figura praeceſſerant, vnum & perfectum immolatus est Christus. Huius ſacrificij carnem, ſi quis tetigerit (id est amplectitur fide, Iohn. 6.35.) cōtinuo ſanctificatur, ſi immundus eſt mundatur, ſi in plaga est ſanatur. Aug. in Manuel cap. 22. Tota ſpes mea eſt in morte domini mei, mors eius meritum meū, refugium meùm, ſalus, vita & reſurrectio mea: meritum meum miſeratio Domini. Et Aquin. Comment. in Gen. c. 8. Odoratus apertè innuit ſe ista promittere non propter meritum Noae, ſed propter meritum Christi, in fide & ſacrificio Noae ſacramentaliter contentum. was the death and ſacrifice of Chriſt as yet Heb. 13.8. Reuel. 13.8. to come; which who ſoQuemadmodum Papista dogmate ſuo poſſe hominem operibus demereri vitam aeternam, vt ſupra ex Concil. Trident. & Bellarmino. Vide Iſai. 42.8. Heb. 10.10. robbeth by the merite of mans works, ſhallSicut & Pelagiani, Auguſt. epiſt. 95. Qui olim docuerunt poſſe hominem implere iustitiam per liberum arbitrium, cùm adiutorio diuinae gratiae, quod Deus hoc dederit homini, ipſa poſſibilitate natura. Quibus meritò (inquit) reſponletur: ergo euacuatum eſt ſcandalum crucis, ergo Christus gratis mortuus eſt. Istis verò Papistae haud multo melius determinant: id eſt, poſſe hominem nulla tentatione vrgente, fine fide & auxilio ſpeciali, opus bonum perficere omni peccato vacuum. Albert. z. Sent. diſt. 28. Aquin. in Prim. Secund. q. 109 art. 23. Bonauent. in 2. Sent. dist. 28. Bellarm. Tom. 3 part. 1 contr. 1. lib. 5. cap. 4. Deinde. liberum arbitrium cooperatur cum gratia ad conuerſionem pe • catorum. Bellarmin. Tom. 3. controu. 3. part. 1. lib. 6. cap. 10. want the fruit thereof vnto ſaluation: For the Lord himſelfe doth teach what is the merite of the heart of man, and Matth. 15.19. of the workes that proceed thereof: the imagination of mans heart is euill, euen frō his youth. To follow the interpretation of the text. The Lord ſaid in his heart. In the vulgar Latine tranſlation it is: the Lord ſaid vnto him. The cauſe of which difference ſeemeth to be, the doubtful acceptatiō of the phraſe originall; for in the Hebrue text it is, ( 〈 in non-Latin alphabet 〉 el-libo) vnto 〈 in non-Latin alphabet 〉 Iomer el-libo. his hart, which (his) may either be vnderſtood of the hart of Noah, or of the Lord. To ſpeake vnto ones hart, in ye property of the Hebrue ſpeech, is to Gen. 24.3. & 10.21. ſpeake fauorably vnto, or friendlie to intreate: So that by ſpeaking vnto the hart of Noah, is ſignified, he ſpake louingly & fauourably to Noah: ſoIoſeph. lib. Antiq. • . cap. 4. Rabb. Iſaac Carus reddit gnal • libo. diuers Iewiſh Doctors do expoūd it. But to ſpeake vnto his heart, doth alſo ſignifie one 1 Sam. 27 1. Gen 17.17. Vana igitur distinctio Rabbinorum ſemper de impijs dici bi-libbo, quia ſuo ſenſu & corde reguntur • de bonis el-libbo quod contrafit. which ſpeaketh in his own hart, yt is, which dothChryſost. Hom. in Gen. 40. Dixit Abraham in corde ſuo, id est animo cogitauit. Auguſt. in Pſal. 14. Dixit inſipiens non eſt Deus. Dixit in corde, quia hoc nemo audet dicere, etiamſi anſus fuerit cogitare. conceiue or purpoſe in his hart: Which whē the ſcripture ſpeaketh of god, it meaneth not onlie his purpoſe, but thePro reuelatione voluntatis. manifeſtation of the ſame. So that it is as if it had beene ſaid: the Lord now openeth the purpoſe of his heart to Noah, that hee would no more curſe the ground for mans ſake. Wherein is gathered two points of doctrine: firſt, that the LordTertul. in Marcion. lib. 3. hauing decreed from euerlaſting the preſeruation of the earth, from the floud of Noah, vntill the full conſummation of the world; made knowneAquin. in Gen. 8. Odoratus, apertè innuit ſe ista promittere. the ſame his pleaſure vnto Noah immediatlie after his ſacrifice. Secondly, that the promiſe was more large to Noah, then the hiſtorie of the chapter following doth containe. For therein is expreſſed a promiſe of no farther deliuerance Gen. 9.11. but from waters, for which cauſe the rainebow was giuen for a ſeale vnto the couenant, which the Lord doth chieflie handle, as being the chiefeſt daunger and feare of Noah; but withall, as appeaſed with Noah thorough Heb. 10.10. the pacification of Ieſus Chriſt, he addeth promiſe & ſecuritie from all vniuerſall puniſhments, & ye ſucceſſion of courſe, in the nature of things for euer. I will from henceforth (ſaith God) curſe the ground no more for mans ſake. In the Hebrue it is: I will not adde to curſe the ground: the ſame being doubled in the text, as Heb. 6.17. Gen. 22.16.17. it were for more certaine confirmation, and declared to be decreed and pronounced by the Lord,Rabb. Salom. in Commentar. is taken to be the forme of the oth Iſai. 54.9. which the Lord had ſworn concerning the waters of Noah, that they returne not. Neither will I adde to ſmite all things liuing. An amplification and expoſition of the promiſe: wherin is taught, that the curſing of the earth, is the ſmiting of the earth, and the creatures that are therein. Againe ſaith the Lord, I will no more curſe the earth, that is, all things liuing therein, as I haue done, that is, as I haue now deſtroyed them together by the floude. Wherein wee may perceiue, that there is no breach of promiſe, when the Lord for the wickedneſſe of men, doth ſmite ſome ſpeciall part thereof, with Gen. 19.24. fire, orGen. 14 3. Hieron. tradit. in Gen. Vallis autem Salinarum, ſicut in hoc eodē libro ſcribitur, in qua fuerunt antè putei bituminis, post Dei irā & ſulphuris pluuiam in mare mortuū verſa eſt, quod à Graecis 〈 in non-Latin alphabet 〉 , id eſt, ſtagnum bituminis appellatio. water, or Pſal. 107.34. barrennes, or Ezech. 36.13.14. maketh it to deuour the inhabitants thereof. It ſeemeth wonderfull, which the Lord here promiſeth, that he will deſtroy the earth no more for mans cauſe, in reſpect of the reaſon which is giuen; becauſe (he ſaith) mans heart is onelie euill from his youth: for Gen. 6 5.6.7. this was the very reaſon for which before he ſaith, I will deſtroy man frō the earth, from man to beaſt, to the creeping thing, and to the ſoule of heauen, for I repent that I haue made them: and therfore the Lord repented, becauſe the imaginations of mans heart was onelie euill, and the earth was filled with crueltie. Wherefore wee are herein to marke a worthie point of doctrine, explaned and amplified in other places of the Eſai. 28.22.23 24. Scripture: namelie, that the Lord in gouerning the world, and euerieMatth. 10.29. Act. 17.28. Coloſſ. 1.17. Auguſt. de ciuit. Dei, lib. 14. cap. 26. Omnipotenti Deo ſummo, ac ſummè bono creatori omnium naturarum, voluntatum autē bonarum adiutori ac remuneratori, malarum autem relictori & dā natori, vtramque ordinatori non defuit vti que conſilium, &c. Fulgent. lib. 1. ad Monim. cap. 26. Deus itaque licet auctor non ſit malarum cogi • ationum, ordinator tamen eſt malarum voluntatum: & de malo opere cuiuſlibet mali non deſi • it ipſe bonum operari. creature and worke thereof, followeth not the Iſai. 55.8.9. waies and rules of men, in adminiſtring mercie and iuſtice vnto his creatures; but worketh all things, Epheſ. 1.5.11. after the counſaile of his will: which is theIſai. 46.9.10. Iob 34.18. August. i • Pſalm. 35. Voluntas Dei est aliquando, vt ſanus ſis, aliquando vt agrotes: ſi quando ſanus es d • l • is eſt voluntas Dei, & quando aegrotas amara est, non recto corde es: quia non vis voluntatem tuam dirigere ad voluntatem Dei, ſed Dei vis curuare ad tuam. Illa resta est, ſed tu es curuus. Ʋoluntas tua corrigenda eſt ad illam, non illa curuanda eſt ad te. & rectum habebis cor. true and perfect rule of mercie and of iuſtice. So that albeit the wicked cannot diſcerne the righteous wayes of God, and therefore Pſal. 14 1. & 53.1. doe ſay in their heart, there is no God, or that hee hathEzech 8.12. Ouid. Non vacat exig ••• re • ut a • eſſe •• ui. 〈◊〉 est d • Deo, pe • udis non hominis, imo diaboli incarnati. forſaken the earth, becauſe vnto euerie one he giueth not, Eccleſ. 8.11. according to their workes preſentlie before their eyes: yet the Lord being infinitelie more wiſe, then mans conceit, findeth cauſe to ſpare, when they ſee cauſe to puniſh; and likewiſe to puniſh,Like as Titus the Emperour, looking vp toward heauen, complained that his life was taken from him vndeſeruing it: for he knew not (he ſaid) of any ſinne that euer hee committed, but only one. Sueton. in vita Tit. cap. 10. when they thinke in iuſtice he ought to pardon; and both in ſparing & puniſhing, to obſerue the rules of perfect iuſtice. As in this example is manifeſt to be ſeene. The reaſon is grounded in the mercie and iuſtice of the Lord. In reſpect of his mercie, thus ſtandeth the condition of the world. The heart of man is euill, euen from his youth: If therefore the Lord ſhould deale with men after the deſerts of men, and after the wickedneſſe of their heart, there ſhould continuall flouds be raiſed to deſtroy the race of man, not onlie euerie yeere, but euerie moment. Albeit therefore (ſaith the Lord) the heart of man is onlie euill, and they will continuallie prouoke my iuſtice, by their ſinnes, yet I will in mercie and compaſſion ſpare the puniſhment, that my Rom. 2.4. mercie and long ſuffering may lead them to repentance, and that the Iſai. 48.9. Matth. 24.22. Church may be gathered, and the number of the faithfull may be fulfilled. Likewiſe in the iuſtice of the Lord, the reaſon is excellent. The cauſe for which the Lord was moued to deſtroy the world in the dayes of Noah, was Gen. 6.5.13. the wickednes of their hearts and works, as the Scripture ſaith. The cauſe why hee did deſtroy them, was for 1. Cor. 10.11. 2. Pet. 2.5.6. Hieron. in Ierem. cap 3 Aliorum tormenta aliorum ſunt remedia. Cum que punitur homicida, recipit quidem ipſe quod fecit, ſed alij deterrentur à ſcelere. example ſake to thoſe that afterward ſhould liue vngodlie: for which cauſe alſo the Lord ouerthrew Gen. 19. Sodome with fire, Ieruſalem with Ierem. 38.9. & 39.6 Whoſe firſt and ſecōd ouerthrow was ſo much the more grieuous, by how much before they abounded in bleſſings, Amos 3.2. For as they had receiued aboue other nations, Pſalm. 147.20. ſo for contempt and abuſe of thoſe benefits they receiued more puniſhments then other nations, Lament. 1.12. Ezec 5.9.10. &c. ſword and famine, that they might be as monuments in the Scriptures,Iere. 26.6. Ezec. 5.15 Tria hac vindicta Dei celeberrima exempla & toto terrarum orbi notiſſima. & examples of the wrath of God againſt the wicked. Thoſe that will not by theſe examples be admoniſhed, it is not meet (although in the ſight of the godlie, he Zephan. 3.5. bringeth his iudgments euerie day to light) that they ſhould haue farther warning, ſaue in their owne calamitie. For this cauſe the Lord denieth, albeit the heart of man be onlie euill euen from his youth, that he will deſtroy the world any more, for example ſake: as likewiſe our Sauiour for the former cauſe denounceth, that after the deſtruction of Ieruſalem ſhould no ſuch example be found Luc. 21.20.23.24. Which miſeries foretold by our Sauiour Chriſt, were abundātly fulfilled: as witneſſeth Ioſephus de bello Iudaic. lib. 7. cap. 16. In time of the ſiege of Ieruſalem there died in the citie by famine, ſword and peſtilēce 1100000. There were taken captiues 97. thouſand. A noble woman in the famine eate her owne ſonne, lib. 6. cap. 11. & 7. cap. 8. Likewiſe Euſeb. in his Eccleſiaſtical hiſtory, lib. 3 cap. 5.6. Laſtly, when as the Citie was ſo waſted and made euen with ye groūd, that there was nothing left ſtanding but certain towers, by which it might appeare to poſteritie how great and well fortified the citie had bin (Ioſeph. of the warres o • the Iewes, lib. 7. c. 18.) yet were the Iewes forbidden to come within the ruines of the citie, and as many Iewes as entred were put to death, Iuſtin. Mart. Apolog. 2. of the wrath of God; but Mat. 24.29. Mark. 13.24. Luc. 21.25. that the next and immediate ſo apparant manifeſtation of his iuſtice, ſhould be in the conſummation of the world. Hereby it hath come to paſſe, that the world hauing now continued the ſpace of fifteene hundreth and threeſcore yeeresThe fortieth yeere after they had crucified Chriſt, Ioſeph. lib. 3. cap. 7. from the laſt example, and hauing forgotten the ſeueritie of God, by Rom. 2.4. the continuance of his patience, as not regarding the remembrance thereof, by the Matth. 24. &c. 2. Pet. 3.4. teſtimonie of the Scripture; now is froſen Zephan. 1.12. in the dregges of ſinne, and the harueſt of mens wickedneſſe Reuel. 14.15. is ripe to iudgement. Obſerue alſo: Firſt, the ſecrets and will of God1. Sam. 3.21. Iſai. 8.20. 2. Tim. 3.16. are reuealed in his word, and the ſame is to be vnto vs, asGalat. 3.24. Pſal. 119.24. August. de doctr. Christ. lib. 3. cap. 80. Nam quicquid homo extra didicerit, ſi noxium est hic damnatur, ſi vtile eſt hic inuenitur: & cum ibi quiſque inuenerit omnia, qua vtiliter alibi didicit, multo abundatius ibi inueniet ea, quae nuſquam alibi inuenire poterit. Hilar. lib. de Trin. 3. Bene igitur habet, ſi ijs qua ſcripta ſunt (ſcilicet in verbo Dei) contenti ſimus. a Schoolemaiſter and a Counſellour. Secondlie, mens ſinsMica. 3.12. Rom. 8 • 0. Onkelos Paraph. Chaldai • . Propter hominē: reddit propter peccatum hominum. are the cauſe of the curſing of the earth, and all calamities. Thirdlie, albeit the heart of man be euill from his youth, yet the ſame is Heb. 9.14. Act. 15.9. purged in the godlie, and purified by faith, to bring forth1 King. 18.3. & 22.2 works acceptable to God, notIob. 33.24. Eſai. 64.6. Bernard. in feſtū omn. ſanct. Serm. 1. Quid ergo de peccatis erit, quando ne ipſa quidē per ſe poterit reſpondere iustitia? for the worthines of the workes, but for the worthines Matth. 3.17. Rom. 3.25. of the death of Chriſt. Fourthlie, I will not curſe neither will I ſmite, &c. The curſe is Deut. 28.16.17.18. 1. King. 16.34. euer accompanied with puniſhment, and the Pſal. 119.27. Ierem. 5.7. puniſhment of the creature, is the fruit or effect of the curſe of God. Fiftlie, the Lord promiſeth the continuance of the world; it Pſal. 119.90.91. ſtandeth faſt: ſo, all the promiſes of God 2. Cor. 1.20. Oecolampad. in Gen. 8. Magis afficimur, cum audimus aliquid eſſe illi fixum apud ſe. are yea and Amen in Chriſt. Sixtlie, the certaine ſucceſſion of times and ſeaſons, haue for their Act. 1.7. Iſai. 38.8. foundation, the will of God.

Queſtion 8. verſe 21. What meaneth this which is ſaid: the imaginations of mans heart is euil, euen from his youth?

TO ſtoppe theAuguſt. de bono perſeuerantiae, lib 2. c. 2. Tria ſunt quae maximè aduerſus Pelagianos Catholica defendit eccleſia. Primum, gratiā Dei non ſecundum merita noſtra daeri. Secundum, in quā tacunque iustitia, ſine quib • ſlibet cunque peccatis, in hoc corruptibili corpore neminē viuere. Tert • um, obnoxium naſci hominē peccato primi hominis, & vinculo damnationis obstrictum, niſi reatus qui generatione contrabitur regeneratione ſoluatur. Qùae tria in hac clauſulae habent fundamentum ſuum, & aduerſi • Papistas hodie defenduntur, qui idem ferè cum Pelagianis ſentiunt; ſed melle litum gladium. mouthes of heretikes, and to confound theHieron. epist. ad C • eſiphon. De Philoſophorum & maximè Pythagorae & Zenonis fonte manarunt, qui paſſiones aſſerunt extirpari poſſe de mentibus, & nullam fibram radicem que vitiorum in homine omninò reſidere meditatione & aſſidua exercitatione virtutis. Aduerſum quos & Peripatetici & Academici noui fortiſſimè diſputant. Similiter & Papistae, ne que tamen quiſquam Peripateticus, ſiue Academicus, ſiue Papista, doctrinam de miſeria naturae humanae, vel defendit, vel ritè intelligit, vt poſtea demonstrabitur. naturall pride of man; the Lord which is Pſal. 33.15. the former of the heart, and the Ierem. 17.10. ſearcher of the heart; doth plainlie teſtifie the naturall condition of the heart of man: ( 〈 in non-Latin alphabet 〉 , ietzer leb haadā ragn minnegnurahu,) The imaginatiō of the hart of man is euil frō his youth. The word (ietzer) tranſlated the imagination of the heart, dothAralic. 〈 in non-Latin alphabet 〉 , iatzar formare, to forme or make. Iſai. 4 • .10. Amos. 7.1. Vt fit vel forma ſcilicet acquiſita cordis, vel id quod formatur à corde. properlie ſignifie, the forme or frame of the heart; which is not only the cogitations which are framed in the heart, but moreouer theAugust. de ciuit. Dei, lib. 22. cap. 22. Ab illa erroris & peruerſi amoris radice, hac hominum ſunt, cum qua omnis filius Adam naſcitur. habite, qualitie and diſpoſition of the ſoule, from whence the cogitations doe proceed, is onlie euill. Thus is the ſoule of man, which firſt was created in the image and ſimilitude of God, corrupted by ſinne, and defiled with iniquitie; by reaſon Iob. 14.4. Pſalm. 51. whereof, it cannot but bring forth ſinfull thoughts, vnrighteous words & deeds, and thoſe not in part but wholie euill; as a bitter fountaine cannot but ſend forth his bitter waters. Wherein we ſee the deformed condition of our naturall corruption; teſtified not in types and parables, but by plaine and manifeſt wordes of doctrine; not by the mouth of man, but frō the verie heart of the Lord himſelfe. But yet becauſe this doctrine of the Lord, is not authenticall at Rome, where contrariwiſe they teach that this corruptiō, which the Lord calleth euill in the heart of man, is a guiltineſſe or ſubiection vnto puniſhmētScot. in Sentent. lib. 4 distinct. 14 art. 1. Iniustitia enim actualis (ſcilicet Adaemi) vt inde deriuetur iniuſtitiae originalis, manere non poteſt ceſſante actu; dicitur ergo quod manet in anima qua peccauit reatus culpa, quae eſt quaedam obligatio ad poenam debitam illi culpa. Illa autem obligatio, est quadam relatio realis non fundata ſuper actum culpae, ſed ſuper ipſam eſſentiam anima, &c. Quid igitur hoc cordis malum de quo Dominus hoc loco? ſcilicet non iniuſtitia originalis, ſed reatus, ſiue obligatio ad poenam debitam prima culpae. Idem Durand. ſent. 2. dist. 30. q. 2. 3. Quare & hoc naturale vitium, nulla poena degnum eſſe defendit Gulielm. epiſt. Pariſienſ. lib. de peccat. & vitijs, cap. 7. Albertus Pigh. controu. de pecc. origin. Negat infantes vllo vitio inſito, & ſuo, laborare, ſed duntaxat alieni criminis culpam ſustinere. De hac re Concil. Trident. Seſſ. 5. Peccatum originale ſtatuit ab Adamo propagatione transfuſum: ſed quale ſit, cum inter Catholicos in questione verſetur, opinandi nobis libertatem reliquit, Andrad. defenſ. lib. 4. Certè ſuorum hareſes tacendo approbauit. indeed, but not a fault; or ifBellarm. Tom. 3. controu. 2 lib. 3. cap. 5. Est tamen peccatum minimum inquit, quia minus voluntarium. Sic & reliqui ſtatuunt, quouis venali minus: quod est plane nullum. At nos peccauimus in Adam inquit Apostolus, Rom. 5.12. qui certé voluntariè peccauit. a guiltines and fault (as ſome of that Church, conuicted with the manifeſt light of the ſacred Scriptures, are forced to acknowledge and condeſcend vnto) yet the ſame in Baptiſme, is perfectlie, and fullie taken away, not onlie in the guiltines, but alſoBellarm. Tom. 3. controu. 2. lib. 3. cap. 3. Originale peccatum perfectè ſollitur baptiſm • . in the fault thereof: therefore alſo they haue giuen to that tranſlation ſupreme authoritie, without exception of fault or errour, which thus interpreteth the words of God: the cogitation of mans heart is (not euil but) prone to euill, not frō his conceptiō or infancie, but from Vulgata Romana authentica editio: ſenſus enim & cogitatio humani cordis in malùm prona ſini ab ad • loſcentia ſua. his middle age. Now if they are accurſed from the Lord, which adde Deut. 12 32. Prou. 30.6. Reuel. 22.18. vnto the word of God; what account ſhall be made of that tranſlation, which hath added wordes, and diminiſhed thePronus dicitur ad malum, ſicut facilis ad virtutem; non qui malus eſt, ſed qui ad malum inclinatus, vt nihil eſt tam pronum ad ſimultates, quàm aemulatio, in foeminis praeſertim, Plin. in Panegyr. Diſpoſitus. meaning of the Lord, contrarie to the expreſſe tenor of his wordes; and in ſteed of being euill, hath ſaid, is prone or apt to euill? And where the Lord ſaith, from the Nagner, à 〈 in non-Latin alphabet 〉 Nagnar excuteré, Nehem. 5.13. Quaſi excuſſus. Gracis 〈 in non-Latin alphabet 〉 : Plato 〈 in non-Latin alphabet 〉 qui recens vel ab vtero, vel cōceptu, à parētibus deriuatur. Interpretatur etiam rudis quoniam pueri tales ſunt. Ioh. 11.12. At hic alius requiritur ſenſus, & reliqua ſcriptura confirmatur, 1. Sam. 1.24. licet Rab. Dau. Perſpi • acem intelligit. Iſai. 48.8. wombe, & from the veriePſal. 51.5. Gen. 6.5. Col • iamim: Omni die. conception, the tranſlatiō wil afoord it, but from the time of youth, when men begin toIſidor. Originum lib. 11. cap. 2. Ad • leſcentia, quae ad gignendum adulta, quae porrigitur à decimoquart • anno ad viceſſimum octanum. Adoleſcere eſt creſcere, dum que adoleſcendi ſummum tetigere cacumen. Lueret. lib. 11. diſcerne betweene good and euill? Wherefore vnto the Church of Rome, let that tranſlation be of ſupreame and ſole authoritie, as being made to decline vnto the doctrines of men: but vnto the Church of God, let the diuine Scriptures, deriuedIerem. 19.19. 2. Tim. 3.16. 2. Pet. 1.21. Auguſt. de conſenſu Euang. lib. 1. cap. 35. Quicquid enim ille de ſuis factis & dictis nos legere voluit, hoc ſcribendum illis (ſcilicet Prophetis & Apostolis) tamquam ſuis manibus imperauit. from the mouth of God, in their proper & naturall fountaine, gouerne the doctrines and harts of men, which neither bow toHinc canon dicitur & canonica ſcriptura, regula, amuſſis. Pſal. 19.8. & 119.4.9. the right hand or to the left, but perfectlie and plaineliePſal. 19.7. & 119.130. Bernard. in verb. ſap. Iustum deduxit Dom. per via • rectas. Via Domini via recta, viae pulchrae, via planae, &c. deliuer the minde and counſaile of the Lord, as being the Matth. 10.20. 2. Pet. 1.21. immediate doctrine of the holie Ghoſt: & let thoſe be Heb. 13.7.17. regarded in the Church, which are able to draw theſe waters, out of their natiue fountaines, by the gift of knowledge1. Cor. 12.8.10.11. which the ſpirit of God hath ſhed abroad in the hearts of men. Out of theſe words of Scripture doe naturallie ariſe theſe points of doctrine. Firſt, the corruption of Rom. 7.7. concupiſcence which is commonlie called originall ſin, Contra Flac. Illyricum. lib. de pecc. Orig. qui peccatum Originale eſſe de natura & eſſentia hominis, eſſe ipſum cor. ipſumque rationem c •• omnibus viribus praedicanit. is not the ſubſtance of the ſoule, butBaſil. libr. constitut. exercitatoria. cap. 4. Peccatum verò est quidem nunquam, neque in propria ſubſtantia deprehenditur, verùm in facientibus ipſum, &c. August. libr. folil • q. cap. 4. Malum nihil aliud eſt quàm priuatio boni. Sicut cacitas nihil aliud est quàm priuatio lucis. a qualitie of corruption inherent in the ſame. For ſo the Scripture ſpeaketh of the heart of man Sic Iſai. 1.5. as of the ſubſtance; of euill, as the qualitie thereof: like as the colour is a qualitie, but not the ſubſtāce of the thing wee ſee; or as an euill ſauour is in a rotten carcaſſe. Secondlie, that through this corruption of euill, the Matth. 15.18.20. Tit. 1 15. very ſubſtance of the ſoule of man is euill Iob. 14.4. Ierem. 17.9. in it ſelfe before the Lord. And thorough the ſame euil wherein it is corrupted, by defect or want of the goodnes of creation, and by acceſſe of ſinne, through Adams firſt rebellion (foraſmuch as the ſouleAnima definitur eſſe primus actus Ariſtos. de anim libr. • . cap. 1. Cicer. de fin libr. 5. In omni animali appetit animus aliquid agere ſemper. is alwaies mouing) it Matth. 15.18. bringeth forth thoughts, wordes, and deedes, which Iob. 14.4. Iam 3.11. cannot be but euill, & thereupon procureth the wages of ſuch euill, which is both Rom. 5.12. temporall and eternall death. Thirdlie, the nature of man is thus defiled, not from the creation, but from the conception of man, or from his youth; by reaſon that Adam in his tranſgreſſion ſinnedContra Pighium de pecc. origin. Infantes nullo vitio ſuo ſed duntaxat alieni criminis culpam ſuſtinere. Et Cartharin. Comſan. Comment in Rom 5. Eo ipſo (inquit) quod ſumus filij praeuaricatoris, qui promiſit ſe retenturum pro ſe & filijs ſuis, &c. nec retinuit, nos peccatores & digni odio constituti. Et Bellarm. Tom. 3. Contro. 2. lib. 3. c. 5. Originale peccatum minimum eſſe quia minus voluntarium. Nos ſcilicet in voluntate Adami non peccauimus! not alone, and to his own onlie hurtWhich we referre to Ezech. 18. and domage; butRom. 5 12.14 Concil. Milcuit. Can 2. Non aliter intelligendum quod ait Apoſtolus; per vnum hominem peccatum intrauit in mundum & per peccatum mors, & ita in omnes homines pertranſijt, in quo omnes peccauerunt, niſi quemadmodum Eccleſia catholica vbique diffuſa ſemper intellexit. Augustin de peccat. mer. & remiſſ. libr. 1. cap. 10. Hoc vnum in quo omnes peccauerunt, quando omnes ille vnus homo fuerant. we alſo in him againſt our ſelues, ſo that we receiue not this corruptionWhich was the error of the Pelagians, whom Auguſtine ſo zealouſlie and religiouſly confuteth, Epist. 89 quast. 3. &c. by imitation, but by deſcentAmbroſ. lib. de Apolog. Dauid. lib. 1. cap. 11. Antequam naſcimur maculamur contagio, & ante vſuram lucis originis ipſius accipimus iniuriam, in iniquitate concipimur, &c. Vitium contraxit conditio, infecit culpa naturam. Merito ergo Dauid flebiliter in ſe deplorauit ipſa inquinamenta naturae, quod prius inciperet in homine macula, quam vita. or propagation, & Rom. 3.23. & 11.32. areBecauſe all of vs were that one man as Augustine ſaith, de peccat. merit. lib. 1. cap. 10. whereby it commeth to paſſe, that that one man ſinning, we all loſt in him to be of the image of God, or, the image of God was defiled in vs all, Rom. 5.12. Origen in Leuit. Hom. 4. Cyprian. lib. de patiens. Iren. lib. 3. cap. 20. vnto our ſelues in Adam the authors of our miſerie. Fourthlie, the imaginations of the heart, the

Ietzer, figmentum, formatum: hoc eſt noua ipſius animae tranſformatio ſine potius deformatio per peccatum. Non tamen propter ſeipſam quae laudabilis est, quia opus Dei eſt, ſed propter damnabile vitium quo vitiata est, natura humana damnatur.

Auguſt. de Nupt. & Concupiſcent. libr. 1. cap. 23.

Anſelm. libr. de concept. virginis, cap. 2. Totū quod erant. &c.

frame and conſtitution of the heart, Ierem. 17.9. Matth. 12.34.35. the heart it ſelfe is euill: not onlie at the middle age or youth of men, but from the birth andIſai. 48.8. Pſal. 51.5. Ambroſ. Apolog. Dauid. cap. 11. very conception of them, and thenceforth remaineth ſinfull in all the ſonnesRom. 3.23. & 5.12. Auguſt. Non vnum aliquem deſignat hominem ſed hominum genus. Idem de praedestinat. & grat. cap. 3. Vitiata enim radicis macula ita propaginis traduce per generationum ſarmenta diffuſa eſt, vt nec infans quidem vnius diei à culpa ſit prima praeuaricationis alienus, niſi per indebitam ſaluatoris gratiam fuerit liberatus. of Adam, both beforeContra Bellarm. Qui baptiſmo perfecte tolli peccatum originale, nec deinceps propriè peccatum dici, contendit. Probatur, Rom. 7.17.24. Galat. cap. 5.17. Iam. 1.14. Auguſt de nupt. & concupiſcent. lib. 1. cap. 26. In ijs qui regenerantur in Christo, cum remiſſionem accipiunt omnium prorſus peccatorum, vtique neceſſe eſt vt reatus etiam huius, licet adhuc manentis concupiſcentiae remittatur, vt in peccatum ſicut dixi non imputetur. and after Baptiſme; but the corruption thereof is daylie weakned Rom. 6.3.4. in the faithfull, and the guiltines is taken away by the1. Cor. 1.30. Galat. 3.27. purenes and holines of Chriſt, to as manie as are Ioh. 17.21. 1. Cor. 6.17. vnited vnto him by faith: who as they ſinnedRom. 5.12. Concil. Mileuit. Can. 1.2. when Adam ſinned, becauſe Rom. 5.16.17. Heb. 7.10. they were in the loynes of Adam, and their ſubſtance ſinned in him; ſo they haue inRom. 4.24.25. 1. Cor. 1.30. Auguſt. de peccator. merit. & remiſſ. lib. 1. cap. 10. Legimus iustificari in Christo, qui credunt in eum, propter occultam communicationem & inſpirationem gratiae ſpiritus, qua quiſquis haret Domino vnus ſpiritus eſt. Chriſt fulfilled the righteouſneſſe of God; his Philip. 3.9 merite, is their merite; and they Epheſ. 5.32. 1. Cor. 6.17. are one in him, being of1. Cor. 12.12.13. his Spirit, of hisHeb. 2 14. Iren. lib. 3. c. 20. Christum à patre vni ••• ſuo plaſmati paſſibilem hominem factum eſſe. ſubſtance, of Epheſ. 5.30. his bone and of his fleſh.

CHAP. IX.
Queſtion 1. verſe 2. What meaneth this which the Lord ſaith: the feare of you, and the dread of you ſhal be vpon euery beaſt of the field, &c?

WE often finde in Scripture, that after prayer, or ſacrifice performed with feruencie, zeale, & faith; the Lord did appeare by dreame or viſion, anſwered the petition asked, adding of his infinite liberalitie, a bleſſing more then was required; and farther manifeſting himſelfe vnto them, that were thus godlie exerciſed. Thus did he to Gen. 15.12. & 22.13.15. Abraham, to Gen. 32.9.24. Iac • b, to1. Chron. 16.4. &c. & 17.4. &c. Dau • d, to1. King. 9.3. 2. King. 19.19.20. & 20.3.6. Salomon, and other. The ſame is it, which here the Scripture ſignifieth of this ſacrifice of Noah: Firſt, how the Lord receiued it as a ſauour of reſt: Secondlie, how hee anſwereth vnto the Verſ. 1. Pſal. 37.4. Ioſephus affirmeth moreouer, Antiq. 1. cap. 4. yt Noah praied in ſacrificing that the world might no more be deſtroyed with water. The cauſe and reaſon is ſufficient, but the authoritie wanteth weight. heart of Noah, & bleſſeth him and his poſteritie with an euerlaſting bleſſing for the ſame. Wherein wee learne that the Jam. 5.16.17. Pſalm. 18.6. prayer of the faithfull auaileth much with God, and that if we aske,Matth. 7.7.8. & 21 22. Ioh. 14.13.15. August. in Pſal. 65. Ergo non deficiamus in oratione. Ille quod conceſſurus est, esſi differt non aufert. Securi de pollicitatione ipſius non deficiamus orando, & hoc ex beneficio ipſius est: cū videris non à te amotam deprecationem tuā, ſecurus eſt • , &c. wee ſhall alſo aſſuredlie receiue: alſo that the Lord is Pſal. 145.18. alwaies neere to thoſe that call vpon him, albeit h • e doe not now reueale himſelfe but in his word, and by giuing ſucceſſe vnto vs (ſo farre Iam. 4.3. 1. Ioh. 5.14. as is expedient for vs) according to our prayers. This bleſſing is firſt deſcribed, by the largeneſſe thereof: And God bleſſed N • ah and his ſonnes. God bleſſeth Noah, and in him his faithfull children, for whoſe 1. Cor. 3.22. Oecumen. in 1. Cor. 3. Ipſe quo que mundus & vita, propter vos ſunt, & condita ſunt. ſake the world is againe reſtored; and Cain and his wicked race is made partaker of worldlie benefits, which are Iob. 5.3. &c. & 8.13.14. &c. Iſai. 22.16 Pſal. 37.9. Notwithſtanding that the wicked are partakers of outward felicitie, leaſt they ſhould complaine, that meanes were taken from them, and abilitie of doing well. Wherfore the proſperitie of this life is not a ſufficient token of the fauour of God, and mans obedience; becauſe many paſſe through this lifes miſerie to life euerlaſting; and many from the height of this lifes felicitie, goe into eternall torment. For this cauſe, that ſometime good men want, and wicked men abound, this prouidence of God is blaſphemed of the wicked, and called blind Fortune: but Fortune her ſelfe is not blind (ſaith Cicero, lib. de amicit. vnderſtanding by fortune this adminiſtration of the world) but men are blind whom ſhe embraceth. properlie belonging to Gods Elect. Secondlie, the content or matter of this bleſſing is declared, which is expounded by the Lord, vntill the eight verſe; and after amplified, vntill the eighteenth verſe of this Chapter. In the former part, the Lord layeth downe the meanes which in his prouidence he hath ordained, for the increaſe and preſeruation of the world, which are ordinances and conſtitutions of the Lord, of men to be put in vſe and exerciſe. Whereof the firſt is a law of nature, conſiſting of Verſ. 1. multiplication, of Verſ. 2. preheminence of man ouer all the creatures of the earth, and of Verſ. 7. mans receiuing and enioying the profit and benefit, that commeth by the creatures. The ſecond law was ceremoniall: but fleſh with the life thereof, &c. The third iudiciall; wherein the Lord appointeth man, to be reuenger of the blood of man: and concludeth with Verſ. 7. commandement to al, to indeuour to multiplie their kind, and not in anie wiſe to be the cauſe of diminiſhing thereof. Which is as if the Lord had ſaid: bring forth fruit and multiplie;Rabb. Moſes ben Nahmah. Aben Ezra. Comment. in Gen. neither be afraid of the beaſts of the earth, orFor they feared leaſt they might be drowned afterward by an other flood, as the Iewes affirme: Ioſeph. Antiq. 1. c. 4. and Chryſost. and other. the raine of heauen; I my ſelfe will repreſſe their violence, and giue vnto your vſe Verſ. 2.3.16. Leuit. 26.3. Deut. 28.12. the commoditie of them. On •• ie haue you regard, Verſ. 5.6.7. Exod. 20.13. Galat. 5.15. that you doe not oppreſſe and deuour one another. To this end, I commaund you to abſtaine from blood, thatChryſostom Hom. in Gen. 27. Hoc autē facit ideo vt primis illis temporibus cōprimat illorum impetum, & propenſionē ad homicidia. Author. quaest. Orthodox. inter opera Iustini. q • . 145. Ʋt ea quoque re, Deus nos à ferarum immanitate & ſimilitudine ſecerneret qua in laniatu carnium ſanguinem quoque eorum lambūt quorum carnes vorāt. the blood of men may be precious in your ſight; and thoſe that will not by that inſtruction be admoniſhed to abſtaine from murther; that their liues Verſ. 6. Exod. 21.14 be taken from the earth. Wherein firſt of all, we ſee the cauſe, why the Lord renueth this law of dominion to Noah, which Gen. 1.28. before was giuen to Adam, in full poſſeſſion: which was, to diſſwade thatWhat time there were many moe ſauage and rauenous beaſts, then men to ioyne together againſt them. little familie from feare of euill, and to encourage them againſt ſuppoſed daungers, which they had conceiued of themſelues; either becauſe (as it is affirmed)Rabb. Solom. in Com. and other Rabbins. they had ſeene the violence of beaſts, before the floud, which had beeneFor ſo the Iewes doe gather by theſe words, that the Lord, before the flood, ſent wilde beaſts to deſtroy much people, like as 2. King. 17.25. ſent by the Lord againſt the wicked; or for that now they were more acquainted with their might, by their long abode with them in the Arke. But chieflie for that the nature of man (thoroughPſal. 53.5. Prou. 28.1. Chryſost. Hom. in Gen. 9. Quemadmodum inter ſeruos fieri ſolet, vt probatiores & honeſtiore • conſeruis terrori ſunt, qui autem deliquerunt, ſoci • s & ſeruo • timeant, ſic & de homine factum eſt: nam ſalua illius in Deum fiducia, terribilis erat & bestijs; vbi autem deliquit, timere capit & conſeru • rum extremos. the guiltineſſe of ſinne) cannot but ſtand in dread and daunger of the creatures: their feare alſo taking ſtrength August. in Epist. Iohn. Tract. 8. Quia per peccatū homo deſeruit eum ſub quo eſſe debuit, ſubditus eſt ijs ſupra quae eſſe debuit. from the ſmalneſſeBut eight perſons. of their number to make reſiſtance: and (that which was the chiefeſt point) that in their ſafetie, conſiſted the ſauegard of the world. Wherefore alſo it is perceiued, that this Soueraigntie graunted vnto Noah, was in many reſpects different from that which before was confirmed vnto Adam. For that was Gen. 1.26.28. fullie giuen to Adam, void of ſinne; this was butNamely in regard of feare and dread, but no fulnes of power ouer them, ſaue touching the vſe of them. in part reſtored vnto Noah and his children in corruption. That was loſt ofChryſostom. Hom. in Gen. 9. Vbi per inobedientiam libertatem & dignitatem noſtrā amiſimus; etiā principatus noster mutilatus est. Adam, by his ſinne; this is Iam. 3.7. retained of the wicked. That was aGen. 2.19. Baſil. Hom. de Paradiſo. Illic etiam animantium varia ſpectacula: omnia enim ſunt manſueta, omnia enim ſunt inter ſe moribus concordia. louing ſubiection of the creatures void of dread: this aFeare and dread. dreadfull ſlauerie, by compulſion. In this they fearePet. Mart. in Gen. 9 Nec vlla ferè eſt beſtia, quae hominis praeſentiam non horreat, timent enim nostras artes, dolos & vires, 〈◊〉 capiantur: & qua rapiunt & dilacerant homines, non fine norſto timore vinunt, i •• o ſtatim vt deſerta loca habitari capta fuerint, mox fuga ſibi cōſulunt. the power, the ſnares, and ſleights of man, and therefore Pſal. 104.22. flee, or elſe ſubmit themſelues; in that, they did moſt willinglieChryſoſt. Hom. in Gen 16 Sicut nunc domeſtica animalia, ita & ſera & immanſueta tunc ſuhdita erant. ſubmit themſelues of reuerence. They are now preſerued by mans endeuour, and yet by Rom. 8.20.22. Iam. 3.7. force and power are made to yeeld: then were they vtterlie without the help of man created, notwithſtanding which, they rendered vnto man a greater dutie. This onelie haue they indifferentlie: that as before they ſeruedBaſil. Hexam. 10. Statim vt conditus es, etiam princeps conditus es. for the beautifiyng of mans felicitie, now they are forLactant. lib. 2. cap. 11. Alia ad cibos, alia ad vestimenta, quae verò magnarum ſunt virium, in excolenda terra inuarent. the ſupplie of mans neceſſitie; ſo that in both eſtates they are giuen of God for the vſe ofTertullian. lib. de Patient. De bestijs obedientiam exprimimus, intelligentes vſibus nostris e •• à Domino prouiſat tradit aſ que . man. But it may bee demaunded how it is fulfilled, which the Lord here promiſeth that the feare of man ſhould be on euerie creature of the earth, and of the ſea? wee ſee the contrarie: yea the Scriptures themſelues, doe ſeeme to affirme the contrarie, as namelie Prou. 30.30. that the Lion turneth not for feare of anie: and manie other Iob. 39.13.30. & 40.1. &c. beaſts, are ſaid to reſiſt the power of man, and are byIob. 41.25. August. in Ioh. Tra • tat. 1. Propter ſuperbiam noſtram domandam, creata ſunt ista qua molesta nobis eſſent. the terrour of their fiercenes, ordained to abate their pride. NothingConciliatio. 11. more conſonant then theſe places of the Scripture, being rightlie vnderſtood: For whereſoeuer the Scriptures teſtifie of the ſtrength and fiercenes of theſe brutiſh creatures, therein doe they alſo amplifie the praiſe of God, who notwithſtanding their rage and crueltie, hath ſubdued them vnto the power of men, and hath made them for his promiſe ſake, to ſtand in awe of creatures weaker then themſelues. And who ſo looketh into the nature of the beaſts, ſhall eaſilie by experience perceiue plentifull arguments, both of their power and vntamable nature in themſelues, & of this bridle, wherewith the Lord for our ſakes, doth curbe their crueltie, and by his ſecret power maketh them to giue reuerence and feare to men. The Lyon, which is Iob. 39.1. Pro. 30.30 He is called the tyrāt or king of beaſts. of greateſt & rareſt fortitude, although Nazianz. Orat. de Hominis vilitate. The Lion at ye ſight of weapōs doth preſentlie ſet vp his briſtles, and maketh aſſault vpō the hunters. Plin. libr. 8. cap. 16. Their valiantnes is chiefly ſeene in dā gers; being purſued with neuer ſo great a multitude of hūtſmen and hounds, as it were in ſcorne of them, hee will ſit downe in a plaine field, where he may bee ſeene. The Lioneſſe when ſhe fighteth for her young ones, fixeth her eyes on the ground, leaſt ſhe ſhould be afraid of the Huntſmans ſpeare. he dare ſtand and defend himſelfe in open field, againſt a multitude of purſuers; yet hee Ambroſ. de Cain & Abel. lib. 2. cap. 1. Toruos leones cernimus naturalem feritatem imperata mutare manſuetudine, ſuam rabiem deponere, nostros mores ſumere, & cum ſint ipſi terribiles, diſcunt t • mere: caditur canis vt paueſc •• leo, & qui ſua iniuria exaſperatur, coercetur aliena, alteriuſ que exemplo frangitur. Plin. lib. 8. cap. 16. Of all wilde beaſts the Lion onely vſeth clemencie: hee vſeth to ſpare thoſe that doe fall downe before him. When hee doth rage, he is rather fierce againſt men, then women. He hurteth not children vnleſſe he be preſſed with great hunger. doth not lightlie doe violence to men, but being prouoked: and although hee regard not the force of hunters, where he hath libertie to defend himſelfe, yet being in woods and couerts, hee ceaſeth not fleeing Plinie in the ſame chapter. When he is chaſed into thickets or woods, he fleeth with all his might, as it were auoyding the place that couereth diſhonour. for feare of ſnares, and the Ambroſ. Epist. 38. Videmus leones quo que ipſos, ſi vox hominis reſultauerit praedam dimittere. i. We ſee the very Lions (although their owne voyce by nature be ſo terrible, as that many beaſts which might eaſily eſcape their power by ſwiftnes, when they heare his roring, are ſo aſtoniſhed, that they ſtand ſtill, and haue not power to flee away: Ambroſ. Hexam. lib. 6. cap. 3. Baſil. Hexam. 9. Aristot. Histor. Animal. lib. 9. cap. 44.) doe at the ſound of the voyce of man forſake their pray. voice of a child is ſufficient to make him forſake his pray. The Elephant, which is the greateſtIob. 40.14. Cicer. de nat. Deorum. lib. 1. Elephanto belluarum nulla prudentior, at figura quae vaſtior? No beaſt more vaſt, none more diſcreete. beaſt on earth, for all his Iob. 40.12.13.19. Aristot. hiſt. animal. li. 9. c. 46. Plin. lib. 8. c. 4. Vestigio hominis animaduerſo, &c. Elephants when they perceiue mans footſteps, before they ſee the man himſelfe, doe tremble for feare of ſnares. fiercenes, doth tremble at the ſent of the foote of man. The Tiger alſoAugust. de ciuit. Dei, lib. 19. cap. 12. Quae tigris non filijs ſuis &c. Virgil. Aenead. lib. 4. Hyrcaniae que admorunt vbera tigres. more fierce then the Elephant (although much leſſe in quantitie) perceiuing mans footſteppes, although ſhee ſee him not,Plin. lib. 8. cap. 4. Tigris etiam Elephanto tr • culentior hominis viſo vestigio, transferre protinus dicitur catulos metu. tranſporteth her young ones, for feare, into another caue. And no leſſe the creatures of the waters, (to let paſſe the little ones, which none of vs are ignorant, how haſtilie they voide the ſight of man) that Princelie fiſhBaſil. Hexam. 10. Delphin quamuis ſit omnium natatilium regaliſſimus, & omnis aquatica creatura, vno apparente homine consternatur. the Dolphin of the ſea, the verie ſhadow of man doth terrifie. And that great Leuiathan, not ſo eaſilie daunted Iob. 40.22.23. at the ſight of man, is more eaſilieWhich for greedines of baite, are plunged in the ſands and taken at the ebbing of the water: whereas the Dolphin allured with no deceit, auoideth his daunger, being of all liuing creatures the ſwifteſt, whether fiſh or foule. Omnium animalium tam terrestrium quam aquatilium velociſſimus. Aristot. Histor. animal. lib. 9. cap. 48. Plin. lib. 9. cap. 8. by the pollicie of man ſubdued. Herein therefore wee may perceiue two notable arguments of the prouidence of God, in the gouernment of his creatures according to his word. What maketh them to feare the power of man, ſeeing themſelues doe much more Iob. 29.1.13.22. & 40.10.21. &c. An argument of the ſtrength of the Lion is that their bones are ſolide, hauing no place for marrow, or at leaſtwiſe, the ſmalleſt of all other creatures; and are alſo ſo hard, that they ſtrike fire, being ſwitten together, like the flint. Aristot. Histor. Animal. lib. 3. cap. 7. The Elephant is able to carrie on his backe a tower of wood, with eight or ten fighting men, and to fight withall. Aristot. Histor. Animal. lib. 6. c. 18. Elian. Hiſtor. Animal. lib. 3. cap. 10. Plin. lib 8. cap. 9. Lin. Decad. 3. lib. 8. Geſner. Tom. de Animal. terreſtri • . Notwithſtanding, of the Indians they are vſed to the plough. Plin. lib. 8. c. 6. Ambroſ. Hexam. libr. 6. cap. 9. Vſus Elephan t • rum in bello, &c. In medijs campis (homines de Elephanto) tanquam de muro dimicant, & velut in arce quadam & ſpeculo coll • cati, ſpectant magis bella quam ſubeunt: & bestiae velut quidam mobiles montes verſantur in praelijs, & nuda, iaculorū ferr • prae tergoris duriti • ſunt impenetrabiles. excell in ſtrength? What maketh them dread the pollicie of man, whereof they neuerPlin. lib. 8. cap. 4. Pet. Mart. in Gen. 9. had experience, but this law of feare which God hath indued them withall, whereby,V • bentas enim Dei efficiens naturae eſt. as commaunded from ſuperiour power, they all of them reuerence the face of man? Secondlie, that they are not throughlie ſubdued vnto man, that Lions are not as meeke as Buls, & Wolues as Sheepe; is no leſſe an argument of the heauenlie wiſdome of the Lord in gouerning the world, then is the former. For as Adam being created an inhabitant of Paradice, inioyed the ſame, by reaſon of his rebellion,As it is thought by many, not one whole day. Iren. lib. 5 Looke cap. 3. q. 1. annot. but a little ſpace; and the IſraelitesIt appeareth by Gen. 15.18. compared with Iudg. 3.3. were not parakers of the fulnes of the promiſe, in reſpect of theFrom the riuer Euphrates to the riuer of Aegypt. largenes of the land, becauſe Iudg. 21.27. & 2.2. thorough their owne default and negligence, they did not wholie expell the old inhabitants; and yet there Ioſu. 21.45. nothing failed in the goodneſſe of the promiſe, in that which they enioyed, but it wholie and fullie came to paſſe: ſo alſo theſe creatures, albeit thorough the ſinnes of men, they are fearefull vnto men; notwithſtanding they themſeluesSuch as regard not mens ſtrength, as Lions, Ariſtot. Hiſtor. Animal lib. 9. cap. 44. doe feare his policie and ſleights. From hence it ſeemeth to be, that Lions are afraid of the turning of a cartwheele, of fire, and the crowing of a Cocke. Baſil. Hexam. 10. Plin. lib. 8. cap. 16. And no leſſe is mans ſpettle venemous to venemous beaſts. Ariſtot. Hiſtor. Animal. lib 8. cap. 29. Briefly all beaſts doe ſtand in awe of the force and vigour of the reaſon of man, as we our ſelues doe of the Lord: Vigorem animi humani, etiamſi non vident, tamen reformidant, ſicut nos Deum. Ambroſ. epiſt. 38. doe no leſſe feare man, then they are feared. Like as the Crocodile, which moſt furiouſly purſueth one that ſeeketh to eſcape by flight,Plin. lib. 8. cap. 25. Terribilis haec contra fugaces bell • a eſt, fugax contra inſequentes. and deuoureth whomſoeuer hee taketh in the chaſe: yet if one turne his face againſt him in the purſute, he dareth not reſiſt, but fleeth incontinent. Wherefore theſe creatures, that they often aſſaile mankind, and rebell againſt him, whom they were created to obey;Baſil. Hom. de Paradiſ • . Qu • tieſcunqu • video florem, peccati mei recordor, ob quod terra ad ſpinas & tribulos ferendos damnata eſt. Chryſoctom. in Gen. Hom. 16. Auguſt. in epiſt. Iohn. Tractat. 8. Damaſcen. de Orthodox. fide. lib. 2. cap. 10. Theophil. Antioch. lib. 2. contra religionis Chriſti Calumniatores: Nec tamen fera à rerum primor di • noxia & exitiales creatae ſunt; ſed hominis delictum conditionem creaturarū deterior • m reddidit; & peccante homine, etiam reliqua quae in hominis miniſterium creata ſunt prauaricarentur. the onely cauſe is ſinne, whereby man rebelled againſt his Soueraigne; andAuguſt. Tract. 1. in Iohn. Euang. Quare autem patimur multa mala à creatura quam fecit Deus, niſi quia offendimus Deum? de poena tua, peccatū tuum accuſa, non iudicem. Quia enim per peccatum homo deſeruit eum ſub quo eſſe debuit, ſubditus eſt ijs ſupra quae eſſe debuit. Subdere igitur ei qui ſupra te eſt, & infra te erunt illa quibus praepoſitus es. Ideo enim cū Daniel agnou • ſſet ſupra ſe Deum, agnouerunt eum infra ſe leones. Idem in Epiſt. Ioh. Tract. 8. therefore is ſmitten with the rod that he hath made. That they ſtill remaine in ſubiection of feare, is through the Numb. 23.19. 2. Cor. 1.20. promiſe and ſpeciall prouidence of God, who thereby Pſal. 104.22. hath tied them in caues, as in chaines and fetters, that their furie ſhould not bring forth ſo great anoyance. That they are not wholie ſubiect, but doe oftenEſpeciallie being ſent of God, as 1. King. 20.36. 2. King. 2.24. & 17.25. As alſo among the heathen Euridice & Demetrius Phalareus were killed with the ſting of a ſerpent. Euripides was torne of dogs. Gell. lib. 15. c. 20. So was Heracl • tus. Laert. lib. 9. Mil • Crot • niates torne of Wolues; Pauſan. in Arcadicis: and Menpricius a King of England, &c. in their rage and hunger deuour men; isCaeſarius. Adm • n. 6. Percutitur hac animaduerſione peccator, vt moriendo obliuiſcatur ſui, qui vinē • oblitus eſt Dei. for the puniſhment of man, who hath by ſin Rom. 8.29. ſubdued the creature vnto vanitie; and to repreſſeAugust. Tract. in Euangel. Iohn. Populum Pharaonis ſuperbum potuit Deus domar • de vrſis, de leonibus, de ſerpentibus: muſcas & ranas illis immiſit, vt rebus viliſſimis ſuperbia domaretur. their pride and ſecuritie: that ſeeing they will not feare the Lord, they ſhould feare the creatures, of whom they thē ſelues are feared; and learne by the daunger2. King. 2.24. Dan. 6.24. compared with Iſai. 38.12.13. Pſalm. 50.22. of falling into the power of them, how Heb. 10.31. fearefull it is to fall into the hands of God. That righteous men doe1. King. 13.24. Ignatius, Euſeb. Eccleſ. Histor. lib. 3. cap. 32. Hieron. in Catalog. Who whē he heard the roring of the Lions, ſpake thus: I am the wheate of Chriſt, I muſt bee ground with the teeth of theſe beaſts, and be made pure manchet for my maker. Come fire, come croſſe, come beaſts, come breaking of bones, with diuiſiō of my members, or beating to peeces of all my whole bodie; let come what will come, euen all the torments of the diuell, ſo that I may enioy my loue Chriſt, Tantum, vt Christo meo fruar. Cornel. Tacit. libr. 15. Chriſtians were put to death (by Nero) to make paſtime: they were couered with wilde beaſts skinnes, that they might be torne in peeces with dogs. ſometime taſt this miſerie, it witneſſeth that all Ierem. 15.19. 1. Pet. 4.17. men are attainted with ſinne, and none is free. That ſome of the godlie Iudg. 14.6. 1. Sam. 17.36.37. Heb. 11.33. haue vanquiſhed their might and crueltie, approueth that the Luc. 17.6. Marc. 16.18 For them that beleeue, death may kill, but it cannot hurt. ſtrength of faith is more of force to make reſiſtance, then theFor the Romaine Captaine Regulus, could nor ouercome the Serpent at the riuer Bragada, with engins and ſlings of war, without the great calamitie of all his armie, Liui. Decad. 2. libr. 8. in Epi • . Plin. libr. 8. cap. 14. But Dauid being but a ſhepheards boy, killed (through faith) a Lion and a Beare, and himſelfe vnhurt. 1. Sam. 18.35. Heb. 11.33.34. engins and weapons of mightie men, and that the Lord is able to abate their ſtrength and courage, or giue his weake ſeruants power Iudg. 14.6. aboundantlie to ouercome them; whereby when we ſee the creature, wee Iſai. 9.13. Matth. 10.28. Pſal. 3.6. ſhould not ſo much regard his brutiſh violence, as haue reſpect to the prouidence of God, who hath created them Pſal. 119.91. to execute his will, the bounds whereofIob. 40.14. &c. Matth. 10.29. Gaudent. Brixian. in Exod. Tract. 8. in ordine 10. Ipſiu • nutu, omnium, rerum natura curſum ſuum vel iuſſa peragit vel prohibita ſubtrahit. August. in Pſal. 9. Cusus cauſa & ipſe diabolus plerumque vult nocere & non poteſt, quia potestas ista eſt ſub potestate; nam ſi tantum poſſet nocere diabolus quantum vult, aliquis iuſtorum non remaneret. the breadth of a naile or haire, they cannot paſſe. Obſer. 1. Increaſe of children in Malac. 2.15. Heb. 13.4. lawfull marriage, is Pſalm. 137.3. Deut. 28.4 11. the bleſſing of the Lord. Secondlie, it is the onlie goodnes and ſtedfaſtneſſe of the promiſe of the Lord,2. Cor. 1.20. For this cauſe it is, that tame beaſts are more fruitfull and plentifull in breede; the Lioneſſe ſcarcelie bringeth forth aboue one Lion, her wombe being rent with the clawes of her whelpe: the Vipers come forth by gnawing their way out of their mothers bowels. Baſil. Hexam. 9. Plin. lib. 9. that noyſome beaſts doe not vtterlie deſtroy the ſeed of man,1. King. 17 25.26. In like ſort the Citie Amyclae in Italie was deſtroyed by ſerpents, Seru. in Virg. Aeneid. lib. 10. Alſo Plin. lib 8. cap. 29. maketh report of a towne in Spayne, vndennined by Conies: of a towne in Theſſaly by Moules: of a Citie in France waſted by Frogges, and the towneſmen driuen away: of a Citie in Africke by Graſhoppers; the men of the iland Gyarus were compelled to lea • e their countrie, becauſe of Miſe. Beyond the Cynamolgae in Aethiope lieth a large countrie, whoſe inhabitants were deſtroyed by Scorpions, and the flies Solfugae. Likewiſe Theophrastus teſtifieth, that the Trerienſes were driuen out by the wormes Scolopendrae. which they do attempt, whenſoeuer permiſſion is left vnto them. Thirdlie, it is againſt the ordinance of God, and inſtinct of nature, for men toIob. 31.13.15. Hieron. in Lament. 4. Cum tremor ſuper animalia eſſe praecipitur, profecto eſſe ſuper homines prohibetur. Gregor. Moral. libr. 21. cap. 11. Contra naturam ſuperbire est, velle, ab hominibus timeri. ſeeke to be feared of men, rather then to be beloued; notwithſtanding, the Magiſtrate muſt with feareRom. 13.3.4. Gregor. Moral. libr. 21. cap. 11. Plerunque à ſubditis etiam ſancti viri timeri appetunt, ſed quando ab ijſdem ſub litis Deum minime timeri deprehendunt; vt humana ſaltem formidine peccare metuant, qui diuina iudicia non reformidant. compell the wicked, which wil not of loue performe their duty.

Question 2. verſe 4. In what ſenſe is it ſaid: euery thing that liueth and mooueth ſhall be meat for you?

BY the tenor of this Commiſſion giuen to Noah, concerning the libertie of eating fleſh, as alſo by that reſtraint which was made vnto Adam, both before and after his tranſgreſſion; it ſeemeth manifeſt vnto the iudgement ofConſent of Diuines is reuerently to be regarded. the moſt and chiefe interpretors, that permiſſion of eating fleſh was not graunted vnto men, neither was in vſe among the godlie before the floud. Notwithſtanding, it being no eſſentiall point of faith, foraſmuch as the Rom. 14.17. kingdome of God conſiſteth not in meats and drinkes, and that the Scriptures doe not expreſlie affirme the ſame; it may be permitted vnto the iudgement of the Reader without offence, ſo as wee hold the analogie or ſubſtance of the ſame; namely, that if before it were not giuen, the fruits of the earth did aboundantlie ſupplie the benefit therof: if giuen before, ſeeing the ſame is not expreſſed, it is not materiall vnto the edification of the godlie to be knowne. But beſides the iudgement and teſtimonie The Rabbins agree in it with one accord, alſo Chryſoſt. Hom. in Gen. 27. Theodoret. quaeſt. in Gen. 55. Hieron. contra Iouin. lib. 2. Pet. Mart. in Gen. 9. Hoc primum &c. Item Lyran. in Gen. cap. 9. Aquin. prim. ſecund. q. 102. diſt. 2. Et nemo veterum retractauit. Caluinus tamen dubitauit, Gen. 6. Caietanus in Gen. 4. negauit. Dominicus à Soto reprobauit. lib. Iustit. 5. quaest. 1. art. 4. of learned writers, there may reaſons and inducements be perceiued, that the ſame was firſt, at this time graunted vnto men. For whereas vntill this time the Gen. 1.29. & 3.18. hearbes of the field continued holſome and nouriſhable food, and were after the curſe appointed vnto man, as in the creation they had beene: now thorough the waters of the floud, which were of the ſalt waters of the deepe, theRab. Tſeror Hamor. & alij non pauci. earth became leſſe fertile then before, & the hearbs of the field moreBy experiment of Heraclitus, Laert. lib. 9. who by eating rawe hearbes and rootes, fell into a Dropſie incurable. vnapt for ſuſtenance. Secondly, becauſe beaſts had binFranciſc. Iun. Anal. in Gen. cap. 9. Quae • itur num vſque ad illud tempus homo carnibus animātium pa •• us nō fuerit: reſpon. primum non legi: ſecundò, inſtitutione cibarij humani aliter videri: tert • ò, ex hac ipſa inſtitutione ſic vno conſenſu à Iudaeis confirmari: poſtremò, quia animantes reliqua humano generi ſecundum Deum acceptam ferebant vitam; aequum fuiſſe, vt Deo authore, etiā hunc fructum homo ex animantibus perciperet propter vitam ab ipſo acceptam at que conſeruatam. preſerued, by the meanes of man; the Lord rewardeth this obedience of Noah, with permiſſion of their fleſh: for it ſeemed of equitie, (God being the author) that man ſhould reape this benefit of the beaſts, in reſpect of their life and nature preſerued by him. Thirdlie, in regard of Idolatrie, whichTheodoret. quaest. in Gen. 55. after the floud abounded thorough the world: for what more beaſtly follie, thenThe citizens of Memphis worſhipped a Calfe: the Mendeſij a Goate: the Leotophanti a Lion: the Lycopolitani a Wolfe: the Cynopolitani a Dogge: they of Hierapolis a Dragon: the Aſpe and the Crocodile were worſhipped of all Egyptians. Elias in Comment. in Nazianz. orat. 2. to worſhip beaſts, wherof they had libertie to eate; orThe Egyptians gloried that they worſhipped liuing creatures, not ſtockes and ſtones. In like ſort the Perſians, who honoured the Sunne and Fire for God, inſulted ouer the Grecians, that made Temples for their gods, and brake down both their Idols & their Temples, Herodot. in Clio. The Chaldeans that worſhipped the Fire, caried their god about, to trie maſteries with all other gods of gold, ſiluer, braſſe, wood and ſtone, and their god alwaies obtained the conqueſt. At laſt commeth the Prieſt of Canopus, with an earthen pot made in faſhion of a man, with a great bellie and ſmall legs, wherein were many holes finely ſtopped with waxe; this filled with water he ſet to skirmiſh with the Chaldees god, wherein the waxe being heated, the water runneth out, and ſo was an earthen pitcher adored for god of gods. Ruffin. Histor. lib. 2. cap. 26. any other creature being more vnſenſible then they? Fourthlie, becauſe Rom. 14.17. the kingdome of God conſiſteth not in meat and drinke, the Lord would permitNeque dehinc cogit ad carnes edendas neque vetat: cum prius ipſe pr • hibuerat tamen. as indifferent vnto his children, that now it might be receiued without offence, whichBaſil. Hexam. 11. Poſt diluuium cum Dominus inſatiabiles homines vidiſſet, in omnibus fruitionem permiſit. before the wicked had vſurped without authoritie. From henceforth (ſaith the Lord) euerie thing that liueth and moueth ſhall be meat for you; and as before I gaue you the hearbe of the field, ſo now with like libertie, I permit you the fleſh of beaſtes. Theſe wordes, vnto the IewesIuſtin. Mart. dialog. cum Triff. Quia verò quaedam non edimus ex oleribus, propterea tum quoque Noae ipſi diſcrimen, delectum que carnis praeceptum eſt, ſicut vos dicitis. Sed hoc minimè credendū. ſeeme to implie a reſtraint: as the greene hearbe haue I giuen you al things. For as of hearbesAmbroſ. de Noe & area. lib. 3. c. 25. Non omnia holera ad eſcae vſum habilia ſunt, ita & iam non omne vinum reptile. all are not good for meate; ſo euerie creeping thing is not good for meate. Wherfore it is thought of them, that the Lord meaneth thus: as I haue giuen you authoritie of the hearbes of the field, ſo I now commit vnto you the beaſts of the earth: but as the hearbes are not all for theQuedam ad cibariae, quaedam ad medicamenta. Lactant. vſe of meate, ſo that which is good of the beaſts,Of likelihood ſuch as are allowed for cleane, Deut. 14.4. &c. ſhall be your food. But this is a Iewiſh ſhift, to bind on the chriſtians, religiō in choiſe of meats, as though the ſameThe obiection of the Iewes in Iustin. cum Triffon. had bin, and were perpetuallie to be obſerued: for ſurelie euerie hearbe was not Gen. 1.29. & 3.18. giuen vnto man for meat, but euerie hearbe bearing ſeede, and euerie tree bearing fruit; and they wereBaſil. Hexam. 5. Ambroſ. Hexam. lib. 3. cap. 9. Nullas autem arbores videmus, &c. vniuerſallie good for meat. Wherefore indeed, in theſe words: as the greene hearbe haue I giuen you all things: the Lord ſeemeth not to reſtraine mans libertie but to ſecure it: that hee might make them ſecure of libertie, Chryſostom. Hom. in Gen. 27. Edendi facultatem concedit, & valde ſecuros reddit; quaſi olera herbarum dedi vobis omnia. ſaith Chryſoſtome, it is heere ſaid, as the hearbe of the field: wherein all things verie largelie are permitted: wherein is euident, the wiſedome and bountie of the Lord. His wiſdome, that hath ſo tempered and diſpoſed the nature of beaſts, with the qualitie of the aire, and condition of mens bodies throughout the world, that there isVide Hieron. contra Iouin. lib. 2. Ran. Textor. part 2. cap. 3 Cibi diuerſorum populorum: vt ſupra quaest. 1. cap. 9. ſcarcelie any creature of the earth, which though in ſome countries, it be thought vnholſome and vncleane, yet vnto others is in chiefeſt vſe, and agreeth moſt aptlie vnto nouriſhment. Againe, his liberalitie whichPſalm. 8.6. 1. Cor. 10.23. Act. 15.29. Baſil. Hexam. 11. In omnibus fruitionem permiſit, vt omnibus veſcerentur animalibus, velus oleribus & herbis. giueth them all indifferentlie for food: ſo that what creature ſoeuer, and whereſoeuer, is or may be eaten; the ſame may alſo1. Tim. 4.4.5. lawfully be eaten, if it be eaten with giuing thanks. And where the Lord hath giuen to this our land, the choiſe and principall creatures for common foode, when as if he withdrew them from vs which we haue in vſe, the reſidueSuch as are of vs reiected and out of vſe for food, as horſes, dogs, &c. which in our fulnes are contemned, (as2. King. 6.25. & 18.27. Alſo Valerius Maximus, lib. 7. cap. 6. recordeth, that the Caſsilinates beſieged by Haniball, for wāt of victuals were compelled to eate the leather of their bridles and of their Targets, ſoaked in warme water. Ioſephus of the warres of the Iewes, lib. 7. cap 7.8. teſtifieth, that the famine in that citie was ſuch in the ouerthrow thereof, that they forbare not to eate any manner of filthie or venemous creature; the leather of their ſhooes and Targets; that men ſuſtained hunger, by eating hay and ſtraw, and that a wealthy Lady of that citie, killed her owne childe, and roſted and ate the fruit of her owne bodie for diſtreſſe of foode. Like grieuous diſtreſſe of hunger is reported to haue bin at the towne of S. Vincent in Spaine, beſieged the laſt yeere by the Turke. Our ſinnes haue deſerued the like or greater puniſhment. Lord for thy Chriſts ſake deliuer vs. experience of famine teacheth) would preſerue our liues: thoſe doubtles which in receiuing their daylie bread, acknowledge not with thankefulnesWhereof wee may ſay, He that ſits downe to drinke or to eate, forgetting to giue God thankes for his meate, and ſo riſeth vp letting thankes ouerpaſſe, ſitteth downe like an oxe, and riſeth like an aſſe. this ſoueraigne bountie, doe horriblie offend the heauenlie Maieſtie. Thoſe alſo that cauill at this Scripture,Becauſe thoſe beaſts which in ſome countries are counted holeſome and nouriſhable foode, to other nations are counted vnholeſome and vncleane. Hieron. contr. Iouin. 2. Saraceni Camelorum • acte & carnibus vinunt. &c. becauſe in all places, all ſorts of creatures are not holſome food, bewray their ignorance: thoſe that refuſeAs the Iewes vntill this day doe, for the ceremonies of the Law: and the Pythagorians were wont to doe of their ſuperſtition: Porphyr. lib. 4. de abſtin. animal. Plutarch. de eſu carn. orat. 2. and the Papiſts in their ſet faſting daies, for the authoritie of the Church of Rome. Whereas the authoritie of the Scriptures and the Church of God ſhould moue them otherwiſe, Act. 10.15. Coloſſ. 2.16. 1. Tim. 4.3. Tertul. lib. de cib. Iudaic. Primo credendum eſt, quicquid eſt à Deo inſtitutum mundum eſſe, & ipſa institutionis authoritate purgatum; nec culpandum, ne in authorem culpa reuocetur. the creatures for conſcience ſake, their ſuperſtition: thoſe that acknowledge not the whole benefit Iam. 1.7. Pſal. 145.15.16. Luther in Gen. 9. from God, ingratitude: thoſe that thinke they haue not libertie to eate, or not to Rom. 14.2.14.21. 1. Cor. 8.7. eate, ſimplicitie. As the greene hearbe haue I giuen you all things: that is, before, I gaue you the whole vſeGen. 1.29. & 3.1 • . Tertul. lib. de cib. Iudaic. Diuina gratiae humanis neceſſitatibus competentia ciborum genera opportunis temporibus porrigente. of the hearbs of the field, which was ſufficient: now I haue added the fleſh of beaſts, thatTertul. ibid. Postea acceſſit vſus carnium, diuina gratia, &c. the former decayed, may be thus ſupplied; and that in the fulnes of them both, Deut. 8.10. Coloſſ. 3.17. you may abound in giuing thanks.

Question 3. verſe 4.5. Wherfore the Scripture ſaith: the life of the beaſt is his blood: & the life of man is in his blood, and what difference there is to be obſerued in the ſame?

FOraſmuch as thorough the permiſſion of the Lord,Luther in Gen. 9.4. Quia enim tam non peccatum erat occidere bonem aut ouem ad cibum, quam non peccatum est decerpere florem aut herbā naſcentem in agro. it was made no more ſin to ſlea a beaſt for meat, then to crop an hearb or floure of the field;Chryſost. Hom. in Gen. 27. Ideo vt comprin. at illorum impetum & propenſionem ad homicidium, &c. leaſt men ſhuld abuſe this libertie, and paſſe this precinct, from the ſlaughter of beaſts to humane murther: the Lord in great wiſedome doth preuent this miſchiefe, and repreſſe their pronenes by a double law. The firſt isAuguſt. contr. Fauſt. lib. 32. cap. 13. De effundendo ſanguine in figura praeceptum est ipſi Noae. ceremoniall, that they ſhould abſtaine from the blood of beaſts: the ſecond iudiciall, that the blood of men ſhould be by man reuenged. Becauſe (ſaith God) I will require your blood, &c. that is, if you ſhall through inhumanitiePro. 12.10. Baſil. lib. quaeſt. Diffuſe explicat. quaeſt. 41. vſe crueltie toward your beaſts, and the ſame byConſuetudo peccandi tollit ſenſum peccati. Augustin. Enchir. cap. 82. cuſtome breake forth on men, I will require the blood of man, on him that ſheadeth mans blood: therefore that theLuther. in Gen. 9.4. Ideo vt ad manſuetudinē aſſuefaceret homines, iubet etiam à pecuino ſanguine abſtinere. blood of men may be precious in your eyes, I commaund you to abſtaine from the blood of beaſts. Herein alſo is cloſelie couched a twofold reaſon of this ceremoniall precept, drawne from the end or finall cauſe thereof. One, in that the blood of the beaſt is called his life. For ſeeing the life of euerie Deut. 16.22. Coloſſ. 1.17. creature belongeth vnto God, the Lord requireth them to abſtaine from blood, becauſe it is the life, that therby they might ſhewChryſoſtom. Hom. in Gen. 27. Prius benefacit, & multitudine beneficiorum naturam nostram ad ſe allicit, & poſtea imperat facilia & leuia, &c. their abſtinence in things forbidden, and acknowledgeChryſoſt. ibid. Quia igitur ſacrificia perſecturi erant ex brutis, quaſi doceret illos dicen • : quia ſanguis mihi ſegregatus est, vobis caro. God the authour of life to euerie creature. The ſecond, in that hee ioyneth: for ſurelie I will require your life, at the hand of euerie beaſt, &c. Wherein is implyed, that the life of euerie Pſalm. 145.9. creature is regarded of the Lord, but the life of man is precious aboue the reſt; therefore man ſhould not be Prou. 12.10. Luc 6.36. tyrannouſlie affected, or careleſſe toward the creatures, leaſt as the 1. King. 16.31. Auguſt. Serm. 4. de aduent. Dom. Nolite fratres cōtemnere peccata in quibus forte cōſuetudinem iam fecistis: omne enim peccatum cōſuetudine vileſcit, & fit homini quaſi nullum fit; obduruit iam, dolorem perdidit & valde putr • est, nec eſt pro ſano habendum, ſed pro mortuo computandum. Idem contra Fortunat. lib. Diſput. 2. Bernard. lib. de confider. ad Eugen. 1. Per conſuetudinem in incuriam venitur: primùm importabile videtur aliquid; proceſſi • temporis, ſi aſſueſca • , iudicabis non adeo graue; paulo post & leueſenties; paulo poſt etiam delectabit. cuſtome of ſinne doth take away the ſenſe of ſinning; ſo Iam. 3.5. the ſhew of crueltie on beaſts, ſhould kindle their crueltie toward men. It is inquired how the life of the beaſt is ſaid to be his blood, for life is taken for a power ſpirituall in euerie creature,Aristot. lib. 2. de anim. cap. 1. Anima est primus actus, perfectioque corporis naturalis, potentia vitam habentis, & talis plane vt partes ipſius ſint instrumenta. whereby it moueth: but the blood is perceiued to be a corporall matter, ſo ſoone as it is deriued from the bodie wherein it was, and remaineth the ſame in ſubſtance, when the life is periſhed. Hereunto we anſwere; that by theſe words the wiſedome of Moſes may be perceiued to excell the wit of all Philoſophers; which proueth that it was not his, but the wiſdome of the Lord in him. For which of them can tell, Eccleſ. 3.21. whether the ſpirite of man deſcend vpward, and the ſpirit of the beast deſcend downeward to the earth? Or who hath euer taught thePlato in Timae • . Animam humanam immortalem eſſe vult, ſed eandem particulam deitatis, ſicut & teſtatur Galē de decret. Hippocrat. & Plat. li. 9. cap. 9. Et corporis principium, & geometrica conſtare ratione, Laert. libr. 3. Potuit verò Aristoteles eò vſque progredi, vt animam agnoſceret eſſe cauſam mouentem, & quod ſit actus & forma corporis; ſed quaenam ſit propria illius forma eſſentia, & quo pacto differat ab alijs formis, nequit docere, niſi ex diuerſis operibus & à posteriori, Argenter. in artē Medicin. Galen. lib. 2. Stoici & alij omnes turpius à vero aberrauerunt. Post omnes laudatur ipſe Galenus, qui eius rei ignorantiam profitetur. libr. 7. de vſu partium. cap. 8. & in lib. 6. Hippoc. de morb. vulg. com. 5. true difference betweene the life of man and beaſt, which hath not himſelfe beene taught and inſtructed by the Scriptures? Wherfore thus much we haue to learne from Moſes, 2. Pet. 1.21. Chryſost. Hom. 2. in Gen. Obſecro igitur ita aſcultemus quaſi haec non iam à Moſe, ſed per linguam Moſis, ab ipſo omnium Deo audiamus. August. de conſenſu Euangel. 1. cap. 35. Chriſtus qui Prophetas ante deſcenſionem ſuam pramiſit; & Apostolos poſt aſcenſionem ſuam miſit: & quicquid de ſuis factis aut dictis nos legere voluit, haec ſcribenda illis tanquam ſuis manibus imperauit: ergo. &c. that is, from the ſpirit of God that was in Moſes, confirmed by the1. Ioh. 5.7. teſtimonie of the holy Trinitie, which is ſtronger proofeGalen. de different. • ulſ. libr. 2 cap. 4. In Moſi & Christi ſchola leges audias, nulla constitutas demonstratione, idque vbi minime deceret. Sed nos voce Domini probamus quod quaeritur, quae est magis fide digna, quam quaenis demonstrationes, vel p • tius quae ſola demonstratio est, Clem. Alexand. Strom. lib. 7. Alia quidem omnia, id eſt humana dicta, argumentis & teſtibus egent: Dei autem ſermo ipſe ſibi teſtis eſt, quia neceſſe eſt, quicquid incorrupta veritas loquitur, incorruptum ſit teſtimonium veritatis, Saluian. epiſt. Maſſilienſ. de prouid. lib. 3. then a thouſand demonſtrations, that the blood of the beaſt is the life thereof. And although the wits of men are rather inclined to deſcribe the life of the creatures by the qualitie, then by the ſubſtance, calling it anAriſt. libr. 2. de anim. cap. 1. 〈 in non-Latin alphabet 〉 , quam vocem reddit Cicero. Tuſc. quaeſt. 1. Continuata motio & perennis. Item. Fernel. lib. de animae facultate cap. 1. Eſt anima principium & cauſa functionū viuentis corporis. Vita verò propria illius functio eſt. cap. 2. Vita tamen reuera actio nulla eſt (vt recte monet Argent. in art. med. Galen lib 2.) tametſi ex actionibus deprehenduntur res viuere. Minus multò eſt anima actus, nam ſubſtantia reuera eſt. Sed melius ſapuit Fernelius ſecundis cogitationibus, lib. de facult. anim. cap. 16. Eſt (inquit) vita animantium facultatum actionumque omnium conſeruatio. act or action, becauſe they are ignorant in truth of the ſubſtance of the ſame; yet the Lord doth not ſpare to call it by the ſubſtance, as only knowing aright whereof it doth conſiſt. And what though we ſee the blood and not the life? and that which wee call blood, may be ſeparated from the life? the defect is in ourNam Hebraicè ſanguis in animali 〈 in non-Latin alphabet 〉 netſach, appellatur à natſach, roborare, quod ſit fortitudo & vita animalibus, ſanguis effuſus, 〈 in non-Latin alphabet 〉 , dam, ab 〈 in non-Latin alphabet 〉 , adam à rubore nominatur, licet nonnunquam ha voces inter ſe iustis de cauſis confanduntur. Sic inter 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , Graecis d • ſcrimen est. Aristot. Histor. Animal lib. 3. cap. 5. Vnde Homerus 〈 in non-Latin alphabet 〉 , Dijs ſuis conceſſit. Il. • . Latini humorem eum extra venas cruorem, non ſanguinem appellari volunt. Cicero. de Fin. lib. 2. Iſidor. lib. 11. cap. 1. ſpeech and vnderſtanding, but the truth of God is not thereby ſhaken. For wee cannot poſsiblie behold the blood in the creature containing life, neither is the ſame which wee can behold, the ſame which is the creatures life. For as quēched coles, are coles which haue no fire; and chalke is the whitenes of a wall, the ſubſtance wherof remaineth, notwithſtanding lamb-blacke may be ſpread thereon: ſo the blood which by ſlaughter or emiſſion is deriued from a beaſt, loſeth his proper forme or qualitie of life, ſo ſoone as it commeth forth. And as quenched coles, continue coles, but are vnproperlie called fire: ſo that red humour which we behold, is vnfitlie called blood, ſaue in that meaning, wherein we cal a hand or foot cut from the bodie, not as it is, but as it was, a member of the ſame. Blood therefore is the life of beaſtes, the forme or propertie whereof isSanguis igitur conſistit ex materia & forma. Materia cruor est, forma vita ſiue ſpiritus vitalis in brutis animantibus. life, which is the effect of the voice of God,Gen. 1.21.24. 〈 in non-Latin alphabet 〉 , caiah. Nepheſh. Anima vitae, & nepheſh dicitur de brutorum animabu • . let the waters, & let the earth bring forth the ſoule of life: the matter is the ſame which our eye beholdeth, which being ſeparated from the bodie, is ſeuered alſo from the forme of life. But the life of man, is not his blood, but Obſerua. contr. Manich • os. in his blood, as ſaith the Scripture. Wherein is perceiued the perfect difference betweene the life of man and beaſt. The life of the beaſt hath no other forme,Sic vt ſanguis vera ſit illorum anima non autem cruor. but that which is vnited with the blood, as the life of trees is the ſap of trees, whichGen. 1.12. Pſalm. 104.16. Baſil. Hexam. Hom. 5. Vox enim tunc & primum illud praeceptum velut lex quaedā naturae facta eſt, &c. the Lord by his voice hath made their life: but man conſiſteth of Gen. 2.7. breath of life, which is not made one with the blood of man, but hath his ſeate or roomeSanguis igitur est ſedes animae & quaſi vehiculum ipſius. Ariſt. de Gen. anim. li. 3. therein; and therefore although the blood be putrified, yet thatStulti igitur Empedocles & Critias, qui ſanguinē hominis eſſe animam voluerunt, nec minus Cleanthes, Chryſippus, Zeno, qui animam ex ſanguine nutritum affirmarunt. Gal. de decret. Hippocrat. & Plat. libr. 2. cap. 8. breath remaineth perfect, although it be remoued from the blood. Hereby Philoſophers are taught, truelie to diſcerneVt ſit pecudum anima qualitatina, hominum verò ſubſtantiua. Aquin. betweene the life of creatures. Hereby alſo Atheiſts are condemned, whichQuemadmodū multi cum partem corporis aut terrenum quiddam ſtatuunt. vid. Cic. Tuſc. 1. & Dicaearchus, qui nihil eſſe animam diceba • . denie the immortalitie of the ſoule of man, or that are offended that the ſcripture teacheth, that the blood of beaſts is the life of them. And withal, are the Manichees confounded, whichEpiphan. Haereſ. 66. Auguſtin. Haereſ. 46. Damaſcen, de Haereſ. 1. vnder this pretence, blaſpheme this Scripture, as if Moſes had called the life of men their blood, as hee calleth the life of beaſtes their blood: whereon they deceitfullie inferre the Apoſtles ſaying, that1. Cor. 15.20. fleſh and blood ſhall not inherite the kingdome of God; trecherouſlie concluding thereupon, that either this Scripture was not indited by the authour of the new teſtament, that is the holy ghoſt; or els that men are wholie excluded from the kingdome. Vnto whomCōciliatio. 12 S. Augustine that learned Father, anſwereth thus: You August. contra aduerſar. Legis & Prophet. lib. 2. cap. 6. Sed Moſes, inquit, omnem ſpem futurae reſucrectionis in hominibus extinxit. ſhame not to teach (ſaith he) that Moſes hath extinguiſhed the hope of the reſurrection, for that (as you ſay) he pronounceth the ſoule of man to be but mortall, when he ſaith the ſame was blood: for the Apoſtle teſtifieth, that fleſh and blood ſhall not inherite the kingdome of God. Thus you, Aug. lib. cont. Adimantum cap. 12. Nuſquam enim hoc inuenient in illa ſcriptura, quam lacerare miſeri quanquam diu conantur, nullo modo permittuntur intelligere. Item, Clauſa ſibi eſſe regna coelorum arbitrantur, ſi pecorum animis clauſa eſſe conſentiant, &c. Neque enim dubitauit Dominus dicere, hoc eſt corpus meum, cùm ſignum daret corporis ſui. ſaith he, preſume to rent the Scripture, & therfore are not permitted to vnderſtand the Scripture. But you ſhall neuer find in all the Scripture, where the life of man is called his blood; but the life of beaſts is ſaid to be their blood. And will you thinke your ſelues excluded, becauſe beaſts are excluded from the kingdome? But ſuppoſe yee, that the life of man were called his blood: It is not rare in Scripture, to call the ſigne by the name of the matter ſignified: for the Lord himſelfe doubted not to ſay, this is my bodie, when he Mat. 26.26. gaue (vnto them) the ſigne of his bodie. And euen ſo it is 1. Cor. 10.6. Auguſt. contr. aduerſar. legis. lib. 2. cap. 6. ſaid: the rocke was Chriſt, becauſe by it, he was ſignified. Neuertheleſſe, the Apoſtle by the name of fleſh and blood, vnderſtandeth either the corruptiō of fleſh and blood, or men giuen to the delights 1. Cor. 6.9. Epheſ. 5.5. Iren. lib. 5. Origen. Dialog. in Marcion. 3. cap. 3. Epiphan. Haereſ. 66. Reuera non potest ſcortatio regnum coelorum poſſidere, neque adulterium, neque petulantia, neque ſimulachrorum cultus, hoc eſt caro & ſanguis. of fleſh and blood, which ſhall not inherite Epheſ. 5.5. Galat. 5 21. the kingdome of God. Obſer. 1. verſe 4. We muſt abſtaine from Iob. 31.1. Matth. 5.29. occaſions of euill, leaſt by Epheſ. 4.7. giuing libertie to the tempter we be ſeduced. Secondlie, thoſe that Ierem. 13.23. 1. Tim. 4.1 Act. 4.16.17. Exod. 17.23. & 8.19. continue in ſin, are hardened in the ſame. Thirdlie, the ceremonie of abſtinence from bloodIoh. 4.21.23. Coloſſ. 2.14.17. Decreueru •• tamen. Apostoli à ſanguine abſtinendum: in qua elegiſſe mihi videntur, rem facilem, & nequaquam obſeruantibus •• eroſam, in qua cum Iſraelitis etiam gentes, propter angularem illum lapidem, duos parietes in ſe condentem, aliquid communiter obſeruarent. August. contra Faust lib. 32. cap. 13. Quod tamen institutum, diu obſeruatum fuiſſe constat ex Tertul. Apolog. cap. 9. de ſuis temporibus: & Betan. Presb. Raban. in Penitentiario & alijs. is taken away by Chriſt, but Mich. 6.8. Ierem. 7.5.6. Iſai. 58.6. humanitie and mercie thereby ſignified, is perpetuallie to be obſerued.

Question 4. verſe. 6. What meaneth this which the Lord ſaith: whoſoeuer ſheddeth mans blood, by man ſhall his blood be ſhed?

BEcauſe the Lord would haue mankind on euerie ſide defenſed from crueltie and ſhedding blood, hee in heauenlie wiſedome ordeineth a double law concerning it: the firſt being of abſtinence from blood, that hee might therebyCaluin. in Gen. 9.4. Voluit autem Dominus, haec prohibitione in abstinentia pecuini ſanguinis, homines ad manſuetudinē aſſuefacere; ne ſi in victu fero & effraeni nimium audaces eſſent, non parcerent etiam tandem humano ſanguini. prouoke them to the deteſtation of offending againſt humane blood, and might adde vnto them a reuerend regard of the life of man: the ſecond, of iudiciall reuenge; that if any ſhall neglect the former ſtatute, and offend againſt the meaning of the ſame, hee ſhould endure the puniſhment that was due to his deſert: by man ſhall his blood be ſhed. And becauſe the nature of man isHieron. in Micae. 7. Propemodum naturale est, vt nurus ſocrum, & ſocrus oderit nurum. Baſil. Serm. 5. exercit. Si Deus charitas est, omnino neceſſe eſt, vt odium ſit diabolus: quaemadmodum igitur qui charitatem habet, demn habet; ſic qui odium habet, nutrit in ſcipſo diabolum. ſo fiercelie carried vnto hatred,Iohn. 8.44. humana crudelitas vincit belluinam. vid. Auguſt. de ciuit. Dei, lib. 3. cap. 28. Valer. Max. lib. 9. cap. 2. P • lidor. Virgil. inuent. lib. 5. cap. 8. De truc • lentia Aegyptiorum, Scytharum, Sarmatum, Nomadum, Graecorum, Maſſi • ienſium, Scotorum, ante propagatum Euangelium. crueltie,Luc. 9.54. Hieron. epiſt. ad Algaſ. quaſt. 5. and reuenge of priuate iniuries; it was moſt needfull that the ſame their miſchiefe, ſhould be repreſſed with extremitie of paine; then which there is notSolon. Rempub. contineri dicebat, praemio & poena. Cic. ad M. Brut. epiſt. 15. Id ipſum Democritus docuiſſe fertur. Patric. de repub. li. 1. T. 6. a greater bond for the maintenance of lawes and ſocieties of men. In this place, are three points chieflie to be conſidered; the perſons to be puniſhed: the perſons by whom: and the reaſons why ſo great a paine is ordained for tranſgreſſors. Concerning the firſt point, the Lord giueth ſentence: whether Exod. 21.28. it be beaſt or man, that ſheadeth the blood of man, he ſhall not liue. We may thereby vnderſtand, that the Lord doth wonderouſlie deteſt the fact of murther, which hath ordained that of beaſts, albeitAugust. de Adulterin. Coniug. ad Pollent. libr. 1. cap. 16. Peccare enim, propriè non est niſi eius, qui vtitur rationali voluntatis arbitrio, quod in omnibus mortalibus animantibus, non niſi homini eſt diuinitus attributum. they are vncapable of ſin, yet

Caluin. in Gen. 9. Non animantium reſpectis, ſed quiae pretioſam habet vitam hominum,

Pet. Mart. in Gē. 9. Ad ſceleris deteſtationem, vt magis à caedibus homines deterreantur.

for the deteſtation of ſin, and the terrour of murtherers; he ſhould be ſlaine, that ſleaeth mā. But the wordes ſeeme difficult, how the Lord will require the blood of man at the hand of beaſts. There are whichOrigen in Pſal. 36.14. Hom. 3. Cum verò contraria potestas fera & nequam perurget hominem, &c. Rupertus & alij. vnderſtand by beaſts, infernal ſpirits, which prouoke men vnto murther. Other,Rabbini autem aliter: Si ſera immiſſa in aliquem fit ab alio, requiram per manum beſtiae, poenas de homicida ſumens. Hunc in modum locum detorquent, quia à Tito & ſuis ſucceſſoribus Caeſaribus multi luda • rum hestijs damnabantur. Sueton, in vitae Titi. Ioſeph • s de bello Iudaic. lib. 7. cap. 28. by requiring of blood, doe vnderſtand the reſurrection of the dead: as if the Lord had ſaid, albeit the bodies of men; are ſometime torne and deuoured of beaſtes, yet I will reſtore their bodies againe and raiſe them vp. Although both theſe are true, yet are they from the purpoſe: for the Lord himſelfe doth interpret this law in other ſenſe: I will require it at euery beaſt, that is, Exod. 21.28. Which law was no leſſe neceſſarie vnto Noah in that ſcarcitie of men, then vnto Moſes: nor any whit leſſe needfull vnto vs in reſpect both of naturall order, and repreſſing of the bloodie mindes of murtherers, by example of puniſhment. that beaſt ſhall be ſlaine. But doth God inflict vpon euery ſpecial beaſt, that hath ſlaine a man, particular puniſhment? Some Rambam. in Gen. 10.5. Si • estia hominem occiderit efficiam vt altera beſtia illam occidat. Plin. lib. 8. affirmeth, that the earth neuer receiueth within her intrals, that Serpent that hath ſtung a man. Bees, Waſpes, &c. breed themſelues more hurt, then they can giue to man by ſtinging. Idem lib. 11. The beſt remedie againſt the ſtinging of a Scorpion is, to rubbe him to peeces, and applie him to the place Dioſcor. lib. 6. c. 45. are ſo bold to affirme ye ſame. Some otherwiſe thinke, that theFor that men to men, are more cruell then the beaſts. Lord hath omitted it for the ſins of men. But both theſe are ignorant of the purpoſe of the Lord: which is to Exo. 21.28.29. &c. arme mankind with authoritie againſt hurtfull beaſts, as afterward hee armeth the Magiſtrate with authoritie againſt a murtherer. Wherefore it is not needfull for vs to ſearch, whether euery beaſt which hath bin the death of man, be by the vertue of this iudgement deſtroyed by the Lord; but rather to remember, that hee hath ordained man to be his executioner vpon the beaſt: who therefore ought to ſleaWhich law doubtleſſe is in force for euer, proportionally to bee obſerued: the reaſon is the ſame: leaſt man-ſlaughter being vnreuenged vpon the beaſt, ſhould imbolden men in committing murther. Our common law alſo adiudgeth him dead, and permitteth him vnto the chiefe Lord of the fee. By what right he may bee preſerued wee ſhall conſider further in his place. euerie beaſt, that hath deſtroyed the life of man. And of thoſe creatures whoſe natures are bent to crueltie and hurt, as Lions, Beares, Tigers, Serpents and venomous beaſtes, hee requireth of them the life of man (as wellAugust. quaeſt. in Exod. 31. Ad iustitiam pertinet, vt animal hominibus no • ium perimatur, & quod de tau • o poſitum est, à parte totum intelligendum est, quicquid de pecoribus vſui humano ſubditum, infestum eſt hominibus. De feris igitur multo maximè. which haue offended, as which would offend) by making the Exod. 4.3. Amos 5.19. Elia • . Var. Histor. lib. 13. cap. 34. Dionyſius hauing commanded a Lion to be killed, called him backe againe three times, and three times changed his minde; at the laſt bad kill him: Alas lion (ſaid he, ouercome with feare) thou maiſt liue no longer: 〈 in non-Latin alphabet 〉 , &c. nature of man abhorre them and ſeeke to roote them out. It may alſo be demaunded, how this is verified, which here the Lord pronounceth, that hee will require the blood of man, of euerie one, that vniuſtlie ſheddeth it. For ſo often doe Sylla the Romane died in peace, (a moſt bloodie tyrant) but was eaten vp of life: Plutarch in the life of Sylla. So Dionyſius the firſt, Ochus the Perſian, Amaſis the Egyptian, hauing raigned fortie yeeres in great proſperitie. Alexander, by whom the world was vexed with moſt cruell warres, died (ſaith Plutarch) of an ordinarie feuer: although other ſay, of poyſon. tyrants and murtherers eſcape vnpuniſhed, that the wicked thereby imbolden themſelues Iob. 21.14.15. Pſal. 73.6. in miſchiefe, as Pſal. 10.4. • . Ezech. 8.12. though the Lord had forſaken the earth. Moreouer, ſome one committeth ſo many murthers, that his blood is not ſufcient

Chryſostom. Hom. in Gen. 27. Quid ergo fi innumeras quis paetrauerit caedes, & tantum ſanguinis effundat? quo modo dignam dabit poenam ſanguinis effuſi?

Alexander ſlew of the Thebans 90000 Eliau. Var. Histor. libr. 14. cap. 7. In his firſt battell againſt Darius 150000. Quint. Curt. libr. 3. beſide thoſe which were ſlaine in his ten yeeres warres, vndertaken not for iuſtice or neceſsitie, but of ambition and worldly glorie. In the warres of Julius Caeſar were conſumed 1192000. as Plinie auoucheth lib. 2. beſide his ciuill warres 100000. Diocleſian flewe 70000. Chriſtians within one moneth. Oroſ. in Chron.

to giue for euerie one a drop. Wee muſt herein againe conſiderSe • ſum legiſlatoris, interpreti requirendum. August. Epiſt. 19. the purpoſe and intent of the maker of the law: which was indeed to repreſſe the rage of murtherers, from the ſocieties of men, Exod. 21.12. by giuing authoritie to man to take away ſuch monſters from the earth: yet not Matth. 10.28. They are not able to kill the ſoule. ſupreame authoritie of puniſhment, but reſerueth the ſame vnto himſelfe. For murther deſerueth a greater puniſhment, then to haue his blood ſhed, that ſheddeth blood; becauſe hee ſinneth, not onelie againſt Gen. 42.21. his brother, orNo perſon can vniuſtly be done to death, without the hurt of the Common-wealth: therefore the Romane Scipio was wont to ſay, he had rather ſaue one citizen, then kill a thouſand enemies, Cicero Offic. 2. the ſocietie of men (which Deut. 13.5. ſo by puniſhment of like for like is ſatisfied) but alſo Numb. 16.11. Act. 9.5. againſt the Lord, whoſe image he hath deſtroyed, & therefore of him Gen. 18.25 Marc. 9.43.44. deſerueth endleſſe torment. Wherefore thoſe alſo Numb. 35.31. 1. King. 20.42. who of men are pretermitted, or can not of men be puniſhed,Being in ſupreame authoritie. for the height of power and dignitie, which before they haue receiued; the Lord himſelfe Eccl. 12.14 Rom. 14.11.12. &c. hath bound ouer to the day of his appearance. But it were ridiculous to thinke, that then the blood ſhould be ſhed for murther. Doubtleſſe the Lord by the name of blood, becauſe it is theWhich here is defined by the word of God, to be the blood, verſ. 5. Of Aristotle it is placed in the heart, lib. de part. Animal. lib. 2 cap. 7. & 10. & lib. 3. cap 3. Of Galen. in the braine, de placit. Philoſoph. lib. 5▪ Columbus ſeemeth to plant it in ye liuer, Anatom. lib. 6 They all haue ſeuerall reaſons: the liuer is the fountaine and author of blood: the heart, of the vitall ſpirits: the braine, of motion: ſo that the liuer is indeede the chiefe particular inſtrument of growth or vegetation: the heart of feeling (for although the ſinewes by which we feele, are from the braine; yet the ſpirits by which they haue their feeling, are from the heart) the head of vnderſtanding and of reaſon: but the ſeate for the ſubſtance of the ſoule is in the blood, as he hath teſtified that made them both. ſeate of life, vnderſtandeth thatHieron. in Zoph •• . cap. 1. Quo modo Dominus est effuſurus ſanguinem in talionem, &c. 〈 in non-Latin alphabet 〉 , the life or vital facultie, wherby men are ſuſtained, and doe liue; as hee that deſtroyeth the life, ſhould loſe the life, and ſo ſhall they loſe their blood or life; or that which after the iudgement ſhould be That is, they ſhall be ſeparated from God, 2. Cor. 1.9. who is the life of the ſoule. And it is infinitely more grieuous and miſerable to haue the ſoule ſeparated from God, then to haue the ſoule remoued from the bodie. Bernard. in Pſalm. Qui habitat. Sermon. 10. their life; being compelled to be partakers of the ſecond death. And as their ſins ſhall then exceed in greatnes, ſo ſhall their puniſhment be fullie anſwering thereunto; and theirChryſoſtom. Hom. in Gen. 27. Non hoc confidera homo, ſed tal • nō multo poſt accipie • corpus incorruptibile, quod poterit continuam & aeternam poenam ferre. bodies incorruptible, and able to endure the paine: ſo that they which haue committed manie murthers, ſhall thenLeuit. 19.8. 2. Cor. 5.10. Gregor. Dialog. libr. 4. •• nes Gehennae ignis credendus est, ſed non vno modo omnes cruciat peccatores; vnuſquiſ que enim quantum e • igit culpa, tantam illic ſentiet poenam. indure as manie deadlie torments. Let them therefore who are guiltie of this wickednes, though they feare not man, yet dread Hebr. 10.31. & 12.29. the iudgements of the Lord; and returne to him, who Iſai. 53.5.12. for their ſakes was counted among the murtherers: and euen thoſe 1. Pet. 3.17. Ezech. 18.21. Iſai. 5 • .7. Cyprian. lib. de caena Dom. Nec ſerum est quod verum: nec irremiſſibile quod voluntarium. Et quaecun que neceſſitas cogat ad poenitudinem, nec quantitas criminis, nec breuitas temporis, nec horae extremitas, nec vitae inormitas (ſi vera contritio, ſi pura fuerit voluptatum mutatio) excludit à venia. that ſuffer as euill doers, if they ſhall vnfainedlie repent,Act. 22.6. Micah. 7.19. Luc. 23.42 Athanaſ. Expoſit. fid. Chriſtus ex mortuis vitam ingreſſum que in paradiſum confecit, Ex qua Adam crectus fuit, in quam rurſus Adam intra • it per latronem. their croſſe is made to them a path waie into Paradice. The ſecond point, is of theRomana E • itio ita legit: Quicunque effuderit humanum ſanguinē in terram. fundetur ſanguis illius: at in Hebraeo eſt 〈 in non-Latin alphabet 〉 baadam in adam, i. per hominem. On • elos interpretatur, per, vel nō abſ que testimonio & ſententia iudicis. In multis vulgatis exemplaribus est, quicunque effuderit humanum ſanguinem, fundetur ſanguis illius. Sed quo impulſu, instrumentum vindicta à Deo expreſſum, ſurpreſſum voluerunt, non aliud occurrit, niſi quod ex ficta Donatione Constantini, & ipſius ad Nicaenos Epiſcopos oratione (Ruffin. lib. 10. c. 1) Quam isti ad Romanam Curiam transtulerunt, conceditur in hunc modum: vos inquit nobis à Deo dati estis dij, & conueni • ns non est vt homo indicet Deos, ſed ille ſolus de quo ſcriptum eſt: Deus ſtetit in Synagoga deorum, &c. Ex hoc ſcilicet praetextu ab eccleſiastica Romana hierarchia excluditur magistratus. Concil. apud Palat. Vernis, ſub Pipino rege Francorum & Stephan. 3. Papa. can. 18. Concil. Wermac. can. 61. Concil. Roman. ſub Nicholaeo 2. can. 10. capitula per Adrian. ex Synod. collecta cap. 25. Decret. Gregor. 9. tit. de iudic. Clericus de omni crimine debet coram eccleſiastico iudice conueniri, nec vale • conſuetudo contraria. Ergo nec imperatorem adeunt. Concil. Mogontin. cap. • 4. perſon by whom this puniſhment of ſhedding blood is to be miniſtred. That perſon is a man appointed thereunto by God. Not Iudg. 3.9. 1. Sam. 12.11. Deut. 16.18. euerie man; but a man of the Lords appointment, to take reuenge of blood. As if the Lord had ſaid: I haue ordained man, and doe giue vnto him Exod. 7.1. Rom. 13.1. authoritie from my ſelfe, to take reuenge for blood. The man therefore of chiefePſal. 72.1.2. Exod. 18.19. Nazianz. in Apolog. Reuera mihi videtur eſſe ars artium, & diſciplina diſciplinarum, hominem regere; qui certe est inter omnes animantes, maximè & moribus varius, & voluntate diuerſus. authority in the ſocieties of men, is to execute this office from the Lord. The King or PrinceProu. 8.15. Auguſt. de ciuit. Dei, lib. 5. c. 1. Prorſus diuina prouidentia regna constituuntur humana. Quae ſi propterea quiſquam ſato tribuit, quia ipſam Dei voluntatem vel poteſtatem fati nomine appellat, ſententìam teneat, linguam corrigat. which ruleth in the common wealth: the Gen. 14.15. father in his familie, where no ſuperior authoritie is found. From this commandement, ariſeth the ſtay Pſalm. 72.4. and ſtate of ſocieties and common wealths, and alſo the authoritie andRom. 13.5. 〈 in non-Latin alphabet 〉 , ex neceſſitate ſubijci. Nam regum eſt, adeo que omnium imperantium, eorum quibus praeſint, commodis vtilitati que ſoruire. Cic. ad Q. fr. epiſt. lib. 1. Epiſ. 1. neceſſitie of Magiſtrates. The Magiſtrate is therefore a perſon ordeined by God, in the Exod. 18.19. 2. Chron. 19.6. Pſalm. 82.1.6. roome and place of God, to puniſh the wicked according Pſalm. 82.4. Crudeles autem ſunt, qui puniendi cauſam habent, modum non habent. Senec. de Clement. ad Neron. libr. 1. to their crime, which ſhall offer in any violence vnto the life of mā, and to Rom. 13.4. 1. Tim. 2.2. maintaine the good, that they may liue in peace. For ſeeing the wicked would not be reſtrained from ſhedding innocent blood, neither feared by threatning of reuenge in the life to come, the Lord in his wiſedome found it neceſſarie, to arme man with power to reuenge the ſame their crueltie with preſent death. TheRom. 13.1. Prou. 8.15. August. de ciuit. Dei. libr. 4. cap. 34. Deus ſolus est qui regna dat terrena & bonis & malis: & ideo bonis & malis, ne eius cultores adhuc in prouestu animi paruuli, haec ab eo munera, quaſi magnum aliquid concupiſcant, Anastaſ. quaest. in Script. 15. Cum Deus dicat in lege, dabo vobis principes ſecundum corda voſtra. Hieron. 3. euidens est quod ex principibus & regibus, alij à Deo praeficiuntur tanquam digni eo honore; alij autem rurſus cum ſint indigni, Dei permiſſione aut voluntate praeficiuntur populo digno eorum indignitate. author therefore of the Magiſtracie He therefore that obeyeth not the Magiſtrate, albeit a wicked Magiſtrate, for Gods cauſe, but not againſt God, as Dan. 3.28. doth reſiſt the ordinance of God. What more honeſt excuſe can be thē Dauid might haue found, being a King annointed, to haue killed Saul? What greater tyrant then Nero? to whom the Apoſtle counſelleth obedience, Rom. 13. What more wicked gouernour then Phocas, of whom it was ſaide, hee was the meeteſt ruler for ſuch a people, becauſe a worſe then hee could not bee found? to whom notwithſtanding, Gregorie perſwadeth homage, and the Church acknowledgeth their Emperour. is God, which hath giuen the power thereof to man. The forme thereof Romans 13.4. Numbers 31.2. is, in the place of God to take reuenge. The matter, to requiteIoſu. 7.25. Matth. 10.28. Cyril. Alexan. epist. ad Theodoſ. Imperator. pro •• m. contra Iulian. Quod ver •• ſacerdotes concilietis, & eos qui debacchantur in illos abominemini, inque maximorum hostium numero cenſeatis, ſic enim diuinus Propheta Dauid, (Pſal. 139.21.) veſtris celſitudinibus digniſſimū dixerim. outward or vnciuill faults, with bodilie or ciuill puniſhments. The end, Rom. 13.4. that men may liue in peace, and exerciſe 1. Tim. 2.2. Quibus ſicut & nauigantibus, finis eſt ſalus & conſeruatio ſocietatis, Aristot. Polit. lib. 3. cap. 3. both godlines and honeſtie. By reaſon of this authoritie from God, although it be murther, for a man vnauthoriſed1. King. 2.5. to kill, and his blood is to be ſhed that ſheddeth it: yet that man, whom the LordDeut. 13.8. August. in Ioſu. quaeſt. 16. Non dimiſit in ea quicquid ſpirans: propter hoc nullo modo putandae eſt iſta crudelitas, quia Deus hoc iuſſerat. Qui autem exiſtimat hic Deum ipſum fuiſſe crudelem, tam peruerſe de operibus Dei, quam de peccatis hominum iudicant, neſcientes quo quiſque dignus fit, & magnum putantes malum, cum caſura deijciantur, mortaleſque moriantur. hath permitted to reuenge, is bound by commaundement, to ſhed the blood of him that vniuſtlie ſheddeth blood; and is ſo free from ſinne thereby, that Rom. 13.4. he executeth the vengeance of the Lord, & ſinneth no leſſe then 1. Sam. 22.23. De Clodio Caeſare dicebatur: non faciendo nocens, ſed patiendo fuit. Auſon de vita Caeſar, tetrastie. murther, which ſuffereth a murtherer to liue. It is therfore the Magiſtrate, that hath from Rom. 13.1. God the power of reuenge, and thoſe whom the Magiſtrate permitteth1. Pet. 2.13.14. thereunto: and to them hath the Lord permitted this authoritie; who from Deut. 31.25. Whether of wiſedome or of power: according to the word of God, and the common lawes of Nations. him, are indued with gifts of dignitie: and whom the Lord hath placed in his ſtead to execute his iudgements,As by ſucceſsion, election, or lawfull victorie, 2. Sam. 7.12. & 2.4. & 8.1.2. by manifeſt token of his pleaſure, the ſame2. Sam. 16.18. muſt we eſteeme as the Magiſtrate of God, and Rom. 13.5.7. 1. Pet. 2.13.17. reuerence for conſcience ſake with honor, loue, and due obedience. Now becauſe the Magiſtrate is put Exod. 18.19. 2. Chron. 19.6. in the place of God, & cannot Pſalm. 135.6. & 139.8.9. be like God in euerie place (foraſmuch as he oftimes is ruler vnder God, Hester. 1.1. of great and large dominions) hee is alſo permitted to haue lieuetenants vnder him, as hee is vnder God, in warres and peace. In peace, Iudges & Exod. 18.20. 1. Pet. 2.14. inferiour Officers, who in the place of Kings & Princes, yea of Deut. 17.8.9. Rom. 13.1.7. the Lord himſelfe, are duelie with reuerence to be obeyed. In warres likewiſe, are Captaines & ſouldiers Exod. 17.9. the Princes deputies, who may therefore lawfullie Deut. 7.16. 1. Sam. 15.3. And that Chriſtians did ſerue in warres vnder Heathen Emperours, is manifeſt by Iuſtin Martyr Apolog. 2. For they by prayer obtained raine, and ſaued the Armie of Antoninus Verus Emperour frō periſhing by thirſt. By Tertullian. lib. de Corona Militi • : Inter tot (inquit) fratres commili •• es ſolus Christianus: But Chriſtians ought not to take it vpon them without lawfull vocation: Luk. 3.14. whereof the Heathen giue Chriſtians example. Maulius Torquatus put to death his owne ſonne, for that he attempted to fight (although in the field he had ſlaine his enemie) contrarie to his precept and authoritie. Liui Decad. 1. lib. 4 Aul. Gel. lib. 9. cap. 13. And Cato admoniſhed his ſonne to abſtaine from fight, for that it was vnlawfull for him, after hee was diſcharged by his Captaine: Cic. Offic. lib. 1. Voluntaries therefore are not to be commended, by the iudgement of Ambroſ. & Auguſtin. Poſſid. in vita Auguſt. vnleſſe for the ſpeciall defence of their religion, Prince and countrie, as Iudg. 5.9. 1. Sam. 26.6. ſhed blood in battell, in a lawfull cauſe, becauſe the Magiſtrate doth arme them, andNumb. 31.2.3. Nazianzen. orat. 18. ad Praeſidem. Cum Christo geris imperium, cum Christo rempub. administras, à Christo gladium conſecutus es. God himſelfe the Magiſtrate, to take reuenge of blood. In like caſe, the Magiſtrate in extremitie of daunger, doth 2. Sam. 14.8.10. Cic. pro Milo •• . Eſt haec non ſcripta, ſed nata lex: quam non didicimus, accepimus, legimus: verum ex natura ipſa arripuimus, hae • ſimus, expreſſi ••• s: ad quam non docti, ſed facti; non instituti, ſed imbuti ſumus: vt, ſi vitae nostra in aliquas inſidias, ſi in vi • , ſi in tela aut latronum aut inimicorum incidiſſet: ••• is honesta ratio eſſet expedienda ſalutis. arme a priuate ſubiect, againſt vnlawfull violence, to defend himſelfe. For as it is permitted to weare lawfull weapons for peaceable defence;Luc. 22.36.38. Cic. orat. pro Milon • . Quid comitatus noſtri, quid gladij volunt? quos habere certè non liceret, ſi vti illis nullo pacto liceret. Sed obstat mandatum Chriſti, Mat. 5.3 9. ne reſiſtite malo. Reſpondat Chryſoſt. Hom. in Mat. 18. Quid igitur ſi non oportet nos reſiſtere malo? oportet quidem, ſed non hoc tamen modo, verum eo quo ipſe praecepit, vt ſcilicet ad pa • iendas nos iniurias praebeamus. &c. Aug. q. in nouū Teſtam. q. 68. Si quis ergo Chriſtianus ad tempus vindicet, non acerbè, ne que cum ſanguine, non peccat; melius tamen fecerit, ſi dimiſerit iudici Deo. Item contra Fauſt. lib. 19. c. 25. Eſt quodam iusta vindicta, iuſteque debetur ei, qui ſuerit paſſus iniuriam: vnde vtique cum ignoſcimus, de nostro quodamodo iure largimur. Caluin. in Matth. 5. Duplex est reſistendi modus: Alter quo innoxiè arcemus iniurias; alter quo retaliamus: quā quam autem Christus ſuis non permittit, vt vim vi repellant; non tamen prohibet qui • deflectant ab iniusta violentia. ſo is it likewiſe lawful, to ſtrike with weapon, to wound, to kill, for the ſame defence, in caſe where otherwiſe the murther of the innocent would be performed, before the innocent perſon ſhould haue the benefit of iuſt reuengement. Wherein notwithſtanding muſt be obſerued, that ſo much as is poſſible,Namely, that thou defend thy innocencie with that deſire, to bring (if it may be) thy cauſe before the Iudge: which if it cannot bee but with extreame danger, the Common-wealth rather chuſeth to loſe a murtherer, then a peaceable Citizen. we reſerue the life vnto the Magiſtrate, and doe ſhew in our defence noAnd hee that with that minde repelleth iniurie, is not therein voide of brotherly charitie: as 1. Cor. 5.5. where the Apoſtle ſheweth, a man may in ſome caſes puniſh his aduerſarie in loue. August. lib. cont. Adimant. cap. 17. priuate deſire of reuenge. The third point which is to be conſidered, is the reaſon of the greatneſſe of the paine, which alſo doth aggrauate the greatnes of the ſinne. He is thy brother, ſaith God, of the Act. 17.26. ſame originall and parentage, of Eccleſ. 2.15.16. Pſal. 49.6.7. the ſame priuiledge of nature, of Naturall, not ciuill, Ambroſ. lib. de Naboth. cap. 13. Quid ſuperbis diues? quid dicis pauperi: noli me tangere? Nonne ſic vtero conceptus, & natus es ex vtero, quemadmodum & pauper natus eſt? &c. the ſame honour and dignitie; ioyned vnto thee, inMan is by nature apt vnto ſocietie: Ariſt. Polit. lib. cap. 1. but this ſocietie is of two ſorts: firſt, either eccleſiaſticall or ciuill. Eccleſiaſticall, of God, or of this world: of good men, or of the wicked: August. de ciuit. Dei, lib. 1. cap. 1. ſocietie, in Act. 17.26. affinitie, andCicer. lib. de Amicit. Plutarch. lib. de dignoſcedo aſſentatore ab amico. 〈 in non-Latin alphabet 〉 : A friend more neceſſarie then fire and water. amitie: thou thereforeIn ſo much, as wee may truly ſay: Man for mans cauſe was created: Cic. de fin. lib. 2. and all for the glorie of God, Prou. 16.4. oughteſt to haue loued him, ſuſtained & defended him frō iniurie. Thus is the nature of all mankind, conioyned in one band by God: but this is not the fulnes of the greatnes of thy fault, he is moreouer created in the image of God. So that in murder, or ſhedding the blood of mā vniuſtly; thou doſt violence to thine owne blood, whom thou defileſt, to thy brother whom thou ſleyeſt, to the ſocietie of men whom thou robbeſt of a brother; to the Lord himſelfe, whoſe image in thy brother thou doſt deſpiſe and violate. For this, it is meete thou ſhouldeſt endure,Qua tamen non iusta compenſatio est, quo hoc tibi merito compenſatur, quod tu immerenti inflixiſti: Chryſostom. Hom. in Matth. 18. the like as thou haſt cauſed thy brother to ſuffer wrongfullie; that thoſe which loue themſelues and not their brother, may be reſtrained Deut. 13.11. Epheſ. 5.29. from farther violence, by the paine, which for their brothers blood they muſt abide. It is made a queſtion, whether this law for murther, were now firſt giuen, or renued onlie. It is not materiall in regard of theIt ſufficeth vs, that the Lord being author thereof, the ſame law is continued vnto vs. preſent vſe thereof, neither can it fullie be determined. Onlie it may be gathered, that before the floud, the Lord reſerued all reuenge of murther to himſelfe, at leaſtwiſe did not vnto Adam preſcribe the ſame. For ſo Gen. 4.11. hee himſelfe doth execute the puniſhment on Caine; and Lamech, being but a priuate man, Gen. 4.23.24. triumpheth in his murthers, with much ſecuritie, which could not wel haue bin, if Adam had receiued this authoritie. Alſo when he ſaith, Gen. 6.11. the earth was filled with crueltie, he ſeemeth to affirme, it abounded in euerie place without diſcipline corrected. Wherefore that the world might know,2. Pet. 2.5.9. Exod. 14.17.18. that God, hee is Lord of temporall puniſhments, as well as of thoſe that be eternall; he performeth the office of the Magiſtrate alone, brought in Luc. 17.27. the floud vpon them, and deſtroyed them all, Obſer. 1. The Lord doth moſt ſeuerelie require, that is, reuenge the blood of men at the hand of murtherers, as Exod. 21.14. Numb. 25.16. &c. & 33.34. 1. King. 2.31.32. 2. King. 19.37. Matth. 26.52. the Scriptures teſtifie, and Alexander dyed of tormenting poiſon, Curtius lib. 10 Valer. Max. lib. 1. cap. 7. his bodie was left without care of buriall for thirtie daies, no man vouchſafing to enterre the ſame. Elian. Ʋar. Histor. lib. 12. cap. 64. Iulius Caeſar was torne with three and twentie wounds: Plutarc. in the life of C. Caeſar. Nero that raiſed the firſt perſecution againſt the Chriſtians, when he found (as he ſaid) neither friend nor enemie that would diſpatch him, cut his owne throte, and was made a horrible ſpectacle to all beholders: Defecit que extantibus rigentibuſ que oculis ad horrorē formidinem que viſentium. Sueton. in vitae Neronis. Ergo. Ad generum Cereris fine caede & ſanguine pauci deſcendunt ſaeui, vel ſiccae morte tyranni. infinite examples. Secondlie, the creatures that are hurtfull to the life of man, are Exod. 21.2 • . worthie of themſelues to be deſtroyed. Thirdlie, the Magiſtrate is the ordinance of Rom. 13.4. God, for the puniſhment of euill doers, and the praiſe of them that doe well, & therefore Iudg. 17.6. & 19.1. Iſai. 32.1.2. moſt neceſſarie vnto the ſocieties of men. Fourthly, Magiſtrates ought to puniſh Exod. 21.14. Numb. 35.31. murtherers, with death: notwithſtanding ſuch murtherers were themſelues created in the image of God, becauſe Deut. 19.19.20.21. Muſcul. in Gen. 9. they haue preſumed to violate that image in their brethren. Fiftlie, the iudgement of blood appertaineth to the2. Chron. 19.6. Pſal. 28.1.2. Lord, as to the higheſt iudge, and the puniſhment thereof to be acknowledged Ioſu. 7.25. from him, not from the Magiſtrate; who alſo will reward the ſin of murther, Reuel. 21.8. with greater puniſhments, then can be inflicted by the Magiſtrate. Sixtlie, thoſe that ſeeke to defend Iudg. 20.13. the life of murtherers, for fauour, fellowſhip or kinred; or the Magiſtrate that dothDeferred it may be, neglected it may not be, for regard of the excellencie of the perſon; as to Ioab, for the ſlaughter of Abner and Amaſa. 1. King. 2.5.31.32. neglect to puniſh it; doe make themſelues1. King. 2.31. partakers with the murtherers, & of the puniſhment of them; and alſo Deut. 21.8.9. the land wherein they liue. Seauenthlie, the conſideration of the dignitie of man ought to reſtraine vs fromLuc. 10.16. Iam. 3.9. Chryſoſtom. Hom. in Gen. 27. Cogita quod ad imaginem dei formatus eſt, & quieſces à mala voluntate. crueltie toward man. Eightlie, man was Gen. 1.26. created in the image of God, and continueth (although Gen. 3.7.8. & 5.3 corrupted thorough the fall) in the ſame his image, in Pſal. 8.6. excellencie aboue the creatures of the earth, in Matth. 10.28. immortalitie of ſoule, in 2. Sam. 14.17. Ambroſ. Hexam. lib. 6. cap. 8. Cyril. in Iulian. lib. 9. Damaſcen. lib. de imag. Dei: 〈 in non-Latin alphabet 〉 . &c. reaſon, memorie, prouidence, conſcience, all which Rom. 8.5.6.7. Galath. 5.17. Tit. 5.15. The Apoſtle calleth our corruption, an earthly image, 1. Cor. 15.49. notwithſtāding are horribly defiled, & ſtained with ſin. Ninthly, it is Exod. 23.7. Deut. 27.25. Prou. 17.15. a moſt grieuous ſin, for the Magiſtrate or anie other, to put ſuch innocents to death, which are Eph. 4.24. Coloſſ. 3.10. renued to this image through faith, eſpeciallie if it be Matth. 5.10.11.12. 2. Theſſ. 1.6.7.8. Let the Papiſts conſider whoſe blood they ſpill: they ſay they kill none but heretikes (and that they denie to, for they ſay they deliuer them vnto the Magiſtrate: but a more reaſonable excuſe we finde, Ioh. 18.31.) let therefore the word of God, who hath giuen authoritie of death, trie who are heretikes; whether thoſe that inflict, or thoſe that ſuffer death. for the true profeſſion of the faith of Ieſus Chriſt. Tenthlie, when wee ſee the wicked murtherers depart, whoſe blood is not required; it ought to moue vs to remember another life,Gen. 18.25. Pſalm. 73.17. &c. Eccleſ. 3.16.17. Baſil. in Pſal. 10. Quoniam exquires ſanguinem, &c. Indicat hoc loco, nullum homicidium impunè abiturum, ſed omnino in id requiſitum iri. for the reſtoring of their bodies, that in the ſame,2. Cor. 5.10 Luc. 16.24. they may receiue according to their works.

Queſtion 5. verſe 13.16. What meaneth this: behold I haue ſet my bow in the cloud, &c. Therefore the bow ſhall be in the cloud that I may ſee it?

FOr the full and perfectChryſoſtom. Hom. in Gen. 28. Quia verifimile erat iſ •• adhuc in angore eſſe, & mentē illius formidine teneri, & ſi quādo ingrueret vel paruus aliquis imber, futurum triſtē & attonitū; ideo vt ipſe fidere poſſit omniſque poſteritas, id circo miſericors Deus in magnā ſecuritatem inducturul promiſit ei. &c. ſecuritie of Noah and his poſteritie, the Lord vouchſafeth to binde himſelfe by couenant, that the earth ſhall not be drowned anie more with waters. In this hiſtorie of the couenant, is containedFrom verſ. 8 to 16. a promiſe; and theVerſ. 17. Concluſio, qua quaſi digito commonstrat. Tremel. in annot. in Gen. confirmation of the ſame. In the promiſe is to be conſidered: firſt the perſons betweene whom this couenant is made: God himſelfe Verſ. 9.10. on the one part which freelie promiſeth, and euerie earthlie creature, which freelie receiueth the benefit thereof. Secondlie, the Verſ. 11. ſubſtance or matter of the couenant: that from thenceforth all fleſh ſhould not be rooted out by waters. Thirdlie, the ſigne Verſ. 12.13. or ſeale therof. Laſtlie, Verſ. 14.15.16. the end or vſe thereof: then will I remember my couenant. Wee finde herein a long perſwaſion vnto Noah, to be free from feare of another floud: the reaſon is,Chryſostom. Hom. in Gen. 28. Veriſimile erat, &c. nam praeteritorum experientia ad formidinem incutiendam multum habet momenti. the exceeding feare of Noah, in reſpect of the calamitie which Noah had ſeene, and the daungerAuguſt. de ciuit. Dei, lib. 15. cap. 27. Magis diuina prouidentia quàm humana prudentia • atantem gubernauit, ne incurrat vbicunque na • fragium. hee was partaker of: as alſo in regarde of the meanes, Ierem. 5.22. which onelie are barred out by the mightie power of God. And albeit the promiſes of God are Numb. 23. verſ. 19. Tit. 1.2. 2. Cor. 1.20. To promiſe, with God, is as much as to ſweate by his holineſſe and trueth. 2. Sam. 7.12. Pſal. 89.35. & 132.11. and ſuch promiſe, is called his oth, Iſai. 54.9 The Rabbins teach, his oth is contained in this: I will not adde to curſe, neither will I adde to ſmite: I will not adde, being doubled, is the oth of God. Rab. Salom. infallible in themſelues, and cannot but be verified: yet in reſpect of mansChryſostom. Hom. in Gen. 28. Deus non ad ſuam naturam ſpectans, ſed nostram infirmitatem, non conténtus est promiſſione ſua. infirmitie, his ſlowneſſe to beleeue, and his aptnes to deſpaire; the Lord is contented to promiſe, & to bind himſelfe by couenant, and oth, Heb. 6.17.18. to the end wee might beleeue, and receiue the comfort of his promiſes. Euen ſo in this place, the Lord doth giue a perpetuall token of his couenant, that his promiſe ſhould be kept perpetuallie: This is the token of the couenant, I haue ſet my bow in the clouds, &c. The bow of God doth ſignifie in Scripture,Pſalm. 7.12. & 21.12. Hilar. in Pſal. 57. In arcis ſeueritatem iudicij Dei ſignificari oſtendimus, peccatorum hunc ſemper poenis hi • qui puniētur intentum. the ſeueritie of iudgement and wrath of God: but the Lord here ſpeaketh of another bow, which he hath placed in the cloudes. This bow in the cloudes, ofAmbroſ. de No • & arca. cap. 27. Eſt ergo virtus inuiſibilis Dei, qua & ſpecie istius arcus extendendi & remittendi, moderatur pro diuina voluntate, miſericordia, poteſta ••• qua neque omnia confundi nimia ſolutione, neque dirumpi nimia irruptione patiatur. ſome is alſo taken to be no other, but the inuiſible power of God, wherby the moiſture of the aire is drawne together, and reſolued into raine, like a bow that is drawne, and againe let goe with an arrow ſhotte forth of it: ſo that the Lord here ſhould ſignifie, that this bow ſhould not be ſhot with an arrow of deſtruction, as Gen. • .17. late before, but the Verſ. 14. Ezec. 1.28. Reuel. 4.3. Scripture expreſſeth a bow that may be ſeene: which the learned for the moſt part, bothRabbini in Cab. Tres iridis colores referunt ad tres Patriarcha • , ſicut & Christiani, quatuor colores, ad quatuor elementa. Iewes andOmnes quod ſcio, Ambroſio dempto. Chriſtians, doe vnderſtand to be that notable and viſible bow, that appeareth in the cloudes, then which,For which reſpect, of Chryſostome it is called a miracle, Hom. in Gen. 28. of the Heathen, Thanmantis filia: i. the daughter of admiration. Heſiodus. in Theogon. Calimachus in Lanacr. Deli. & Plato in Crat. among al the imperfect creatures, there is none more excellent. Which bow bothAmbroſ. lib. de No • & arc. cap. 27. Caſarius frater Nazianzen. Dialog. 2. Auguſt. Hom. 3. in Apocalyp. Tom. 9. Hieron. Zanch. de oper. Dei, part. 2. lib. 3. cap. 3. Diuines and heathen PhiloſophersAristos. lib. 3. Meteor. cap. 4. Ammian. Marcellin. lib. 20. Plut. de placi. Philoſoph. 3. Zeno & Poſſidonius. Laertius. 7. cap. 1. agree, to be nothing els, but the beames or brightneſſe of the ſunne, when it ſhineth againſt a thicke and waterie cloud, by which thoſe beames are vnto our ſight returned (as the heat reboundeth from the earth in Sommer) ſo thatIf a man doe with a ſtaffe raiſe the water againſt the Sunne, he ſhall perceiue in the drops diſperſed, as it were a white Rainbow, by which he may more eaſilie perceiue the cauſe of the Rainebow in the clowd. where the brightnes that reboundeth from the cloud, and the brightnes from the ſunne doe meet togetherNam omninò conſiſtit iris optica ratione: ſiue per conū, vt vult Euclid. optic. Hypotheſi. 2. (c • nus autem eſt pyramis rotunda. Apollon. Perg • us. Conor. 1. Vitellio opticor. lib. 4.) ſiue vt alij volunt per triangulum, alij autem aliter. Vide Theophraſt. de vertig. ſine 〈 in non-Latin alphabet 〉 . in our eye ſight, they make this beautifull ſhew which we bebold, and call the rainebow. Which neuer appeareth ſquare or long, but round or compaſſe, becauſe it taketh his proportion from the ſunne. Neither euer containeth itArist. Meteor. li. 3. c. 5. Zanch. de oper. Dei, li. 3. part. 2. c. 3. more then halfe a circle, becauſe the reſidue of reflection is ſhadowed by the earth. The cauſe of the diuers colours in the ſame, is ſaid to be theA clowd is a fume or exhalation gathered together in the middle region of the ayre, which is borne vp (as is thought) by the heate or warmenes which is in it: conſiſting for the moſt part of airie matter, hauing therewith of the earth, water, and fire, ſome parcels mixed. Baſil. in Pſal. 134. Mirabile quod in leui aēre aequa continetur: multo mirabilius, &c. Great marueile it is that water ſhould be borne vp in the very thin ayre, &c. varietie of matter, whereof the cloud conſiſteth, wherein it is. For it partlie conſiſting of drie and fumie matter, Aristotle teacheth that they are only apparāces, not true colours in the Rainbow. Meteor. libr. 3. c. 4. Other affirme they are colours in deed, and not alone in appearance. Methodor. lib de Iride. Heliodor. Lariſſae. lib. de optic. doth thereby giue that purple colour like firie ſmoke, or as dry clouds are red, at the ſetting and riſing of the ſunne. The wateriſh moiſture of the cloude caſteth forth that greeniſh colour, like vnto the waters of the ſea. And foraſmuch as the cloud hath alwaie airie matter ioyned withall, the ſame doth yeeld that whitiſh ſtreame, or ſtraw colour that appeareth. Sometime is added a perfect red, which is cauſed by the elementarie heate that is within the cloud. Sometime appeare two For a double Rainbow is a ſigne of great ſhewers: Arat. in Pheinom. 〈 in non-Latin alphabet 〉 , vel gemina circuncingit magnū coelum iru. Virgil. Georg. 1. Et bibit ingent arcus, &c. rainebowes for the aboundance of matter, the one within the other, their colours placed contrarie, for that the one is the image (by reflection) of the other. Wherein wee haue cauſe to extoll the wonderfull wiſedome of the Lord. For if God doe ſhew ſuch glorie in gliffes & ſhadowes, how glorious is his wiſedome and his power,Ambroſ. Hex. lib. 6. cap. 1. in things of ſubſtance? And if his power and wiſdome ſo plainelie areRom. 1.20. Lactant. Inſtitut. lib. 1 cap. 3. Qua in re quoniam & ſenſu deficimus & verbis: quia neque tantae intelligē tiae lucem pectus humanum, neque explanationē tantarum rerum cap • lingua mortalis, id ipſum intelligere nos oportet & profiteri. perceiued, and are ſo excellent in the creatures; how far doth he himſelfe ſurmount our words and thoughts, in infinite maieſty, and incomparable glorie? Concerning this rainebow, there ariſeth another doubt. For ſeeing it is ſaid to proceed of cauſes naturall: it may be ſuppoſed the ſame had bin ſeene before the promiſe; and ſeeing the Lord in ſix dayes finiſhed the creation, and ſet the perfect Gen. 2.1. order of all the creatures; it followeth that the rainebow had then his place, eitherFor it rained not in the firſt ſixe daies of creation. Gen. 2.5 in being or in power. Which if it were of old: how is it now ſaid, this is the token of the couenant: I haue ſet my bow in the cloudes? There are indeed which perſwade themſelues,Author. de mirab. ſacr. ſcript. inter oper. Auguſt. lib. 2. cap. 10. that there was neuer rainebow ſeene before this promiſe made; yea, ſome doeLyza in Gen. 9.1. Alcui • in Gen. • . 9. Strabus Eccleſ. Hiſtor. fondlie thinke, that it neuer rained on the earth, before the floud. But theſe being priuate iudgements, without authoritie of Scripture, are to be commended to the credite of the authors. And that the rainebow hath alwaies bin, ſince the ſunne and waterie cloudes haue bin, euenArgum. ab eff •• iēta. from the firſt creation, may much rather be eſteemed; neither is there any let or hindrance to be found. The Lord ſaith not, I now create the rainebow, but I haue ſet the rainebow in the clouds; this is the ſigne; that is, the rainbow which is in the clouds, ſhall henceforth be the ſigne. So that although the rainebow were before (as the

Some of the Hebrues ſay, that the Rainbow was before, but was not in a cloud before: but this is againſt both Philoſophie & reaſon, and not at all approoued by the Scripture.

Ioſeph. Antiq. libr. 1. cap. 4. Arcus coelectis ſignum vobis erit, &c Chryſostom. Hom. in Gen. 28. Sole radios ſuas contra nubes mistente: i. The Sunne caſting his beames againſt a clowd.

Ambroſ. de Noah & Arca. lib. cap. 27.

Hi • ro. in Ezech. Comment. cap. 1.

Auguſt. in Apocalyp. Tract. 2. Who all in ſetting downe the cauſe of the Rainbow to be from the beginning, doe in effect affirme that it was from the beginning.

Caluin. in Gen. 9. Neque enim Moſis verba ſonant fabricatum ſuiſſe arcum, qui prius non fuerat; verùm notam eſſe illi in ſculptam qua diuinae gratia ſignum hominibus daret. Ita arcum coelestem qui naturaliter prius fueras hic conſecrari dicimus in ſignum & pignus.

moſt Diuines conſent) yet was it not before a token of the couenant, but now was made a ſigne, which before it was not. If any man think it ought to be a new creture, which was newly made a ſigne; let him alſo excogitate a reaſon why it ſo ſhould be. The vertue of Sacraments Auguſt. contr. Maxim. lib. 3. cap. 22. In ſacramentis non quid ſint, ſed quid osten • ius attendatur: i. In the Sacraments we muſt cōſider, not ſo much what matter they are of: but what they ſignifie. depend not of the creatures wherof they are, but of theAmbroſ. de Sacram. lib. 4. cap. 4. Lord, as of the authour, by whom they are. Water was before it was ordained vnto the vſe of Baptiſme: and bread and wine were before the Supper of the Lord; but were no Sacraments before theAmbroſ. ibid. Panis istae panis est ante verba ſacramentorum, vbi acceſſerit conſecratio, de panefit caro Christi. August. in Euangel Ioh. tract. 80. Accedit verbum ad elementum & fit ſacramentum, etiam ipſum tanquam viſible verbum. inſtitution of Chriſt was ioyned with them: which being added,August. ibid. Detra •• verbum, & quid eſt aqua niſi aqua? and the creature in forme thereof adminiſtred, is made a Sacrament. So likewiſe thoſe that beleeue this promiſe of the waters, and receiue the rainebow as the ſeale thereof; to them is the rainebow a ſeale of the couenant, & a confirmatiō of the promiſe. But before it was promiſed, it could not be beleeued, or receiued as a ſeale, whereof there was no couenant: and ſince it is promiſed, it is

Namely to whom the couenant is vnknowne: to Philoſophers, Heathen, or beaſts.

Calo. in Gen. 9. Quare ſi anellitur facramentum à verbo, deſinis eſſe quod vocatur.

no Sacrament to thoſe of whom the promiſe is vnknowne, or vnreceiued. The Lord doth make this couenant with all the Verſ. 9.10. creatures, but the ſigne Verſ. 13. belongeth properlie to thoſe of faith: wherefore though all the creatures are deliuered by the couenant, yet onlie the beleeuers reape ſpirituall benefit. Now as it belongeth vnto Sacraments, toNiſi enim facramē ta ſimilitudinē quandam earum rerū quarum ſacramenta ſunt, haberent, omninò ſacramenta non eſſent. Auguſt. epiſt. 23. haue reſemblance to the matter ſignified: ſo was there not a more apt creature, to be ſeene in heauen or earth, to manifeſt in ſightAuguſt. contr. Fa • ſt. • br. 19. cap. 16. Sacramenta corporacta quaſi viſibilia verba. Idem tract. in Ioh. 10. this mercie promiſed. The Lord was now Gen. 8.21. & 9.11. appeaſed with Noah, & promiſed to ſhoote no ſuch arrowes of diſpleaſure as before. Euen ſoIris Graecis dicitur 〈 in non-Latin alphabet 〉 à pace, quaſi fignum pacis vēl 〈 in non-Latin alphabet 〉 , quod oſtendit pactam. Latini à Gracis, vel ab • ere vocant, quia deſcendit per • ērem ad vſ que terram. Iſidor. lib. 13. cap. 10. this bow is placed in the clouds, as one that holdeth a bow in peace, the ſtring is toward vs, the ends are downeward to the earth. Againe, the earth that then periſhed, ouerflowed with water, is2. Pet. 3.7. now kept in ſtore, and reſerued vnto fire: wherefore the Lord, as it were to put vs in remembrance,Gregor. Mag. in Ezech. Hom. 8. Vnde & in aeren eodem, color aquae & ignis, vt v • riuſ que indicij testis ſit. hath ioyned with the colour of water, the colour of fire. Moreouer, as wee doe not alwaies feare a ſloud when wee ſee a cloud; ſo theNeque enim in aēre denſo apparet, nec apparuit vnquam, ſicut fabulantur non philoſophantur Rabbini, ſed in denſa nube & concreta. rainebow appeareth not in vaine, but either before a tempeſt that is to come, to admoniſh our faith of the promiſe of the Lord: or after it is paſſed, to prouoke vs vnto thankefulnes for our deliuerance. In which reſpect the Lord alſo ſaith: the bow ſhall be in the cloud, that I may ſee it, and remember the euerlaſting couenant. For he ſeeth the rainebow, as all his creatures are before his eyes; but heeAugust. contr. aduerſar. Legis, lib. 1. cap. 20. Dico Deum admoneri ſe voluiſſ • , quāuis non ſit oblitus, ſicut Christus doceri ſe voluit vbi Lazarus poſitus fuerit, quamuis non eſſet ignarus: & ſicut alibi dicit, gaudete quia nomina veſtra ſunt ſcriptae in coelis, quae niſi piè accipiantur, donec fides impetret vt intelligā tur, nonnè vt fabuloſa videantur? hath a ſpeciall eye vnto our faith, how wee beholding it, beleeue his word. NeitherChryſostom. Hom. in Gen. 28. Non quia ipſe habeat opus recordatione. needeth hee to be put in remembrance by the rainebow, leaſt hee ſhould deſtroy the world with waters: but that wee by ſeeing it,

Chryſoſt. ibid. Sed vt nos ad illud reſpicientes nihil durum ſuſpicemur.

Hieron. in Ezech. c. 1. Quando apparebit in nube, ſciamus nos ſecundum antiquitatis exemplum nequaquā perituros eſſe diluuio.

 might remember that God remembreth vs, and vpon the aſſurance of his promiſe, might feare none euill. But whether is this rainebow a ſigne of nature, or a ſigne of grace; a token that the earth cannot from thence forth be ouerflowed, or that it ſhall be kept by the mercie of the Lord. Surely althoughAquin. quodlibet. 3. artic. 30. Idem in Gē. Comment. cap. 9. Caietan. in Gen. Comment cap. 9. ſome doe take it as a naturall ſigne to ſhew that there is no ſuch aboundance of waters gathered, as whereby the world is in daunger of a floud: yet much more doth it pretend the infinite power of God, which reſtraineth the waters that they cannot flow. For alwaies it is perceiued, the darker the clouds are, and the more diſpoſed to raine, and the more the creatures doe threaten a floud; the clearer is this ſigne of heauen, if no naturall cauſe beſide, doe let the ſame. And much rather it agreeth with the power of God, to whom it Deut. 32.36. 2. King. 3.13.14. Iſai. 63.5. appertaineth to ſaue when none can help, and in the greateſt Exod. 14.15. &c. dangers, to ſhew the greateſt tokens of deliuerance. Doctrines. 1. verſe 1.8. This couenant confirmed vnto Noah, Sic enim legendū eſt: 〈 in non-Latin alphabet 〉 , vaeni hineni; & ego ecce ego, id eſt, hoc inſuper addo ad benedictionem: oratio continuata. immediatelie after his ſacrifice; teacheth that the Lord will giue vnto the godlie their Pſal. 37.4.13.14. & 55.22. hearts deſire, and graunt them2. Sam. 7.19. 1. King. 3.13.14. more then they doe aske. Secondlie, verſe 9. The Lord beſtoweth his bleſſings on his creatures, Deut. 9.6. Iſai. 48.9.11. for his owne ſake, not for Rom. 9.11.16. Againſt ye new ſprung opinion of iuſtification. This was an abſolute couenant, not conditionall. In the couenant of grace there is a cō dition required, as Iere. 31.33. and the ſame not for the Lord, Iob. 35.7. but for our owne behoofe, 2. Pet. 1.8. &c. Iren. lib. 4. c. 28. Nec nostro miniſterio indigens Deus; ſed quoniam bonus & miſericors, vt beneficiat ijs, qui perſeuerāt in ſeruitute eius. foreknowledge of anie recompence: for here is no ſtipulation of reward. Thirdlie, verſe 10. The couenant of preſeruation is extended to the beaſts: Pſal. 36.6. & 145.9 for God is louing vnto all his creatures. Fourthlie, if vnreaſonable creatures are vouchſafed to be partakers of the couenant of preſeruation; how Gen. 17.7. Exod. 20. I will be thy God, and the God of thy ſeed, to a thouſand generations, to thē that loue me. Againſt the Anabaptiſts. much more may the children of the faithfull, be partakers of the couenant of grace by Baptiſme, althoughGen. 17.7. August. Epiſt. 23. Itaque paruulum, etſi non fides illa, quae in credentium voluntate conſiſtit, iam tamen ipſius fidei ſacramentum fidelem facit. Nam ſecundum quen • m modum, ſacramentum corporis Christi, corpus Chriſti eſt, ſacramentum ſanguinis Christi, ſangnis Christi eſt; ita ſacramentum fidei fidei eſt. they haue not by reaſon of their infancie, attained the gift of liuelie faith. Fiftlie, verſe 11. God hath moſt conſtantlie performed Iſai. 54.9. his promiſe, in the preſeruation of the creatures, which was not confirmed in the blood of Chriſt: he will therefore moſt vndoubtedlie Iſai. 62.8. Heb. 6.17.18. performe the couenant of grace, ſealed by his death, to thoſe that obſerue the condition thereof. Sixtlie, verſe 13. That the world neither hath bin, nor ſhall againe be drowned with waters, 2. Pet. 3.5.6.7. Ierem. 5.22. Baſil. Hexam. Hom. 4. Vt ne ſuperinfluens aqua, &c. Luther. in Gen. 9. Iris ſignificat nullum diluuium venturum eſſe, tamen hoc non ex aliquae naturali cauſa, ſed tantum ex verbo Dei. Caluin. in Gen. 9. Idem in Ierem. 5. Hieron. Zanch. de oper. Dei. part. 2. lib. 3. cap. 3. Non autem ex cauſis naturalibus, vt nunquam futurum ſit diluuium. Contra • pinant •• non poſſe terram totam aquis obrus niſi miraculo, & qui ponunt Iridem ſignum naturale ſerenitatis. Valer. Flacc. Argonaut. lib. 1. Emicuit reſerata dies, coelian que reſoluis arcus. ſtandeth not of cauſes naturall, but of the good pleaſure and promiſe of the Lord. Seuenthlie, the promiſes of God, and the ſeales therof2. Cor. 1 20. Rom. 8.7. 1. Cor. 2.14. are ſure, although they ſeeme neuer ſo greatlie contrarie to the reaſon of man. Eightlie, verſ. 14.15. When wee behold the rainebow in the cloud, we Verſ. 14.15. Luc. 22.19. Hinc dicitur ſacramentum, viſibile verbū. Auguſt. tract. in Euang. Ioh. 80. The Iewes are accuſtomed when they ſee the Rainbow, to goe forth and confeſſe their ſinnes, that they are worthie of a flood, and are preſerued only by Gods mercie: take away ſuperſtition, the reſt belongeth vnto Chriſtians. ought to remember the couenant of God, and to confirme our ſelues therein by faith.

Question 6. verſe 2. Wherefore the Scripture maketh report that Noah was drunke with wine?

LIke as before the Scripture teſtified, that Verſ. 1. God bleſſed Noah and his ſonnes; ſo now doth it proceed to teach, in what manner thisFor this cauſe the Genealogies are recited. bleſſing was beſtowed vpon them. In the regiſter or record whereof wee may conſider an excellent doctrine: namelie, that ſuch of them and their poſteritie, as were wicked and worldlie men, were partakers of worldlie and temporall benefits but haue had withallAs it came to paſſe to Cham and Canaan, verſ. 25. the wages of their ſinne: and that the godlie, although not ſo greatlie flouriſhing inFor Sem was not ſo fruitfull in children: beſides in Ioctan who (as the Hebrues ſay) made ſhipwrack of his fathers religion. Heb. 10.36. worldly things, yet in the end, haue fullie enioyed the promiſes. This is the ſcope of the two next following Chapters. In this place is laid downe a preparation thereunto. Herein alſo two points are chieflie handled. Firſt that Verſ. 6. onelie of theſe three ſonnes of Noah, the nations haue increaſed ouer all the earth: againſt the preſumption of ſome Beroſu • auoucheth that Noah had thirtie ſonnes after the flood, whom he calleth Titans. But it is not the true Beroſus, but a forged fable of Annius of Viterbium. heathen and Methodius Patarē ſis, lib. Reuelat. cap. 6. citeth a fourth ſon of Noah, and calleth him Ionithus, by whoſe counſel (ſaith he) they builded the tower of Babel. Caictan. Cardinal. in Gen. 9. The ſonnes of Noah which went out of the Ark were Sem, Ham and Iapheth: it appeareth therefore (ſaith he) that Noah had other ſonnes after the flood, which went not out of the Arke: a wide and falſe coniecture. Hector Boethius in his hiſtorie of Scotland affirmeth, that a kinſwoman of Noah in the time of the flood imbarked her ſelfe and arriued in Ireland, from whom that Nation is deriued. But it is an impudent falſehood, and contrary to the Scripture, Gen. 7.23. chriſtian writers, which haue croſſed the plaine authority of the word of God, in this reſpect. The ſecond is, an oracle of God, wherein is foredeſcribed the condition of the ofſpring of theſe three ſonnes of Noah, in time, long afterward. In this alſo is to be conſidered: the occaſion of the oracle; which is, that Noah was drunke with wine: and alſo the matter of the oracle, the Propheſie of Noah vnto his children. Wherein wee may alſo indifferentlie behold the ſinceritie of the word of God, in obſeruingCicer. de orat. lib. 2. Prima eſt hiſtoriae lex, ne quid falſi dicere audeat; deinde ne quid ve • i non audeat: ne qua ſuſpicio gratiae ſit in ſcribendo, ne qua ſimultatis. the common lawes of hiſtorie, which neitherChryſost. Hom. in Gen. 29. Neque propter inuidiam iuſto •• m virtutes pratexit, neque propter gratiam peccata adumbrat. for fauour of the godlie, concealeth their faults; neither for enuie pretermitteth their vertues: and that which is common with no other hiſtories; the Numb. 11.11.21. & 20.10. Pſal. 51.1. Iona. 1.3.5. & 4.3.7. Ierem. 20.14. Matth. 9.9. 1. Tim. 1.13. writers themſelues are forced to declare their owne infirmities, which is 2. Pet. 1 21. 〈 in non-Latin alphabet 〉 , acti à ſpiritu ſancto. an euident argument that the Scriptures are of God. Noah alſo (ſaith the text) began to be an husband man. In the Hebrue text it is read thus 〈 in non-Latin alphabet 〉 vaiachel Noah iſh headhamah: and Noah began (to be) a man of the earth. Ambroſ. de Noa, cap. 29. vnderſtandeth it otherwiſe, but worſe, that he began to plant vines, before to ſow ſeede, but this is not the meaning of the Scripture. word for word: And Noah began (to be) a man of the earth: that is to ſay, a husbandman. The which coniunctionAs if it had been ſaid: whereas before the ſtood men liued in husbandrie, Noah continued the ſame alſo after the flood: wherefore it is very well tranſlated; And Noah began againe, &c. (And) importeth that as before, ſo after the floud hee was a husbandman, and now began againe to be an husbandman. Whereby as it is euident, that bothGen. 3.17.18. Ambroſ. de Noah. c. 29. Ergo ſicut Adam primigenes magister, terram videtur operatus, ita & iam egreſſus ex arca Noe, ſeminationis & agriculturae author eſt factus. Adam, and Gen. 4.12. Caine, and Noah and other, did till the earth, and liued in husbandrie before the floud; ſo it ſeemeth no leſſe by this, and Eccleſ. 5.8. Luc. 17. verſ. 27. Mat. 24.38. Whereby that appeareth a forgerie of Beroſus, that ſaith Noah inuented the making of VVine. Notwithſtanding I ſuppoſe this hiſtorie was not vnknowne vnto the Heathen: and that he was Noe who of thē was called Bacchus, or Boacus: of the Greeks Oenotrius 〈 in non-Latin alphabet 〉 , of wine: of others, Ianus, à 〈◊〉 Iain, which in Hebrue & Syriac ſignifieth wine, whō they pictured with two faces, becauſe he ſaw the firſt world before the flood, and this after, and ioyned them as it were together. Tertul. lib. Apolog. cap. 11. A • nob. cont. Gent. lib. 6. Of him ignorant Antiquitie among the Heathen hath ſabuled many things; as that Nicander lib. 1 linguar. telleth that the mother of Bacchus was incloſed in an Arke by Ca • mus. Other, that he inuented ſacrifice. Ouid. fastor. 3. Ante tuos ortus arae ſine honore fuerunt Liber. Other, that he inuented and taught men husbandrie, and planting of vineyards. Euripides in Bacchis. 〈 in non-Latin alphabet 〉 , &c. Semele ſatus potum racemi reperit mortalibus. Plin. lib. 7. cap. 56. ſaith alſo, he was the firſt that taught to buy and ſell. Other which are fond fables are derided by August. de ciuit. Dei, libr. 7. cap. 7.8. Lactantius libr. 2 cap. 2. Diodor. Siculus. libr. 4. cap. 5. other Scriptures, that the vſe of the vine and Rabb. Moſes Ben. Nahmah, vpon this place, and Dauid Kimchi lib. Rad. ſay, that the vine was knowne before, but men planted no Vineyards, neither vſed Grapes for drink, but for meate: Rabb. Leui ſaith, he tooke the ſeede and ſlippes of euery tree with him into the Arke. In the Cabala it is, that he tooke them out of Paradice. But it is the cuſtome of the Iewes, in diuining to ouer reach. wine it ſelfe, were not vnknowne vnto the world; which augmenteth greatlieChryſostom. Hom. in Gen. 25. Ostendit quod ipſe vini bibendi primus inuentor fuerit: ſed perignorantiam & neſcien bibendi menſuram, in ebrietatem inciderit. Alij contrà ſtatuunt & veriſimilius. the fault of Noah, and he dranke of the wine, and was drunke. Which report of Noah, althoughIulian. apud. Cyril. lib. 7. Nonne & Salomon nostris ſeruiuit dijs, à muliere, vt dicunt, deceptus? Igitur ſiquidem à muliere deceptus est, eum ſapientem ne dicatis. Libertines, and Atheiſts doe deride; yet is it of moſt precious vſe vnto the Church of God. For firſt ſeeing the righteouſneſſe of Noah, is ſo greatlie Gen. 6.9. & 7.1. Ezec. 14.14. praiſed, and his wonderfull deliuerance Gen. 7.18.23. & 8.1.3. declared in the Scripture; his ſinne is alſo publiſhed, to the end it might be knowne,Pſal. 130.3.4. Iſai. 53.6. Hieron. in Iſai. cap. 3 • . August. epist. 105. Quaerimus obdurationis meritum & inuenimus; quaerimus autem meritum miſericordiae nec inuenimut, quia nullum est: ne gratia euacuetur, ſi non gratis donatur ſed meritis redditur. Bernard. in festo omnium ſanctor. Serm. 1. Quid potest eſſe omnis nostra iustitia coram Deo? Nonne iux •• prophetam, vt pannus menstruatae reputabitur? Quid ergo de peccatis erit, quando ne ipſa quidem per ſe poteris reſpondere iuſtitia? he was ſaued not of merite, but of mercie. And if ſo great a Prince Rom. 3.19. & 4.2. of righteouſnes, hath not to glorie in his works; what can we wretches claimeRom. 3.23. & 6.23. August. Epiſt. 105. Quae igitur ſua merita iactaturus est liberatus, cui ſi digna ſuis meritis redderentur, non eſſet niſi damnatus. of due deſert, ſaue puniſhment. Secondlie, albeit he

Gen. 6.9. Heb. 11.7 Hieron. libr. tradit. Hebraic. in Gē. Iuſtus non iuxta iustitiam conſummatam, ſed iuxta generationis ſuae cum iustum fuiſſe, iuſtitiam.

August. de ciuit. Dei, lib. 15. cap. 26. Iustus non vtique ſicut perficiendi ſunt ciues ciuitatis Dei in illa immortalitate qua aequabūtur angelis dei, ſed ſicut eſſe poſſunt in hac peregrinatione perfecti.

were righteous, and walked with God: yet was he Gen. 5.3. 1. Cor. 15.49. of Adams image, and had his imperfections; which the Scripture therefore recordeth,Iren. libr. 4. cap. 45. Scriptura veteres increpauit, de his quae ſine conſilio ſpiritus egerunt, vt non glorietur vniuerſa caro in conſpectu domini. Ambroſ. Apolog. Dauid. lib. c. 2. Nā ſi inoffenſum à vitijs inter tot lubrica hu •• ſeculi curriculum peregiſſent, dediſſent nobis occaſionem infirmioribus aestimandi cuiuſdam ſuperioris eos naturae ac diuinae fuiſſe, vt delictum recipere, & culpae conſortium habere non poſſent. leaſt wee ſhould haue thought him perfect. So doth it in like manner Gen. 12.12. of Abraham, Gen. 42.16. Ioſeph, Numb. 11.22. Pſalm. 106.33. Moſes, 2. Sam. 11.4. Dauid, Iob. 3.1.3. Iob, Ierem. 20.14. Ieremie, Ioh. 2.3.4. Marie the virginmother of Chriſt, Matth. 26.74. Peter and the reſt: to the end that we might know, that Iob. 4.18.19. Rom. 7.23. none is voide of ſinne, and therefore that we ought not to deſpaire for our infirmities, butClem. Alexandr. Paedagog. lib 2. cap. 2. Quocirca No • quo que indecora vinolentia ſcripta eſt, vt ebrietatem quā maximè vitemus, manifeſtam ſcriptiſ que mandatam lapſus imaginem habentes. August. in Pſalm. 50. Multi enim volunt cadere cum Dauid, & nolunt ſurgere cum Dauid. Non ergo ca • endi exemplum propoſitum eſt, ſed ſi cecideris reſurgendi. Audiant qui non ceciderunt, ne cadant; audiant qui ceciderunt, vt ſurgant. learne to riſe againe with ſpeed by their example. But how ſaith the Scripture then: hee 1. Iohn. 3.9. ſinneth not that is borne of God? I anſwere byCONCILIATIO. 13. the Scripture. Sinne after two ſorts doth excrciſe his force on men. Some where Rom. 6.12. Iohn. 8.44. it raigneth in thē, as in thoſe that take delight in ſinne. In others, it Rom. 7.15.16 18. lurketh, but doth not rule their hearts: who with a purpoſe of heart Rom. 6.13. 1. Ioh. 2.1 • .16. doe cleaue vnto the Lord. So he that is borne of God ſinneth not, that is, Rom. 7.15.18. Galath. 5.17. delighteth not in ſinne: but although he ſeeke continually Rom. 7.24. 1. Cor. 9.27. Philip. 3.13. to ſubdue concupiſcence, yet often hee is1. King. 8.4 • . Eccleſ. 7.22. taken in infirmitie. So that if any ſay in this life, he is Iob. 9.20. 1. Ioh. 1.8. August. de peccat. merit. & remiſſ. lib. 2. cap. 10. Si me iustum dixero contra iudicium eiu • , vbi perfecta illa iustitia regula me conuincit iniustum, profecto impie loquetur os meum, quia contrae veritatem Dei loquitur. free from ſinne, he is a lyar, and therein ſheweth the thing which he denieth. Here therefore vngodlie drunkards haue no patronage. Noah Auguſt. ibid. Noe ficut legimus, fuit atiquando ebrius, quā uis abſit vt fuerit ebrioſus. was no drunkard albeit he were drunke with wine. Although once ouercome, yet he did not practiſe it. Yea the Lord ſoVerſ. 21 22. Chryſostom. Hom. in Gen. 29. lacet ridiculus, &c. ſcourged him for it Prouer. 3.11. Reuel. 3.19. being a ſonne, that hee plainelie ſhewed, that thoſe that vſe it daylie Heb. 8.9. are but baſtards, and ſhall not, without moſt ſpeedie repentance, receiue Pſalm. 95.7.8. inheritance in the kingdome.

Queſtion 7. verſe 29. What meaneth this, that when Cham ſinned, Canaan is puniſhed and accurſed?

CHam although the Verſ. 24. youngeſt ſon of Noah, is alwaies placed betweene his brethren: forGregor. Hom. in Euang. H. 38. Ex Noae tribus filijs, electi duo vnus reprobus fuit, boni enim ſoli nunquā ſunt niſi in coelo, mali ſoli in inferno: hec autem vita vtroſque participat. ſo the godlie in this life are mingled with the wicked. He is ſo often Verſe. 18.22. called the father of Canaan, becauſeChryſoſtom. Hom. 28 Ne putetis obſecro hoc abſque cauſa fuiſſe aediectum. Nihil enim in diuina ſcriptura continetur, quod non aliqua ratione dictum ſit, quod non & latentē in ſe habeat vtilitatem. Ambroſ. de Noe & Arca. cap. 28. Significat igitur ex illo Canaan Cananaeos fuiſſe, qui poſt multas generationes à populo iuſto oppreſſi ceſſerunt in e ••• poſſeſſionem. he was alſo authour of the curſe on Canaan, whoſe Gen. 15.16. Deut. 7.1.2. &c. race were wholie ordained, of the holie ſeed, to be extinguiſhed. The greatneſſe of his fact cauſed Cham to ſuffer a grieuous puniſhment. Hee ſaw (ſaith the Scripture) his fathers nakednes, Gen. 9 22. and told his brethren without. This onelie word (letting coniecturesThe Rabbins in Cabala affirme, that Cham cut off his fathers priuitie. So doth Rab Leui in Comment. in Gen. Beroſus Annian. that he inchanted them. I he • e are abſurd and fabulous lyes. and fables paſſe) doth ſufficientlie diſplay the fault. Firſt in that hee ſaw, and did not couer; ſecondlie, in that he ſaw, & told without. The law of nature andCicer. Offic. lib. 1. Quiequid ſine detr • mento poſſit commodari, i • i tribuatur cuique vel ignoto. humanitie preſcribeth, that what help or benefit, wee may yeeld without our hinderance, the ſame can no leſſe then be affoorded vnto the fartheſt aliant: but vnto Parents, friends, and countrie, we Cic. Offic. lib. 1. Chariſunt par • tes, chari liberi, propinqui, familiares: ſed omnes omnium charitates patria vna complexa eſt pro qua quis bonus dubitet mortem oppetere ſi ei ſit profuturus? Among Heathen examples, that of Cimon the ſon of Miltiades, is worthy memorie, who to deliuer his father of impriſonment, was cō tent to be impriſoned in his ſteed, V • ler. Max. lib. 5. cap. 4. and that his father might be buried, he paied all his creditors after his death, his debts ariſing to fiftie Talents: Herodot. in Erato. Notwithſtanding that Miltiades, a worthie Captaine & member of his countrie, had been vniuſtlie accuſed of briberie, and cauſeles condemned to ſuch penaltie, as impriſonment and paiment of fiftie Talents: Plutarch. in vita Cimon. ought to ſpend our liues for help. The law of God requireth farther, Rom. 15.1. 1. Pet. 4.8. that we ſhould hide the imperfections of our brethren, and be Epheſ. 4.32. Coloſſ. 3.12. grieued for their infirmities; and for the godlie (much more our godlie Parents) wee Ioh. 3.16. Rom. 5.7 ought if need require, Alcesti • the wife of Admetus, offered to dye for her husband: and with more holie loue Priſcilla and Aquila, for Paul, laid downe their owne necke, Rom 16.4. exchange our liues. How barbarous then was this negligence of Cham, to ſee hisHieron. epist. ad Ocean. Noe ad vntus hora ebrietatem, nudauit famora ſua, quae per ſe • centos a ••• o • contexerat. fathers diſtreſſe and ſhame, and not to couer him? Beſides, he added vnto this: that hee told his brethren without. Thinke you hee asked their helping hand, as not being able to relieue his father? no ſurelie: for when they with reuerence did couer their fathers Verſ. 13. nakednes, he gaue them not aſſiſtance with the leaſt of his fingers. It is euident therefore hee did his father villanie, either byChryſost Hem. in Gen. 29. Fortaſſis etiam & deriſit & ſubſann • nit patrem. deriſion, or more opprobrious iniurie, both in his fathers ſight, and in the hearing of his brethren, for ſo the hiſtorie doth import: Noah Ve • ſ. 2 • . knew what his younger ſonne had done vnto him. How knew he? being certifiedChryſost. Hom. in Gen. 29. Vorte fratres ſignifica • erunt, non accuſatien •• quidem gratia, ſed re •• vt facta erat docentes, vt conneniens ille ſuo vulneri remedium acciperet. thereof by Sem and Iapheth? Nay rather of himſelfe he knew or didFor the drunkard is ſaid to remember, both what he hath done or ſuffered in his drunkennes, when his ſit is paſt; which one that hath been mad doth not: yet is drunkennes voluntaria i • ſania, a wilfull madnes, as Cato ſaith: being for this cauſe deteſtable, becauſe it is a wilfull abuſe of Gods benefits, of health and nature it ſelfe. remember, as the nature of the word doth 〈 in non-Latin alphabet 〉 Iadagh is properly belonging to the minde and vnderſtanding, ſometime alſo to ye ſenſe or feeling. Gen. 39.8. & 4.1. ſignifie. And ſaid curſed be Canaan. A queſtion may here be moued, whether theſe words, curſed be Canaan, were the verie words of Noah, or the interpretation of Moſes, by the ſame ſpirit of God, recording the hiſtorie. Some thinkeFrancſ. Iun Analyſ. in Gen. c. 9. Hac vox maledictus Canaā, aut Noachi dictum eſt aut Moſis interpretamentum. Si Moſis (quod ego quidem facile probauerim) &c. that as Canaan is ſo often namedAmbroſ. de Noa & Arca. cap. 28. Muſcul. in Gen. Comm • nt. cap. 9. of Moſes for the incouragement of Iſrael, againſt the Cananites; ſo he beareth in the hiſtorie the curſe by name, which was caſt by Noah vpon his father. Neuertheleſſe it ſeemeth rather by that which followeth, that Canaan was by name accurſed of Noah. Againe, it is eſteemed ofCal • . in Gen. cap. 9. Videri poſſet Noah etſi iustam excandeſcentiae cauſam habeat, parum tamen modeſte & grauiter ſe gerere. Iun. in Analyſ. in Geneſ. 9. Pleriſque viſum eſt, hanc ſententiam aut ab ebrio Noacho, aut ab exacerbato pronunciatam fuiſſe. ſome, that Noah inflamed with wine, or anger, pronounced this malediction. But it is vnſound (I might truelie ſay, vngodlie) ſo to thinke. The ſcripture, for this cauſe hath teſtified, and Noah awoke from his wine, that is: was cleerelie freed from the ſtrength thereof. Againe, this curſe containeth aIustin. Mart. Dial. cum Triffo. Praedixit Noah quod qui à Semo prouenturi erant, occupaturi fuerint poſſeſſiones & domicilia Canaan. propheſie long agoe fulfilled, wherof the Scripture teſtifieth,2. Pet. 1.20. that no Propheſie in Scripture is of anie priuate motion. Wherefore the holie Ghoſt, who is the Verſ. 21. 1. Pet. 1. author of Propheſie, is likewiſe the authour of this curſe. Wherefore alſo the ſame is thus to be interpreted: curſed isTheodoret. quaeſt. in Gen. 62. Maledictus eſt vel eris Canaan. Canaan, or curſed ſhall he be: Or if it be read as a wiſh or imprecation, wee are to conſider the affection Pſal. 79.6.12. & 109.6 Reuel. 6.10. of the godlie, when they deſire vengeance on the wicked; theyAugust. in Pſal. 78. Quapropter cum & homo iustus & homo malus de inimicis ſuis ve •• nt à Domino vindicari, vnde diſcernerentur, niſi quia iuſtus magis cupit inimicum ſuum corri • i •• am pu • iri • & cum vidit à Domino vindicari, non cius delectatur poena, quia non eum odit, ſed diuina iustitia quia deum diligit. delight not in their puniſhment, becauſe they hate not the perſons of the wicked, but their ſinne; but in the iuſtice of God which puniſheth, becauſe they loue the Lord. So that when the iuſt man Pſal. 58.10. ſeeth the vengeance and reioyceth, it is not of malice, but of beneuolence, either hoping that theAuguſt in Pſal 78. Denique ſi in hoc ſeculo in cum vindicatur, vel pro illo etiam letatu • ſi corrig •• r, vel certe pro alijs vt timeant cum imitari: ipſe quoque ſit melior non ſupplicio illius odia ſua paſcendo, ſed errata emendando. Si autem in futuro ſeculo, vltimo Dei iudicio vindicatur, hoc ci placet quod Deo, ne bene ſit malis, ne piorum praemijs etiam impi • perfruantur; quod vtique iniustum eſt, & à regula veritatis quā iustus diligit alien • . wicked may by puniſhment be amended, or louing Gods iuſtice aboue mens perſons, not being diſpleaſed with the puniſhment of the wicked, becauſe it proceedeth from the Lord, nor deſiring that the wicked may be acquited from penaltie, becauſe they deſerue in iuſtice to be puniſhed. If any demaund, why rather this curſe is laid on Canaan; manie cauſes thereof may be affoorded. Diuers learned writersChryſostom. Hom. in Gen. 28. Canaan fuiſſe genitum tempore inū dationis. Sic & Rabbini aliqui. teſtifie, that this accident was after the birth of Canaan, of whomTheodoret. quaest. in Gen. Aliorum ſenten. tiam refere: tum ipſe, Cuius rei inquit magnum & illud argumē tum eſt quod Noe maledictionem ſuam, & quaſi admiſſi ſceleris ſupplicium in Canaan potiſſimum contulit. Videtur igitur primus nuditatem aui vidiſſe, & patri indiceſſe vt eſt ſententia Rabbinorum. ſome affirme, hee was the beginner of this miſchiefe; and ſome, thatAben Ezra in Comment. in Gen 9. Scribit ipſum riſiſſe referente Camo. he was partaker with Cham his father, which if it were euident (asOrigen. in Num. Hom. 20. Canaan puer antequam naſceretur maledicitur. Ambroſ. de Noc. cap. 30. Vti que Canaan natus non erat. the ſame by other is doubted and denied) then were the cauſe more manifeſt, why the curſe was impoſed vpon him. But contrariwiſe if as yet hee were vnborne, the commendation of the Propheſie is ſo much more excellent, foretelling ſo iuſtlie hisCanaan propriè ſernus eſt à 〈 in non-Latin alphabet 〉 Canagh humiliate: Significat & mercatorem. Hoſe. 12 7. Prou. 31.21. Quaſi dicas homo Canaan, nam ••• ra Canaan mercati •• e rerum nobiliu • m maxime ſeruiebat. EZeck. 27.17. & 17.4. Videtur igitur hoc nomen non ſponte ſuſceptum, ſed inustum potius ſpiritu que prophetico declaratum ab ipſo Noe, & à posteris ſic vocatunt. name, perſon and condition; and whether or not it be maintained, it is not materiall vnto doctrine, ſeeing that the Lord directed the mouth of Noah, from whoſe Pſal. 139.6. Ierem. 1. • . knowledge, power, and prouidence, Canaan vnborne could not be ſecret. Moreouer when Canaan is curſed, Cham is not freed, but himſelfe is accurſed in Deut. 28.15.18. his poſteritie andAugust. in Pſal. 103. Filios vocat ſcriptura opera noſtra: inde 〈 in non-Latin alphabet 〉 apud Grae • os. Ari •• ci. Polit. lib. 1. cap. 8. goods. And therefore it is directed ſpeciallie to Canaan: firſt in regard of the ſonnes of Sem and Abraham the Iſraelites, of whom the Lord hadAmbroſ. de Noe & arca. cap. 28. Caluin. in Gen. cap. 9. Iudais videtur habita fuiſſe gratiae Dei ratio. ſpeciall regard, both in directing the mouth of Noah, and the penne of Moſes recording the hiſtorie. Secondlie, for the inſtruction ofEſt enim certiſſimū ſignum prophetiae ipſius complementum. Deut. 18.22. all ſucceeding ages, concerning the admirable prouidence of God. The Lord doth long before point out as it were with finger, where this plague ſhould burne in the houſe of Cham: whoſe children bothGen. 12.15. & 41. &c. Herodot. in Euterp. Reges in Aegypto fuiſſe ante Ninum Aſſyriū: ex Trog. Iustin. lib. 2. Aegyptians, and Cuſh obtained the greateſt part of Africa and Arabia: looke chap. 10. Aethiopians, andCanaan floriſhed almoſt a thouſand yeers after ye curſe. Numb 13.28. the Cananites themſelues, moſt notablie flouriſhed long after the threatning of this curſe, and euen after the recordingQui haec ſcripſerit in eremo. of the ſame by Moſes: notwithſtanding in the end, Gen. 15.16. Ioſu. 11.19.20. Iſai. 28.23. &c. in the fulnes of the time therof, this propheſie was fufilled vpon Canaan, according to the ſtricktnes of the curſe. Thirdlie, to daclare the hainouſnes of the offence of Cham, the puniſhmentAmbroſ. lib. de Noe & arca. c. 32. Vel certe diutius poena producitur cum etiam ad filium vſque pertendit & ſucceſſoris afflictio in tēpora multa profertur. was not onelie laid on him, but alſo on manie generations after him. Fourthlie, that the puniſhment of Cham, being laid alſo vpon his children, mightAmbroſ. ibid. Et fortaſſe ideo quod pius afficitur iniurij • filij ſui maxime quarum reut & author existat. the more aſtoniſh his wicked heart: conſidering it often happenethTertul. contr. Marcion. lib 2. Quis enim non magis filiorum ſalutem quam ſuam cures? Chryſost. Hom. 29. Scitis enim, quomodo ſaepenumero patres orant, vt ſiliorum poenat ipſi ferrent. that men are more carefull of their children, then of themſelues. Fiftlie, foraſmuch as the Lord before had bleſſed Noah & his ſonnes, therefore Noah doth ſo adiudge the puniſhment, as that the offender receiueth his iuſt reward, and yetIustin. Mart. Dialog. cum Triff. Filium namque vna cum reliquis duobus benedictione à Deo auctum, ſpiritus propheticas execraturus non erat. Chryſost. Hom. in Gen. 29. Volebat enim corri • ere filium propter peccatum & ſimul noiebat praeiudicare benedictions quae illi pridem facta fuerat. the bleſſing graunted, remaineth vnuiolate. Noah therefore doubtleſſe, doth neither raſhlie or cruellie correct his children, but Matth. 7.3. firſt repenting of his own offence, which gaue Rom. 14 13. the ſtumbling blocke to other, chaſtiſeth his ſonne as one that Sicut Moſes, Exod. 32 27.32. feeleth the ſmart himſelfe: and yet ſpareth not his owne bowels, when God commaundeth him to ſtrike. But how ſtandeth this with iuſtice, that Canaan is puniſhed, when Cham offended, ſeeing the Lord affirmeth, the children Ezech. 18.20. ſhall not beare their fathers ſinnes? TheConciliatio. 14. children that are notHieron. in lere. comment. cap. 2.5. Offenſam ducit à patribus, non quo peccata pati •• fiſijs imputentur, ſed quo & fil • habentes patrū ſimilitudinem, & ſuo, & parentum ſcelere puniantur. August. contra Adimant. cap. 7. Ex eo quod addit, qui me oderunt (Exod. 20.5.) intelligitur eos puniri peccatis parētum, qui in eadem peruerſitate parenium, perſeuerare voluerunt. partakers of their fathers ſinnes, ſhall in no ſort be partakers of their puniſhment. For the Lord is ſo greatlie inclined to mercie, that hee alwaies pardoneth the fathers themſelues, Ezech. 18.21.27. whenſoeuer anie doth repent; and himſelfe alſo dothPſal. 51.8. Lament. 5.21. Ezech. 11.19. Auguſt. epiſt. 105. Sicut ergo nemo recte ſapit, &c. niſi acceperit ſpiritum ſapientie & inteliectus, &c. quod eſt ergo meritum hominis ante gratiam, quo merito perciptat gratiam, cum omne • onum meritum noſtrum, non in nobis faciat niſi gratia: & cum De • s co •• nat merita noſtra, nihil a ••• d coronat quam minnera ſua. giue them grace, whereby they doe repent. But ſo horrible a thing is ſinne, that it doth attaint theIſai. 43.27. Rom. 5.12. Auguſt. de Nupt. & Concupiſc. lib 1. cap. 19. Quod dimiſſum eſt in parente trahi •• in prolem; mi • is qui • e m •• i • fit, ſed tamen ſit. propagation vnto manie generations, and ſtaineth it with the fathers treſpaſſes: yea ſo farre, as that none is free Iob. 14.4 Prou 20 9. or can be freed there from, but by the Pſalm 51.12. Ioh. 8.22. free ſpirit of the Lord. Canaan therefore, continuing in his fathers ſinnes, and Gen. 13.13. Deut 18 2. his poſteritie; were puniſhed with their fathers Hoſ • . 2.4 Gal 3.10. curſe moſt iuſtlie. But why Canaan more then the reſt of the ſonnes of Cham? The potter hath power of the clay Ierem. 18 6. Rom. 9.21. to doe therewith as pleaſeth him. Gods counſailes are infinite, let himAug • ſt epiſt. 105. Scrutetur qui poteſi iudiciorum eius tam •••• tum p •• ſi • ndri, ver •• tamen caueat praecip •• ium. Calum. in Gen. 9. Quiſ que nostrum ſuae infirm •• tis ſibi conſ • tu • tri • uere pe •• us Deo laudem i • ſtitiae diſcat, quam vt ſe inſana anda •• a in profunda a •• fl •• n praecipitet. Cum enim totum ſen • en Cham Deus maledicti • ni haberet obnoxi • m, Cananita • ſibi nominatim ſumpſit, quos prae alijs malediceret. that is able ſearch the depth of them, but let him beware of drowning in them. Obſer. 1. The godlie which ſinne of infirmitie, for the moſt part receiue2. Sam. 2 14. Pſal. 89.31. Exemplis patet. more grieuous puniſhments in this life, then doe the wicked. Secondlie, Gods children ought to couerProu. 17.9. & 20.3 Rom. 15.1.2. Gal. 6.2 Quae ſcilicet tegenda ſunt, nam quaedam nō ſunt. Deut. 13.8. the imperfections of their brethren with loue. Thirdlie, children which deſpiſe their parents are Deut. 27.16. Prou. 30.17. curſed of the Lord. Fourthlie, the bleſſing of Parents Exod. 20.12. Gen. 49.1. prolongeth life vnto their children. Fiftlie, the Meſſias Ieſus Chriſt, is come of Gen 11.10. Matth. 1.1. Luc. 3. the poſteritie of Sem, and liath Ioh. 10.16. Epheſ. 2.13.14. gathered together the ſonnes of Sem and Iapheth, according as the Verſ. 27. Ezech. 37.22.24. Scriptures haue foretold. Sixtlie, thoſe that fall with Noah into the ſinne of drunkennes, & Luc. 13.3. Heb. 10.26. riſe not againe with Noah by repentance; ſhall in this life beProu. 21.17. & 23.29.30. 1. Cor. 6.10. Chryſost. Hom. 29 in Gen. Ebrius in peio • i ſtatu, quam eſt mortuus; mala enim facere poteſt, bona non poteſt; tacet que ibi ridiculus omnibus, & vxori, & pueris & famulis. Idem in Act. Hom. 27. Beſtia magis quam homo, ridiculus eſt inimicis, miſerabilis apud amicos, omnium deteſtatione dignus. Idem ad pop. Antioc Hom. 71. Cane & Aſino, imo omni animanti longe deterior. Idem ad pop. Antioc. Hom. 57. Vbi regnat ebrietas, ibi & Diabolus. Baſil. Hom. de ebrio. Ebrius ſpontaneo ſeruit daemoni. Auguſt. ad Sacr. Virgin. • brietas eſt flagitiorum omnium mater, culparum que materia, radix criminum, origo vitiorum, turbatio capitis, ſubmerſio ſenſus, tempeſtas linguae, proc • lla corporis, naufragium caſtitatis, amiſſio temporis, inſania voluntaria, ignominioſus languor, turpitudo morum, de decus vitae, honestatis infamia, animae corruptela. partakers of ſhame and miſerie, and in the world to come, of1. Cor. 6. verſ. 10. Gal. 5.21. eternall fire

CHAP. X.
Question 1. verſe. 1.2. &c. To what purpoſe are theſe generations ſo largelie deſcribed?

NOT without manie, & thoſe verie neceſſarie cauſes, doth the ſpirit of God ſo fullie, and amplie deſcribe the reſtoring of the world, by Noah and his poſteritie. Firſt that we might acknowledge theAuthor. ad Heren. lib. 1. Historia est res g • sta, ſed ab aetatis noſtrae memoria remota. Est ergo testis temporum, lux veritatis, vita memoriae, magistra vitae, nuncia vetuſtatis. Cic. orat. lib. 2. August. libr. de vera relig. cap. 25. Quoniam autem diuina prouidentia, non ſolum ſingulis hominibus quaſi priuatim, ſed vniuerſo generi humano tanquā publicè conſulit; quid cum ſingulis agitur, Deus ſcit qui agit, & ipſi cum quibus agitur ſciunt: quid autem aegatur cum genere humano, per historiam (ſacram) commendari voluit & per prophetiam. hiſtorie of the Bible, to be the hiſtorie of hiſtories, containing a perfect, faithfull, and neceſſarie record of all the monuments of antiquitie; whereinFor among the Heathen there is no hiſtorie of antiquitie, which reacheth beyond the warres of Troy (which was about the time of Elie and Samuel) and the games of Olympus, as Euſebius teſtifieth by the witnes of Iul. Africanus, Euſeb. de praepar. Euang. lib 10. In this reſpect Varro called the time from the beginning of the world vntill the flood 〈 in non-Latin alphabet 〉 , ſecret or vnknowne: from the flood to the Troian warres 〈 in non-Latin alphabet 〉 fabulous: from thence vntill his time 〈 in non-Latin alphabet 〉 , made knowne by hiſtorie. Cenſorin. lib. de die Natal. all the hiſtories of men doe faile: and therefore ought to be read, peruſed, and

Pſalm. 119.97.98. Now the very Heathen eſteemed their hiſtories ſo much, that Scipio would neuer lay the hiſtorie of Cyrus bringing vp, forth of his hāds. Cicer. Tuſc. lib 2. Alexander was wont to hide Homers hiſtorie of the warres of Troy, vnder his pillow whereon he ſlept.

Alcibiades comming into a Grammar ſchoole, asked the Maiſter to ſee a peece of Homer, who anſwering hee had none of Homer, Alcibiades ſtrake him a buffet on the face, ſaying hee was an aſſe, and made his ſchollers like himſelfe. How much more ſhould Chriſtians bee ſtudious and zealous in and for the worde of God.

loued aboue them all. A perfect record it is, becauſe it fullie deliuereth as well Ioh. 20.31. in hiſtorie, as in all otherVincent. Lyrinenſ. cap. 2. Cùm ſit perfectus ſcripturarum canon, ſibique ad omnia ſatis ſuperque ſufficiat, &c. matters of ſaluation, whatſoeuer vnto the Church of God is expedient to be knowne. Faithfull, as being 2. Pet. 1.21. Iren. libr. 3. cap. 1. August. de conſenſu euangel. cap. vlt. endited by the holy Ghoſt, the ſearcher1. Cor. 4.5. Tit. 1.2. of all ſecrets, and authour of all truth. Neceſſarie, becauſe it containethBaſil. Hexam. 10. Otioſum verbum in ſcripturis ponere grandis est blaſphemia. Tertul. de Praeſcripe. Haeret. Apostolos domini habemus authores; qui nec ipſi quicquam ex ſuo arbierlo, quod inducerent, elegerunt, ſed acceptam à Christo diſciplinam, fideliter nationibus aſſigna • erunt. no emptie or idle circumſtances, but neceſſarie doctrines (euen in thoſe places, which oft times of men are thought impertinent) directlie appertaining to mans ſaluation, and the edification of the Church. The ſecond cauſe is, that whereas theſe nations are for the moſt part remembred againe in Scripture, with diuers accidents which in the prouidence of God befell them, in the dayes of Moſes, & of the Prophets; it could not be without the light of this narration, that the wiſedome and prouidence of God in diſpoſing of them,Franciſe. Iun. in analyſ. in Gen. 10. Tum vt fines ad eccleſiam decre • o Dei pertinentes, tum vero ad alios, prout ad historiam Eccleſiae intelligendam viſum est per • inere, hoc capite circumſcriberet: Nam abque hoc capite eſſent multa, quae ſpiritus Dei per Moſen alioſque Prophetas conſignauit ſcripto, neque illo tempore fuiſſent ab Eccleſiae percepta, neque hoc nostro perciperentur. could be ſo manifeſtlie vnderſtood. Thirdlie, to explane the Propheſie pronounced before of Noah, concerning the eſtate of his three ſonnes, and in them of the condition of the world. Which Propheſie conſiſteth of three parts, according to the number of the ſonnes of Noah, whom it concerneth. The firſt is of the puniſhment of Cham in Canaan his ſonne, to which purpoſe is here deſcribed the ofſpring of Canaan, and the place of their habitation, whereby there can nothing be made more manifeſt in the ſequele of this hiſtorie, then that thoſe were the people, whom the Lord gaue vp vnto the ſword of Iſraell, and which indured bondage, of all other ſeruitudes moſt miſerable. In the ſecond place, it containeth the bleſſing vpon Sem, wherein if wee diligentlie obſerue the words of Scripture, wee ſhall finde the expoſition of them, in this which followeth. Bleſſed (ſaith Noah) be the Lord God of Sem: why ſaith hee not rather, bleſſed be Sem of the Lord God, but that the Lord God of the Prophets directed his mouth? For what is this, bleſſed be the Lord God, then as if he had ſaid: Pſalm. 145.2. praiſed be the Lord God; or I haue, and the world with mee ſhall haue infinite cauſe to praiſe the Lord for Sem? And why the Lord God of Sem? Not onlie in reſpect of the righteouſnes of Sem, in which reſpect

Hebr. 11.16. Chryſostom. Hom. in Gen. 29. Hoc forte quis dixerit non est benedicere Sem • Imò valde benedixit illum. Quando enim dominus benedicitur, & aguntur illi gratiae ab hominibus, tunc vberior ab illo ſolet iſtis benedictio dari, propter quos ipſe benedicitur. Si • ut autem quando benedicitur propter nos, multum id nobis conciliat fanoris: ita & contrà quando propter nos alij illum blaſphemant maior hinc nostra fit condemnatio.

Oecolampad. in Gen. 9. Eratvtique etiam Deus Noah & Deut Iapheth & omnium praeterea mortalium; verùm ſignificat eſſe cum ſingulari quadam gratia Deū filij ſui Sem, propter futurum benedictionis ſemen Christum, ex • o ſecundum carnem naſciturum.

 God was not aſhamed of Sem to be called his God (for ſo he was alſo the God of Noah, and of Iapheth) but particularlie the God of Sem, for that among the ſonnes of Noah, the promiſed Gen. 3.15. Luc. 3.36. ſeed ſhould come of the roote of Sem, for whom all nations ſhould haue cauſe to bleſſe the Lord: and that ſonne of Sem ſhould be Matth. 22.43. his Lord God, in whom all nations Pſal. 72.17. ſhould be bleſſed. Thus is the womans ſeed, firſt promiſed to Adam, againe particularlie promiſed to come of the ſtocke of Sem; and thus doe the Scriptures in the following hiſtorie, declare him yet more particularlie the ſonne of Gen. 12.3. Abraham, and yet more ſpeciallie2. Sam. 7.16. Matth. 22.4. of the houſe of Dauid, that all the world might knowWherefore, the blindeneſſe of the Iewes and Turkes is horrible and lamentable: who albeit all the propheſies foretold of the Meſſiah, doe fully agree in Chriſt, and onely in man; yet they will not acknowledge him for their Sauiour vntill this day. The former part of this aſſertion is proued by all the Euangeliſts, the content of whoſe hiſtorie is this: that which the Prophets haue foretold of the Meſſiah, as that he ſhould be borne of a Virgine, that hee ſhould flie into Aegypt, that hee ſhould bee ſlaine, his garments deuided, not a bone of him broken, &c. the ſame was fulfilled in Chriſt the ſonne of Marie: Ergo, that Chriſt is the promiſed Meſſiah. The later part is manifeſt by the Iewiſh ſtubborneneſſe, and the Turkiſh ſuperſtition: whoſe cuſtome is to haue this inſcription in their Chappels in the Arabicke tongue: • a illah ilella. Mehumet ireſul, that is to ſay, there is but one God, and Mahumet is his prophet. Barthol. Georgieu. lib. 1. cap. 1. de morib. Turcar. in their triumphs and reioycings they vſe theſe words: Illalla illallà, Machomet Ruſſolalla, that is, God is and euer ſhall be, & Mahomet his ſeruant. Leon. Chienſ. Mitylen. Archiep. lib. de excidio Constantinop. Such ſtuffe is their Alcoran filled with: which booke if a Turke permit vnto a Chriſtian to reade, he is puniſhed with death. that Ieſus that ſonne of Marie, is the Meſſias of the Lord, Gen. 3.15. Reuel. 13 8. promiſed from the beginning, and Iſai. 63.5. Matth. 1.21. Act. 4.12. onely he that can ſaue his people from their ſinnes. To this intent, the genealogie of Sem is reckoned and repeated, and Sem is called the Verſ. 21. father of all the ſonnes of Heber, of whom proceeded the Hebrue Abraham, to whō the promiſe was after renued by the Lord. The third part of the Propheſie concerneth Iapheth, then which nothing could be more agreeable to the ſucceſſe, which God hath giuen to Iapheth, and his children. ( 〈 in non-Latin alphabet 〉 Iaphet Elohim Lelepheth) God Eadem vox & Chaldeis & Sy • is dilatare eſt. Et in Hiphil Hebraeis omninò id ſignificat: in Cal ſaepius aliter, quando que tamen ita redditur. enlarge Iapheth, and let him dwell in the tents of Sem: wherein is contained a double bleſſing. The firſt is temporall, the other ſpiritual, conioyned by the Hebrue coniunction ( 〈 in non-Latin alphabet 〉 ) and. The word which is interpreted to perſwade, doth alſo ſignifie toRadix 〈 in non-Latin alphabet 〉 patha: blande alloqui; Graec. 〈 in non-Latin alphabet 〉 , ſapiſſime accipitur in malam partem: eſt etiam dilatare, authoritate Hieron. & Rabbinorum. enlarge, in which ſenſe the moſt part of antiquitieOnkelos. Chaldaic. Paraph. in Gen 9. Hieron. lib. Tradit. in Gen. dilatet. Iustin. Martyr. Dialog cum Tr • ffon. Chryſost. Hom. in Gen. 29. D ••• ndo dilatare omnes gentes ſignificauit. Athanaeſ. Orat. 1. contr. Arrian. Ex Deo, &c. Ambroſ. libr. • e Noa & Arca. cap. 32. Augustin. de Ciuit. Dei. libr. 16 cap. 2. Nam & Iapheth latitudo interpretatur. id est, For Iapheth is by interpretation breadth or widenes. Tranſlat. Septuagint. vulgaris, Pagninus & Montanus. doth vnderſtand this place; & it ſeemeth moſt agreeableChryſoſtom. homil. in Gen 29. No aberrabit quis ſi dixerit benedictiones iuſti prophetias eſſe. Nam ſi paeter Noae non ſimpliciter ne que fruſtra vocabulum indidit Noae, ſed vaticinatus eſt per nomen futurum Dilunium: multo magis iuſtus ille non ſimpliciter ne que fruſtra benedictiones protulit. Opinor autem quod benedicendo hos duos duorli populorum vocationē ſignificare voluerit; per Sem quidem Iudaeos: per Iapheth autem Gentium vocationem. to the purpoſe of Noah, in the naming of his ſon, and with his purpoſe afterward in bleſſing him, and with the purpoſe of this Scripture, in deſcribing his poſteritie. The reſt of the bleſſing is ſpirituall: and let him dwell in the tents of Sem: that is, let him alſo be partakerHieron. libr. trad. Hebr. Quod autem dicit & habites in tabernaculis Sem, de nobis prophetatur, qui in eruditione & ſcientia ſcripturarum eiecto Iſraele verſamur. of the bleſſing of Sem, and ioyned & adopted vnto the Church of God, whoſe lot it isAuguſt. in Pſal. 30. Eccleſia huius temporis tabernaculum ideo dicitur quia adhuc in hac terra peregrinatur. Figuratur autem in Sarah, pulcherrima foemina in tabernaculis habitante. Idem contr. Fauſt. Man. lib. 22. cap. 28. Hilar. de Trin. lib. 7. Hoc habes proprium Eccleſia, dum perſequitur floret, dum opprimitur creſcit, dum contemnitur proficit, dum laeditur vincit, dum arguitur intelligit, tunc ſtat cum ſupera • i videtur. to dwell in tents. Concerning which, it is euident alſo by this Scripture, that both God did well intreat, or enlarge Iapheth, and that his children euen vntill this day, continue in the tents of Sem. In which deſcription it is firſt to be obſerued, which the holie Ghoſt doth ſo expreſſie teach; that as the whole world conſiſteth Gen. 9 29. of the progenie of theſe three ſonnes of Noah; ſoVerſ. 1. contra ac Chryſoſtomus videtur admittere. none of them had children till they were at libertie from the Arke, and the daunger of the waters, in which but onely eight ſoules were ſaued, as ſaith the1. Pet. 3 20. Scripture. Wherein is perceiued the ſingular goodneſſe of the Lord: for ſeeing that onlie from theſe three rootes, the earth was ſhortlie ouerſpred; and that none of this increaſe was found, either before, nor in the time, but after the flood of waters; it ſheweth euidentlie the force & ſtrength of the bleſſing of the Lord, wherewith he had indued them: bring forth fruit and multiplie, and repleniſh the earth. Neither yet is thereCaluin. in Gen. 10. Jam naſutis hominibus quib • s ab, urdum non eſt, nullum agnoſcere mundi conditorem, tam ſubita mundi propagatio incredibilis videtur, atque ideo quaſi fabuloſum rident. Fatemur quidem ſi ſenſu nostro, &c. At ego interim reſpondeo, quid incredihile ſi in praeſcripto ſpacio à ſcripturis, longaeui homines in tantum numerum excreuerint? imo nihil inſolitum ſignificatur. occaſion, why ignorant and fooliſh men ſhould cauill at this hiſtorie, in reſpect of the multitude of nations that here are ſpoken of, as though they had bin at an inſtant brought forth into the world. For the ſcope of the Scripture is to ſhew, who were the heads and originall of the nations, which in proceſſe of time were deriued from ſuch parentage. And to this intent it ſaith: of theſe were the Iles of the Gentiles deuided in their lands, euery man For theſe things are ſpoken of by Anticipacion, as ſhall appeare in the next Chapter. after his language, when as yet the whole earth was of one language, and one ſpeech: and againe; afterward were the families of the Cananites ouerſpred: that is in conuenient time, which was long time after. So that the chiefe fathers of the nations here ſpoken of, wereSic enim ſtatuere videntur, qui linguas 72. diuerſas factas in confuſione ſcribunt. Arnob. in Pſal. 104. Hieron. tradit. Hebraic. Epiphan. • b. 1. Haereſ. cap. 1. Auguſt. de ciuit. dei. lib. 16. cap. 3. Rabbini & alij. all, or for theFor ſeeing that Peleg was borne in the time of the diuiſion of tongues, it cannot bee that Ioctan who was his younger brother, ſhould at that time haue childrē, whoſe languages were diuided; wherefore it muſt needs be, that either Pelegs name was giuen by Prophecie, which well might bee, or that Ioctan was the elder: which is vnlikely: or that Ioctans children were not of that number which were at that time diuided which is likeſt of all. moſt part borne before the diuiſion of languages, which afterward is remembred. Concerning whom, it were a vanitie to ſuppoſeThe Scripture only teacheth ſuch thinges, as do make for the edification of the Church. that the Scripture would indeuour to feed the curious mindes of men, to ſhew of what particular ancetor euerie nation of the earth deſcended, whereof there is no vſe in matters concerning faith or godlines: but onlie in generall, to ſhew the linage of our Sauiour, the ſtocke of Cham that was deſtroyed, the iſſue of Iapheth, how at laſt they enioyed the bleſſing promiſed; and ſuch other points as ſerued to the neceſſarie inſtruction of the church. It appeareth in the account of genealogies, that God enlarged Verſ. 2.6. & 22. Iapheth aboue his brethren, for hee enioyed ſeauen ſonnes, Cham but foure; Sem flue: and, that his ſucceſſion is not proſecuted, as is the reſidue, is notAuguſt. de ciuit. Dei, lib. 16. cap. 2. Nec eos defuiſſe crediderius, ſed ſi omnes commemorarentur nimis longum fieres, & hac eſſet magis hiſtorita diligentia quam prophetica prouidentia. for that hee was inferiour to his brethren in multitude; but becauſe of the ſituation of the countrieBy the diuine prouidence, Deut. 32.8. Some affirme that Noah caſt lots for his ſonnes: which is not againſt faith, albeit it be not neceſſary to be beleeued. allotted for his inheritance, his habitation was farther diſtant from the familie of Iſrael, and therfore not ſo neceſſarie to them, to be deſcribed; or by their ſpeciall nations, of the Church of God, to be diſcerned. It ſeemeth moreouer, that the boundes of his habitation were more large then of his brethren, and that the mightieſt nations of the world haue riſen of this roote of Iapheth. The eldeſt ſonne of Iapheth was Gomer, whoſe habitation was in the north from Canaan, & from the common enimies of Iſrael, as Ezech. 38.6. appeareth by the Scriptures: wherefore, Verſ. 5. where here it is ſaid, that of the ſonnes of Iapheth, the Iſles of the Gentiles were inhabited: it ſeemeth rightlieFor in the North part of the world from Iudea are found no Ilands, vntill the Hyperboraic Ocean, nor any ſea but the lake Meotis. Wherefore it is neceſſarily concluded, that Iapheth inhabited the north part, as Armenia, Scythia, &c. and the Iſles of the Gentiles, which is Europa. Ioſep. ant. l. 1. c. 7 Hieron. trad. Hebraic. Iapheth filio Noa nati ſunt ſeptem filij qui poſſederunt terram in Aſia ab Amano & Tauro Syriae Coeles & Ciciliae montibus ad fluuium Tanaim: in Európa verò vſ que ad Gadira, &c. concluded by interpreters, that ſ from thoſe famous mountaines Taurus and Amanus weſt & north, vnto this our countrie of England and Ireland, and that of Spaine, which are eſteemed to be thePtolom lib. 1 Tab. Europae. 1. fartheſt weſt part of the world, that is to ſay, a great part of Aſia, with all Europa, which is counted of it ſelfe a third part of the world, came into the poſſeſſion of the ſons of Iapheth. Cham enioyed theAegyptum & Africam, & partem Arabiae. ſouth part; & Sem theVerſ. 30. Scil. reliquam Aſia partem. eaſt, of whoſe line Iſrael wasAd mare mediteraneum ſitae. on the weſt the vttermoſt border. Of the familie of Iapheth, theſe mightie nations are ſaid to come. Of Gomer (not theFor the land of Gomer is in the North part from Iudea, Gallia or France in the Weſt; and it were folly to place Galatia inſtead of either Gomer or Gallia, for thoſe Galatians or Gallogrecians were of the Galles and Britans, which vnder the conduct of Brennus, brother to Belinus King of England, ſacked Rome, and afterward ſpoyled the Temple of Delphos, & laſtly planted themſelues in that country Galatia: who becauſe they were called Celts or Galles (which name was then cōmon to the inhabitants of England and France) and ſpake the Greeke tongue, were called Gallo-Graeci, French Greekes. Ptolom. lib. 3. cap. 32. Iustin. libr. 34. alij. quod Galli & Graeci à rege Bithyniae auxiliares ſocij ſolicitabantur & in eius ditiones reſederunt. Galles or Galatians, of which there is no countenance of truth, but rather theComari ſcilicet & Maſſagetae. Pomp. Mela. Geograph. libr. 1. à filijs Gomer Aſcene, Pontici & Bithynici populi quibus eadem denominatio est, & Aſcanius fluuius, Strab. libr. 12. Vſque ad Aſcanij Lacus, à Riphath, Riphij ſine Arimphai, Plin. lib. 6. cap. 7. à Togarmah, Armeni, quorum reges Tigranes, oppida Tigranocertae. Strab. lib. 16. people of Armenia, & the borders of the ſame. Of Magog, Ioſeph. Ant. lib. 1. c. 7. Hieron. lib. Trad. Hebraic. Vt maxime fidem facis, quod ſimili ratione nationes Gog & Magog deſcribuntur, Ezech. cap. 38.5. & 59.2. &c. the Scythians; of Madai, Theſe are called Madai in Hebrue, as Dan. 6. &c. the Medes; of Iauan, theSo doth the Scripture call the Greekes, Dan. 8.2. Grecians: of Tubal, the inhabitants ofIoſeph. Antiq. lib. 1. cap. 7. Tobelus Tobalais ſedem dedit qui nunc ſunt Iberi. Hieron. trad. in Gen. Tubal Iberi, qui & Hiſpani à quibus Celtiberi, licèt quidam Italos ſuſpicentur. Celtiberi verò à Celtis, id eſt Gallis, ad Iberum flumen habitantibus: Lucan. lib. 3. Fraunce, England, Italie and Spaine; of Meſhech, theMeſhech. Cappadoces qui olim Meſchinos vocatos & eorum vrbem Mazacam: testis eſt Ioſeph. Antiq. lib. 1. cap. 7. Hieron. Tradit. Hebraic. men of Cappadocia; of Tiras, theyQuorum non ſatis (vt inquis Hieron. ibid.) immutatum est vocabulum. of Thracia & Phrygia. But as it were in vaine to be curious in bounding out their habitations: ſo were it follie to ſuppoſe thoſe nations which now remaine, to be purelie the ofſpring of ſuch parentage. For ſuch hath bin the wickednes of men, theirThey were ſoone turned out of the way: Exod. 32. for within one hundreth yeere after the flood, they forgat the great example of Gods iuſtice; and his exceeding mercie in their owne deliuerance; prouoking him a new in building Babel. vnthankefulnes to God, and their crueltie within themſelues; and ſuch the wrath of God for their offences; as that they haue bin by wars and ſeditions daſhed one againſt another, and in their habitations mingledAs Troians, with the Latians of Aborigenes in Italie: Gothes with Italians and Spaniards: Saxons and Normans with Britans: French men with Galles, &c. and confuſed. Notwithſtanding it cannot be perceiued, by anie teſtimonie of antiquitie, but that in generall, the ſonnes of Iapheth haueNot vniuerſally expelled of any region by the Sonnes of Sem or Cham. kept their habitation; and to Sem and Chams poſteritie haueIt is to be obſerued out of all hiſtories, that the greateſt empires haue been either from the North toward the South, as of the Babylonians and Perſians, as it were to ſubdue Chams poſteritie; or toward the Eaſt and South, as of the Macedonians and Romans; or laſtly toward the Weſt and South, as now is of the Turkes and Tartares, which ſeeme to be of Togarmah, and of Iapheths familie, though they haue changed their religion with the Saracens, the counterfeit Sonnes of Sem, and Sarah. rather offered, then ſuffered violence. By which as it is manifeſt, that as God inlarged Iapheth according to the Propheſie, ſo he alſo hath dwelt theſe manie1600. yeeres. hundred yeeres, in the tents of Sem. For ſo ſoone as the God of Sem was made knowne vnto the world: euen from Ieruſalem, and round aboutRom. 15.19. Hieron. trad. Hebr. in Gen. de Iapheth populus gentium naſcitur; quia igitur lata est multitudo credētium, à latitudine quae 〈 in non-Latin alphabet 〉 Iapheth dicitur, latitudo nomen accepit. vnto Illyricum, and to theAs England, Ireland & Sneueland: For the longitude of the earth, that is, of Cities and Countries, according to Mathematicians, is their diſtance from the Meridian, which is taken from the Ilands called Inſulae Fortunatae. fartheſt habitation of men weſtward, (all which are the territories of the ſons of Iapheth) hath abounded of long time the Goſpell of Ieſus Chriſt. So that euen Italie2. Theſſ. 2.9. Reuel. 2.13. & 18.2. where Sathan now hath ſet his throne; and SpaineAmbroſ. comment. in Rom. cap. 15. Venturum promittit tempore quo ad Hiſpaniam erat iturus, quia illic Christus non erat praedicatus, vt occuparet mentes illorum. Confer cum Euſeb. Eccleſ. Histor. lib. 2. cap. 6. (the laſt of all the ſons of Iapheth receiuing the goſpell) hath binMartyrum & profeſſorum ferax, inter quos Oſius Cordubae illustris praſul. Socrat. libr. 1. cap. 4. Sozom. lib. 3. cap. 10. renowned for the profeſſiō of Ieſus Chriſt, albeit now they do furiouſlie oppreſſe and perſecute the ſame. Obſer. 1. The Lord hath Pſalm. 115.16. giuen the habitatiō of the earth vnto the ſonnes of men. Secondlie, the Propheſies of the Scripture are the Iſai. 55.11. Habac. 2.3. Luc. 1.28. vndoubted truth of God, and ſhall be fulfilled in their ſeaſons.

Queſtion 2. verſe 9. What meaneth this; that Nimrod is ſaid to be a mightie hunter before the Lord?

THe genealogie of Cham is proſecuted by the Scripture, vnto the third generation: not ſomuch for that his ſeed was full of nations, as becauſe ſuch nations being bordering neighbours vnto the inheritance of Iſrael,As Philiſtims, Aegyptians, Arabians, &c. Iſai. 14.28. & 19. & 20. Ierem. 46. & 47. are often ſet out in Scripture, as vaſſals of Gods wrath: whereby, as then they might perceiue, that ſuch puniſhments Iſai, 19.12. & 20 6. Ezec. 30.17. & 31.10 Amos 1.6.9. were inflicted on them for their wickednes, to giue exampleIerem. 7.12. & 46. • 7. & Ezech. 26.8. Hieron. in Iere. 3. Tormenta aliorum, aliorū ſunt remedia. to the Church of God: ſo hauing recourſe vnto this record, they might alſo finde the parentage whereof they were deſcended. Cuſh gaue name toIerem. 13.23. Nunquid vertes Cuſhith pellem ſuam? Aethiopia, which therefore doubtleſſe is to be eſteemed his inheritance. Miſraim toTerra Aegyptus Mizraim dicitur paſſim in ſcripturis. Aegypt, which is alſo called Pſalm. 105.23. the land of Cham. Put toIoſeph. Antiq. lib. 1. cap. 7. Hieron, libr. trad. Hebraic. in Gen. Cuſh vſ que hodie ab Hebraeis Aethiopia nūcupatur, Mizraim Aegyptus; Phut, Libya, à q • o Mauritaniae fluuius vſ que in praeſens Phus dicitur, omniſ que circa cum regio, Phuthenſis. Plin lib. 5. cap. 5. Libya. Canaan to the place of his poſſeſſion. The ſonnes of Cuſh: Seba, ofHieron. lib. trad. Hebraic. in Gen. Saba à quo Sabai, de quibus Virgilius, Soliſque eſt Thuria virga Sabais. Neque enim extra hanc Arabia felicis tractum thus alicubi reperitur. Saba in Arabia. Hanila, whoſe countrie isDeſcriptio eius habetur, Gen. 2.11. & 25.18. 1. Sam. 15.7. quibus intelligitur eſſe porrectam à Perſide & Suſiane Austrum verſus iuxta amhitum Euphratis: vid. Plin. libr. 6. cap. 27. Solin. cap. 68. Hinc palam eſt, terram Cuſh duplicem eſſe, quod filij Cuſh partim Aethiopiam, partim Arabiam, & Babyloniam, cum Nimrod filio Cuſh incoluerunt; vnde non immerito vxor Moſis Midianites vocatur Cuſhith, N •• , 12.1. Licet Midianita fuerit non Aethiopiſſa. Namque Abrahae filius Midian ſortem accepit in finibus Arabia felicis, quae ipſa à posteris Cuſh poſſeſſa fuerat. oft remembred in the Scripture: Sabtah of whomIoſeph. Antiq. lib 1. cap. 7. Sabathes à quo Sabatheni, qui Gracis dicuntur Aſtabarri, vel potius Aſcabari, & Caſcaboraei, à Nili appellatione quē incolunt, vt trad. Tremel. in Annot. the Sabatheni. Raamah, and Sabtecha Hieron. trad. in Gen. Regma vero & Sabbatheca paulatin antiqua vocabula perdidere, & quae nunc pro veteribus habeant ignoratur. haue loſt their auncient names, if euer they were knowne to be a people. The ſonnes of Raamah: Sheba, whoObſeruandum eſt Seba filium Cuſh, Hebraicè ſcribi cum 〈 in non-Latin alphabet 〉 Samech, vt obſeruauit Hieronymus, Seba filium Regina ſcribi cum Shin, 〈 in non-Latin alphabet 〉 Sheba: & praeterca notandum, Sheba cum Shin eſſe vel hunc filium Regina, vel alium filium Iokſhan filij Abraham, hic • utem filius Regina in Australi Aethiopia tractu ſedem tenuis, vnde venit regina Austri. Filius Iokſhan in Oriente à Canaan, cuius posteri Iobi • rmenta depradantur, Iob. 1.15. cuius meminit Strab. lib. 17. Plin. lib. 6. cap. 29. Ioſeph Antiq. lib. 8. cap. 2. quare im ••• ito Pererius inuehitur in Ioſephum vera praedicantem de ſitu terrae Shebae, nam fuit illa Regina Auſtri non Orientis. Ergo ex Sheba filio Regina, non filio Iokſhan, qui dimiſſus fuerit orientem verſus Gen. 25.6. poſſeſſed a noble countrie in Aethiopia, where after raigned that famous Princeſſe; who came to Matth. 12.42. proue the wiſedome of Salomon, whom our Luc. 11.21. Sauiour calleth the Queene of the ſouth, which came from the vttermoſt parts of the earth: and Dedan, after whom wasEzech. 27.7. Semper tonenda est distinctio inter Sheba & Dedan filios Regma, & Sheba & Dedan filios Iokſhan. Quorum vtriuſque mentio eſt ibid. verſ. 15. & 20. videntur vtrobi que eſſe confines Sheba & Dedan, tam huius, quam illius: & Regma nonnunquam pro Sheba ſumi, nonnunquā pro Dedan è ſuis filijs. named his nation and poſteritie. The ſonnes of Miſraim except Lubim & Caſluhim (being not els where remembred in holie Scripture, ſaue in Chron. 1.11. the repetition of this genealogie) are vnknowne ſaith Ioſephus, &Ioſeph. Antiq. lib. 1. cap. 7. their names through wars haue periſhed in forgetfulnes: for whom alſo I thinke it vaine, to ſeeke farther then the kinreds of Egyptians. The Cananites are moſt largely deſcribed by name and ſituation; to the end the Iſraelites might fullie know the bounds of their countrie, which the Lord had promiſed: as namelie in their weſt border, from Sidon in the north, vntill Azza in the ſouth; and in their eaſt ſide from Sodome and Gomorra Admah Zeboiim, euen vnto Laſha, that is from the ſouth to the north againe; thus pointing outVid. Tremel. in Annot. the foure corners of the countrie. And Cuſh begot Nimrod ſaith the Scripture: why then is not Nimrod named among the ſonnes of Cuſh? becauſe beingOb eius eminentiam, inquit Auguſt. de ciu. Dei, lib. 1. cap. 3. more famous then the reſt, the Scripture reſerueth him vnto his place. Of Nimrod is recorded: firſt his linage of the ſtocke of Cuſh, and Cham. Secondlie his condition, that he began to be mightie, and a mighty hunter before the Lord. Thirdlie, his kingdome and dominion is bounded out. Fourthlie, his ſucceſſion is ſignified, that Epiphan. Haereſ. 1. & Chryſost. Hom. in Gen. 29. doe thinke that this Aſſur was the ſonne of Nimrod: but the Scripture is againſt it, and reaſon, & conſent of authoritie: the Scripture nameth Aſhur the ſon of Sem, but of Aſhur ſonne of Nimrod remembreth not. Aſhur, not of hisIoſeph. Antiq. libr. 1. cap. 17. Semae vero quinque fuerunt filij quorum Aſſurus vrbem Ninum condidit, & ſubditos de ſe Aſſyrios nominauit. August. de ciuit. Dei. lib. 16. cap. 3. Aſhur autem vnde Aſſyrij, non fuit ex filijs Cham medij filij Noae, ſed ex filijs Sem. children, but of the poſteritie of Sem, auoided his tyrannie, and bridled his fury, by buildingAugust. ibid. Vnde apparet ex progenie Sem exortos fuiſſe, qui postea regnum Gigā tis illius Nimrod obtinerent, vnde proced • rent, atque alias cō dirent ciuitates, quarum prima eſt à Nin • appellata Niniue. Niniue, Rehoboth, Calah, and Reſen, the laſt and the leaſt whereofTremelio viſu • s eſt et alijs, de Niniue praedicari, quòd ciuitas eſſet magna: ſed quis huius ſententiae vſus cum omnibus eſſet Niniue notiſſi na tanquā culmen & caput orbis? Deinde ipſa phraſis & ratio contextus aliter ſonat, nec huiuſmodi tranſpoſitionem ferè patitur; multo eſt tutius intelligere Reſen ipſ • m eſſe magnam etiamſi incognitam. was a great and noble Citie. Vnto which Aſhur of Niniue, and his poſteritie (beingPtolom. Geograph. deſcript. Aſiae. Strab. de ſitu orbi • . lib. 16. neere in ſituation vnto Babel) it ſeemeth by records of Numb. 24.22.24. 2. King. 15. & 16.7. & 17.3. & 18.13. Scripture, andIoſeph. Antiq. lib. 1. cap. 7. Herodot. in Clio. Diodor. Sicul l • b. 3. cap. 6. Iustin. lib. 1. August. de ciuit. Dei, lib. 16. c. 17. From Ninus about the time of Abraham, vntill Eſarhaddon ſonne of Senacherib, about a thouſand and foure hundred yeeres. other teſtimonies, the Lord for many ages permitted the chiefeſt Empire of the world. Of Nimrod it is ſaid, he began to be mightie: that is to ſay, hee was the firſtHieron. lib. tradit. in Gen. Nimrod fil us Cuſh arri • uit inſuetā primus in populo tyrannidens. August. lib. quaeſt. in Gen. q. 18. Quaeritur cur diceret ſ • riptura: caepit eſſe gigas ſuper terram, cum gigantes antea natos commemorat, an fortè post di • uu 〈◊〉 nonitas generis humani reparandi de nouo commemoratur, in quae nouitate, hic caepit eſſe gigas ſuper terram? Seuerus lib ſacr. histor. Cami filius Cuſh nomine, Nimrod Gigantem genuit. Philastr. lib. de Haereſ. Nimrod primus Gigas appellatur à ſcriptura: i. Nimrod is called the firſt Giant in the Scripture: obſerue that the old tranſlation which Augustine followed, in ſteed of fortem coram Domino, mightie before the Lord, tranſlated Gigantem, a Giant before the Lord. that exerciſed his might and crueltie in manner of tyrannie, after the floud of Noah. For this his crueltie, he is called a hunter and a mightie hunter before the Lord. There are two ſorts of hunting which the Scripture ſpeaketh of. The one of beaſts, as Eſau Gen. 27.5. hunted. The other is of men, which is a ſpirituall kind of hunting. This alſo is in diuers ſortes. Some there are that hunt the ſoules of men, of whō the Ezech. 13.18.22. Prophet ſpeaketh: you hunt the ſoules of my people, becauſe with your lyes, you haue made the heart of the righteous ſad, whom I haue not made ſad; and ſtrengthened the wicked, that he ſhould not returne from his wicked way, by promiſing him life. Some alſo hunt the bodies of men: and after Ierem. 16.16. (ſaith the Lord) I will ſend hunters, and they ſhall hunt them from euerie mountaine. Some, their liues; in which ſenſe the Scripture Prou. 6.26. ſaith; a whoriſh woman will hunt for the precious life of a man. Some alſo Prou. 1.17.18.19. their liues and goods. By this it may be perceiued, what kinde of hunting this Nimrod exerciſed; namelie hunting of men, their liues, liberties and goods: to which purpoſe, hee erected Babel as a net, to be the beginning of his tyrannie. The which his ſubtiltie and crueltie, the anceintNon deprauatè ad ſenſum vulgata legis editio: ab hoc exiuit in prouerbium: quaſi &c. people in a prouerbe tearmed hunting. But he is ſaid to be a hunter and a mightie hunter before the Lord. Some vnderſtand therbyVatab. Annot. in Gē. Coram Domino. Id eſt, omnium qui ſunt ſub coelo maximus. Idem Mecer. in Gen. his exceſſiue greatnes, as one would ſay a meruailous exceeding great hunter; in which ſenſe, a verie great mountainePſalm. 36.6. Sicut montes Dei. is called in the Scripture, a mountaine of God; a great treePſal. 104.16. Item Ion. 3.3. Nini • e ciuitas magna Dei: eodem ſenſu os maximū hominis, os ſacrum dicitur ab Anatomicis. is called a tree of God. Some vnderſtand alſo, as though it had bin meant, that hee was not a worker of ſecret iniuries, butAugust. de ciu. Dei, libr. 16. cap. 4. Sicut Nimrod Gigas venator contra Dominum, quod non intellegentes nōnulli, ambiguo Graeco textu decepti ſunt, vt non interpretarentur non contra Dominū, ſed ante Dominū; 〈 in non-Latin alphabet 〉 enim & ante & contra ſignificat. Tremel. in annot. Peſſimè igitur Aben Ezra in bonam partem accipit, quod feras caperet & coram Domino offerebat. euen of open villanie, in the ſight of God and men, as the earth is ſaid Gen. 6.11. to be corrupt b • fore God, and the men of Sodome Gen. 13.13. exceeding ſinners againſt the Lord. Other thinke, thatIoſeph. Antiq. lib. 1. cap. 5. Hanc ſuperbiam dei • ; contemptum excitauit in ijs Nab • odes, vir audax & manu promptus, ſubinde iactani non Deo, ſed propriè virtuti praeſentem faelicitatem eos debere. Similia & Rabbi Raſi, Vatab. Eximere ſe conatus ex numero omnium. his inſolencie and pride of heart was ſuch, as though he would haue exempt himſelfe from the common condition of mortall men, to be like the almightie. He was mightie in the earth, and a mightie hunter before the Lord: that isChryſost. Hom. in Gen. 2 • . Quidā dicunt hic coram Deo, id eſt aduerſarius Deo: ego autem non puto ſcripturam hoc inſinuare, ſed quod robustu • fuerit, & virilis, & quod dicit coram Domino: hoc eſt a Domino constitutus, eo quod acceperat ab illo aliquam diuinam exiſtimationem. ſaith Chryſoſtome, he was indued with excellent parts by God; he was mighty in ſtrength, mightie in wiſedome, mightie in fame and eſtimation; but theſe his priuiledges he abuſed (& became a mightie hunter) ſeeking to be made a king, when as yet1. Sam. 12, 12. the Lord was king, and to bring the free people in ſubiection, when beforeChryſoſtom. Hom. in Gen. 29. Sed hic iterū proauum ſuum imita • us, & abuſus naturae priuilegijs, alium ſeruitutis modum adinuenit, & princeps at que rex fieri attentauit. Rex enim nondum erat cum nōdum eſſent ſubditi. there were neither king nor ſubiects. This is it which the Scripture chieflie meaneth, and condemneth in Nimrod and all his followers: namelie ambition, pride, and tyrannie. To be mightie, or noble, or wiſe, or rich, or honourable, is no where diſcommended by the holie Ghoſt, for they are indeed the Gen. 24.35. 1. King. 3.13. bleſſings and gifts of God. But when men will lift vp themſelues aboue their gifts, or becauſe they haue no more, wil rob and ſpoile from other; ſuch men are hunters before the Lord. Nimrod was valiant, and wiſe, and noble: he ought Pſal. 82.1.2.3. therewith to haue defended, not oppreſſed his weaker brethren. He had no right of gouernment. Noah his great grandfather, the Monarch of the world was yetFor Noah liued after the birth of Peleg (ſo called becauſe of the diuiſion of tongues) two hundred and nine and fortie yeeres, as appeareth by ye Scripture. in life. Sem and Iapheth were much more honourable and more worthie; but none of them preſumed of regall gouernment, but gouerned their owne, as a father in his familie. But this wicked rebellNā Hebraicè Nimrod rebellem ſonat à marad. 〈 in non-Latin alphabet 〉 rebellare. waxing proud of the gifts hee had, albeit not ſatisfied with the greatneſſe of them, ſpared not to depriue the people of their ancient libertie, and his ſuperiors of their authoritie, to the end (vndeſeruing it, ſaue in his owne opinion) he might be made a king. But ſuch was the prouidence of God (who vſeth the wicked and crooked inſtrumentsAugust. de ciu. D i, lib. 22. cap. 1. Potentius & melius iudicant, etiam de malis benefacere, quam mala eſſe non ſinere. vnto his owne glorie, and his peoples good) to brand this wickednes of Nimrod with perpetuall infamie,Caluin. in Gen. 10. Conſtat hoc Moſis elogio inuri tyranno aeternam probri notam: hinc ſtatuere licet, quantum Deo placeat moderata adminiſtratio inter homines. making it a prouerbe in the mouthes of men, and cuttingFor the Scripture maketh no mention of any children of Nimrod. Hiſtorians teach that Ninus was the builder of Nini • e. Strab. lib. 16. D • odor. Sicul. lib. 3. Plin. lib. 6. that he ouercame all the countries ab •• t him. Diodor. lib. 3 cap. 6. Iustin. lib. 1. Auguſt. de ciuit. Dei. lib. 16. cap. 17. that his wife S • m •• anis builded Babylon. Iuſtin. lib. 1. By which it is perceiued that Nimrods empire laſted but a little while. So Auguſt. de ciuit. Dei, lib. 16. c. 3. thinketh that Ninus was this Aſhur ſonne of Sem. But other writers affirme, that Ninus was ſonne of Belus of the houſe of Chā, which Belus built Babylon: Euſeb. de praepar. lib. 9. cap. 4. Q Curt. lib. 5. which Belus was this Nimrod according to the Scripture. I ſuppoſe theſe authors may truly be reconciled thus: Nimrod built Babylon, and Aſhur Niniue. Nimrod was called Belus, or Saturne of Babylon; Ninus ſonne of Aſhur ſubuerted his Empire, but following his manners, was as well counted his ſonne, as of his godly father Aſſur, which Ninus alſo continued his fathers enterpriſe, & finiſhed Niniue: his wife Semiramis after her husbāds death reedified Babylon: but of vncertainties, let euery one haue his iudgement. off his race from bearing rule. In whoſe example, wee may obſerue 1. That thoſe that ſeeke for, or doe attaine to honour, rule-bearing, or office in the Church or common wealth, not Heb. 5.6. being lawfullie aduanced or called thereunto, either by lawfull2. Sam. 7.12. 2. Chron. 13.5.6. inheritance,1. Sam. 11.12. free election, or other meanesAccording to the lawes and cuſtomes of the Nations. which the Lord hath eſtabliſhed, for the ſucceſſion and continuance of ſuch offices; they are before the Lord, accounted Iudg. 9.1.20. 1. King. 15.27.28. & 16.1.2. 2. Chron. 23.3.14. &c. Iſai. 22.15.16. hunters of mens ſoules, or of their bodies, liues, liberties, or goods, and ſhall be rewarded as Prou. 1.19. Pſalm. 5.4.5.6. ſpirituall murtherers. 2. Thoſe alſo that ſeeke for honour and authority for their own ſake, their lucre or their glorie, rather then for the glorie of God, and the good of the Church and common wealth: euen they are1. Sam. 2.29.30. Ezech. 34.2.3. hunters before the Lord, the Lord hath not ſent them, & yet they ran. 3. They that to place themſelues in honour and dignitie, diſplace or hinder other, which by right haue more title thereunto: they alſo Iudg. 9.1. 2. Sam. 15.4.5. Numb. 16.1.2. are hunters in this ſpirituall chaſe, they Habac. 2.13. Micah. 1.7. often labour in the fire and get no gaine, for the Prou. 20.21. inheritance vniuſtlie gotten, the end thereof ſhall not be bleſſed. 4. Thoſe that haue receiued gifts, muſt1. Sam. 26.9.10. 2. Sam. 4.11. Pſalm. 131.1.2. waite vpon the Lord, vntill hee call them forth to exerciſe them, which when Prou. 8.15. Hoſea. 8.4. Iſai 22.21. Rom. 3.8. euer he doth, he doeth by lawfull and holy meanes; and be humbled Exod. 3.11. Iudg. 6.15. &c. with the ſight of their infirmities, not Iudg. 9.28.29. 1. Cor. 4.7.1. lifted vp with the meaſure of their gifts, nor haſtie to climbe before the Lord doe ſtay Pſalm. 94.18. their hand and foote; for it is much more warme and ſafe, to ſit at the roote of a tree then in the toppe; and honourNum. 11.11.12.13. Et honos est • nus, est in prouerbio. Hieron. epiſt. ad Marc. Non eſt dignum vt inde exigat honorem vnde refugis laborē. of it ſelfe is burdenous, much more1. King. 16.1. Chryſostom. Hom. in Pſalm. 50. Conſcientia peccati formidinis eſt mater: Conſcience of ſinne is the mother of feare. Therfore the prouerb is: Nothing ſo fearfull as a Tyrant: whereof many examples are: Valer. Max. lib. 9 cap. 14. Dioniſius for feare of being killed of his Barber, taught his daughters to pole his head: afterward not daring to truſt them, hee burnt his haire with nutſhels ſet on fire. Di • dor. lib. 20. Cicer. Offic. libr. 2. Alexander Phareus vſed to ſearch his wife before he went to bed, leaſt ſhe carried anie knife to murther him. Sueton. in vit. Domit. cap. 14. Domitian was ſo fearefull that hee walked almoſt continually in his gallerie, which he cauſed to be ſet with the ſtone Phengites, that by the brightnes thereof (as in a glaſſe, Plin. libr. 36. cap. 22.) he might ſee what was done behinde him. when it is attained with an euill conſcience: notwithſtanding when the Lord doth call thee vnto office, (which thou ſhalt know by his Pſal. 19.11. & 119.98.99. word, and the lawfull meanes he layeth before thee) Ariſe, and doe the worke of the Lord with cheerefulnes; be thou a Zach. 4.2.6. candleſticke of light in the houſe of God, a Iſai. 32.1.2.3. conduit pipe to conuey Gods mercies and benefits to men, a Rom. 13.4. ſword in the Lords hand to auenge ſinne and wickednes: puniſh the euill, maintaine1. Chron. 18.14. Pſalm. 72.2. the good: deliuerPſalm. 82.3.4. Virgil. Aenead. 6. Regum eſt parcere ſubiectis & debellare ſuperbos. the oppreſſed from the hand of the wicked: haue not Leuit. 19.15. reſpect vnto the rich, nor to the poore: be vnto Iſai. 49.23. the Church of God, a nurſing father: cauſe the nurſes therof2. Chron. 17.7.8. & 31.2.3. 1. Pet. 2.2. to feed with the milke of holſome doctrine. If thou ſhalt thus be occupied in the Matth. 21.28.29 vineyard of the Lord, not doing Iohn. 6.38. thine owne will, but his that ſent thee; not Philip. 2.21. ſeeking thine owne things, but his that put thee in authotitie: the Lord will be with thee Exod. 3.12. Ioſh. 1.5. as he was with Moſes, with Ioſua, with Dauid, and1. King. 1.29. deliuer thy ſoule out of all aduerſitie: he Pſalm. 55.22. will beare the burden of thy magiſtracie; he will make thee a Ierem. 1.18. defenced Citie, an iron pillar and walles of braſſe againſt all thy enimies; he Pſalm. 105.15. Zach. 2.8. that toucheth thee, ſhall touch the apple of his eye: he will preſerue thine honour, &1. Sam. 2.30. peace of conſcience in this life, and continue thy Prou. 15.15. Pſal. 5.11.12. regencie in the life to come, with eternall glorie and felicitie. 5. Obſerue alſo in Chams poſteritie, they flouriſh and are mightie, and Canaan exceedeth in outward bleſſings, as in number of children, and rich inheritance: ſo is the Lord not haſtie to bring Exod. 34.6. Pſal. 103.6. deſtruction vpon the wicked, but Rom. 2.4. 2. Pet. 3.9. prouoketh them with his goodnes to repentance. 6. There is Iob. 21.7.8.9. &c. Pſalm. 73.7. no diſcerning in the preſent eſtate of temporall things, betweene the righteous and the wicked. 7. The wicked, Iob. 21.17. &c. Pſal. 73.18.19.20. although for a time they flouriſh with proſperitie, yet they ſoone decay, and are in the wrath of God conſumed.

Question 3. verſe 21. For what cauſe is Sem called, the father of all the ſonnes of Heber: and what is to be eſteemed of the elderſhip or ſeniority of Sem & Iapheth, concerning whom there is difference in tranſlations and interpreters?

BEcauſe the Scripture purpoſeth, frō hence forth to abideAugust. de ciu. Dei, lib. 16. cap. 3. Caeptum eſſe dicit à minimo, & gradatim generationum iſtarum in maximo finitam orationem: Sed ex falſis praemiſſis non ſequitur concluſio. in the hiſtorie of the houſe of Sem, as by which onlie true religion was profeſſed in ſucceeding ages; of Rom. 9.5. whom are the fathers, and of whom came Ieſus Chriſt concerning the fleſh: therefore in the beginningAfter the ſame manner in diſgrace of Cham, the Scripture calleth him the Father of Canaan. of his hiſtorie theſe words are placed, as a preface to commend his perſon, and the bleſſings which the Lord God of Sem beſtowed vpon him. One would thinke it at the firſt, a ſpeech abſurd, that Sem ſhould be called the father of all the ſonnes of Heber. For if Heber were of Sems poſteritie, how could Sem but be the ancetor of all his progenie. But herein is aChryſostom. Hom. in Gen. 3. Merito theſauro cuipiam confertur diuinarum ſcripturarum lectio: nam ſicut ex illo, quiſquis vel paruam micam capere valeat, multas ſibi parat diuitias; ita & in ſacra ſcriptura, etiam in breui dictione variarum ſententiarum vim & ineffabiles diuitias inuenire licet. mine of treaſure hid. He was father of all the ſonnes of August. libr. de ciu. Dei. 16 c. 3. Orde verborum est: & Sem ••• us est Heber etiam ipſi, id est, ipſi Sem natus est Heber, qui Sem pater est omnium filiorum. Sem ergo Patriarcham intelligi 〈◊〉 •• s, omnium qui de ſtirpe eius exorti ſunt, quos commemoraturus est, ſiue ſint nepotes, ſiue abnopo • es, & pronepotes, & deinceps indidem exorti. Heber, that is ofSome interpret it thus, the Father of all the Sonnes beyond (namely Euphrates) not taking the word Heber to be a proper name, but as it ſignifieth tram, vltra, tra • ectum, vel vlteriorem partem, beyond or on the further ſide: like as the worde Beth bara, Ioh. 3.29. ſignifieth a houſe (Beth gnebar) beyond Iordane, for as Ioſephus teſtifieth, Antiq. lib. 1. cap. 7. & Hieron. Trad. in Gen. the Sonnes of Heber poſſeſſed, from Cophes a riuer of India, vnto the border of Euphrates and Aſſyria. Therfore it is here interpreted of all the Sonnes beyond the riuer: But the coniecture is fetched too farre, to come home in ſeaſon. Heber and all his ſonnes. And why of Heber? for ſo was he alſo of Elam and Aſhur, and Lud and Aram, and all the nations that came of them? Surelie, becauſe the wiſedome of God, willing to commend Sem, for the bleſſing vpon Sem, which Noah had propheſied; could find no ſuch argument of commendation in any of theſe, as was eaſie in Heber to be found; which was ſincere piety, and zealous perſeuerance in true religion, which the Lord regardethDeut. 26.17.18.19. Hieron. ad Celant. Sola apud Deum libertas est, non ſeruire peccatis: ſumma apud Deum nobilitas est, clarum eſſe virtutibus. Nazianzen. Orat. 13. Triplex est genus nobilitatis; vnum quod ſupernè originem duxit, cuius reſpectu omnes ex aequo nobiles ſumus, ad Dei ſcilicet imaginem facti: alterum à ſanguine prouenit, cuius ratione num quis fit nobilis equidem haud ſcio; praeſerti • cum ortus eius cum interitu coniunctus est. Tertium, ex vltio vel virtute aestimatur, cuius vel magis vel minus participes ſ ••• us, prout vel ſeruanerimus imaginem vel corruperimus. Nam ••• tum genus ex reſcriptis & edictis pendens apud me tunc erit in precio, cum pulchritudinem ſitam in coloribus amplexus fuere, & Simiam capero venerari, quae leo ſit eſſe iuſſa. aboue all the titles of nobilitie. Which appeareth partlie by the name of Heber, Tranſeuntem vel tranſuenitentem ſignificat, quaſi ab eorum ſocietate tranſiſſès. that he ſeparated himſelfe frō their aſſemblie, which ſtubbornelie Gen. • 1.4. For it ſignifieth one comming from beyond, departing or paſſing. rebelled againſt the Lord: and partlie by the benefit, which hee receiued of his conſtancie, which was that when euerie familie of the earth had changed Gen. 11.7.9. his dialect of ſpeech, onlie Heber continued with that hee had attained from his infancie. It ſeemeth alſo that Heber is here remembred, rather thē Arphaxad, both becauſe being young, and more aptPſalm. 119.9. Eccleſ. 11.9. Ambroſ. libr. de viduis. Vicina eſt lapſibus adoleſcentia, quia vaeriarum astus cupiditatum furorem calentis inflammas aetatis. to be ſeduced, by preſeruing his ſoule from ſin he obtained a greater commendation; as alſo for that the Lord hauing choſen his Church, out Deut. 7.7. of a little familie, would hereby deſcribe the limits and viſible bounds thereof. The father of all the ſonnes of Heber. The father therefore of all Ioctans multitude? yea doubtleſſe: but much rather in the meaning ofAugust. de ciu. lib. 16. cap. 3. Et praelatus est Heber etiam filijs cum ſit quintus nepos: quid niſi verum est quod traditur, ex illo Hebraeos eſſe cognominatos, in quo Dei ciuitas & in ſāctis peregrinata eſt, & in omnibus ſacramento adumbrata. the Scripture, of the Hebrue Abraham, of Moſes and the Prophets, of Dauid the king, and of the Meſsias Ieſus Chriſt. This is the ſtile of honour which the Lord thought meete to beſtow on Sem, thereby to diſtinguiſh him from his brethren. Secondlie, it followeth: the brother of Iapheth the great. Why is he not called the brother of Cham and Iapheth; eſpeciallie ſith Cham in the repetition of their names is alwaies next him placed, as here he is alſo in the recount of genealogies? Surelie, be uſe the Lord would not vouchſafeCaluin. in Gen. 10. Non vocatur hoc loco Sem, frater Cam, quia reſectus ex fratrum ordine, & iure ſuo abdicatus fuerat. that honor vnto Cham, although he were as neere by coniunction in the fleſh, to call him the brother of the fathersFor as Abraham is called the father of the faithfull, albeit ſome are Gentiles; ſo Sem is called the father of all the ſonnes of Heber, becauſe in thē was the viſible Church remaining vntil the Meſſiah; namelie for his praiſe and commendation. Rom. 11.13. of the Church, who by his ſinne had made himſelfeAuguſt. de ciuit. lib. 16 cap. 2. Cham verò tanquam ſe ab vtriſque diſcernens, & inter vtrunque remanens, nec in primitijs Iſraelitarum, nec in plenitudine Gentium; quid ſignificat niſi haereticorum genus callidum, non ſpiritu ſapientiae, ſed ſpiritu verſipellis aſtutiae, quo ſolent haereſi eorum feruere praecordia, & pacem perturbare ſanctorum. an enimie: but onelie Iapheth, who was with Sem a partner Gen. 9.23. in his pietie, was alſo meete to be partaker of his praiſes. Herein is alſo handled as difficult a queſtion; whether Iapheth or Sem were the elder brother: thus ſtand the wordes in the Hebrue text: Achi Iapheth Hagadol: the brother of Iapheth the For ſo it is word for word, and very fitly to be tranſlated, for 〈 in non-Latin alphabet 〉 ha, is a prepoſitiue particle with the Hebrewes, and anſwereth to (the) in Engliſh, and 〈 in non-Latin alphabet 〉 gadal, to be great, alſo to magnifie, from whence 〈 in non-Latin alphabet 〉 gadol, great. great. For firſt becauſe this greatnes is giuen to brotherhood, it isSic enim August. de ciuit. Dei, lib. 16. cap. 3. Caluin. in Gen. 10. Lyra. & conſenſus interpretum. wholie vnderſtood of the age of one of them, that he was the greater or elder borne; but whether to Iapheth or to Sem to be referred, it cannot fullie be by theFor the Hebrues hauing neither caſes of variation, or degrees of cōpariſon; it cannot ſo plainely be perceiued as if it had been varied of ye Greekes or Latines, but by comparing the order of the wordes before and after: which is common to vs alſo with the Hebrewes for the moſt part, in our Engliſh tongue. letter of the text determined. There are of the Aben. Ezra. in comment. in Gen. Other make Chā the middle ſonne, and Sem the youngeſt, as Rab. Salomon, but neither of both opinions containeth ſufficient probabilitie. Hebrue writers which affirme, that Cham was the eldeſt ſon of Noah, but where the Scripture calleth Gen. 9.24. Cham his Hachatan, paruus filius. Deſunt ijs comparationes. little ſonne, it cutteth off that iudgement from the truth. But for theDauid. Kimchi. August. de ciuit. Dei, lib. 16. cap. 3. Pagnin. in tranſ. &c. moſt part, Sem is eſteemed the eldeſt ſonne, both becauſe he is alwaies firſt named among the brethren; and alſo for that (asRab. Salom. in Gen. 27.15. the Hebrues would auow) the Prieſthood was ioyned with theEt inde ſequeretur hunc eſſe Melchiſedec, de quo Gen. 14. quod Hebraeis placet. Raſi, Lyra. &c. priuiledge of birth, vntill that Aaron was called and confirmed by the Lord. Notwithſtanding on the contrary, there want not many reaſons, why we are to hold, that Iapheth by nature was the eldeſt of them. For firſt the placing of the words in the Hebrue text, doe ſeeme toHe ſaith not Sem Hagadol, Sem the great, or Sem the great brother of Iapheth: but Achi Iapheth Hagadol, the brother of Iapheth the great. ſhew the meaning of the Scripture, that Iapheth not Sem was greater or elder borne. Secondlie, theSept. 〈 in non-Latin alphabet 〉 . Greeke tranſlation doth read it ſo, The Rabbins in Bereſhith Rabba, and Rab. Salom. doe doubt of it, Rab. Dauid. Kimchi in 1 Paralip. perſwadeth it. Lyra. in Gen. 10. Genebrard. in Chronolog. Mercer. in Gen. 10. Broughtons conſent of Scripture doe confirme it. and manie learned writers doe ſo expound it. Thirdlie, it is moſt euident by this: Noah being fiue hundred yeere old, as ſaith the Scripture, Gen. 5.32. begat Sem, Ham, and Iapheth, that is to ſay,Auguſt. lib. de ciu. 15. Generauit id eſt generare coepit. quaeſt. in Gen. 25. began to generate, and had none of them before. Cham was not then begotten, for Gen. 9. • 4. hee is called his youngeſt ſonne. Neither yet was Sem at that time borne, according Gen. 18.10. to the time of life, but two yeere after, as the Scripture witneſſeth; being an hundreth yeeres of age not till the ſix hundreth and ſecond Gen. 11.10. yeere of Noah, which was two yeere after the floud of waters. Whereof it remaineth that Iapheth being borne in the 500. yeere, was by birth the eldeſt ſon of Noah, and to Sem the elder brother. Now this which the Scripture ſpeaketh, may not vnfitlie be vnderſtood, of Iapheth, not onelie in reſpect of age, that hee was eldeſt, but alſo in reſpect of worldlie greatnes, in which ſenſe Eſau is ſo often Gen. 27.1.15. called Hagadhol, the great or elder, to ſhew the greatneſſe of his condition in reſpect of Iacob. As if the Lord had ſaid: not inferiour to Iapheths greatnes: and as Iapheth was enlarged in earthlie things, ſo Sem was preferred in ſpiritual benefits. It may alſo not amiſſe be vnderſtood of Sem: not in reſpect of age, butFranc. Iun. anal. in Gē. 10. Primogeniturā verò ad Schemū pertinuiſſe, haec verba denotans. Fratrē Iaphethi natu maximi: id eſt, aſcitum in iuris eiuſdem communicationem, ade • que antepoſitum occaſione illius beneficij quod in Noachum contulerat, cum author illius obtegendi primus fuiſſe dicitur. of his priuiledge. For as he was Gen. 9.22. authour of couering his fathers nakedneſſe, as the Scripture ſeemeth to ſignifie; ſo hee obtained the chiefeſt bleſſing, to be father of the ſonnes of Heber, that is, the Church of God; in which reſpect, as if hee had receiued a ſuperiour dignitie, hee might be called the greater brother. The which his priuiledgeAnd whereas his Genealogie is in the laſt place reckened, it is for the continuance of the hiſtorie with ye which followeth of the houſe of Sem. doth giue him formoſt place, throughout the Scripture, as to the worthieſt. Their errour is great, and their negligence more large,Perer. in Gen. cap. 10. diſp. 10. Noën (di • it) non coepiſſe generare 500. aetatis ſuae anno praeciſe, ſed quingenteſſimo ſecundo: vel Sem ſecundo anno poſt dilu • ium non fuiſſe centum annorum praciſe: ſed fuiſſe centum & duorum annorum. Sed hoc eſt contra omnem authoritatem, contra rationem, & ſcripturam impingere manif •• tam. who to reconcile this Scripture, would import that Noah was not exactlie 500. yeeres old, when he receiued the gift of generation: or that Sem was not exactlie an 100. yeere old, two yeers after the floud, whē he begat Arphaxad. For the purpoſe of the Lord isIt is manifeſt by the computation which the Scripture vſeth in many places, as Gen. 8. Exod. 12.41. &c. and alſo by the iudgement of Euſebius and Hieron. in Chronic. of Oroſius, Eucherius, Augustine and other. exactlie to deſcribe the time, whereon the whole certaintie Dan. 11.26. Gal. 4.4. of time dependeth. It is farther reported of the ſons of Sem, that they were alſo the originall of nations, and were diuided into languages Verſ. 31. and countries. Elam was the father of thoſe whom theSo the Perſians are called in the Hebrue, Dan. 8.2. So in the Greeke Act. 2.9. They are alſo otherwiſe called Paras, but this ſeemeth to bee a more commō name belonging alſo to the Medes, Parthians, Sogdians, Bactrians, & Atr • mites, as that all theſe ſprang of Paras: of which nation alſo, ſome one was the founder of the Perſians. Artop. in Gen. 10. Scripture calleth Elmaites, whichIoſeph. Antiq. lib. 1. cap. 7. Hieron. libr. trad. in Gen. are the Perſians; Aſhur, of Verſ. 24.25. & Gen. 11.13. &c. Aſſyrians; Arphaxad of the Gen. 11.10. ſonnes of Heber; and of theCaſhdim. id est, Chaldaei, fine per Aphereſin ab Arphacaſhà quaſi Arphachaſhdim. Hieron. Trad. in Gen. Arphaexad à quo Chaldai. Ioſeph. Antiq. lib. 1. c. 7. Arphaxades eos qui nune Chaldaei ſunt Arphaxadaeos nomin • uit: ſiue vt alij volun • à rad. Caſhah, quod eſt operiri denominati. Chaldees; Lud of theHieron. in Gen. trad. Lud. à quo Lydij, Populus ſcil. m • noris Aſia, quorum rex Cr • ſus à Cyro captus eſt. Herodot. in Clio. Lydians; Aram of the Ioſeph. Antiq. lib. 1. cap. 7. Hieron. Trad. in Gen. Arameos Aram genuit: Aram was the father of the Aramites, whom the Greekes call Syrians, whoſe head Citie was Damaſcus. But remember that the Aramites were diſtinguiſhed into diuers nations: as Padan Aram, or Aram Naharaim, Aram Sobah, Aram M • achah, and Aram of Damaſcus. Syrians, whoſe chiefeſt citie was Damaſcus. Whoſe poſteritie (ſaue Aram & Arphaxad, although not farther amplified) grew doubtles as theNam Arami citati filij nationum Patriarchae dicuntur. Hui. Armenia incolentium, Hus Damaſci, Gother Caria, Mes, Meoniae, Ioſeph. Antiq. lib. 1. cap. 7. Hierom. Trad. Hebr. in Gen. reſt in multitudes and nations. For if Ioctan had fourteene nations deriued from his loynes, wee haue cauſe to think (through the bleſſing Gen. 9.2. Di • dor. Sicul. lib. 2. by the authoritie of Cseſiar reporteth that Ninus which liued a little after theſe times, had an armie of men, of ſeuenteene hundreth thouſand footemen, and two hundreth thouſand horſemen, which if it were certaine true, no doubt the world was wonderfully, and ſpeedily increaſed. For Ninus was in the time of Abraham, as Augustine proueth, de ciuit. Dei. lib. 16. cap. 8. of the Lord) the other Patriarkes were not vnfruitfull. But concerning theſe latter nations (ſaithHieron. lib. trad. Hebr. Harum genetium posteriora nomina inuenire non • otui, ſed vſque in praeſens, quia procul à nobis ſunt, vel ita vocantur, vt primum, vel quae immutata ſunt ignorantur. Hierome) becauſe they are diſtant ſo farre from vs, as inhabiting Verſ. 29. the Eaſt parts of the world, and their former names being alſo changed, they remaine to vs Ne • alius ab Hieronymo haectenus explicuit. as yet vnknowne. Obſer. 1. The prouidence of God is the onelie Deut. 32.8. Act. 17.26. authour and director of the habitation, and bounds of nations. Secondlie, true nobilitie 2. Sam. 7.21. Iſai. 56.3.4. Demost. Philip. 2. Vir bonus mihi nobilis cidetur; qui verò non iuſtus eſt, licet à patre meliore, quam Iupiter ſit genus ducat, ignobilis à me habebitur. conſiſteth not in greatnes of inheritance, but in true religion and the feare of God. Thirdlie, our kinred is often a ſcourge Iſai 9 20.21. & 19.2 Mica 7.5. vnto vs for our ſinnes, and1. Sam. 22.3.4. Prou. 16 7. Iob. 5.23. ſtraungers in our repentance doe giue vs comfort: Aſhur is here the next of kin, who firſt2. King. 17.6. brought Arphaxads ſonnes in bondage. Arphaxads familie2. King. 25. Ierem. 39.5. did captiuate the ſonnes of Heber. Elam was Iſai. 21.2. & 45.1. Dan. 5.30.31. et 6.28 which containeth a propheticall narration of Cyrus the Perſian, ſubduing the M • dian and Chaldean Empire, as it is declared to haue been fulfilled, 2. Chron. 36.23. Herodot. in Ch • . Iustin. libr. 1. their deliuerance after ſeauentie yeeres. Aram a continuallFrom Chuſhan Riſhathaim. Iudg. 3 8. the firſt enemie of the Iſraelites, after their entrance into Canaan, vntill Antiochus Epiphanes, the yeere before Chriſt 165. Ioſeph. Antiq. lib. 12. cap. 7. & de bello Iudaic. lib. 1. cap. 3. vexer of Hebers houſe, and of all other, moſt2. King. • .12. & 1 • .7. Ioſeph. Antiq. lib. 12. cap. 7. bitterlie oppreſſing them, vntill they were reſcued by theMacab. libr. 1. cap. 8. Ioſeph. Antiq. libr. 12. cap. 17. Ne cui Romanae ditionis cum Iuden bellum gerere liceat vtque ſi quis Iudaeos inuadat, Romani ſuccurrant pro viribus, &c. familie of Iapheth, being readie toNamely about ſixeteene yeares before the birth of Chriſt. enter into the tents of Sem. Who although they For before Chriſts time, they were enemies in religion, albeit they were friends by league, as appeareth by Cicero pro Flacco. Cum aurum Iudaeorum nomine quotannis ex Italia, & ex omnibus vestris prouincijs Heiroſolymam exportar • ſoleret; Flaccus ſanxit edicto, ne ex Aſ • a exportari liceret &c. huic autem barbara ſuperstitioni (ſacram Dei religionem intelligit) reſistere, ſeueritatis; multitudinem Iudaeroum flagrantem nonnunquam in concionibus, pro repub. contemnere, grauitatis ſumma fuit. Et quod Cn. Pompeius captis Hieroſolymis victor ex illo fano nihil attigit: huius rei non religio Iudaeorum, ſed pudor imperatori impedimento fuit. hated their religion, yet maintained theirVntill Caligula and Nero. eſtate, vntil the God of Sem For the doctrine of the Goſpell moſt ſpeedily was ſpred thoroughout the world, like lightening, as our Sauiour Chriſt foretolde, Matth. 24.23. Luc. 23.24. and the euent approued. Eſub. Histor. Eccleſ. lib. 2. cap. 3. was knowne vnto the world; from whom when the ſons of Sem Ioh. 1.11. Luc. 19.14. withdrew their tents, no meruaile if they were deſtroyed by their former friends, foraſmuch as they would needs depart from his protection. By the Romans vnder Veſpaſian. Ioſeph. de bell. Iudaic. lib. 2. & 3.

CHAP. XI.
Question 1. verſe. 1. Wherefore is it ſaid: the whole earth was of one language and one ſpeech: and how it agreeth with the truth of that which went before, that the nations were diuided according to their tongues and languages?

AS there is not a place of Scripture more

Iulian. libr. in Chriſtianos, apud Cyril. lib. 4. Vos autem recipientes hanc historiā, quare per Deos ero, reprobatis Homeri fabulam, &c.

Philo. Iudaeus. libr. de confuſ. linguar. Homines impij historiam hanc Moſis de aedificatione turris cauillantur, noſque derident. Ecce ſacri (inquiunt) quos vocatis libri fabulas continent, quales vos alijs referentibus irridere ſoletis. Hac enim historia de aedific •••• ne turris vſque ad coelum, perſimilis est fabulae Gigantum.

groſlie or diſdainfullie abuſed by atheiſts & cō tēners of the truth: ſo is there not a more noble teſtimonie in Scripture, to confoūd their abſurdities and blaſphemies. They cauil firſt at the words of the hiſtory: in ye ſecond place, the matter & doctrine ſeemeth to them incredible. For if the multitude of nations were deriued of the ofſpring of one mans children, how could it be (ſay they) thatIulian. apud Cyril. lib. 4. Nam illud opinor eacendum apud rudes homines, quod licet vna vote & lingua omnes per vniuerſum orbem homines vtantur, &c. ſo manie languages, and diuers dialects ſhould be ſpoken in the world. And by ſuch like reaſons, are they rather moued, to maintaine the doctrine of the heathen Ariſtotle Ariſtot. de coelo, lib. 1 cap. 10.12. & libr. 2. cap. 1. Mundum nec eſſe factum, nec eorrumpi poſſe. Item Methodor. Chius, & Zenophanes. Cyril. lib. 2. in Iulian. Sic igitur ratiocinātur: mundus e • t aeternus, ergo hominum genus aeternū: nih • l enim natura fecit fruſtra, & mundus reuera propter homines. Quod ſi ab aeterno homines fuerint, fabulae de creatione, de confuſione linguarum, &c. Iul. ib. li. 2. & 4. concerning the worlds eternitie, thē to acknowledge with the word of God, that the worldGen. 1. &c. was created, and in ſuch ſort gouerned (as hath beene declared) by the almightie. Againſt which kinde of aduerſaries, the holie Scripture ſetteth downe a moſt ſtrong defence: The whole earth was of one language and one ſpeech: that is, as all nations were ſometime vnited in one, ſo had they but one common ſpeech. That they haue attained more languages, and one vnderſtandeth not anothers ſpeech, let al the heathen and Philoſophers declare, if they can giue in nature, a reaſon thereof. For ſeeing man (asAriſtot. Polit. libr. 1. cap. 2. Homo natura est animal politicum. they teach) is a creature apt by nature vnto ſocietie, how ſhould it come to paſſe in nature, that the chiefeſt help & alluremēt of ſociety, which isAristot. Polit. lib. 1. cap. 2. Paret ſociale animal eſſe hominem, magis quam omnes apes, & quam omne gregariū animal; quìa ſermonem homo habet ſolus, quo vtilitatē & damnum, iuſtū & iniuſtū ostendere poteſt. Cicer. Offic. libr. 1. Est autem vinculum ſocietatis ratio & oratio, quae docendo, diſcendo, commanicando, diſceptando, iudicando, concilias inter ſe homines, contungit que naturali quadam ſocietate. the voice and ſpeech of men ſhould be the only cauſe of ſeparation of ſocieties, betweeneVt verſ. 7.8. Et omnium experientia compertum eſt, in illis enim linguis quas nō intelligimus quae ſunt innumerabiles ſurdi profecto ſumus. Cic. Tuſc. Quaest. 3. men and men? Againe, ſeeing the ſpeech is nothing els, but theBaſil. epist. 41. ad Maxim. Imagines animarum reuera ſunt ſermones. Et oratio dicitur quaſi oris ratio. Iſodor. lib. 1. Originum cap. 5. image & character of the mind; what cauſe in nature can be giuen, why this man ſhould ſo expreſſe his thoughts and purpoſes by his words, as that I ſhould not, although I thinke and will the ſame, vnderſtand his meaning and intent? But as I vnderſtand not the voice of theWhich notwithſtanding are ſaid to haue in their kinde a proper dialect. Clem. Alexandr. Strom. 1. Lactant. lib. 6. cap. 4. dumbe and brutiſh beaſts; ſo I ſhould be a Barbarian vnto him, and he to me, and as farre in voice different, as the beaſts are different in vnderſtāding; albeit we both which ſpeake without vnderſtanding of ech others voice, are indued with like ſoule, like wiſedome, and gift of reaſon▪ This onlie commeth to paſſe thorough the diuerſitie of languages of ſpeech, which now are in the world. But whence came theſe diuerſities of languages into the world, byFor ſeeing it is vtterlie againſt nature, we muſt need • acknowledge another author. whom,Whether from eternitie, which is againſt the principles of Philoſophie; or whether it were done in time. when, toAristot. natura enim ſemper tendit ad optimum finem. what end and purpoſe; for natureNatura enim fruſtra fecit nihil. Idem Polit. 1. cap. 5. worketh nothing in vaine or waſte? Seeing beaſts retaine their voices without alteration, notwithſtanding the varietie of ſounds among them; how much more men indued with reaſon, ſhould preſerue their ſpeech, if God had not ſent among them, as a puniſhment of ſinne, confuſion and alteration of ſpeech and languages? To this the Scripture anſwereth (when the wit of man, or reach of reaſon can yeeld no cauſe but ſilence) that the ſpeech and voice of menAuthor. de mirah. ſacr. ſcript. inter oper. August. libr. 2. cap 9. Cum illud vſ que tempus eſſet vnius linguae cū ctus populus, vniuerſorū qui ad tale opus venerunt, linguas in diuerſa verba diuiſit. Contra errorem Philastrij qui plures linguas fuiſſe à mundo condito opinatus est, Haereſ. 106. was ſometime one, as the ſoule and reaſon of mē is one in kind: & that it continued not ſo as in nature is required, it was by the miraculousCaluin. in Gen. 11. Et ſane prodigij loco eſt lingna • um diuerſitas. worke of God. The whole earth, that is, all creaturesChryſoſtom. Hom. 30. Non de terra loquent ſed de hominum genere, vt nos doceat vnum linguam omniū hominum fuiſſe natura. Auguſt. libr. Locus. in Gen cap. 11. Notandam omnem terram appellatam omnes homines qui tunc erant, quamuis nondum in omni terra. of the earth indued with ſpeech, which isAriſtot. Polit 1. cap. 2. Sermonem vero homo habet ſolus omnium animantium. onlie man; or all men through out the earth, were of one language and one ſpeech. Of one lippe, 〈 in non-Latin alphabet 〉 ſhapa e • ath hudebarim acadim: ad verbum vnius labij, & vnorum verborum. ſaith the Hebrue, and one word: that is,Aben Ezra in Comment. in Gen. ſay the Hebrue interpreters thereof; to one common matter ſpoken of, there was but one common name in ſpeech; to one notion of the minde, one ſimple meanes of expreſſing the ſame by voice, which both the eloquentThe Heathē haue felt as it were the ſent hereof: which doubtleſſe is ye menning of their corrupted fables, wheras they haue taught that men at the firſt being mute and dumbe, were vexed and deſtroyed of foules & beaſts: but Prometheus (that is prouidēt or watchfull wiſedome) being careful of mens welfare, obtained ſpeech of God. Afterwarde Mercurie taught them eloquence. Ariſtid. lib. 2 contr. Plaeton. 〈 in non-Latin alphabet 〉 , &c. Compare this with the Scripture, and cōſider how ſhamefully they erred: and praiſe the Lord for the light of his ſacred word. and ignorant did vtter and vnderſtand alike. But although perhaps not ſo ſtrictly to be taken, yet this is the manifeſt meaning of the Scripture; that as yet there was but one ſpeech or language vſed, or ſpoken, or knowne vnto the world. But this (one will ſay) is contrarie to that which was taught before, that the Gen. 10.5.20.25.31. poſteritie of Noah was diuided by their tongues and languages. There is noCONCILIATIO. 15. contrarietie nor diuerſitie herein: but the Lord moſt graciouſly by this latter hiſtory, wouldAugust. quast. in Gen. 20. Quomodo hoc potest intelligi quando ſuperius dictum eſt quòd filij Noae, vel filiorum eius, distributi eſſent per terras ſecundum tribus & linguas, niſi quia per recapitulationem, postea commemorat quod prius erat. Idem de doctr. Christian. lib. 3. cap. 36. Lasenter narratione redeunte, vt diceretur quo modo factum fit vt ex vna omnium lingua, fuerint diuiſi per multa • . interpret vnto vs and expound the former. All nations were deriued from the roote Gen. 7.25. & 8.16.18. of Noah: How became they to ſpeake ſuch diuers languages? Noah had not himſelfe the vſe of them, Sem, Ham, and Inpheth enioyed one voice or ſpeech, Philastrius, lib. de Haereſ. cap. 10. writeth, that before the confuſion, all languages were knowne to all men: habentes enim angelicam gratiam, id eſt multarum linguarum ſcientiam, non agnoſc • bant datorem tanta ſapientiae, &c. i. Hauing (ſaith he) obtained angelike grace, that is, the knowledge of many tongues, they did not acknowledge the giuer of ſo great wiſedome. But this is an error, for the Scripture ſaith they were all of one language and one ſpeech. which they had receiued from one cōmon parent, as their mothers milke. Neither if they had receiued the gift of many tongues, could they eaſilie haue imparted them, as an inheritance vnto their children, in ſuch ſort that none ſhould vnderſtand anothers ſpeech. Wherefore that the nations were deuided, as wee know they are deuided, Verſ. 7. and their ſpeech confounded, which byIt may here happily, not altogether cauſeleſſe be demā ded, what language it was yt men ſpake, before this confuſion of tōgues? The Aegyptians affirmed the Phrygian tōgue was the firſt & naturall, for Pſammeticus their king cauſing two children to be kept, without hearing of any ſound of voyce, to proue whether they would ſpeake of themſelues, and what they would ſay; the children were firſt heard to pronounce beccos, which in the Phrygian tongue is bread: Heredot. in Euterpe. Theodoret quaest. in Gen. 59. would proue that the Syrian tongue was the firſt, by the ſignification of Adams name, for Adam (ſaith he) in the Syrian tongue ſignifieth red earth. Philo the Iew, lib. de conf •• . linguar. affirmeth the Chaldee tongue was firſt. But greater reaſon there is, which confirmeth that the Hebrue was the originall and mother of all. Firſt, both the Syriac and Chaldee tongues, of many learned men are thought to be but as diuers dialects within themſelues and one language (which notwithſtanding Imm. Tremel. in prafat. in Gram. Chaldaie. & Syriac. doth vtterly denie, as indeed they are to be taken as diuers tongues) both of them agreeing for the moſt part in ſignification with the Hebrue, as Adam in the Hebrue ſignifieth the ſame. Secondly, the Syriac and Chaldee are, as it were but dialects of the Hebrue (differing not much more then Northren and Weſterne ſpeech from plaine Engliſh) and differ more within themſelues, then from the Hebrue. Thirdly, the Nations the neerer they haue bordered vpon the Hebrues, the more they haue agreed in their ſpeech, as the Syrians and Chaldeans, next the Arabians, and after them the Aegyptians and Perſians, &c. and the languages which are fartheſt diſagreeing, are (for the moſt part) fartheſt ſcattered. Fourthly, all the names which are ſpoken of in Scripture before the confuſion of tongues, are in the Hebrue ſignificant, which in no other language, generally they are. If any man would ſay that Moſes tranſlated them into Hebrue: I would aske how he knew it: or what maketh him to ſuſpect that of Moſes, which neither Moſes, nor any prophet or good hiſtorie writer euer vſed to doe, and which the Scripture in the practiſe thereof abhorreth. Fiftly, authoritie of ancient writers doth confirme it. Origen. in Num. Hom. 11. Hieron. Comment. in Sophon. cap. 3. Chryſost. Hom. in Gen. 30. postremo Heber. &c. Aug. de ciuit. Dei, lib. 16. cap. 3. & 11. Eucher. in Gen. lib. 2. cap. 2. In ſola (inquit) domo Heber, quae aniea ſuit, lingua commanſit. Ioſeph. Antiq. lib. 1. cap. 5. &c. and new writers for the beſt and chiefeſt part. nature and natiuitie was one; the cauſe (ſaith the holie Ghoſt) was this: the preſumptuous ſinnes Verſ. 4. So that firſt, men were Antithei: i. fighters againſt God: next, Polythei, worſhippers of many gods, or of Idols with Iehoua: afterward Pſeudothei, worſhippers of Idols without Iehoua: laſtly, they are like to be Athei, worſhippers of no God, neither Idol • nor Iehoua. Sybilla witneſſeth of this accident: Cum vniuerſi homines, &c. What time all the world ſpake one language, men built a tower ſo high, as if they would haue climed to heauen, but the gods ſent downe ſtormes and ouerthrew their building, and gaue euery man a proper ſpeech. Ioſeph. Antiq. lib. • . cap. 5. Here heatheniſh Atheiſts that will not receiue the Scriptures, may by Heatheniſh teſtimonie be conuinced. of men prouoked the moſt gracious Lord to deuide their languages. Through this occaſion, they which not long beforeAn hundred yeeres and one, verſ. 11.14. were by the mercie of the Lord deliuered in a wonderfull manner, from extremitie of death: and now were multiplied in the place of their deliuerance, the hilsVerſ. 2. & Gen. 8.4 Joſeph. Antiq. libr. 1. cap. 6. Primi relictis montibus planitiem habitare caperunt. Epiphan. Haereſ. 1. of Ararat; departed from their place of habitation, and found a plaine in the land of Shinar Shina • 〈 in non-Latin alphabet 〉 , ſeemeth to be ſo called of the euent: of the word 〈 in non-Latin alphabet 〉 ſhen: that is, a tooth, and 〈 in non-Latin alphabet 〉 nagnar, to ſtrike or ſhake out, as it were the ſtriking out of their teeth, becauſe their ſpeech which is vttered by their teeth and lips, was as it were ſtrikē out in the confuſiō. The ſame alſo, of the confuſion was called Babel: which countrie is ſaid to be ſo fruitfull, that it bringeth foorth two hundreth fold, and where it excelleth it ſelfe, three hundreth fold, vbi autem bonitate ſcipſam vincit ad tricena reddit: the ſame in power and increaſe, is as much as the third part of Aſia beſides. I ceaſe (ſaith Herodotus) to ſpeake further of the fruitfulnes thereof, knowing well that they which neuer ſawe the countrie, will thinke the report thereof incredible. Herodot. in Clio. Plinie alſo libr. 18. cap. 17. ſpeaketh as largely of the fruitfulnes thereof. moſt fertitle and meet to maintaine ſo great a multitude. Then they ſaid one vnto another, goe to, let vs build a Citie & a Tower, whoſe toppe may reach to heauen. Hereby is diſcouered the exceeding great corruption that reſteth in humane nature, which either of the one ſide remainethChryſoſtom. Hom. in Gen. 3. Vide quo modo humanum genus non poteſt ſubſiſtere intra ſuos limites, ſed amplius concupiſcens, maiora ſupra ſe appetit: atquo hoc eſt quod humanum genus potiſſimum perdidit, quia non vult natura ſua menſuram agnoſcere, ſed ſemper maiora deſiderat, & qua ſupra ſuam ſunt dignitatem votis concipit. diſcontented with the bleſſing which the Lord vouchſafeth, for the furniſhing of our neceſſitie: or on the other ſide, abuſethGregor. in Prolog. Pſal. 50. Admonemur in hoc pſalme proſpera metuere & contra omnem ſaculi faelicitatem acrius vigilare: ſicut enim per fletus ad gaudia ducimur, ita per gaudium ad fletum peruenitur. Quit ſanctior Dauid, &c. the fulnes of proſperitie, vnles it be preſerued and guidedProu. 1.32. & 30. August. de verb. Dom. Serm. Magnae virtutis est cum foelicitate luctari, ne illiciat, ne corrumpat, ne ipſa ſubuertat foelicitas. Mag • e inquam virtutis cum foelicitat eductari; magnae ſoelicitatis est à foelicitate non vinci. by the Lord. For what compelled them to leaue theirEpiphan. Haereſ. 1. Cum autem ſe extenderent & vltra procederent à monte Lubar ac ſinibus Armeniae, hoc est à regione Ararat, conſederunt in terra Sinar. habitation in the Eaſt, but an inordinate deſire of plentie, and greater pleaſure? And when they were in poſſeſſion of the plaine of Shinar, and enioyed the plentie & aboundance of the ſame; what moued them to build a Citie, and a Tower, whoſe top might reach to heauen, ſaue that which plentie bringeth forth, and the pleaſures of this life in the heart of man, which is not grounded Nehen. 5.15.19. in the feare of God; that is to ſayDeut. 32.15. Gregor. Moral. in Iob. lib. 11. Sicut boni per contumelias meliores existunt; ita ſemper reprobi de benefitijs peiores fiunt. vnthankfulnes, andDeut. 8.14. Bernard. libr. de diligendo Deo. Superbia eſt & delictum maximum, vti datis tanquam innatis, & in acceptis beneficijs gloriam vſurpar • beneficij. pride, & Pro. 30.2. Iſai. 1.2. rebellion againſt the Lord? It cannot be perceiued by the Scripture, but as they all enioyed a common benefit of eaſe and plentie; ſo the ſin was common among them all, of this common counſaile to build a Citie. So that albeit one perhaps firſt opened this enterpriſe, eitherIoſeph. Antiq. lib. 1. cap. 5. Hanc ſuperbiam dei que contemptum excitauit in ijs Nabrodes nepos Cham. August. de ciuit. Dei, libr. 16. cap. 4. Ʋnde colligitur, Gigantem illum Nimrod fuiſſe illius conditorem. Caluin. in Gen. 11.2. Caeterùm vt demus Nimrod praecipuum fuiſſe ducem extruende tanta molis, quo formidabile ſua tyrannidis monumentum ſtat • eret, &c. Nimrod or ſome otherMuſc. in Gen. 11. Vériſimile est hanc cogitationem à pa • cis Camitis ſumpſiſſo exordium, verum tandem abijſſe in ſtudium Catholicum. wretched tyrant, yet was not the deuiſe ſooner broched then allowed; which plainelie ſheweth that although the inuention was not, yet theTheir readie agreement argueth their common corruption. ſin and corruption was common to them all. They found to theſe indeuours a mightie aduerſarie of diſtreſſe (as Iſai. 19.3.12.13. is common to them that follow their owne deuiſes) for ſtone they could not finde, norFor this cauſe, as well the tower it ſelfe, as the walles and houſes of the Citie are of bricke wrought wiſh ſlime. Quint. Curt. libr. de gest. Alexand. 5. morter ſufficient for the matter of their building. Yet, ſuch is the courage that men take in euill, that they will not yeeld vntill the vttermoſtCaeſar. de be • t. ciuil. libr. 3. Hominibus nimia pertinacia atque arrogantia accidere ſolet, vti eò recurrant, & id cupidiſſimè appetant, quod paulo •• te con •• m • ferint. neceſſitie. And ſo ripe is their inuention to ſet forth euill attempts, as that they find out among the creatures, new meanes to furniſh theirPlin. libr. 33. cap. 10. Postetis, laxitat mundi terumque amplitudo, damno fuit Idque exemplo Romanorum omniumque fere gentium comprobatur, Po •• dor Virgil. de inuent. rer. libr. • •• p. 5. vnlawfull enterpriſes. For now they inuent the making of brick, and the vſe of ſlime, wherewithal they had hitherto beene vnacquainted. And where it is firſt ſaid, let 〈◊〉 make b •••• e, and preſentlie thereon let vs build a Cities, it ſheweth they were inclined to build a Citie, before they found Quent. Curt. de gest. Alexand. libr. 5. ſaith, that Babylon is ſo farre deſtitute of ſtone or ſtonie earth, that to make a bridge ouer Euphrates, they could ſcarce find ground firme enough to lay the foundation. Plin. libr. 35. cap. 15. alſo, that this ſlime is inſteed of morter vnto the wolles of Babylon. Item Curt. matter wherewith to build it. And that firſt making of brick is ſpoken of, declareth how mens ſinnes by continuance doeHieron. in Iſai. 14. Primùm in cogitationibus nostris ſemen colubri radicatur. Secundò, de ſemine peſſimo naſcitur regulus, qui rex ſerpentum eſt. grow; and inuentions which of themſelues are not vnlawfull, when they are deuiſed for wicked purpoſes, theyQuemadmodum Perillus in tauro fabrefacto perijt, Plin. libr. 34. cap. 8. breed the bane of the inuentors of them. The inuention of artsGen. 4.2. Exod. 31.2.3. Cicer. Tuſcul. Inuentio quid est? Proſecto id quo nec in deo quicquam maius intelligi potest. a commendable exerciſe. To build a Citie2. Sam. 5.9. 2. Chron. 8.2. an honorable achieuance. But to build a Citie and tower, whoſe toppe may reach to heauen; to build a Citie to get a name thereby: here was the ſinne; thisAugust. libr. 2. de morib. Manichaeor. cap. 13. Finis enim quo reſeruntur ea quae facimus quicquid facinus, ſi non ſol ••• inculpabilis, ſed etiam laud • bilis ſueris; tum demum etiam facta nostra laude aliqua digna ſunt: fin ille iure meritoque culpatur, id quoque officium in quo verſantur, nemo improbandum, vituperandumque dubitaueris. end brought diſhonour to all the worke. But did they minde indeed to build a tower and caſtle vp to heauen? Who ſo deuoide of iudgement as to eſteeme it poſſible, for all nations of the earth (if al the land of Shinar had been excocted into brickes, or all the earth were ſtone & morter) to finiſh ſuch a building? Where then is the offence, thatPhilo. Iudae. lib. de confuſ. linguar. Iulian. apud Cyril. lib. 4. Ciuitatem aedificare non poſſunt ad c •• lum pertingentem, etiamſi in laeteres totam terram coquant: infinitis enim opus eſſe • lateribus aequale. Atheiſts ſtumble at in this narration? In the report of hiſtorie, or in their owne blindnes and peruerſnes, that will not vnderſtand? For the Scripture reporteth what they ſpake, by the teſtimonie of him, that knew their thoughts. Neither is it ſtraunge in vſe, either in the Deut. 1.28. Pſal. 107.26. Scripture, or in commonO • ud. Tri • . libr. 1. Eleg 2. Me miſerum quan • i •• ntes voluuntur aquarum, iam iam tacturos ſydera clara putes. Quanta diducto ſubſidunt in aequore valles, iam iam tacturas tartara nigra putes. ſpeech of men, in ſuch ſort to amplifie the declaration or report of any thing, which ſeemeth to exceed our common iudgment. Again, where ſuch aduerſaries doe deride this hiſtory,Iulian. Apud. Cyril. libr. 4. Cum veram cenſo • tis, & de Deo opinemini quod tertitus ſit humanae vocis vnitate, quare per Deos H •• eri fabulam non recipitis, &c. as though a Tower built to heauen, could any whit annoy or offend the Lord, and not rather, the preſumptuous &August. libr. 16. c. 4. de ciuitat. Dei, quid denique noceret Deo, quantacun que vel ſpiritualis vel corporalis elatio? Tutam veramque in coelum viam molitur humilitas, ſurſum leuans cor ad Dominum non contra Dominum. wicked minds of men on earth: they vainely triumph without ſhew of victorie. For the Scripture aſcribeth not their ſcattering and confuſion, to their building; but to their wicked intent in building: their purpoſeChryſostom. Hom. in Gen. 30. Vt faciamus (inquit) nobis nomen. Vidicti radicem mali? vt inquit, perpetuam memoriam conſequamur. was it, their building ſet a part, wherewith the Lord was ſo greatlie angrie. They would get a name therby, leaſt they ſhould be ſcattered vpon the whole earth. Here firſt appeareth vnthankfulnes, and pride. The Lord had imparted vnto them Act. 14.17. the abundance of his benefits, for Prou. 16.4. his own name ſake, not theirs; that he in Deut. 10.12. Pſal. 50.15. them might be magnified: and1. Sam. 2.30. they in honouring him, might receiue Ioh. 5.44. the true honour that commeth thereof. But they conuert this wholie to get themſelues a name, and neglect to honour him at all, whoſe onlie honour they ſhould haueBernard. Serm. in Cant. 35. Gratianum ceſſat decurſus, vbi recurſus non fuerit: nec modò nihil agetur ingrato, ſed quod accipit vertitur ei in perniciem. Fidelis autem in modico, cenſetur dignus munere ampliori. ſought. Such is the ſtate of thoſe whom the Lord hath raiſed vp in wealth and dignitie, vnleſſe they chieflie ſeeke to honour him, with that which from him Prou. 3 9. they haue receiued, by being profitable vnto his Church, & common wealth, wherein they liue: or if they conſume his benefits vpon themſelues, their pleaſures, honours, children, without Ezech. 18 18. doing good among their people; they build to themſelues Iſai. 22.16. a Citie of confuſion: ſuch gorgious buildings ſhall quicklie come to nought. Secondlie, they feare to be ſattered, and therefore build. Why feare they to be ſcattered, whom the Lord by ſo many bands hadChryſost. in 1. Corin. Hom. 34. Principio etiam omnes in vnum collegit locum, nec antea diſperſit quam eſſent concordiae dono abuſi: verùm vndique no • coniun vlt. à natura, à cogitatione, ab affinitate, à lingua, à loco. ioyned? If they doubted the greatneſſe of their multitude, would ſoone haue beeneMetuebant igitur aeternam ca •• n tatem, nec tamen neceſſe est vt alierum diluuium ſuſpicabantur, ſed quodlibet aliud malum. Pra •• autem Graeca & L • tina vulga • a, antequam: pro ne forte. ſufficient to inhabite all the earth: what hurt had they receiued in being diſtributed to conuenient inheritance? But they feared doubtles Prou. 28.1. for the guiltines of ſinne; and how fondlie would they auoide the puniſhment? The meanes to eſcape aduerſitie is to Deut. 30.3 4. Iudg. 10.16. abandon ſinne, and 1. Sam. 12.20.21.22 Pſalm. 130.4.8. August. tract. in Epist. Iohn. 8. Haec ſpes est, nondum res; ſed qui gaudet in ſpe tenebit & rem, qui autem ſpem non habet, ad rem non poterit peruenire. hope for mercie. Albeit their wicked liues foretold a ſcattering, yet the Lords former mercies did promiſe ſafetie to thoſe that would repent. But ſuch is the nature of the wicked, who propheſie to themſelues, through wound of conſcience, a time of miſerie: therefore they hoord vp treaſure Ierem. 49.4. Habac. 2.9. againſt the euill day; they Iſai. 28.15. make a couenant with hell and death, ſuppoſing by their owne prouiſion to auoide the ſcourge: and make no peace Iob. 22.21.22. Reuel. 18.4. with the Lord by true repentance, nor ceaſe to be partakers of vngodlines: to whom the Lord pronounceth, Iſai. 28.18. your couenant with death ſhall be diſanulled, when the ſcourge paſſeth thorough, it ſhall take you away, for that which Prou. 10.24. the wicked feareth ſhall come vpon him. Thirdlie, they build, leaſt they ſhould be ſcattered, that is, they endeuour to arme themſelues, toBy this appeareth whence that vnſauorie fable of the Giants which made war with the Gods, tooke his originall among the heathē: And how the wicked negligence of men, had blotted out the remēbrāce of this hiſtorie in ingratefull obliuion, and couered it with lyes. God therefore be eternally praiſed for this true light of holy Scriptures. vide Euſeb. de praepar. lib. 7. cap. 3. reſiſt the iuſtice of the Lord; as though they were able to war with him. This open rebellion did iuſtlie cauſe their fall: they build a Citie for feare of being ſcattered, and the buildingAugust. de ciuitat. Dei. lib. 16. cap. 4. Merito enim malus punitur affectus, etiamſi non ſucceſſit effectus. of the Citie, is the cauſe of ſcattering. Thus doth the Lord ſcatter the Iob. 12.14. &c. 24. deuiſes of the wicked; for there is neither counſaile nor ſtrength Prou. 21.31. againſt the Lord.

Question 2. verſe 4. How is it to be vnderſtood, which is ſaid: The Lord came downe to ſee the Citie, and againe: Come on let vs goe downe, & there confound their languages?

FOraſmuch as the whole people of the earth (ſaueMany writers affirme, that Heber was not with them in the building of Babylon, which is to be eſteemed of Noe, Sem, Iapheth, & all the godly. The Rabbins auouch in Bereſhith Rabba, yt Abraham was there, and when he would not conſent to help them, but reprouing his father Tharah for his Idolatrie, he was taken by Nimrod and throwne into the firie limekill, but was deliuered by a miracle of God. They ſay alſo that onely twelue perſons ioyned not with the reſt in building: but on what ground they ſay it, I cannot finde. happilie one little familie) had conſpired together to rebel againſt the Lord: it ſeemeth good in the ſight of God, in their cōfuſion, to triumph of them victoriouſly. And for this cauſe, is this holy hiſtorie arayed and garniſhed with manie figures of heauenlieHieron. epiſt. ad Ruſticum. Cuius eloquentiae torcularia, non verborum pampinis, ſed ſenſuum quaſi vnarum expreſſionibus redundat. rhetoricke. In the firſt foure verſes, the cauſe was expreſſed why that one common language of the world, was diuided into manie. In theſe fiue which follow, is ſhewed the effect, and manner how the Lord performed it. But the Lord came downe to ſee the Citie, &c. It ſeemeth ſtrange to ſome, that the Lord here is affirmed to goe downe to ſee the Citie. For the Scripture teacheth, that the Lord Pſal. 139.7.8. is euerie where, and that Ierem. 23.24. he filleth heauen and earth: which notwithſtanding isCONCILIATIO. 16. quicklie reconciled, if we marke the cauſe wherfore, and the manner how, the Lord is ſaid to haue deſcended. The cauſe wherefore the Scripture vſeth this phraſe of ſpeech is this: The holie ſpirit by Moſes, contenteth not himſelfe, in deliuering vnto the Church the bare record of action, in this hiſtorie; but for the farther inſtruction of the faithfull 〈 in non-Latin alphabet 〉 quae continet in ſe 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , verſ. 5. 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , verſ. 6.7. 〈 in non-Latin alphabet 〉 , verſ. 7. 〈 in non-Latin alphabet 〉 , verſ. 7.8. Hypotypoſis dicitur propofita quaedam forma rerum, ita expreſſa verbis, vt cerni potius videatur, quam audiri, Quintil. institut. orator. lib. 9. cap. 2 depictureth before our eyes, the manner how it was done and finiſhed. And becauſe our weakenes is ſuch, as there are not words ſufficientMarius Victor. aduerſ. Arrium. libr. 2. Etenim in diuinis & in Deo ſic accipimus ſubſtantiam vt in hilicis corpora, & in corporalibus animum. Haec enim eſt ibi ſubſtantia eſſe ſupra ſubſtantiam. Deum eſſe omnes fatentur, cum fit potentia ſubstantiae, & ideo ſupra ſubſtantiā, atque ex hoc, ſubſtantia: etenim potentiae ineſt eſſe quod poteſt eſſe. Non dubitandum eſt igitur dicere ſubſtātiam Dei (vel quicquid de Deo ſcriptura dicit) quia cum nos circa prima & ſumma propriè verba deficiunt, non incongruè demum apud nos quod conuenire poſſit intelligentiae aptamus. to giue vs full vnderſtanding of the vnſearchable greatneſſe of the Lord, becauſe man is neither able to2. Cor. 12.4. vtter nor conceiue them: therefore hee deſcribeth this meruailous worke of God, as we may vnderſtand; & that byLike vnto this is the ſpeech of Chriſt, Ioh. 8 42. as Athanaſius teacheth Orat. contra Arrian. Deu • de Deo: The father hath ſens me, &c. wherein he calleth his vnion with the manhood, by which the indiuiſible nature of God was by viſible humane nature made knowne to men, his ſending: for God changeth not place, after our manner, which are contained in place, &c. that light which thereby we may behold, wee might be prouoked to loue his goodnes, to admire his greatnes, to beleeue his promiſes, which ſo farre excellCyprian. lib. de Idolor. Vanit. Deus nec videri poteſt, viſu clarior eſt: nec comprehendi, tactu purior eſt: nec astimari, quia ſenſu maior est: & ideo ſic cum dignè actimamus, dum inastimabilem dicimus. our vnderſtanding. For whereas it is ſaid, the Lord deſcended, wee know that the Lord did deſcend in deed (albeit in ſuch manner as is proper to the Lord, not as the creatures doe deſcend) but becauſe heTertull. lib de Trinitat. Quid ſi idem Moſes vbique introducit Deum patrem immenſum, atque ſine fine, qui non loco clauditur, ſed qui omnem locum claudat, nec cum qui in loco ſit, ſed potius in quem omnis locus ſit, omnia continentem & cuncta complexum, vt merito nec deſcendat nec aſcendat, quoniam ipſe omnia & continet & implet, & tamen introducit deſcendentē &c. euer filleth heauen and earth, and the loweſt places of the world; and we cannot conceiue how hee can be ſaidCyprian. in prolog. Quicquid au • iri vel videri, vel ſciri poteſt non conuenit maiestati. Hebe • eſt in hac conſideratione omnis acies ſenſuum, & caligat aſpectus hanc inuiſibilem lucem, & inacceſſibilem naturam, ſed alis hinc & inde Seraphim ſtatu & volatu circumeunt & abſcondunt. to deſcend, which filleth alreadie the loweſt places: therefore it is meete, that with humilitie wee reuerence the teſtimonie Ioh. 5.9. 2. Pet. 1.2. that God doth witneſſe of himſelfe, although the vnderſtanding of the ſame cannot be compriſed in mans capacitie. But ſome man peraduenture will aske this queſtion; What profit of that doctrine can be made, which the mind of man cannot fullie comprehend? It is anſwered, that Iren. libr. 2. cap. 47. Quid mali eſt, ſi & corum quae inſcripturis requiruntur, vniuerſis ſcripturis ſpiritualibus exiſtentibus, quaedam quidem abſoluamus ſecundum gratiam Dei, quaedam autem commendemus Deo, & non ſolum in hoc ſeculo, ſed & in futuro: vt ſemper quidem Deus doceat, homo autem ſemper diſcat, quae ſunt à deo. God may alwaies teach, and man might alwaies learne: that man might know the meaſureGen. 18.27. Iob. 4.16.17. Gregor. Mor. 9. c. 10. Qui facit magna &c. diuinae fortitudinis facta tunc verius explemus, cum haec nos explere non poſſe cognoſcimus; tunc facundius loquiuntur, cum ab his obstupeſcendo reticemus. of himſelfe, and not preſume to mete the Lord, who is infinite, and cannot be meaſured. Now the Scripture teaching that the Lord came downe to ſee, doth ſignifie; that this ſtoppe of mans rebellion, and this ouerthrow of building, & confuſion of languages, was the onlie, proper, immediate & mighty power of God: for who is there, that can weaken the ſtrength and power of the world vnited, but God alone? And becauſe it was his immediate worke, a worke wherein hee did euidentlie ſhew (as Princes in their glorie ſhew themſelues) his power & wiſedome, which none is able to counteruaile: therefore ſaith the Scripture, the Lord came downe, that is, he ſhewed his wiſedome, his power, and iuſtice on them by their confuſion. In like ſenſe of ſpeech doth Mat • h. 6.9. our Sauiour command, although our heauenlie Father fill the heauen and the earth, to cal on him in prayer: Our father which art in heauen, August. Epist. ad Dardan. ep. 57. Non dicimus pater noster qui es vbique, cum & hoc verum ſit, ſed qui es in coelis, vt templū eius potius commemoremus in oratione, quod & nos ipſi eſſe debemus. becauſe hee doth more clearelie and fullie ſhew his glorie in the heauens; that we being his temples, as the Iſai. 66.1. 1. Cor. 6.19. heauens are his throne; might be admoniſhed, that as he is more glorious in the heauens, then can of earthlie creatures be contained; ſo moſt of all, he ſheweth his glorie on them that call on him, and is chieflie glorified in his children. Now the manner how the Lord deſcendeth: although it cannot ſufficientlie with wordes be vttered, nor vnderſtood with the intelligence of man (for in deſcending,Athanaſ. orat. cont. Arrian. Deus de Deo. Nō enim Deus locum mutat noſtro more, qui locis continemur, neq, ad ſimilitudinem noſtrae paruitatis praeſentia dei tota comprehenſa latuit. hee neither forſaketh the place wherein hee was, neither approcheth to a place wherin hee was not, but containeth in himſelfe allTertul. aduerſ. Prax. libr. Ante omnia Deus erat ſolus, ipſe ſibi & mundus & locus & omnia. Idem de Trin. Qui non loco clauditur, ſed qui omnem locum claudit. ſpace, & place, and whatſoeuer Coloſſ. 1.17. his hand hath made) yet is it not vnprofitable to be conſidered; for the Scripture hath declared it for our behoofe. The attributes and properties of God areAugust. de ciu. Dei, lib. 7. cap. 6. Neque aliud dei eſt eſſe, aliud viuere, quaſi poſſet eſſe non viuens: nec aliud illi eſt viuere, aliud intelligere, quaſi poſſit viuere non intelligens: nec aliud intelligere, aliud beatum eſſe, quaſi poſſet intelligere & nō bea • us eſſe: ſed quod eſt illi viuere, intelligere, beatū eſſe, hoc est illi eſſe. of the verie ſubſtance of his nature, his power, his wiſdome, his iuſtice, goodnes, prouidence: wherefore when by theſe hee manifeſtlie ſheweth his glory, to vs inferiour creatures, hee is rightlie ſaid to deſcend vnto vs. Thus is hee ſaid to deſcend to ſee the Citie. For although his powerNazianzen. orat. 21. Nemo quidem potentiae dei & oculis ſeſe ſubducere queat: ſolus quippe Deus ex omnibus rebus, nec fuga vitari, nec bello ſustineri potest. was neuer abſent, nor his prouidenceAugust de ciuit. Dei, lib. 22. cap. 1. Fulgent. lib. de praedest. ad Mon. cap. 26. Deus itaque licèt author non ſit malarum cogitationum, ordinator tamen eſt malarum voluntatum. in directing that which men did wickedlie commit, vnto his owne glorie, and the profit of his Church: yet now he deſcended by his power, whē he ſhewed vnto men the force thereof; and by his prouidence, when hee declared himſelfe diſpleaſed with their wicked enterpriſe. Neither is it diſagreeing from the chriſtian faith, if anie thinke, thatIuſtin. Mars. dial. cam Triff. Non debetis vos putare, ipſum ingenitum D •• m vel aſcendiſſe vel neſcendiſſe quopiam, nam in effabilis &c. Tertul. lib. de Trinitat. Neque ergo pater deſcendit, vt re • indicat, neque Angelis ista praecepit, vt res probat; ſuper eſt igitur vt ille deſcenderit, de quo Apoſtolus (Epheſ. 4.10.) dei filius Dei verbum. this is ſpoken, eſpeciallie of the ſecond perſon of the Trinitie, who, as in the fulnes of time, he tooke our perfect nature, Galat. 4.4. Hebr. 2.15. and was cloathed with our fleſh; ſo euen before that time was come, asMalach. 3.1. Hilar. • e Trin. lib. 4. Qui angelus dei dictus eſt, idem Dominus & Deus eſt. Eſt enim ſecundum prophetam filius Dei magni conſilij Angelus: vt perſonarum distinctio abſoluta eſſet, Angelus Dei eſt nuncupatus. the angell of the couenant, hee immediatelieIren. libr. 3. c. 6. Deſcendit inquit &c. ipſe eſt qui aſcendit & deſcendit, propter ſalutē hominum per filium: naque qui est in patre, & habes in ſe patrem, his quibus est manifestatus, patre testimonium praebente filio, & filio annunciante patrem. by himſelfe performed the counſaile of his father, appearedTertul. aeduerſ. Praex. Filius erat qui ab initio iudicauit turrim ſuperbiſſimam illidens linguaſque diſpergēs, orhem totum aquarū violētia puniens, pluēs ſuper Sodomam ignem & ſulphurem, Deus de Deo. Ipſe enim & ad humana collequia ſemper deſcendit. Chryſostom. Hom. in Gen. 58. Ne admireris dilecte, quod tāta humiliationis illius magnitudo, ſed cogita quod et patriarchae cū apud quercum ſederet (Geneſ. 18.) in hominis •• gura cum angelis hoſpes fuerit: praeſignans nobis multo ante & ab initio, quòd humanam naturā eſſes ſuſcepturus. vnto the Patriarkes, and in this place deſcended to ſee the Citie. It is no leſſe ſtraunge in reſpect of the end, that the Lord is ſaid to deſcend to ſee. For ſith that he1. King. 6.39. ſeeth the hearts of all men, and Pſal. 139.2. beholdeth their thoughts before they thinke them, it might ſeeme in vaine to deſcend to ſee the Citie, which hee beheld, before they had layd a corner ſtone thereof. But the Lord doth herein by his owne example, teachChryſost. Hom. in Gen. 30. Deſcendit inquit Dominus non vt humano more intelligeremus, ſed vt per hoc erudiamur, nunquam temere fraires noſtros condēn • ndos, neque auditis ſolo iudicandum niſi pluribus argumentis prius certius reddamur. Magiſtrates and Princes to examine ſeriouſlie the crimes of offenders, before they puniſh; who although he knew before, their rebellion and treſpaſſe worthie puniſhment; yet hee proceedeth not to execution, without full and perfect euidence of their iniquitie. The crime was manifeſt; for they had begun to build the Citie, which the Lord therefore permitted to proceed, thatChryſoſt. Hom. in Gen. 30. Per • niſit illos laboribus ſeſe affligere, vt rerum experientiae praeceptoris loco illis eſſet. it might be a witnes vnto their condemnation. Now ſaith the Lord, the people is one, and haue all one language; that is, Iudg. 20.8. they are vnited in conſent, and fullie of agreement in this buſines; & they haue the Ezech. 3.5.6. greateſt meanes to maintaineCicer. orat. 1. Qua vis alia potuit diſperſos homines vnum in locum congregart, aut à ſera agresti que vita ad humanum cultum ciuilem que deducere, aut iam constitutis ciuitatibus leges, iudicia, iura, deſcribere. their ſociety, which is community of ſpeech: and build they will, for they haue begun to build; by which it is euident, they thus preſume, that by no ordinarie meanes they can be ſtopped frō their enterpriſe. Here then great reaſon is found, why the Lord ſhould giue ſentence againſt his aduerſaries, for all this euen in humane reaſon was conuinced. But was there indeed no meanes to hinder them? were they become ſo mightie; or the Lord of hoſts ſo weake, that hee could not reſtraine them of their follie? Aſſuredlie the flies, or frogges, or piſmires of the earth Exod. 8. • . & 10.14 Iſai. 7.18. had bin an armie ſtrong enough, if the Lord had ſent them out to execute his wrath: how much more ſo manie Pſal. 68 17. Heb. 12.22. thouſand thouſand Angels, of whom one, in one might Eſai. 37.35. ſlew all the armie of Saneherib? yea ſuch is the condition of all the creatures, if the Lord Pſal. 104.29. hide his face, they preſentlie are troubled; if he take away their breth they die and returne vnto their duſt. But the Lord in this plea of iudgment,Ch yſostom. Hom. in Gen. 30. Quoniā conatus illorum impediturus erat, primum cum illis expostulat, & quaſi • stendis peccati illorum magnitudinem. Hic enim dei mos est, vt puniturus prius indicet quàm indgna ſint peccata, & quaſi expostulam etiam ipſe ſatisfaciat nobis, & tunc demum corripere incipiat. ſpeaketh according to the intent and purpoſe of the offenders: and withal, in indignation derideth the follieCalu. in Gen. 11. Videtur potius ſubeſſe ironia, quaſi Deus ſibi difficultatem proponeret reprimēdae corum audaciae. of their inuentions. As if hee had ſaid: beholdMuſc. in Gen. 11. Beni haadā habet Emphaſin, ſic vocat eos Dominus per 〈 in non-Latin alphabet 〉 vt de eorum originis humilitate admoneat. what theſe ſonnes of men haue taken in hand: the Iſai. 45.9. potſheards of the earth doe ſtriue with him that formed them. They are all of one agreement, and are furniſhed with all things neceſſarie for the worke; they ſuppoſe, their conſpiracie can not be broken, nor their deuiſes hindered: an Iſai. 37.28. inuincible armie are they and cannot be maſtered. Now ſhall they ſee how eaſilie their pride & height of minde ſhall haue a fall. Come on let vs goe downe, and there confound their languages. The Lord before is ſaid to come downe, to iudge their cauſe; here againe he doth deſcend to puniſh: inHieron. in Mica. 1. comment. deſcenſio Dei est maiestatis eius ad inferiora decurſus. August. de ciuitat. Dei. lib. 16. cap. 5. Non loco mouetur deus qui ſemper vbique est totus: ſed deſcendere dicitur, cum aliquid facit in terra, quod praeter vſitatum naturae curſum mirabiliter factum, praeſentiam quodammodo eius ostendat. both which he ſheweth a notable token of his maieſtie, which is chieflie manifeſt in heauen. He neither byAs Pſalm. 78.49. Angell nor ſpirit vexeth them, neither Gen. 7. & 19. by fire nor water deſtroyeth them, neither Deut. 32.24.25. vſeth the help of creatures, neither yet diſſolueth anie Mark. 7.35. power of their bodie or their mindes: but as the purpoſe of theſe ſonnes of men, was ridiculous and monſtrous before the Lord: ſo the Lord againe would puniſh them, by that which might make them1. Sam. 2.30. a deriſion and a ſcorne for euer. For what could be a more ieſting ſport to all ſucceeding ages, then to heare of a multitude agreeing to build a Citie, of whom one could not interpret anothers ſpeech; ſo that the maſter knew not for what to call, & the ſeruant vnderſtood not what to bring. And what more contumelious, then that the whole wiſedome and power of the world, ſhould by ſo Deut. 32.21. 1. Cor. 1.25. fooliſh a meanes be ouerthrowne. We ſee therefore this Scripture (which AtheiſtsAthei & Ethniei apud Philon. de linguar. confuſ. Item Iulian. Cyril. lib. 4 Manich. apud Auguſt. qui ignorantiae Deum accuſant. doe deride) is full of grauitie and maieſtie of the wiſedome of the Lord. If any would demaund, to whom the Lord did communicate theſe words: Come on let vs goe downe, &c. Albeit it may be vnderſtood without impeachment of the faith,Auguſt. de ciuit. lib. 16. cap. 5. Quod intelligitur Angelis dictum: per Angelos deſcendebat qui in Angelis deſcendentibus erat. to be ſpoken to the Angels, by whom & in whom he did deſcend; and therefore to be ſaid, let vs goe downe, not goe you downe, becauſeAugust. ibid. & bene non dicit, venite, & deſcendentes confundite, ſed venite & confundamus, ostendem ita ſe operari per ministro: ſuos, vt ſine etiam ipſi cooperatores Dei. the Lord ſo worketh by his miniſters, as that they are ſaid to be Mark. 16.20. 1. Tim. 4.16. his fellow workers: Yet it is much rather to be eſteemed the voice of theAugust. de ciuit. lib. 16. cap. 6. Poterit & híc eadem intelligi Trinitas tanquam pater dixerit ad ſitium & ſpiritum ſan • tum. Chryſostom. Hom. de trin. tom. 3. Dicendo venite, pares honore exhortando vocat, neque enim ſi Angelis imperaſſet, dicere debuit venite, ſed imocrando ite. Vide autem obſecro quomodo patris vox filium & ſpiritum ſanctum vocat: nam ſi ad vnum ſolu •• hoc dictum eſſet, debebat dicere, veni & deſcendamus: venite, vnius vox est ad duos aequales. Hilar. de trin. libr. 4. Qu • d ſi deum patrem ſolitarium ſibi haec locutum fuiſſe affirmare voles, &c. Athanaſ. orat. contra Idola. Ex quibus apparet Deum cum aliquo ſibi proximo ſermones hiſ • r de rebus con • c • tre: & quis ille fuerit niſi ipſius verbum. Concil. Sardicenſ. in Socrat. hist. lib. 2. cap. 15. Hic enim est ad quem dixit pater: faciamus hominem &c. qui antiquis patribus propria perſona apparens legem dedit. fountaine of the Trinitie the heauenlie Father, or of the vnitieCyril. contrae Iulian. lib. 1. Ipſa ad ſeipſam, ſanctae & conſubſtantialis Trinitas, ho • de hiſce facit ſermones. of the Godhead, in the perſons of the deitie. If againe it be demaunded, by what meanes this confuſion of tongues was wrought? The Scripture declareth it in theſe words: that one could not vnderſtand anothers ſpeech: whereby is ſignified: firſt, that all of them Verſ. 7. loſt the vnderſtanding of the ſpeech they had before. Secondlie, they were indued1. Cor. 14.10. with a ſeuerall voice ſignificant in ſteed therof. Thirdly, that therein their vnderſtanding was not Philo. lib. de confuſ. Lingu • r. quid est cō faſionis ſimile? Mixtura ſcilicet & temperatura. Philo likeneth this confuſion to mixture of drie things, and temperature of moyſt things, as Wine and water. And indeede it ſeemeth likely, that firſt euery one forgat the vſe of their natiue tongue (which was done of the Lord miraculouſly, as the Scripture ſignifieth, albeit ſome by naturall imperfection haue forgotte the knowledge of their proper names, as Meſſ • la Coruinus. C • in • t. lib. 1. cap. 12.) and that afterwards they inuented to themſelues other words and ſounds to expreſſe their minds; diuers, after their diuers wits and diſpoſitions; and what they thus found out, they conſtantly kept as their ſeuerall language, like as alſo ſo much as they remembred of their primitie tongue. By this meanes it came to paſſe, that no language but hath ſome remainder of the Hebrue. Of the Greeke we haue ſpoken in the ſecond chapter, queſt. 6. ſo the Chaldee, Syriac, Arabic, Aegyptian, Perſian, &c. The Latine Hierome proueth in Sophon. 2. in the word Nugae, which ſignifieth one thing in Hebrue and in Latine. And Augustine affirmeth the Punick commeth neere the Hebrue. Among other (as worthie as any) our Engliſh hath many words which are common with the Hebrue, and ſeeme to be deriued from the ſame. To ſhiuer or breake to peeces, in the Hebrue is 〈 in non-Latin alphabet 〉 : Sauar: 〈 in non-Latin alphabet 〉 Chub, a chub or rich Vſurer: 〈 in non-Latin alphabet 〉 dad, a dugge, the mothers breaſt: 〈 in non-Latin alphabet 〉 phag, a figge, &c. increaſed nor deminiſhed, but altered to the notion of the language which they ſpake. Whereof it followeth, that as this confuſion was Iſai. 28.11.13. an horrible puniſhment, powred out vpon the world for ſin: ſo that ſpeaking and vnderſtanding Act. 2.3.4. of all languages, ſhed forth vpon the Diſciples of our Sauiour; was1. Cor. 12.10. ſuch a treaſure and reall gift, as from the beginning was not beſtowed on mortall creatures. Of ſome it is asked, how manie languages were from hence deriued. To whom there are diuers of the fathers which make this anſwere, thatArnob. in Pſal. 124. • iunt ergo omnes ſimul linguae 72. Epiphan. Haereſ. 1. Et diuiſit illorum linguas; vt ex vna, in 72. distribueret iuxta numerum virerum tunc repertorium. Hieron. lib. trad. Hebrae. in Gen. August. de ciuit. Dei. lib. 16. cap. 3. their number was according to the number and names which are expreſſed in the former chapter (which is 70.) and that the LordThe expoſition of the Rabbins in Deuteronom. 32.8. appointed the borders of the ſonnes of Adam, according to the number of theFor there are 70, beſide Sem and Iapheth. children of Iſrael. Yet becauſe manieThe ten ſonnes of Canaan, for ought that can be proued, had but one language. there remembred enjoyed one common ſpeech, as the ſonnes of Canaan: and that manie languages Exod. 17.14. Plinie libr. 5. cap. 30. reporteth by the authoritie of Eratosthenes, that the nations of the Solimi, Leſegi, Bebrici, Colicantij, Trepſedi. &c. in Aſia, were vtterlie deſtroyed. The Canaanites were ſo deſtroyed, that their language alſo periſhed, &c. are knowne to haue periſhed with the nations; and manie haue Nehem. 13.24. riſen ſince this confuſion, by the mixing and confuſing of diuers tongues: it is vtterlie vnneceſſary to be decided, neither can it by the Scripture be determined. Obſer. 1. The Deut. 32.15. & 8.12. Iob. 21.14. proſperitie of the wicked doth make them proude, and doth Pſal. 10. Prou. 30.9. arme them with rebellion againſt the Lord. Secondlie, ſumptuouſnes in building, apparel, and ſuch like, wherein men exceed their condition and eſtate, I • ai. 5.8.9. Ierem. 22.13.14. Zephan. 1.8. 1. Pet. 3.5.6. are great prouocations vnto the Lord, to ſend downe his wrath on the vſurpers of them. Thirdlie, to ſeeke for fame on earth, either by Iudg. 9.54. Such as were of Lucretia, of Cato Vticenſ. of Pauſanias: which though they ſeemed to be done for vertues cauſe, yet were they indeed againſt vertue and iuſtice, and not worthie commendation. Auguſt de ciuit. Dei, lib. 1. cap. 19. Valer. Max. lib. 8. cap. 15. vngodlie actions, or Pſal. 49.11. Iſai. 22.10. indifferent things, as riches, ſtrength, honour, lands, buildings, and onlie ſaue by righteouſnes, and Philip. 4.8. good deſert in the common wealth and Church of God, Iſai. 10.13. & cap. 14.4. &c. is ſinne, and prouoketh a curſe of infamie. Fourthlie, the Lord doth deride the Pſal. 2.4. counſailes of the wicked, when they fortifie themſelues againſt the working Act. 4.25. of his prouidence. Fiftlie, counſailes and purpoſes of men which Iſai. 30.1. are not grounded in the word of God, do worke the woe of the inuentors Ioſu. 9.14. Iſai. 30.5. of them.

Queſtion 3. verſe 12. Whether Shelah were the naturall ſonne of Arphaxad, as the Scripture ſaith, Arphaxad begat Shelah: or whether Shelah were the ſon of Cainan, & Grand child of Arphaxad, as it is in the Goſpell by ſaint Luke?

IN the latter part of this Chapter is contained a Catalogue of the genealogie from Noah, vntill Abraham; both becauſe the certaineAuguſt. de ciu. Dei, lib. 16. cap. 14. Abſurdum eſt existimare in ista ſerie generationum, vbi diligenter commemoratur quo • annos quiſque vixerit vnius alicuius numerum annorum vitae, non commendatum eſſe memoriae. Iſle enim ordo qui dirigitur ab Adam vſque ad Noe, & inde vſque ad Abraham ſine numero annorum vitae ſua neminem contine • . diſtance & reuolution of the time, might be fullie knowne vnto the Church of God: and alſo to the end Matth. 1.1. Luc. 3.2 • . Rom. 9.5. that the parentage of our Sauiour Ieſus Chriſt, might be deſcribed according to the fleſh. In record whereof, this diuerſitie is found, that in the goſpell, where this pedegree is repeated; one Luc. 3 36. 〈 in non-Latin alphabet 〉 . Cainan is placed as the father of Shelah, and ſon of this Arphaxad, which Arphaxad himſelfe is here ſaid, to haue begotten Shelah at his age of 35. yeeres. Now if Cainan were the father of Shelah, then can it not be alſo agreeing with the truth, that Shelah was begotten by Aphaxad: and if Arphaxad when hee had liued but thirtie fiue yeers had Shelah borne vnto him; it can not be, that Arphaxad had Cainan, and Cainan Shelah, and that Shelah was borne in the fiue and thirtith yeere of the ſame Arphaxad. And ſeeing both theſe Scriptures are Canonicall, and the Iren. libr. 3. cap. 1. Non enim per alios diſpoſitionē ſaluin noſtrae cognouimus, &c. Wee haue knowne the diſpenſation of our ſaluation, not by other thē thoſe, by whom the Goſpell hath come vnto vs; which Goſpel they themſelues then preached, and afterward, by the will of God, deliuered to vs in the Scriptures, to be the foundation and pillar of our faith; fundamentum &. columnam fidei noſtrae futurum. vndoubted rules of faith, it ſeemeth to be a matter of great importance, that ſuch diuerſitie is found betweene theſe teſtimonies: for yt muſt needes be graunted which Auguſtine confeſſeth; if one error beAuguſt. epiſt 8. Admiſſo enim ſemel in tantum authoritatis faſtigium officioſo aliquo mendacio, nulla illorum librorum particula remanebis, quae vtcunque videbitur, vel ad mores difficilis, vel ad fidem incredibilis, eadem pernicioſiſſima regula ad mentientis authoris conſilium officiumque referatur. admitted in the rule of faith, it cannot but diminiſh the whole authoritie thereof. Wherefore ſeeing Hebr. 6.19. faith is the anchor-hold of our ſaluation, and the Scriptures are Rom. 10.14.17. the ground, the rule and Ioh. 20.31. matter of our faith, it behooueth chriſtian men, as they tender the common ſaluation, & the glorie of God, to maintaine the ſinceritie and truth of Scripture. As there are two cauſes whereby errors are contained in the writings of men, the one vnfaithfulneſſeAuguſt. epiſt. • 1. Romani maximus author Tullius eloquij, nullum inquit verbum vnquam quod reuocare vellet emiſis. Quae quidem laus quamuis praeclariſſima videatur, tamen credibilior eſt de nimium fatuo, quam de ſapiente eſſe trofecta. Sed ſi in bonam partem accipiatur, hoc potius de hominibus dei qui ſpiritis ſancto acti locuti ſunt quam de illo quem ſic Cicero laudat ſaluberrima pietate credendum eſt: quorum ſcripta ſumma ſunt authoritate digniſſima, qui nullum verbum non quod reuocare vellent, ſed quod reuocare deberēs emiſerunt. of the authors, of ignorance of the truth: the other, vnheedfulneſſeQuibus huiuſmodi adiuratione vſus est Irenaeus: Adiuro te qui tranſcribis librum istum, per Dominum Ieſum Christum & per glorioſum eius aduentum, quo iudicaturus eſt & viuos & mortoos, vt conferas postquā tranſcripferis, & emendes illum ad exemplar vnde ſcripſiſti diligentiſſimè: hanc quoque obteſtationem ſimiliter transferas, vt inuenisti moxempla • i. Hieron. in Catol. or negligence of thoſe, who haue exemplified ſuch writings, renuing by tranſcription the ancient and worne copies: ſo are there two ſorts of aduerſaries which falſlie impute errors vnto the Scriptures, which are both alike dangerous and deadlie enimies vnto the faith. Of the firſt kind are Iulian. lib. 3. confuted by Cyrill, calleth Chriſtian religion (which ſometime he profeſſed the learning of the Galileans; and the holie Scriptures a forgerie deuiſed by men: yet Porphyrius his fellow Atheiſt, confeſſeth that Moſes writings were hiſtories of truth. Contra Christianos lib. 4. Atheiſts, and heathen men, which renounce the whole bodie of the Scripture, orLibros veteris Teſtamenti reſpuerunt Simoniani. Iren. lib. 1. cap. 20. & Marcion. ibid. cap. 29. Manichai. Epiphan. Haereſ. 66. Cerdoniani. Auguſt. de Hereſ. c. 21 Librum Iob. Talmud. Hebraeor. ord. 4. tract. 3. Pſalmos Nicholaitae, & Gnostici Philaſtri lib. de Haereſ. cap. 127 alij Salomonis libros infestant. Philast. cap. 132. Iacob. Iustinop. in praefat in Cant. Porphyrius Daniclem, vt refer • Hieron. in Daniel. in praefat. heretikes, which denie the parts thereof. Theſe moſt blaſphemouſlie impute vnfaithfulneſſe and falſhood to the authours of holie writings, whoſe names they beare. Now becauſe the Lord long agoe by his mightie hand,By horrible examples; as of Iulian, Socrat. libr. 3. cap. 8. who hauing ouercome his enemies, is in the field deadly wounded, and dieth blaſpheming God and Chriſt: of Manes, whō the heathen Perſian King cauſed to be flaied aliue, his skin to be ſtuffed with ſtraw, and to be hung vp at the gates of the citie, for ſorcerie and working falſe miracles, Epiphan. Haereſ. 66. Arrius voided his bowels at the priuie, Ruffin. Histor. lib. 1. cap. 13. So • rat. lib. 1. cap. 3. Nestorius his tongue was eaten in his head of wormes, and thereof died. Euagr. lib. 1. cap. 7. hath weeded out ſuch enimies, and they are not ſuffered to ſhew their head within the Leuit. 24.15 16. 1. Cor. 16.22 walles of the citie or Church of God: therefore Sathan, (who chieflie laboureth to2. Cor. 11.3. Epheſ. 6.12. 1. Pet. 5.8. ouerthrow the faith) hath ſecretlie ſent in another ſort of more ſubtile aduerſaries, who tread a ſecret path to vndermine the Scripture, by calling into doubt the integritie and puritie thereof. Such were in old timeAugust. epiſt. 19. Quidam Manicha • rum falſa eſſe contendunt, ita tamen vt eandem falſitotem non ſcribentibus Apostolit tribuant, ſed neſcio quibus codicum corruptoribus. the refuſe of the chriſtians, who not daring to accuſe the authours themſelues, accuſed certaine corrupters of the bookes: and ſuch are now in the Church of Rome, who to aduance the credite of tranſlations, Iacobus Chriſtinop. praefat. in Pſal. & Canus locis Theolog. lib. 2. c. 13. affirme that the Scriptures haue been corrupted by the Iewes: other Papiſts are aſhamed of this, and Bellarmine ſaith, they were indued with good zeale, but not according to knowledge, Bellarm. Tom. 1. libr. 2. cap. 2. But in the ſame place he ſaith; that to ſay the Hebrue is a moſt pu • e fountaine, is a falſe ſentence. accuſe of corruptions the originall fountaines. Wherein they commit a treble iniurie. Firſt againſt the Lord, Pſal. 19.7. the honour of whoſe word hereby they violate. Secondlie againſt men, Matth. 18.7. whoſe faith and reuerence toward the heauenlie word of God, they doe moſt vnworthilie diſturbe and hinder. Thirdlie againſt the truth, which they falſelie, and cauſeles bring into ſuſpition. For neuer ſhall eitherIn this point hath Bellarmine dealt vnfaithfully, and vſed many fallacies and ſubtilties. Papiſt, or Atheiſt, or anie power of Sathan be able fullie and ſufficiently to ſhew, either error in the Eugubin. Steuch. in Comment • m Gen. 11.7 ſaith the 72. Interpreters erred, and that S. Luke followed their error. author, or Bellar. Tom. 1. lib. 2. cap. 3. citeth (as hee would beare the world in hād) a manifeſt corruption. Pſal. 21. (for the teſt of his proofes are nothing to his purpoſe, and vnworthie to bee anſwered) where it is read 〈 in non-Latin alphabet 〉 caari, which is in Engliſh, as a lion: whereas it is otherwiſe to be read 〈 in non-Latin alphabet 〉 caru, that is, they pearced: to this it is anſwered, that all copies haue it not 〈 in non-Latin alphabet 〉 caari, but ſome. Secondly, the Rabbins acknowledge a diuers reading. Thirdly, I finde ſaith Rabbi Iacob Ben Caijin lib. Maſoreth litera Aleph Reſh, in the truer copies it is written, caru, though it be read caari. Looke Ioan. Iſaac contra Lindan. defenſ. verit. Haebraic. •• lun. animad. in Bellarm. Tom. 1. lib. 2. cap. 2. Therefore this is a weake argument of Bellarmine. Some copies varie in a letter, ereo the Scriptures are corrupted: yet this is the only proofe of moment or difficultie, that hitherto could be alleaged, that the Scriptures are not pure and free from all corruption. corruption of the copie generallie receiued, in any writing of CanonicallDe Apocryphis dicit Augustinus propter multa ſalſa ij • nulla eſt canonica authoritas, libr. de ciuit. Dei 15.23. quare de ijs in contrarium centendimus contra Papiſtas. account in holie Scripture. In ſuch waightie cauſesNeque valet nifi vniuerſalis & certa demonſtratio. ſuſpicions muſt make no proofes; neither is itS • ſpicatur quidem Theod. Beza varias tranſlationes verborum, vt annot. maior. Apoc. 16.15. &c. ſed abſis (inquit) vt ego quicquam hic audeam ex nuda coniectura, & cap. 18. Mihi ſemper maxima religio fuit vel apicem in his ſacro ſanctis libris mutare ex nuda coniectura. Quam religionē omnes bonos decet. Et licet alijs non deeſt huiuſmodi ſuſpicio, nullo ha • : iure damnare debet veritatem, cum nullis rationibus pro cario e •• nci poteſt. meete that priuate iudgements ſhould preiudice the common cauſe of mans ſaluation. Concerning therefore this Scripture whereof we ſpeake, and to reſerue the reſidue vnto their place: In all Hebrue copies of this genealogie, and in the repitition which1. Chron. 1.18. the Scripture maketh of the ſame, in the book of Chronicles,Hebraicè diure Haiamim, id eſt, verba dierum. or account of times, the ſcripture conſtantly doth teſtifie that Shelah was Arphaxads ſonne. Notwithſtanding in the Greek tranſlation, which isNam hanc quam habemus non eſſe genuinam multi non ſine magna cauſa dubitant. Whitak. controu. quaeſt. 2. cap. 4. ſuppoſed to be made of ſeauentie Iewes, from out of Hebrue into Greeke; there is not onlie made an augmentation of the time,Addunt annos 800. & plures. aboue that the Hebrue doth account; but alſo this addition in genealogie, thatVerſ. 12. in ſept. Graec. Arphaxad begat Cainan, & Cainan Shelah. Now becauſe the Iewes in their common ſpeech, did vſeNehem. 13.24. Nā ex Hebraica & Chaldaica nata eſt Syriaca the Aramites or Syrian language in the time of our Sauiour Chriſt and his Apoſtles, and had little vſe of the Hebrue tongue: and becauſe the Greeke was famous and knowne among the Gentiles, therfore the Diſciples of our Sauiour, alleaging the Rom. 9.33. & 10.11 19. 2. Pet. 1.21. Scriptures of the old teſtament, alleage them after the tranſlated copie, where they differ in words but not in meaning from the Hebrue. To this effect there are ſome which anſwere; that S. Luke (whoſe hand was guided and directedConciliatio. 17. by our Sauiour Ieſus Chriſt) writing vnto the Gentiles,Pet. Martyr. Comment. in Gen. Caietan. Comment. in Luc. cap. 3. Genebrard. in Chronolog. did alſo chooſe to follow that authoritie, wherewith they were acquainted; and after a ſort with modeſtie to tolerate aPet. Mart. ibid. Nō eſt illi vitio vertendū cum Gentibus ſcriberet & verſio illa 72. vulgata eſſet, & in manibus paſſim haberetur. Franc. Iun. in Analyſi cap. 11. Cum enim videret, non eſſe poſitum in hac repiorum ſalutem, ſed errorem iam olim temere à maioribus inuectum, & apud omnes gentes aetate illa receptum, nō poſſe ſine graui offenſione tam repente conuelli ex manibus & libris hominum: dedit Lucas charitati & pietati, ne dum hiſtorie veritas ageritur, labefacte • etur pietas infirmorū & diſſueretur charitas quae primis illis temporibus naſcentis eccleſiae omnibus modis fuit falcien • a. light error, conſiſting but of perſon, rather then to diſturbe the faith, which was newlie ſpringing by the Goſpell. But to this anſwere, another queſtion would be moued, whether it be lawfull toAuguſt. epiſt. 9. Si enim ad ſcrioturas ſanctas admiſſae fuerint velut offi • ioſa mendacia, quid mijs remanebit authoritatis? auouch an errour or falſhood, to a godlie end: ſeeing we may not Rom. 3.8. doe euill in witnes bearing, that good may come thereof. Which if it be vnlawfull; be it farre from godlie men to impute ſuch ſpots of charitie to the writersAugust. epiſt. 19. Ego fateor charitati tuae. ſolis ijs ſcripturarum libris, qui iam canonici appellantur didici hunc timoreom h • noreu que deferre, vt nullum eorum authorem. ſcribendo aliquid erraſſe, firmiſſimè credam. of ſacred Scriptures. It is manifeſt therefore that the Euangeliſt would neuer teſtifie any recorde that ſhould be contrarie to the writings of Moſes & of the Prophets; neither could offend therein of will, of ignorance; foraſmuch as his Matth. 10.20. 2. Pet. 1.21. heart and hand was guided by the Lord. It remaineth therefore to the aduerſaries to obiect againſt vs this onlie ſcruple; that this place of the goſpell hath bin corrupted, ſince the authenticke writing and inditing thereof. And this is indeed no ſmall ſcandall (if it be admitted) to the imbracing of the faith: for if anyEccleſ. 10.1. Auguſt. epiſt. 8. Admiſſo enim &c. error be found to be in the ſacred Scriptures, whether it proceed from the authors, or by fault of other; it cannot but greatly hinder the proſperous proceedings of religion, and alienate the minds of men from receiuing the reſt of Scripture without ſuſpition. Now therefore God be praiſed, who hath not ſuffered the occaſion of ſuch ſcandals in the Scriptures: but hath rather by the negligence and impietie of men, giuen warning of ſuch offences before they come; as in this place of Scripture is well perceiued. Arphaxad begat Shelah, ſaith the Hebrue word, by Moſes, and by the Chronicles or regiſter of dayes. Why then ſaith the Greeke tranſlation, Arphaxad Gen. 1.12. in Septuag. begat Cainan, and Cainan begat Shelah, ſaue onelie to enlarge the time, and to adde vnto the ScriptureFranc. Iun. in Anal. in Gen. cap. 11. Quod existimauerunt non eſſe genti Aegyptiorū aut vlli alter • cedendum in laudatiſſimo antiquitatis argumē to, quia antiquitatis nomen dignitatem cebus venerand • m adferre ſolet. Quapropter dederunt illi operam, vt certis ſcripturae locis infarciren • nomina perſonarum & rationem temporū adaugerent, non eo conſilio vt de veritate derogarent, ſed eo potius vt de exterarum gentium gloriatione, quam adhibebant illa antiquitatis ſpecie detraherent. a ſhew of great antiquitie; following therein vnlawfullie, the vaine glorious boaſting of the heathen, at whoſe intreatie Ioſeph. Antiq. 12.2. the ſame tranſlation was taken in hand. Neuertheleſſe, wee haue thus much for defence of that tranſlation; that it cannot be ſufficientlie confirmed, that the ancient copies therof were ſo with falſhood blemiſhed: becauſeIoſeph. Antiq. lib. 1. cap. 7. Tranſlationem 72. in omnibus fere ſecutus, tamen hic ex Arphaxade (inquit) prognatus eſt Sales. Epiphan. Haereſ. 53. Qui tranſlationem etiam ſecutus eſt; Arphaxad, inquit, annos natus cētum triginta quinque genuit Sale: in primo errauit cum tranſlatione in numero annorum, ergo procul dubio extranſlatione dixit, Arphaxad genuit Sale, niſi dixeris nequae Gra • am neque Hebraeam ſecutum eſſe, quod abſurdum eſt. Hieron. trad. in Gen. diuers notable writers, who followed that tranſlation, doe otherwiſe read it out of the ſame tranſlation, then now (for the moſt part) it is found therein: and where they diligentlieAs Hieron. lib. trad. Hebr. where he noteth all diſagreemēt betweene the Hebrue and the Greek tranſlation, and obſerueth the error of the tranſlation in the accoūt of time, ſpeaketh nothing of this ſo great diuerſitie, which ſheweth that the ſame could no • then be obſerued as a difference, or was not a generall diſagreement. note the faults of this tranſlation, & diſagreement from the Hebrue; they haue in this place obſerued no ſuch difference; which is a manifeſt argument, that the Greeke and Hebrue (at the leaſt in manie copies) did accord. Moreouer if ſome copies of the Greeke tranſlation, agreed in old time with the Hebrue text; like as manie at this day are foundFor at this day there are found copies both olde and newe which (in 1. Chron. 1.18.) haue it thus, 〈 in non-Latin alphabet 〉 , Arphaxad begat Salah, making no mentiō at all of Cainan. to doe: ſurelie without all reaſon is it, to ſuppoſe, that the holie writer for common peace ſake, admitted ſuch an errour, and followed corrupted copies before the true. And that indeed he did not, is no leſſe apparant by euidence, then is the former. For albeit moſt copies now adayes haue included the name of Cainan in the regiſter: yet ſome are alſo found,Beza in annos. in Luc. 3.36. Ante hoc nomen legitur 〈 in non-Latin alphabet 〉 , quod non dubitaui expungere ſecutus authoritatē Moſis (Gen. 11.12.) & me • vetuſtiſſimi codicis. Auguſtinus tamen ſecundum vulgare exemplar legit Cainan; non modo in Euangelio, ſed in hac hiſtoria Moſis, & poſt eum Beda & alij pleri que : non eſt igitur leuis aut nona corruptio, non tamen propter authoritatem ſequenda eſt. which haue it not, but do read it altogether agreeing to theſe words of Moſes. Whoſe truth and reuerend antiquitie doth teach: Firſt that the writings of Moſes and Luke were vndoubtedly in all things of full agreement. Secondlie, that ignorance, and euill purpoſes haue heretofore indeuored to pollute the holie hiſtorie. Thirdly, that the Lord hath alwaies, and will preſerue his word, that it may euer be a Iſai. 8.20. Pſal. 119.105. Prou. 30.5. perfect guide vnto the faithful, and an Ioh. 12.48. Matth. 5.18. vncorrupted iudge, for Atheiſts & vnbeleeuers. Wherefore ſeeing all copies of the Hebrue agree, concerning this report; but the copies of the goſpell doe diſſent among themſelues: it followeth that the truth remaineth with the Hebrue text, and with thoſe copies of the Goſpel which accord therwith. And albeit ſome copies of the Goſpell may happen in this point (being no fundamentall point directly concerning mans ſaluation) to be corrupted, foraſmuch as vniuerſallie they ſuffer not the ſame corruption: therefore neither Atheiſts haue cauſe hereby to condemne the word of contradiction; neither papiſts, to alleage that the fountains are corrupted; nor chriſtians haue cauſe to be offended, although ſome copies diſagree. For the holie Scripture hath no ſuch priuiledge, that none ſhall dare preſume againſt it, but that none that doe preſume, ſhall Iſai. 59.21. Reuel. 6.6. fullie, and finallie preuaile. But becauſe ſuch hainous faults haue proceeded to ſo great enormities, wee are all admoniſhed to haue care to preſerue with integritie, to maintaine with puritie the ſacred word, & to amend with modeſte ſuch copies of the ſame, as are found by wifulnes or negligence of men to be corrupted.

Question 4. verſe 31. Wherefore are the children of Terah more largelie intreated of in this genealogie, then of the reſt of the Fathers, and for what cauſe departed Terah from Ʋr of the Chaldees to goe into the land of Canaan.

THe ancient generations are recounted but onlie in the line of the Meſsiah, vntill Terah the father of Abraham; not that they wereAuguſt. de ciuit. Dei, lib. 16. c. 10. Intimans quemlibet filios filiaſ que genuiſſe: vt intelligamus vnde po •• erint populi accreſcere, ne in paucis qui commemorantur hominibus occupati pueriliter heſitemus, vnde tanta ſpacia terrarum atque regionum repleri potuerint. not partakers of the bleſſing of increaſe in farther meaſure; but becauſe the reſidue of their children becameAugust. ibid. Tenenda eſt igitu • ſertes generationum ab ipſo Sem, vt ipſa ostendat post dilunium ciuitatem Dei: propter hoc diuina ſcriptura, cum terrenam ciuitatem in Babylone, hoc est in confuſione eſſe monſtraſſet, ad patriarchā Sem, recapitulando reuertitur. euen ſtrangers vnto the Church. Abrahā as theRabbinor. 〈 in non-Latin alphabet 〉 in Bereſh. pearle that is hid amongſt the ſand, as the Father Gen. 17.5. Galat. 3.7. of the faithfull, and the Iſai. 41.8. Iam. 2.23. friend of God, his life was as a patterne Gen. 12.10. & 18.6. 50. &c. & 22.10.12. vnto the godlie, of patience, of faith and pietie to God: for this cauſe the affaires of his life are largelie recorded in the following hiſtorie. Nahor as the Grandfather of vertuous Rebecca, whom Gen. 24.7.27. • 0. the Lord God directed in marriage vnto Iſaac; and Haran as the father of righteous Lot, of Milcha Rebeccas Grandmother, and Iſcha (who asRabbinorū conſenſus. Item Ioſeph. Antiq. 1. cap. 7. Aranes relicto filio Lotho & filiabus Sara & Milcha in regione Chaldaeorum eſt mortuus, neptes verò ex f • atre duxerūt cōiuges Milcham Nachores, Saram Abraham. Hieron. in tradit. Hebrai • . in Gen. Auguſt. de ciuit. Dei, lib. 16. cap. 12. Iſte Aran pater Milchae ſuit & pater Iſchae, quae Iſcha creditur ipſa eſſe etiā Sara vxor Abrahā. many writers affirme, was Sarah) are neceſſarily in reſpect of their poſteritie remembred. Who Iſcha was, and wherefore named in this record, can no way be perceiued, ſaue by the ſignification of her name. By which it ſeemeth that Sarah Abrahams wifeHieron. lib. trad. in Gen. Aran filius Thare ſcater Abraham & Nachor duas filias genuit, Milcham & Sarai cognomento Iſcham 〈 in non-Latin alphabet 〉 . was called alſo Iſcha of her fathers houſhold, which in ſignification isIſcha enim Chaldaeo ſermone & Syro eſt ſpectata vel conſpicus, vel clanum administrationis tenent, vt testatur Franciſc Iun. in Anal. Rab. Solom. in Comment. à radic. 〈 in non-Latin alphabet 〉 naſach, diducit, quod est magnificare, aut principē constituere, quod idem eſt cum ſignificatu Sarah, 〈 in non-Latin alphabet 〉 . one with Sarah, but differeth in ſound according to the common language of the familie. Neither maketh this againſt the ſpeech of Abraham: ſhe is my ſiſter, or where he ſaith, ſhe is the daughter of my Gen. 20.12 Father: for in the language of the Church of God many which are2. Sam. 19.12.13. Gen. 19.7. farther in deſcent of kinred, are called brethrē; and Lot is alſo called of Abraham himſelfe, his Gen. 13.8. brother. In which reſpect might Sarah well be called his fathers daughter, becauſe ſhee came of Terah beingNotwithſtanding ſome Interpreters affirme that Sarai was the naturall daughter of Tharah, not of Haran, as Clem. Alexan. Strom. 2 vpon theſe words, She is the daughter of my father, but not the daughter of my mother, Gen. 20.12. he teacheth thereby (ſaith Clemens) that they which were of the ſame mother, might not then be taken to wife. Of new writers, Theodor. Beza, libr. de Repudijs. But the former ſentēce is more conſonant, confirmed by Ioſephus, Hierome, Auguſtine, Caluine, Iunius and other. Wherein we muſt obſerue that Haran was not by the ſame wife of Terah that Abrā was; for otherwiſe Sarai had alſo been the daughter of his mother, Gen. 20.12. But of this more in another place. the daughter of his ſonne. That Haran died before Terah his father in the land of his natiuitie, is obſerued by many writers. Some affirming thatHieron. lib. trad. Hebrate. in Gen. Tradunt Hebrai ex hac occaſione huiuſmodi fabulam: quod Abraham in ignem miſſus ſit, quia ignem adorare nobuerit, quem Chaldaei colunt; & Dei auxilio liberatus, de Idololatriae igno profugerit: mortuus est Aran in conſpectis patris ſui, in igne Chaldaeorum: quod videlicet ignem noluit adorare, igne conſumptus ſit. hee died a witneſſe of the Lord, by the hands of Idolaters at the building of Babel. Some contrariwiſe,Epiphan. Haereſ. 1. Hinc fieri taperunt ſtatuae ex luto & arte ſigulari per industriam huius Tharrae Durauit autem hoc ſtudium in vigeſſinam generationem vſque ad hunc dieus annis 3332. Suidas in voce Sherug. hoc inuentu •• ipſi tribuis, & Tharre ſtatuarium fuiſſe ſcribit. that being himſelfe an inuentor of Idolatrie, hee was deſtroyed by the Lord for his iniquitie, beingFor Lamech the father of Noah died alſo before Methuſhela his father: and the ſame is to be ſuppoſed of many other. vntruelie called of them the firſtEpiphan. Haereſ. 1. Et nullus vnquam ex prioribus hominibus filius ante patrem mortuus eſt, donec Tharre aemutum Dei per propriam verſutiam commeritus erat. that died a naturall death before his father. But whether hee died a Martyr or for his ſinne, before his father; or whether for neither, but that Ioh. 9.3. the worke of God might be ſhewed vpon him, ſeeing the Scripture it ſelfe is ſilent, menAugust. de Gen. contr. Manich. lib. 1. cap. 2 Compeſcat ſe humana temerita • , & id quod non est non quarat: ne id quod eſt non inueniat. Proſp. lib. de vocat Gent. Quae Deus occulia eſſe voluit, non ſunt ſerutanda; qua autem manifesta fecit, non ſunt negligenda • e & in illis illicitè curiofi, & in his damnabiliter inueniamur ingrati. muſt be contented to be ignorant. And Terah tooke Abram his ſonne, and Sarai his daughter in law, and Lot the ſonne of Haran, and they departed together, &c. The cauſe why Terah in this ſort forfooke his countrie, was theChryſoſt. Hom. in Gen. 31. Abraham imperauit Deus vt inde utigraret, quod vt agnouit Tharra pater eius, lices infidelis pater eſſet, attamen ob amorem in filiuus, ſocius illi peregrinationis eſſe voluit. voice and oracle of God to Abraham, which is recorded in the Chapter following: Come out of thy country, and from thy fathers houſe, &c. For Abram now came out, and departed with his father to goe into the land of Canaan: but before his departing, while he Act. 7.2. dwelt in Vr of the Chaldees, For Chalden it ſelf and all Babylon is called by Geographers, Meſopotamia. Plin. Hist. nat. lib. 6. cap. 27. and in Meſopotamia, the Lord ſaid vnto him, Go out of thy countrie, & from thy fathers houſe. Wherefore the beginning of the chapter following, repeateth and expoūdethAugust. de ciu. Dei, lib. 16. c. 15. Et dixit Dominus, exidae terra tua &c. non quia hoc ſequitur in ſermone libri, hoc etiam in rerum gostarum tempore ſequi existimandum est: ſed intelligendum eſt more ſuo ſcripturam redijſſe ad tempus, quod iam narnatio illa tranſierat. Sicut ſuperius de linguarum vnitate dictum eſt. Franciſc. Iun. in. Anal. in Gen. cap. 12. Hic primus vocationis locus eſt plane 〈 in non-Latin alphabet 〉 & cauſam exponena cur Tharra cum familia, Vre Chaldaeorū diſceſſerit. the cauſe of their departing, which thus in regard of time muſt be vnderſtood: The Lord had ſaid to Abraham while he dwelt in Meſopotamia, Come out of thy countrie, &c. Then Terah tooke Abraham his ſonne. And for this cauſe doth the wiſdome of God obſerue this order, in deliuering the report, becauſe it was neceſſarie in the life of Terah, to deſcribe the acts of Terah, chieflie this moſt memorable, which happened in all his life. But becauſe the commaundement was giuen to Abraham, as was the promiſe of his reward: it was alſo moſt aptlie reſerued vnto the hiſtorie of Abraham, thereby to declare his obedience and faith. Now it may be obiected, ſeeing Abraham was commanded to forſake his countrie, and his Fathers houſe, that hee in departing, obeyed not the voice of God, foraſmuch as Terah his father with his houſhold, went out together in his companie. Doubtles Abraham obeyed the voice of God, not onlie in ioyning companie (in the departure) with his father, but alſo inChryſoſtom. Hom. in Gen. 31. Anim • tu ortere licet, quod cum Patriarcha Deo a • ceptus eſſet, viſus ei Deus imperauis quod vt agnonit Tharra pater eius, &c. Caluin. in Gen. 11. Nec obſtat quod prim •• Thaerrae aſſignat Moſes; quaſi eius auſpicijs, & ductu potius quam dei mandato agreſſu • fuerit Abraham: nam hoc honoris deſertur patrio nomini. making known vnto his father, the reuelation of the will of God. Neither had the Lord denied him his Fathers companie, when hee bad him forſake his Fathers houſe in forſaking of his countrie: but that heAmbroſ. lib. 〈◊〉 . Abrah. cap. 2. Satis fuerat di riſſe exi de terra tua, ibi enim erat de cognatione exire, de paterna Dom •• ſed ideo addidit ſingula, vt eius affectum proba • er, ne fortè aut imprudenter capiſſe vateretur, aut fraus aliqua mandatis coelestibus pararetur. ſhould ſo forſake his countrie, as that his fathers houſe ſhould bee to him no hindrance. In like ſort, the godlie are commaunded Epheſ. 5.11. to forſake the fellowſhip of the wicked, & in this reſpect Matth. 10.37. to forſake both Parents, and wife and children and poſſeſſion. Notwithſtanding they are commaunded, Epheſ. 6.4. &c. to honour and loue their father, and mother & wife and children: in regard of which reuerence and loue, they are bound with Abraham to Iſai. 2.3. Rom. 11.14. prouoke them by all meanes, to goe with them vnto the land of Heb. 4.9. reſt: yet if they will not be perſwaded to obey the calling of the Lord, thenIoſu. 24.15. Pſal. 45.10. Origen. in Ioh. tom. 20 Eſt autem quaedam vniuſcuiuſ que nostrum terra, atque quaedam ante diuinum reſponſum non bona cogitatio, & postremò quaedam domus patris noſtri, ante quam peruemat ſermo dei ad nos, quae omnia nobis propter ſermonem dei dā nanda ſunt & omittenda, ſi ſeruatorem audimus dicentem: ſi filij estis Abrahae opera facite Abrahae. Bernard. ſerm. de cute, carne & oſſibus animae. Excamus de terra noſtra, vt non comprehendat nos cogitatio ſpectans ad voluptatem carnis. Ex • amus de cogitatione nostra, id eſt à cogitationibus curioſitatit, quae carnali vtique eſt cognata voluptati: exeamus etiam de domo patris noſtri vt fugiamus cogitationes ſuperbie & vanitatis. Eramus nos aliquando ſicut caeterifilij • ra. &c. are they to forſake them and goe alone. The meaning therefore of the Lord was to admoniſh Abraham, to haue more regard of Gods commaundement, then of his fathers houſe; not to forſake his fathers houſe, if his fathers houſe forſake not Abraham; but Abraham muſt in no caſe forſake the Lord: Let them returne to thee, but returne not thou to them, ſaith the Lord to the Ierem. 15.19. Prophet, in a like commaundement. But here remaineth, yet a greater doubt. The Scripture Heb. 11.8. commending the faith of Abraham, affirmeth hee went out not knowing whither he went: but here it is ſaid, that Terah took Abraham, to goe into the land of Canaan. The words of the Apoſtle are nothing contrarie to this narration, but onlieCONCILIATIO. 18. teach, how the ſame ſhould be vnderſtood, namely as an ineſtimable argumentChryſoſt. Hom. in Gen. 31. Quaſi diceret relinque certa & omnibus confeſſa, & elige magis incerta, & non apparentia. Conſidera quomodo ab initio exercetur iuſtus, vt praeeligat non apparentia pro apparētibus, & futura prae ijs, que in manibus ſunt. Neque vulgare & paruum erat &c. non enim dixit ei in quam regionem transferre eum voluit ſed mandato indefinito pium patriarcham exercuit. Ambroſ. de Alrah. lib. 1. c. 2 Tentatur vt fortis, incitatur vt fidelis, prouocatur vt iuſtus, meriro que exiuit quemadmodū locutus eſt illi Dominus. of the faith of Abraham, that at the calling of the Lord he would readilie forſake his natiue countrie, and wander he knew not whither certainelie, and therewithall would haue forſaken his father & his houſe, if he would not haue gone with him, and haue bin partaker of his hope. But the ſame countrie (albeit to Abraham as yet vnknowne) to which they were directed, by the guiding of the Lord, was Canaan: ſo that Abraham came out, and prepared himſelfe to goe, before he vnderſtood he was to goe to Canaan; yet afterward the Lord in mercie not onelie ſhewed him the way, but the place whereto he had aſſigned him. Wherein we ſee, that where the Lord commaundeth, he requireth1. Sam. 15.22. Deut. 12.32. abſolute obedience, and Pſal. 55.22. 1. Pet. 5.7. bleſſed are they that caſt their care on him.

CHAP. XII.
Question 1. verſe 4. Foraſmuch as the Scripture ſaith, Terah liued ſeauentie yeeres and begat Abraham, Nahor, and Haran; and againe, Terah died at the age of 205. yeeres: how could it be that Abraham departed out of Haran after the death of Terah, being but 75. yeeres old, as ſaith the Scripture?

IF Abraham were borne in the ſeauentith yeere of Terah, and entred not into Canaan, before his fathers death; hee could be no les of age, thē an hundreth thirtie & fiue yeers, for ſo much diſtance of time there is betweene the birth of Abraham and Terah his death. AgaineAugust. Epist. 2. ad Voluſian. Tanta eſt christianarum profunditas literarum, vt in ijs quotidie proficerem, ſi eat ſolas ab intunte pueritia vſque ad decrepitam ſenectutem, maximo otio, ſummo ſtudio, meliore ingenio conarer addiſcere, &c. In ijs cum conſummaueris homc, tunc incipit. if Abraham departed into Canaan, being ſeauentie fiue yeeres old, Act. 7 4. his father being dead; hee could not be borne in the ſeauentith yeere of Terah, but in the hundreth and fiue and thirtith yeere. For anſwere whereunto, theVeter • Rabbini, ex quibus narrat Hieronymus. Item. Rab. Solomon in comment. in Gen. ſic reſert. N • mrodo Tharra coniunctus & charus erat, atque vna in Idolola tria communicabant, Abraham contradice bat, quare à tyranno ſuit coniectus in forn • cem, ſed Deo fauente ereptus eſt ex illo incendio. Iewes endeuouring to reconcile the Scripture, haue broched this tradition, (whereuntoHieron. trad. in Gen. Vera est igitur illa Hebraeorum traditio, &c. Et ex illo tempore ei dies vitae & tempus reputetur aetatis ex quo confeſſus est dominum, ſpernent Idola Chaldaeorum. August. de ciuit. Dei, lib. 16. cap. 15. Soluta autem eſt quaeſtio iſta & aliter, vt 75. Anni Abrahae quando egreſſus est de Charra, ex illo computetur, ex quo de igne Chaldaeorum liberatus eſt, non ex quo natus eſt, tanquam tunc potius natu • , &c. Hierome alſo giueth his conſent) that Abraham at the age of ſixtie yeeres being throwne by the Chaldees into the fire, becauſe he would not (as they did) worſhip it for a God, and being miraculouſlie deliuered by the Lord, his age is thenceforth counted not from his birth, but at his deliuerance from death. And in this ſenſe it is (ſay they) that the Lord ſpeaketh thus to Abraham, I Gen. 15.7. Kimehi lib. Radic. brought thee out of Vr Chaſhdim, the fire of the Chaldees: for Vr inHieron. trad. Hebraic. in Gen. Pro eo quod legimus in regione Chaldeorum, in Hebraeo habetur 〈 in non-Latin alphabet 〉 Vr chaſhdim, id eſt in igne Chaldaeorum 〈 in non-Latin alphabet 〉 , Vr, à rad. 〈 in non-Latin alphabet 〉 or, lucere, illuminari, ſuccendere. Graecè 〈 in non-Latin alphabet 〉 . the Hebrue tongue is fire. Neuertheleſſe wee may certainelie perceiue by the wordsGen. 11.31. Et ſic docet Rabb. Abrab. Ben. Ezra in Comment. in Gen. 1. Item Rab. Moſes Ben. Nahmah. Licet non natale ſolum Abrahae fuiſſe dicit. of Scripture (foraſmuch as Terah, and Lot, and Sarah departed together with Abraham from Vr, as the Scripture witneſſeth) that this Vr was a towne or Citie of the Chaldees where Abraham dwelt. So that this tradition being no where grounded in the written word, we leaue to thoſe who imbrace traditionsBellarm. Tom. 1. controu. 1. lib. 4 cap. 7. Rectiſſimè aequari traditiones ſcripturis docet. Et quaedam (inquit) ſunt traditiones maiores quam quaedam ſcripturae, quaedam minores & quedam aequales, cum tamen omnes traditiones, & omnes ſcripturae ſunt aequales quantum ad fidem & venerationem, quae illis debetur, cum proficiſcantur ab eodem authore Deo, & veniunt ad nos per manus ciuſdem eccleſiae quae eſt mater nostra. as the word. Wherefore taking the age of Abraham from the birth of Abraham, diuines haue indeuoured to find a more apt reconcilement of the Scripture. Augustine a man of excellent dexteritie and iudgement in interpreting the Scripture, affirmeth, that this departure of Abraham August. de ciu. Dei, libr. 16. cap. 15. Non ergo inde post mortem patris. id eſt poſt 205. annos quibus pater eius vixit egreſſus eſt, ſed annus de illo loco profectionis eius, cum ipſius ſeptuageſſimu • quintus erat, procul dubio patris eius, qui ſeptuageſimo vitae ſuae anno genuerat, centiſſimus quadrageſimus quintus fuiſſe colligitur. into Canaan at ſeauentie fiue yeeres old, was before his fathers death. And although manie obiections may be made againſt this opinion out of the Scripture; yet being well conſidered they ſeeme to be light, and eaſilie taken away. For where the Scripture placeth this departing of Abraham after the death of Terah: it is found to be a continuall practiſeSic enim de exitu Terah. Gen. 11.31. & 12.1. & 14.27. Venerum ad fontem iudicij (Miſpeth) Hieron. trad. Hebraic. in Gen. Per anticipationē dicitur quod poſtea ſic vocatum est. Num. cap 12.24.25. Auguſt. locut. in Num. 13 Cum ſuperius dixiſſet venerunt in vallem Botri, dictum est ergo per anticipationem, non quia tum hoc vocabatur, quando venerunt, ſed cum ſcriberetur hic liber iam vocabatur. Et de Doct. Christian. lib. 3. c. 36. in the hiſtories, firſt by anticipation to declare a matter done, and after by recapitulation to ſhew the cauſe and order of the doing thereof. Againe, where the Scripture repeateth this hiſtorie, it vſeth theſe wordes. Then Act. 7.4. came Abraham out of the land of the Chaldees, and 〈 in non-Latin alphabet 〉 . dwelt in Haran: and after his father was dead, God brought him from thence into this land wherin you now dwell: whereby it is manifeſt, that Abrahams departure was after his fathers death. This obiection is alſo diſſolued by Augustine and other writers: thatAugust. de ciuit. Dei, lib. 16. cap. 15. Non vt postquam mortuus est pater cius exijt de Charra. Sed inde postquam mortuus est pater eius hic eu • collecauit. where the Martyr Stephen ſaith, that God tranſlated him after his fathers death, he meaneth not of Abrahams firſt arriuall into Canaan, wherein he wandred manie yeeres, but his 〈 in non-Latin alphabet 〉 ex qua ſue rei capit eſſe poſſeſſer, nam altero ſequente anno, toſſeſſionem emit ad ſepulturam, Gen. 23.17.18 prius ne vestigium pedi • poſſidebat. ſetled abode when hee was tranſlated wholie after his fathers death. So that Abraham is thought to haue a double entrance into Canaan, one at the age of ſeauentie fiue yeeres, and another after the death of Terah. Which anſwere notwithſtanding, well conſidered, ſeemeth not to be ſufficient vnto the purpoſe. For the ScriptureOrigen. in Ierem. Hom. 2. Qua propter neceſſe eſt nobis ſcripturat ſanctas in testimonium vocare: ſenſu • quippe nostri & enarrationes ſine his testibus non habent fidem. Baſil. in Mor. reg. 26. Quicquid vel dicimus vel facimus, id testimonio diuinarum literarum confirmari debet. no where doth inſinuate any twofold departure of Abraham into Canaan, but rather contrariwiſe that his departure was at once, and that the ſame was after his fathers death. For at this his departure being ſeauentie fiue yeere old, he carried with him Verſ 5. all his commodities and goods, and left not any thing for another time to be tranſported. Secondlie, the famine being in Verſ. 10. Canaan, he returned not to Haran, which of likelihood hee would haue done his father being aliue, neither is it euer found when he returned backe to Haran, that he might the ſecond time depart to Canaan. Thirdlie, ſith that Terah departed with Abraham his ſonne to Gen. 11.31. goe into the land of Canaan, for what cauſe remained hee by the way in Haran by the ſpace of threeſcore yeeres? Shall we ſay • ben Ez • a Com. in Gen. & alij trad • nt Tharra Charr •• in I • olatrià cap. tom, ſed ipſum in ſine die • um reſi •• iſſe. Mortuus eſt (inquit) Tharra in Cha an qu • ia n p •• cuit illi ea regio, nec ſil • um est comitatut in Canaan. &c. that hee was infected with Idolatrie in Haran, and therefore remained there? Much rather we are to thinke, that this reuelation being giuen to Abraham a little before the death of Terah, they departed together to goe to Canaan: but Terah hisCaiu. in Gen. cap. 11 Ridiculum enim est, cum patria egreſſus Tharra rectà peteret terrant Canaan, ſe • aginta annos hoſpitem in alieno opid • heſiſſe: magis veriſimile est ſenem annis conſectū morbo & laſſitudin • fuiſſe conſumptum. Bernard. epist. 105. Pretioſa mors ſanctorum, pretioſa plane tan quam finis laborū, tanquam victorie cō ſummatio, tanquam vitae ia • u • , & perſefectae ſecuritatis ingreſſa • . time being finiſhed, by the mercie of the Lord, enioyed a better reſt, before hee came at Canaan. Fourthlie, it is ſaid: after his Father was dead God brought him into this place, and gaue him none inheritaunce, no not the breadth of a foote. Whereby it is euident, thatBeza in Annot. in Act. cap. 7. Itaque non aſſentior ijs qui vt hunc nodum ſoluant duplicem ſecerunt Abraha vocationem, quarum vnam à Moſe praetermiſſam recenſeat Stephanus. Atqui ſi haec Stephanus non accepit à Moſe, à quo tandem accepit? dein quis non videt Stephanum ſi quaedam à Moſe diſcrepātia narraſſet, maximam calumniandi o • caſionem fuiſſe aduerſarijs praebiturum. he came, but after his fathers death: that hee came after his fathers death, and inioyed not the inheritance of a foote: that hee came and was tranſlated after his fathers death: ſo that when he firſt came he was tranſlated, & the ſame his comming was his tranſlation. Seeing therefore that Abrahams age of ſeauentie fiue yeeres when he departed into Canaan, is perceiued to be by the authoritie of holie Scripture, either at or after the death of his father, who liued an hundred and fiue yeeres: it remaineth that Abraham was not

Caluin. in Gen. 11. verſ. 26. Nunc cur Abraham nō fuerit primogenitus. &c.

Auguſt. quaeſt. in Gen. 25. Peteſt & ſic ſolui; quoniā ſcriptura quae dixit cū eſſet Tharre annorum 70. genuis Abraham & Nachor & Aran: non vtique hoc intelligi voluit quòd codem anno 70. aetatis ſuae omnes tres genuit, ſed ex quo anno generare coepis • um annum commemorani • ſcriptura. Fieri enim potuis vt posterior ſit generatus Abraham, ſed merito excellentiae quae in ſcripturis valde commendatur, prior fueris nominatus.

Tremel. Annotat. in Gen. 11.

borne in the ſeauentith yeere of Terah, but in the hundreth and fiue and thirtith. There may in deed be many obiections made againſt it, but none I hope that ſhall preuaile. The text ſaith: Terah liued ſeauentie yeeres and begat Abraham, Nahor and Haran: therefore will one ſay, wasBellarm. Tom. 2. controu. 5. lib. 1. cap. 28. Perer, in Gen. 11. part. 3. diſp. 14. Jllo autem anno natus eſt Abraham: ſcriptura enim in Geneſi ſemper indicat tempus • atiuitatis eorum, quorum texit genealogiam, vt ſciamus aetatem totius mundi alijs praetermiſſi • qui ad istam gentalogiam non pertinent, vt Gen. 5. dicitur No • cum quingentorū eſſet annorū genuiſſe Sem, Cham & Iapheth. Vbi notatur praeciſe annus quo natur eſt Sem. Sed hoc manifeste falſum est vt docet ſcriptura. Gen. 11.10. Deniqu • ipſe Per • rius diſp. 10. Negat eſſe praeciſe annotatum. Abraham borne in the ſeauentith yeere of Terah. I anſwere; by the words of the Scripture, it is not neceſſarie: for we plainely ſee that there is ſomething to be vnderſtood (vnleſſe wee would imagine that they were twins of one birth, which doubtles is againſt the truth) namelie,August quaeſt. in Gen. 25. Non vtique hoc intelligi voluit quod eodem anno 70. omnes tres genuit, ſed ex quo anno generare caepit. Caluin. in Gen. 11. Nec verò Moſes quoio vitae anno filios genu • rit Tharre e • primit, ſed tantum ſuperaſſe aetatem illam, priuſquam tresgigneret filios de quibus agitur. that the eldeſt of his ſonnes was then conceiued, and that hee had in all butFor the Scripture ſaith not of T • rah as of all the reſt, he beg • t ſonnes and daughters, but he begat Abram, Nahor and Haran. Although Caluin ſuppoſeth he had more children. three. Now which of theſe three ſhould be the eldeſt? Manie thinke Abraham, becauſe hee is placed firſt. But this is no ſufficient reaſon: for Sem is alwaie placed firſt among the ſonnes of Noah, whomBoth Iewes and Chriſtians, as hath been ſaid aboue. they themſelues ſuppoſe was not the eldeſt: and Iſaac is Gen. 25.9. 1. Chron. 1.28. placed before Iſmael, and Iacob Malach. 1.2.3. August. quaest. in. Gen. 25. before Eſau, whom all men know to be the younger Sons. Secondlie, it may be obiected toBellarm. Tom. 2. controu. 5. lib. 1. cap. 28. be in vaine to ſet downe the age of Nahor or Haran in this genealogie, where the fathers of the Church onelie are deſcribed. But indeed it belongeth not a little to the hiſtorie, both in reſpect of Terah, who had no

Sicut neque Noe ante quingenteſſimū annum. August. quaest. in Gen. 25.

Caluin. in Gen. 11. Eo anno generare caepit.

 child vntill he was ſeauentie yeeres of age, when as his anceſtors had children at Gen. 11.14.24. thirtie, and nine and twentie yeers; & alſo in regard of Nahor, and of Haran, toFor Lot is ſaid to bee an olde man at the deſtruction of Sodome. Gen. 19.31. when as Abraham had ſcarſe fulfilled 100. yeares. So that Lot the ſonne of Haran is to be eſteemed not much yonger then Abraham himſelfe. giue light into the age and condition of their poſteritie. Thirdlie, if Abraham were not the eldeſt ſonne, there is no certaine ground of the age ofCaluin. in Gen. 11. Hanc obiectionem ponit & diluit. Abraham, and thereby no certaine account of the age & ſucceſſion of the world, which the Scripture doth ſo diſtinctlie, and purpoſelieAugust. de ciu. Dei. lib. 16. cap. 14. Abſurdum eſt existimare, &c. define. Whereunto is oppoſed this place of Scripture, that Abraham departed being but ſeauentie fiue yeere old. For wherefore is this time reported of, but that it might be ioynedAugust. ibid. Defuncto autem Thara in Meſopotamia, iam incipiunt iudicari facta ad Abraham promiſſiones Dei. with the death of Terah? and wherefore is the age of Abraham deliuered when he departed out of Haran, & not rather when he departed from Vr of the Chaldees the land of his natiuitie, but becauſeEucher. libr. 2. in Gen. cap. 11. his departure from his natiue countrie and from Haran, were both in one yeere fulfilled, namelie in the yeere of the death of Terah. Fourthlie, if Abraham were not the eldeſt of Terahs ſonnes,Bellarm. tom. 2. controu. 5. libr. 1. cap. 18. Perer in Geneſ. 11. tom. 2. Aliam ſuppoſitione • inducūt: quod illo anno habere capit tres filios: vnum illo anno genitum, & alios antea. Sic vt ſit Abram minimus natu, & tamen ſeptuageſimo natus anno, ſed haec ſententia non tantum à ſcriptura ipſa diſcrepat, Gen. 5.32. & 12.4. ſed & à ſana ratione, ab authoritate Auguſtini quaeſt. in Gen. 25. de ciuit. Dei, lib. 16. cap. 15. & omnium Doctorum. then was hee borne in the hundreth and thirtieth yeere of Terah (which alſo agreeth with this account) or els no certaintie can be found of the birth of Abraham. But it ſeemeth not credible, by the courſe of nature, that Terah had Abrahā, borne at one hundred and thirtie yeers, ſeeing Abraham eſteemeth it a miracle, for Gen. 17.17. him to haue a Sonne at an hundreth yeeres. Surelie the Scripture doth not obſcurely ſignifie, that about the dayes of Abraham, the Lord did greatlie ſhorten the common rate of the dayes of man, in a little ſpace. For Terah who liued two hundred yeeres and fiue, is no where ſignified to exceed the common age of his generation: but Abraham that liued not ſo long by thirtie Gen. 25.7. 175. yeeres. yeeres, is ſaid to be an Gen. 25.8. In ſenectute magna, ſenex & ſatur dierum. old man and of great yeeres, when he was gathered to his people. Neuertheleſſe there is not ſo much difference of timeAlthough Rabbi Salomon doe affirme that Ketura was that Hagar by whom he had Iſmael, which alſo Hierom doubteth of, yet the words of Scripture ſeeme to carrie another ſenſe: and Abraham added to take another wife, Gē. 25.1. Alſo Auguſtine is of this iudgement, de ciuit. Dei, lib. 16. c. 34. and many other. betweene the ſonnes which Abraham had by Keturah his latter wife, and the death of Abraham, as betweene the hundreth and thirtieth yeere of Terah, and his death. Neither in deed are the words of Abraham ſo to be vnderſtood, as if in regard of his owne age, hee had thought it miraculous to haue a ſonne, ſeeing manie not onelie of thoſe times, but long after Abraham both Iacob begat Beniamin, being one hundred & foure yeeres old: compare Gen. 35.16. & 44.20. and Boaz, Obed and Ioſſe, had children at no leſſe then one hundred yeeres of their age, as is manifeſt by comparing, Ruth 4.18. with Matth. 1.5 and Acts 13.20. of his poſteritie, and of Maſſaniſſa, Cat • and other. Appian. lib. 3. who had children at foure ſcore yeeres: which is nothing ſtrange, for our times are witnes of the like. other nations, haue engendred and had children at little leſſe then an hundreth yeeres. But it was his age For ſo the Apoſtle ioyneth them together, Rom. 4.19. which is to be obſerued. Chryſoſt. Hom. in Gen. 40. Nihil enim à lapidibus differebant quantum ad generationem pertinet, nam & patriarcha praeſenectute prope impotens trat, & Sara ad hoc quod natura ſterilis erat laborabat atatis & ſenectutis vitio. Committunt ergo Elenchum. diuiſionis, qui intelligunt Abrahae ſenectutem loco poſitam miraculi. conſidered with the age of Sarah, who being by Gen. 11.30. & 16.1.2. nature barren, and hauing liued with Abram from the flower of her youth, vntill after the courſe of nature ſhee was paſt child-bearing: this made it miraculous in deed, that Abraham ſhould haue a ſonne at an hundreth yeeres of age by Sara, who was nintie yeere old, & had no Gen. 18.11. child. Wherefore there is no doubt, but Abraham may well be vnderſtood, to be borne in the hundreth and thirtith yeere of Terah, and be perhaps the youngeſt of his ſonnes, albeit that forAugust. quaest. in Gen. 25. Caluin in Gen. cap. 11. verſ. 26. honour ſake, and regard of the hiſtorie of his life, hee be placed the formoſt in the text.

Queſtion 2. verſe 7. How is it to be vnderſtood, that God appeared vnto Abraham, & how the Patriarks and Prophets are ſaid to ſee God which is inuiſible?

WHoſoeuer ſhall conſider, or read, or heare this hiſtorie, haue cauſe to be aſtonied at the ſtraungneſſe of the counſailes of the Lord: and to note diligentlie the circumſtances of the text, laying vp the doctrine for perpetuall meditation. The Lord firſt of allVerſ. 1. Act. 7.4. Chryſostom. Hom. in Gen. 31. Quar • in domo paterna verſantem tua benedictione non dignaris? Volebat illum doctorem fieri nunc quidem omnibus Palestinis, paulo poſt etiam Aegyptijs. Idem. Hom. 32. Et quare non potius eos qui in Chaldaea erant ad religionem ſua pietate conuertit? Veriſimile est illorum ſalutem per aliorum prouidentiam fuiſſe procuratam. commaundeth Abraham to depart Cicero. Offic. 1. Chari ſunt parentes, chari liberi, propinqui, familiares, ſed omnes omnium Charitates, patria vna complexa eſt, pro qua quis bonus dubitet mortem oppetere, ſi ei ſit profuturus. Baſil. lib. de Virgin. Abraham verò, velut qui quod deſiderabat vidit, & promptè ſequibatur, & erro atque exul eſſe amoris ergô iucundè tolerabat: dicens, quis nos ſeparabit à dilectione Dei? from his countrie, to Cyprian. lib. de mont. Sinai & Sion. Abraham in ſua natiuitate à parentibus ſuis Abram vocatus est, tentatus verò à Deo fidelis inuentus est. forſake his kinred, and fathers houſe. A ſtrongAmbroſ. libr. 1. de Abraham. c. 2. Tentatur vt fortis, incitatur vt fidelis, prouocatur vt iustus, meritoque exiuit quemadmodum locutus est illi dominus. temptation in deed, and proofe of Abrahams obedience and faith: but that which followeth was much more grieuous. For the Lord had promiſed, I will make of thee a great nation, and I will bleſſe thee, &c. So that Abraham obeying the voice of God, had now to looke (although not in regard ofBernard. in Pſalm. qui habitat. ſermo. 15. Hoc enim totum est hominis meritum, ſi totam ſpem ſuam ponit in eo, qui totū hominem ſaluum facit. the merite of his obedience, but becauſe of the promiſe) for the bleſſing of the Lord: and could not but continuallie expect it, becauſe hee had forſaken all worldlie ſtay hee had, wholie to reſt himſelfe thereon. But when Abraham was come to the land which God would ſhew him, he could behold nothing leſſe then the fulfilling of the promiſe, if in carnall reaſon he ſhould iudge the ſequell; for the Cananite, a Numb. 13.29. Amos 2.9. mighty people, a Gen. 34. • . cruel, andGen. 13.13. Chryſostom. Hom. in Gen. 31. Canaan • i (inquit) tunc inhatabant terram. Nequ • hoc ſimpliciter aut abſque cauſa aſſignauit, ſed quia cum loca illa praoccupata eſſent a Canantis, cogebatur quaſi vagus & peregrinus, & quaſi abiectus & v • lis aliquis diuerſari, vt forte obtingebat. wicked people did then poſſeſſe the land. In this preplexitie, the Lord appeareth vnto Abrā, & promiſeth to giue the land vnto his ſeed. But behold, his wife Gen. 11.30. was barren, and as yet Act. 7.5. Rom. 4.18.19. hee had no child: and immediatlie as it were vpon the promiſe of inheriting the land, hee is compelled by famine to forſake the land, & to flee with exceeding care and daunger into Aegypt. Wherein we may behold both the wiſedome and power of God, whoNazianzen. Orat. 18. Orbit quidam, fraetres, rerum humanarum est, perque contraria Deus nos crudit. Idem. Orat. 47. Prouidentia Dei plerumque ex contrarijs meliora procurat. out of contraries doth worke his promiſe and fidelitie: and alſo the cauſes and occaſions of viſions and appearances of God in former ages. The Lord from the beginning did manifeſt himſelfe vnto the godlie Patriarkes by his word, by Gen. 3.9. & 9.1. & 25.23. Exod. 2 • 1.19.1. Sam. 28.111.2. Matt. 17.5. Acts 9.4. liuelie voice ſounding out vnto their eares his pleaſure & cōmandement. And what Deut. 12.32. & 30.14.16. he commaundeth by voice, he ſheweth to be his will; what he Gen. 26.5. teacheth, hee confirmeth as a truth; what he promiſeth, he Gē. 9.9. Nūb. • 3.19. performeth without ſhadow of change; vntill this time that Abraham in ſhew of humane reaſon (for theGen. 22.1.12. Augustin. ſerm. de temp. 129. Tentat deus non quaſi mentium neſcius humanarum, ſed vt ſuos fideles ſaciat in ſeculo manifeſtos. Idem epist. 146. Tentatio alia est deceptionis, alia tentatio probationis: ſecundum illam non intelligitur qui tentat niſi diabolus, ſecundum hanc vero tētat Deus. triall and confirmation of his faith, and for the inſtructionIſai. 51.12. Gregor. Moral. lib. 22. cap. 7. Plerumque enim ad exercenda bona opera aliena nos vtiliter exempla perſuadent. Leo Papa ſerm. de ieiun. 1. Vatidiora ſunt exempla quàm verba, & plenius opere dicetur quàm voce. of the Church in time to come) might ſeeme to feele his breach of promiſe. Now becauſe the promiſe was made but in a moment, and there ſucceeded a world of miſeries; wherein the onely ſtay of Abram was the remembrance of the promiſe, neither teſtified by Deut. 31.19.21. Pro. 22.20. writing, nor as yet by ſeale Gen. 9.12. & 17.9. confirmed: therefore the Lord appeareth vnto Abraham, confirming both his eye and eareChryſostom. Hom. in Gen. 32. Quia iustum à domo eius euocauerat, & imperauerat vt in alienam terram abiret, in qua agebat vagus & peregrinus: bonus igitur Dominus conſolar • eum & eius ſolidare alacritatem volens, viſus eſt ei Dominus & dixit ei, &c. for the ſtrengthning of his faith, and the greater remembrance and reuerence vnto the promiſe. So that viſions vnto the PatriarkesIren. lib. 3. cap. 1. Apostoli Euangelium praeconiauerunt, postea verò per dei voluntatem in ſcripturis nobis tradiderunt, fundamentum & columnam fidei noſtra futurum. Chryſost. Hom. in Matth. 1. Noa & Abraha • i • ſque posteris & Iob & Moſi non per literas ſed per ſemetipſum locutus eſt, quia ſcilicet puram eorum mentem repererat. Quia verò progrediente iam tempore alij quidem propter dogmata, alij vèrò propter vitam & mores ſcopulis impeg • runt, ea rurſus quae constat literis admonitione fuit opus. were in ſteed of the written word and ſacraments, to confirme1. King. 2.3. & 11.9. the promiſes; which ſeeing in the latter ages of the church, the Lord hath manifeſted his whole Iohn. 15.15. 2. Tim. 3.16.17. will and promiſe, with all behoouefull doctrine concerningIoh. 20.31. Cyril. in Ioh. lib. 12. cap. 68. Non omnia quae Dominus fecit conſcripta ſunt, ſed quae ſcribentes tam ad mores quam ad dogmata ſufficere putauerunt, vt recta fi • e & operibus ac virtute rutilantes, ad regnum coelorum perueniamus. mans ſaluation, and hath committed it to writing,Pſal. 119.50.92. Hieron. in epist. ad Epheſ. Comment. cap. 1. Si quic quam eſt quod in haec vita virum ſapientem teneat & inter preſſuras & turbines aequo animo manere perſuadeat; id eſſe primum reor, meditationem & ſcientiam ſcripturarum. to be a perpetuall and perfect guide in all temptations, for man therein to behold and heare the Lord: it was alſo neceſſarie,August. de vnitate Eccleſ. Ipſe Dominus Ieſus cum reſurrexiſſet à mortuis, & diſcipulorum oculis videndum manibuſque tangendum corpus ſuum offerres, nequid tamen fallacia ſe pati arbitrarentur, magis eos testimonijs legis & prophetarum & Pſalmorum confirmandos eſſe iudicauit. that viſions in the Church ſhould ceaſe (that being giuen by the Scriptures, for which viſions themſelues were 2. Pet. 1.18.19. Clem. Alexan. Strom. lib. 7. Principium enim doctrina habemus dominum, qui & per Prophetas & per Euangelium, & per beatos Apoſtolos multifariam multiſ que modis à principio ad finē deducit cognitionis. giuen) leaſt they ſhould reſtraine in any part the honor due vnto the Scriptures. And in deed the moſt wiſe and holie Lord found it moſt agreeable vntoHeb. 1.12. Chryſoſt. Hom. in Rom. 1. Non enim locuti tantā ſunt Prophetae, ſed qua loquebātur literis etiam mandarunt: nequ • ſcripſerunt tantum, ſed & rebus ipſis qua futura erant prafigurarunt: vt erat quod Abraham filium ſu •• Iſaac ad immolandum ducebat, quod Moſes ſerpentem antum exaltabat, & ſuper Amales manus tend • bat, & agnum paſchalem immolabat. the condition of his Church, that viſions ſhould goe before the written word, that the word it ſelfe might containe the viſions; and the former viſions recorded in the word, together with the word,Tertul. lib. de reſurrect. Carnis. Nobis curioſitate non eſt opus poſt Ieſum Chriſtī, nos inquiſi •• post Euangeliū. Cum • redimus nihil deſideramus vltra credere: hoc enim primū credimus, nō eſſe quod vltra credere debe •• us. might be a full direction vnto the children of God for euer. Moreouer, it is manifeſt that the viſions did ſerue for an increaſe of confirmation of the promiſes, and were neuer vſed but in cauſes of greateſt moment and neceſſitie. We read not vntill Abraham thatChryſostom. Hom. in Gen. 32. Nunc primum inuenimus in ſcriptura dictum, quod viſut eſt Dominus & dixerit ei. God appeared vnto any of the Fathers ſince Adams fall, for none are reported to be tried with the like temptation. But Abraham to whom the Lord had promiſed the land, and Act. 7.5. Heb. 11.9.10. gaue him not one foote of inheritance therein: promiſed his ſeed ſhould be as the ſtars of heauen, while Rom. 4.18.19. (his wife being barren and aged) hee had no child; and when hee had receiued a ſon according to the promiſe, Gen. 22.1.2. he commaunded him to be offered for a ſacrifice: leaſt through theſe ſtrongOrigen. Hom. in Geneſ. 8. Vbi non ſuffecerat dixiffe filium, ſed adijcitur & chariſſimum. Esto & hoec quid adhuc additur, & quem diligis? Sed vide tentationis pondus? Pit & commemoratio nominis, vt & promiſſionum quae ſub hoc nomine facta ſunt, deſperatio ſubeat. Et hac omnia quia tantabat Deus Abraham. aſſaults, the promiſes ſhould beGregor. Moral. lib. 1. cap. 40. Incaſſum bonum agitur ſi ante terminum vita deſcr • tur: quia & frustra velociter curris qui priuſquam ad metas venerit deficit. neglected before the time to be fulfilled; the Lord wouldOccolampad. in Gen. 12. Ita accidere ſolet vt in continuis ſanctorum perſecutionibus & afflictionibus intermiſceantur nonnullae conſolationes, non enim permittio Deus ſuos amplius tantari quam ferre poſſunt, ita cum iam duram ſatis crucem impoſuiſſet hum • ris Abraha, illi apparet. confirme by his appearing, that the promiſe did proceed from him, and ſhould be fulfilled in their ſeaſons. And Iſaac, who Gen. 35.27. Heb. 11.9. continued likewiſe a ſtranger in the land; the Lord doth likewiſe comfort, with the Gen. 26.2.24. like ſuſtentation of his faith. Iacob, who of all the Patriarks was moſtGen. 47 9. Chryſoſt lib. 2. de prouident. Dies mei parui & m • li, hoc est & breuiorē et laborioſio • em vius vitam vbi & omnes ferè moleſtias e • ponit. grieuouſly aſſaulted with cōtinual afflictions, doth find him

Gen. 32.24. Iuſtin. Ma • t. Dialog. cum Tr • ffon.

Tertull. lib. 2. in Marcion. Item cont. Praex. Hilar. lib. de Trin 4. Non ſolum ad Abraham in viro Deut affuit, ſed etiam ad Iacob in homine Deut venit: ne que ſolū venit, ſed luctatus oſtenditur Neque tantummodo luctatus, ſed etiam aduerſus eu • quo luctabatur infir •• us.

Ambroſ. de fide lib. 1. cap. 5.

wreſtling with him face to face, toBernard. de nat. Mariae. ſerm. 1. Notam fecis dilectionem ſuam, e • periatur & tuam, in multis enim tentat te Dominus Deus tuut. Declinat ſapius, auertis faciem non in ira, probationis istud eſt non reprobationis. Sustinuis te dilectus, ſustine tu dilectum ſustine & viriliter age; non illum vicere peccata tua, to quoque ipſius flagella non ſuperent; & obtinebi • , cum aurora fuerit benedictionem. teach him that it is the Lord himſelfe that in afflictions preſſeth downe, and by his promiſe and inward grace, as1. Sam. 2 6. Iob. 5.18.19. by his other hand, ſupporteth: for who was Iacob els that ſhould wreſtle with the angell, corruption with ſtrength it ſelfe, vntill the dawning of the day? Moſes as being Numb. 12.7. faithfull in the houſe of God, and Heb. 2.5. as a ſeruant to deliuer vnto all the familie the will and lawes of the maiſter of the houſe, talketh familiarlie with God, and the Lord Exod. 33.11. Numb. 12.8. ſpeaketh with him face to face, as a man that ſpeaketh vnto his friend. The ſeauentie Elders, Exod. 24.9.10. they ſaw the God of Iſrael, that their teſtimonieCaluin. in Exod. 24. Illic propius conſpecta fuit Dei gloria à ſenioribus, vt deinde narr • erent populo quod viderant, at que ita res idoneis testibus probata iud • biam fidem acquireret. might be added for the confirmation of the people. Ioſua that was to warre Ioſ. 5.13. & 6.2. with ſo many nations, beholdeth the Captaine of the hoſt of God. And Balaam is partaker Numb. 2 • .4. &c. August. de mirab. ſcript. lib. 1. cap. 3 • . Vt aduentus Christi per Prophetam Gentilem qui futurus erat gentium ſaluator in lege Dei ſcriberetur. of the viſions of God, that he might witnes among the heathen the praiſe of Iſrael. Iſaiah by viſion is confirmed Iſai. 6.1.10. in the hardnes of heart of th people of Iſrael, leaſt Matth. 13.14. Ioh. 12.40.41. Rom. 11.7.8. their ingratitude ſhould be a ſcandall in the Church, as though ſuch negligence in receiuing the true Meſsiah, in a people called of God, could not haue beene. Ezechiel when the Church was in captiuitie, Ezech. 1.4. &c. ſeeth wheeles and cherubims, and the ſimilitude of the glory of the Lord, toHieron. in Nahum Comment. cap. 3. Von commitionis rotarum. Dum huc atque illuc genus raptatur humanum, & incertis per cuncta diſcurſibu • , vbi periculum, vbi ſalus ſit ignoramus. de qua rota in principio Ezechieli • ſcriptū eſt. confirme that both men and angels, and the change of times are guided and directed by the Lord. Daniel beholdeth the Dan. 7 9.13.14. auncient of dayes to ſit in iudgement, and the ſonne of man to receiue from him a kingdome vniuerſall and perpetuall, to ſignifie that iudgement Dan. 7.10. remaineth with the Lord, and that it is that ſonne of man, who wasAuguſt. contr. Fauſt. Manicha. lib. 12. cap. 44. Quis non eundem ſaluatorem agnoſcat apud Danielem, cum antiquo dierum offertur filius hominis, & excepit regnum fine fine &c. Iā verò ſi locum illum quem • ommemorauit Dominus: cum videritis abhominationem, &c. et ſi ſupputatis etiam temporibus hebd • madum ille numerus pertractetur, non ſolū Chriſtus, ſed etiam tempus reperitur quo eum oportuit venire paſſurum. to be ſlaine at the time appointed, who was ordeined of God the iudge of the quicke and of the dead. And Zacharie alſo ſeeth the man Zachar. 1 • . vpon a bloodie horſe among the myrtrees, that hee might declare vnto the Iewes the Zachar. 1.13.16. wrath of God againſt their enimies, and their ioyfull and ſpeedie deliuerance by him. But one will ſay, ſeeing theſe, as the Scripture ſaith, haue ſeene the viſions of God, & he hath appeared to be ſeene of them; how ſaith the Scripture alſo,1. Ioh. 1.18. No man hath ſeene God at anie time, and that Exod. 33 20. none can ſee the Lord and liue? Theſe placesConciliatio. 19. of holie Scripture areAugust. quaest. in non. Testamen. q. 71. Ecce non eſt contrarium, & viſum & inuiſion eſſe Deum. different (ſaith Augustine) in appearance and ſhew of words, but in matter and ſubſtance of doctrine, are nothing contrarie. Wherefore we are more narrowlie to ſearch the meaning of the Scripture, whereunto the words themſelues will giue direction. The Lord himſelfe when hee appeared vnto Moſes, Exod. 33.20. ſaith thus vnto him, thou canſt not ſee my face, for no man ſhall ſee me & liue. If therfore when Moſes face to face did talke with God, it was ſaid vnto him, thou canſt not ſee my face; doubtles there is one thing meant by the face of God which Moſes ſaw, and another thing by his face which Moſes could not ſee. And ſo in deed the ſcripture calleth the face of God which Moſes did behold, Numb. 12.8. ye appearance and ſimilitude of God: but the face of God which Moſes could not ſee, hisExod. 33.18.20. Auguſt. tract. in Ioh. 3 Quid vidit Moſes? Moſes vidit nubem: vidit angelum, vidit ignem, omnis illa creatura typum Domini ſui gerebat, non ipſius Domini praſentiam exhibebat: nam que apertè habet in lege: & loquebatur Moſes cum Domino quaſi amicus cum amico ſuo. Sequitur tamen: ſi inueni gratiam in conſpectu tuo, oſtende mihi seipſum manifeſtè, vt videam te. Et reſponſum accepit, non potes videre faciem mea • . ſhape or ſubſtance, and his glorie. Whereof this doctrine alſo followeth: that the glorieExod. 33.20. 1. Tim. 6.16. Hieron. in Iſai. 6. Ad quod reſpondebimus, non ſolum patris diuinitatem, ſed ne filij quidem aut ſpiritus ſancti, quia vna in trinitate natura eſt, poſſ • oculos carnis aſpicere, ſed oculos mentis de quibus ipſe ſaluator • ijt, beati mūdi corde. Ergo Deut naturae non ceruitur, ſed videtur hominibus vt voluerit. Gregor. Moral. li. 18. c. 39. Nec in coelis videbimus ſicut videt ſeipſum, ſed ſicut angeli intuentur faciem eius. Longè quippe diſpariliter videt creator ſe, quàm videt creatura Creaturē. Nam quantū ad immenſitatē Dei, quidam modus figitur contemplationis, quia eo ipſo pondere circumſcribin •• r, quo creatura ſumus. or eſſence of the Lord cannot be beheld of any mortall creature, neither can any ſee him as hee is: for ſeeing in deed that ourColoſſ. 1.7. Marius Victor. cont. Arr. li. 3. Et quoniam potentia ceſſant vita est, & ceſſans intelligentia, haec autem vita & intelligentia actio eſt, ſi quis Deum viderit • oriatur neceſſe eſt: quia dei vitae & intelligentia in ſemetipſa eſt non in actu, omnis autem actus fori • eſt; hoc verò eſt nostrum viuere quod foris eſt viuere: ergo eſt mors Deum videre, nemo inquit vnquam Deum vidit, & vixit: ſimili enim ſimile videtur. August. epist. 111. Nos autem omnes reuelata facie gloriam Domini ſpeculantes in eandem imaginem transforma • ur à gloria in gloriam tanquam à Domini ſpiritu, licet faciem dei iuxta naturae ſua proprietatem nulla videat creatura, & tunc mente cernatur quando inuiſibilis creditur Verba ſunt Hieronymi quem citat. nature and being doth conſiſt in him, and God doth infinitelie exceed the beingIerem. 23.24. Epheſ. 4.10. Ambroſ. in Luc. lib. 1. cap. 1. Cuius naturae eſt non videri, voluntate videri, nam ſi non vult non videtur, ſi vult videtur. Et ideo Deum nemo vidit vnquam quia eam quae in Deo habitat plenitudinem diuinitatu nemo conſpexit, nemo mente aut oculis comprehendit. Gregor. Moral. lib. 2. cap. 3. Creator omnium Deus vbique eſt, & vbique totus eſt; in parte non eſt quia vbique eſt; & tunc minus inuenitur quando is qui vbique totus eſt, in parte quaeritur. of all his creatures, both in reſpect of his incomparable greatnes, and in that hee hathExod. 3.14. Hieron. epist. ad Damaſum. Quoniam vetusto, &c. vna est Dei & ſola natura, quae verè eſt: id enim quod ſubfistit non habet aliunde ſed ſuum eſt. Ergo deut ſolus qui aternus est, hoc eſt qui exordium non habet, eſſentiae nomen verè tenet. his being of, and in himſelfe: therefore it is much more poſſible, for one droppe of raine to containe the whole element of water, then for ourAugust. epist. 112. De videndo Deo, ſi quaeris quo modo dictus ſit inuiſibilis, cum videri poteſt? Reſp. Inuiſibilem eſſe natura, videri autem cum vult ſicut vult. Si quaeris vnde eū videbimus? Reſp. Vnde angeli vident, quibus tunc erimus aequales. Sicut enim videntur ista quae viſibilia nominantur, Deum nemo vidit vnquam, nec videre poteſt, quoniā lucem habitat inacceſſibilem, & eſt natura inuiſibilis, ſicut incorruptibilis (vt Apost. 1. Tim. 1.12.) & ſicut nunc incorruptibilis, nec postea corruptibilis; ita non ſolum nunc, ſed etiam ſemper inuiſibilis. Damaſcen. Orthodox. libr. 1. cap. 1. Post primam itaque beatiſſimamque naturam nullus vnquam Deum nouit, niſi cui ipſe reuelauerit, non hominum modo, ſed ne ſupramundanarum virtutum: ſupramundanarum dico, vt ipſorum Cherubim & Seraphim. being to meaſure him, or our eye-ſight to containe his greatnes, or our vnderſtanding to attaine vnto it. Secondlie, that where the Lord appeared vnto the Patriarks, he appeared not by his nature or ſubſtance which cannot be ſeene, butTertul. aduerſ. Prax. Viſum quidem Deum ſecundum hominum capacitates, non ſecundum plenitudinem diuinitatis. August. quaeſt. in non. Teſtam. 71. Viſus eſt Deus in imagine, vt intelligeretur Deus eſſe qui apparebat per rationem non per ſubſtantiam, quia in natura ſua Deut videri non poteſt. by ſimilitude whereby they were able to behold him, and were aſſured that it was the Lord himſelfe that talked with them. And although he appeared byObiectio ſit, nam patres plerique affirmant Christum fuiſſe qui apparebat Patriarchi • : alij contrà volunt authoritate Dionyſij Arrop. Hierar. cap. 4. Non eſſe à deo immediate, ſed opere & miniſterio angelorum: & videtur difficilior quòd ſcripturae eundem nunc angelum, nunc Iehouam appellat. Sed reſpondit Augustin. Vtrumque fieri poſſe ſi • ul, nempe Deum vel per angelicam aliquam potestatem, hoc eſt in & per angelum; vel per quam libet creaturam apparuiſſe. Contra Adimant. cap. 9. the miniſterie of ſome inferiour creature, as the holie Ghoſt by the Matth. 3.16. likenes of a doue, and Act. 2.3. ſimilitude of fire, whichAugust. de Agon • Chriſtian • . cap. 22. & de incarnat. verb lib. 1. cap. 3. Non enim ſicut filius hominem aſſumpſit, vt in aeternum permaneat; ſic ſpiritus ſanctus columbam vel ignem. Sed illae facta viſiones de creatura inferiore, ad manifestandum ſp • ritum, eſſe poſtea defliterunt. Nun quam enim illa incomprehenſibilis, incommutabiliſ que diuinitas, quae eſt trinitas, ab oculis carnalibus videri poteſt, niſi per ſubiectam creaturam. ceaſed alſo to be, ſo ſoone as the viſion ceaſed; yet God ſo appearedTertul. contr. Prax. Conſequens erit vt inuiſibilem patrem intelligamus pro plenitudine maiestatis, viſibilem verò filium agnoſcamus pro modulo deriuationis. Sed ipſe quidem Dominus ſi fortè coram ad ſaciem loquebatur, non tamen vt eſt, homo faciem eius viderat, niſi ſortè in ſpeculo & in anigmate. by the creature, as that hee himſelfe was truelie by the creature ſeene, the manner how, a learned father wiſelie anſwereth: as Chryſost. Hom. in Gen. 32. Sicut ipſe ſolus ſcit, & vt illi poſſibile erat videre: on enim hoc dicere deſinam quoniant modum ignoro: audio enim ſolum ſcripturam dicentem, & viſus eſt Dominus. the Lord only knoweth that did appeare; & was poſsible for humane creatures to containe. Doctrines. 1. verſe 1. The Lord chooſeth and calleth Abraham, not for Rom. 4.1.2. Abrahams righteouſnes, but for his owne mercie ſake: and commaundeth him obedience, becauſeIoſh. 4.23. Iſai. 48.11. & 31.2. Iren. libr. 4. c. 28. Nec noſtro ministerio indigens iuſſit vt eum ſequeremur, ſed vt nobis ipſis attribuat ſalutem. he would bleſſe him for obedience. Secondlie, thoſe that will enter into the ſpirituall land of promiſe Heb. 4.8.9. muſt forſake their Luc. 14.26. fathers houſe to follow Chriſt: and leaſt they ſhould1. Cor. 9.21 27. runne in vaine and miſſe the marke, they Luc. 14.28 • 3. muſt caſt before to indure the croſſe. Thirdlie, verſe 2. The bleſſings which the Lord beſtoweth on thoſe that feare him, Gen. 32 10. 2. Sam. 7.18. doe infinitelie ſurmount the meaſure of their obedience. Fourthlie, againſt falſe Matth. 24.25.26. Chriſts we muſt obſerue: that the true Meſſiah is the ſonne of Matth. 1.1. Abraham and Dauid, of whom all things Matth. 5.17. Ioh. 19.28. were fulfilled, foreſpoken by the Prophets. Fiftlie, thoſe that curſe or perſecute Gods children Iſai. 49.26. are accurſed of the Lord; thoſe that relieue or comfort them, Matth. 10.41. beca ſe they belong to Chriſt, ſhall receiue the reward of thoſe that belong to Chriſt. Sixtlie, verſe 5. The bleſſing of the Lord Pſal. 127.3. Prou. 3.33. is in the houſe of the righteous: when Abraham doth conſtantlie obey the Lord, Sarah doth as conſtantlie obey Abraham, the ſeruants are in ſubiection to their gouernours, their friends yeeld fellowſhip, their enimies Prou. 16.7. peace. Seauenthlie, verſe 7. The Lord in the trials of his children, ſendethGen. 32.24. Chryſostom. Hom. in Gen. 32. Talia ſunt quae à deo diſpenſantur, rara ſemper & admirabilia, & quā do apud homines deſperatum est, tum potentiam & ſapientiā ſuam declarat Deus. reliefe and comfort, according to the greatnes of the temptation and infirmitie of the partie tempted, and Pſal. 118.18. 1. Cor. 10.13. ſuffereth none to be tried aboue their ſtrength and abilitie to endure the burden.

Question 3. verſe 13. Wherefore Abram ſaid to Sarai his wife; Say I pray thee that thou art my ſiſter: and whether he ſinned in perſwading her therevnto?

THoſe that negligentlie conſider this hiſtory,Caluin. in Gen. 12. Atque hinc latrandi materiā proterui quidam canes arripiunt, ſanctum patriarcham lenonem fuiſſe propria vxoris; ſed hos reſellere promptū eſt, quod ſcilicet altius reſpexerit Abraham cum tā ta in alijs animi magnitudine vſus fuerit. as though Abraham for his wealth or life had put in hazard the chaſtitie of Sarah, are wickedlie deceiued in their fond conceit. For firſt wee muſt remember the condition of his triall, before wee may ſafelie determine of his fact. That Abraham was called from his natiue countrie, and endured the hardneſſe of famine in the land of Canaan; ſurely it could not be but a grieuous temptation of fleſh and blood: but where the Lord promiſeth to bleſſe him in the land, and to giue it as an inheritance vnto his ſeed; was a much greater triall vnto his faith. For how is it, that being promiſed a bleſſing, hee cannot attaine vnto neceſſarie food? And hauing graunted it by promiſe vnto his poſteritie, while as yet he was childleſſe, hee was forced either to famiſh in the land, or to flie into Aegypt among the barbarous people. Wee knowHieron. in Amos. cap. 8. Vetus narrat historia tum Latina, & Graeca, & omnium gentiam barbararum, nihil fame durius, quae ſape compellit obſeſſos humanis veſci carnibus, & in ſuam ſauire naturam, ita vt nec parentes paruulis parcant liberis, & maritalis affectus dudum amatae vxoris membra dilaceret. Exēpla in ſcripturis. Deut. 28 54.57.12. King. 6.29. apud E • huicos. Thucyd. histor. lib. 5. de fame Meliea. Liu. lib. 1. Decad. 3. de fame Saguntina. Valer. Max. lib. 7. cap. 6. De N • mantinorum & Caliguritanorum fame qui vxores ſuas natoſ que ad vſum nefaria dapis verterum: decent ſamis quanta miſeria ſit. Quantum periculum incubuit Abrahae, videtur ex Gen. 44.4. on the one ſide the wofull diſtreſſe that famine bringeth, by which he was prouoked to trie his aduentures in the land of Egypt. For ſure it is that Abraham either would not, or ought not, to forſake the land which God had ſhewed him, but by extreame conſtraint, orNonnulli enim interpretes haec omnia feciſſe Abraham prophetic • ſpiritu contē dunt, quo praeintelligebat eue • tum; & ſane eo non caruiſſo veriſimile eſt: ſed cum de iuſſu Dei ſcriptura tacet: & nobis ſilendi impoſuit conſci • tiam. Pet. Mart. Comment. in Gen. cap. 12. direction of the Lord. So on the other ſide, if we conſider the daunger hee was in by going into Egypt, in reſpect of the Verſ. 12. laſciuious and proude Egyptians, and the beautieAmbroſ. de Abrah. lib. 1. cap. 2. Quo docetur non magnopere decorem quaerendum coniugit, qui viro necem plerunque gignere ſolet. Scitum eſt Antistenis Cynici: ſicubi ornataem offendiſſet mulierem, ad domum illius proficiſcebatur iubebatque virum eius equum proferre & arma: vt ſiquidem haec illi eſſent, delicijs vacare ſineret, his enim iniurias propelleret, alias cultum amoueret. Laert. lib. 6. of Sarah; not onelie of his life, but of Sarah her captiuitie, and the ſpoile and bondage of all his familie; and that which was the greateſt in Abrahams eyes, theAugust. tract. in Euang. Ioh. Quid eſt fides niſi credere quod non vides: vnde & quomodo capitur trinitat rectè ó homo luterrogas, quomodo creditur non bene interrogat: imo ideo bene creditur, quia cito non capitur: nam ſi cito caperetur, non eſſet opus vt crederetur quia videretur. defect of the promiſe, wherein was contained his euerlaſting bliſſe: we haue cauſe fullie to conclude that Abraham found this the onelie way to preſerue himſelfe, to flie to Egypt; and did therein ſeeke by preſeruing his owne life, to preſerue both the chaſtitie and libertie of Sarah, and to enioy the bleſſing of the ſeed, which was more deere vnto him then life it ſelfe. For albeit hee vſe ſuch termes of ſpeech to perſwadeChryſost. Hom. in Gen. 32. Quoniam non vulgare erat quod imperabat, propterea allicere, & ad miſericordium flectere, & perſuadere eam volebat, vt promptè in haec fabula partes ſuas ageret. Non dixit vin • tibi inferent, non vult enim cam nunc contriſtare, propter famem fugientem. Sarah to obedience: that I may fare well for thy ſake, and my life may be preſerued, becauſe hee knew to be the 1. Sam. 19.12.18. Prou. 31.12.28. &c. Ambroſ. de Abraham, lib. 1. cap. 2. Sara non facultatibus ditior, non genere ſplendidior erat: ideo virunt imparem non putabat, ideo quaſi parem gratia diligebat, ideo non cenſu eſt retenta: non parentibus, non propinquis, ſed virum proprium quocunque pergeret ſequebatur, externa adijt, ſororem ſe eius aſſeruit, contenta ſi ita eſſet neceſſe, ſe periclitari pudore, quam virum ſalute. Vt tueretur maritum mentita eſt germanitatem, ne inſidiatoret pudoris eius tanquam amulum & vindicem vxoris necarent. greateſt deſire of a godlie matron, the proſperitie and welfare of her husband: yet withall he premiſeth this, els they will kill me, whereof it would follow that the hope of the promiſe were extinguiſhed. But here Abraham may ſeeme in three reſpects to ſinne. Firſt, in ouer raſh

1. Cor. 13.5.7. Chryſostom. Hom. in Matth. 9. Sicus difficile aliquem ſuſpicatur malum qui bonni est: ſic difficile aliquem ſuſpicatur bonum qui malus eſt.

Senec. lib. 1. de Morib. Hoc habet omnis affectus, vt in quod ipſe inſanit in id • m putet caeteros inſanire.

ſuſpition of the Egyptians, withoutSu • ton. in vita Domis. cap. 21. Miſerum dicebat principis ſtatū cui referēti de inſidiatoribus non haberetur ſ • les niſi occiſo. triall of their crueltie, or cauſe of feare. Secondlie, inHieron. trad. in Gen. Foedam vocat neceſſitatem. Chryſost Hom. 32. in Gen. In adulterium vxoris conſentit iuſtus, & quaſi ſeruit adulterio, in mulieris contumeliam vt mortem eſſugiat. offending againſt the chaſtitie of Sarah, whom hee made hereby as it were, a lawfull pray vnto her enimies. Thirdlie, in that heeObiectio Fausti: Cur non potius crederet Deo ſuo? ſtandeth not ſtedfaſtlie vnto the promiſes, that his ſeede ſhould enioy the land, and all nations ſhould in him be bleſſed; which ſeeing it could not be in the perſon of Abraham, but inIustin. Mart. Dial. cum Triffon. Videre ſant quo modo & Iſaaco & Iacobo eadem ſint promiſſa: & benedicentior in ſemine tuo omnes gentes: non hoc vel Eſaeuo vel Reubeni vel alij cuipiam dicit, ſed illis tantum ex quibus iuxta • economiam & diſpoſitionem naſciturus erat Christus. his poſteritie; it was moſt euident that the Lord therin had promiſed to deliuer Abraham frō Egypt, and out of all aduerſitie; that therby he might enioy the promiſed ſeed. For anſwere to which obiections, the Scripture firſt of all doth giue ſufficient teſtimonie, that Abraham ſuſpected not in vaine, the wantonnes Gen. 26.2. Exod. 1. and wickednes of Aegypt. For the Princes themſelues Verſ. 14. ſo ſoone as they ſaw the woman, commended her to Pharao, & Pharao vpon their report tooke her from Abraham into his houſe. And after when him ſelfe had bin ſcourged by the Lord, leaſt other ſhould likewiſe attempt againſt her, he is Verſ. 20. forced to giue men charge concerning Abraham, & to conuey him forth, and his wife in ſafetie. Now as the godlie are commaunded to keepe themſelues from euill, and not ſo much as raſhlie to ſuſpect another, or condemne of wickedneſſe without proofe, or cauſe Rom. 14.4. Pſal. 15.3. of iuſt ſuſpicion: ſo are they alſo willed to be wiſe as Serpents, Matth. 10.16. The Serpent of all creatures commeth neereſt vnto the reaſon of man, and knoweth the cauſe of things. When he goeth to the water, he is ſaid to lay off his poyſon, leaſt he ſhould infect the waters, Epiphan. Haereſ. 37. He vſeth to rub himſelfe with fenell, whē he cannot ſhed his old skin, Plin. lib. 8. cap. 27. He defendeth his head in fight: & ſtoppeth his eare from charming, Pſal. 58. In ſicknes he is his owne phiſition, Plin. lib. 8. cap. 27. to vnderſtand and perceiue the cauſe of euill, ſo ſoone as it giueth the firſt appearance. Abraham therefore ſuſpecting the Egyptians, where danger was in deed, was neither iniurious, nor too ſuſpitious, but

Aug. in Pſal. 18.10 Quis eſt imprudens? Qui non ſibi proſpicit in futurum; inſipiens, qui non intelligit in quo malo ſit.

Hieron. Apolog. 3. in Ruffin. Prudentium eſt duorū temporū maximè habere curam, mane & veſperi, id est eorum quae acturi ſumus, & eorum que geſſerimus. Simile est Pittaci dictum: Prudentium virorum eſſe priuſquam aduerſa contingant praeuidere ne veniant: fortium verò cum illa contigerint ferre aequo animo, Laert. lib. 1. Et pecora ipſa vitare norunt, quae laeſiſſe cognoſcunt: nec itinera illa repetunt, vbi in foueam corruerint.

 godlie wiſe to preuent a miſchiefe. Which godly care of Abrahā gaue none offence; but the abounding of ſinne in euerie place, and principallie in Aegypt, Verſ. 14.15. & Gen. 20.11. gaue cauſe to Abraham to be offended. Which being confirmed, the ſecond obiection is alſo taken away: for that he perſwaded Sarah to ſay ſhe was his ſiſter, was done ofVerſ. 12. Auguſt. de duab. animabus contr. Manich. cap. 10. An erat difficile videre inuitum volenti eſſe contrarium, ita vt contrarium ſiniſtrum dext • o eſſe dicimus, non vt nigrum albo? Nazianzen. orat. 21. Quicquid autem violenter cogitur non ſecus ac planta per vim manibus inflexa atque distracta, ſimul vt miſſum factum eſt rurſum ad ſeſe redire conſueuit. compulſion, not of will; forVerſ. 12. Ambroſ. de Abrah. lib. 1. cap. 2. Erat quidem iusto viro cura coniugalis pudicitie, ſed maius erat ſtudium maturandae deuotionis; ne praetuliſſe cuſtodiam thorimandatis videretur coelestibus. daunger of life, not deſire of wealth. But why did he not redeeme the chaſtitie of Sarah, which to a godlie woman is moreDeut. 22.25.28. Suſannae exemplo illustratum, & Lucretiae Romanae. Liu. Decad. 1. li. 1. Timoclae e Thebane. Q. Curt. li. 2. Sophtoniae Romanae, & matronae nobilis Alexandrinae, quam cum plurimum obſecraſſet Maximinius Tyrannus, & duriſſimae mortis minas commiſcuiſſet; ad mortem paratam, concupiſcentia magis quam ira victus, exillo damnauit & cunctis facultatibus ſpoliauit, & aliarū multarū quae ſcortationis comminationem à praeſidibus cuiuſ que gentis ne audire quidem valentes, omne genus ſupplicicrū, tormētorū & laethaliū poenarum ſuſtinuerunt, Euſeb. hiſtor. eccleſ. lib. 8. cap. 6. deere then life, with daunger of life it ſelfe; and not make it, as it ſeemeth, the pawne and price of his deliuerance? Becauſe doubtles Sarah might happen to be as a ranſome vnto Abraham, as in deed it came to paſſe; but Abraham by death could not deliuer, but bring perpetual captiuitie vnto Sarah. Yet Abraham ought not to haue giuen example Epheſ. 4.25. 1. Tim. 4.12. of leaſing and diſſembling vnto Sarah, to the end to preſerue his life; for we may not doe euill Rom. 3.8. that good may come thereof. True in deed, neither is there any note in this action, of ſuch offence. Hee perſwadeth not Sarah toAugust. cont. Fauſt. lib. 22. cap. 35. Neque enim virum eius vxor eſſet interrogatus, non eſſe reſpondit: ſed cum ab eo quaereretur quid ei eſſet illa mulier, indicauit ſororē, non negauit vxorem: tacu • t aliquid veri, nō dixit aliquid falſ • . denie her ſelfe to be his wife; but to ſay the truth, that ſhe was his Gen. 20.12. ſiſter. He hid that which might hurt him, for feare of euill: he ſaid not that which was euill for any feare. Hee ſpake the truth, but not all the truth, for the part of a foole it is Prou. 29.11. to vtter all his minde, or to publiſh a ſecret, which may ſeeme to impaire the cauſe of godlines, Marc. 14.61. Iohn. 18.20. vnleſſe it manifeſtlie appeare to be for the glorie of God to vtter it. But ought not Abrahā rather to haue reſted himſelfe on God, and plainely to haue affirmed ſhee was his wife: for the Lord would no doubt haue maintained his vprightnes, and was able to giue him victorie, if violence had bin offered? Men are vndoubtedlie to truſt on God by Pſal. 37.5. faith, but not toMatth. 4.7. August. de ciuit. Dei. lib. 16. cap. 19. Itaque vxorem tacuit, non negauit; coniugis tuendam pudicitiam committens Deo, & humanas infidias caeuens vt homo: quoniam ſi periculum quantum cauere poterat, non caueret; magis tentaret Deum ſuum quam ſperaret in Deo. tempt the Lord by careleſſe negligence. For it pertaineth to holſome doctrine,August. cont. Fauſt. lib. 22. cap. 36. Pertinet autem ad ſanam doctrinam, vt quando habet quod faciat homo, non tentet dominum Deum ſuum. Cum igitur propter pulchritudinem Sarae, & eius pudicitia & mariti vita eſſet in dubio nec vtrumque tu • ri poſſet Abraham, veruntamen vnum horum poſſet, id eſt vitam; ne Deum ſuum tentaret, fecit quod potuit; quod autem non potuit illi commiſit. Quod ſi ſecus feciſſet, duas res tuendas committeret Deo, & ſuam vitam & coniugis pudicitiam. that when men haue before them a waie wherein to walke, they ought not to tempt the Lord their God. Our Sauiour Chriſt himſelfe, Matth. 2.13. was of power to haue defended his life againſt the tyrant Herod; yet hauing the meanes, he fled to Aegypt. He commaunded his Diſciples Matth. 10.26. & 20.31. to depend on him; but yet being Matth. 10.23. perſecuted to flie from Citie to Citie. When they haue the meanes, Pſal. 91.11. 1. Cor. 7.21. to vſe it as a remedie ſent from God: when they haue no meanes, to Exod. 14.13.14. 1. Chron. 25.9. waite on him, who without meanes is able to deliuer. Abraham hauing here the truth to confeſſe, and the truth to keepe in ſilence; vttered that which gaue leſſe feare of hurt; concealed that which might work his greater hurt; obſeruedAuguſt. cont. Fauſt. 22. cap. 36. the meanes of preſeruing his own life, committed the care of Sarah vnto God: becauſe he had no meanes to defend her chaſtitie. Wherefore this example is noDiſſimulare eſt fingere neſcire quae ſciat: ſicut ſimulare est fingere ſcire quae neſcias. Nonius Marcel. de propriet. Serm. cap. 5. At ſic non ſuaſit Abraham, ſed puram taciturnitatem, idque in pium & optimum finem. couert of diſſembling which is not vſed, neither of denying the truth in ſecret offences, to thoſe that are examined by the Magiſtrate; but a direction ofAmbroſ Offic. lib. 1. cap. 2. Complures vidi loquendo peccatum incidiſſe, vix quenque tacendo: ideo tacere noſſe, quam loqui difficilius est. Scio namque loqui pleroſque, cum tacere neſciant. godlie ſilence, which the Lord in the Scriptures by Iam. 1.19. Iſai 50.4. precept, and practiſe Matth. 26.63. doth commend. Neither doe wee thinke that Abram is clearelie to be freed from frailtie in this action. Firſt in that hee hath not Gen. 25.22. recourſe in daunger to the oracle of God, but ſeemeth rather to take this Ioſh. 14.4. counſaile of fleſh and blood. Secondlie, in that he appeareth ſoChryſostom. Hom. in Gen. 32. Erat adhuc terribilis facies mortis: nondum erant aneae portae confractae, nondum erat aculeus eius habetatut: quare multus erat timor propter inſaniam Aegyptiacam. aſtonied, with the feare of death, as that he ſetteth theVatab. annot. in Gen. cap. 12. Si Abraham fidei ſuae firmitudinem retinuiſſet immotam, ad haec conſilia non appuliſſet ammum. feare before the promiſe. Thirdlie, in aduenturingChryſost. Hom. in Gen. 32. Quia nondum erat ſoluta mortis tyrannis, propterea in adulterium vxoris conſentu iuſtus, &c. Hieron. trad. Hebraic. in Gen. Poteſt & aliter foeda neceſſitat exculari, quod iuxta librum Hester, quaecunque mulierum pla • uiſſet regi apud veteres, ſex menſibus vngebatur oleo myrtino, & ſex menſibus in pigmentis vtrijs erat, interea Pharao ſit percuſſus à Domino. Vatab. in Gen. 12.13. Miſera ſort, ſi maritus viu • t propter vxorem, cum vxor facta ſit propter maritum: miſeriu ſi vinat propter vxorem, non cum vxore: miſerimum prorſus ſi viuat propter vxorem à ſe ablatam & a • teri coniunctam, praeſertim vbi nullo eam iuris praetextu repetere licet: non autem audebat Abraham Sarai ſuam tanquam coniugem repetere, quandoquidem ſororem non coniugem eſſe ſimulauerat. vpon a meanes ſo dangerous without ſpeciall direction from the Lord. Wherein we may behold the mercie of the Lord, & mans infirmitie. The infirmitie of the chiefeſt Saints of God,Vatab. ibid. Monemur hoc exemplo quam debemus nunquam de fidei nostra constantia praeſumere, ſed perpetuo in timore dei verſari & Domin • m precari. who although they receiue aboundantlie the ſpirit of grace, yet are they in this lifePſal. 130.3. 1. Cor. 13.8.9. Rom. 7. Auguſt de peccat. merit. & remiſſ lib. 2. cap. 14. Sic itaque omnes quicun que in hac vita diuinarū ſcripturarum testimonijs, in bona voluntate at que actionibus iustitia praedicati ſunt, & quicun que talet poſt eos fierunt, omnes magni, omnes iuſti, omnes veraciter • audabiles ſunt, ſed ſine peccato aliquo nō ſunt. but partlie ſanctified, mixing in their words and workes oft times, the grace they haue receiued, with the weaknes of their owne corruptions. The mercie of the Lord; who delighteth Pſal. 147.11. 2. Sam. 15.20. in the goodnes, and paſſeth by Pſal. 103.12. Iſai. 43.25. Micah. 7. the weakenes of his children. For as the prouidēce of God directed Abraham into Egypt, that the knowledgeChryſostom. Hom. in Gen. 31. Volebat illum doctorem fieri nunc quidem omnibus Palestinis, paeulo poſt autem etiam Aegyptijs. of the true God might bee ſpred abroad by him: ſo moſt wiſelie he gouerneth the act of Abraham, thereby to ſhew his hand in puniſhing for ſinne, theChryſostom. Hom. in Gen. 32. Sed pauliſper expecta & videbi • mirificè ſapientem dei prouidētiā. Nā propter hoc deut tantā prae ſe tulit longanimitatem & opitulari diſtulit, vt iustum clariorem faceret; & per ea quae illic fiebant, nō ſolum Aegyptij, ſed & Palestini diſcerent, quanta beneuolentia Domini omnium hic patriarcha protegatur. Ergo hoc factum eſt vt res fieret manifeſtior, & vltio non in priuatum aut plebeium aliquem ſed in regem ſauiret, vt vbique diuulgaretur hoc factum. King and Princes of the Egyptians; & his fauour in Abraham, to thoſe that truelie Pſal. 105.15. worſhip him: that thereby the Egyptians might be Exod. 12.38. Act. 9.35. prouoked to follow the example of Abraham, and to haue ſearched after God. And as the Lord found cauſe to pardon Abraham, and to turne his woe to welfare, not in the actBernard. in fes • . omnium Sanct. ſerm. 1. Quid poteſt eſſe omnis nostra iustitia coram Deo? Nonne iuxta prophetam ſicut pannus menſtruate reputabitur? Quid ergo de peccatis erit, quando nec ipſa quidem per ſe poterit reſpondere iuſtitia? of Abraham but in his mercie; ſo he findeth cauſe to puniſh Pharao (nothing therein forgetting his wonted clemencie) in the act of Pharao, and his iuſtice. And as Pharao was iuſtlie puniſhed, becauſe hee tooke the wife of Abraham, albeitAugust. de libere arbit. lib. 3. cap. 22. Non quod naturaliter neſcit, & naturaliter non potest, hoc animae deputabitur in rea • um: ſed quod ſcire non ſtuduit, & quod dignam facultati comparanda ad recte faciendum operam non dedit. Est que antecedens ſecundum Bellarm. tom. 3. controu. 1. lib. 2 cap. 7. Quae facit inuoluntarium & excuſat à peccato • vel concomitans, qua relinquit liberum voluntatis actum, & non excuſat. Sed in omni ignorantia per lapſum Adae contracta, vulgaris regula tenenda eſt, ignorantia excuſat non à toto ſed à tanto. he knew her not to be his wife: ſo the houſe of Pharao was iuſtlie plagued, which either were helpers, or in their placeEpheſ. 5.11. Reuel. 17.4. 1. Tim. 8.22. August. contr. Epist. Parmeniani lib. 2. cap. 21. Non communicare eſt non conſentire, ſi enim communicat conſentit, ſi conſentit corrumpitur. not hinderers and miſlikers of his treſpaſſe. Such alſo vndoubtedlie were Pharaoes Some will perhaps demaund how Pharao knew that he was puniſhed for Sarahs ſake? Surely by his puniſhment. Which the Rabbins doe affirme was a venemous botch or boyle: whereby he was hindred and ſtayed from fulfilling his luſt. Ioſeph. Antiq. libr. 1. cap. 9. ſaith it was the plague. Philo lib. de Abraham, a torment both of his minde and bodie: in the paine whereof, whē hee conſulted with the prieſts of Egypt, they ſhewed him the cauſe. Ioſephus Antiq. libr. 1. cap. 9. thinketh he was admoniſhed in a dreame. Chryſost. Hom. in Gen. 32. that he was certified by Sarah. plagues, as yt it was manifeſt they came for Sarah: wherby the Lord both preſerued herWhich is moſt vndoubted, by the full conſent of all writers both Iewes and Chriſtians, and by the accord of Scripture: God kept her from Abimelech, Gen. 20.4. ſo that he touched her not. To what purpoſe had it been to haue preſerued her from Abimelech, when ſhe had been defiled by the king of Egypt? But wherefore then ſaith the Scripture in that place, Abimelech had not yet come neere her, and in this place expreſſeth not the like of Pharao? It was neceſſarie in that place to ſtop the mouthes of Atheiſts, leaſt any ſhould ſay (becauſe Iſaac was not long after borne) that he was the ſonne of Abimelech, and not of Abraham: albeit the greatnes and ſpeedines of the puniſhment of both the Kings doe confirme as much, and therefore in this place, the preſeruation of Sarah might well be vnexpreſſed. from being defiled, &Chryſost. Hom. in Gen. 32. Grauiori enim poena indigebat, ita vt ipſe exterreretur, nam niſi dei ſuiſſet gratia, qua mentem eius emolliebat; confectaneum erat quod in maiorem furorem inductus, quaſi deceptorem puniuiſſet, & extremis affeciſſet ſupplicijs: at nihil horum fecit, timor enim ſupplicij inflammatam eius iram humiliauit & reſtinxit. terrified Pharao, leaſt Abraham for reuenge or enuie ſhould be murthered. So yt although the king were wicked, as al his ſeruants were vngodlie; yet his plaguesLuther in Gen. 12. Haec ſubita dimiſſio & cuſtodia addita • rguunt Pharaonem vehementor territum plagis inflictis quales quales ſuerunt. compell him to haue care of Abrahā, to conuey him forth in ſafety with all his ſubstance. Whereby Abraham poſſeſſeth in peace the gifts that for Sarahs ſake were giuen, but Pharao enioieth not Sarah, for whom he gaue them. Obſer. 1. verſe 8. The godly ought to labour Pſal. 103.2. to keepe the promiſes & benefits of God in perpetual remembrance, and to vſe Deut. 6.8.9. Notwithſtanding wee are not to be put in minde by Images. Habac. 2.18. the lawfull meanes therof. Secondly, men are in all places to Pſal. 119.46. Marc. 8.38. profeſſe the true religiō, & not to2. Tim. 2.12. diſſemble for any danger. Thirdly, verſe 9. The life of the godly Gen. 47.9. Heb. 11.9.13. is a perpetual pilgrimage. Fourthly, verſe 10. The troubles of the righteous Pſal. 34.19. Act. 14.22. are manifold and great, but the Lord deliuereth them out of them all. Fiftlie, verſe 11. Beautie isEzech. 16.14. Iam. 1.17. Chryſost. Hom. in Gen. 32. Nullus igitur accuſes pulchritudinem, nullus vana verba haec dicat: hauc perdidit form • chuic pulchritudo cauſa ſuit interitus. Non pulchritudo in cauſa eſtrabſit. Opus enim dei eſt & ipſa. Sed peruerſa voluntas cauſa eſt malorum omnium. a bleſſing of the Lord, but for our corruptions cauſe, notPro. 6.25. & 31.30. Ambroſ. de Abram lib. 1. cap. 2. Ex hoc docetur, non magnopere decorem quaerendum coniugis, qui viro necem ple • unque gignereſolet. Nō enim tam pulchritudo mulieris, quam virtus eius & grauitas delectat virum. Qui ſuanitatem quaerit coningij, non tam ſuperiorem cenſis ambiat, quam neceſſitates non terreāt maritales: non monilibus ornatam ſed moribus. greatlie to be deſired, becauſe it is ſo apt to be abuſed. Sixtlie, verſe 12. Nothing morePſal. 17.12. & 57.4 Plutarch. in vita Cicer. Ira & rabies omnem Triumutris humanam excuſſit mentem. Imò docuerunt animal eſſe homine nullum ſaeuins, ſi libidini habeat licentiam coniunctam. ſauage then wicked men, partakers of power, and not reſtrained by the Lord. Seauenthlie, verſe 13. The godlie may in daunger Gen. 43.6.7. Ioh. 19.9. August. contr. Faust. lib. 22. cap. 36. conceale (but not Matth. 10.33. denie) the truth, when it is not for the glorie of God to vtter it. Eightlie, verſe 14. Laciuious lookes areMatth. 5.28. Clem. Alexand. Paedagog. lib 3. cap. 11. Porro autem oculis maxime parcendum eſt, labi enim melius eſt pedibus quam oculis. Huic Dominus compendioſiſſime quam fieri poteſt medetur, inquiens, ſi tuus ſcandalizat oculus, •• cinde cum, ex imo euellens cupiditatem. Laſciui autem aſpectus, & verſatilibus ac tanquam conniuentibus oculis intueri, nihil aliud est quam oculis maechari, cum per eos cupiditas ineat prima pugnae praeludia. ſins of adulterie, and Gen. 39.7. 2. Sam. 11.2.3. prouokers of farther euils. Ninthlie, verſe 15. Wicked Princes haue Prou. 29.12. wicked ſeruants, oft times Iſai. 24.2. for the puniſhment of their ſinne. Tenthlie, ſinnes done of ignorance, are deadlie Gen. 20.3.6.7. Luc. 12.48. ſinnes, and inexcuſable before the Lord. Doct. eleuenth, verſe 16. Wicked men are often Deut. 23.5. Iſai. 45.1.5. inſtruments of God to bleſſe his children. The twelfth, verſe 17. The Lord2. Sam. 22.3. Pſalm. 9.9. & 144.2. is alway a refuge to his children in time of neede. The thirteenth, the ſin of adulterie2 Sam. 12.10.11. Ierem. 5.7.8.9. & 29.22.23. is horriblie reuenged by the Lord. The fourteenth, verſe 18. Hypocrits in their deſtreſſe cannot ſee1. Sam. 15.21. Iſai. 58.2.3.4. the cauſes of their miſerie. The fifteenth, verſe 19. They cannot indure in other, the offence Gen. 25.34. & 27.41. Heb. 12.17. which they themſelues haue cauſed. The ſixteenth, the harts of Pro. 21.1. kings are in the hand of God, who Pſal. 76.3.4. &c. 2. King. 19.28. bridleth the furie of the wicked. The ſeauenteenth, verſe 20. God ruleth in the middeſt Pſal. 110.2. Act. 12.23.24. of his enimies, and procureth the ſafetie of his Church.

CHAP. XIII.
Question 1. verſe 8. What meaneth this, that Abram ſaith vnto Lot, let there be no ſtrife betweene mee and thee, for we are brethren?

WE are not to thinke that Abram enioyeth ſuch aboundant riches by the onelie bountie of thePet. Mart. in Gen. 14. king of Aegypt: for when he entred into Egypt, he Gen. 12.5. poſſeſſed great ſubstance; & when he returned; Lot thatWhich though ſome writers do affirme, yet the Scripture ſaith it not: and it ſeemeth by the words of Abraham, Gen. 14.23. that the Lorde, would haue himſelfe acknowledged the only author of the wealth, both of Lot and Abraham, notwithſtanding that giftes happily were giuen to them by the King of Aegypt. receiued no gifts of Pharao, was alſo verie rich. But the prouidence of God, and his fidelitie is manifeſt therein, that according to his promiſe bleſſeth Abram: who for deſtreſſe of famine departing into Egypt, and neceſſitie of food; returneth laden with wealth and ſubſtance. For the Lord increaſing the wealth of Abram would doubtleſſe haue it knowne in Egypt,Chryſoſtom. Hom. in Gen. 32. Omnibus poſt haec venerabilis erat iustus, tam ijs qui in Aegypto, quam ijs qui in Palestina: quit enim non reueritus fuiſſet fic à Deo cuſtoditum & tantam beneuolentiam aſſecutum. that the God that Abram ſerued, was able to enrich him both Like as Exod 11.2. Aug. cont. Faust. lib. 22. cap. 71. In expoliandis Aegyptijs Moſes vſ que adeo non peccauit, vt non faciendo peccaret. Deus enim iuſſerat, qui vtique nouit non ſolum ſecundum facta verum etiam ſecundum cor hominis, quid vniſquiſque & per quem perpeti debeat. Potuit etiam vt Gen. 26.12.13. with and without the king of Egypt. And Lot (ſaith the text) that went with Abram had ſheepe and cattell and tents: ſo profitable it isBernard. Epist. 73. Nam qui ſocij ſunt laboris, proculdubio & mercedis participes erunt. Chryſoſt. Hom. 5. in Gen. Etenim ſicut mali ſua conſuetudine familiaribus multum nocent, quemadmodum beatus Paulus inquit; corrumpunt bones mores colloquia praua: ſic & bonorum familiaritas coniunctis, ſibi maxima commoda affert. to enioy the companie of the children of God. But herein appeareth, that richesLeo Pap. Serm. 6. Inſidia ſunt in diuitiarum amplitudine, inſidiae in panpertatis angustijs: illae eleuant ad ſuperbiam, h • incitant ad querelam. August. de verb. Apost. Serm. 26. Aurum quod aerumna perquirit, quod auaritia cupit. quod ſolicitudo cuſtodit; aurum, materia laborum, periculoſa res poſſidentium; aurum eneruatio virtutum; aurum, malus dominus; proditor, ſeruus. haue their inconueniences as wel as pouerty: for thoſe who were by natureHis brothers ſon: for ſo the Hebrues do often call their kinſmen. brethren, by profeſſionWhoſe ſocietie and fellowſhip we are not to forſake. Hebr. 10.25. 1. Pet. 2.17. the ſeruants of the Lord; by affection ſo vnited, thatCic. Oſſic. 1. Chariſunt parentes, &c. neither natiue countrie, norAugust. in Pſal. 93. Odit valde patriam, qui ſibi bene putat cum peregrinatur. Ouid. trist. 2. Neſcio qua natale ſolum dulcedine cunctos ducit & immemores non finet eſſe ſui. fathers houſe, norHieron. in Iſai. cap. 23. Omnis vagus atque in orbe peregrinus, & incertarum ſedium, ſemper in anguſtia ingiter & in marrore eſt. painefull pilgrimage, norPer varios caſus per tot diſcrimina rerum. daungerous voiage, nor Gen. 12.10. diſtreſſe of famine, norHieron. ad Paulin. Vera illa amicitia eſt & Christi glutino copulata, quam non vtilitat rei familiaris, non praeſentia corporum tantum, non ſubdola & palpans adulatio, ſed dei timor & diuinarum ſcripturarum conciliant ſtudia. feare of death, could ſeparate; riches &Bernard. Serm 4. de Aduent. Aurum & argentum & caetera huiuſmodi, quantum ad animi bonum ſpectat, nec bona funt nec mala: vſus tamen horum bonus, abuſio mala, ſolicitudo peior, quaestus turpior. increaſe of worldlie wealth doe put aſunder. No meruaile therefore if the moſt wiſe and gracious Lord, doeAugust. de ciu. Dei. libr. 1. cap 8. Tamen ſi non tas Deus quibuſdam potentibus euidentiſſima largitate concederet, non ad eum iſta pertinere diceremus. Itemque ſi omnibus eas petentibus dares, non niſi propter talia praemia ſeruiendum illi eſſe arbitraren •• r: nec pios n •• faceret talis ſeruitus, ſed potius cupidos & auaros. not here on earth cauſe all his children to abound in wealth, ſeeing the cheefeſt of his ſeruants, which haue bin more purelie Hebr. 10.22. waſhed from their natiue filth, & Pſalm. 51.10. ſeſoned with the ſpirit of renuing grace, can ſcarcelie (for their own corruptions) either vſe it to the glorie of God, and their2. Sam. 12.8.9. owne behoofe; or handle it without their hurt. We therefore that haue food and rayment, 1. Tim. 6.8. let vs therewith be content: and pray with the Prophet, giue Prou. 30.8.9. me not riches leaſt I be too full, but Prou. 30.8. Matth. 6.11. feed me with foode conuenient for me: Three cauſes are alleaged of this ſeparation of Abram and Lot, which all aroſe of their wealth and riches. That the land was not ſufficient for their flockes; the ſtrife of their ſeruants; & the Cananite and PeriZZite that dwelt in the land. The fruitfulnes of Canaan could not ſuffice their familie, that was ſufficient for ſo manie hundred thouſands Numb. 11.21. of Abrams poſteritie. If any aske the reaſon, the Scripture anſwereth it: it was able to receiue them being aſunder, but it could not beare them to dwell together. The froward heardmen ſet forward Verſ. 7. this defect, but the Cananite and PeriZZite fulfilled it: who hauing themſelues ſelectedVerſ. 10. Chryſostom. Hom. 33. Cauſam quoque docere voluit diuina ſcripture, quod ideo eos nō capiebat quia agentibus illis praeoccupata erat. the fatnes of the lād, would affoord no more to Abram, then otherwiſe for want of inhabitant Gen 34 21. lay deſolate. Thus Abram and Lot which ſo long had liued in amitie, were compelled for the contention of their ſeruants to depart aſunder. Now Abram the laſt that was priuie to this contention, and fartheſt off from giuing a cauſe of ſtrife; is the firſt that ſeeketh peace, and laboureth for agreement. Wherein he hath taught a twofold leſſon toIoh. 8.39. Origen. in Epiſt. Rom. Hom. 4. Si filij eſſetis Abrahe opera vtique Abraha faceretis: per quod vtique ostendit, quia qui faciunt opera Abrahae isti ſunt filij Abrahae: & propter illos ſcripta ſunt, quae de Abrahā ſcripta ſunt. all his children: firſt how peace is rightlie to be attained: that is to ſay, by Prou. 15.1. Matth 5.39. Coloſſ. 3.12.13. meekenes and humilitie, andProu. 25 21. Rom. 12.20. 1. Pet. 3.9. Auguſt. de ſerm. Do • . in mont. libr. 1. Mites ſunt qui cedant improbitatibus & non reſistūt mato, ſed vin cunt in bono malum. Rixētur ergo immites & diuicent pro terrenis & temporalibus rebus: beati autem mites &c. rendring good for euill. Secondlie, that in matters of contention, the Micah. 6.3. 2. Cor. 4.9.20. Epheſ. 2.13.16.17. Mat. 5.44.45. leaſt offender is fitteſt to begin agreement; and the worthier perſon ought firſt to frame Gen. 45.15.78. Pſal. 120.7. the exhortation vnto vnitie. Not by repeating all hisProu. 17 9. Baſil. in quest. diffuſis qu. 35. Cognoſcitur ex eo arrogantia, quod ea que ad praeminentiam pertinent re • uirit: curatur autem ſi crediderit indicio eius qui dixit: Dominus ſuperbis reſistit, nec tamen curatur, niſi ab omnibus praeminentiae ſtudijs ſeceſſerit. priuiledge; not by Iſai. 58.3. Mat. 18.30. Phil. 2.3.4. requiring all his right (muchleſſe by aduancing his eſtate, or demaunding the vttermoſt recompence of loſſe) butColoſſ. 3.13. 1. Pet. 3.9. Cyprian. de vnīt. Eccleſ. Si filij Dei ſumus pacifici eſſe debemus: nam pacifi • os eſſe oportes Dei filios, corde mites, ſermone ſimplices, affectione concordes, fideliter ſibi vnanimitatis nexibus cohaerentes. for the Lords ſake who is the God of peace, byRom. 12.16. Chryſost. Hom. de anime humilit. Nihil est tam Deo gratum quā ſeipſum cum poſtremia numerare. Modeſtia enim est, fortiter factis & virtutibus excelſum animo ſeipſum deijcere. making himſelfe equall to his inferiours, and yeeldingGregor. Moral. lib. 19 Regat diſciplinae rigor manſuetudinem, & manſuetudo ornet rigorem, & ſic alterum commendetur ab altero, vt nec rigor ſit rigidus, nec manſuetudo diſſo • uta. in his owne right (ſo farre as in godlines he may) to redeeme a godlie peace and concord. If Abraham had liued in theſe our dayes, he had bin taught another forme of exhortation by manie examples: and indeed he might lawfullie haue pleaded for his priuiledge to this effect. Sir, I brought you vpChryſostom. Hom. in Gen. 33. Succenſuiſſet forſitan at que ita dixiſſet. Quis furor ille? auſi ſunt familiares • ui, vel mutire aduerſus operas meas, &c. of a boy: you haue continued theſe manie yeeres vnder my protection: that ſubſtance which you haue, you mayEither giuen by Abraham, or for his ſake: or increaſed in Abrahams familie, by the bleſsing of God, and Abrahams induſtrie and liberalitie. thanke me for, you enioy it for my ſake, it hath bin gotten in my houſe. What diſorder therefore and preſumption is this of yours, that you commaund not your heardmen to giue place to mine? I am your Gen. 11.27.31. vncle and your elder: you ſhew your ſelfe hereby vnreuerent and vnthankfull. If you ſay you could not amend this broyle; depart from mee and ſeeke you meeter paſtures: let me with quietnes enioy mine owne; and hold mee for your friend, thatAmbroſ. lib. de Naboth. cap. 7. Modum non habet auaritia, nec capiendo expletur: ſed incitatur: hoc egentior quo plura quaeſiuit. I let you goe without taking for your charge of bringing vp. But Abram, who alreadie Ioh. 8.56. had ſeene the day of Chriſt, had alſo learned that rule of himMatth. 16.24. Hieron. epist. ad Algaſ. quaeſt. 3. Quotidie credens in Christum tollit crucem ſuam & negat ſcipſunt. Qui impudicus fuit verſus in caſtitatem, temperantia luxuriam negat: iniquus ſi ſequatur iustitiam negat iniquitatem. Stultus ſi Chriſtum conſi • ecatur Dei virtutem, & Dei ſapientiam, negat ſtultitiam. to denie himſelfe. Hee forgetteth the inconuenience of contention in his houſe, and from whom it didThe Rabbins deſigne the cauſe of this contention to be, for that Lots heard-men putting in their cattell into other mēs ground, were reprooued by Abrahams ſeruants. An vndiſcreet coniecture, and reprooued by the ſcripture, which inſinuateth this reaſon; becauſe the land could not beare them both. &c. proceed: as if he had himſelfe been agent in the ſtrife, I pray thee (ſaith he) let there be no contention betweene vs. He remembreth not that he was his vncle, but giueth this reaſon: for we are brethren. And as hitherto hee made himſelfe but equall vnto Lot, ſo in the reſt he maketh himſelfe inferiour: let vs, ſaith he, depart aſunder Ʋerſ 8.9. for quietnes ſake. Chooſe you before me Verſ. 9. Luther in Geneſ. 14. One while he maketh himſelfe but equall to Lot, another while his inferiour, when he giueth him the choiſe of habitation. where you will dwell, I will take that dwelling which you forſake. Thus Abram not onlie offereth, but performeth aAs if hee ſhould haue ſaid, I am readie to reſigne vnto thee all my owne priuiledges, and to giue thee thy owne demaunds, rather then to contend. Vatab. in Geneſ. 13. Caluin. in Gen. 13. Poterat quidem Abram, &c. worthie patterne of humilitie and curteſie. For Lot maketh choiſe of all the land, and by this benefit inioyeth a ſoyle for profit and plenteouſnes, Verſ. 10. like the garden of the Lord. This meeknes of Abram hath euer bin deſpiſed of proud, contentious, and diſdainefull perſons, which haue notBernard. de modo viuendi. ſerm. 37. Superbia eſt cupiditas; in tantum eſt vnum malum, vt nec ſuperbia ſine cupiditate, nec ſine ſuperbia poſſit cupiditas inueniri. learned humilitie of Chriſt. It is thought but follie for quietnes ſake, to loſeClem. Alexandr. Strom. 6. 〈 in non-Latin alphabet 〉 , id eſt nimis amor ſui, eſt ſemper quibuslibet cauſa peccatorum omnium. Quocirca non oportet eligendo & expetendo gloriam ab hominibus eſſe nimium ſui amantem, ſed Deum diligendo eſſe ſanctum cum prudentia. the leaſt portion of our right: and therefore this example in worldlie wiſedome, not worthie imitation. Such in deede there haue beene, and euer are in the Church of God, which haue eſteemed the rules of Chriſt, 1. Tim. 6.5. Muſcul. in Gen. 13. Hodie reperias Christianos, qui ne pedis quidem latitudinem de terreno ſuo iure fraternae paci largiantur, ſed potius pro modico telluris ſpacio, omnia iurgijs, rixis, litibus imò caedibus etiam & ſanguine repleant. no farther worth obedience, then may ſtand with pleaſure or commoditie. Theſe are Iſai. 65.45. ſmoke in mine anger, ſaith the Lord, and a fire that burneth all the day. Notwithſtanding, marke what ſucceſſe the Lord awardeth, who is Pſal 45.7. iudge of all mens actions, and giueth ſentence betweene Abram and Lot. Abram that had giuen choiſe of all the countrie vnto Lot, receiueth forGen. 26.4.5. August. 50. Hom. lib. Hom. 14. Da veniam Apostole, propria tua non noni niſi mala: cum ergo Deus coronat merita tua, nihil coronat niſi dona ſua. reward of his humilitie, the inheritance of all the countrie: And Lot Verſ. 10.11. Chryſostom. Hom. in Gen. 33. Oportebat igitur nepotem, cum tantam experiretur aequitatem patriarchae, parem rependere honorem, & ei potius liberam electionem concedere: at ille vtpote iuuenis & maiori concupiſcentia tractus, &c. who returned not like kindnes as was ſhewed him; made more vnprofitable choiſe, then his vmpiers, or verie aduerſaries would haue awarded him: that is to ſay Gen. 14.12. both loſſe of libertie and goods. Would God this example were wel conſidered in theſe Epheſ. 5.16. perilous dayes of the Church of God. The Cananite and the Perizzite Hieron. in Hoſ. cap. 12. In istiuſmodi Caenaan manu, hoc eſt operibus, ſtatera doloſae eſt, & iniqua: quicquid enim haereticus loquitur, Dei iustitiam non habet. Hodis autem haeretici omnium procaciſſimi & alios pene omnes ſuo in gyro complectentes ſunt Romani, qui nobis intus & foris imminent & ingruunt. ſeeketh occaſion againſt the Church on euery ſide. Sathan now rageth Reuel. 12.12. becauſe hee knoweth his time is ſhort. He prouoketh Abram and Lot to ſtrife, the faithful ſeruants of the Lord to emulation and contention. Hee ſetteth on heardmenQuēadmodū inter Caeſarē & Pompoiū, Marcus Antonius tribunus plebis, vt Helena Troianis cauſa belli, cauſa pestis & exitij fuit. Cicero. Philip. 2. to ſtirre vp ſedition among Princes. Wherefore it behooueth thoſe that profeſſe the truth, diligentlie to watch againſt theſe2. Cor. 2.11. Epheſ. 6.12.15. wiles of Sathan: to remoue theNazianz. Orat. 7. Quidnam est in doctrina nostra pulcherrimoun? Pax: addam & vtiliſſimum idem eſſe. Quid turpiſſimum & nocantiſſimum? Diſcordia. Quaram & alterum. Quid est quod illam maxime ſustulit? Quid hanc introduxit? Vt quemad modum in morbis fieri conſueuit, ſublatis cauſis & fontibus merborum obſtructis & exiccatis, etiam ortos inde fluxus. & effecta ſimul tollamus. cauſes of contention: to eſteeme with Abram Clem. Alexand. Paedagog. libr. 3. cap. 11. In Dominam enim retorquatur ancillae intemperantia, &c. the diſcord of their ſeruants to be their owne. And by how much they are preferred to higher dignitie, byHieron. epist. ad Demetriad. Nobilitatis ad hoc tantum memineris, vt cum claritate generis morum ſanctitate contendas, & cum nobilitate corporis animi virtute nobilier proficias. ſo much the more to be carefull of godlie vnitie. It is known in this our land, what woe and deſolation hath bin endured, when Abram and Lot, the nobles of the ſame haueGildas Britan. lib. de excictio Britannia. Moris continui gentis erat ſicut nunc eſt (inquit) vt infirma eſſet ad retundenda hostium tela, & fortis eſſet ad ciuilla bella. Simile Thorne Walſingham vita Edwardi 2. Richard. 2. &c. liued in diſcord, for want of this religious care of peace with Abraham. If there were any ſuch in theſe our dayes, with whom the preaching of the Goſpell hath not ſo farre preuailed, as for the honour of Ieſus Chriſt Philip. 2.5. to renounce themſelues, their wealth and honour, and to Iohn. 5.44. ſeeke the honour that commeth of God alone: ſo that I had acceſſe to ſpeake before them; I would after the manner of Auguſtine, yea of Gal. 4.12. Paule, yea of2. Cor. 6.20. Ieſus Chriſt euenAugust. Epist. 15. Prociderem ad pedes vestros, flerem quantum valerem, rogarem quantium, amarē, nunc vnum quemque veſtrum proſeipſo, nunc virumque pro alterutro, & pro alijs & maxime infirmis, pro quibus Christus est • ortuus, &c. fall downe before their feete, who either are prouokers of contention, or not to their vttermoſt indeuours in religious godlines, redreſſers of the ſame withChryſostom. Hom. in Gen. 33. Audiant haec qui ſe extra crimina putant eſſe, quando propter familiaritatē ſuis miniſtris permittant & conniuen • , raepere, decipere, m ••• a mala machinari &c. nam qui prohibere poteſt eum qui iniuriam facit, neque prohibet, is non minorem lue • poenam, quam qui iniuriam ſecit. Abraham. I would weepe from the bottome of my heart, I would beſeech them with my voice, for the1. Ioh. 4.11. Ioh 13.34. Lords ſake, for his C • loſſ. 1.24. Churches ſake, for theSaluct. de bell, Iugurth. Nam concordia parnae res creſcunt, diſcordia maximae dilabuntur. flouriſhing perpetuitie of England, and the ſauegard of innumerable liues and ſoules therein; Pſal. 37.8. to giue place to wrath, to let goe diſpleaſure: If anie haue taken offence at other, euen Coloſſ. 3.13. as Chriſt forgaue, that ſo they would: I would moſt humblie craue of them, to be fullie deſirousCaſſidor. in Pſal. 34. Vera pax eſt concordiam habere cum moribus probis, litigare cum vitijs. Nazianz orat. 6. Nihil enim ad concordiam vſque adeo validum eſt, in ijs quibus diuina res verè cordi ſunt, itque conſenſus de Deo, nec quicquam adeo facit ad diſſidium atque de eodem diſſenſio. of vnitie, to take away theThe principall cauſe of all diſcord is pride, Prou. 13.10. by which men neglect the word of God, either in matters of faith, or obedience. Subordinate cauſes are, ſelfe-loue, flatterie, enuie, ſtifnes of opinion, and ſuch like. cauſes of offence, to ſhew humilitie with Abraham, to offer allNazian. orat. 21. Apolog. Melius enim & optabilius eſt, egregium bellum, impia pace & à deo diſtrabente: ob e • nque cauſam clementem hominem a • ma • ſpiritus, vt belligerendi facultate inſtructuus. lawfull conditions of agreement; which is to ſeeke peace and Pſal. 34.14. follow after it: not to eſteeme their owne priuate cauſe before a publike: nor their honor, before the honor of their Prince & countrie; nor yet their wealth beforePro qua quis bonu • dubitet mortem oppetere ſi ei ſit profuturus. Exemplo Moſis, Exod. 32.32. Pauli. Rom. 9.3 the welfare of the Church of God. Not to ſuffer themſelues in hart to be diſioyned, who by God himſelfe are coupled together, byEx vno omnes, Act. 17.26. Arat. in Pheinom. Lucret. lib. 1. Et patria ſal pluris bonis faciendus est quam hoſpitis menſa. Aeſchines orat. 2. countrie, by blood, by nation, by 1. Pet. 2.14. Chryſost. Hom. 2. in Matth. Quemadmodum certantibus ventis mare concutitur, ſic regibus ſibi aduerſantibus populus regni vexatur. honour, by 1. Cor. 8.6. Nobis tamen vnus est Deus. Ignat. epist. ad Philadelph. At vbi animorum diſcordia est, & ira & odium, ibidē inhabitans non est Deus. profeſſion; in oneEpheſ. 4.5. Cyprian. libr. de orat. Domin. Pacificos & concordes atque vnanimes eſſe in domo ſua Deus praecipit: & quales nos fecit ſecunda natiuitate, tales vult renatos perſeuerare: vt qui filij Dei eſſe caepimus, in Dei pace maneamus, & quibus ſpiritus vnus eſt, vnus ſit & animus & ſenſus. Baptiſme, one 1. Cor. 16.17. Damaſcen. Orthodox. fid. lib 4. c. 14. 〈 in non-Latin alphabet 〉 &c. Nam qua ex vno pane participamus omnes, vnum corpus Christi, & vnus ſanguis & inuicem membra, eſſicimur, concorporati Christo existentes. bread and bodie of his ſonne, in Epheſ. 4.12.13.16. 1. Pet. 1.4. fellowſhip of one inheritance and kingdome. Let them be ſeparated here,2. Cor. 6.14.15. who ſhall be ſeparated in the life to come. But ſeeing it is his to ſeparate, who onelie Matth. 25.32. can make a true diuiſion betweene the ſheepe and goats: let man take heed how he ſeparateth his brotherOrigen. in Leuit. Hom. 8. Interdum fit vt aliquis non recto iudicio corum, qui praeſunt eccleſia depellatur & ſoras emittatur: ſed non exit ante; ſi non ita ſe geſſit, vt mereatur exire, nihil laditur in eo quod non recto iudicio ab hominibus videtur expulſus: & ita fit vt interdum ille qui foras mittitur intu • ſit, & ille foris ſit qui intus retineri videtur. in his iudgement; or himſelfeGregor. epiſt. Qui illicitè quempiam excommunicat ſeipſum non illum condemnat. from the fellowſhip of the Church of God. I would alſo Malach. 2.7. as the meſſenger of the Lord of hoſts, declare before them the temporall dangers, that the Lord in his iudgements hath pronounced againſt thoſe, that by contention,1. King. 2.5. doe put the blood of warre vpon their girdles, in the dayes of peace: that thoſe that thus Matth. 26.52. doe take the ſword, ſhall periſh with the ſword: that the Lord in Dan. 5.23. whoſe hand their life and breath is, doth abhorre Prou. 3.34. the proude, the bloodie and Pſal. 5.6. deceitfull man. And as he bleſſeth thoſe that1. Pet. 3.9. liue in peace, and are louers Mat • . 5.9. of the ſame: ſo hee rooteth out theProu. 24.21.22. Rom. 2.8. Et Ethnicus orator: Tu Deus inquit omnes inimicos bonorum, hoſtes patria, latrones (dicerem Anglie) Italiae, ſcelerum foedere inter ſe, ac nefaria ſocietate coniunctor, aeternis ſupplicijs viuos mortuoſ que mactabis, In Catilin. orat. 1. race of thoſe that are contentious, and will reward them with vengeance in life and death. Doctrine 1. verſe 1. The Lorde is a Pſal. 125.2. perpetuall ſauegard vnto his children; no hand can Iob. 2.5.6. Matth. 10.30.31. hurt them without permiſſion from him. Secondlie, verſe 2. Wealth and richesProu. 3.16. & 8.18. & 10.22. Baſil. Hom. in dictum Luc. 12. Deſtruā horrea mea. Nōne nudus ex vtero excedisti? Non nudus rurſus in terram reuerteris? Praeſentia verò vnde tibi ſunt? Si à caſu ſpontanto dicit, impius es non agnoſcens conditorem neque gratias habens largitori: ſi verò confiteris eſſe à deo, dic rationem nobis ob quam accepiſti. Num iniustus est Deus, qui inequaliter nobis ad vitam neceſſaria distribuit? Cur tu quidem diue • es, ille verò egenus? Profecto omnino, quod & tu bonitatis & fidelis diſpenſationis mercedem accipias, & ille ob magna patientia certamina praemia ferat. are the bleſſings of the Lord; the hurt that commeth in the abuſe of them,Luc. 12.15. August. de ciuit. lib. 1. cap. 10. In diuitijs cupiditas reprehenditur non facultas. Chryſoſtom. Hom. in Mat. 25. Diuitiae non ſunt peccatum, ſed peccatum eſt eas non diſtribuere panperibus. is from our owne corruptions. Thirdlie, riches of godlie men are vſed asPſal. 132.3.4 Ambroſ. in Luc. 15. Diſcant diuites non in facultatibus crimen haberi, ſed in ijs qui vti neſciant: nam diuitiae vt impedimenta ſunt improbis, ita bonis ſunt adiumenta virtutum. the inſtruments of God, to promote religion, and to ſet forth the worſhip of the Lord. Fourthlie, verſe 4. The worſhip of God1. Cor. 10.31. Coloſſ. 3.17 ought to bee the beginning, continuance, and end of all our actions. Fiftlie, verſe 5. Chriſtian religion and the rule of godlinesNumb. 26.53.54. &c. Epheſ. 4.28. Contr. Pythagoricam communitatem. Cicer. de Legib. libr. 1. Gell. noct. Attic. lib. 1. cap. 9. Platonicam, Plato de Leg. lib. 5. Foelicem ac beatam fore ciuitatem in qua non audiretur meum & non meum. Senec lib. de Morib. Quietiſſimam vitam agerent homines, ſi hac duo verba à natura rerum omnino tollerentur, meum, & iuum. Et contr. Anabaptistas. requireth, that there ſhould bee diſtinctions of honours, riches, and authoritie; and that euerie man ſhould know the bounds of his own preferment. Sixtlie, verſe 6. Riches 1. Tim. 6.9. Clement. Alexandr. Padagog. lib. 3. cap. 6. Diuitiae ſunt ſerpenti fimiles, quem ſi quis neſcit inoffensè eminus accipere, beſtiam ſine periculo ſumma canda apprehendens; ea manis circumplicabitur & mordebit. Sed ſi quis magnificum ſe praebens, rectè & ſcienter ijs vtatur, cum verbi quidem carmine; beſtiam detraxeris, ipſe verò illaſus manſcrit. Senec. epiſt. 20. Magna haereditas ex amito inimicum facit; plus autem gaudebit tua mo • e quo p • us accipit. haue manie inconueniences ſince the fall of man; wherefore thoſe that excell in riches, are to1. King. 3.9. ſtriue by prayer with the Lord, that they may excell in wiſedome and grace to vſe them without offence. Seauenthlie, verſe 7. Wicked ſeruants are1. King. 12.10. 2. Chron. 24.17.18. often the cauſes of great afflictions vnto their maiſters. Eightlie, the Church of God is alwaies compaſſed Pſal. 83.5.6.7. Matth. 10.16. with enimies, who greedilie gape for the ſpoile thereof. Ninthlie, verſe 8. It is not enough for the godlie to be peaceable, vnleſſe they be Mat. 5.9. 〈 in non-Latin alphabet 〉 pacem facientes. Pſal. 34.14. peace-makers, and prouokers of others thereunto. Tenthlie, kindred in the fleſh, or coniunction in the ſpirit, ought to be2. Sam. 19.12. Rom. 9.3. ſufficient cauſe in the Church of God of peace and concord. The eleuenth, verſe 9. Wee ought to Pſal. 7.4. Matth. 5.40. forgoe our owne right, to vphold and maintaine peace, ſo farre as may Rom. 12.18. Matth. 10.33. 1. Tim. 5.8. Ergo, that peace which cannot be obtained without the ouerthrow of faith of religion, or a mans houſehold eſtate, ye ſame ought not to be reconciled. But in theſe caſes hypocrits will finde many excuſes. ſtand with the glorie of God, and the profit of his Church. The twelfth, verſe 10. Men which are1. Sam. 25.10.11. 2. Pet. 2.15. ouergreedie of their owne commoditie, are in the end vnprofitable to themſelues: Prou. 11.24. for the Lord doth adiudge them vnto pouertie. The thirteenth, the vengeance of the Lord doth Pſal. 107.34. deſtroy a fruitfull and pleaſant land, for the wickedneſſe of them that dwell therein. The fourteenth, verſe 11.12.13. Thoſe that for worldlie profit or commoditie, doe chooſe their conuerſation with the wicked: they are2. Pet. 2.7. compelled to vexe their righteous ſoule by their vncleannes, and oft times Gen. 14.12. Reuel. 18.4. to be partakers of their puniſhments.

Question 2. verſe 15. How ſtandeth it with the truth of Gods promiſe: that the Iſraelits the ſeed of Abram were ſo long agoe expelled the land of Canaā, ſeeing the Lord here promiſeth it to Abram & to his ſeed for euer?

AFter that Lot was departed away from Abram, whenAmbroſ. de Abram. lib. 1. cap. 3. Indiuiſa domus duos non ſuſtinet. Nonne melius eſt emigrare cum gratia quàm cohabitare cum diſcordia? August. in Pſal. 132. Nam in diſcordia non benedicis dominum. Hieron. Comment. in Rom. Quiſquis corpus affligit, ſed concordiam deſerit, deum quidem laudat in tympano, ſed non laudat in choro. contention and ſtrife was ceaſed in his houſe; the Lord to the end to comfort Abram, for theCaluin. in Gen. 13. loſſe of ſo deare a friend, doth recompence as it were his abſence, with the preſence of himſelfe; in ſteed of a kinſman doth promiſe children, and in place of the land which Lot hadChryſostom. Hom. in Gen. 34. Ceſſisti ob tuam manſuetudinem regione meliore & amaniore fratris filio, tantam pacis habuiſti curam, vt nihil non potius delegeris, quam eſſe inter vos contentiones: ea propter largas illas à me retributiones accipe. choſen, giueth Abram the whole countrie, and his ſeed for euer. In which graunt or gift, are three points of difficultie to be conſidered: the manner; the meaſure; and indurance of the graunt or patent. For the firſt point, the Scripture teſtifieth, that God gaue not Act. 7.5. vnto Abram the inheritance of a foote of this promiſed bequeth: notwithſtanding the Lord ſaith thus; I will giue it vnto thee, and to thy ſeed for euer. What meanethCONCILIATIO. 20. this, I will giue, but I doeAnallage temporis, ſcripturis & nobis ipſis frequens & familiaris nunc praeteriti pro futuro, vt Eſa. 1.7. Iere. 2.15. Hab. 1.5. nunc futuri pro praeterito. Eſa. 6.7. giue thee and thy ſeed? for if hee gaue it not; when was it giuen to Abram? If he gaue it, how ſaith the Scripture, he gaue him none inheritance therein? Shall wee thinke that the Scripture implyeth anie contrarietie in this? Shall wee thinke that Steuen whoſe words they are, ſilled Act. 7.55. Iohn. 7.15.16. with wiſedome and the holie Ghoſt, and knowledge of the Scriptures, ſtanding Act. 6.12.14. in iudgement, and anſwering for his life, would affirme any doctrine againſt the teſtimonie of Moſes, or alleage anie hiſtorie, which either was not knowne or not beleeued, of the councell that were his iudges? Wherefore this is to be vnderſtood as the meaning of the Scripture: that it is as if the Lord had ſaid; I ſo giue itPet. Mart. in Gen. 13 Ita proxima ſententia particula priorem interpretatur. Quaſi dicat, ita tibi cam dabo, vt illam in ſemine tuo ſit habiturus. thee, as that it ſhall be vnto thy ſeed an inheritance foreuer. So that Abram himſelfe enioyed theIure ſcilices diuine, non ſolum quo cuncta iuſtorū ſunt: ſed etiam ſpeciali iure, quod ſuo verbo hanc terram dominus Abraha conceſſit, deſignauit, confirmauit. August. Epist. 49. Et quamuis res quaeque terrena rectè à quoquam poſſideri non poſſit, niſi vel iure diuino, quo cuncta iuſtorum ſunt, vel iure humano quod in poteſtate regum est terra: ideoque res vestras falſo appellatis, quas nec iucti poſſidetis, & ſecundum leges regum terrenorum amittere iuſſi ectis. right, but not 〈 in non-Latin alphabet 〉 . Poſſeſſionem ſortitam, vel ſorte datam, ſicut haeredum est. inheritance: for the Cananite at that time poſſeſſed the whole inheritance thereof, but for their wickednes they were diſinherited by God: and becauſeGen. 15.16. Chryſostom. Hom. in Gen. 37. Quaſi dicat aliquis, nondum in tanto numero peccata fecerunt, &c. their iniquitie was not fulfilled, the Lord deferred a time to performe this gift to Abrams ſeed: that Abram and his ſeed,2. Cor. 5.7. Iſai. 51.2.3. Habac. 2.3. might walke by faith, and not by ſight; and from this inheritance which was but temporall, might aſcend with confidence, Coloſſ. 3.1.2. Heb. 11.10. to that which was immortall & perpetuall. Abram thereforeFor ſo much the words do found, 〈 in non-Latin alphabet 〉 lecha-etenennah vlezargneca: i. I giue it to thee and to thy ſeede: that is, thou ſhalt haue the right of it, namely diuine, and ſo much for vſe as ſhall be neceſſarie: but thy poſteritie ſhall haue the full poſſeſsion and inheritance. And this is that which the Scripture calleth 〈 in non-Latin alphabet 〉 inheritance, Act. 7. Hee gaue him none inheritance: for Abram could not chalenge one foote in humane right, ſaile the field of Machpelah for his buriall. hauing the right of inheritance, although not actuallie poſſeſſing it, full well perceiued euen in his pilgrimage, the fulfilling of the promiſe; both to himſelfe whom the Lord Gen. 14.15. & 17.1. &c. maintained and defended therein on euery ſide, & furniſhed with wealth and neceſſarie food: and to his ſeed, who by the ſame fidelitie of God Gen. 15 6. were promiſed to enioy it with full poſſeſſion, which hee himſelfe had by wandring paſſed ouer. The ſecond point is: that the Lord bad him looke from the place in which he was, and promiſed to giue him the land which hee beheld. There are which hereuponMuſcul. in Gen. 13. Fieri etiā poteſt &c. ſuppoſe that Abram was ſent to view the land from the toppe of ſome mightie mountaine, that hee might ſee the borders of the countrie: but this the Scripture auoucheth not. Other thinkePeter. tom. 3. in Gen. cap. 15. Abram & vigilantem & ſuis vtentem ſenſibus, &c. that miraculouſlie his ſight was ſharpned and enlarged, for that otherwiſe he could not by ſight haue bin partaker of the meaſure of the land. But what need of miracles? what need of hils or mountaines? For the Lord ſaithAugust. lib. quaeſt. in Gen. q. 28. Sed nulla eſt quaestio, ſi aduertamus non hoc ſolum eſſe pramiſſum: nō enim dictum eſt, tantum terra dabo tibi quantum vides, ſed tibi dabo terram quam vides. not to Abram, I wil giue thee ſo much as thou ſeeſt of the land; but I will giue thee all that land thou ſeeſt, or whereof thou ſeeſt part. And to this end isVerſ. 17. August. ibid. Vt perambulando perueniret ad eam quam oculis vno loco flans videre non poſſet. added: Ariſe, walke through the land in the length thereof, & in the breadth thereof: that it which he could not diſcerne at once, he might by remouing from place to place conſider. Thirdlie it followeth, I will giue it to thee, and to thy ſeed for euer. How (Iulian. apud Cyril. libr. 6. Numquid dij dederunt Roma vt regnarēt, Iudaos autē vt paru • tempore liberi, ſemper verò ſerui ac peregrini eſſans? ſaith one) was this promiſe verified? Both Abram and his ſeed were Exod. 12.40. foure hundreth yeere after, before they poſſeſſed anie inheritance therein; and after they had by warre obtained it, they continued not long, but oppreſſed withIulian. ibid. Cum autem habitarent in Palestina, non ne crebrius fortunas mutarunt quam colorem vt dicunt Camel • on? Caterùm habitarunt in terra ſua & agros coluerunt fere quadringentis annis: ex illo tempore primùm ſeruierunt Aſſyrijs, deinde Medis, postea Perſis, & nunc postremùm etiam nobis ipſis. enimies, were laſtly lead into captiuitie; wherby they loſt their land and libertie. And ſo far proceeded this baniſhment of theirs, as that vpon paineIustin. Mart. Apolog. 2. Promulgatum verò etiam eſt de excidio eius, &c. of death, they might not come within Ieruſalē. In deed it cannot be denied, but the afflictions of the ſeed of Abram, both in greatnes of miſerie, and diuerſitie of puniſhment, exceeded the miſeries of other nations: the reaſon whereof is alleaged by the Prophet: You onlie haue Amos. 3 8. I knowne of all the nations of the earth, therefore I will viſit you for your iniquities: that is to ſay, you onlie haue knowne me, my lawes and iudgements, as no Pſal. 147.19.20. Galat. 4.9. other nation hath; and yet haue not obeyed my commandements more then they: whereforeIuc. 13 47. Cyprian. epiſt. 8. Quas igitur plagas, qua verbera non meremur, quando nec confeſſores, qui exemplo caeteris ad bonos mores eſſe debuerant teneant diſciplinam? you are in iuſtice to be beaten with greater ſtripes. Notwithſtanding the ſeuerall puniſhments that they indured; the famine, warres, captiuitie, baniſhment, no not their verie ſins, could euerPſal. 89.33.34. Hieron. epist. ad Tit. Comment. cap. 1. Deus ſicut dicitur ſolus immortalis, ita dicitur ſolus verax: non quod & caeteri non immortales ſunt, & veritatia amatores, ſed quod ille ſolus naturaliter ſit & immortalis & verus: caeteri verò & immortalitatē & veritatem ex largitione illius conſequuntur. falſifie in any ſyllable the Lords fidelitie. For although they were a moſt ſtif-necked people, Deut. 9.5.6. as other nations were; yet the Lord for the promiſe Deut. 7.8. & 9.5. that he made to Abram, gaue them the poſſeſſion of the land, and there failed nothing Ioſ. 21.45. & 23.14.15. of all the good which the Lord had promiſed. Wherfore firſt we haue to examine the ſubſtance of the promiſe, and then to diſcerne of the accompliſhment thereof. In which when we haue giuen the aduerſaries of the truth, their full demaund, and more alſo then they could expect, or can conceiue to be contained in the promiſe; yet ſhall we ſee that the Lord fulfilled it to Abram and his ſeed in euerie iot and tittle. Firſt of all therefore none can denie, but as he promiſed to giue to Abram and his ſeed, the land which Abram with his eyes beheld; ſo hee gaue it fullie, not according to that hee ſaw, but according to the limits of his promiſe, the countrie and ſeate Gen. 15.19. of ten mightie nations of the Cananites. Againe, where hee promiſeth to make his ſeed as the duſt Verſ. 16. of the earth in number, hee ſheweth wherein: not in the full meaſure of number, but becauſe they ſhould beAuguſt. de ciu. Dei, lib. 16. c. 21. Iſte autē tropus id eſt modus locutionis, fit cū id quod dicitur, longe eſt amplius quā quod eo dicto ſignificatur: quis enim nō videat, quam ſit comparabiliter amplior arena numerus quam potest eſſe omnium hominum ab ipſo Adam vſque ad terminū ſeculi? Quā to ergo magis quam ſemen Abrahae, quod ſemen in cōparatione multitudinis aliorum in paucis eſt, quaemnis & ipſi pauci faciunt innumerabilē multitudinē ſuā, qua ſignificata eſt ſecūdū hyperbolen per ar •• ā terra. both, innumerable; which alſo Deut. 10.22. Hoſe. 1.10. truely & aboundantlie was fulfilled. But he promiſed it for euer vnto him and his ſeed? He fulfilled it alſoConciliatio. 21. in truth and righteouſnes. For what is contained in ye word euer, but length of time, which properlie in the Hebrue ſpeech doth ſignifieArad. 〈 in non-Latin alphabet 〉 gnalam: Latere, abſcondere: in eundem ſenſam & ſignificatum cecinit Aeſcul. in Eumenid. 〈 in non-Latin alphabet 〉 . i. Simul ſeneſcens cuncta tempus deſtruit. Item Sophocles in Aiace, 〈 in non-Latin alphabet 〉 , &c. cuncta pariter immenſus ordo temporum occulta prodit, & celas ipſum cognita. a time for continuance & durance to mē vnknown; as ſometime Exod. 15.18. Deut. 32.40. Pſal. 104.31. Therfore it is ſaid, 〈 in non-Latin alphabet 〉 legnolim vagned, for euer and beyond, or for euer and euer, that is to all eternities, which man is not capable fullie to conceiue. eternitie, which cannot of man be meaſured: ſometime Gen. 49.20. Eccleſ. 1.4. Pſal. 49.11. the end of the world, becauſe it is vnknown: ſometime ye Gen. 17.13. Exod. 12.24. Heb. 8.5.6. & 10.18.19. comming of Meſsiah, becauſe he was the reconcilement of the world: ſometime ye end of life, becauſePſal. 30.12. Ionas. 2.7. Bernard. Epist. 105. Nil mortalibus vel morte certius vel incertius hora mortis. Quare dum viuis in carne morere mundo, vt poſt mortem carnis Deo viuere incipias. Bona autem mors iusti propter requiem, melior propter nouitatem, optima propter ſecuritatem: mala verò eſt impijs, in mundi amiſſione, peius in carnis ſeparatione, peſſima in vermis igniſ que duplici contritione. it is vncertaine: ſometime alſo Deut. 15.17. Leuit. 39.40. the yeere of Iubile: becauſe then the ſtate of poſſeſſiōs & freedomes did returne. Sith therfore the ſcripture doth ſo diuerſly vſe this word for length of time, we are to ſearch out by circūſtances the peculiar ſenſe thereof. We may not eſteeme this patent made for one generation or age of men, becauſe it is manifeſtly beſtowed Gen. 15.13.18. on many: neither may we take it as a leaſe for life, becauſe it appertained to inumerable people. And how ſhuld it ſignifie eternitie, ſith lāds and poſſeſſions, & men, & Pſal. 102.26. 2. Pet. 3.11. Cyprian. lib. ad Demetrian. Illud primo in loco ſcire debes, &c. This thou muſt vnderſtand, that the world now waxeth old; thing • ſtand not now in the ſame vigour and ſtrength wherein ſometime they ſtood. This we may eaſily by experience perceiue, beſides the teſtimonies of the Scriptures, &c. This Aristotle albeit he diſpute much of the worlds eternitie, yet is compelled to confeſſe, Meteor. lib. 1. cap. 14. and Heraclitus taught expreſſely that the world ſhould be diſſolued by fire. Laert. lib. 1. vita Heraclit. Cicer. in Lucul. the world •• ſelfe are to haue an end? It remaineth therefore that the perpetuitie of their poſſeſſion, was to remaine vnto the reſtoring; or els the conſummation of the world. Thoſe perhaps which are contentious, will ſtriue to vnderſtand it, to be graunted vnto the end of time, becauſe it is giuen to them for euer: where as yet the couenant of Gen. 17.7. circumciſion, was called an euerlaſting couenant, notwithſtanding it was to laſt no longer then Gen. 49.10. Shiloh came, in whom types & ſhadowesColoſſ. 2.17. Hieron. proam. in Epist. ad Galat. Nullus quidem Apostoli ſermo est, in quo non laboret docere antiqua legis onera depoſita & omnia illa quae in typis & imaginibus praeceſſerunt, id est etium Sabati, circumciſionis iniuriam, &c. gratia Euangelij ſubrepente ceſſaſſe: quam non ſanguis victimarum ſed fides animae credentis impleret. were to haue an end. In like ſort the couenant of Prieſthood was a couenant for Numb. 25.12. euer, which alſo was ordeined Heb 9.9.11.12. by the ſacrifice of Chriſt to be aboliſhed. Neuertheleſſe two points obſerued, we eaſilie condeſcend, that this inheritance was to endure while the world endured, and (if you will) alſo afterward. Firſt that this promiſeIerem. 31.33. Hierō. ad Dardā. epiſt. Quaeris Dardane &c. Et ego fatebor haec tibi re promiſſa non tradita: ſi obſeruaſſes mandata dei, &c. ſi nō pro omnipotente Deo Idola coluiſſes, &c. quae quia praetuliſti Deo, omnia quae tibi promiſſa fuerum perdidiſti. Et mihi in Euangelio promittuntur regna coelorum: Sed ſi non ſecero quae praecepta ſunt, nequaquant erit culpa in promittente; ſed in me qui promiſſum accipere non merus. August. de praedest. ſanct. lib. 1. cap. 10. Promiſit tamē quod ipſe facturus fuerat, non quod homines: quia • tſi faciunt homines bona quae pertinent ad colendum Deu • , ipſe facit vt illi faciant quae pracepit: non illi faciunt vt ipſe faciat quod promiſit. was conditionall to Abram and his ſeed: for ſo the Lord teacheth Abraham himſelfe: thou Gen. 17.9. alſo ſaith he, ſhalt keepe my couenant, thou and thy ſeed after thee for euer. Wherefore the Lord God promiſing to Abram whom Gen. 18.19. he knew to be faithfull in his couenant, to giue him the land of Canaan and his ſeed for euer: if the ſeed of Abraham enioyed it not for euer, the fault was in themſelues, who Ierem. 31.32. brake the conditions of the couenant. Secondlie, that the promiſes of God, Heb. 4.3.8.9. August. Serm de Temp. 201. Si autem hoc tantum volumus quod ſonat in litera, aut paruam aut prope nullam aedificationem de diuini • , literis capiemus. Which notwithſtanding are not diuers ſenſes or meanings, but one ſenſe diuerſly applied, ſometime to the ſigne, ſometime to the thing ſignified. beſides the litterall meaning, containe alſo a ſpirituall vnderſtanding: for ſo the holie Ghoſt himſelfe expoundeth it. God promiſeth herein by word the land of Canaan, he giueth therein Rom 4.13. to Abraham the inheritance of the world: hee meaneth by his ſeed, not onelie thoſe Rom. 9.6.7.8. Galat. 3.29. that were deriued from his bodie; but alſo thoſe, that ſhould be partakers of his faith: theſe haue inheritance in Canaan, as his children in the fleſh: the other which are heires of the Pſal. 37.9. Matth. 5.5. world, as his children in the ſpirit, haue the continuance of their poſſeſſion ( 〈 in non-Latin alphabet 〉 legnolim) induring to the reſtoring of the world, to the diſſolution of the world, and time without time vnto all eternitie. Wherefore the Lord in euerie reſpect may eaſilie be perceiued, to haue fulfilled his couenant: whether we take it abſolute; they enioyed it for euer, that is Gen. 49.10. Ioh. 11.48.50. vntill the appearance of the ſonne of God. If it were conditionall; albeit they brake the Ierem. 31.32. Hoſ. 1.9. couenant, and rebelled againſt him; yet the Lord fulfilled his promiſe, Deut. 7.8. Ezech. 20.8.9. for his truth and promiſe ſake. If we vnderſtand it onelie of the fleſhlie ſonnes of Abraham, wee can finde no breach of promiſe in the Lord. If we ioyne with thē his ſons by faith, 2. Cor. 1.20. Chryſoſt. Hom. de Nomine Abraham. Non enim tam certa quae in manibus, atque ea qua in ſpe. Non ſic manifeſta eſt praeſens haec vita, vt futura illa. Hanc enim videmus nostris oculis, illam videmus oculis fi • ei: hanc videmus in manibus nostris poſitam, illam videmus in manibus dei cuſtoditam. Promiſſiones autē dei multo certiores ſunt, quam quae in nostris ſunt manibus. the couenant is moſt ſure and firme for euer. Obſer. 1. verſ. 14. The wicked haue no part in the promiſes of God, Luc. 12.34. Heb. 6.4. becauſe they are ſeparate from God and his Elect, like as the onelie ſonnes of Abraham and not of Lot, do enioy the inheritance of Canaan. Secondlie, the fitteſt time to heare the promiſes of God, or to offer our obedience vnto him, isMatth. 5.24. Gregor. Pastor. part. 3 admon. 23. Diſcordes namque admonendi ſunt, vt certiſſimè ſciant, quia quantiſlibet virtutibus polleant, ſpirituales fieri nullatenus poſſunt, ſi vniri per concordiam proximis negligant. when wee haue reconciled our ſelues vnto our brethren. Thirdlie, verſe 15. The Lord by promiſe giueth Abram and his ſeed the land of Canaan, Deut. 9.5. Pſal. 105.8.9. &c. Rom. 4.13.14. which he performeth onlie for his truth and promiſe ſake. Fourthlie, the ſeed of Abram in the fleſh inioyed the poſſeſſion of Canaan: his ſeed alſo Rom. 8.14.17. 2. Tim. 4.8. 1. Pet. 1.4. after the ſpirit enioy the kingdome of reſt, an immortall inheritance and euerlaſting. Fiftly, verſe 16. The Lord onlie knoweth Numb. 33.10. Rom. 4.16.18. Reuel. 7.9. the number of the faithfull, and Rom. 11.4.5. 2. Tim. 2.19. who they are: man therefore in theſe things, Rom. 8.11.16. 1. Cor. 2.11.12. 2. Cor. 13.5. Rom. 14.4. muſt know himſelfe; and concerning other, ſuſpend his iudgement. Sixtlie, verſe 17. We oughth Deut. 7.19. Ioh. 14.9. Epheſ. 4.14.15. by hearing, ſeeing, and experience of Gods promiſes, to be confirmed in faith, and to beleeue his truth. Seauenthlie, verſe 18. Obedience & true worſhip of the Lord, ought to be Deut. 10.12. the continuall conuerſation of the ſaints.

CHAP. XIIII.
Question 1. verſe 1. Wherefore doth the holie Scripture record this hiſtorie of warres, with the names of the Kinges, and the originall cauſe of their contention?

THe principal purpoſe of the Scripture in this narration, is to declare vnto the world, and eſpeciallie vnto the Church of God; that albeit warres, and ſeditions, and contentions, are raiſed, and begun by the pride andAugustin. de ciuit. lib. 15. cap. 4. Terrena ciuitas habet in hoc mundo bonum ſuum, cuius ſocietate laetatur, qualu eſte de talibus rebus laetitia poteſt. Et quoniam non eſt tale bonum, vt nullas anguſtias faciat amatoribus ſuis ideo ciuitas iſta aduerſus ſeipſam, plerum que diuiditur, litigando, bellando, at que pugnando: & aut mortiferas aut certe mortales victorias requirendo. Nā ex quacun que ſui parte, aduerſus alterā ſui partē bellando ſurrexerit, quaerit eſſe victrix gentiū, cum ſit captiua vitiorū. wickednes of men in earth: yet the end andSaluſt. de bello Iugurth. Scito omne beliū ſumi facile, caeterùm aegerrimè deſinere: nec in eiuſdē potestate initiū & finē eſse. ſucceſſe of battels with all the miſeries thereof, as well Eſa. 45.1.2.5. Dan. 8. • 0. &c. Alexander the great, cōming againſt • eruſalem with his Armie, the Citie was in great perplexitie; it was thought meete that the high Prieſt (after a generall faſt proclaimed and ſupplication to God) ſhould goe to meete the Conquerour, and intreate for peace. The Prieſt comming before Alexander in his pontificall robes, according to the lawe: Alexander ſo ſoone as hee ſaw him, fell downe before him, and did him reuerence. Whereupon Parmen • o one of his Princes, demaunded why he, whom all nations adored, did with ſuch ſubmiſſion ſalute the Prieſt. To whom the King anſwered: I doe not this reuerence vnto the Prieſt, but to the God whoſe Prieſt he is. For while I was yet, ſaid he, in Macedonie, deliberating with my ſelfe how I might ouercome all Aſia, I ſawe him in this very likenes and apparell, who exhorted mee to tranſport mine armie without delay, for by his conduct I ſhould enioy the Perſian empire. Haecataeus Abderita. libr. de gest. Alexand. Ioſeph. Antiq. libr. 11. cap. 8. among the heathen as within the Church Exod. 17.11.12.13. 2. Chron. 2.12 15. of God, are guided & moderated by the Lord. But more particularlie to teach in the exāple ofCalu. in Gen. cap. 14 Abram, yt it is all one with the Lord,1. Sam. 14.6. 2. Chron. 14.11. to ſaue with many or with few; & that he Pſal. 37.23.24. Ioſu. 1.8. Deut. 32.17. alwaies giueth good ſucceſſe to thoſe that begin & continue their enterpriſe in him. The kings are deſcribed by their names and by their countries, to the end they might more perfectlie be knowne vnto vs. 2. That by the greatnes of their dominions & power, might alſo be perceiued the greatnes of the faith of Abraham, and the greatnes of the victory ye God vouchſafed him. Sinhar obtained that name of theDicitur quaſi 〈 in non-Latin alphabet 〉 ſhen nagnar, excuſſit dentes: quia ibi ſermones hominum & voces exciderunt. diuiſion of the languages of the world, & the plaine of Shinar is known to be the country wherin Gen. 11.2.9. they built the city of cō fuſion; wherby we vnderſtand that the king of Shinhar, was kingThe Hebrues for the moſt part (to whom Lyra and Vatablus accord) affirme that this Amraphel was Nimrod: but it is not likely in regard of ye time, for this warre was after the building of Babel about two hundred yeers. Onkelos the Paraphraſt tranſlateth it the King of Babel. of the countrie & citie Babel. Elaſar a countrie not elſwhere by that name remembred in the Scripture, of ſome is taken for the kingdome ofThe vulgar Latine tranſlation following (as it ſeemeth) Aquila: Symmachus tranſlateth it the King of Scythia. Pontus; of others Eupolemus a moſt ancient Hiſtoriographer, maketh report of this narration in theſe words: The Armenians in the daies of Abraham, made warre vpon them of Phenice and Paleſtina and ouercame them, and tooke Lot priſoner Abrahams brothers ſonne. Then Abraham armed his ſeruants, and making an aſſault vpon theſe Armenians, ouercame them and put them to flight: and recouered not only his brothers ſonne, but withall a great bootie and ſpoyle of the enemies. Cited by Alexand. Polyhiſt. in Euſeb. de praeparat. Euangel. lib. 9. cap. 4. for Armenia; of other, and that moſt likelie,Ioſeph Antiq. libr. 1. cap. 10. Eodem tempore cum imperium Aſiae penes Aſſyrios eſſet & Sodomitarum res à quinque regibus administraretur, hos Aſſyrij bello petierunt. for Aſſyria. Elam was of the ſonnes of Sem, and father ofHieron. trad. in Gen. Eſt autem Elam à quo Elamita principes Perſidis. the Perſians. And Tidal was king of ( 〈 in non-Latin alphabet 〉 Gogim) that is, of nations, being ruler as it ſeemeth Lyra vnderſtandeth that his kingdome conſiſted of a mixt people or of diuers nations: Caluine, that they were vagabond people, without habitation. Vatablus taketh Gogim to be the name of a Prouince. It may be that people which Strabo. lib. 16. calleth Coſſei. of manie Prouinces. Theſe made warre, &c. A miſchiefe perpetuallie to be lamented, that theWarre of the Latins is called bellum, and hath the name à belluis, that is, of beaſts, as though it were called belluinū, that is, beaſtly: Fest. Pomp. de verbor. ſignifie. becauſe men in rage and fight are like the beaſts: and before inſtruments of warre were inuē ted, did fight like beaſts, hauing for weapons their fiſts, their heeles, and their teeth. Herodot. in Melpō. Lucret. lib. 1 Arma antiqua manus, vngues, denteſ que fuerunt. hearts of men are ſo ſurpriſed with beaſtlie crueltie, as vnnaturallie (to Iam. 4.1. fulfill the luſts that fight within themſelues) to deſtroy and ſpill the life of man. Againſt theſe are armed fiue other kings, which ruled thoſe fiue Cities of the plaine Gen. 19.25. in Canaan, whereof foure were ſhortlie after deſtroyed for ſinne, from heauen. The occaſion alſo of this warre the Scripture doth deliuer, for that twelue yeers they had bin ſubiect to the king of Elam, and in the thirteenth yeere rebelled againſt him: whereupon he with the aſſiſtanc of three other kings (whether hisArtopaeus in Gen. 14 confederats orWhich ſeemeth moſt likely by the authoritie of Ioſeph. Antiq. lib. 1. cap. 10. Hieron. Comment. in Hoſe. cap. 2. Auguſt. de ciuit. Dei, lib. 16. cap. 10. Diodor. Sicul. lib. 1. Iustin. lib. 1. and other hiſtorie writers, who teſtifie, that at this time the Aſſyriā Empire was very great. Neither is the Scripture in any ſort againſt this: for either it may be that the Elamites ioyned their forces with the Aſſyrians, as being all of the familie of Sem; or elſe that theſe Paleſtines were ſubiect to the Perſian, and he alſo tributarie to the Aſſyrian Empire. ſubiects, orAs 2. Sam. 10.16. hired by him, the Scripture nameth not) came to ſubdue them with force and power. Herein the firſt and originall cauſe of warres may be conſidered. For what made theſe ſubiects to rebell againſt their Prince? Or what made the king of Elam at the firſt to ſeeke to bring them in ſubiection? Surelie nothing els can be anſwered for both the parties, thenCaluin. in Gen. cap. 14. ambition and hautines of minde. For moſt plainlie in deed haue the Scriptures witneſſed, and would God it were written in the harts of all that beare authoritie, that Prou 13.19. onlie thorough pride men make and raiſe contention. But did Abram alſo here through pride make warre vpon theſe kings? did Moſes and Ioſua ſubdue thorough pride the nations of Canaan; or rather thorough faith, obeying the commandement of God? No doubtles, neither yet the Scripture ſaith of euerie one that warreth or contendeth, he doth it thorough pride; but euerie one that 〈 in non-Latin alphabet 〉 ijchen maiſah, that giueth or maketh ſtrife. cauſeth or maketh the contention. Neither giueth hee occaſion of ſtrife, that reſcueth an innocentAugust. quaest. in libr. Ioſ. q. 10. Iusta bella definiri ſolent, quae vlciſcuntur iniurias, ſi qua gens vel ciuitas quae bello petenda eſt, vel vindicare neglexerit, quod à ſuis improbè factum eſt, vel reddere quod per iniuriam ablatum eſt, &c. dein quod Deus imperat, &c. from the hands of murtherers; but the murtherers themſelues,Fulgent. de remiſſ. peccat. libr. 2. cap. 14. Si ſterilitas in ignem mittitur, rapacitas quid meretur? aut quid recipret, qui alienā abſtu • erit, ſi ſemper ardebit qui de ſuo non dederit. which had vniuſtlie brought the guilties perſon within their power. Neither they that warre at the voice of Gods commaundement, whether toAugust. quaest. in Ioſ. qu. 50. Sed etiam hoc genus belli ſine dubitatione iustū est, quod Deus imperat, apud quem non est iniquitas, & nouis quid cuique fieri debta •• in quo bello ductor exercitus vel ipſe populus, non ipſe tam author belli quam minister iudicandus. Sicut Dauid pro regno Iſraelis contr. Iſhboſhethum, Abſolonem & Sibam. 2. Sam. 2 23. & 18.1. & 20 4. poſſeſſe the priuiledge that God hath giuen them, or to2. Sam 10.12. Iudg. 11.27. 1. Chron. 20. defend the libertie of the true worſhip and profeſſion of the faith: but they that ſeekeAuguſt. contr. Fauſt. lib. Nocendi cupiditas, vlciſedēi crudelitas, implicitus & implacabilis animus, feritas rebellandi, libido dominandi. & ſi qua ſunt ſimilia, haec ſunt quae in bellis iure culpantur. vniuſtlie to vanquiſh other, or giue not place vnto Ioſ. 11.19.20. the wrath of God, as did the Cananites. But in this narration, (and in all the hiſtories of Heathen warres) we may well perceiue, how both theſe enemies did ſinne in pride. The king of Elam had ſubdued them before, and made them ſubiectVerſ. 4. Ioſeph. Antiq. lib. 1. cap. 10. vnto him. But where had the king of Elam receiued this authoritie, to bring into ſubiection nations borne in libertie? this could in him proceed from nothing els thenIam. 4.1. Auguſt. in Pſalm. Quoties hominibus praeſſe deſidero toties Deo meo praeire contendo. couetouſnes, ambition and pride of minde, vnleſſe hee hadSuch a calling as Senacherib fained himſelfe to haue, 2. King. 18.25. or other ordinarie and lawfull title of authoritie. receiued a calling from the Lord. Notwithſtanding, the moſt righteous Lord had vſedFulgent. lib. de Praedest. cap. 20. De malo opere cuiuſlibet mali, non definit ipſe bonum operari. Cap. 27. nec operatur in ijs quod ei diſplicet, ſed operatur per eos quod ei placet: qui ab eo recipient, non pro eo quod Deus vſus est bene eorum operibus malis, ſed pro eo quod ipſi male abuſi ſunt dei operibus bonis. righteouſlie this wicked inſtrument, to take puniſhment of theſe Gen. 13. verſ. 13. Ezech. 29. verſ. 20. wicked ſinners the Sodomites, by firſt ſubiecting them to bondage, albeit the Elamite were vnacquainted Iſai. 10.5.7. with the iudgements of the Lord, and wroughtIſai. 10.7.10. Cyril. Alexandr. in Iſai. lib. 1. orat. 6. Sumit enim Deus ſupplicium de his qui delinquunt, tradens iram ſuam veluti virgam in manus hominum non bonorum, qui elato animo contra eos in quos animaduertitur, ino & in cum qui eos tradidit exiſtunt. vniuſtlie, that which the Lord moſt iuſtlie would haue him execute. And now that theſe Sodomites were brought in bondage for their ſinnes (which is theBaſil. lib de Sp. ſanct. cap. 2. Serui ſunt aut qui potentia oppreſſi ſub ſeruitutis iugum ducuntur, aut propter paupertatem, velut Aegyptij Pharaoni, (Ge 47.25) aut iuxta diſpenſationem quandam ſapientem & arcanā deteriores filios parentū voce prudētioribus & melioribus ſeruire. Sic Iacob Dominus Eſau factus eſt, & Canaan famulus eſt ſuorum fratrum, quoniam indocilis erat ad virtutem. De caetero, licet hic Dominus, ille dicatur ſeruus, tamen omnes iuxta aequalitatem inter nos, tum velut poſſeſſio eius, qui fecit nos, conſerui ſumus. Macrob. Saturn. lib. 1. originall cauſe of ſubiection to all the wicked that be ſubiected) although they vniuſtlie loſt their libertie to this Elamite, yet iuſtlie were they depriuedMuſcul. in Gen. 14. Quia indigni ſunt qui liberè viuant, qui delicijs immerſi, ſerui ſunt omnis generis vitiorum atque facinorum. of libertie by the Lord: wherfore alſo their rebellion wasAuguſt. de mirab. ſacr. Script. lib. 1. cap. 3. In rebelli populo coelestis ſtamma deſaeuit (Num. cap. 16.) vt qui contra iustos principes iracundiae igne intus exarſerant, foris iuſtiſſi nè vindictae flāma conflagrarent. vnlawfull, becauſe it was reſiſtance againſt the power andRom. 13.1. Caluin. in Gen. 14. ordinance of God. Thus the Lord moſt righteouſlie to puniſh the ſinnes of men, ſendeth Iſai. 21.3. tranſgreſſors againſt tranſgreſſors, as his rod of vengeance: ſo that the wicked ofttimes, Habac. 1.13. deuoureth him that is more righteous then himſelfe: and the Lord of hoſts who onely giueth Pſal. 18.47. & 144.10. Pro 21.31. the victorie of warre, findeth euermore a iuſt occaſion of giuing victorie, in mercie or in iuſtice, to thoſe on whom hee vouchſafeth it. It is therefore the blindnes of mans corruption, that ſeeth not the mightie hand of God in diſtributing the victories of warre; but aſcribeth it toSaluian. lib. de prouid. 7. Si quando nobis proſperi aliquid praeter ſpem nostram & meritum. Deus tribuit, alius aſcribit hoc fortunae, alius erentui, alius ordinationi ducum, alius conſilio, alius magistro, alius patrocinio, nullus Deo. Et miramur ſi nobis coelestis manus aliqua non prastat, cui quicquid praestiterit derogamus? fortune, toIudg. 16.24. 1. Sam. 31.9.10. Cicero pro Marcel Et certè in armis militum virtus, locorum opportunitas, auxilia ſociorum, claſſet, cōmeatus multum iuuant: maximam verò partem, quaſi ſuo iure fortuna ſibi vendicat, & quicquid eſt proſperè gestum, id paene omne ducit ſuum. Idols or outward meanes, and holdeth it not poſſibleCareat ſucceſſibus opto — Quiſquis ab euentu facta notanda putet. to behold the cauſe, which yet the Lord hath opened in holie Scripture. For neuer vntill this day was victorie loſt in warre, which was taken in handIt appeareth by Ioſua. c. 7.5. Iudg. 20.21 where when they did not rightly proſecute a iuſt cauſe of warre, they loſt the victorie; but afterward reforming the adminiſtration, they won the field. The like may bee obſerued out of all hiſtories. in a lawfull cauſe, and lawfullie adminiſtred. But becauſe men faile for the moſt part in one of theſe, ſo that both the warriours become tranſgreſſors; the Lord in iuſtice, oft times giueth victorie vnto his enimies, that he might euen by Lament. 1.5. Zach. 1.15. thē correct his children, and hauing ſcourged them might burne his Iſai. 10.5.12. rod wherewith he ſmote them. Sometime it commeth to paſſe, that warres are taken in hand, without 2. King. 14.8. Ezech. 17.13.15. Ambroſ. offic. libr. 1. cap. 35. Fortitudo ſine iustitia iniquitatis materia eſt. Quo enim validior eſt, eo promptior eſt vt inferiorem opprimat, cum in ipſte rebus bellicis, iusta bella an iniusta ſint, ſpectandum putetur. Nunquam Dauid niſi laceſſitus bellum intulit. a lawfull cauſe. Sometime, there is nothing lawfull butCicer. epiſt fam. lib. 7. epiſt. 3. de copijs Pompei aduerſ. Caeſarem. Primum neque magnas copias oſtendi neque bellicoſas: deinde, extra ducem paucoſque praeterea (de principibus loquor) reliqui primùm in ipſo bello rapaces, deinde in oratione ita crudeles vt ipſam victoriam horrerem. Quid quaris? Nihil boni praeter cauſam. the cauſe. Sometime, neither cauſe nor diſcipline are lawfull. Wherefore that warres be rightlie adminiſtred, and victorie may be obtained, theſe points in the enterpriſe of warres muſt be obſerued. Firſt, thatGen. 9.6. Numb. 27.21. Deut. 31.3. Pet. Mart. Gen. 14. Non eſt priuati hominis ſuſcipere bella, quia is non habet vocationem & ius congregandi & armandi multitudinem, imò ſi illud faciat ſeditioſus habebitur ciuis. Est igitur Magistratus bellum decernere & adminiſtrare, qui iusta non modò debet conſulere, ſed illa etiam exequi. wee haue receiued authoritie from God: in this reſpect it belongeth onelie to the chiefe and Soueraigne magiſtrate in common wealth, and thoſe that receiue authoritie from him. Secondlie, that the cauſe of our warre be iuſt and lawfull: as Iudg. 20.12.13. Deut. 13.15. the puniſhment of ſinne, maintenance2. King. 19.18.15. of vertue and true religion, defence Ioſ. 10.6.7. of innocent perſons, reuenge2. King. 13.14.15. or recouering of iniuries, preſeruation of 1. Sam. 11.12. 2. King. 14.25. Pet. Mart. in Gen. 14. Si magiſtratus eſt certus, ſe in cum locum à Domino vocatum, ita vt iure ſit creatus, non vitiata electione, ſine ambitu; videat praeterea al • os ſe loco velle deturbare, vt ipſi in popul • m tyrannidem exerceant, aut impurum dei cultum inuehant, cumque is verè ſentiat in ſua functione ſe & publico bono & diuinae gloriae ſtudere: non modo pro ſuo loco poteſt, ſed tenetur & debet acerrime pugnare; cum tunc non quaerat quae ſua ſunt, ſed ſuorum bonum & dei honorem. the Princes honours or dominions giuen of God, and the Numb. 25.17. 2. Sam. 10.12. ſubiects peace and ſafetie either preſent or to come. Thirdlie, that the intent and purpoſe of thoſe that lead the armie, be alſo righteous: as that they ſeeke onelieIoſu. 7.9. 2. Sam. 8.1.2.15. Ambroſ. offic. libr. 1. cap. 40. Fortitudo quae per bella tuetur à barbaris patriam, vel defendit infirmos, vel à latronibus ſocios plena iustitia eſt. the honour of God, the adminiſtration of iuſtice and equitie, the peace and preſeruation of the people. Fourthlie,1. Sam. 30.8. Iſai. 8.20. Rom. 14.22.23. that they be aſſured of their authoritie, and the goodnes of the cauſe, asking counſaile therin at the word of God. Fiftlie, that they commit the ſucceſſe of2. Sam. 10.12. & 15 26. victorie to the Lord; repenting of Eſra. 9.6. Iudg. 10.15.16. Iob. 1.5. their old ſinnes, which might happen to prouoke the Lord: reſtraining new ſins,Ierem. 5.7. Chryſoſt. Hom. ad pop. Antioch. 14. Non tā interficit enſit quam iuramenti natura: nō tam occidit gladius quam iuriſiurandi plaga. Qui iurat, etſi videtur viuere, iam tamen mortuus eſt. ſwearing, Numb. 25.13.4. Valer. Max. lib. 9. cap. 1. The laſciuious wantonnes of Campania was greatly (ſaith the Romane Valerius) profitable to our citie. The ſame imbracing inuincible Hanibal, made him of the Romanes to be conquered: The ſame prouoked that moſt vigilant Captaine, that valiant armie, with ſumptuous fare, abundance of wine, pleaſant oyntments and vſe of lecherie, to ſleepe and pleaſure, whereby they were ouerthrowne. Cu • tius lib. 5. de gest. Alexand. Alexander comming to Babylon, and lying in that citie but 34. daies, ſo weakened his armie by the corrupt manners thereof, as that afterward he was eaſie to haue bin ouercome, if after Darius he had found an aduerſarie. whoring,Virg. de Ven. & Vino, Compedibus Venerem, vinclit cōſtringe Lyaū, ne te muneribus perdat vter que ſuis. Vina ſitim ſedent, natis Venus alma creandit ſeruiat; hos fines tranſilijſſe nocet. Hoſ. 4.11. 1. King. 20.16. Deut. 23.9. drunkennes, andEzech. 16.40. Chryſoſt. Hom. in Mat. Hom. 23. Vitiū libidinis facile exotio naſcitur: nam definitio amoris hac eſt, anima vacantis paſſio. Vegetius de re milit. lib. 1. cap. 26. Nihil magis prodeſſe conſtat in pugna quam vt aſſiduo exercitio milites in acie diſpoſitos ordines ſeruent. idlenes, wherby ſouldiers are moſt defiled, and made effeminate in warre; crauing by continuall prayer the2. King. 19.14.15. 2. Chron. 14.10.11. Socrat. hiſtr. libr. 5. cap. 24. Theodoſius the Emperour fighting againſt Eugenius, his ſouldiers began to ſhrinke and were put to flight; which when the Emperour ſaw, he fell downe proſtrate and made ſupplication to God for helpe: preſently thereupon, his Captaines and ſouldiers as it were reuiued with new courage, made an impreſsion vpon the enemie, and ouercame them: The winde alſo blew ſo ſtrongly for the part of Theodoſius, as that it retorted the darts of Eugenius ſouldiers vpon themſelues. The ſame is alſo witneſſed by Ruffin. Histor. eccleſ. libr. 2. cap. 33. Nicephor. libr. 12. cap. 39. & Claudian. in Panegyr. ad Honorium, O Nimium dilecte Deo cui militat ather. Lords aſſiſtance, and vſing all godlie meanes of pollicie and power. Sixtlie, that in warre men be alwaie inclinable vnto Deut. 20.10. Iudg. 11.12.14. Sueton. vita August. cap. 21. Augustus non vlli genti ſine iustis & neceſſarijs cauſis bellū intudit. Tit. Liu. Decad. 1. lib. 9. Belium eſt iuſtum quod neceſſarium eſt, & arma ſunt pia, quibus nulla niſi in armis relinquitur ſpes. peace, vſing all lawfull meanes to auoide ſhedding of blood; & taking war in hand, as the laſt and vttermoſt remedie. Laſtlie, to beLuc. 6.36. Amos. 1.3.6.13. Polyb. lib. 3. Clementia hoſtem vincere quam armis praestat. Senec. libr. de Clem. ad Neron. 1. Crudelitas minime humanū malū eſt, indignum que regio animo: ferina iſta rabies eſt ſanguine gaudere & vulneribus, & abiecto homine in ſilueſtre animal tranſire. mercifull in war and victory; but notNunb. 31.16.17. 1. Sam. 15.3. Auguſt quaeſt. in Ioſ. 7.16. Nullo modo putanda eſt crudelitas, quòd nullum vinum in ciuitatibus ſibi traditis dimittebat Ioſua, quia Deus hoc iuſſerat. Qui autem exiſtimans hic Deum ipſum feciſſte crudelem, tam peruerſe de operibus dei quam de peccate hominum iudicant, &c. Cicero. Brut. lib. epiſt. ep. 2. Salutaris ſeueritas vincit inanem ſpeciem clementia: & ſi clementes eſſe volumus nunquam decrunt ciuilia bella. forgetting iuſt ſeuerity. Hereby withall wee may behold the cauſes that make warres vnlawfull. Firſt, when it is adminiſtred by men,Such as were Abner, Abſolon, Shiba, &c. yet the Biſhop of Rome giueth authoritie to ſubiects to rebell againſt their Princes: Looke Carion in his Chronologie in the life of Henrie 3. the Bull of Pius 5. defended by Pighius, Feliſius, Sanders, Cope, and other: and the ſame Biſhop preſumeth to depoſe Kings and Emperours: As namely Henrie 3. Frederic. 2. Lewes 4 Emperours: witneſſed by Platina in vita Gregor. 7. Sabellicus, Na •• lerus, Carion, &c. Conradus the fourth Emperour, by the counſell of the ſame, was taken and beheaded of his ſubiects, Carion in vita Conrad. Of Kings, Philip le Beau King of France. Munster in Coſmog. lib. 3. Lewes the twelfth King of France, Iohn King of Nauarre, Boliſlaw King of Poland, Cromer. Hiſtor. Polon. lib. 4. Iohn King of England, Matt. Periſ. in vita Iohn Henrie 8. and our moſt gracious Soueraigne Queene Elizabeth, Henrie King of Nauarie, Peter King of Arragon, and other haue of the ſame Biſhop been depoſed, and their ſubiects ſtirred vp to rebell againſt them: Such diueliſh doctrine is Catholike at Rome; ſuch are the fruites of their profeſsion. without authoritie, and moſt of all to be deteſted, when tributaries, or (which worſe is) naturall ſubiects doe lift vp their2. Sam. 20.21. hand againſt their Prince. Secondlie, when the cauſe is not1. King 12.24. lawfull, although the authoritie be lawfull. Thirdlie, when it is not for a right end and purpoſe enterpriſed, as when it is for the Iam. 4.1. ſatisfiyng of humane luſts and pleaſures, wherein we1. Sam. 18.17. Zach. 7.6. fight not the battels of the Lord, but of our owne. Fourthly, when in the enterpriſe Ioſ. 9.14. men aske not counſaile at the Lord. Fiftlie, when godlie and honeſtDeut. 23.9.14. Vegetius de re milit. libr. 2. cap 22. In omni praelio non tam multitudo, & virtus inducta quam are & exercitium ſolent praestare victoriam: nam in pugna ſolet vſus amplius prodeſſe quam vires. Et ſi doctrina ceſſet armorum nil villanus distat à milite, cum antiqua ſit prudenſ que ſententia, omnes artes in Meditatione conſistere. diſcipline in warre, is not regarded. Sixtlie, when warre is raſhlie aduentured vpon, 1. King. 22.3. Lactant. lib. 6. cap. 18 Sapientis & boni viri non eſt velle certare ac ſe periculo committere: quoniam & vincere non eſt in noſtra poteſtate, & eſt anceps omne certamē. without ſeeking firſt the meanes of peace. Laſtlie, when crueltie Amos. 1.3.13. 2. King. 8.12. ouerruleth either in the warre or in the victorie; or 1. King 20.42. Seneca. libr. de Mor. Vitia tranſmittit ad posteros, qui praeſentibus culpit ignoſcit. Bonis nocet qui malis parcit. when thoſe are ſpared through fooliſh pitie, whom the Lord hath appointed vnto death. From hence it happened in the iuſtice of the Lord, that becauſe the Sodomites were Gen. 13.13. exceeding wicked; although their cauſe was lawfull to maintaine their libertie, and their authoritie lawfull, when firſt their libertie was ſought; yet forSaluian. de Prou. lib. 7. Probauit hoc bello proximo infoelicitas noſtra. Cum enim Gotthi metuerent, praeſumpſimus nos: cum pax ab illis poſtularetur, à nobis negaretur: illi epiſcopos mitterent, nos repelleremus: illi in alienis ſacerdotibus Deum honorarent, nos in nostris contemneremus: prout actus vtriuſ que partis, ita & rerum terminus fuit. Illis data fuit in ſummo timo • e palma, nobis in ſumma • latione confuſio. their ſinne ſake in warre, or before in peace, the Lord moſt righteouſlie gaue them vp vnto their enimies. Now that they were inthralled in ſubiection, their authoritie being loſt, with the iuſtnes of their cauſe; their rebellion which was the cauſe of this new diſſenſion, could not be but moſt vnlawfull: vnleſſe they had receiued a newAs Iudg. 3.15. & 6.14. 2. King. 9.6. & 23.30. in which matter we ought now alſo to ſeeke our direction at the word of God. authoritie from God, or had bin freed by him,Like as the Romanes gaue freedome to the cities of Grecia: Looke Valer. Max. lib 4. cap. 8. Plutarch. in vita Flamin. by whō they were ſubdued vnto ſeruitude, or of ſome other, who2. King. 24.7. had taken away dominion and authoritie from him. In whoſe example are alſo to be noted: that warresIſai. 8.6.7. Ezech. 14.17. Chryſost. Hom 35. in Gen. Nam ſicut torrens vehementer inundans, omnis ſecum rapit & perdit; ita & barbari illi inuaſerunt omnes gentes & omnes prorſus perdid • unt. are as a mightie ſcourge of God to puniſh wicked men, and thoſe that are partakers 2. Chron. 19.2. Ambroſ. de Abraham lib. 1. cap. 3. Itaque Lot infirmieris conſilij pretium luit non terrenarum infoecunditate ſed amaenitatis inuidia deceptus, vt etiam ipſe captinus abduceretur, quoniam vitio ſeruilis nequitia à potiore deflexerat, & partem flagitioſorum elegerat. with the wicked: to this purpoſe is deſcribed, the rage of this contention, and the people deſtroyed Verſ. 5.6.7. on euerie ſide. Moreouer, that neither counſaile or ſtrength of men, Prou. 21.30. Iob. 5.13. or ſtratagems of warre, preuaile any whit againſt the diſpoſition of the Lord. For although the Sodomites had brought their enimies into diſaduantage Verſ. 3.10. of ground vnknowne, hoping if not by force, at leaſt by ſubtiltie to preuaile againſt them; yet nothing hindreth the courſe of victorie, when ſinne had laide them open vnto their foes. Wherefore iuſt authoritie, and a lawfull cauſe of warre, is a better token of victorie, Pſal. 33.16.17. Prou. 21.31. then preparation of ſhield or ſpeare: good diſcipline a ſurer ſauegard, then Ieſu. 7.12.13. to plot the field, or to fortifie the campe: hartie repentance, and true conuerſion to the Lord, a greater ſuccour,

2. Chron. 13.14.18. & 20.5.13.

Ʋeget. de re milit. lib. 1. cap. 20. Honestas idoneum militem reddit: verecundia dum prohibet fugere, facit eſſe victorem.

then multitudes and power of men. Where theſe are ioyned, and the lawfull meanes of victorie 2. Sam. 5.23. 2. Chron. 32.3.4.5. August. contr. Fauſt. lib. 22. cap. 36. Pertinet autem ad ſana •• doctrinam vt quando habeat quod faciat homo, non tente • Dominum Deum ſuum. not caſt aſide; the Lord himſelfe doth lead Exod. 33.14.15. Pſalm. 44.3. this armie, and will vndoubtedlie ſubdue the enimie. Obſerue moreouer 1. verſe 4. Onlie by pride Prou. 13.10. men make contention. Secondly, it is not lawfull for ſubiects to rebell1. Sam. 26.9. Dan. 3.18.28. Rom. 13.1. againſt their Soueraigne Prince, vnder any colour or pretence. Thirdlie, verſe 5. The ſins of a few doe often bring puniſhment vponNumb. 16.22. Ioſu. 7.12. Iudg. 20.13.46. Micah. 3.11.12. Prou. 29.8. Horat. epist. 2. Hunc amor, ira quidem communiter vrit vtrunque: quicquid delirant reges plectuntur Achiui. a multitude. Fourthlie, verſe. 12. Wicked men thorough2. Chron. 28.9.10.11. couetouſnes and pride, doe often turne a iuſt cauſe of warre to be vnlawfull.

Queſtion 2. verſe 13. For what cauſe is Abram here called an Hebrue, and how that name was left vnto the children of Iſrael.

AFter the ouerthrow and ſacking of the Cities, one that had eſcaped, told Abram of the taking of Lot his brothers ſonne: whereof the Scripture amplifieth, that he told Abrā the Hebrue which dwelt in the plaine of Mamre the Amorite. Wherby firſt we vnderſtand that although Abram dwelt in the middeſt of Canaan, & the flame of warre burned round about; yetGen. 15.1. Pſal. 91.1.3.4.7. Bernard. in Cant. Serm. 68. Itane eccleſia ſuae &c. the Lord was a ſtrong defence to Abram, no enimie came neere his tabernacle. Furthermore hee is called an Hebrue, as Mamre and Aner are called Amorites, to declare their linage from which they did deſcend: but whereof or from whom this name was deriued, it is not ſo eaſilie to be concluded. There are which ſuppoſe

Artapanus apud Euſeb. lib. 9. de praepar. Euangel. cap. vlt.

August. de conſenſu Euangelist. lib. 1. c. 14 Ab Abraham inquit gēs capit Hebraeorum. Sed eandem ſententiam retractauit, de ciuit. Dei, lib. 16. cap. 3. retract. lib. 2. cap. 16. in quaeſt. in Gen. 9.24 Quid inquit probabilius ſit ab Heber. tanquam Hebraeos dictos, an Abraeos merito quaeritur.

that it came from the name of Abraham himſelfe, as childrē are often called by their fathers name; as though they ſhould be called Abrues (or a letter chaunged) Ebrues, but this coniectureNeque Hebraicus ſcribendi modus patitur, in qua non est vocalis tantum differentia ſed & conſonantis: nam & nomen Abram incipit ab Aleph, Heber ab Aijn: dein mutatio vocalis est: tum etiam ipſe Abram ſic vocatus est vel ab aliquo praedeceſſore, aut euentu; non quidem à ſeipſo. is far from likelihood, and containeth not ſufficient ground of truth. Manie otherJoſeph. Antiq. libr. 1. cap. 7. Heberus à quo Iudai, quondam Hebraei appellabantur. Euſeb. in Chronolog. Acaſius in Catena. Graec. Explicationum in Gen. Hieron. trad. in Gen. Heber, à quo Hebraei. Beda. ſuppoſe it to be deriued from the name of Heber, which the Scripture alſo ſeemeth to import in ſaying that Sem was Father of all the ſonnes of Heber, meaning no doubt of the Hebrue nation, of whom the God of Sem ſhould deſcend concerning the fleſh. Notwithſtanding

Tranſlat. 72. reddit 〈 in non-Latin alphabet 〉 , id eſt, tranſitori, a 〈 in non-Latin alphabet 〉 , tranſeo. Origen. in Matth. 14. Non poſſunt turba in vlteriorem ripā tranſire velut Hebrai myſticè, quae vox ſonat nobis tranſmiſſoris.

Chryſostom. Hom. in Gen. 35. Quia trans Euphratem domicilium habuerat Abraham, propterea vocatus est tranſfluuialis ſiue tranſitor.

Theodoret. quaest. in Gen. 60. Quare enim cum alia quam plurimae gentes ex Heber traxerint originem, ſoli tamen poſteri Iacob appellati ſunt Hebraei? Paulus Burgenſis in Gloſſ.

Aretius in proleg •• . in epist. ad Haebr. Pet. Mart. in Gen. 14. Hebrai non à nomine Abram, ſed à cognomine dicti ſunt.

 other both graue & learned writers eſteeme this name to be deriued from the Hebrue word ( 〈 in non-Latin alphabet 〉 Heber) which ſignifieth beyond, as a name impoſed vpon Abram and his poſteritie, for that he forſooke his countrie beyond the riuer, and cameAct. 7.4.5. Heb. 11.8.9. Gen. 19.9. Lot etiam dicitur veniſſe 〈 in non-Latin alphabet 〉 Lagur ad peregrinandum. as a ſtranger or wanderer to dwell in Canaan. Now although theſe two ſentences may ſeeme to differ, yet I take them to varie onelie ſo, as that being ioyned together, they fullie agree with the truth it ſelfe. The name of the nation is likelie to be taken from the chiefeſt anceſtor of thatGen. 10.14 18. Ioſep. Antiq. 1. cap. 7. Hieron. trad. in Gen. Saba à quo Sabaei; à Sabatha, Sabatheni, ab Elam Elamitae, ab Aſſur Aſſyrij. ab Heber Hebraei. familie, as is common to other nations of the world. So that Heber gaue name vnto theA ſuo nomine nominati, à cognomine Abrahae confirmati. Hebrues; but whence receiued Heber the name himſelfe? The fathers in Chryſost. hom. in Gen. 21. Non ſicut nunc fortuito & abſque cauſa nomina fiunt, &c. It was not in olde time as now it is, that men gaue names to their Children at aduenture, or without cauſe: as they vſe to ſay, let him bee called by his Fathers or Grandfathers name: but they gaue all diligence to name their children ſo, as might induce them into vertue, and might teach other wiſdome in time to come, &c. This indeede is perceiued by the interpretation of names thoroughout the Scripture. It ſeemeth the heathen alſo had regarde of this, and called men by name after their behauiour and condition: as Berah ſignifieth a King in malice, Birſha in impietie, Shinab one hating his father, becauſe as it ſeemeth they were ſuch. Sometime they named them by the contrarie, as Philopater the King of Aegypt, that is, a louer of his father, becauſe he ſlew his father: and Antiochus Epiphanes, Antiochus the noble, becauſe in his conditions hee was epimanes, furious or madde: ſo doe they (ſaith Polidor Virgil. de inuent. lib. 4. cap. 10.) the Popes of Rome: call him Clement, that is, vnmercifull, Vrban, that is, vnciuill: Pius, that is, wicked: Innocent, that is, harmefull: Benedict, that is, one whom the people curſe: Boniface, that is, a dooer of miſchiefe. This would not happilie be beleeued, if it were not a teſtimonie of their owne. old time gaue names vnto their children, alwaie ſignificant: as may appeare by Scripture. Theſe godlie Patriarks moreouer being Prophets, The ſame doth Chryſostome thinke, Hom in Gen. 35. of the parents of Abraham, and it may well be vnderſtood of both, Prouidentes (inquit) quod futurū erat ipſum nēpe tranſito Euphrate profecturum in Palestinam, &c. may ſeeme to haue foretold of the conſtancie of Heber euen at his birth (as the father of Noah Gen. 5.29. did propheſie of him) which Propheſie thorough the grace of God was well fulfilled in Heber, when he forſooke and left the wicked ſocietie who builded Babel, which none of his equals did, but Gen. 10.25. & 11.9 onlie Heber. Wherefore this name did worthilie contiune in hisFor while there was but one language, it was not called by any priuate name, as ſaith Eucherius in Gen. 11. but whē that common language became priuate to Hebers familie, it begā to be called the Hebrue tongue. language, being now become the ſpeech of the onelie houſe of Heber, which before was common to all the world; and to his linage, that they ſhould be called Hebrues, or the ſonnes of Heber. Yet none of Ioctans ſonnes were called Hebrues, neither any of the other ſonnes Gen. 11.17. begotten by Heber; but onelie the race of Peleg: and none of them alſo enioyed that name (that may be perceiued by the Scripture) till Abram in this place is called the Hebrue Abram. Whereby it appeareth, that Abram alſo was entituled to this name, not onelie for that hee came of the ſtocke of Heber, but becauſe he didAs Heber departed from that aſſemblie of Rebels; ſo Abrā paſſed from the fellowſhip of Idolaters: for which cauſe hee retained that name, iuſtly honorable in the Church of God; albeit vnto ye wicked a name of diſgrace, a pilgrim, a ſtranger. imitate him in vertue and obedience to God: being therefore of the Cananites called an Hebrue, that is a ſtraunger or wanderer among them, becauſe he was not only a ſtranger borne, but continued with them without inheritance. And in this place it ſeemeth he is called an Hebrue, to ſhew the iudgementProu. 29.27. 1. Cor. 1.21. Chryſost. Hom. 31. Quanto ſatius vt ipſe breui quod ſupereſt tempore hîc reſidens vitam terminem, quam vt ſenex hinc & inde vager & omnium ſcommatis inceſſar, qui neque id aetatis quietus vinam, ſed loca locis mutans nullibi conſictam. of the world concerning Abram. Namelie, that they eſteemed of him as of a ſtranger, and he that told him, deliuered this narration as to a ſtranger. For if fiue kings and their armies were ouerthrowne, what ſhould one priuate ſtraunger, ſtriue as it were againſt ſo great a ſtreame? Yet ſuch was thePſal. 9.10. & 45.2. Auguſt. in Pſalm. 45. Mu •• a ſunt tribulationes, & in omni tribulatione ad Deum confugiendum eſt: neo aliud refugium debet eſſe Christiano, quam ſaluator eius, quam Deus eius, quò cum confugeret fortis ſit. prouidence of God, that Abram had knowledge of this ouerthrow, by one that hadWho this one that had eſcaped was, is vncertaine. Of Abrahams familie he was not; for of thē none eſcaped of whom none was taken. Of Lots familie it is not likely: for why ſhould it then be ſaid, he told Abram the Hebrue? Moſt likely therefore that hee was a Canaanite, whom Gods prouidence directed to bring newes to Abraham. The Rabbins (after their wonted boldnes) affirme that this one that had eſcaped was Og the Giant. Their reaſon is, becauſe thoſe kings are ſaid to haue ſmitten Rephaim, that is, the Giants; and Og is ſaid to be of the remnant of the Giants, Deut. 3.11. But this cannot be likely in regard of time, for then Og had liued 440. yeeres, which was more then double the age of Abram or Iſaac, or any of the Patriarkes after them. eſcaped, before it was too late to follow after them, and receiued the victory, goods and captiues, being but a ſtraunger, which the kings that were borne in the countrie had loſt. Wherefore this name which otherwiſe was of infamie and diſgrace, as it hath alwaies bin Gen. 36.14.17. & 43.32. 1. Sam. 4.9. & 29.3. Cicero pro Flacco. orat. calleth the religion of the Iewes, a barbarous ſuperſtition: Huic barbarae ſuperstitioni reſistere ſeueritatis fuit. Horat. Satyr. 9. ſcoffeth at circumciſion: Hodie triceſſima ſabſtata, vin tu curtis Iudais oppedere? when as both that religion and circumciſion was the inſtitution of God himſelfe. a deteſtation among the heathen (as afterward Act. 28.22. Ioh. 16.10. Suet. in vita Neron. cap. 16. calleth the Chriſtian religion a new and naughtie ſuperſtition. Such like blaſphemies doth Tacitus vtter, Annal. lib. 15. a peſtilent and pernitious ſuperſtition. And true Chriſtians were called Atheiſts, and heathen and vnfortunate people of the very Atheiſts and heathen themſelues, Arnob. contr. Gent. lib. 1. Tertul. Apolog. ca. 16. the chriſtian name hath bin, andAs it appeareth by the Turkiſh inſolencie againſt the Chriſtians: and by their contumelies done to the name of Chriſt at the taking of Chriſtian cities, eſpeciallie that of Cōſtantinople. Histor. Leonar. Chienſ. Archiepiſc. Sabellic. de bello Rhod. lib. 3. &c. ſo continueth) yet the Lord would make it famous, and raiſe it Deut. 26.19. 2. Sam. 7.9. vpon high, to be a badge of honour vnto his children. Obſer. 1. The name and profeſſion of Gods children is honourable Exod. 38.17. Ioh. 16.27. in the ſight of God, albeit it be deſpiſed and neglected of the wicked. Secondlie, the godlie muſt willinglie Mat. 10.32. 1. Pet. 4.13.14. Heb. 11.26. beare the reproch of the croſſe of Chriſt,Mat. 5.11.12. 1. Pet. 3.14. Bernard. in Cant. Nil ſibi glorioſius putat eccleſia quā Chriſti portare opprobriū. and count themſelues happie if they endure contempt for him.

Question 3. verſe 13.14. Whether it were lawfull for Abraham to vndertake this dangerous war, and to confederate himſelfe with the Amorites, the people of the land?

WHether Abraham receiued a reuelation from the Lord, or otherwiſe, was filled with his ſpirit, the Scripture nameth not: notwithſtanding it cannot beAs Iudg. 6.34. & 11.29. & 15.14.15. but he was extraordinarilie confirmed in this enterpriſe by God himſelfe. For what humane counſaile would exhort to purſue a mightie armie of foure kings, with three hundreth andIoſeph. lib. 1. Antiq. cap. 11. Cum domeſtica tricenaria cohorte, & inſuper decem & acto vernaculis triumque amicorū auxilijs tantum exercitum profligauit. eighteeneCaeſar. de bell. Gall. lib. 2. In ijs difficultatibus maximo erat ſubſidio ſcientia at que vſus militum, quod ſuperioribus praelijs exercitati, quid fieri oporteret, non minus commodè ipſi ſibi praeſcribere quam ab alijs doceri poterunt. vnexpert ſouldiers, in hope toVeget. libr. 3. de re milit. cap. 31. Nemo enim bello laceſſere aut facere audet iniuriam regno vel populo, quem expeditum & promptum ad reſiſtendum vindicandum que agnoſcit. recouer ſpoile or victorie? Surelie therefore it was the vprightnes of the cauſe, that Verſ. 14. prouoked Abram to arme himſelfe. But yet the goodneſſe of the cauſe was not ſufficient ground for Abram to aduenture ſo perilous attempt,1. Sam. 14.36.37. if he had not fullie knowneAs Iudg. 14.6. Ioſu. 5.14. 2. Sam. 5.24. that the Lord himſelfe did guide his armie, & to Abram had giuen iuſt authoritie. Wherfore it maketh no ſecuritie to captaines or ſouldiers, if they raſhlie take in hand ſuch hardie enterpriſes, as in all humane reaſon doe ſtand aboue their power; vnles they be armed with like warrant from the Lord, or prouokedIudg 14.6. 2. Sam. 23.12. Quae ipſa neceſſitas coniuncta cum iustitia, est à Deo authoritas confirmata. Est enim non ſcripta ſed nata lex, &c. vt ſi vita nostra in aliquas inſidias, ſi in vim, ſi in tela aut latronum aut inimicorum incidiſſet, omnis honesta ratio eſſet expediendae ſalutis, Cicero orat. pro Milont. Bernard. Epiſt. 236. Non eſt vir fortis cui non creſcit animus in ipſa rerum difficultate. Virgil. Aenead. 2. Vltima ſpes victis nullam ſperare ſalutem. with extremitie of perill or neceſſitie: for it is not

Lactant. lib. 6. c. 18. Fortitudo ſi nulla neceſſitate cogente, aut non pro cauſa honesta certum periculū ſubire • , in temeritatem conuertitur.

Gregor. Moral. lib. 5. cap. 14. Fortitudo deſtruitur niſi per conſilium fulciatur: quia quo plus ſe poſſe conſpicit eò virtus fine moderamine rationis deterius in praeceps ruit.

fortitude, but rather temeritie, that without holſome counſaile doth put in hazard the doubtfulnes of warre. Now the cauſe why Abram did take in hand this warre, was not for the reſcue of the Sodomites, who were in bondage iuſtlie, becauſe vniuſtlie they had rebelled: but to reſcue and deliuer his brother Lot, whom they had vnrighteouſlie taken priſoner. The cauſe therefore of Abram was iuſt and lawfull, for Abram was firſt prouoked with manifeſt iniurie: Lot his brothers ſon was taken away, who ofChryſost. Hom. 31. Mores adoleſcentis nō multum à iustitia aberant. Nā cū propoſiti es eſſent duo fratres ipſe iuſtiori adhaerebat. religion & godlines had accompanied Abram vnto Canaan. Wherefore alſo it was meete, that Abram ſhould now deliuer him, ſeeing thatBecauſe the firſt occaſion of his ſuffering was his comming out of his countrie with Abraham. for righteouſnes ſake hee ſuffered iniurie. Therefore albeit that Abram had nought to doe to defend the people of the land, as being a ſtraunger, and hauing no poſſeſſion with them: yet in regard of the promiſe made to Abram that the land ſhould be his owne; he had therein receiued a kinglieCaluin. in Gen. 14. Sed dubium non est quin ſicuti ſpiritus virtute instructus in bellum deſcendit, ſic coelesti mandato fuerit munitus ne vocaetionis ſue metas tranſilires: neque hoc nouū videri debet, cum ſpecialis eius erat vocatio. Creatus iam erat rex illius terrae, licet poſſeſſio in aliud tempus differebatur. authoritie to defend himſelfe, his friendes and familie from force and inuaſion of forraine power. This warre was therefore iuſtlie taken in hand, becauſe it was toGen. 9.6. Pſal. 72.4. & 82.4. Ariſtot. Rhetor. ad Alex. lib. Oportet iniuriam paſſos pro ſeipſis arma capere, ſiue pro cognatis & beneficis, itemque ſocijs iniuria affectis auxiliari. Cicer offic. lib. 1. Qui non defendit nec obſistit, ſi potest, iniuriae, tam est in vitio, quam ſi parentes aut patriam aut ſocios deſerat. reuenge vniuſtice, to deliuer them that were vnlawfullie oppreſſed; by him that had from GodNumb. 31.2. Rom. 13.1.4. Chryſost. in epist. ad Rom. Hom. 23. Vide quomodo ora illius obstruat, dum magistratum velut militem armatum delinquentibus terribilem praeficit. authoritie of reuenge. It was alſo neceſſarie, becauſe Lot could no other way be free from bondage; neither was it conuenient, in reſpect of the glorie of God, thatBecauſe in the primitiue age of the Church, the Lord vſed to allure men with externall benefits, and to leade them by ſhadowes vnto truth. Iren. lib. 4 cap. 28. Lot at this time ſhould ſuffer ſuch affliction. It was alſo aduiſedlie, and ſoberlie attempted, knowing his power (although inferiour in multitude) to be of more force then2. King. 1.16. theirs, becauſe he was to fight vnder the ſtanderd of the Lord. And for that cauſe he requireth not the aide of the people of the land, hee ſeeketh not aſſiſtance of the wicked; but armeth them to the warres, that were borne and brought vp 〈 in non-Latin alphabet 〉 Chanichau, inſtitutos eius vel ab eo; ſuch as were inſtructed by him, namely in religion or huſbandrie, not in feats of warre. in his houſe, whom he Gen. 18.19. had taught to feare the Lord. Wherein wee learne, that although the policie of Princes is oft commended, who Ʋeget. de re milit. lib. 1. ca. 6. Ex vultus, ex oculi, ex omni conformatione membrorū eos eligans qui implere valeant bellatores, namque non tantum in hominibus, ſed etiā in equis & canibus virtus multis declaratur indicijs. Curt. lib. 2. de reb. geſt. Alexādri. Non iuuenes robustos, nec primo aetatis flore, ſed veteranos pleroſ que etiam omerita militiae qui cum patre patruiſque militanerant elegit. chieflie eſteeme of ſouldiers that are expert in the warres: yet the policie of them is much more profitable, that2. Sam. 6.2. 2. Chron. 17.9.10.11.12. traine vp their ſouldiers in true religion, that cauſe the pure preaching of the word to be ſpread abroad; that ſouldiers hauing by it, experience of the goodneſſe of the Lord, & hauing learned therewith the Chriſtian Rom. 13.5. obedience vnto the Magiſtrate, might for conſcience ſake and pietie to God2. Sam. 21.17. ſeeke to ſubdue their Princes enimies, and be2. Sam. 10.12. valiant and couragious for the people and religion of their God: hauing firſt made peace with the Lord by true repentance, ſo that through guilt of conſcience they be notIerem. 38.19. 1. King. 16.15. Ambroſ. in Luc. cap. 6. libr. 5. Est autem fortitudinis iram vincere, indignationemque cohibere; atque per hoc fortitudo animū iuxtà corpuſque confirmat. Nec perturbari ſinis timore aliquo vel dolore, quibus velut prauis interpretibus pler • mque percellim • r. Bernard. Serm. de pri • ord, &c. Impijs noniſſima ſunt, mors, iudicium & Gehenna. Quid metuis ſi ad ista non trepidat, non expaneſcit, non timore concutitur. Sed qui benè vixerit, non potest male mori, ſicut vix bene moritur qui male vixit. August. de doctrin. Christian. lib. 1. intangled with the feare of death, and not prouoking God by publike ſinne, to take1. Sam. 2.34. & 4.3.11. away their liues in battell, or to be their enimie in the field. Thus ioyning pietie with prudent counſaile, and counſaile with courage in the warres: they ſhould vndoubtedlie ſuppreſſe the rage of enimies,As exāples proue: this of Abraham, afterward of Ioſua, Dauid, Hezechiah, of Constantine, Theodoſius, Huniades and other. and obtaine as manie victories, as withſtand encounters of their aduerſaries. Some cauilling ſpirit may happen to obiect, that Abram herein tranſgreſſed the rule of Chriſt, Matth. 5.35. reſiſt not euill. But in deed this example of Abram doth teach andConciliatio. 22. direct vs vnto the meaning of the words of Chriſt: namelie, firſt that it is not lawfullAugust. cont. Faust. libr. 22. cap. 70. Ille gladio vſus, gladio cadet qui nulla ſuperiori ac legitima potestate vel iubente vel concedente in ſanguinem alicuius armatur. for priuate men, in priuate iniuries, to ſeeke reuenge. For Abram not as a priuate perſon, much leſſe a ſubiect, but as a Magiſtrate lawfullie called, doth exerciſe the authoritie that was giuen him by the Lord. Secondlie, where men may defend themſelues without repelling violence with violence, they may not ſeekeAugustin. epist. 5. Quomodo poterant gubernare atque angere rempublicano, quam ex parua & inopi magnam & opulentam (Romani) fecerunt niſi accepta iniuriae ignoſcere, quam perſequi malebant. or take occaſion of reuenge. Thirdlie, that when we haue receiued authoritie to puniſh wickednes, wee exerciſe the meanes that are permitted, not

Hieron. in Ruffin. Apolog. 3. Qui ſemetipſum vindicat, vltionem domini non meretur.

Auguſt. de verb. Dom. in mont. lib. 2. Apud veros dei cultores, etiā bella paerata ſunt, quae non cupiditate aut crudelitate, ſed pacis ſtudio geruntur, mali coercentur, boni ſubleuantur.

 for requitall of reuenge, but to repreſſe the growing of vngodlines. Notwithſtanding the Magiſtrate Gen. 9.6. Deut. 19.18.19.20. by cō maundement of God, and the rule of equitie muſt and ought toAmbroſ. in epist. Rom. cap. 13. Manifestum est ideo rectores datos, ne malum fiat. Nam quoniam futurum iudicium Deus ſtatuis, & nullum perire vult, hoc in ſaeculo rectore • ordinauit, vt terrore impoſito omnibus velut paedagogi ſint; erudientes illos qui ſeruent, ne in poenam incidant futuri iudicij. reſiſt and repreſſe the euil of his ſubiects within his gouernment; and theAmbroſ. Offic. libr. 1. cap. 40. Fortitudo quae per bella tuetur à barbaris patrian, vel defendit infirmos, vel à latronibus ſocios, plena iustitia est. Lactant. lib. 6. cap. 11. Nam qui ſucc • rrere perituro potest, & non ſuccurrerit occidit. Cic. ad Qu. frat. epist. libr. 1. epiſt 2. Est enim regum omniumque imperantium corum quibus praſins commodis vtilitatique ſeruire. euill of forraine power that would oppreſſe or offend his people: wherein not he, but1. Sam. 15.18. Numb. 17.10. the Lord by him, reſiſteth euill. And the priuate ſubiect moleſted with iniurie, may reſiſt that euill, by flying to the MagiſtrateDeut. 19.16.17. 1. King. 3.10.11. Deut. 17.8. 2. King. 4.13. August. in Pſal. 118. Conc. 24. Constituit autem talibus cauſis eccleſiastitos Apoſtolus cognitores, in foro prohibēs iurgare Chriſtianos. ſcil. coram infidelibus. 1. Cor 6. ſed omnes cauſas litigan. di praecidendas docet, quantum per verbum ipſum Dei liceat. de Sermon. Domin in Mont. lib 1. & 2. to be defended: in which not the priuate partie, but the Magiſtrate; nor yet the Magiſtrate, but the Lord himſelfe, by theſe appointed inſtruments, reſiſteth the euill, and bringeth the miſchiefe of the wicked vpon the head of him that had inuented it. But our Sauiour giueth further precept to all his followers, Matth. 5.44. to loue their enimies. We are in deed to loue our enimies, but yet to hateEpheſ. 5.11. August. Sermon. de temp. 134. Esto ſimilis medico: medicus non amat aegrotantem, ſi non edit aegritudinem vt liberet agrotum febrem perſequitur. Nolite amare vitia amicorum veſtrorum, ſi amatis amicos veſtros. Beda in Luc. cap. 6. Verus amor veritatē amat, in veritate iudicat, pro veritate certat, cum veritate opera conſumit. their ſinne; to loue our enimies, but notPſalm. 139.21. Gregor. pastor. part. 3. cap. 23. Inimicos autem Dei perfecto odio odiſſe, est & quod facti ſunt diligere, & quod faciunt increpare; mores prauorum premere, vitae prodeſſe. to loue the enimies of God: to loue them as our ſelues, but to loue the LordBernard Hom. in Cant. 20. Diligendus eſt Dominus eſt Dominus toto & pleno cordis affectu: diligendus tota rationis vigilantia & circumſpectione: diligendus tota virtute, vt nec mori pro eius amore pertimeſcat. Deut. 6.5. Cant. 8.6. aboue our ſelues; becauſe Prou. 16.4. for himſelfe, hee hath created vs. He therefore that performeth this dutie of loue vnto the Lord, loueth his mercie in ſauing ſinners, and loueth hisAugust. in Pſal. 78. Iustus magis cupit inimicum ſuum corrigi quam puniri; & cum cum videt a Domino vindicari, non eius delectatur poena, quia non cum odit, ſed diuina iustitia, quia Deum diligit. Sic igitur inimicus diligatur, vt non diſpliceat diuina iuſtitia, qua puniatur. iuſtice in puniſhing ſin: ſo that when the Lord appointeth ſinners vnto puniſhment, by reuealing his will, by his written word, by lawfull meanes ordained; hee loueth this iuſtice, and either is the meanes to execute, or conſenteth to the execution, that the Lord may be loued aboue the creature. And yet though hee puniſh, as the executioner of God, yet hee loueth the partie Ioſu. 7.19.25. whom he puniſheth, deſiring that by the courſe of iuſtice, hee might beAugust. in Pſal. 78. Denique ſi in hoc ſeculo in cum vindicatur; vel pro illo etiam laetatur ſi corrigitur, vel certe pro alijs vt timeant cum imitari. brought to the knowledge and mercie of the Lord. Thus Abram deſtroyed the armie of the kings, becauſe the Lord required of him to execute his iuſtice. Abram therefore loueth the Lord aboue his enimies, and therefore ſmiteth them whom the Lord had deliuered into his hand. For becauſe the Lord had taught him that onlie meane to deliuer Lot from his captiuitie; he iuſtlie executeth the wrath of God, but deſireth notAuguſt. cont. Fauſt. lib. Nocendi cupiditas, vlciſcendi crudelitas, implicitus & implacabilis animus, ſeritas rebellandi, libido dominandi, & ſiqua ſunt ſimilia, hac ſunt quae in bellis iure culpantur. the deſtruction of his enimies. So Paule deliuered vp 1. Cor. 5.5. the Corinthian vnto Sathan, but yet deſireth to ſaue his ſoule. So the Magiſtrate, that ſtriketh with the ſword of iuſtice, puniſhing the offender with deſerued death, ſeeketh by temporall paine, Ioſu. 7.19. • 5. 2. Sam. 1.14. & 4.9.10. &c. to bring him to the ſight and knowledge of his ſinne; that thereby he may eſcape eternall torment. The miniſter of the word, that confutethTit. 1.9. Tertul. lib. contr. Hermog. Doctat Her •• ogenes ſcriptum eſſe: ſi non eſt ſcriptum, timeas Vae illud adijetē tibus aut detrahentibus destinatum. Hieron. in Agg. cap. 1 Quicquid abſque authoritate & testimonijs ſcripturarū, quaſi traditione apostolica ſponte confingunt, percutit gladius dei. by the word, the hereſies of the wicked; ſheweth not hatred to theQuemadmodū impijs mos est. Cyprian ad Demetriad. Ad nos ſaepe ſtudio magis contradicendi quam v • to diſcendi veniunt, & clamoſis vocibus perſonantes malunt ſua impudenter ingerere quàm nostra patienter audire. perſons of men, but to the hereſies that they profeſſe: which when hee reproueth, becauſe the Lord Tit. 3.11. deteſteth them, and he as the Iſai. 58.1. trumpet of the Lord, is to ſound his voice among the people, he ought not to be thought to breake the bounds of brotherlie charitie, when by the mouth of Chriſt he repreſſeth hereſie. But thoſe that ſlea the innocentIust. Mart. Apolog. 2. Tantùm quippe principes opinionem veritati praeferentes valent, quantum in ſolitudine latrones. whom God hath commaunded to preſerue; or which to maintainePapista & alij. their priuate error obſcure the Rom. 11.18. truth, deſtroy or perſecute the perſons of men profeſſing that doctrine whichQualem nostram eſſe confirmatur. cannot be conuinced by the word of God: hate contrariwiſe not ſin, but men, for not being1. Pet. 4.4. partakers with them in their ſinne; and clearelie deſcrie themſelues to be children Ioh. 8.44. of that father, from whom1. Ioh. 3.8. ſinne, falſehood, hypocriſie and murther haue iſſued forth into the world. Furthermore it may happen to be called into doubt, whether Abram offended not in that hee ioyned in ſocietie with Mamre, Aner, and Eſhchol, which were Amorites of the poſteritie of Canaan; becauſe the Lord not onelie forbad Exod. 23.32. & 34.15. Deut. 7.2. the Iſraelites, the making of any league with the people of the land, but in all agesPro. 14.7. & 22.24 2. Cor. 6.14. Epheſ. 5 7. Chryſostom. Hom. in Matth. 19. Bonus ſi male connectitur, aut pares ambo reddantur aut cito ab inuicem ſeparentur: amicitia enim pares aut querunt aut faciunt. Idē. Et rerum natura ſic est vt quoties bonus malo coniungitur, non ex bono malus melioretur ſed ex bono malus contaminetur. of his Church hath prohibited his children to haue ſocietie with the wicked. To this itConciliatio. 23. muſt be anſwered; that the godlie are not forbidden, to make or maintaine peace withGen. 34.15. Nazianz. in Apolog. orat. 21. Melior eſt talis pugna qua Deo proxi ••• facit, quam pax illa qua ſeparat à Deo. wicked men, ſo that ſuch peace containe not a conſpiracie againſt the Lord, and the ſinceritie of true religion; vnles they haue authoritie from God to Deut. 7.2. Iudg. 2.2.3. 1. King. 20.42. afflict them for their ſinne, as had the Iſraelites. For we are commaunded to haue peace with Deut. 20.10.11. Rom. 12.18. Matth. 5.9. all men, ſo much as lieth in vs, and to be not onlie peaceable, but furtherers of peace. Wherefore if any Heathen or Idolator ſhall ſeeke vnto vs for peace, wee are to anſwere him Ioſu. 9.7.14 15. 2. Sam. 8.10. 1. Sam. 8.14. with peace, and to ſhew the fruit of our religion, which is to be peaceable Ioh. 13.35. Gal. 6.10. Luc. 10.5. August. contr. epist Parmen. lib. 2. cap. 1. Quiſquis ergo vel quod potest arguendo corrigit, vel quod corrigere non poteſt, ſaluo pacis vinculo excludit, vel quod ſaluo pacis vinculo excludere non poteſt aequitate improbat; hic eſt pacificus. and good to all. For this cauſe did Abram make couenant with Aner and his brethren, and with Abimelec Gen. 21.22.24. & 26.28.31 requiring peace. Thus Dauid and Salomon did ioyne in league with the king of2. Sam. 5.11. 1. King. 5.10.11. Tyrus: and ſo ought godlie Princes being ſought vnto, if it be notIerem. 40.8.14. & 41.1. Ambroſ. lib. de Virgin. 1. Venena non dantur niſi melle circumlita, & vltia non docipiunt niſi ſub ſpecie & vmbra virtutū. vnder pretence of fained friendſhip. But in our diſtreſſe to2. Chron. 16.7. ſeeke for help of them, or in their aduerſitie to be helpers vnto 2. Chron. 19.2. them that hate the Lord, vnleſſe it be Ioſu. 10.6.7. to defend our ſelues by ſuccouring them, or that they be yeelded vnto our power: this is condemned in the Scripture, for it is Philip. 3.19. Ierem. 17.5. to preferre the loue of men before the Lord. Neither is it lawfull to expect their aſſiſtance, Eſra. 4.2. whom we may not requite with help againe: wherfore it may notSicut Hebraeorū ſententia eſt in Bereſhith Rabb. in Cab. &c. vniuſtlie be eſteemed, that theſe confederates of Abram were the ſeruants alſo of the Lord, either wonne vnto godlines byChryſostom. Hom. in Gen. 33. Postea enim & Cananaea inhabitatores clarè iusti virtutem didicerunt. Abram, or more auncient maintainers of the truth, as was Verſ. 18. Melchizedek: the further proofe wherof, becauſe the Scripture doth not fullie teſtifie, we commendIren. lib. 2. cap. 48. Quaedam autem commendamus Deo, &c. to God as a caſe vnknowne. Obſer. 1. verſe 14. The godlie are by Abrams example to 2. Sam. 10.12. Matth. 10.37. Origen. in Cant. Hom. 2. Te vult diuinus ſermo diligere patrem, filium, filiam: vult te ſermo diuinus diligere Christum: nec inordinatam habere charitatem, aut magis te filium & filiam diligere, quam verbum, magis te parentes amare quam Christum. aduenture life and goods, for the ſeruice of God, and welfare of his Church. 2. True fortitude conſiſteth onlieProu. 24.5. & 28.1 & 16.32. Lactant. lib. 6. cap. 18. Si quis laceſſitus iniuriae ledentem perſequi caperit, iam victus est. Si verò motum illum ratione compreſſerit, hic plane imperat ſibi, & hic regere ſe poteſt. Qui autem referre iniuriam nititur, cum ipſum à quo leſus eſt geſtit imita • i: neque vero minus mali eſt referre iniuriam quàm inferre. Hieron. Commentur. in Ioel. cap. 1. I • ſti & fortis viri eſt, nec aduerſis frangi, nec proſperit ſubleuari: ſed in vtroque eſſe moderatus. Auguſt. contr. Iul an. Pelag. lib. 4. cap. 3. Sed abſit vt ſit in aliquo verae virtus, niſi fuerit iuſtus &c. in them that feare the Lord. 3. Verſe 15. It is lawfull for ye godlie, in lawfull war, toIoſu. 8.4. Iudg 20.29. Dolu • an virtus quis in hoſte requirat. Virg. Aenead. 2. ſubdue their enimie with force or ſubtiltie, ſo there be no falſhoodAuguſt. quaeſt. in Ioſu. 10. Hinc admonemur, non iniuſtè fieri ab his qui iustum bellum gerunt: vt nihil homo iustus praecipuè cogitare debeat in his rebus, niſi vt iuſtum bellum ſuſcipiat, cui bellare fa • eſt, Cum autem iustum bellum ſuſceperit, vtrum aperta pugna, vtrum inſidijs vincat, nihil ad iustitiam interest. Sed iustum bellum non est vbi foedus iniuſtè frangitur. or vniuſtice found therein. 4. Verſe 16. The Lord giueth ſucceſſe to godlie enterpriſes, Ioſu. 1.5. 2. Sam. 8.14. 2. Chron. 25.7.8.11. &c. where ſinne doth not prouoke him to puniſh wickedneſſe. 5. The wicked are often Gen. 19.21. Exod. 12.38. partakers with the godlie of deliuerance, as the godlie conuerſing with the wicked are partakers of the ſcourge.

Question 4. verſe 18. Who was this Melchizedek, that met Abram and bleſſed him? And to what purpoſe brought he forth bread and wine?

COncerning this Melchizedek, both of his perſon, and his acceſſe to Abram, haue diuers opinions beene raiſed in the Church; contrarie to the ſoundnes of holſome doctrine. For firſt concerning his perſon, were thoſe groſſe and brutiſh heretikes whichEpiphan. Hereſ. 55. Melchiſede • ianos alij ſcipſos vo • d • . Hi Melchiſedec, in ſcripturis relatum glorificāt. & eſſe non ſolum virentem quandam, ſed eſſe maiorem Chriſto aſſerunt. August. Haereſ. 34. called themſelues of the name of Melchizedek: who affirmed that Melchizedek was a greater perſon, then was Chriſt himſelfe, becauſe Chriſt was compared vnto Melchizedek. But the plaine words of Scripture confute their blindnes, which ſay not that Heb. 7.3. Chriſt was compared as inferiour to Melchizedek, but that Melchizedek was compared vnto the ſonne of God. Some other ſuppoſeAuthor. quaeſt. mixt. inter oper. August. qu. 109. Igitur per hac apparet Melchizedec vltra hominem eſſe, quia non erat vnde melior eſſet quam Abraham, niſi ſola pre • edat illum natura. Quam ipſiſſimā ſententiam haereticam eſſe doces Augustinus. Haereſ. 24. that he excelled the nature of men, becauſe hee is ſaid to be Heb. 7.4.7. greater then Abraham, and therefore eſteeme him to beEpiphaen. Haereſ. 55. Aliqui autem ipſum putant natura filium Dei. in humana ſpecie tunc Abraham apparuiſſe. Sed excidunt & ipſi à propoſito. Ieſus Chriſt in perſon,Epiphan. Haereſ. 55. & 67. Hierat quidam Melchiſedecianorum hunc Melchiſedec putat eſſe ſpiritum ſancium, eo quod aſſimilatus eſt, inquit, filio Dei. or elſe the holie Ghoſt. Other alſo geſſeHieron. epist. ad Euagrium. Origenes multiplici ſermone diſputant, illu • tandem denolutus eſt, vt cum angelum diceret. Tranſiui ad Didymum ſectatorem eius, & vidi hominem pedibus in magistri iſſe ſententiam. that he was an Angell, becauſe he is ſaid to be without father or mother. But theſe errours likewiſe are euident by the Scripture, which in manifeſt words affirmeth that Melchizedek Heb. 7.1.2. King of Salē, King of peace: by analogie of the hiſtorie, and verſ. 4. 〈 in non-Latin alphabet 〉 , conſider how great this man was. &c. was king of Salem, that is, vndoubtedlie, a certaine man which was king of a certaine Citie called Salem: which Citie, although in the name thereof it doe aptlie ſignifie the kingdome of the faithful, wherein dwelleth peace and righteouſnes; yet may we not by reaſon of the allegorie take away the truth of hiſtorie. Againe, it is ſignified he Heb. 7.6. 〈 in non-Latin alphabet 〉 , it is manifeſt therefore that he had a kindred, which was not coū ted or deſcribed. had kinred in the fleſh; although not reckoned among the kinred of the Iewes. Neither ſaith the Scripture that he had no father or mother, butHeb. 7 3. Pſal. 110.4. 〈 in non-Latin alphabet 〉 gnal-dibrathi: that is, according to my word or report of Melchizedec, that is, that report which is by me deliuered of Melchizedec: namely Gen. 14. Epiphan. Haereſ. 55. Quod autem ſine patre & ſine matre dicitur, non eo quod non habuit patre aut matrem, dictum est; ſed eo quod non ſunt manifestiſſimè in ſcripturis nominati. that he is deſcribed without father and mother, that in ſhew of eternitie, he might be likened vnto the ſonne of God. The Rabbins ofHieron. epist ad Euagr. Tradunt Hebrai hunc eſſe Sem primum filium Noa, & eo tempore quo ortus est Abraham habuiſſe aetatis annos 390. Rab. Raſi Thev • th rationem reddit, quia ſcil. dicitur Melec Salem, in quo reperiuntur litere Sem. Iuanis coniectura. the Iewes and otherLyra in Gen. 14. Carthuſ. in Gen. Comment. Praeterea dictum eſt communiterque tenetur, quod Melchizedech fuit Sem filius Noae. after them, doe teach that this Melchizedek was Sem the ſonne of Noah. Manie other both famous and reuerende interpreters of ScriptureHippolitus, Irenaeus, Euſebius Caeſarienſis, Emiſſenus, Apollinarius, & Eustachius: citantur ab Hieron. epist. ad Euagrium. Item Epiphanius Haereſ. 55. Theodores. quaest in Gen. 63. Caluin. in Gen. 14. Pet. Mart. in Gen. Comment. 14. doe rather thinke, that becauſe the parentage of Sem is declared in the Scripture, and that the diſtance of time was ſo greatThe Greekes who followed the Septuagint tranſlation, found it not poſsible in reſpect of the time (for that tranſlation addeth to euery Patriarke from Sem to Abraham 100. yeeres, and with Cai • an intruded 150.) and therefore followed the other ſentence: but the occaſion being taken away in the truth of the Hebrue text, the iudgement of the Fathers is therein reconciled. from Sem to Abraham, thatFor Sem by the computation of the Septuagint, died ſhortly after the birth of Peleg, when as by the truth of the originall, and as wee finde it in our Engliſh Bibles, he is found to haue liued vntill the 50. yeere of Iſaac. therfore he was not Sem, but ſome one of ye ſeed of Canaā: which being affirmed, if it might ſufficientlie be proued, would notablie expreſſe the exceeding mercie and goodnes of the Lord, who out of thatGen. 9.25. Act. 10.34. Sui las in nomine Melchiſedech, itē Euſtath. Antioc. dicit est ex Side filio regis Aegypti, & ſcorto impuriſſim • eſſe genitum, & hac de cauſa, ipſi • us genus non proditum eſſe literis. Sed nimis impudenter philoſophati ſunt. accurſed familie, would chooſe ſo noble a Peere of righteouſnes. Notwithſtanding although the Scripture ſignifie that Melchizedek is deſcribed without father & mother, it is not thereby to be gathered, that either he was deſtitute of father and mother, or that his father & Heb. • .3. 〈 in non-Latin alphabet 〉 , without genealogie, which is verie rare of any of the faithfull in the old Teſtament. parentage is no where els declared: but onelie that in the hiſtory of Melchizedek, in the deſcription of his Prieſthood and his kingdome, there is no mention made of them, as here we ſee; that in them all, he might be likened vnto the ſon of God: for neither this Melchizedek or any other, of whatſoeuer family, but haue in the former hiſtorie their original declared. Neither is there let in reſpect of life, but that Melchizedek may be euen Sem himſelfe: for the ſcripture plainelie ſheweth that Sem was yet remaining, and continued vntill Gen. 11.11.12.32. & 12.4. he died before Abram fiue and twentie yeeres, as appeareth by the account of ye yeeres of his life. neere the death of Abraham. Neuertheles ſeeing the ſcripture of purpoſe would be Heb. 7.3. ſilent in this deſcription of Melchizedek, both of his parentage and his poſteritie; it behooueth men to reſtraine themſelues from curioſitie, leaſt while they ſeeke too buſilie, to open that which the Lord himſelfe hath cloſed vp, theyAugust. libr. 1. de Gen. contr. Manich eos cap. 2. Compeſcat ſe humana temeritas, & id quod non eſt non querat, ne id quod eſt non inueniat. miſſe alſo of the knowledge of that which is more manifeſt, and imbraceConcil Chalcedō. act. • . edict, Valentin. & Martiani imp. Quiſquis enim poſt veritatem repertam aliquid vlterius diſentit, mendacium quarit, no veritate • . a lie in ſteed of truth. Of this Melchizedek the Scripture ſaith: hee brought forth bread and wine, and bleſſed Abraham Hebr. 7.1. when hee returned from the ſlaughter of the kings: concerning which his action, the truth of hiſtorie is alſo well to be conſidered, and the falſhood of heretikes to be confuted. And Melchizedek king of Salem (ſaith the text) brought forth bread and wine; and he was a Prieſt of the moſt high God. And he bleſſed him ſaying, &c. The word tranſlated he brought forth ( 〈 in non-Latin alphabet 〉 Hotzi) is 〈 in non-Latin alphabet 〉 Iatzah in Cal. exire, egredi. in his firſt and natiue ſignification, to goe forth, as manie Gen. 10.11. & 24.5 Exod. 16.4. Ierem. 19.2. Ieb. 38.29. places of the Scripture doe declare. In this forme, it ſignifieth (asCeualer. Rud. Gram. tract. 2. cap. 4. Martin. Gram. Hebrae. libr. 1. cap. 10. In hac forma gemina fere actio ſignificatur. Grammarians teach) a double action, one of the doer, another of the thing, as thus: he made to goe forth, or he brought forth. And ſo this verie word in other Scriptures is Exire facere, educere. Exod. 12. verſ 51. 2. Sam. 12.30. Ierem. 51.10. vſed to the verie ſame effect. The thing or matter that came or was brought forth, was bread and wine: to whom hee brought it, the text doth not expreſſe; but by comparing that which went before, and that which followeth: The king of Sodome came forth to meete with Abram, in the vale of Shaueh, being neereThe valley of Shaueh, is alſo called the Kings dale; the Kings dale was not faire from Ieruſalem, as it ſeemeth 2. Sam. 18.1 • . Borcard. in deſcript. Terr. Sanc. part. 1. cap. 6. Num. 9. ſaith it is a plaine vnder the mountaine Tabor. to Salem, which is Hieron. epiſt. ad Euagr. denieth that this Solem was Hieruſalem, but ſaith it was a certaine towne neere to Scythopolis, which is (ſaith he) till this day called Salem, where the palace of Melchiſedec is to be ſeene; and alſo giueth this reaſon; for that Abram comming from the ſlaughter of the kings, came not by the way of Ieruſalem, but by Sichem, which lay in the way from Dan. Whereunto may be anſwered, that Ieruſalem declining ſomewhat toward the Weſt, was notwithſtanding not ſo farre diſtant but that Melchiſedec might eaſily meete him in the way to Hebron, not farre from Salem. Ieruſalem, and the king of Salem brought forth bread and wine. Wherefore they came both to meete with Abram, and to reioyce with him for his victorie. But why brought Melchizedek bread and wine? Surelie to refreſh the wearied ſouldiers, and to relieue the Captiues, as both theCompare verſ. 18. & 2. Sam. 17.27.28.29. Scripture doth import, and interpretorsPhilo Iudaeus lib. de Abraham. Melchiſedec manus ad coelum tendens fausta Abrahae precatus eſt, mactatiſ que victimis ſplendidum epulum omnibus ſocijs dedit. Ioſeph. Antiq. lib. 1 cap. 11. Hic Melchiſedec milites Abrahami hoſpitaliter habuit, nihil ijs ad victum deiſſe paſius. Clem. Alexand. Sirom. lib. 1. Qui vinu • & panem ſanctificatum dedit nutrimentum in typum Euchariſtia. Hieron. epiſt. ad Euagr. Nec enim mirum ſi Melchiſedec victori Abrahae obuiam proceſſerit, & in refectionem tam ipſius quam pugnatorum eius panes vinumque protulerit & benedixerit et, cum abuepoti ſuo hoc iu • e debuerit. Chryſost. Hom. in Gen. 36. Poſtquam autem & Melchiſedec re • Salem panes & vinum attulit, ab illo accepit oblata. Theodoret. quaeſt. in Gen. 63. Idcirco panem & vinum & maſſam farinae dedit Abraha. both olde and newVatab. Annot. in Gen. 14. Nimirum vt laſſum & famelicum exercitum regia liberalitate reſic • res. Caluin. in Gen. Comment. 14. Pe • Mart. Comment. in Gent. cap 14. Ca. etan. Cardin. in Geneſ. 14. Nihil hic ſcribitur de ſacrificio ſiue de oblatione, ſedde prolatione ſiue extractione panis & vini, quam Ioſephus dicit factum ad reficiendū victores. doe teſtifie. And the Scripture nameth but bread and wine, yet it meaneth all refection that was conuenient for the time and people, according to the royaltie of a king, as by conferenceAs Exod. 18.12 to eate bread, that is, they feaſted & eate of the ſacrifices after ye Law. Pſal. 136. verſ. 25. which giueth bread to all fleſh, that is, conuenient food. 2 King. 6.22. bread and water is vſed for great preparation. of other Scriptures is plaine & manifeſt; the cuſtome whereof, & phraſe of ſpeech is, to call a feaſt, by the name of bread and wine. Thus the Scripture hauing ſpoken of the kinglie bountie of Melchizedek, proceedeth vnto his other dignitie: And hee was a Prieſt of the moſt high God. And hee bleſſed him ſaying, &c. Wherein we ſee, that Melchizedek as a king relieuedTertul. libr. aduerſ. Iudaes. Melchiſedech Abraha iam circumciſo de pral • o reuertē ti panem & vinum obtulit incircumciſus. Abraham, & as a Prieſt of God moſt high he bleſſed him: in both which offices vnited, he was more excellent then Abram, and bare the patterne of the Prieſthood of the ſonne of God. For therefore was heEpiphan. Haereſ. 55. Beza in Annot. in Heb. 7. Nunc igitur de vtroque diceres, explicans quis ſit orde ille Melchiſedech, nempe aeternus & Leuitico eminentior cum aeterno regno coniunctus. more honourable and great then Abram, becauſe he had a kingdome, reallie conioyned with his Prieſthood; and for that cauſe more meete to expreſſe the royall Prieſthood of our Sauiour Ieſus Chriſt, then all the Prieſts and Kings of the loynes of Abraham. Now the Church of Rome hath forged out aTertul. aduerſ. Prax. lib. Quo peraeque aduerſus vniuerſas haereſes iam hinc praiudicatum ſit, id eſſe verum quodcunque primum: id eſſe adulterinum quodcunque posterius. new expoſition of this Scripture, whereon it hathIoan. •• kius de ſacrific. miſſe. lib. 1. Faber. Stapul. de miſſa. lib. 2. & 4. Iodoc. Clictou. de propugnac. eccleſ. lib. 1. Caietan. tom. 3. tract. 10. de ſac • ific. Ioan. Driedo. de Eccleſ. Dogmas. lib. 4. cap. 5. Melchior Canus de hic. Theolog. libr. 12. cap. 12. Bellarm. tom. 2. cont. 3. de Euchar. libr. 5 cap. 6. Qui omnes commune petunt principium à ſacrificio Melchiſedec. Et quod pro omnibus est Concil. Trident. ſeſſ. 22. cap. 1 2. Sacerdotem ſecundum ordinem Melchiſedec, ſe in aeternum constitutum declarant, corpus & ſanguinem ſuum ſub ſpeciebus panis & vini Deo patri obtulit. ſet the foundation of their ſacrifice the maſſe. Wherein firſt they begin with falſe tranſlating of the words of Scripture, proceeding from thence to a falſe and peruerſe vnderſtanding of them: and thirdlie defend it, by manifeſt abuſing the authoritie of the Fathers, is in the ſequell it ſhall appeare. The wordes by them are thus tranſlated: And Melchizedek king of Salem In ſome ancient copies, as is confeſſed by Andradius, Defenſ. Synod. Tridēt. libr. 4. and the Romane Maſſall doth thus acknowledge: Can Miſſae. Supra quae propitio ac ſereno vultu reſpicere dignerū, ſicut dignatus es quod tibi obtulit Abel & Abrahā, & ſummus ſacerdos tuus Melchiſedech ſanctum ſacrificium, immaculatam hostiam. offered bread & wine, for he was a Prieſt of the moſt high God. And whereasMartin. Chemuis. exam. Trident. Conc. part. 2 tu de Miſſa. they are charged by vs of this corruption (becauſe Moſes ſpeaketh not of offering, but of bringing forth, neither maketh it a reaſon, he brought forth, for he was a Prieſt; but being king of Salem he brought forth) therefore they anſwere two things. Firſt, that in theirAndrad. Defenſ. 2. Synod. Trid. lib. 4. De offerendi autem vocabulo non est Chemniti quod digladi • mur, cum & in correctioribus Latinis examplaribus, & ſanctis patribus, qui locum hunc Eucharistiae accommodant, extet proferens. corrected copies (being aſhamed of the groſſenes of the fault) it is wholie read, hee brought forth, and not hee offered. Secondlie, that although the word be, he brought forth, and not hee offered, yet itBellarmin. Tom. 2. contr. 3. de M • ſſ. lib. 1. cap. 6. Quod tamen verbum licet ex ſe nihil aliud ſignificat niſi proferre ſeu adducere, tamen pro loci exigentia ſaepe vſurpatur pro adductione hostiae ad immolandum. muſt needs be vnderſtood he offered. And this they fight for, by many arguments, becauſe in this little word, is grounded a maine corner ſtone of their religion. One reaſon or argument is this: The ſame Bellarmin. ibid. cap 6. Genebrard. ſaith this word is Sacrificale, belonging to ſacrifice. word is ſometime vnderſtood of bringing forth an offering for ſacrifice; for Iudg. 6.18.19. This place is brought in by Bellarmine and Pererius: but to how great a purpoſe let the reader iudge. Gedeon was commāded to ſacrifice that which he brought forth: which is, as if they had ſaid: ſome haue ſacrificed that which they brought forth, therfore Melchizedek did ſacrifice his bread and wine which he brought forth. The ſecond reaſon. Melchizedek was a Prieſt of the moſt high God: thereforeMelchior Canus de loco Theolog. lib. 12. c. 12. Sacerdos erat Dei altiſſsini: ſacrificium ergo offerebat Deo, omnis enim ſacerdos constitunem vt ſacrificium offerat: at non legitur aliud quam panem & vinum obtuliſſe. he offered ſacrifice to God. But he is not read of, to haue offered any ſacrifice, except wee ſay this bread and wine; therfore he offered bread and wine. Thus brutiſh blind are they that wil not behold the truth. For to leaue that which Philo Iudaeus lib. de Abraham. Hauing ſlaine the ſacrifices, he made a bountifull feaſt to Abram and all his aſſociats. Clem. Alexand. Strō. 4 auncient writers doe affirme, that hee ſacrificed beaſts, as cuſtome was of ſacrifice: the Scripture ſheweth, he Pſal. 116.17. Hoſ. 14.3. Heb. 13.15. offered a ſacrifice of praiſe and thanks to God: bleſſed be the moſt high God, that hath deliuered thine enimies into thy hand. The third reaſon. Melchizedek being a figure of Chriſt did offer ſuch aConcil. Trident. Seſſ. 22. cap. 1. Annot. Remiſt. in Hebrae. 7. ſect. 8. Bellarm. de Miſſ. lib. 1 cap. 6. Differentiae dua ſunt inter duo illa ſaecerdotia Melchiſedeci & Aaronis: prim • & potiſſimae poſita eſt in externa ſpecit ſacrificij (vbi hoc didicit in ſcripturis neſcio) ſaecrificia enim Aaronicae cruenta erant, & ſub ſpecie animantium occiſorum, Christi mortem repraeſentabant. Melchiſedeci ſacrificium incruentum fuit, & ſub ſpecie panis & veni eiuſdem Christi corpus & ſanguinē figurauit. quare ſi Chriſtus ſacerdos ſecūdum ordinē Melchiſedech, & nō Aaronis, ſacrificium instituere debuit incruentum. ſacrifice in reſpect of the matter, as did Chriſt: but Chriſt offered (ſay they) an vnbloodie ſacrifice of bread and wine: ergo Melchizedek offered alſo bread and wine. Herein they notoriouſlie prophane the holie Scripture; which teacheth that Melchizedek was a figure of Heb. 7.3. Chriſt in deed: but ſheweth wherein onlie he was likened vnto him; namelie, Heb. 7.1. that he was a King and Prieſt. Secondlie, that he was king of righteouſnes. Thirdlie, that he was king of peace. Fourthlie, in that hee isChryſost. Hom. in Gen. 35. & Chriſtus quia non habet in coelo matrem & in terra patrem abſ que genealogia dicitur. deſcribed without father and mother. Fiftlie, in that he is deſcribed without beginning of dayes, or end of life. Sixtlie,Epiphan. Haereſ. 55. Melchiſedec non amplius post ſe ſucceſſionem habuit, ſed neque ſacetdotij ablationem. Heb. 7.4.5. &c. in that his Prieſt-hood was more excellent then that of Aaron. Wherefore ſeeing the Scripture compareth of purpoſe Melchizedek with Chriſt, and ſheweth wherein they are to be compared; and notwithſtanding compareth them not in the matter of ſacrifice: it is manifeſt, they are not in the matter of ſacrifice to be cō pared, and by conſequent either the Papiſts argument is falſe; or els it followeth, that there was error or negligence committed in the Scripture, which is blaſphemieExemp. Policarpi, qui ad omnē blaſphemiam ſibi ſolebat anres obturare. Euſeb. eccleſ. Histor. lib. 3. not to be endured of chriſtian hearts or eares. The cauſes which they aſſigne, why the Apoſtle compareth not the ſacrifice it ſelfe, are vaine and falſe. One cauſe was (ſay they)

Bellar. de Miſſ. lib. 1. cap. 6.

Bellarm. de Miſſ. lib. 1 cap. 6. Cauſa cur Apostolus non meminerit ſacrificij panis & vini primaria, notiſſima eſt: quia videlicet id ad propoſitum eius non faciebat.

becauſe it made not to the Apoſtles purpoſe in that place, to handle it. And yet nothing indeed, as they themſelues acknowledge, could make more for the likenes of the Prieſt-hood (which was the Apoſtles ſcope to proue) Perer. ibid. The eleuenth likenes betweene Melchiſedec and Chriſt, which is the greateſt & moſt worthie, and for which chiefly and properly Chriſt is called a Prieſt after the order of Melchiſedech, is placed in the ſingular and vnwonted kinde of ſacrifice, &c. How worthily do Papiſts make the matter of Sacrifice the greateſt point in ye likenes o • Chriſt vnto Melchiſedech, and yet ye Apoſtle acknowledgeth it not at al, & they themſelues confeſſe it was without the Apoſtles ſcope, whoſe purpoſe and words doe tend to this, to ſhew wherein Chriſt was like Melchiſedech? then the ſacrifice, if there had bin likenes in the Sacrifice. Againe (ſay they) the Apoſtle would not vnfold the myſterie of the Sacrament,Bellarm. de Miſſa. lib. 1. cap. 6. Accedit quod Apostolus dedita opera omiſit oblationem panis & vini, ne cogeretur explicare mysterium Eucharistiae, quod altius erat quā vt ab illis capi tunc poſſet. becauſe it was greater then could of them be vnderſtood. But the Apoſtle confuteth this himſelfe, Heb. 6.1.2. whereas he ſaith: they had bin taught before, the doctrines of the beginnings of Chriſt, as of repentance, of faith, of the Sacraments, of the reſurrection of the dead, and of eternall iudgement: and therefore requireth of them, that they need not the laying againe of ſuch foundations, but to be led forward vnto perfection. Neither ſaith the Apoſtle (as is by them alleaged) of this Melchizedek are manie things which cannot or may not be vttered; but which are Heb. 5.11. 〈 in non-Latin alphabet 〉 : which the vulgar tranſlation falſely readeth ininterpretabilis, that cannot be interpreted, which is Bellarmines obiection. hard to vtter: neyther ſaith hee, becauſe you cannot heare or vnderſtand; but 〈 in non-Latin alphabet 〉 , Segnes. becauſe you are dull of hearing. Beſides, it is groſſe and childiſh to reaſon thus: Melchizedek offeredBellarm. de Miſſ. lib. 1. cap. 6. In miſſa verum ſacrificium offerri probatur, ex ſacerdotio Melchiſedec. an vnbloodie ſacrifice, therefore Chriſt did alſo offer an vnbloodie ſacrifice: and then to prooue that Melchizedek offered ſuch a ſacrifice,Bellarm. ibid. Colligitur ex vi typi & ſigurae. Fuit enim Melchiſedec in illa ceremonia panis & vint, figura manifestiſſima Christi ſacramentum Euchariſtiae inſtituentis &c. Aſtutè ſcilicet agit, vt ex vi typi doceret Melchiſedeci prolationē eſſe ſacrificium: & praeterea ratio (inquit) manifeſtè docet eam veram eſſe expoſitionem. becauſe Chriſt (as they ſay) did offer bread and wine. Moreouer it is as falſe, that Chriſt euer ſacrificed Heb. 9.25.28. & 10.12.14. bread and wine, if weeFor as the fathers doe ſometime take Sacrifice wee denie it not, namely figuratiuely; and as S. Paul calleth the beneuolence of the Philippians a Sacrifice, Philip. 4.18. meane a ſacrifice taken in his own and proper ſignification. And therefore if Melchizedek ſacrificed bread and wine, it had beene altogether vnlike the ſacrifice of Chriſt. The fourth reaſon to perſwade that Melchizedek offered bread and wine is made,Lyra in Gen. Poſtil. cap. 14. Bellarm. libr. 1. cap. 6. Nulla erat cauſae cur refectionem praeberet Melchiſedec Abrahe, nam redijt ex praelio cum ingenti praeda, & milites Abrahae iam cibum ſumpſerant antequam occurreret Melchiſedec. that Abram returning from the ſpoile, had foode ſufficient of himſelfe. To which they ſhall be anſweredHugo. Sanct. Victoris in Annot. in Gen. Apud priſcos (inquit) oblitio panis & vint venientibus ex bello beneuolentiae & pacis fuit Symbolum. Perer. in Gen. 14. diſp. 5. Sed parum in hac ratione videtur eſſe roboris. Dicat enim quiſpiam, neſciſſe id Melchiſedec: at licet id ſeruiſſes voluiſſe ſuam erga Abraham beneuolentiam declarare. from among themſelues, that it might be a deed of curteſie, as well as of neceſſitie, to bring forth bread and wine; which Melchizedek might doe of his aboundance, his citie being vntouched, & the king of Sodom could not, becauſe his dominions were ſpoiled. The fift reaſon is, theBellarm. lib. 1. de Miſſa. cap. 6. Perturbant totam distinctionem. Nam in Hebrae • codice poſt illa verba (dei altiſſimi) inuenitur Soph Paſuc qui indicat ibi terminari periodum. Quare nō poteſt illud, & erat ſacerdos, coniungi cū ſequentibus. placing of the words in the Hebrue text: for after theſe words: he was a Prieſt to the moſt high God, there is a diſtinction and end of the ſentence: therefore it is to be vnderſtood, that as he was a Prieſt hee brought forth bread and wine, which is in their interpreting, hee ſacrificed bread and wine, becauſe, or for that hee was a Prieſt to the moſt high God. In which reaſon is contained a double falſhood. Firſt, in that obſeruing one diſtinctionAt homo acutiſſimus. Pauſam Athuah, quae etiam diſiungitur clauſula à priori, videre nō potuit: nam de primo dixit, rex erat & protulit, dein adhibita breui distinctione, & erat ſacerdos, inquit. they miſſe and ouerpaſſe another: for thus ſtand the words diſtinguiſhed, as were before recited: And Melchizedek king of Salem, brought forth bread and wine: and hee was a Prieſt of the moſt high God. And he bleſſed him, &c. So that it isFalſus igitur Bellarminus. no perturbation of the text, but manifeſt and plaine, that as he was king hee brought forth bread and wine, which is more manifeſtIn the Bibles Complutenſ. Greeke, is added 〈 in non-Latin alphabet 〉 , ipſi, he brought foorth to him, that is, to Abraham. by ſome Greeke tranſlations, which expound it, he brought it forth to him; that is, to Abraham. Againe, where the Scripture ſaith, and he was a Prieſt, As Bellarmine himſelfe cannot denie. making it an addition vnto his other office, and therefore ſtayeth therein: theyBellarm. ibid. Licet ad verbum non ſit in Hebraeo, erat enim ſacerdos, ſed & erat ſacerdos: tamen illa particula cōiunctiua frequentiſſimè locuns obtinet cauſalis. Certum eſt, ſed non vbi nulla cauſa redditur: fallaecia nō cauſae pro cauſa. falſlie tranſlate it, for he was a Prieſt, making it a reaſon of his ſacrifice. But a ſimple reaſon, being vnwarranted of the word, that becauſe hee was a Prieſt, therefore he ſacrificed bread and wine: the text ſaith more plainelie, hee was a Prieſt and bleſſed Abram Verſ 10.11. Some of the Rabbins vnaduiſedly affirme, yt Melchiſedech ſinned here, becauſe he firſt bleſſed Abraham, before hee praiſed God: and that therefore the Prieſthood was taken from his poſteritie. and praiſed God. The ſixt reaſon is, that the fathers affirme that Bellarm de Miſſa. lib. 1. cap. 6. citeth twentie Fathers and Schoolemen, and after them two Iewiſh Rabbins out of Pet. Galatin. lib. 10. cap. 4.5. of whom there is not one father that maketh for his purpoſe, or ſcarſely giueth any colour or ſhew thereof, but are altogether miſinterpreted by him. Melchizedek ſacrificed bread and wine. This reaſon is a falſe and vniuſt ſlaunder of the Fathers, and a meere deceit. For none of the Fathers which the church of Rome alleageth, doe confirme it, in the ſenſe of the church of Rome. Some of the Fathers ſay Clem. Alexand. Strom. 4. Sanctificatum dedit nutrimentum, He gaue hallowed nouriſhment: he calleth it nouriſhment or meate, not bread; becauſe Melchiſedech made it a feaſt, Ioſeph. Antiq lib. 1. c. 11. he calleth it hallowed, becauſe that withall he offered not an vnbloodie, but bloodie ſacrifice, Philo lib. de Abraham: and ſo Clement doubtleſſe doth vnderſtand it, ſaying, he gaue, not he offered; therefore to Abram, not to God. Tertul. aduerſ. Iudaeos. Melchiſedec Abrahae panem & vinum obtulit: that is, gaue to Abraham bread and wine. Author. quaeſt. mixt. inter oper. Auguſt. quaſt. 109. De Melchiſedec legimus quia obuiauit Abrahae reuertenti à caede regum, & protulit panes & vinum, & obtulit ei & benedixit ei: that is, he met Abraham, and brought forth bread and wine, an • ffered them to him, and bleſſed him. Ambroſ. de Sacram. lib. 4. cap. 3. Tunc Abraham recijt • ict • r, & occurit illi Melchiſedec ſacerdos, & obtulit ei panem & vinum: and offered to him. Idem in Epist ad Hebraeos. c. 7. Nec eſſe nouum ſi Melchiſedec victori Abraham obuiam proceſſerit, & in reſectionem tam ipſius quā pugnatorū eius panem vinum que protulerit: And for his reſection and his ſouldiers brought forth bread and wine. Hieron. Epist. ad Euagr, In reſectionem ipſius quā pugnatorū eius, panes vinum que protulerit: For his reſection and his ſouldiers he brought forth bread & wine. Theodoret. quest. in Gen. 63. Id • irco panem & vinum & maſſam farinae dedit Abrahae: He gaue Abraham bread and wine. he offered bread and wine, but adde their meaning, he offred it to Abraham not to God. Now this is not to ſacrifice in the proper ſignification ofBut Papiſts teach that Melchiſedech did ſacrifice properly: Rhemiſt. Teſtam. annot. on the Hebrues, chap 7. Bellarmine &c. ſacrificing. Some other call it Hieron epiſt. ad Marcel. Qui iam tunc in typo Chriſti panem & vinum obtulit: that is, who euen then offered bread and wine, in a type of Chriſt. August. epist. 95. Prolato ſacramento menſae Dominicae, nouit aeternum eius ſacerdotium ſigurare. In bringing forth the matter of the Sacrament, he knew how to figure his eternall prieſthood. Idem 16. de ciuit. Dei, cap. 22. Leo de vniuerſar. aſſump. ſuae ſerm. 2. Euſeb. Emiſſen. ſerm. 5. de Paſchate. Arnob. Comment. in Pſal. 109. Ioh. Damaſcen. lib. 4. de Orthodox. f • l. cap. 14. Theophylact. in cap. 5. ad Hebraeos. Al of thē indeed ſpeake of a ſacrifice of Melchiſedech, but ſay it was a type or figure (themſelues ſpeaking metaphorically) not meaning he did actually ſacrifice: which Epiphanius euidently declareth, Hereſ. 55. Melchiſedec Abraha ob •• iam venit, & propoſuit ipſi panes & vinum mysteriorum aenigmata proferens & exemplaria, quum Dominus noster dicat, ego ſum panis viuens: & exemplar ſanguinis ipſius qui ex latere ipſius compuncto fluxit ad purgationem inquinatorum, & reſperſionem ac ſalutem animarum nostrarum. And Cyprian ad Caecilium epiſt. 63. Vt ergo in Geneſi, per Melchiſedec ſacerdotem benedictio circa Abraham poſſet rite celebrari; praecedit ante imago ſacrificij Christi in pane & vino constituta: Melchiſedech therefore did ſacrifice. But how? By bleſsing of Abram, as Cyprian doth expound it, before which went the image of the ſacrifice of Chriſt in the bread and wine. But how was the bread and wine an image of Chriſts ſacrifice? Epiphanius anſwereth, in a type figuring the benefit of Chriſt himſelfe, the true and liuing bread. Of what ſacrifice was it a type or image? Of that one true ſacrifice (ſaith he) made vpon the Croſſe, &c. But Papiſts make it a ſhadow of that which they call the ſacrifice of his Supper, to which they adioyne their ſacrifice the Maſſe. a ſacrifice (not of bread and wine) but meane of August. quaest. Euangel. lib. 1 qu 34. Intelligendum templum & altare ipſum Christum: aurum & donum, laudes & ſacrificia precum, quae in eo per eum offerimus: We muſt vnderſtand, the Temple and the Altar to be Chriſt the gold and the gift, to be the ſacrifices of praiſe, which in him we offer by him. In this ſenſe we alſo ſay, that Mel • hiſedech did ſacrifice bread and wine, when as he gaue it to Abram, to the honour of God, to relieue the need of Abram, in Chriſt, and for his ſake. mercie or thankſgiuing, and praiſe to God; according Pſalm. 116.17. Hoſe. 14.2. Heb. 13.15. as the Scripture often ſpeaketh. Wherefore alſo thoſe that liken this bringing forth of bread and wine, withClem. Alexand. Strom. 4. Qui vinum & panem ſanctificatum dedit nutrimentum in typum Eucharistiae. Euſeb. Caeſarienſ. de demonſt. Euangel. lib. 5. cap. 3. Quemadmodum ille &c. August. epiſt. 95. Prolate ſacramento menſae Dominica &c. the Supper of the Lord ordained by our Sauiour Chriſt; although they goe beyond the Scripture, yet they goe not againſt the Scripture, being takē according to their meaning & intent. For as Melchizedek did comfort the wearie & hūgry, with bred & wine; ſo Chriſt refreſheth thoſe which Matth. 11.28. Ioh. 6.35. Rom. 4.11. & 10.17. are weary of their ſins, & hunger for his righteouſnes, with his comfortable promiſes, & with the Sacraments: and as Melchizedek did ſacrifice with bleſſing & thanks to God, ſo ought Mark. 14.26. 1. Cor. 11.26. we chriſtians in the ſupper of the Lord. But that Melchizedek did not ſacrifice his bread & wine, if this place of Scripture were not euidence enough, there are arguments aboūdant, to conuince this error. Firſt the word here vſed to bring forth, dothAnd the ſame, beſide the authoritie of the Hebrues, Caietan confeſſeth, Nihil hic ſcribitur de ſacrificio vel de oblatione: that is, here is nothing written of the ſacrifice or oblation. And Bellarmine de Miſſa lib. 1 cap. 6. ſaith, the word of it ſelfe ſignifieth nothing elſe, but to bring forth. in no place of ſcripture ſignifie, to offer, or to ſacrifice: therfore whē as yt ſpeech is onlie of bringing forth, and not of ſacrificing; it is only to be vnderſtood of bringing forth, & not of ſacrificing. Secondly, Melchizedek brought forth bred and wine, & beſtowed it on Abram, as theAndrad. 2. defenſ. Trid. Syn. lib. 4. At que ego cum illis ſentiam, qui laſſos Abraha milites et diuturna pugna fractos Melchiſedec cum pane vinoque refec • ſſe aiunt. Peter. in Geneſ. 14. diſp. 5. Eandem aijs ſententiam tuto teneri poſſe. Canus lib. 12. cap. 12. Non inſicior &c. Bellarm. de Miſſa lib. 1. cap. 6. No • non negamus, &c. aduerſaries, thēſelues confeſſe: but this act, which isThe Scripture ſpeaketh of no other act of Melchiſedec, but his meeting, his bringing forth, his bleſsing: and where ſome Fathers ſay he ſacrificed, they meane it ſpiritually, in phraſe of Scripture, Hoſ. 14.3. Philip. 4.18. If any would replie, that they meant properly as Papiſts doe; I anſwere, their words are againſt it, where they expound themſelues: or if they had ſo meant, where had they their authoritie to teach that for a doctrine of faith, which not any Scripture in old or new Teſtament doth iuſtifie? the only act ye ſcripture ſpeeketh of, is not properly, to ſacrifice bread & wine: therfore Melchizedek did not ſacrifice his bread & wine. Thirdly, Melchizedek Chryſost. Hom. in Gen. 36. Hieron. epiſt. ad Euag. of his kingly bounty brought bread & wine; but it pertaineth notAlbeit, as Ariſtotle teacheth, Kings were wont to offer ſacrifice, Pulit. lib. 3. cap. 10. & 7. cap. 9. and Philo ſaith he ſacrificed beaſts; and he were both a King and a Prieſt: yet he performing diuers functions, diſcharged them no doubt according to his diuers offices. to kings to ſacrifice: therefore he brought forth, but did not ſacrifice his bread and wine. Fourthly, if the ſacrificing of bread & wine, were not the properEx confeſſo aduerſariorū, qui hoc ſacrificium propetā ſtatuūt functionem ſacerdotij. Canus de locis Theolog. libr. 12. cap. 12. Melchiſedec erat ſacerdos Dei altiſſimi, ſacrificium ergo offerebat Deo: at non legitur aliud quam panem & vinum obtuliſſe. Bellarm. lib. de Miſſ. 1 cap. 6. Cum ſcriptura ut in locis deſcribat nobis ſacerdotiū Melchiſedec, debuit profecto alienbi tradere quael • fuit ſacrificium Melchiſedec. Rhemiſt. annot. Hebrae. 7. ſect. 8 act of the Prieſthood of Melchizedek; then did hee not ſacrifice bread and wine, but onlie brought it forth of his kingly liberality: but the proper work of the Prieſthood of Melchizedek, was yt Verſ. 19. Hebr. 7.1. Cyprian Epist. 63. ad Cacilium. Qui ordo vtique hic eſt, de ſacrificio illo veniens, & iude deſcendens, quod Melchiſedec ſacerdos Dei ſummi fuit, quod panem & vinum obtulit, quod Abraham benedixit. he bleſſed Abraham, for which he receiued alſo tithe of Abraham: therefore he did not ſacrifice in bread and wine. Fiftlie, if Melchizedek had ſacrificed bread & wine; the ſame his ſacrifice muſt haue had reſemblance vnto the ſacrifice of Chriſt: but the ſacrificing of Melchizedek, if he had ſacrificed bread and wine, had not beene like the ſacrifice of Chriſt: therefore he ſacrificed not. The former part of this argument isBellarm. cap. 6. Colligitur ex vi typt & figurae. confeſſed by euerie Papiſt: the latter propoſition is prooued thus. It was neither like the true ſacrifice of Ieſus Chriſt, which was when hee offeredThis Bellarmine himſelfe denieth, De Miſſ. lib. 1. c. 6. Sacrificium crucis, ſi per ſe confideretur, non eſt ſecundum ordinem Aaron, nec ſecundum ordinem Melchiſedec: That is, the ſacrifice of the croſſe, if it be cōſidered in it ſelfe, is neither after the order of Aaron, nor of Melchiſedec. And leaſt any ſhould thinke the Fathers herein to be more abſurd then Bellarmine; where they compare this act of Melchiſedec with the ſacrifice of Chriſt: it muſt be vnderſtood that they meane not any ſacrificing of bread and wine, as though Melchiſedec had ſacrificed, or any way conſecrated his bread and wine; but a ſacrifice of liberalitie and godlines in relieuing Abraham; of praiſe and thankſgiuing; wherein the gift of Melchiſedec is like the act of Chriſt, in giuing his righteouſnes to vs: and his thankſgiuing, like that of them who truly receiue the Sacrament, in which two the whole adminiſtration of the Sacrament doth conſiſt. vp himſelfe vpon the croſſe, which is his onlie Heb. 9.25.26.28. & 10.12.14. ſacrifice: neither like the falſe imaginarie ſacrifice, which the church of Rome aſcribeth vnto Chriſt; which neither ſcripture, nor auncient councel, nor father calleth a ſacrifice, in theAuguſt. contr. Faust. lib. 20. cap. 21. Sacrificium Deo frequentiſſimè facimus, illo duntaxat vitu quo ſibi ſacrificari noui Testamenti manifestatione pracepit. Huius ſacrificij caro & ſanguis ante aduentum Christi per victimas ſimilitudinum promittebatur: inpaſſione Christi, per ipſam veritatem reddebatur: post aſcenſum Christi per ſacramentum memoria celebratur. Christus igitur cum hoc ſacrificium instituerit, commemorationem ſui instituit, & gratiarum actionem proprit ſacrificium non instituit. proper ſignification of a ſacrifice. For in that ſacrifice (asPaſchaſius Abba • Corb. libr. de corp. & ſang. Dom. cap. 10. Hic primus hanc haereſin libello defendit. Vixitque circa annū Domini 880. vt referi Trithemius lib. de Eccleſ. ſcriptor. Lanfrācus Arch. Cantuar. libr. de Euchar. Corporali ſiquidē (inquit) ore corporaliter manducamus & bibimus ipſum Dominicum corpus. Guitmund. Aduerſ. de verit. Eucharist. lib. 1 Algarus de Sacram. lib. 1. cap. 5.6. Odo Cameracenſ. miſſae canon. expoſit. 3. Concil. Trident. Seſſ. 13. cap. 1. Principio docet ſancta ſynodus, & apertè & ſimpliciter profitetur; in almo ſancta Euchariſtiae ſacramento, post panis & vini conſecrationem, Dominum nostrum Ieſum Christum, verum Deum atque hominem, verè, realiter ac ſubstantialiter ſub ſpecie illarum rerum ſenſibilium contineri. Idem can. 1. ibid. Et ſi quis negauerit, aut dixerit remanere ſubſtantiā panis & vini, &c. anathema ſit. they teach that doe defend it) the bread and wine which by Chriſt was offered, was reallie & carnally chaunged, and conuerted into the verie bodie and blood of Chriſt: ſo that he offered bread and wine, and yet the verie matter of the ſacrificeBellarm. Tom. 2. contr. 3. de Euchar. lib. 3. cap. 18. Eccleſiae (ſcil. Romanae) ſententia eſt eſſe totalem conuerſionē ſubstantiae panis & vini in corpus & ſanguinem Domini. was his bodie and his blood: he offered really and carnally his bodie and his blood,Concil. Trident. ſeſſ. 22. cap. 1. Deus & Dominus noster, in caena nouiſſima, qua nocte tradebatur, corpus & ſanguinem ſuum ſub ſpeciebus panis & vini Deo patriobenlit. Idem cap. 2. Et quoniam diuino hoc ſacrificio, &c. but yet an vnbloodie ſacrifice. But Melchizedek offered (if at all he offered) but onlie bread and wine; & none dare affirme, that it was tranſubſtantiated into the bodie & blood of Chriſt. Therefore if Melchizedek had offered bread and wine, it had beene vnlike that offering of Chriſt; wherupon it alſo followeth by euident reaſon (ſeeing Melchizedeks offering dependeth vpon reſemblance vnto the offering of Chriſt, and the offering of bread and wine by Chriſt, is grounded by them vpon the offeringBellarm. de Miſſa lib. 1. cap. 6. Melchiſedeci ſacrificium incruētum fuit, quare Christus debuit incruentum, &c. Melchiſedechs ſacrifice was an vnbloodie ſacrifice, therefore Chriſts ſacrifice muſt be an vnbloodie ſacrifice. of Melchizedek) that neither Melchizedek nor Chriſt did offer ſacrifice of bread and wine. Sixtlie, neitherYea, they renounce it in as much as they teach all matters of faith concerning Melchiſedec, and yet of his ſacrifice nothing. teſtimonie of Scripture, nor expoſitionOf the moſt part we haue alreadie ſpoken, for the reſt we are here to anſwere. Theodoret vpon Pſalm. 109. Inuenimus Melchiſedec ſacerdotem & regem eſſe, & offerentem Deo non ſacrificia ratione carentia, ſed panem & vinum: That is, we finde Melchiſedech to haue been both a Prieſt and king, offering to God not ſacrifices without reaſon or proportion, but bread and wine. Primaſius in Comment. cap. 5. epiſt. ad Hebra. Quia Melchiſedec panem offerens Deo: That is, Melchiſedech, to God offering bread, &c. Oecu • nen. in Commēt. in cap. 5. ad Hebrae. Melchiſedec fuit primus qui hostiam ſine ſanguine panem & vinum obtulit: That is, Melchiſedech was the firſt that offered ſacrifice without blood, being bread and wine. To which I anſwere: Theodoret is plaine againſt it, Queſt. 63. cited before, ſaying, hee gaue to Abram, &c. whereby it is euidēt his meaning is, in offering it to Abram, he offered it to God; for as much as he did it for the honour of God vnto his Prophet. Primaſius is to be takē in the ſame ſenſe, as his words declare. The meaning of Oecumenius is, to ſhew yt Melchiſedech was the firſt who is in Scripture compared with Chriſt, his offering was without blood (for as he thinketh he offered no material ſacrifice) being bread and wine giuen to Abraham, with the bleſsing. Secondly, it may be thought they make this giuing of bread & wine to Abraham, with bleſsing him, which they call a ſacrifice to God, to be a type or ſhadow of the Supper, which is alſo a receiuing and giuing of bread and wine with giuing praiſe to God, as doth Eucheri. lib. 2 cap 18. in which (as Augustine ſaith) the Church doth offer vp her ſelfe to God. De ciuit. Dei lib 10. cap. 10. of auncient father doth confirme that Melchizedek did offer this bread and wine to God, in the proper ſignification of a ſacrifice: therefore he ſacrificed not in bread and wine. Seuenthly, as that doctrine cannot ſtand which is not grounded vponIren. lib. 3. cap. 1. Euangelium in ſcripturis tradiderunt, fundamentum & columnam fiaci nostra futurum. Chryſostom. in Pſalm. 95. Si quid dicitur abſque ſcriptura, auditorum cogitatio claudicat. the foundation of the Scripture; and asNon poterat aediſicare mendacium ſine demolitione veritatis. Tertul. in Marc lib. 2. hereſies are alwaies diſagreeing with the truth, and within themſelues: ſo this error holden of the ſacrifice of Melchizedek, ouerthroweth manie other fantaſies of the church of Rome. For if Melchizedek ſacrificed bread and wine, & that ſacrifice were ſuch a perfect patterne of that ſacrifice of theirs the maſſe, which is founded thereon: firſt becauſe the bread and wine in the ſacrifice of Melchizedek was not reallie chaunged into the bodie and blood of Chriſt; therefore in that their ſacrifice, Bellarm lib. 1. cap. 6. hereof teacheth, that Melchiſedechs ſacrifice ſhould agree with their ſacrifice the Maſſe, not in ſubſtance, but in repreſentation of accidents: but here are no agreements, ſo much as of accidents; for in the Maſſe they are accidents without ſubſtance, in the other they ſhould be ioyned with the ſubſtance; in the one they are dead, yea none at all; in the other they floriſh and are vnited with their being and proper nature. Secondly, who would ſay, the Euchariſt or Supper might differ from the Euchariſt in ſubſtance: for a type to differ from the truth is allowable, but to differ from it ſelfe is vnreaſonable. the bread and wine is not carnallie cōuerted: ſo that tranſubſtantiation is thereby ouerturned. Secondlie, Melcizedeks ſacrificeAnd this is neceſſarie, ſith both are types of Chriſts ſacrifice, that they ſhould thus agree in one. was not propitiatorie for ſinne, becauſe it was an vnbloodie ſacrifice, and Heb. 9.22. without blood there is no remiſsion: therefore their propitiatorie ſacrifice auaileable for quicke and dead, is hereby adiudged and condemned. Thirdlie, Melchizedek if he ſacrificed bread and wine, diſtributed to Abram It ſeemeth they would denie this alſo, but for the authoritie of the Fathers. and his companie both bread & wine: wherfore the church of Rome which diſtributeth bred only, but not wineWhich was admitted in the Coū cel of Trent, Seſſ. 22 but referred to the Pope. in their ſacrifice, are conuinced byBut much more by the inſtitution of Chriſt. this example to be robbers and murtherers. Fourthlie, neither this ſacrifice wasPapiſts do diuine, that hee did often offer ſuch ſacrifice: & what would they not auouch to vphold the Maſſe? but the Scripture remē breth it not once. euer repeated by Melchizedek: therefore (as by the truth of Chriſts Heb 9.12.26. & 10 3 10 11.12. ſacrifice, which was neuer to be repeated) they are condemned of their ſucceſſion of Prieſts, and their daylie ſacrifice. Fiftlie, if Melchizedek were to be compared vnto Chriſt in the matter of the ſacrifice; then were Melchizedek to be likened vnto Chriſt aloneFor the Apoſtle compareth Melchiſedech to Chriſt (although not in the matter of the ſacrifice) and ſheweth how that, wherein the compariſon ſtā deth, as to be a king and prieſt, without beginning or end of daies, &c. did onely belong to Chriſt; & neither could nor can be vnderſtood of any other: which if it could, then might the Iewes alſo lawfully expect a new Meſſiah after the order of Melchiſedech. Therefore Melchiſedec in whatſoeuer he was a figure of Chriſt, he ſhadowed Chriſt alone, according to the purpoſe of the Apoſtle. Heb. 5.6.7.9.10. & 6.20. & 7.1. &c. in the manner of ſacrificing; the matter of his ſacrifice to haue beene agreeable vnto the matter of the ſacrifice of Chriſt: but the church of Rome doth teach,Bellarm. Tom. 1. cont. 4. lib. 4. cap. 8. Reſpondeo, ſacerdotium Aaronicum fuiſſe temporale, & ſolum duraſſe vſque ad inchoationem noui Testamenti: deinceps autem capiſſe ſacerdotium ſecundum ordinem Melchiſedec à Christo institutum. that not Chriſt alone, but euery ſacrificing Prieſt (who neither figureth Chriſt nor was figured by Chriſt) is alſo of the order of Melchizedek; but the matter of the ſacrifice muſt inConcil. Triden. Seſſ. 13. can. 1. Si qui • negauerit corpus & ſanguinem vna cum anima & diuinitate non contineri, ſed tantummodo eſſe in eo vt in ſigno, vel figura, aut virtute, anathemaſit. no wiſe agree in ſubſtance, foraſmuch as the one is reallie and ſubſtantiallie conuerted into fleſh, the other remained bread & wine: therefore the church of Rome herſelfe ouerthroweth this compariſon of Melchizedek and Chriſt in the matter of the ſacrifice; and by conſequent the order of their Prieſt-hood doth want foundation: their daylie ſacrifice is not onelie contrarie to the Supper of the Lord, but alſo to this ſacrifice of Melchizedek in bread & wine, hauing neither patterne, authoritie or proofe from Chriſt himſelfe, or from Melchizedek. Therefore ſeeing that if Melchizedek did ſacrifice the bread & wine, the church of Rome doth forfeit their tranſubſtantiation, their propitiatorie ſacrifice, their halfe communion, their daylie ſacrifice, and the reſemblance of the ſame vnto the ſacrifice of Chriſt. If he did not ſacrifice, then neither Chriſt did ordaine the repreſentation of his death to be a ſacrifice; but the church of Rome which hath inuented ſuch a ſacrifice, are therein vſurpers and idolaters. And ſeeing neither Scripture, nor Councel, nor ancient Father doth affirme, that Melchizedek did offer a ſacrifice of bread and wine, in the proper ſignification & manner of a ſacrifice; therefore the church of Rome hath falſelie taught the doctrine of the maſſe, of tranſubſtantiation, of the merite of their ſacrifice, and continuance thereof; hath in this place falſified the Scripture, both in tranſlation and expoſition; and it remaineth by the Scripture, by the euidence of reaſon and ſound conſent of all the godlie, that Melchizedek brought forth, but did not ſacrifice bread and wine.

Question 5. verſe 22. For what cauſe did Abram refuſe to take the goods that were giuen him by the king of Sodome: alſo how farre forth hee abſtained from the vſe of them?

ALbeit it may ſeeme a deed of Kinglie

Chryſoſtom. Hom. in Gen. 35. Honesta regis liberalitas: ſed vide & optimos mores iusti.

Pet. Mart. Comment. in Gen. 14.

magnificence to giue vnto Abram ſo rich a ſpoile: yet we are to conſider withall, the condition of Abram, that he victoriouſlie had attained it by war. For theFranc. Iun. Anal. in Gen. 14. Sic enim ſtatuebat rex Sodomi iure gentium nihil ſibi ab Abram creptum eſſe, ſed ex eo iure Abramum Dominū factum eſſe rerum quas bello parauerat. lawes and cuſtomes of the nations doe giue vnto the conquerour, whatſoeuer hee winneth by lawfull battell: wherby it appeareth rather, that the king of Sodome, notCaluin. in Gen. 14. Pieri etiam potest vt ſeruilis modeſtiae ſimulatione capta •• rat Abrahae fauorem, vt ſaltē captiues & vacuam vrbem ſibi haberet. Certe poſtea videbimus Sodomita's accepti beneficij fuiſſe immemores, dum ſuperbè & contu •• lioſè ſanctum Lot vexarunt. ſufficientlie touched with the conſideration of his own loſſe, and the victorie of Abram, to know thereby the authour both of ſeruitude and libertie: neither amending with hisClaudian. Regis ad exemplum totus componitur orbis. Bernard. epist. 22. Quare pulchorrimus ordo est, vt onus quod portandum imponis, tu portes prior, & ex te diſcas qualiter oporte •• alijs moderari. ſubiects their former life, by ſo great affliction, for feare leaſt a worſe Ioh. 5.14. thing (as ſhortlie after did) ſhould befall vnto them; did ſeeke by pollicy to compound with Abram, for his own behoofe, rather then reſpecting the wealth of Abram; that if Abram would render him the Muſc. in Gen. 14. Potior pars hominis anima eſt, quare ſcriptura hominem interdum vocare ſolet animam. ſoules or perſons of his pray, hee would ſurceaſe the claime of all the ſubſtance. But Abram although he could not but eſpie the ſecret intended ſubtiltie of the king, ſeeking as it were vnder colour of friendſhip, to chalenge a part of the profit of his labours; and being not ignorant of his right and title to the perſons and the goods, by the common lawes and cuſtomes of the nations: yet he denieth andOnchelos Chaldaeus Paraphraſt. ita reddit, Leuaus manus meas per orationem coram Domino: quaſi votum feciſſet, cum bellum ſuſciperet, non iuramentum. Sed aliter Chryſostomus & plurimi interpretes. bindeth with an oth, that hee will enioy of the perſons or the goods, ſo much as a thread or the latchet of a ſhoe, of all that pertaineth to the king of Sodom. The AnabaptiſtsCaluin. Comment. in Matth. 5. Anabaptiſta hoc praetextu valde tumultuati ſunt quaſi nullam ob cauſam iurare permittat Christus, dum omnino iurare vetat. will replie, that Abram offended herein by ſwearing, foraſmuch as our Sauiour in the Goſpell hath commaunded, Matth. 5.34. Iam. 5.12. ſweare not at all. But they themſelues do rent and abuſe the words of our Sauiour Chriſt. For he ſayeth not Conciliatio. 24. Caluin. in Gen. 5. Atqui non aliunde perē da eſt expoſitio quam ex verborum contextu; continuo enim ſequitur, neque per coelum ne que per terram. Quis non videt ſpecies iſtas exigeticè additas fuiſſe, quae prius membrum diſtincta numeratione clarius exprimerent? vnde colligimus particulam (omnino) non ad ſubſtantiam ſed ad formam referri. ſweare not at al, and therein ceaſeth his commaundement, forbidding all perſons at anie time by ſwearing to take witnes of the name of God; but ſweare not at all, ſaith hee, neither by heauen, nor by earth, nor by Ieruſalem: forbidding therein toChryſoſt. Hom. in Matth. 17. & in oper. imperfect. Hom. 12. Eorùm autem qui iurant per elementa, execrabillor Iniquitas eſt. Coelum enim & terram & caetera Deus ad miniſterium fibi creauit, non hominibus ad iuramentum. Ecce enim in lege praecipitur, vt per nullum iuretur niſi per Deum: qui ergo iurat per coelum aut per terram aut quicquid illud eſt per quod iurat, deificat illud. Propterea Idolatrā ſe facit omnis qui per aliquid aliud à Deo iurat, etiamſi iurare liceret. ſweare by the creatures, or raſhlie orAuguſt. lib. de Mendac. ad Conſ. cap. 15. Ne ſcilicet iurando ad facilitatem iurandi veniatur: de facilitate ad conſuetudinem, de conſuetudine ad periurium decidatur. Gregor. in 1. Reg. cap. 14. Non penitus iurare prohibuit, ſed occaſionem periurij, quod perfectius eſt euitare docuit. vainelie to make an oth. But to ſweare by the name of God in Deut. 6.11. & 10.20. Ierem. 4.2. truth, in iudgement, and in righteouſnes, is often in deed commaunded, but no where forbidden in the Scriptures: which was alſo religiouſlie obſerued of this holie Patriarke. I haue lifted vp my hand (ſaith he) to Iehoua the moſt high God poſſeſſor of heauen and earth. The lifting of the hand to God is an outwardAuguſt. in Pſal. 62. Ipſas manus cogitas in bonis operibus exercere, ne crubeſcant leuari ad Deum. token of the lifting of the heart; the lifting of the heartClement. Alexandr. Sirom. lib. 7. Eſt enius iuſiurandum quidem confeſſio definiti • a, cū d • uina aſſumptione. an expreſſe image of lawfull taking oth: as namelie, when we ſweare, wee ſhould behaue our ſelues,Nazianz. in dialog. de ſurament. Quia fidei Deum interponis medium. Quare iuramentum etiam hosti ſeruandum eſt: nec cō ſiderandum cui, ſed per quem iuraueris: multo enim fidelior inuentus. eſt ille qui propter nomen Dei tibi credidit, & deceptus eſt, quam tu qui per occaſionem diuinae maieſtatis, hosti tuo, imo iam amico molitus es inſidias. Hieron. in Ezech. 17. as in the preſence of the Lord, with reuerence calling him to witnes of a truth, inClem. Alexand. Padagog. libr. 3. cap. 11. Qui aliquid vendit, aut emit eorum qua à ſe venduntur aut emuntur, nunquam dicat duo pretia; abſit autem iuſiurandum, author omnium quae venduntur; abſit. etiā in alijs iuſiurandum, & ita philoſoph • ntur negotiatores forenſes & caupones. Eos qui prater haec faciunt, qui ſunt auari, mendaces, hypocrita, qui veritatem ca • ponantur, ex paterna aula expulit Dominus. a matter of importance, and Ierem. 4.2. to the glorie of his name. For this cauſe doth Abram declare the manner of his reuerence, before the matter for which hee ſware, I haue lifted vp my hand, &c. Moreouer, wee may not ſweareGen. 21.21.22. Ioſ. 2.11.12. Auguſt. ad Conſentium lib. cap. 18. Christus dixit, ne iurate omnino: vt nunquam voluntatis approbatione fieret, ſed neceſſitate infirmitatis alterius, id eſt malo alterius, cui non aliter perſuaderi poſſe quod dicitur niſi iurando fides fiat. Hieron. ad Celant. Mentiri igitur & iurare lingua tua prorſus ignoret, tantuſ que in te ſit veri amor, vt quicquid dixeris iuratum pute • . or take witnes of the name of God, when either our ſpeech of it ſelfe is credible, or wee may ſufficientlie proue it by other teſtimonies. And who would not haue beleeued Abram Chryſoſt. in oper. imperfect. Hom. 17. Si timet Deum, etiam fine iuramento non mentitur. Si autem non timet, neque cum iuramento poteſt dicere veritatem. without an oth, if by word onlie hee had giuen all the pray vnto the king of Sodom? Neuertheleſſe if we diligentlie obſerue the purpoſe of the hiſtorie, wee ſhall ſoone eſpie diuers waightie reaſons, why Abram made this oth in religious and godlie wiſedome. It is commonlie perceiued, howSenec. lib. 1. De moribus. Hoc habet omnis affectus vt in quod ipſo inſanit, in idem putet cateros inſanire. men doe meaſure their neighbours by their owne affections. The king of Sodō ſeeking ſubtillie to be poſſeſſor of the perſons, would ſurelie haue doubted ſome deceit, or at the leaſt, vnconſtancie in Abram, in offering him the perſons & the goods, if he had not by witnes from the Lord, proteſted that he did freelie and fullie deliuer all. Secondlie, for the peoples ſake, becauſe of falſe ſupition,Ambroſ. libr. de Abram. 1. cap. 3. Minuis enim fructum triumphi mercedis ſuſpicio, & beneficij arrodit gratiam. Plurimum enim refers, vtrum pecunia an gloriae dimicaneris. Alter merconarij loco ducitur, alter dignus habetur conſeruatoris gloria. leaſt he ſhould haue bin thought to haue bin hired to the warres, or for hope of bootie or ſpoile allured. For this cauſe hee proteſteth, that he will not take vnto himſelfe; no not that which otherwiſe he might, of the king of Sodom: whereby it might be euident, that hee warred not for gaine, or couetouſnes, vaine glorie or ambition; but for the ſauegard of his brothers ſonne, ſeeking onelie the glorie of the Lord, and the wealth and ſauegard of his children. But whether was it lawfull for Abrā to refuſe the benefit of this gift of the king of Sodom? or not to be poſſeſſor of the goods, which otherwiſe were lawfullie his own? For when the Lord doth vouchſafe vs riches, & we may inioy thē by gift, inheritance, or lawfullDeut. 8.18. 1. King. 3.13. Clem. Alexand. Padagog. lib. 3. cap. 6. Sunt • onquo habenda diuitiae, vt eſt rationi cō fentan • um: ſunt que benignè non autem ſordidè nec inſolenter communicanda. Boda in Luc. 12. Non reprehenditur dines, quod terram cotuerit, vel fructus in horrea congregauerit, ſed quod fiduetiam vitae in illis poſuerit, nec pauperibus erogauerit, vt ab ijs reciperetur in aeternis tabernaculis. contract; it cannot be but prodigalitieProu. 27.23.24. 1. Tim. 5.8. Ambroſ offic. 2. cap. 21. Non enim prodigos nos docet eſſe ſcriptura ſed liberales. Liberale eſt hoſpitio ſuſcipere, nudum veſtire, redimere captinos, non habentes ſumption, iauere. Prodigum eſt, popularis fauoris gratia exinanire proprias opes. to waſte or forgoe them by negligent regard: & great vnthankfulnes, if we account them not Gen. 32.10. Iob. 1.21. as the bleſſings of the Lord. All this vndoubtedly was not vnknowne to righteous Abram. But yet as there is a timeEccleſ. 3.6. Baſil. Hom. de inu • d. Diuitia ſunt communia vita inſtrumenta, viaticum ad iustitiam, ministerium ad virtutem. Ʋnde ego concludo: Sunt igitur honesta ad dei cultum noſtram que neceſſitatem conferuandae. Auguſt. epiſt. 1 • 0. D • uitia ſe • ulares ſi deſunt, non per mala opera quaerantur in ••• ndo: ſi autem adſunt per bona opera ſeruentur in coelo. Animum virilent & Christianum nec debent fi •• ccedant, extollere; nec debent frangere, ſi recedant. to get, and hold our commodities for the glorie of God and our owne behoofe; ſo is there a timeEccleſ. 3.6. 2. King. 5.16. Deut. 16.19. 2. Pet. 2.15. Gregor. in 1. Reg. cap. 7. Ardor auaritiae cauſa accipiendorum munerum, & acceptio munerum cauſa eſt peruertendi iudicij. Idem. Moral. lib. 12. Quis autem non erub • ſca • dicere, quid mihi dabis vt tibi iustitiam faciam? Nonne ſimile eſt ac ſi dicatur, quid mihi vultis da • e, vt veritatem abuegem, officium perdam, & Deum vendam? to ſpend and to forgoe, when by our expences of riches, we may more promote the glorie of God, then we may preuaile by keeping of them. For this cauſe ſaith Abram, I will not take of thine, ſo much as a thread or the latchet of a ſhoe, leaſt thou ſhouldeſt ſay, I haue made Abram rich. The Lord had promiſed to bleſſe Gen. 12.2. Abram: wherein was contained Ioſ. 1.5. Heb. 13.5. wealth and riches. Abram now delighteth to takeSicut Deut. 7.18.19 Rom. 5.4. Peter Mart. Comment. in Gen. Deus vult vt maneat ſuus bonos illique ſoli debere ſuas diuitias. Vnde quod ſuprà dicitur cum ogrederetur Abram • n Aegypto illum abundaſſe gregibus, & armentis; ego accipio illa aucta dei beneficio illi fuiſſe, non regio Pharaonis liberalitate, cum deus eius diuitiarum ſolut, vt hic apparet author eſſe voluerit. experience, and to giue an example vnto the world, of the fidelitie and goodnes of the Lord; that according to his promiſe hee would more directlie inlarge the wealth of Abram. Therefore he, for this cauſe refuſeth theChryſostom. H ••• . in Gen. 35. Habeo Do ••• qui iunu ••• a mihi ſuppeditat bona: ſuperna gratia innitor, non opus mihi diuitijs tuu: non indige • h • manis fatultatibus: contenius ſum Dei in me beneficentia: ſcio illius largitatem. wealth of Sodom, to the end to make the fulfilling of the promiſe, to be more notorious and manifeſt. And this is plaine by the manifeſt words of Scripture. For hee doth notChryſost. ibid. Non accipiam, acceptu ijs, &c. hoc inquit permittam accipere portionem. abſolutelie refuſe the vſe of the goods of the king of Sodom, as though it had beene vnlawfull for Abram to conuert of them to his commoditie: but firſt concerning the neceſſarie food of his ſeruants and confederates, he excepteth by them the diminiſhing of the Verſ. 24. ſpoile. Secondlie, he gaue tithe vnto Melchizedek Chryſostom. ibid. Franc. Iun. in Anal. in Gen. 14. Viciſſim Abram Deo & Melchiſedecho regi gratias quas potuit habuit. De omnibus enim ſpolijs rebuſque bello captis decima • quas ſibi iure poteras vendicare, nulla reſibi iure mancipij conſeruata, conſecrauit Domino deditque ſacerdoti illius. Quin & ſcriptura tradit decimas fuiſſe ſolutas priuſquam reliqua ſunt Sodomo conceſſa. of all the ſubſtance that hee had taken: for why, it was meete that he ſhould Like as Numb. 31.49.50. 2. Chron. 20.28. Bernard. Epist. 66. Danti rependi quicquam gratius ab accipiente non potest, quam ſi gratum habuerit, quod gratis accepit. Nam ſpiritui gratia contumeliam facit, qui beneficium dantis grata mente non ſuſcipit. thereby declare his thankefulnes to God, in offering vnto him an oblation of all the ſpoiles, who had bin the authour of all the victorie; that it might appeare, thatChryſostom. Hom. in Gen. 35. Ille enim coeli & terrae conditor, ille & nobis in hoc bello victoriae & triumphi author. the conquerour himſelfe did acknowledge wholie the victorie from him. Thirdlie, he adiudgeth Verſ. 24. the diuiſion of all the ſpoile to euerie one of his confederats a part; declaring thereby his authoritie in the whole: ſo that where he onelie reſigneth his part vnto the king of Sodom, he declareth that he did itAmbroſ. de Abraham. libr. 1. cap. 3. Ideoque quoniam ſibi mercedem ab homine non quaefinit, ali ipſo Deo paulo poſt accepit. onlie for religion ſake, and that his chiefeſt treaſure was Coloſſ. 3.2.3. Matth. 6.20. hid with God. Thus doth the father of the faithfull teach his children,Bernard. ſermon. In Cant. 56. Sermo quidē vinus & efficax, exempium operis eſt, plurimum faciens ſuaſibilem: tunc quoque intendimus quod dicitur dum monstratur ſcibile quod ſuadetur. by his owne example, to loue the Lord, hisMatth. 10.37. Origen. in libr. Iudg. Hom. 2. Vnuſquiſque quod prae cateris colis, quodque ſuper omnia miratur & diligit, hoc ei Deus eſt. Si quid est quod in dilectionis lance praeponderat, hoc tibi eſt in Deum. Sed vereor ne apud quam plurimos praeponderat auri amor, & auaritiae pondus preſſa ſatis lance denergat: vereor & in alijs ne libidinis & voluptatis amor; in alijs ne amor gloria ſecularis, & humana dignitatis cupiditas ſuper omnia praegrauet. August. Confeſ. lib. 4. cap. 9. Beatus qui amat te, & amicum in te, & inimicum propter te. Solus enim nullum charum amittit, cui omnes in illo chari ſunt qui non amittitur. Te nemó amittis, niſi qui dimittis, & qui dimittit, quò it aut quò fugit, niſi à te placido, ad te iratum. glorie, and dignitie; aboue their owne preferment, riches or commodity. Obſer. 1. verſe 17. The friends of the rich are manie, and Prou. 19.4.6. euerie one ſeeketh the face of him that giueth gifts. Secondlie, verſe 18. Chriſtian charitie requireth to be Matth. 5.44. Galat. 6.10. good to all, but chieflie to thoſe that profeſſe the faith. Thirdlie, the Lord hath his Church throughout1. King. 19.10. Rom. 11.5. the world, although they remaine vnto vs vnknowne. Fourthlie, the office of Prieſt-hood, Exod. 23.1. 2. Heb. 5.4. is an inſtitution of the Lord, which none muſt take vnto himſelfe without the calling of the Lord: which ſeeing now it isHeb. 7.27. & 9.12.26. Iustin. Mart. Dialog. in Triff. Supplicationes fimul & gratiarum actiones quae à dignis peraguntur ſolat perfectas eſſe, & Deo charat victimas ipſe quoque affirmanerim. Ha • verò ſolas facere Christiani didicerunt in ipſius etiam alimonia ſua recordatione aridae iuxtà & liquidae: in qua & paſſionis quam pertulit per ipſum Deus Deum, meminit. Iren. lib. 4. cap. 34. Genus oblationū reprobatum est: oblationes enim & illic, oblationes autem & hic. Sed ſpecies immutata eſt tantum, &c. offerimus enim ei quae ſunt eius, congruenter communicationem & vnitatem praedicantes. Quemadmodum enim qui à terra panis percipiens vo • ationem Dei iam non communis panis eſt, ſed Eucharistia ex duabus rebus constans terrena & coelesti: ſic & corpora noſtra percipientia Eucharistiam, iam non ſunt corruptibilia ſpem reſurrectionis habentia. ceaſed, in the externall and proper act of Prieſt-hood (which is offering vp of ceremoniall ſacrifice) & Ieſus Chriſt is become our onlieHeb. 7.24.26.28. August. de ciuit. Dei. lib. 10. cap. 20. Chriſtus cum in forma dei, ſacrificium cum patre ſumat, cum quo & vnus Deus eſt; tamē in forma ſerui, ſacrificiū maluit eſſe quam ſumere: per hoc & ſacerdos eſt, ipſe offerens, & ipſe oblatio: cuius rei ſacramentū quotidianum eſſe voluit eccleſiae ſacrificiū, quae cum ipſius capitis corpus ſit, ſcipſam per ipſum diſcit offerre. Quid aijs Auguſtine? Imo ipſum per ſcipſam offere Romana eccleſia. At quo Christus denu • offeratur, nemo patrum ſomniauit ſacrificium. Ʋidetis ergo quod ſacrificium dixcrin • patres, & quid per ſacrificij nomen intellexerint. Prieſt; they are vſurpers & idolaters Hoſ. 8.4. 2. Pet. 2.15. Heb 5.4. which doe take vnto themſelues, that honour which is onlie due vnto the ſonne of God. Fiftlie, verſe 19. The bleſſing rightlie giuen by the miniſter of God, Numb. 6.6.23.27. is the bleſſing of the Lord himſelfe; for Ierem. 15.19. Malach. 2.7. hee is the mouth & meſſenger of the Lord of hoſts. Sixtly. verſ. 20. We ought to praiſe God Pſal. 103.2. 1. Cor. 4.7. vpon all occaſions of his benefits, and to acknowledge them only to proceed from him. Seauenthlie, we ought to be carefull2. Chron. 29.3. & 34 3. to promote religion, & the true worſhip of the Lord; and to Exod 25.2.3. 1. Chron. 29.3. diſtribute our goods, for the maintenance thereof. Eightlie, verſe 21. The wicked doe euer ſeeke to circumuent the iuſt Pſal. 37.32. 1. Sam. 18.21. and ſimple men, and to be enriched by their labours. Ninthlie, verſe 22. An oth for confirmation of truth, in waightie matters, ought Geneſ. 23.24. to be taken for the glory of God, wherin we muſt only ſweare Deut. 6.13. & 10.20. Exodus 22.10.11. & 31 50.53. by him, when the truth by other teſtimonie cannot be prooued. Tenthlie, verſe 33. When poſſeſſion of goods doe hinder the glorie of God, it is2. King. 5.20.26. 1. King. 13.8. Act. 4.36. not lawfull for Chriſtians to enioy them, although they may otherwiſe byHaereditate vt Barnabae, Petri, &c. Matth. 10. contractu vt Act. 8.18.20. ciuill equitie, claime the right and propertie of them. Doct. eleuenth, wee are with equitie to looke vnto the Exod. 22.5. Ezech. 18.18. commoditie of our neighbour, and to giue the labourer Deut. 14.15. 1. Tim. 5.18. Iam. 5.4. his deſerued hire.

Finis partis primae tomi primi. Deo vni & trino, ſoli ſit gloria per mediatorem filium in ſempiternum.
A TABLE OF SVCH PLACES OF SCRIPTVRE AS ARE briefly interpreted or reconciled. Chap. 15. verſ. 1. p. 222. v. 7. p. 458. c. 17. v. 1. p. 219. v. 9. p. 497 v. 13. p. 496. v. 17. p. 463. c. 18. verſ. 25. p. 75. c. 21. v. 19. p. 128. c. 22. v. 12. p. 58. c. 25. v. 8. p. 463. c. 27. verſ. 1. 15. p. 422. c. 34. v. 3. p. 341. c. 35. v. 27. p. 468. c. 39. v. 9 p. 151. v. 20. p. 323. c. 42. v. 16. p. 393. c. 47. verſ. 9. p. 468. c. 49. v. 10. p. 497. Chap. 3. v. 14. p. 335. c. 6. v. 6. p. 245. c. 7. v. 1. pag. 376. c. 8. v. 8. p. 440. c. 9. verſ. 16. p. 109. c. 12. v. 24. p. 496. c. 15. v. 18. p. 496. c. 18. v. 19. p. 376. c. 19. v. 19. p. 134 c. 20. v. 4. p. 180. v. 5. p. 245. v. 11. p. 47. v. 24. p. 338. c. 23. verſ. 32. p. 520. c. 24. v. 9. p. 468. c. 33. v. 11 p. 468. v. 20. p. 248. 469. Chap. 1. v. 2. p. 333. c. 2. v. 13. p. 333. c. 10. v. 3. p. 185. c. 11. v. 1. p. 262. v. 7. p. 262. c. 18. v. 5. p. 152 v. 6. p. 197. c. 25. v. 9. p. 277. c. 26. v. 5. p. 263. Chap. 11. v. 11. p. 391. 416. v. 21. p. 391. ver. 22. p. 393. c. 12. v. 1. p. 410. c. 21. v. 10. p. 391. c. 24 v. 4. p. 468. Chap. 3. v. 11. p. 233. c. 5. v. 14. p. 47. c. 7. v. 4. p. 236. c. 7. verſ. 8. p. 152. c. 8. v. 3. pag. 40. c. 8. v. 16. p. 160. v. 18. p. 162. c. 12. ver. 32. p. 147. c. 13. v. 3. p. 58. v. 11. p. 192 c. 14. v. 4. p. 262. c. 15. v. 17. p. 496 c. 19. v. 16. p. 518. c. 28. v. 1. p. 228 c. 31. v. 25. p. 377. c. 32. v. 8. p. 423 443. ver. 10. p. 246. v. 21. p. 246. v. 49. p. 294. Chap. 5. v. 13. p. 468. Chap. 3. ver. 9. p. 376. c. 4. v. 6. p. 294. c. 10. ver. 16. p. 246. c. 14. v. 3. p. 237. v. 6. p. 360. v. 7. p. 237 c. 20. v. 13. p. 381. Chap. 4. ver. 18. pag. 461. Chap. 2. v. 29. p. 158. c. 15. v. 11 p. 250. verſ. 22, 23. p. 334. v. 29. p. 245. c. 17. ver. 36. p. 360. c. 18. v. 11. p. 6. c. 20. v. 3. p. 323. c. 24. v. 4. p. 178. c. 27. v. 1. p. 341. Chap. 5. v. 11. p. 520. c. 11. v. 4. p. 393. Chap. 6. v. 2. p. 168. v. 14. p. 198 c. 8. v. 46. p. 252. c. 11. v. 2. p. 236. Chap. 2. v. 11. p. 224. c. 7. v. 19. p. 292. c. 12. verſ. 2. p. 338. c. 20. v. 9, 11. p. 109. Chap. 8. verſ. 11. p. 151. Chap. 1. v. 6 p. 230. c. 4. v. 18. pag. 247. c. 5. ver. 3. p. 353. ver. 4. p. 192. 202. c. 7. v. 1. p. 218. c. 9. v. 31. p. 257. c. 11. v. 7. 335. c. 14 v. 4. p. 213. 257. c. 19. v. 26. p. 228 c. 21. v. 14. p. 373. c. 25. v. 5. p. 247 v. 6. p. 252. c. 26. v. 7. p. 16. c. 29. verſ. 1, 15. p. 356. c. 33. v. 24, 25. p. 161. c. 34. v. 18. p. 343. c. 38. v. 6. p. 16. v. 8. p. 285. v. 9. p. 268. v. 10. p. 13. c. 40. verſ. 14. p. 360. c. 41. verſ. 25. p. 359. Pſal. 2. v. 4. p. 443. v. 7. p. 230. pſ. 3. v. 6. p. 360. pſ. 5. v. 4. p. 220. v. 9. p. 137. pſ. 7. v. 9. p. 220. pſ. 9. v. 16. p. 75. pſ. 10. v. 4. p. 373. v. 5. p. 373. 220. pſal. 11. v. 5. p. 248. pſ. 14. v. 1. p. 343 pſ. 18. v. 8. p. 246 v. 10. p. 335. pſ. 19. verſ. 5, 6. p. 15. pſ. 27. v. 8. p. 246. pſ. 33. v. 6. p. 7. v. 7. p. 285. pſ. 34. v. 14. p. 489. ver. 15. p. 246. pſ. 36. v. 6. p. 413. pſ. 37. v. 1. p. 165. v. 5. p. 477. v. 8. p. 165. v. 25. p. 325. v. 35. p. 201. pſ. 42. ver. 2. p. 162. pſ. 44. verſ. 3. p. 245. ver. 23. p. 303. pſ. 51. v. 1. p. 391. v. 5. p. 213. v. 7. p. 213. v. 8. p. 399. v. 16. p. 336 pſ. 53. v. 1. p. 6 ver. 5. p. 191. pſ. 55. v. 22. p. 375. pſ. 58. verſ. 10. p. 397. pſ. 62. v. 5. p. 75. pſ. 72. ver. 1, 2. p. 376. ver. 4. p. 376. pſ. 73. verſ. 6. p. 373. v. 19. p. 303. pſ. 76. verſ. 5, 12. p. 108. pſ. 82. v. 4. pag. 376. pſ. 90. ver. 4. p. 107. v. 10. p. 218. pſ. 97. ver. 7. p. 150. v. 12. p. 396. pſ. 98. ver. 4. p. 105. pſ. 104. v. 5. p. 16. ver. 6. p. 12. 285. 298. v. 16. p. 413. v. 22 p. 359. pſ. 105. ver. 18. pag. 323. pſ. 106. v. 33. p. 393. pſ. 107. v. 34 p. 162. 332. pſ. 109. ver. 6. p. 396 pſ. 10. p. 192. pſ. 110. v. 4. p. 523. pſ. 119. v. 24. p. 345. v. 106. p. 220 ver. 176. p. 134. ver. 267. p. 151. pſ. 139. ver. 6. p. 336. v. 7. p. 435. v. 16. p. 335. pſ. 143. v. 3. p. 161. pſ. 145. v. 7. p. 304. v. 18. p. 359. pſ. 147. v. 15, 18. p. 306. Chap. 5. v. 10. p. 158. v. 17, 18. p. 413. c. 3. v. 2. p. 228. v. 9. p. 433. v. 11. p. 394. verſ. 33. p. 472. c. 6. v. 26. p. 412. c. 8. v. 15. p. 376. v. 27 p. 15. c. 10. v. 20. p. 162. ver. 24. p. 437. c. 11. ver. 31. p. 228. c. 13. v. 19. p. 502. c. 14. ver. 1. p. 156. ver. 7. p. 520. ver. 9. p. 205. v. 20. p. 163. c. 16. verſ. 2. p. 338. ver. 4. p. 185. v. 25. p. 338. c. 17. ver. 21. p. 153. c. 19. v. 20. p. 158. c. 28. v. 13. p. 137. c. 29. v. 11. p. 477. c. 30. v. 6. p. 311. v. 8. p. 484. v. 30 p. 356. Chap. 1. v. 5. p. 15. v. 7. p. 288. v. 14. p. 164. c. 3. v. 10. p. 152. v. 21 p. 367. c. 5. v. 10. p. 163. c. 10. v. 13 p. 160. Chap. 1. verſ. 11. p. 336. v. 15. p. 337. c. 5. ver. 8. p. 443. c. 6. v. 1. p. 468. c. 7. v. 18. p. 305. c. 8. v. 20. p. 345. c. 9. v. 13. p. 360. c. 10. v. 5. p. 505. c. 11. v. 1. p. 152. v. 2. p. 145 c. 23. v. 3. p. 65. c. 28. v. 15. p. 434. c. 40. v. 8. p. 317. v. 12, 17. p. 28. ver. 22. p. 9. ver. 28. p. 335. v. 29. p. 305. c. 41. v. 23. p. 21. c. 42. v. 8 p. 150. ver. 22. p. 15. c. 43. ver. 25. p. 152. c. 44. v. 6. p. 158. v. 25. p. 21 c. 46. ver. 9, 10. p. 343. c. 53. v. 5. p. 151. c. 54. v. 8. p. 228. v. 9. p. 342 c. 55. ver. 8, 9. p. 343. c. 48. ver. 1. p. 509. c. 59. ver. 21. p. 451. c. 64. ver. 6. p. 257. 334. c. 66. verſ. 1, 2. p. 338. v. 3. p. 336. Chap. 4. v. 22. p. 212. c. 5. v. 22. p. 13. c. 7. ver. 25. p. 238. c. 9. v. 22. p. 285. c. 10. v. 1. p. 21. v. 23. p. 212 c. 14. ver. 22. p. 21. c. 15. ver. 19. p. 339. 455. c. 16. v. 16. pag. 412. c. 17. v. 9. p. 351. c. 18. v. 6. p. 399. c. 20. verſ. 14. p. 391. c. 23. verſ. 6. p. 152. 255. v. 24. p. 28. 196. 435. c. 26. v. 6. p. 345. c. 31. v. 37. p. 16. Chap. 5. v. 21. p. 395. Chap. 1. v. 4. p. 469. c. 8. v. 12. p. 344. 373 c. 13. v. 18, 22. p. 412. c. 16. ver. 6. p. 152. c. 18. ver. 20. p. 399. ver. 29. p. 108. v. 32. p. 81. c. 20. v. 24, 25. p. 339. c. 36. v. 6. p. 407. v. 13, 14. p. 343. Chap. 3. v. 27. p. 109. c. 7. v. 9. p. 469. Chap. 1. v. 10. p. 230. c. 9. v. 13. p. 153. c. 13. ver. 3. p. 292. ver. 14. p. 152. c. 14. v. 2. p. 338. Chap. 2. v. 13. p. 251. c. 3. v. 2. p. 495. c. 6. ver. 8. p. 246. c. 9. v. 6. p. 16. Chap. 1. v. 3. p. 391. c. 3. ver. 4. p. 250. Chap. 6. v. 8. p. 370. c. 7. ver. 5. p. 424. v. 19. p. 257. Chap. 1. v. 14. p. 188. Chap. 1. v. 12. p. 345. c. 3. v. 5. p. 345. Chap. 2. v. 13. p. 179. Chap. 1. ver. 8. p. 469. c. 2. v. 8. p. 246. c. 5. v. 3. p. 119. 129. c. 12. v. 10. p. 251. Chap. 1. verſ. 2, 3. p. 246. c. 2. v. 10. p. 230. v. 16. p. 92. c. 3. v. 16 p. 119. 335. Chap. 1. v. 21. p. 145. c. 3. v. 16 p. 471. c. 4. v. 3. p. 112. c. 5. ver. 6. p. 161. v. 9. p. 491. v. 18. p. 317. v. 32. p. 100. v. 35. p. 517. c. 6. v. 9 p. 437. v. 28. p. 101. v. 33. p. 166. c. 7. v. 6. p. 114. v. 3. p. 399. v. 13. p. 477. v. 29. p. 107. c. 10. verſ. 16. p. 105. 475. v. 26. p. 477. ver. 28. p. 360. v. 29. p. 248. v. 37. p. 455. c. 12. 42. p. 411. c. 15. v. 8. p. 180. v. 18. p. 350. c. 16. v. 3. p. 20. c. 16. verſ. 24. p. 485. c. 17. v. 6. p. 114. c. 18. v. 12. p. 134. c. 19. verſ. 11. p. 84. 88. v. 12. p. 84. 160. v. 13. p. 94. c. 20. v. 15. p. 111. c. 23. v. 9. p. 58. c. 24. ver. 15. p. 282. v. 23. p. 106. v. 24. p. 106. v. 29. p 345. v. 40. p. 244. c. 25. ver. 5. p. 215. v. 32. p. 136. v. 44. p. 138. c. 26. v. 26. p. 146. 339. ver. 74. p. 393. ver. 52. p. 489. c. 27. v. 4. p. 191. v. 42. p. 68. Chap. 9. v. 49. p. 333. c. 10. v. 8 p. 225. c. 11. v. 13, 14. p. 41. c. 13 v. 24. p. 345. c. 16. v. 20. p. 441. Chap. 3. v. 36. p. 444. c. 14. v. 28 p. 472. c. 16. v. 17. p. 317. ver. 31 p. 244. c. 17. v. 6. 360. v. 10. p. 258 v. 30. p. 281. c. 20. v. 18. p. 169. c. 21. v. 8. p. 106. c. 23. v. 29. p. 153 v. 30. p. 102. c. 24. v. 31. p. 128. v. 45. p. 126. Chap. 1. v. 2, 3. p. 6. v. 3. p. 43. v. 12. p. 152. c. 3. v. 4. p. 391. v. 5. p. 230. v. 13. p. 225. v. 16. p. 131. c. 4. v. 24. p. 335. c. 5. v. 39. p. 223 c. 6. 44. p. 133. c. 8. v. 44. p. 212. v. 56. p. 485. c. 10. ver. 28. p. 303. c. 15. v. 5. p. 176. 223. c. 16. v. 20. p. 154. Chap. 2. v. 3. p. 442. v. 3. p. 471 c. 4. v. 19. p. 158. c. 7. ver. 2. p. 454 v. 4. p. 459. v. 5. p. 492. v. 59. p. 224 c. 10. ver. 15. p. 263. c. 11. v. 23. p. 220. c. 13. ver. 39. p. 253. c. 14. v. 17. p. 330. Chap. 1. ver. 15. p. 149. ver. 19. p. 330. c. 3. v. 23. p. 350. c. 4. v. 2, 3 p. 178. c. 5. v. 11. p. 253. v. 16, 17. p. 351. c. 6. v. 12. p. 393. c. 7. v. 7. p. 213. 349. v. 15. 18. p. 393. c. 8 v. 7. p. 188. v. 20. p. 159. 162. v. 26. p. 58. c. 9. v. 4. p. 317. v. 11. p. 389 v. 13. p. 246. v. 16. p. 389. v. 21. p. 399. v. 22. p. 155. c. 11. verſ. 4. p. 499. c. 12. v. 18. p. 520. c. 13. verſ. 1, 2. p. 158. v. 4. p. 376. 377. c. 14. v. 2. p. 365. v. 10. p. 102. v. 13 p. 399. c. 15. v. 4. p. 281. Chap. 1. v. 20, 21. p. 330. c. 3. v. 18. p. 330. c. 5. v. 5. p. 519. c. 6. v. 17. p. 351. c. 7. v. 1, 2. p. 84. v. 9. p. 89. 92. v. 28. p. 86. v. 32. p. 86. v. 38. p. 94. c. 10. verſ. 11. p. 281. c. 11. v. 7. p. 38. c. 12. v. 12. p. 351 ver. 22. p. 131. v. 24. p. 173. c. 15. v. 20. p. 369. v. 41. p. 26. Chap. 1. v. 20. p. 346. 389. c. 5 v. 2, 10. p. 102. v. 21. p. 255. c. 7. v. 10. p. 190. c. 11. v. 3. pag. 121. c. 12. v. 4. p. 436. Chap. 1. v. 8, 9. p. 89. c. 3. v. 13. p. 151. v. 24 p. 345. v. 27. p. 102. c. 4. v. 29. p. 153. c. 5. v. 17. p. 393 Chap. 1. ver. 5, 11. p. 343. c. 2. v. 1. p. 151. v. 3. p. 213. c. 4. v. 4. p. 152. ver. 6. p. 230. v. 14. p. 335. v. 23. p. 208. v. 24. p. 32. c. 5. v. 11 p. 455. v. 26. p. 155. v. 28. p. 156. v. 32. p. 225. 351. v. 33. p. 158. c. 6. v. 13. p. 144. Chap. 3. ver. 9. p. 351 Chap. 1. v. 17. p. 196. c. 3. v. 10 p. 32. 210. v. 18. p. 155. Chap. 4. v. 13. p. 228. Chap. 2. ver. 9. 409. v. 10, 11. p. 92. Chap. 1. v. 13. p. 391. c. 2. v. 14 p. 121. c. 3. verſ. 12. p. 156. 185. v. 16. p. 152. c. 4. v. 4. p. 364. v. 16 p. 441. c. 5. v. 14. p. 155. c. 6. v. 8. p. 483. v. 16. p. 13. 226. Chap. 2. v. 19. p. 499. c. 3. v. 16 p. 345. Chap. 2. ver. 5. pag. 94. Cap. 1. v. 2, 3. p. 230. c. 2. v. 14 p. 351. ver. 16. p. 155. c. 4. v. 13. p. 107. c. 6. v. 4, 5. p. 142. c. 7. v. 3. p. 523. ver. 4, 7. p. 522. c. 8. ver. 9. p. 394. c. 9. v. 14. p. 346. c. 11. v. 5. p. 226. v. 7. p. 281. verſ. 8. p. 455. v. 16. p. 403. v. 33. p. 360. v. 36. p. 282. c. 12. ver. 6. p. 165. ver. 7. p. 160. c. 13. v. 4. p. 92. 175. v. 5. p. 166. Chap. 1. ver. 8. pag. 221. v. 14. p. 108. 186. 213. v. 15. p. 186. v. 17 p. 245. c. 2. v. 13. p. 136. c. 5. v. 16. p. 352. Chap. 2. v. 2. p. 335. c. 3. v. 7. p. 156. verſ. 19. p. 80. 133. v. 20. p. 405. c. 4. v. 17. p. 185. c. 5. v. 8. p. 152. Chap. 1. v. 20. p. 396. c. 2. v. 13 p. 158. c. 3. v. 3. p. 205. v. 4. p. 282 v. 8. p. 107. v. 13. p. 159. Verſ. 6. p. 44. 80. 133. Chap. 2. v. 13. p. 409. c. 3. v. 18. p. 126. c. 5. v. 3. 5. p. 152. c. 6. v. 6 p. 451. v. 10. p. 396. v. 16. p. 102. c. 9. v. 2. p. 149. c. 11. v. 3. p. 227. c. 16. ver. 10. p. 149. c. 12. ver. 12. p. 129. c. 22. v. 2. p. 173.
A TABLE OF THE PRINCIPALL MATTERS contained in this Booke. A ABstinence ceremoniall from meates is ſuperstitions. pag. 365. Abstinēce from blood, a ceremonie. pag. 366. 370 Adams ſinne wherein is cōſisted: and whether it were the greateſt of all other. pag. 118. Adams puniſhment was perſonall or naturall. pag. 123 Adams puniſhment wherein it conſisted. pag. 162 Adams puniſhment the fountaine of all temporall miſeries. pag. 164 Adam ſaued by Chriſt. pag. 124 to Adde or diminiſh from the word of God, how dangerous. pag. 114 Amazons. pag. 155 Ambition is ſpirituall murder. pag. 415 Angels no helpers in mans creation. pag. 30 Angels ſinne vnpardonable, wherefore. pag. 142 Anticipation vſed in the Scripture. pag. 54 Apocrypha ſcripture to be warily read. pag. 233 Aske and the meaſure thereof. pag. 272 Arts interpreters of Nature, and handmaides to Diuinitie. pag. 28 Astronomie commendalie and profitable. pag. 24 Astrologie vnlawfull. pag. 20. 21. 22. &c. Astrologicall predictions are preſumptions against God, as the Heathen witnes. pag. 22 Ast •• logie, in • ented by Diuels, ſacrilege to God, with ••• ground of Arie, vnprofitable, hurtfull. pag. 25 B BEasts wherefore counted vncleane. pag. 262 Beasts none vncleane by nature, but either in ceremonie or vſe of food. pag. 262. &c Beasts how many preſe •• ed in the Arke. pag. 271. 273 Beasts why they are ſcared, and why they ſc •• e man. pag. 354 •••• ull Beasts ought to be killed. pag. 373 Bleſſing of the Lord is in the ho • ſe of the righteous. pag. 472 Bodie of man beareth the image of God, how. pag. 33 Bodie of man why it is to be couered. pag. 132 Bodies reſurrection proued. pag. 57 Buildings ſuperfluous prouoke God. pag. 443 C CAlling must be expected of Magiſtrates and Ministers. pag. 416 Chastitie as well in mariage as in ſingle life. pag. 94 Children are within the couenant of grace, and therefore to be baptiſed, albeit they haue not actuall faith. pag. 389 Children ſhall not beare their fathers ſins. pag. 399 Church of Rome corrupteth the Fathers, Councels, &c. pag. 322 Commandements of God muſt be valued in three points. pag. 75 Commaundement to Adam contained the whole law. pag. 78 Conſcience wounded is hell. pag. 129. 130 Conſcience guiltines driueth from God, but not to God, without grace. pag. 131 Conſcience wounded, breedeth in the wicked deſperation. pag. 190. &c. Contentions of man and wife, and the cauſe thereof. pag. 98 Contētion in generall, & the cauſe. pag. 484. 502 to Couet imperfections. pag. 400 Creation how it was performed. pag. 5 Creator was Ieſus Chriſt. pag. 6 Creation wherefore continued ſixe daies. pag. 45 Creatures all are good by creation. pag. 42 Creatures why ſome obey man and ſome rebell. pag. 44 Creatures why called Gods hoſts. pag. 46 Curioſitie reproued. pag. 3 Curioſitie dangerous. pag. 8 Custome of ſinne taketh away the ſenſe of ſinning. pag. 366 D DEath commeth by ſinne. pag. 70 Death of ſoule what it is. pag. 79 Death of bodie and the vſe therof. pag. 81 Diuels not euill by creation, but by fall. pag. 44 the Diuell ſpake by the Serpent. pag. 105 Difference in mens iudgements not hurtful, vnleſſe it be maintained with contention. pag. 308 Drunkards condemned by Noah his example. pag. 394 E EArth without forme. pag. 3. 4 Earth and Sea are one compaſſe. pag. 12. 15 Earth hangeth, and that vpon nothing. pag. 16 Euer, what it ſignifieth in Scripture. pag. 496 Examples of Gods iuſtice why they are not now ſo manifold as in former time. pag. 345 Experience of Gods mercies profitable and comfortable. pag. 499 F FAlſe Christs forewarned. pag. 106 Filthie ſpeaking forbidden. pag. 179 Firmames, the ſubſtance, meaſure & vſe. pag. 89 Fleſh of beasts whether permitted to be eaten before the flood. pag. 41. 361 Flood of Noah came in Aprill, or in the beginning of May. pag. 280 Floods after Noahs flood. pag. 331 Food of Paradice abundant without fleſh of beaſts. pag. 40 Fruites of the earth more pleaſant, plentifull and nouriſhable before the flood. pag. 41 trees bare Fruite at all ſeaſons before the curſe. ibid. G GIants their names and nature. pag. 232 Gluttonie taxed. pag. 39 God only without beginning. pag. 2 God needeth none of his creatures. pag. 2. 74 Gods omnipotencie. pag. 3 Gods power created and preſerueth all. pag. 7 Gods power to worke without and against meanes. pag. 14. 465 Gods prouidence vniuerſall. pag. 108 Gods foreknowledge no cauſe of euil pag. 109. &c Gods decree effectiue and permiſſi • e. pag. 109 Gods gift are free. pag. 389 God only good of himſelfe. pag. 111 God is without a bodie, or affections or paſſions: And what the Scripture meaneth by aſcribing ſuch to God. pag. 245. 246 God cannot repent. pag. 247 God is incomprehenſible. pag. 248 Gods proper attributes are his proper nature. pag. 438 Gods will the fountaine of goodnes and iuſtice. pag. 73 Gods wiſedome and loue ſhewed in mans redemption. pag. 151 God wherefore he ſuffereth the godly to be perſecuted. pag. 185 Gods word the only rule of mās obediēce pag. 72 Good in part and abſolutely good. pag. 82 H HEathen Fables of Antiquitie. pag. 56 Heathen remembring the flood of Noah. pag. 328 Heathen Philoſophers but fooles in true wiſdome. pag. 330 Hebrue language was common to all before the confuſion. pag. 104. 429 Hebrue language not vſed of the Iewes in the time of Chriſt preaching. pag. 448 Hebrues whereof they are ſo called. pag. 511 Henoch died not. pag. 224 Henoch wherefore he was taken away. pag. 227 I IDolatrie in repreſenting God by an Image. pag. 32 Ignorance a deadly ſinne. pag. 481 Image and likenes. pag. 31 Image of God in man wherein is cōſisted. pag. 33 Image of God a ſpiritual ſubſtance with perfect qualities. pag. 35 Image of Adam in all men. pag. 207. 209 Image of God corrupted in Adam, is Adams Image. pag. 208 Image of God how farre it is in man corrupted. pag. 210 Infirmities of Abraham, and all the Saints of God. pag. 478 Inuention of Arts by Adam. pag. 204 Inuention of Arts commendable if not abuſed. pag. 432 Iniurie how it may be reſiſted. pag. 518 K KInred not alwaies friends. pag. 424 L LAſciuious lookes are adulteries. pag. 481 Life of the Patriarkes prolonged by nature, not by miracle, and the cauſes thereof. pag. 116. &c. Life of beasts is their blood; mans life is in his blood. pag. 368 Light created before the Sunne, and wherefore firſt. pag. 13 Light and darknes how they are distinguiſhed. pag. 14 M MAgiſtrates authority, author, end. pag. 376 Magistrates dutie. pag. 416 Man a more noble creature then the heauens. pag. 29 Mans excellencie defaced by ſinne. pag. 30 Mans inabilitie to come to God without help of grace. pag. 136 Man a little world. pag. 60 Mans miſerie and the cauſe thereof. pag. 105 Mans nature corrupted is an enemie to God. pag. 185 Man cannot conuert, vnleſſe he be conuerted. pag. 189 Mariage neceſſarie now, as in the Creatiō. pag. 85 Mariage of Miniſters approoued by Scriptures, Councels, Fathers, and experience. pag. 89. &c. Mariage hath nothing hurtfull, but abuſe or puniſhment of ſinne. pag. 94 Mariage what it is. pag. 99 Mariage in the kinred wherefore forbiddē. pag. 197 Mariage no les to vertue and godlines. pag. 221 Mariage with Atheists • r Papists vnlawfull, and hurtfull to the Church of God. pag. 235 Maſſe ſtandeth vpon a falſe foundation. pag. 526 Meditation of the creatures a worke of the Sabboth. pag. 45 Merits of man what they are. pag. 341 preſumption of Merits a vile ſinne against God. pag. 337 Moone by what cauſe varieth her light. pag. 26 Mountaines of marueilous height. pag. 294 Murder ſeuerely puniſhed. pag. 195 Murder ought to be puniſhed without parcialitie. pag. 372 N NAkednes of man wherefore it is lothſome. pag. 101 Nature what it is. pag. 12. 109. 300 Natures workes which are done of men, are honest in themſelues. pag. 175 Naturall reaſon no ſufficient guide to godlineſſe. pag. 181 Nobilitie. pag. 202 Nobilitie ioyned with tyrannie is ſpirituall hunting. pag. 413 Nobilitie, the vſe and end thereof. pag. 414 Nobilitie conſisteth in religion. pag. 424 O OBedience commaunded vnto man for mans benefit. pag. 72 true Obedience wherein it conſisteth. ibid. Originall ſinne what it is. pag. 213. 350 Originall ſinne remaineth in and after Baptiſme to them that are not by faith ſanctified, and ſo farre as they are not ſanctified. pag. 351 P PAradice, the pleaſantnes and ſituation. pag. 61. 62 Parents bleſſing their children is effectuall. pag. 400 no Pe • ce to the wicked. pag. 201 Peace with the wicked may be held, not ſought. pag. 520 Penaltie of lawes the bond of ſocieties. pag. 371 Popes in times paſt haue been Clerkes vnlettered. pag. 148 Perſecution of the godly, for what cauſe it is ſuffered by God. pag. 185 Prayer hath his ſpeciall fruite. pag. 352. 388 Pride in apparell extreame madnes. pag. 16 Pride and ambition fight againſt God. pag. 430 Priesthood ceaſed in Chriſt. pag. 544 Promiſes of God are ſtedfaſt. pag. 340 Promiſes of God are conditionall. pag. 497 Puniſhments ciuill and their end. pag. 192 Why Abrams ſeed were afflicted with greater puniſhments. pag. 495 R RAinbow, the matter, forme, vſe. pag. 384 Raſhnes in warre diſallowed, and dangerous. pag. 514 Recapitulation vſed in Scripture. pag. 54 Reconciliation in contentions, & the meanes to be vſed. pag. 484 Reconciliation muſt goe before prayer and ſacrifice. pag. 498 Religion muſt not for any cauſe be diſſembled. pag. 480 Religiō alwaies a deviſiō vnto Atheiſts. pag. 513 Repentance of the wicked what it is. pag. 191 Repentance truly wherein it conſiſteth. pag. 191 Reſurrection proued. pag. 57 Reſurrection of the bodie certaine. pag. 228 Reuenge vnlawfull, and how farre it may be permitted. pag. 517 Righteouſnes is actiue or paſſiue, that is, by workes or by faith. pag. 253 no man is Righteous in himſelfe: yet the faithfull, in Chriſt are perfectly righteous. pag. 225 Riches haue inconueniences. pag. 483 490 why all men are not Rich. pag. 483 Conuenient foode the chiefeſt Riches of this life. pag. 484 S SAbboth ought to remember the workes of Creation. pag. 45 Sabboth bleſſed and ſanctified by God. pag. 49 Sabboth how it is ſanctified. ibid. Sabboth neceſſarie for man before and after the fall. pag. 51 Sabboth obſerued before Moſes. pag. 52 Sacrifices cōmanded before Moſes. pag. 179. 181 Sacrifices commanded, or not accepted. pag. 333 Sacrifices their vſe. pag. 181 Scriptures ſcope is to teach vs the knowledge of God and of our ſelues. pag. 55 Scriptures manner in expounding it ſelfe. pag. 54 Scriptures ought not to be altered in one letter. pag. 147 Scriptures authoritie. pag. 198 Scriptures pure from all error. pag. 311. 317 Scriptures moſt ſincere hiſtories. pag. 391 Scriptures a perpetuall and perfect guide to ſaluation. pag. 466 Scriptures are a Chronicle of Gods works. pag. 46 Scoffers at the Scripture threatned. pag. 169 Scoffing at ſinne is dangerous. pag. 205 Securitie a token of deſtruction. pag. 244 Securitie is often taken aſleepe. pag. 282 Sea and earth are one compaſſe. pag. 12 Sea-waters heaped in the deepe. pag. 12. 285 Sea ebbing and flowing, by what cauſe. pag. 19 Serpents not hideous by creation. pag. 105 Search the Scriptures. pag. 338 Single life wherein to be preferred before mariage, and wherein not. pag. • 6 Single life is to be applied to the ſeruice of the Goſpell. pag. 94 Single life is not meritorious. ibid. Sinne is either lurking or raigning. pag. 393 Sinne in all men, and none is free. pag. 392 continuance in Sinne bringeth deadnes of ſecuritie or deſperation. pag. 206 Souldiers that are religious are moſt profitable for their Prince. pag. 516 Sunne created after the light. pag. 14 Sunne compaſſeth the earth. pag. 15 Sunne is the chariot of light, and inlightneth all. pag. 26 Sunne and Starres are greater then the earth. pag. 27 Soule of man what it is. pag. 57 Soules death and priſon. pag. 81 Speech is the image of the minde. pag. 426 Speech confounded was by miracle. pag. 427 Speech which was the firſt. pag. 429 Speech how it was confounded. pag. 442 T TIdes of the ſea, how they are cauſed. pag. 289 we may not Tempt God, but vſe lawfull meanes. pag. 477 Time what it is. pag. 2 Time was the beginning of all things, and nothing before is but God. ibid. Tokens and warnings of iudgements are vnregarded, where Gods word is vnreuerenced. pag. 282 Traditions before the word written, were in ſteed of the word: but we haue a more ſure testimonie. 1. Pet. 1. pag. 334 Trinitie distinguiſhed in the worke of Creation. pag. 6. 7. The Trinitie alwaies acknowledged in the Church. pag. 7 The Trinitie. pag. 30. 31 Tyrannie and bloodſhedding reuenged by God. pag. 374 V VIſions wherefore giuen vnto the Patriarkes. pag. 468 Viſions, how God appeared who is inuiſible. pag. 471 Vowes of chastitie vnlawfull. pag. 85 Vulgar Latin tranſlation corrupt. pag. 308. &c. W WAite on God and haue good ſucceſſe. pag. 325 VValking with God what is meaneth. pag. 222. 252. VVarres ſucceſſe is alwaies diſpoſed by God. pag. 501 VVarre alwaies winneth where good cauſe and good diſcipline are ioyned. pag. 505 VVarre that it be lawfull what it requireth. ibid. VVarre made vnlawfull by what meanes. pag. 507 the miſeries of Warre. pag. 508 VVarre taken raſhly in hand is diſallowed and dangerous. pag. 514 VVaters of the deepe doe ſtand aboue the mountaines. pag. 12. 285 VVater-ſprings how they are cauſed. pag. 288 a Wicked man can do no good work. pag. 177. 178 Will of God, ſecret or reuealed. pag. 248 Will-worſhip a ſinne. pag. 334 Wine, the benefit and vſe. pag. 391 Womā is the image of God as well as mā. pag. 37 Woman the image of mā, in what ſenſe. pag. 38 VVoman her nature and end. pag. 93 VVoman wherein ſhe is to be an helper to man. ibid. VVomans puniſhment in conceptions, ſorrowes and ſubiection. pag. 154. &c. VVoman were to haue no paine of child-birth by creation. pag. 154 World created in the firſt moment of time. pag. 2 World for what cauſe created. ibid. World and all creatures made of nothing. pag. 7 Y YEeres and moneths in Scripture, equall to ours in length of time. pag. 217 Yeere beginneth diuerſly to diuers nations. pag. 277 Yeere eccleſiasticall and politicall. pag. 278
A TABLE OF HERESIES AND ERRORS, BRIEFLY CONfuted in this Treatiſe. A ADamites beaſtly heretikes. 100 Anabaptiſts of cōmunitie of goods. 490 Anabaptiſts of ſwearing. 540 Anſelmus his opinion of ſingle life. 88 Andronici of the ſex of women. 94 Anthropomorphites, of Images. 32 Anthropomorphites of the ſubſtance of the ſoule. 35 Apelles of the Arke of Noah. 270 Aquinas of the Cherubims of Paradice. 172 Aquinas of naturall knowledge. 180 Ariſtotle of ye eternitie of ye world. 1. 426 of mans natural righteouſnes. 254 Arrians of the perſons of the Trinitie. 7 Aſtrologers grounding prediction on the authoritie of Scripture. 18. &c. Atheiſts, of contradictions in the Scripture. 38 Atheiſts of the garden of Paradice. 65 Atheiſts of Adams apparell. 168 Atheiſts of Cains building a citie. 198 Atheiſts of the age of the Patriarks. 217 Atheiſts of the flood. 291. 295 Atheiſts of the mortalitie of the ſoule. 369 Atheiſts of Noah his drunkennes. 392 Atheiſts of the confuſiō of tongues. 425 Atheiſts of the Scriptures. 446 Atheiſts of the ſucceſſe of warre. 404 B BAbylonians of abſtinence. 267 Baſilides of the worlds eternitie. 1 Bonauentura his opiniō of Paradice. 61 Beroſus coūterfeit hiſtorie of the flood. 273 C CAini, who worſhipped Caine as a Saint. 188. 192 Caietan his opinion of the waters. 285 Clemens Alexandr. his opinion of the ſaluatiō of Philoſophers which knew not God. 178 Carthuſian of ſingle life. 221 Cyprian his opinion of the ſonnes of God. 231 D DEmocritus of the ſubſtance of the ſoule. 59 Dicearchus of the ſubſtance of the ſoule. ibid. Diogenes of ye ſubſtāce of the ſoule. ibid. E EMpedocles of the ſubſtance of the ſoule. 59 Eunomij of the Trinitie. 7 Euſebius his opinion of the ſonnes of God. 231 F FAuſtus the Manichee of Abraham. 475 G GAlen of the ſubſtance of ye ſoule. 60 Greekes of the ſex of women. 94 Gregorie his opinion of the comming of Henoch and Eliah. 226 H HEathen fables of Deucalion. 328 Hierome his opinion of ſingle life. 8 • . 175 Hyppocrates of the ſubſtance of the ſoule. 59 Hippon of the ſubſtāce of the ſoule. ibid. Homer of the ſex of women. 94 Hugo Sanct. Vict. of the ſons of God. 231 I Iewes of mans creation. 30 of Henoch and Eliah his cōming. 226 of Apocrypha Scripture. 234 of mans righteouſnes 254 of abſtinence from meates. 359. 363 Illyticus of originall ſinne. 349 Indians of abſtinence. 259 Ioſephu • , of the ſonnes of God. 331 of the age before the flood. 241 of the beginning of the yeere. 278 Iulian, of the Scripture. 28. 43 of the Serpents ſpeech. 104 of the building of Babel. 432 Iulius 3. Pope his blaſphemie. 75 Iuſtin Martyr his opinion of the ſaluation of Philoſophers which knew not Chriſt. 178 of the ſonnes of God. 231 L LActantius his error of the ſonnes of God. 231 L • cucippus of the ſubſtāce of ye ſoule. 59 Lyra his opinion of Paradice. 172 M MAcedonij of the Trinitie. 7 Manichees of the ſubſtance of the ſoule. 35 of the Scriptures. 38. 48. 84. 369 of two beginnings. 42 of the ſubſtance of the Deitie. 60 Marcionites of two beginnings. 42 Melchizedeciani of Melchizedech. 522 Metrodorus Chius of the worlds eternitie. 1 O O Leaſter of the taking away of Henoch. 223 Ophitae who worſhipped ye Serpent. 125 Origen his opinion of Paradice. 61 of the releaſe of the damned. 141 of Adams apparell. 164 P PApiſts of authoritie of Magiſtrates. 376 of authoritie of Scripture. 446 of depoſing of Princes. 507 of faſting. 267. 363 of forgiuenes of ſinnes. 160 of Images and Idolatrie. 32. 146. 149 of interpretation of the Scripture. 307. 320 of the Maſſe. 523 of Merits. 177. 337 of mans righteouſnes. 254. 257 of originall ſinne. 348. 351 of ſingle life. 84. 87. 95 of traditions. 458 of workes of good intent. 333 Pelagians of mans righteouſnes. 254 Pererius his opinion of the Cherubims of Paradice 172 Philaſtrius of the diuiſiō of tongues. 427 Philo of Paradice. 61. of the ſonnes of God. 231 of the age before the flood. 241 Plato of the creation of the woman. 93 of the communitie of goods. 490 of the nature of life. 367 Procopius Gazeus, of Henoch. 221 Pythagoras of the ſubſtance of the ſoule. 59 of abſtinence. 267 of communitie of goods. 490 of mans power to vertue. 254 R RAbbins of Adams nakednes. 100 of Adams creation. 125 of Adās continuance in Paradice. 175 of the age of the Patriarkes. 217 of Henoch his taking away. 223 Rupertus of the Cherubims of Paradice. 172 S SEleuciani of Paradice. 61 Seruetus of the ſubſtance of the ſoule. 35 Sethiani of Seth borne without ſin. 213 Seueriani of the ſex of women. 94 Simon Magus of the Creation. 1 Simplicius of the Scriptures. 4. 28 of Paradice. 65 Strabus of the Cherubims. 172 T TErtullian his opiniō of Paradice. 61 of ſingle life. 88 Thales of the ſex of women. 94 Turkes of the Meſsiah. 404 Z ZEno of natural power to vertue. 254 Zenocrates of the ſoule. 60 FINIS. 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉
To the gentle Reader.

Gentle Reader, I am to admoniſh thee concerning the eſcapes incident to printing, which I hope are as few as ordinarily in any copie: yet ſome there are; as page 32. lin. 17. for Phyſiognomie reade phyſnomie: pag. 204. lin. 30. for wife reade ſister: and lin. 31. reade was the ſister and ſuppoſed to be. Other literall eſcapes, if any be; ſith I haue neither helpe to conferre, neither ſpace or leiſure to reuiſe, I am compelled to commit to thy fauourable conſideration and correction.