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. This text is an enriched version of the TCP digital transcription A01676 of text S103122 in the English Short Title Catalog (STC 11814). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 1870 KB of XML-encoded text transcribed from 311 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A01676 STC 11814 ESTC S103122 99838879 99838879 3269 2240904342

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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. eng Bible. -- O.T. -- Genesis -- Commentaries. eebo Questions and disputations concerning the Holy Scripture; wherein are contained, briefe, faithfull and sound expositions of the most difficult and har Gibbons, Nicholas 1601 618 307899 3639 0 0 0 0 0 118.19 F The rate of 118.19 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2012-10 Assigned for keying and markup 2012-10 Keyed and coded from ProQuest page images 2012-12 Sampled and proofread 2012-12 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

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 , new 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 Law depart out of thy mouth , but meditate therein day and night , that thou maist obserue and doe according to all that is written therein : for then shalt thou make thy way prosperous , and then shalt thou haue good successe .

IOHN . 7.17 .

Jf any man will doe his will , he shall know of the doctrine , whether it be of God , or whether 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 emolument 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 , parumque 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 studium . 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 diligence in the way , think what he did when 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 the a a Aristoteles de cielo lib. 1. cap. 10. &c. Metrodorus Chius . Philosophers and b b Simon . Basilides , &c. vide August . de Heres. 1. & 4. heretikes haue taught ; but that hauing a beginning in time , c c 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 d d Bara to create , signifieth to make of nothing , and thereby is distinguished from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iatzar , to forme , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reshith , which is englished , the beginning , doth not signifie e e Targhum Hierosol . translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his wisdome . Origen in Gen. 1. & alij in verbo suo , i. in filio , non ad sensum genuinum huius loci . any substance , but the f f Hieron . 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 , when 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 God g g Isa. 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 h h 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 : for i i August . 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 , k k Prou. 8.30 . being delighted with that infinite glorie which is in himselfe , l l 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 m m Coloss. 1.16 . Angels and men , and for them n n Isai. 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 aske o o Iren. lib. 2. cap. 47. Dicimus quonta ●ista responsio subiaces Deo , &c. what God did before he made the world ? It is fitlie p p Histor. 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 , a a 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 , or b b Aristot . 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 c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 was d d It is called in the Hebrue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tohu vabohu , ( tohu ) i. without order , ( bohu ) without varietie . not seuered or distinguished . By this we learne the e e Psalm . 135.6 . Isa. 42.5.8 . omnipotencie of God , who can make matter of no matter , and a f f Aquin. Sum. par. 1.66 . d. 1. forme without forme : this cannot be comprised in the wit of man , g g 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 ; a a 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 b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , merachepeth , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rachap , mouere sese . Rab. Dauid , in lib. radic . Rab. Salom. incubare . Hebrue word doth aptly signifie , to rest vpon : c c 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 , d d 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 was e e It 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 , who f f Cyprian . 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 aire g g Plin. 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 , h h 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 Ghost i i Hieron . 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 k k Isai. 51.9.12.13 . arme , the l l Exod. 32.16 . Deut. 9.10 . finger , the m m 2. 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 did a a It 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 b b 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 speake c c Rab. 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 , d d 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 : as e e 1. 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 by f f Tertul cont. Praxeam . Quid enim est ( dices ) sermo , nisi vox & sonus , &c. at ego nihil de Deo inane & vacuum prodire potuisse . pronouncing words , but by g g Dei 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 by h h Basil . 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 i i Pro. 8.12.14.22.27.30 word of God , which in the beginning was with God , k k 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 therefore l l Athanas . 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 m m 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 n n Iames 1.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as the fountaine of goodnes . The Sonne createth o o Prou. 8.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as the wisdome of the Father . The holy Ghost createth as the power p p Vers. 2. Iob. 26.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 , q q 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 r r Psa. 33.6 . Ioh. 1.3 . by the word of the Lord were the heauens made . Neyther is this ( as s s Arriani , 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 t t 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 u u Heb. 11.3 . Ioh. 1.3 . with all the creatures therein , time , place , bodies , spirits , whatsoeuer is existent as a x x Which 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 y y Iob. 26.5.6.13 . Psalm . 104.5.29 . create , and doth preserue the creatures . Verse . 3 The mysterie of the Trinitie was known z z 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 a a Rom. 12.3 . wisdome and sobrietie : which doctrine is b b Clem. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 ; c c Isai. 40.13 . 1. Cor. 2.16 as it is hid in God , it is vnsearchable , our reason cannot containe it , our d d 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 thinke e e Arnob. in Psalm . 91. De Deo , etiam vera loqui periculosum . the trueth of God aboue our capacitie is dangerous , in which sense the f f Non 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 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rakiah ) which is englished the firmament , a a Septuagin . vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi res firma & solida dicatur : cum Hebraicè magis extensum significet , ne cum ex aqua sit , videretur infirmum . Homero : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . doth properly signifie , a thing made strong by stretching out , and therefore is contrarie to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 made b b Graecis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod sursum videmus : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus splendens . thinner and purer than before : secondly , being weake before , by making it thinner c c 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 else d d August . 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 ? e e 2. Pet. 3.5 . It was made of water , and continueth water ( as it seemeth f f Theodoret. quaest. in Gen. 11. Beda Hexam . & alij . The Lord calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shamajim , i. there is water . vnto many ) albeit in respect of the g g Ex 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 & splendorem : vnicum tamen est firmamentum , & ex abysso communiter desumptum . diuersitie of h h Forma 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 existens , ( as wee are not i i Chrysost. 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 k k 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 l l 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 the m m The 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 n n 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 o o 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 , a a God called the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , b b 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 c c Vers. 20. said : Let the foule flie in the open firmament of the heauen , in which sense they are called ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnop hashamaijm , ) the foule of the heauen d d 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 , e e 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 , f f 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 . conspicuisque naturis assereret scripturae fidem . Et prius quidem quod facillimum fuit , ostendit & hunc 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 considerationemque 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 aboue g g Sicut nonnulli asseruerunt . Theod. quest. in Gen. 11. Quedam sursum collocauit quae suo liquore atque frigiditate non sinerent corrumpi firmamentum 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 h h 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 a a

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

Ambr. Hexam . lib. 3 cap. 2.

Caietan . Card. comment . in Gen. affirmeth the 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 b b Aristotle himselfe testifieth , that the best and most auncient Philosophers before him , taught that the waters , at the first couering the 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 c c 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 these d d August . 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 by e e Basil . Hexameron . 4. ad hoc sane dicemus , quod tunc vasa & conceptacula simul constructa sunt . Non enim erat illud extra Gades marc , neque magnum illud & horrendum nauigantibus pelagus quod Britanicam insulam & occidentales Hispanos ambit . making chanels in the earth to receiue the waters , such as the seas and riuers are : and partly also by heaping them f f

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 , g g Psal 33.7 . the Scriptures testifie : He gathereth the waters of the sea together as vpon a heape . And againe , h h Psal. 104.6 . iaamthu-maijm , the waters will stand , that is to say , i i Annalage temp. Hebreu frequentiss . doe stand aboue the mountaines . But some k k Caietan . 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 l l Iob. 38.10 . Psal. 104.9 . establish by a perpetuall decree : for the will of God , m m Natura est quod Deus vult . Plato . Ambros . Hexam . lib. 3 cap. 2. Vox enim Dei efficiens natura est . and ordinarie execution of the same vpon the creatures , is that which of men is n n 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 do o o Aristot. 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 shore p p Let 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 q q Isai. 45.18 . an habitation for man vpon the dry land . Secondly , his wisedom , that can make , by drawing them together , a meane in nature r r The mouing of the waters by tides and windes a speciall meanes to preserue them . to purge and clense them , and from s s 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 t t Iob. 38.10 . word , and set u u 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 x x 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 , for a a 1. Tim. 6.16 . he inhabited that light that no man can attaine vnto ; but as our Sauiour saith , b b 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 , because c c Caluin . 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 , d d 2. Cor. 4.6 . commaunding the light to shine out of darknes ; and after separated it e e August . 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 were f f As 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 gathered g g Iust. Martyr . lib. exposit. fid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. id est . Sol autem ipsi corpus effectum 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 , h h 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 i i 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 created k k With ripe fruite , Gen. 2.16.17 . wherevpon the Iewes imagine , the world had his beginning in September . in perfection before the Sunne . Wherefore we ought to learne hereby , l l 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 when m m Chrysostom . 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 trust n n 2. 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 a a Psal. 136.8 . ruler of the day , doth runne a continuall race in the firmament : for so the Scripture teacheth , b b 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 more c c Arist. lib. de Caelo . Cleomed . lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. i. Aue quae equo velocior , sagitta quae aeue . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. As swift as ones eye-sight 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 : d d 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 , e e 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 f f Isai. 42.22 . Wee in English call a round stone a chug or chuggle , which seemeth to be deriued of the Hebrue word ( chug ) signifying any thing round : a ball , &c. the Prophet ) vpon the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chug ) globe or circle of the earth : and againe , g g 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 the h h Arist. 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 and i i Ptol. 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 , k k 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 commended l l 1. Sam. 2.8 . Psalm . 18.16 . & 102.25 . & 119.90 . in the Scriptures ? I answere by the Scriptures : that the m m 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 n n Amos 9.6 . Prophet plainly speaketh : He hath laid the foundation of his globe of elements in the earth : and Iob saith , o o Iob. 26.7 . He extendeth the North ( gnal tohu ) vpon emptines , and hangeth the earth vpon nothing . In which words he affirmeth : first , p p 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 is q q August . 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 vpon nothing out of it self , but vpon r r Micah . 6.2 . Amos 9.6 . that mightie foundation that God hath laid within it . And what is that ? I answer with the Scriptures , s s 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 , t t 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 , u u By the depression of euery part thereof vnto the Center . that euen by nature it can no more be mooued , x x Notwithstanding the 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 , y y 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 which z z How 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 , a a Iob. 38.13 . Homer . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 wisedome b b 1. Thess. 2.13 . of man , but of the Lord , and albeit thou canst not c c August . 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 , d d 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 euen e e Aristot. 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 a a Here the point , is chiefly to bee marked , which is : patsch●a , regius accentus , & vocem extendit . Concerning the points or accents , the Hebrues giue this rule : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the 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 the b b Hieron . 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 of c c Ptolom . de iudicijs lib. 1. cap. 3. Prima compositio virium & actionum corporis & animi : itemque 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 d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , e e Plato in Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &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 , f f 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 position g g As 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 heauens , 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 inclination h h Which 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 i i Iosu. 10.13.14 . Iosua k k 2. King . 2.11 . and Hezechia , the appearing of the Starre l l Matth. 2.2 . at the birth of Christ ; m m Ioseph . de bello I●d . lib. 7. cap. 12. the blazing Star of the destruction of Ierusalem ; whereof there is neither mention nor meaning in this place . They also may be signes n n So 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 , o o Pallida luna pluit , vubicunda flat , alba serenat . Item , Si nigrum obscuro comprēderit 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 p p 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 , q q 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 , r r Which though it be but coniecturall , yet it is euill . First , because it is forbidden 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 : s s 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 t t 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 ) u u Isai. 44.25 . the tokens of the Soothsaiers , and make them that coniecture fooles . And againe , to confute the arrogancie of men : x x Isai. 41.23 . Declare ( saith he ) the things to come , and so y y 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 z z Ierem. 14.22 . supplication to God ) among the vanities of the Gentiles that can giue raine , a a 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 decreed b b Which was holden in Anno 400. thus : c c 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 , d d In Anno 460. canon 16. In hoc quicunque 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 of e e Concil. Agathens . canon . 42. Agatha , and after that againe f f Concil. Aurelian . canon . 32. Cum his qui ijs crediderint , ab ecclesiae communione pellantur . in the Councell of Orleans . Tertullian saith : g g 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 , h h Chrysost. Hom. in Ephes. 19. Qua ratione hominem adeo paruum fecit , tantumque 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 i i Hieron . comment . in Isai . cap. 27. Astrologers ( qui futurorum scientiam pollicentur ) are more hurtfull to a citie than fire . Augustine affirmeth , k k 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 l l 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 Philosopher m m Aul. Gell. lib. 14. cap. 1. Tollit enim quod maximum inter Deos & homines differt , si homines quoque res omnes post futuras praenoscerent . Idem . Mutant & variant , tempestatesque 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 n n 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 eloquence o o Cic. de Diuina . lib. 2 derideth and reprooueth it . And Ptolome himselfe p p Ptolom . 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 , oportesque tractantem 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 , q q 1. Sam. 12.17 . but not by the sight of the starres . as were the Prophets . Some are r r Lactant. lib. 2. c. 15. Magorum autem ars omnis ac potentia , horum ( scil. daemonum ) aspirationibus constat . instructed by euill spirits with whom they haue acquaintance , as is reported s of Democritus , and t t Tertul. lib. de anim . cap. 14. of Pythagoras . Some againe when u u August . 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 x x Vide Ioachim . Fortium prognost . lib. de Astrolog . c. vlt. Proximo ( inquit ) anno caeci parum aut nihil videbunt , surdi male audient , muti non loquentur . Senectus eodem anno erit immedicabilis propter annos qui ●raecesserunt . Varia e●it rerum mutatio , &c. probablie or y y Ita 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 z z 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 for a a Psal. 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 our b b Basil . 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 c c 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 , d d 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 then 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 of e e Laert. lib. 1. in vita Thaletis . Cum velles ostendere , quàm sit facile sapienti ditari , praecognita futura vbertate conduxisse olearia pecuniasque sibi innumeras comparasse . Thales , f f 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 vterque conuenisset , Caesar Spurlnae : ecquid scis idus Martias iam venisse ? Et is , ecquid scis , illas nondum praeterijsse ? Caesar eodem die 23. vulneribus confissus est . Spurina , and g g Sueton. 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 h h Isai 41.23 . vnto the glorie of God , inuented by i i Cic. 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 , and ᵏ 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 a a Ambros . Hexamer . lib. 4. cap. 1. Non tam aliorum comparatione quàm suo munere . For the Moone being found 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 , b b 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 brightnes c c August . de Gen. cont. Manich. lib. 1. cap. 14. Illa tamen suo fulgore superat omnia , & ideo princeps eorum rectissimè dicitur . Therefore called of the heathen the Queene of heauen . Iere. 44.17 obscureth many Starres , and being more beautifull than any other , hath worthily the d d 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shemesh , that is e e Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamash Chaldaicè to serue . a seruant , as if he were Gods onely minister of light to all the world , because he is f f Basil . Hexam . Hom. 6 Primò ipsa lucis natura producta est : nunc 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 , g g 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 part h h Basil . Hexameron . 6 August . Epist. 119. ad lannuar . cap. 4. lacrementa & decrementa lunaria ex conuersione globi eius coniecerunt . Vitru● . lib. 9. cap. 4. Gerosus pilam esse ex dimidia parte candentem locuit , conue●tique 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 i i 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 more k k Plin. lib. 2. c. 9. In coitu lid cernitur , quoniam 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 with l l Cic. in Lucullo . Zenophanes and m m Laert. 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 , as n n Ptol●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 , she o o Perhappes 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 , which p p Cic. in Lucul . Cleom. lib. 2. Epicure and q q Laert. lib. 9. cap. 1. de vita Herac. Heraclitus would thinke might be contained in a bushell . But let it not moue thee r r Ambr. Hexam . lib. 4 cap. 6. Considera quantum 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 s s Ibid. Basil . Hexam . 6. sheweth the same greatnes in India and in England all at once : he inlighteneth all parts of the earth alike , t t 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 to u u Chrysost. 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 artificem solis & coeli Deum 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 x x Jerem. 23.24 . Non mole sed virtute & essentia spirituali : nam Deus non est corpus , sed spiritus . Ioh 4.24 . filleth both the heauen and the earth ? And how truly saith the Prophet , He measureth y y 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 bee z z Ptolom . 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 ( as a a Ambr. Hexam . lib. 6 c. 2. Quid mihi quaerere quae sit terrae mensura 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 . b b In lib. contra fidem Christi . Et est apud Cyrill . Alex. lib. 3. Vbi praeponit Platonem Mosi , imo ipsi Deo in narratione creationis . Iulian and c c Argum. 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 those d d Basil . H●●●m . 5. Artes naturae interprete● . interpreters of nature , and e e Clem. 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 f f 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 , a a

Nazianz. orat . 42. in pasc . 2. Hoc igitur cum artifici verbo visum fuisset ostendere , animal vnum ex vtroque , hoc est , ex inuisibili ac visibili natura , fabricatum , nempe hominem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 b b Gen. 18.14 . Numb. 11.23 . any hardnes in the doing , but in respect c c Artop . 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 commendeth d d Basil . 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 man e e Hilar. 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 , f f 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 g g Chrysost. in epist. ad Rom. Hom. 10. Vehementer enim salut● nostram 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 h h Reuel. 2.5 . bewaile the i i Eccles. 7.3 . losse thereof k k 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 l l Psal. 49.12 . Iere. 51.17 . beast , yea of the m m

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 consultation n n Cont. Iulianos , Symplicias , Porphyrios , irrisores Atheos . doth not signifie o o Cyril . 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 the p p Chrysost. 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 the q q Rabb . Solom . & alij Rabbini , Angelos Deum adiu●isse admittunt : imò alij , Deum , terrae , elementis , etiam animantibus fuisse allocutum , potius statuunt ; quam trinitatem deitatis , & diuinitatem Iesu Christi agnoscant , tam profundè traduntur in sensum reprobum . Iewes affirme , for he vsed none of their helpe in r r Gen. 2.7 mans creation , neither s s Chrysost. de Trin. did he create man after the image of Angels but of t t Ambros . 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 , u u Hilar . de Trin. lib. 5. Homo ad communem fit secundum veritatem sermonis imaginem . as the first in order , x x 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 Spirit y y Cyril . 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 z z Rom. 15.4 . for mans instruction , is spoken also after the manner a a Rom. 6.19 . of men . Beware of blasphemie , least wee conceiue of the Trinitie as of a man . Here therefore b b Iustin. Mart. Dial. cum Triff . Non ad elementa , siue ad terram siue ad alia locutum faciamu● sed ad alium qui & ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) numero alius & rationali● sit , neque 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 : c c 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 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tselem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demuth ) which are translated image and likenes , they haue a a August . lib. de Gen. imperf. cap. 16. Omnis imago similis est ei cuius imago est , nec tamen 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 the b b Ambros . 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 and c c Lombard . 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 d d Gen. 1.27 . & 5.1 . the Scriptures : ) and the Apostle where hee saith , e e Coloss. 3.10 . hee was created after the image of GOD in knowledge , and the same f f 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 g g Epiphan. Haeres . 71. August . Haeres. 50. the founder of the Anthropomorphite heresie , supposed it was placed in the figure of the bodie : which ( least there h h Leo magn. de natali Apostolor . Roma cum omnibus dominaretur gentibus , omnium gentium 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 depictured i i Abominable Idolatrie of the Papists , which is not yet whollie extirpate out of England . on their walles , or in their glasse k k Origen . in epist. ad Rom. Hom. 1. Commutauerunt gloriam incorruptibilis Dei , &c. Non est sane praetereundum , Apostolicum sermonem non solum eos , qui idola colunt argue●e : sed inter Anthropomorphitas intelligendi sunt computati qui in ecclesia positi , imaginem corpoream hominis , Dei esse imaginem dicunt : ignorantes quod scriptum est in Gen. 1. &c. Deinde Anthropomorphitae , id est , qui corpore● imaginem hominis , Dei esse imaginem dicunt , conuictos se ab Apostolo & confutatos esse cognoscerent . in the figure of a man : as though they had learned of l l Cic. de inuent . lib. 2. Zeuxis to draw his physiognomie . And they proue it lawfull both to haue such pictures and to worship them m m Concil. 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● , ijsque 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 chiefest n n Alexand. part. 2. quaest 30. art. vlt. Aquin. part 3. quaest. 25. art. 3. Si imago consideretur quaetenus est lignum , tum nullam ei reue●entiam adhibendam : 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 ) o o Tertul. aduers . Marcion . lib. 2. Satis peruersum est vt in Deo potius humana constitua● , quàm in homin● diuina , & hominis imagine Deum imbitas , potius quam Dei hominem . 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 man p p Basil . 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 ( q q 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 r r 1. Thess. 5.23 Hilar. in Psal. 139. Naturam sclicet hanc 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 s s

Irenae . lib. 5.

Epiphan. in Ancorato . Neque enim corporis formationem intelligimus secundum imaginem , neque animam , neque mentem , neque virtutem . Multa enim sunt quae dicere me prohibent . Sed neque rursus dicimus , corpus non esse secundum imaginem , neque animam . Credentium enim est consiteri scripturam : est igitur in homine id quod est secundum imaginem : Deus autem 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 vsque 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 themselues t t Psal. 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 image u u Matth. 5.48 . ex analogia . of Gods perfection , who is of al perfections x x Matth. 5.48 . Coloss. 1.17 . Ephes. 1.23 . the most perfect . Moreouer , the sound temperature thereof , y y 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 for z z August . 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 a a Ioh. 4.24 . Eccles. 3.21 . & 12.8 . a spirit ) is farre more apt to beare the image of God , and euen in the very b b Hilar. 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 : c c

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 d d 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 the 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 of e e The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 f f 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 g g Ephes. 4. ●4 . the iustice , mercie and bountifulnes of God . Fourthly in h h 1. Pet. 1.14.15 . Ephes. 4.24 . holinesse , ( which is the i i 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 k k 1. Chron. 29.9 . Psal. 27.4 . Tertul. cont. Marc. lib. 2. Sed in ea substantia 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 , l l 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 m m

Ambros . Hex. lib. 6. cap. 8. Non enim caro potest esse ad imaginem 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 , as n n Ierem. 23.24 . Psal. 139.7 . &c. Isai. 66.1 . saith the Scripture . Lastly , o o Epiphan. in Anchor . Etsi dixeris non est corpus secundum imaginem : accepit inquit limum de terra & vocauit hominem : & hominem vocat id quod terrenum est , & hominem vocat id quod animale est , &c. the whole man was after the image of God , p p Psal. 8.5 . & 49.20 . August . epist. 28. Vnde intelligitu● , animam propriam quandam habere naturam , omnibus hic mundanae molis elementis excellentiore substantia creat●m . both in nobilitie , whereby hee was more excellent than all creatures : and also q q Psal. 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 , none electionis vt est regis in conseruos . in dominion , whereby he had the rule of all creatures : And finally r r Gen. 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 , s s Franc. Iuni. in Gen. cap. 1. was t t 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 , as u u Anthropomorphitae , 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 brasen x x Chrysost. 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 of y y 1. Cor. 3.16 . high treason before the Lord . It ought to mooue vs also to z z Deut. 10. vers. 12. Ioh. 14.14.15 . loue the Lord , who did in such glorious manner garnish our nature with his image . Thirdly , a a Psal. 119.113.128 . Iud. vers. 23. to hate our sinnes , by b b Rom. 5.12 . Hose. 14.2 . meanes whereof this image is so horriblie defaced . And withall c c Iud. vers. 20. Ioh. 3.15 . Ephes. cap. 2.8.13.19 . to labour to attaine true faith in Iesus Christ , by d d 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 his e e In 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 a a

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

Contra Platonem , qui virum & foeminam in duas species distinxit . Item Platonis in Sympos . & Rabbin . Stultissimum commentum , primum hominem creatum fuisse androgynon , marem simul & foeminam , quasi à tergo connexum ; monstrum , & 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 , b b 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 , c c 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 multiplie d d The 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 . Vt vir sit tanquam hominis dimidium . so soone as they were created . And albeit the woman e e Vt 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 farther f f Per recapitulationem , & explicationem . explaine the same ; the order whereof is this : God created man in his image , g g 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 h h Vers. 27. cap. 2.7 . dust of the ground , i i Vers. 28. August . de ciuit . Dei . lib. 1● . cap. 1. Neque hoc genus fuisset in singulis quibusque 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 k k Cap. 2.15 . in paradice , l l Vers. 16. receiued the commandement of the forbidden fruit , m m Vers. 20. gaue names vnto the creatures , n n Vers. 21.22 . slept , and the woman was formed of his rib , o o Vers. 23. hee reioyceth of his wife : and now that Heua was formed , they actually receiue the blessing of multiplication , p p 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 , q q 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 , vsque 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 : r r 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 , the s s Fallacia à dicto secundum 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 t t Conciliatio . 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 : u u 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 autem 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 x x 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 hee y y Ambros . in 1. Cor. 11 Chrysost. in 1. Cor. Homil. 26. Vir quidem non debet velare , &c. Principem enim qui ad regem accedit principatus insigne habere oportet , ita mulier quoque 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 , z z Ephes. 5.22.23 . as he is to the Lord . But being simplie considered as creatures , there is no a a Basil 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 , is b b Galat. 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 had a a The most exquisit Glutton that euer the earth nourished , who vsed no common 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 b b 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 the flesh of beasts : which while mens bodies were immortall , c c 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 d d 1. Tim. 4.5 . by the word of God . The word and ordinance of God e e Deut. 8.31 . Matth. 4.4 . is it , that addeth vnto bread the staffe of f f 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 cannot g g 2. 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 , h h 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 doubtles i i Like 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 when 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 , k k 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 of l l The 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 m m

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 n n Gen. 3.17 . the earth was cursed , especially o o Looke Gen. 7. & 9. after it was drowned with the flood : and thereunto , that they were , by the law of creation , alwaies p p Becausse the trees bare fruit at all seasons , by the creation , in regard whereof our Sauiour cursed the figtree , for his barrennes , 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 q q Gen. 9.3 . to eate flesh ; the godly Patriarkes , Adam , Seth , Methushelah , Noah and the rest , which liued so many hundred yeeres , r r

Tertul. lib. de cibis Iudaicis .

Origen . in Num. Homil. 27.

Chrysost. in Gen. Homil. 27. Hic est initium edendarū carnium , &c. Hieron . aduers . Iouin . lib. 2. Adam tamen eiectus , non protinus accepit licentiam carnium vescendarū , sed tantum 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 s s Gen. 6.11 . Cruell . the wicked people and rauenous beasts and foule deuoure flesh . But beasts , which before the fall of man t t Isai. 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. agnoscentes 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 u u 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 . The x x Hieron . in Iouin . lib. 2. Postea verò vident Deus quod diligenter appositum esset ad malitiam cor h●minis , &c. & auidissimam hominum gulam probant , dedit ijs licentiam contedendarū carnium . wicked also , y y 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 : a a Stultè igitur ratiocinatur Simplicius argum . 11. Deum tunc primum , vidisse & cognouisse . God did not b b Prou. 8.26 . &c. Ierem. 1.5 . only know c c The 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 , d d Ioh. 2.22 . Psal. 145.10 . and shewed his glorie in making them , but also e e Psal. 145.9 . loued them , allowed of them , and confirmed his wisedome in them when hee had made them : because that in themselues f f Chrysost. Hom. in Gen. 10. Linguam omnium contradicere conantium compescuit : dicens , & vidit omnia , &c. quoniam de vnaquaque creatura dicebat . particularly considered , as euerie day worke , or euery creature by it selfe , g g Aug. de Gen. ad lit . lib. 3. c. 24. Non enim frustra est additum valde , quia & corporis membra etiamsi singula pulchra sunt , multo sunt tamen 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 . The h h Tertul. 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 & i i 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 : k k Vers. 31. He saw all that hee had made , l l Ioh. 1.3 . and hee made all that was made , therefore all creatures were exceeding good . m m Neque abyssum dicit factam esse à Deo , neque tenebras , neque aquam . Apud Cyril . lib. 2. in Iulian. The horrible presumption of Atheists against the Scriptures , to accuse all that they vnderstand 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 ; n n Ioh. 1.3 . Coloss. 1.16 . that they were created by God , that they are of the image of Gods o o 2. Sam. 14.20 . wisedome , p p Reuel. 10.1 . power , q q Matth. 25.31 . holinesse , r r 1. Tim. 5.21 . happines , that s s

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

Epiphan. Heraes . 65. Firmamentumque 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 . Vnde 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 created t t God 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 ( as u u Quest. 3. we haue said ) are comprehended in the name of heauen & earth , like as the earth was contained in the name of waters , x x 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 z z

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 quam fuit , quia eo ●●od minus erat f●●i voluit , cum magis voluit su● potentia scui quam Dei .

those euill spirits were in their creation exceeding good , as the Scripture a a Vers. 31. speaketh ; the cause that they are euill is , b b 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 malice c c Hinc Satan nomen eius , id est aduersarius . 1. Sam. 19.22 . Zach. 3.1 . against God and d d Tertul. 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 nature e e August . 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 , their f f Basil . Hexam . 9. euill made a scourge g g In 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 a a

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 , cuiuscunque speciei eodem modo● scil. spirituoris eius . In Graeco est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

some suppose ; the Scripture doth expresly b b Gen. 1. & 2.2 . Exod. 20.11 . reprooue that error . Neither yet is the Creator constrained vnto time , vnto whom c c 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 d d Isai. 40.28 . wearines , that e e Psal. 33.6 . formed them all with the breath of his mouth . But for our sakes , f f Chrysostom . in Gen. Hom. 7. Vides quanta se attemperatione ad nostram vsque 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 be g g Psal. 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 called a a Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 b b Psal. 103.7 . 1. Sam. 3.21 . Amos. 3.7 . reueiling of his counsailes , whereby hee did decree before c c Ephes. 1.11 . Isai. 46.10 . the world was , to make manifest his glorie d d 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 e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tseba : vers. 1. are called the host of God : and hee is called often f f 1. Sam. 1.11 . &c. the Lord of hosts . Hosts they were in regard of their g g Psal. 147.4 . Isai. 40 26. multitude , and the creation was as the gathering of an armie . Hosts they were h h Psal. 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 magnitudinem tumenti gradientis , & amplius miremur opera formicarum , quàm onera camelorum . in regarde of their diuers natures , as souldiers that handle diuers weapons . Hosts they were i i 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 ) k k 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 l l Psal. 36.6 . & 145.9 doth loue and gouerne them , as a Captaine , without whose gouernment and preseruation they m m 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 n n Isai. 40.28 . Prophet . He is said to rest , o o The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 made p p Chrysost. in Gen. Homil. 10. Substitit & cessauit à formandis producendisque 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 in q q In the Septuagint translation it is : he finished ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the sixt day . sixe daies , and r r August . cont. Adimant . lib. cap. 2. Vt iam vltra non faceret mundum cum omnibus quae in eo sunt , non tamen vt etiam 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 s s Exo. 20.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , t t 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 , u u Iustinus Martyr Dialog. cum Triffon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 x x 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 y y Exod 2.11 . we ought to imitate ) as that z z Clem. 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 a a 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 b b R●quieuit ab operibus : He rested from his workes that hee had made . against the words . For c c Conciliatio . 2. Moses saith not , d d August . epist. 28. Vtique à nouis creaturis creandis intelligendum est . Idem . de Gen. ad lit . lib. 4. cap. 12. Potest intelligi Deum requieuisse à condendis generibus creaturae quia vltra iam non 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 then e e Quemadmodum 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 a a Gen. 47.7 . 1. Sam. 10.15 . to salute , sometime b b Psalm . 145.1.2 . to praise . to giue thankes : sometime c c 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 d d Theodoret in Gen. quaest. 21. Otio septimi dici docuit creationem perfectam esse , deinde nequit existimaret septimum diem inutil●m esse , subiecit : & benedixit . aduance , preferre e e Rabb . Agnon . dicit hanc benedictionem transire super observantes & sanctificantes ipsum sabbatum . and inrich that day f f ●he rest of the 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 , g g 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 perfection 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 h h Mica 3.5 . to prepare wa●re , where the same word is vsed . sometime signifie , to make readie or prepare : sometime i i Leuit. 21.23 . to make holie : sometime to declare k k Ezech. 30.27 . holines : sometime to l l 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 m m Isai. 58.14 . works themselues with richer fruite : hee sanctified the seuenth day , when he did chuse it n n Chrysost. 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 o o 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 narration or report of that whic● was done , and do not indeed directly affirme , that it was commaunded : but they doe vndoubtedly implie as much . For seeing it is said , God sanctified , and this sanctifying is a a Exod. 13.2 . Ioel. 1.14 . to exempt vnto a holie vse , to be b b Nam 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 , cum 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 appointing c c The 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 commandement , 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 are d d Iustin 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 : e e 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 f f 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 Scripture g g Gen. 5.22 . & 6.9 . &c. Isai. 41.8 . commendeth , for iust and righteous men , h h 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 , i i 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 k k Gen. 4.26 . on the name of the Lord , l l Gen. 4.4 . & 8.20 . offered sacrifices , m m Gen. 13.4 . prepared places to worship in , n n 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 apart o o Athanas . Hom. in Matth. 11.27 . Non igitur Sabbatum otium 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 monimentum & 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 p p 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 q q Gen. 2.2 . & 7.4 . of the maiestie of God himselfe , r r Gen. 8.10.12 . of Noah , s s 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 t t Ioh. ● . 17.15 by Moses , was u u Rom. 2. written in the harts of men x x August . lib. de spiritu & lit . cap 27. & 28. Quia non vsque 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 imaginem dei cum crearentur impressum est : tamen , &c. from mans creation , was knowne vnto the Fathers , practised of the y y 1. Tim. 1.9 . Irene . lib. 4. cap. 30. Diligentes scilicet Deum , &c. godly , without constraint , binding the z z Rom. 2.12 . consciences of all , both Iewes and Gentiles . Maruaile therefore was it , if they a a Psal. 105.15 , 2. Pet. 1.21 . who were inspired and gouerned by the spirit of God , should not obserue the Sabboth b b Ioh. 4 23. Rom. 2.29 . in spirit and truth , in resting actually the seuenth day : vnlesse any will say , that they receiued c c As 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 , as d d Iustin. 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 itaque vt quatenus circumcisionis carnalis , & legis veteris abolitio , expuncta suis temporibus demonstratur , ita sabbati quoque obseruatio temporalis fuisse demonstratur . Quatenus scil. Typus . Iustin Martyr and Tertullian defend against the Iewes , we e e Euseb. Histor. Eccles. lib. 1. cap. 5. Christianum nomen virum significare vult , qui per Christi ●ognitionem & doctrinam , animi moderatione & iustitia continentiaque 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 itaque 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 , who * * Intellexit 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 f f Exod. 20.11 . seuenth day . Secondly , sith that by sinne he had lost the happines and rest which he enioyed , and g g 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 h h Rom. 8.22 . he laboured in paine , and did eat his bread i i 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 house k k Notwithstanding the 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 were l l Iraen . lib. 4. cap. 30. Necessariò Deus propter multam suam erga homines beneuolentiam semetipsum ostendebat per vocem . constrained to restore his law by liuely voyce : and m m Hier. in Ezec. c. 20. Dedi ijs praecepta non bona , &c. Potest & hoc dici , quod ante offensam decalogum tantum acceperunt , post idololatria verò , multiplices legis ceremonias , &c. because the people were prone vnto idolatrie , the n n Irene . 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 o o Vers. 3. Exod. 20.11 . blesse the seuenth day , when hee ordaineth that p p Greg. 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 , q q Isai. 58.14 . & 56.2.5 . ● . when he blesseth the works themselues , and the workers of them : as he blesseth r r 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 ; s s 2. Cor. 3 6. not in the deadnes of the letter , but in newnes of the spirit ; not in hypocrisie , but in truth : t t 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 by a a August . de Doct. Christ . lib. 3. cap. 36. Sextam regulam Ticonius recapitulationem vocat , in obscuritate scripturarum satis vigilanter inuentam . Sic enim dicuntur quaedam quasi sequantur in ordine temporis , vel rerum continuatione narrentur , cum ad priora quae praetermissa fuerant , latenter narratio reuocetur . recapitulation , to repeate afterward a matter done before : and sometime by b b August . lib. locut . in Num. cap. 13. They came to the riuer of Eshcol , and cut down thence a branch 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 , c c 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 d d 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 e e Ierem. 10.12 . declared in it , who alone without helpe or meanes performed it . As if he had said : f f Chrysost. in Gen. Hom. 12. Consider the marueilous worke of God in creating the heauen and the earth , who himselfe g g Isai. 44.22 . alone created them , or else h h Before it was in the earth , that is , there was none in the earth before God created them . they had not been : and first i i In 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 : k k 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 taken 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 are a a Lactant. Institut. lib. 1. cap. 1. Calu. Instit. lib. 1. c. 1. chiefly to be regarded , b b Ierem. 9.24 . Hose. 6.6 . the knowledge of God , and the c c Act. 17.29.30 . Reuel. 2.5 . Hos. 14.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 the d d Deus 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 are e e A●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 f f

Laert. lib. 1. cap. 1 . ●l Vulcano qui Philosophiae principia apertut ad Alexandrum Macedonem interfluxisse quadragesus octies mille octingentos 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 quicunque 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 , g g 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 Lord h h The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 : i i 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 called k k The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnapar is properly dust lying vpon the earth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adha●nah , from whence Adam hath his name , is red or moyst earth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erets , the whole globe of earth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 man l l Thus are the words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 earth m m Nam 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. Neque 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 n n Gen. 18.21 . bee humble in himselfe , and o o 2. Cor. 10.17 . to glorie in the Lord , who hath placed in so foule a matter p p De 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 partium 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 q q Gen. 3.10 . to the dust , and make it r r Cyprian . expos. in Symb. Quid tibi aut absurdum aut contrarium videtur , &c. of an earthly bodie s s 1. C●● . 15.44 . a spirituall bodie ! The bodie being thus created , t t Chrysostom . Hom. in Gen. 13. he added thereunto u u De 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 word x x August . 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 y y Psal. 33.6 by the breath of his mouth . Secondly , it may be vnderstoode , that z z Aug. de Gen. contr. Manich. lib. 1. cap. 22 Primò ergo huius locutionis regula in multis diuinarum script . locis animaduertenda atque 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 a a The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 b b Gen. 22.12 . Deut. 13.3 . said to know vs , when he maketh vs to know our selues : and the spirit c c Rom. 8.26 . is said to grone , when he maketh vs to grone in prayer vnto God . Thirdly , d d Iustin. Mart. Apolog. 2. Verba autem haec fecimus , vt probaremus Iesum istum Christum esse filium & apostolum 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 patrem neque Abraham , neque alius quisquam vidit vnquam : 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 videntium 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 itaque 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 itaque 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 neque 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 that e e August . de ciuit . Dei lib. 16. cap. 29. Est quidem diuinae potestatis & inuisibus , incorporalis , incommutabilisque 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 f f Psalm . 104.4 . voide of bodily shape , haue often appeared in the forme of g g 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 , h h Vers. 21.22 . made the woman of the rib of Adam , i i Gen. 3.8 . walked in the garden , and k k 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 l l At inquit Dionys. Areop. lib. Hierarch . 1 Omnes dei manifestationes & apparitiones mediate per Angelos esse factas . Negant vniuersalitatem istam , 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 m m The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nishmah , is properly ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the reasonable soule . Aben Ezra comment . in Gen. cap 7. Rationalem & coelestem animam interpretatur , & cum nomine shamaijm assinitatem habere . Rabb . Abraham in Gen 2. Nishmah collocat in cerebro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nephesh in ●epate , vt haec sit anima rationalis , illa vegetatiua : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●uac verò , spiritum , in corde ; sicut omnes scriptores saniores ... the soule of man ( wherein was n n Ambros . 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 it o o Cic. Tuscul . quaest. lib. 1. Dicaearchus nihil esse omnino animam disputauit , vimque 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 the p p Cic. ibid. Vnde concordes . ex cordes , vecordes dicuntur : opinio vulgi . substance of the heart of man , neither q q Cic. ibid. Empedocles animum esse censet , cordi suffusum sanguinem . is it the blood about the heart , neither r r Sicut . Democritus , Leucippus , & Pythagorici statuerunt . Arist. de anim . lib. 1. cap. 2. Cic. Tuscul . 1. Zenoni Stoico animus ignis videtur . fire , nor s s Arist. de anim . 1. cap. 2. Diogenes autem sicut & alij quidam , acrem ipsam censuit esse . aire , nor t t Arist. ibid. Quidam magis importuni , vt Hippon , aquam esse dixerunt . water , nor u u Solùm terram nemo dixit , nisi quis ex omnibus clementis constare dixerit . Arist. ibid. of the foure elements , nor consisting x x Vt Zenocrates qui numerum dixit esse . Cic. in Tusc. lib. 1. of number or y y Aristoxenes Cic. ibid. consent of Musicke , neither yet z z Hippocrat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 1. Galenus lib. de consecut . morum anim . Anima est temperatio , è quatuor elementis , 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 , a a Chrysost. in 2. Cor. Hom. 7. & passim apud Augustinum . as the Manichees and b b Rabb . 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . li. 1. c. 3 others doe esteeme it , no more then the breath of man is of the c c August . 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 vtique 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 it d d August . de Spiritu & anim . lib. cap. 13. Dicitur namque 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 e e Psal. 19 1. Rom. 1. the image of his glorie , he would end the creation with the frame of man , f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam ab ecclesiasti is quam à prophanis appellatur . as of a little world , in whose bodie and soule he placed g g Eccles. 12.2.3 . &c. the beautie of all creatures voide of life , the growing of plants , the sense of beasts , the h h Tertul. 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 i i Ephes. 2.13.18.22 . 2. Pet. 1.4 . man which was the last , vnto himselfe that k k Iren. 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 , a a 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 . Some b b August . 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 be c c Tertul. 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 earth d d Lombard . 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 ( beside e e Homer . 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 ) f f 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 , g g 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 tantum , 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 sicut 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 , h h 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 i i 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 to k k Chrysost. Hom. in Gen. 13. Ecce secundam beneficentiae speciem & honorem quem in hominem collocauit . expresse the vnspeakeable bounty of the Lord to man-ward , l l Psalm . 49.20 . & the greatnes of mans fall that was not content with such felicitie ; and the malice m m Iohn . 8.44 . of the diuel , by whose n n Tertul. lib. de patientia . Adeo decepit quia ipsum inuiderat . enuy man was prouoked to rebellion : and the greatnes of the punishment o o Deut. 13.5 . whereby Gods iustice might be feared : and the glorious estate of our creation , whereby wee might be mooued p p Luc. 7.43 . Deut. 10.12 . to loue God the giuer thereof , to hate sinne q q Ierem. 5.25 . Hos. 13.2 . whereby we are spoyled , to continue in hope , seeing God r r Isai. 45.22 . Reuel. 2.7 . hath promised to restore vs : and to be patient in affliction s s 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 , t t Chrysost. Homil. in Gen. 13. Quid ? dic oro : ligone opus habuit & agricultura , & alia cura vt Paradisi hortum excoleret ? absit . Iterum 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 , x x Heden , the name of a countrie so called for the pleasantnes of it : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haedan in Hebrue , is in english to delight : from hence also the Greekes call pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , it y y Some 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 the Scripture is more neerely to shew the place therof , by the part of the countrie wherein it was , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mikedem of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 not z z Chrysostom . 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 the a a De 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 same b b Quatenus 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 that c c Theodoret. 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 the d d Vide Ptolem. descrip. Asiae . fourth and greatest part of all the earth . By which occasion we are admonished e e 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 , f f August . de Gen. ad lit . lib. 8. cap. 5. Melius est dubitare de occulus quam litigare de in●ertis Subsannas enim Simplicius eorum 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 call g g Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them . 〈◊〉 to water : signifieth a pleasant garden 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gan , à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ganan : circumelio . dere Rab. Dam. l. Paradice , was a h h Not only an Allegorie . certaine place on earth , i i Not all the earth . not spreading ouerall , but onely a part thereof , containing a k k For neither was it so great that 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 countrie l l 2. 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 , m m 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 the 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 turned n n Euseb. 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 , o o Circa annum 268. ante Christum . before the comming of our Sauiour Christ : who p p In 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 riuer q q Hieron . 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 of r r Nili primus sons apud Libyae interioris montem Argyrum . Arist. meteor . lib. 1. c. 13 Omnem Aethiopian praeterfluit quae dicitur Cush . non tamen 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 , s s Ioseph . Antiq. lib. 1. cap. 3. Qui Pison nominatur , ad terram 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 the t t Hieron . & alij praedict. item Epiph. Fathers & latter writers haue gone astray . Vnto this may haue accesse , that the countrie of Eden u u Post euersam regionem , primo à Sancheribo . 2. King . 19. deinde à Persis , postea à Graecis , nec non 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 , x x Now called Selcucia . Mesopotamia , y y Bagdet . Babylon , z z Elia. Ierusalem , a a In old time Gallia . Fraunce , b b 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 described c c In confinio Persarum ditionis ; quibus perpetuum 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 . d d Plato in Epimen . Plato and e e Arist. 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 , nunc fertilia sunt effecta . Aristotle , and f f Lactant. 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 and g g Strabo lib. 1. Geogr. Virgil. Aenead . 3. Valer. Flac. Neque 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 from h h Mela lib. 2. Geog. cap. de insulis . Italie , Cyprus i i Plin. lib. 2. c. 88. Insulas rerii natura fecit , auellit Siciliam Italiae , Cyprum Syriae , &c. from Syria , k k 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 the rest of Grecia , or as the towne of Rye l l 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 m m Dan. 3.30 . at the taking of Babylon , n n 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 riuer o o Huic ( 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 comminatus 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 , being p p Plutarc . 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 , and q q Herod . 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 exceeding r r Plin. 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 , s s 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 , as t t Ex 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 truth u u Quî 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 it x x Clement . Alexand. Stromat . 7. Scriptura magis fide digna quam qucuis demonstratio , imò quae sola demonstratio est , &c. because the Scripture hath pronounced it , y y 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 confirmation 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &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 insteed 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 the propertie of the Hebrue phrase of speech , as thus : I dwell a a 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 , b b Life , and the commandement . might haue the vse of them alwaies to meditate thereon . They were c c August . 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 volunt , 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 d d Act. 5.15 . the shadow of Peter , nor the e e 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 the f f Ibid. vertue of healing , that God for a time did giue vnto them . Now the first of these trees is g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnets h●chaijm : as the soule is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nephesh chaiah : not that the tree did liue ( nisi vita vegetatina ) but gaue or imparted life to other . called the tree of life , h h 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 i i Gen. 3.22 . had naturall vertue in it to preserue life . Not the life of the k k Ioh. 6.63 . soule , the substance whereof is more l l For the soule which dyeth the second death , loseth not the substance , but the blessed qualities : Non in substantia , sed in qualitate moritur , as Gregorie saith . noble then death can take away , but of the bodie m m For 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 life n n Beda & Strabus Histor. eccles. as our meates and drinkes preserue our liues , but euen a o o August . 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 p p 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 : in 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 q q 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 men , r r 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 s s Isai. 3.1 . Matth. 4.4 . is not in themselues , t t 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 is a a Chrysost. Hom. in Gen. 16. Neque enim esus ex eo ligno oculos eorum aperuit vntruelie supposed by the b b Targh . 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 c c 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 ; d d 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 called e e Vers. 17. Damascen . lib. 2. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &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 ; f f 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 tree g g Gen. 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 ; neque 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 the h h Ambros . 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 non mala & noxia , nisi quia prohibita . Sed obedientiae commendata est in praecepto quae virtus in creatura rationali mater quodammodo est omnium custosque 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 ? Because i i Basil . Hom. Quod Deus non est author mali . Chrysost Hom. in Gen. 13. V● scire possit quod gratia & liberalitate illa frueretur , essetque 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 dutie k k August . de Gen. ad lit . lib. 8 cap. 13. Dominus quidem quid insserit , viderit faciendum 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 : l l 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 : m m Deut. 12.8 . Isai. 8 . 1● . as saith the Prophet . And this was requisite , because n n Isai. 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 it o o Gen. 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 , p p 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 . Itaque 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 his q q Iustin. 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 obedience r r As he did Abraham Gen 22. by matters of greater moment : or as well might haue commaunded him to s s Chrysostom . 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 , t t 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 the u u August . 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 him x x Tertul. in Marcion . lib. 2. Benignissimè enim demonstrauit exitum transgressionis : ne ignorantia periculi negligentiam iuuaret obsequij . warning , to the end he should not fall , y y 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 , z z Iren. lib 4. c. ●8 . Initio igitur non 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 might a a Iren. 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 great b b Tum 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 was c c Tertul. adue●s . Marcion . lib. 2. Benignissimè enim demonstrauit . &c. his gracious mercie to warne man of the punishment . It was shamefull negligence in Adam d d Matth. 11.30 . Chrysost. Hom. in Gen. 14. Ma na huius praecepti facilitas est . Sed dilecte , graue malum est desidiae , facitque 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 libertie e e Bernard . 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 ready a a Gen. 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 season b b Ezech. 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 ; c c Psal. 62.12 . Ezech. 7.8 . Reuel. 2.23 . & 22.12 Giue euerie man according to his worke . Againe , shall not d d Gen. 18.25 . the iudge of all the world doe right ? Yea , e e 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 f f 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 conditional . viz. vnlesse the Son of God do take vpon 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 are g g Bernard . lib. de praecept . & discip . Primam ergo necessitater cuique 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 , which h h As 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 i i Rom. 7.14 . spirituall , and k k Hieron . 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 was l l Rom. 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 him m m A prohibitione & poena . by the commaundement , that it was euill to eate of this fruit , n n 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 of o o August . de ciuit Dei lib. 12. c. 9. Nec tantit hominum , sed primitus praecipueque angelorum bonum est , quod dictum est , mihi adhae rere Deo bomon est . Psal. 73.27.28 . a creature , or p p Quoniam 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 , q q August . in Psal. 70. & Sermon . de verbis Dom. 34. Si peruerse voluerit imitari Deum , vt quo modo Deus non 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 r r 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 commandement is , s s 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 , the t t Ibid. 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 cuiusque mandati transgressio damnabilior aestimetur . breach thereof deserueth punishment . If then the lawes of u u Hebr. 10.28 . Dan. 5.18.19 . Deut. 17.12 . Princes and of x x 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 y y 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 z z Iames 4.12 . is absolute to saue and to destroy , who made vs of nothing a a Prou. 16.4 . for himselfe , in b b Act. 17.28 . whom we liue , and moue , and are : to whom Princes are not c c Iob. 34.19 . comparable in respect of glorie . Wherfore the fault is infinite , d d Infinitè peccat qui infinitam laeseris maiestatem . August . de ciuit . Dei lib. 21. cap. 11. Quidam iniustum putant , vs pro peccatis quantum libet magnis , paruo scilicet tempore perpetratis , poena quisque dānetur aeterna . Quasi vllius id vnquam iustitia attendat , vt tanta mora temporis quisque 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 e e Deut. 33.3 . Moses and f f Isai. 1.2 . &c. the Prophets , g g Mat. 5.20.22 . &c. our Sauiour Christ and h h 1. 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 the i i Minos 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 , k k 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 l l 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 m m 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 , that n n Tertul. 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 , o o 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 , a a 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 b b Iohn 11.13.14 . Reuel. 20.14 . called the first and second death ; neyther could it be of the soule alone c c Philo 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 , d d 2. Corinth. 5.10 . because the bodie was also guiltie of the crime ; and sinne it selfe is so contagious , that it doth e e 1. Cor. 15.33 . Ecclus. 13.1 . corrupt as pitch , whatsoeuer toucheth it , and f f 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 , g g Gen. 3.6 . by knowing in his own wisedome the goodnes of the fruit , h h 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 i i Rom. 8.7 . and enimie to God : his happines when hee would augment it k k Ambros . 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 , l l 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 m m 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 themselues , that is , their wisdome & their wil , were separate from God , from the loue and fauour of God , n n 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 thorough o o Chrysost. 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 magnitudinem , & omnibus seipsam poenis obnoxiam fecit . conscience of guiltines , and feare of punishment : this is the prison of the p p 1. Pet. 3.19 . soules departed , and the chaines of Sathan , wherewith q q Iude. 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 r r Gen. 3.10 . confessed hee was afraid . And for the bodilie death , it is gathered by some that the time thereof was set s s Iustin. 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 t t 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 , u u Heb. 2 15. Symmachus translateth the Hebrue word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 selfe x x Theodoret. 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 virtataque 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 be y y Aug. 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 z z 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 mercie a a Irenae . 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 : vtraque operatus est filius , verbum Dei existens , &c. Si autem , homo non vicisset inimicum hominu , non iustè victus esset inimicus . Rursus autem , nisi Deus donasset salutem , non firmiter haberemus eam ; & nisi homo coniunctus fuisset Deo nostro , non potuisset particeps fieri incorruptibilitatis . translated this death vnto his Sonne our Sauiour , who b b Ioh. 10.18 . Galat. 1.4 . willingly for the loue hee bare to man tooke on him to indure the punishment , and making c c Isai. 53.10 . his soule an offering for sinne , the iustice of God by him was fullie satisfied , the soule of Adam d d 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 : e e Ezech. 18.32 . I desire not the death of him that dieth , saith the Lord , and f f 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 was a a The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 b b Gen. 1.28 . manie creatures ? yea how could he be alone , that had the c c Ioh. 16.32 . comfortable presence of God himselfe ? wherfore hee was alreadie d d 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 doe e e Tertul. contr. Prax. Non vox , & sonus , & aër offensus , intelligibilis auditu . speake by voice , but in his counsaile , that is , f f 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 , g g Arist. rhetoricor . ad Theodect . lib. 1. cap. 6. Vt virtutes , vera voluptas , diuitiae , &c. Cic. offic. lib. 1. because it is eyther h h August . 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 vsque ad quandam ineffabiliter suauissimam saturitatem . pleasant , or i i 1. Tim. 4.8 . profitable , or k k Ambros . 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 may l l As partly good , partly not good : at this time good , at other times euill . truely stand together . But the time must be considered , & also the m m For 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 , n n 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 o o Chrysost. in Gen. 14. Vt non solum honestè sed commodè viuat . But from this place , the Iewes aboundantly commend 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 p p Ierem. 29.6 . honest , as it is a branch of iustice , q q Prou. 18.22 . not profitable , not r r Prou. 5.18.19 . delightfull for man to be himselfe alone . Not honest , because s s 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 t t Ephes. 1.4 . the Lord had decreed should be vnto his glorie . Not profitable , for as much as no creature could u u Vers. 20. August . de Gen. ad lit . lib. 9. c. 3. Nihil aliud probabiliter occurrit , quàm propter filios procreandos , sicut adiutorium 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 were x x Aristot . Ethicor. lib. 9. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem magnor . moral . lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vt igitur seipsum esse , est vnicuique 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 , y y 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 , but z z Caluin . 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 a a Rom. 5.12.14.15 . 1. Corinth. 15.21.22 . where Adams nature is made the subordinate author of all mankinde , and their state of miserie deriued from his . teach , the b b

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 quoque 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 adiumētion 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 , and c c 1. 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 not d d August . de Gen. 〈◊〉 . lib. 9. cap. 7 . ●ombod . lib. 4. distinct . 26. B. Quod san● est ad officium , aegrotis est ad remedium . Luther in C●n. cap. 2. Ho●ie mulier non solum ad multiplicationem , sed ad vitae socielitē , defensionēque & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iam ; i●o quod miserabile est , ad remedium 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 ) e e 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 f f 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 . And g g Conciliatio . 3. first it is to be obserued , that herein they h h Peter . Tom. 1. lib. 4. in Gen. Quid ergo ? Doctrinam noui testamenti scriptur●e veteris testamenti con●●ariam esse dicemus ? minime verò , sed duo tempora duosque 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 bonum personale & commune . 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 i i Fallacia est non causae pro causa . Item compositionis . speaketh of . But these men reconcile these places thus . k k

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 Cyprianum , & malè torquet ipsius verba , in tractatu de Habit. virginum . Prima sententia crescere ( inquit ) & generare praecepit . Secunda continentiam suasit , &c. Loquitur Cyprian . 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 the men are multiplied , and the earth replenished , it were good , & good in respect of life to come , for a man not to touch a woman . 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 , l l Heb. 1● . 4 . that marriage is honourable among all , and m m 1. 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 n n Ephes. 6.4 . children in the nurture of the Lord , and that o o Chrysostom . 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 , if p p Statuit 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 . Commentar. in Gen. 1. Si quando occurrerit ( inquit ) aliquis sensus textui consonus , quamuis à torrente doctorum 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 Fathers q q Supra 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 humanum , natura mu●iebris tanquam terrae foecunditas 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 ? r r 1. Cor. 7.28 . because such shal haue trouble in the flesh . So that he affirmeth s s Vers. 32. that because of care & trouble in the flesh , it is profitable as hee saith , t t Vers. 26. for the present necessitie , to those u u 1. Cor. 7.6.7.8 . that can abstaine , to abide vnmarried , x x 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 of y y Pro. 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 , z z Psalm . 137.3 . & 138.3 6. either increase of children , or a a Prou. 31.10 . &c. 1. Tim. 5.14 . houshold gouernment : not good in respect of b b Ier. 29.6 . Rom. 9.5 . iustice , c c August . de Gen. ad lit . lib. 9. cap. 7. Denique vtriusque sexus infirmitas propendens in ruinam turpitudinis rectè accipitur honestate nuptiaerum . honestie , or d d Chrysost. 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 matrimonium & eius legitimus vsu● permittitur , ne quid horum excusare p●ssit maritus . continencie , since the fall of man : not good for Adam nor the greatest e e Est 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 ( f f Matth. 19.11.12 . that is to say , which can ) make themselues chaste g g The 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 priuiledge h h Hieron . 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 , i i 1. Cor. 7.26 . A praesenti vtilitat● rem commendat , inquis Chrysostom . in Math. Hom. 15. but for the present time , that is , k k Cyprian de discip . & habit . virgin . vos ab hae sententia ( Gen. 3.16 . ) liberae estis , vos mulierum 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 : l l 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 m m Ierem. 16.1.2 . &c. and familie , doe double their griefe : but not good in respect of honestie n n Clement . Alexand. Strom. 3. Perijt apud ipsos charitas &c. disputat . contr. philosophos & Marcionitas qui abstinere nuptiis voluerunt , eò quòd generatio maximorum malorum 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 : ergo o o Albert 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 , p p Hieron . cont. Iouin . lib. 1. si bonum est mulierem non tangere , malum ergo est tangere ; nihil enim bono contrarium est nisi malum . therfore it is euil to touch a woman . It were good but for fornication ; therfore q q Hieron . 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 r r Math. 19.11 . can not receiue this doctrine , saith our Sauiour : they teach s s Concil. 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 men may receiue it that wil , so that they wil aske it . The Apostle teacheth , t t 1. Cor. 7.37 . that the woman her husband being dead , is at libertie to marrie again with whom she will in the Lord : they u u Tertul. 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 , x x Heb. 13.4 . that mariage is honourable vnto all ; and that y y 1. Tim. 4.1.2 . it is a doctrine of diuels to forbid it : they teach z z Epistola 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 , & a a 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 , b b 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 , c c 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 , d d Hieron . in catalog . illustrium scriptorum . Specialiter aduersus ecclesiam texuit volumina , de pulicitia , de monogamia , &c. he wrote the same against the church . Ierome also e e Vt 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 vnto f f 2. 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 diuelish g g 1. Tim. 4.1.3 . confess . Anglica . Section . 18. doctrine , of forbidding marriage , although it were h h Nicolaitae . 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 much i i Tertullian . 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 , k k Twelue hundred godlie Ministers were murdered in England , at the comming 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 l l 2. Thess. 2.8 . Immissis Luthero & alijs fi●elibus operarijs in messem suam . the Lord began to abolish Antichrist . The Apostle as one foreseeing m m Non tantum Tati●nā , sed & Romanam , 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 , & n n 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 : o o Iustin. Mart. Dialog. cum Trisson . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Paule is a Father of the Fathers , and though either Doctor or Father , p p 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 q q

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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &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 Canon r r A maine authoritie against a Papist . of the Apostles s s Canon . 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 Councell t t Socrat. Eccles. Histor. lib. 1. cap. 2. Sozomen . lib. 1. cap. 22. generall of u u Canon . 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 , x x 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 , y y 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 ordinisque 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 ) y y Ignatius Epist. ad Philadelph . Si quis Deum & Christum confitetur , labem verò & coinquinationem vocet ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) legitimam commi●tione & liberorum procreationem , aut cibos quosdam abominabiles : talu habet ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 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 ( saith z z Clem. Alexandrinus Strom. 3. Nos quidem castitatem , & 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 secundi● autem nuptijs , si vraris , inquit Apostolus , iungere matrimonio . Cyprian . De Symbol . sect. 28. Concilium 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 : a a 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 . b b Idem in Hebraeo● Hom. Vtere cum moderatione nuptijs , & primus eris in regno . Again , vse mariage moderately , and thou c c Matth. 20.16 . shalt be the first in the kingdome of heauen . And againe , d d 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 saluation 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 e e 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 the f f Sixe 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 , g g 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 those h h Gregor. in Pastor . part. 3. admon . 28. Admonendi sunt itaque , 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 ( i i Bernard . de conuers . ad Cler. Serm. 29. Vtinam qui continere non valent , perfectionem 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 queunt pra multitudine , nec prae impudentia quaerunt , &c. Idem . Supra . In Domo Dei videamus horrēdum . 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 k k Bernard . ibid. Vtinam non fierent , quae vsque 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 , Paulum Vergerium . Bernardin . Ochinum . 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 l l Ezec. 14.4 . will answere them , that because they reproue such as m m Vnius vxoris viros , &c. 1. Tim. 3.2 . Tit. 1.6 . he hath allowed , hee will send n n Isai. 24.2 . & 28.11.12.13 . them such as they deserue : that all might be damned o o 2. Thess. 2.10.11.12 . that will not obey the truth . Therefore wee conclude with the Apostles words , marriage is honourable p p Heb. 13.4 . among all : and hee that cannot containe , let him q q 1. Cor. 7.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . take a wife . And with the Prophet : did r r 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 a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheneged , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagad . nunciare , indicare : one , as it were , in whom 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 creation b b In the Hebrue she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ezer , a helpe : in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 samech , a shore or stay . was to be a help to man . To be an helper : first for c c 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 , d d 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 him e e 1. 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 f f Prou. 31.12 . 1. Sam. 19.11 . a help in sicknes and infirmitie . Fiftlie , a help against incontinencie g g 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 bed h h Chrysost. Hom. 3. in Isai . 6. Ob id enim matrimonium , & huius legitimus vs●s permittitur , &c. might thereby restraine i i Matth. 5.28 . their thoughts , their k k Iob. 31.1 . eyes , their l l 1. Cor. 7.2 . Prouerb . 5.2 . 1. Cor. 6.18 bodies from following strange flesh . Herby we conclude , first that the woman is of the m m Ephe. 5.28.33 . Galath. 3.28 . Contra Platonem qui marem & foeminam in duas species distinxit . same nature with man , of like reasonable soule . 2. That n n 1. Cor. 11.9 . she was made for man , and ioyned vnto him for his o o

Prou. 18.22 . The Greekes called a woman in their common speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Non est grauius malum muliere aut rabiosius . Nisi distinguas cum Hesiod . Erg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. Bona nihil melius , mala nihil peius .

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

good . Thirdlie , that in mariage p p Iam. 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●mque bonis quae fecit Deus , inuenitur casta copulatio vxoris & viri . no thing is hurtfull , except sinne when mariage q q Rom. 13.13 . Arnob. in Psal. 139. Et vsus coniugij , in coniugibus bonus est , in adulteris malus est . is abused , or els r r 1. 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 s s Heb. 13.4 . is a holy ordinance of God , t t Vers. 18. 1. Cor. 7 9 38. profitable & necessarie for all men , except those u u Zanch. 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 man x x Ephes. 5.25.26 . Exhinc plurimum boni , nihil autem mali . marriage was more excellent then single life . Wherefore we doe commend single life , y y Matth. 19.13 . as Christ and his z z 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 , a a Melancthon . Tom. 1. in Apologet. so that it be applied vnto the end thereof , that is , b b Matth 19.12 . Erasm . in 1. Tim. 3. Pontificios aijt pro beneficio non pro regno castrare sese . for the kingdome of heauen , for c c 1. Cor. 7. ●4 . meditation and studie how to please the Lord , d d 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 , according e e Et 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 f f Rom. 3.24 . & 14.17 . in virginitie , then in marriage . That chastitie g g Tit. 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 more h h Cyprian . lib. 1. Epist. holie is a chaste minde in marriage , then an vnchaste person professing chastitie . That a godlie Bishop i i 1. Tim. 3.2 . Confess . Anglica . Sect. 18. doth the office of the Ministerie , nothing the worse for that hee is married , k k 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 l l Sozom lib. 1. cap. 11. Qui tametsi vxorem habebat & liberos , non tamen propterea res diuinas negligentius obijt . reporteth of Spiridion , & m m 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 likewise n n Mantuan . 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 ( as a a Hieron . 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 b b 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 thereby c c Iun. 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 , d d 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 a e e Hieron . Trad. Hebr. in Gen. Et misit dominus deus extasin super Adam ; pro extasi , id est , mentis excussu , in hebraeo habetur Tardema ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) quod Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 ; but f f Fernel . 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 he g g Chrysost. 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 h h Gen. 28.1.2 Num 12.6 . a meane whereby God reuealed himselfe vnto the Patriarkes , it i i Bernard . 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 haue k k August . 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 l l Gen 15.12 . Abraham , m m Matth. 2.13 and Ioseph , and n n A●● 2● . 3. Paule , and other , o o 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 , p p 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 , q q Ephes. 5.28 . August . de ciuit . Dei lib. 12. cap. 21. Sed vt eo modo commendaretur 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 r r Act 17.16 . one beginning all mankind , and the woman of the man and for him , is declared , that the s s Ambros . de Paradis . cap. 10. Vt sciremus vnam in viro & muliere corporis esse naturam , vnum fontem generis humani , &c. perfection 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 , whereby t t Hebraei in Bereshith Rabba & al. perhaps is signified , that the man should not u u Luther . in Gen. cap. 26. Quales videas , qui domi leones , foris lepores sunt . oppresse his wife in bearing rule , nor the woman x x 2. 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 creatures y y Chrysost. 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 z z 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 giue a a 1. 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 the b b By 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 be c c 1. Sam. 18.1 . Act. 4.32 . as it were one soule in two bodies knit together ; d d 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 aequum 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 forgoe e e Psalm . 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 , then f f Pet. 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 Hebrues g g Aben. Ezra . Com. in Prou. 2.17 . doe obserue , that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ish , which is the common name of man , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ishah , the name by which Adam first called his wife , are conteined the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah , which is the h h Psal. 68.4 . name of God ; which taken away , there remaineth in both the names , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 oftentimes i i Vt 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 tongue k k Iames. 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 , doth a a August . 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 , b b Matth. 19.46 . 2. Sam. 12.8 . that the Lord himselfe is the author of marriage , and therefore marriage is c c Contra Saturniliaenos & Marcionitas , qui matrimonium à diabolo esse dicebant . Epiphan. Haeres . 23. Tertul. of him . Secondlie , that d d Gen. 24.7.63 . Prou. 18.22 . Matth. 7.11 . those that desire marriage , are to seeke it of the Lord , and to attaine it e e 1. Cor. 7.39 . lawfullie , that they may say with Adam , the woman f f Gen. 3.12 . which thou gauest me . Thirdlie , it is g g 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 doth h h 2 Sam. 12.8 . ioyne them together who are married . Fourthlie , consent i i 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 , k k 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 declareth l l Zanch. de creat . Hom. lib. 1. cap. 1. her good will by comming , Adam by reioycing . Sixtlie , when parties are lawfullie ioyned by consent , they m m Matth. 19 6. may not by man be put asunder ( n n 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 quoque 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 the a a Ioseph . Antiq. lib. 1. cap. 2. Mulier gustato arboris fructu , ciboque hoc delectata , etiam Adamo vsum eius persuasit : iamque se nudos esse sentiebant , arbori enim acuminis & cogitandi vis inerat . Rab. Salom in Com. Hebrues seeme to teach , neither for impudencie , as b b The 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 nothing c c August . 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 , d d Matth. 6.29 . Chrysost. Hom. in Gen. 16. Sciamus vitam illorum , tristitiae dolorisque 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 e e 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 , f f

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 the other : vntil man was not ashamed to commit sinne . Then sinne caused him , not onelie to be ashamed of the fact , g g 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 , quando 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 h h 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 ; i i 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 k k Rom. 14.10 . 2. Cor. 5.10 . all appeare before the iudgement seat of Christ , not clothed , sauing l l 2. Cor. 5.2 . Galat. 3.27 . with his righteousnesse . But those that haue not on this m m Matth. 22.11 . Iren. lib. 4. cap. 70. Hoc genus ( scil. Iudae ) quod non obediuit vocem Domini , neque recepit disciplinam , defecit fides exore ipsorum , &c. Hoc est enim indumentum nuptiarum , de quo Apostolus , nolumus expoliari , &c. Iubet mitti in tenebras exteriores , eum qui non habet indumētum nuptiarum , hoc est contemptorem . wedding garment , shall be so ashamed of their nakednes , n n 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 the a a 2. 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 b b Rom. 8.20 . subiect vnto vanitie . The next and immediate c c Vers. 17. cause , was mans disobedience in transgressing Gods commandement . The author d d Here 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 sought e e Hinc dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , f f 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 g g Iude 6. had fallen . And knowing both by h h Being created an Angell of light , and therefore wise . 2. Sam. 14.20 . nature and i i 2. 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 k k 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 l l Ioh. 12.6 . & 13.2 . help of their corruption ) nor m m Ioh. 13.27 . Act. 5.3 Didimus de Sp. Sancto lib. 3. Non per substantiam , sed per operationem , sicut de Iuda : Obseruans Diabolus quibusdam 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 Lord n n Matth. 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 his o o Matth. 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 : p p 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 q q 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 woman vnderstood , that which was of r r 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 is s s The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 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 t t Psal. 58.4 . Matth. 10.16 . no other of the Serpent , then that naturall policie u u Epiphan. Haeres . 37. Duplicem prudentiam serpentis narrant . 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 the x x August . 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 to y y Lactant. lib. 2. c. 15. Qui quoniam sunt spiritus tenues , & incomprehensibiles , insinuā● se corporibus . August . de Gen. ad lit . lib. 11. cap. 2. Quid ergo mirum si suo instinctu diabolus , iam implens serpentem , eique spiritum suum miscens , eo more quo vates demoniorum . enter into him , and as hee was strong , was able to guide z z 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 their a a Basil . 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 b b Gen. 3.15 . man and them : but in the beginning they were no enimies , c c Chrysost. Hom. in Gen. 16. Sicut nunc domestica animalia , ita & fera & immansueta tunc sub●ita erant . but seruants vnto Heua : and either d d Cyril . 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 vtrisque conformitas . want of experience in the nature of the creatures ( being her selfe e e Many 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 alwaies f f 1. 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 an g g Sicus & 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 Simulachrum , Coriolano recedente ab vrbe : ritè me ( inquit ) matronae vidistis , riteque 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 Pythagoram : Salue Pythagora . Cyril . lib. 3. cont. Iulian. Et Achillis equum 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●em quasi praesentis numinis consequuntur . 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 h h Ex cap 2.20 . seemeth ) shee knew belonged not vnto his nature , more greedilie gaue eare vnto it , and through i i Chrysost. Hom. in Gen. 14. Non ignorantia peccasse e● sola desidia . her negligence and k k August . confess . lib. 10. cap. 35. Curi●sita● autem tentandi ca●sa , non ad subeundam molestiam , sed expe●iendi noscendique libidinem . Bernard . Tra●t . de duo lec . grad. Humili● . Nisi mens minus se curiosè seruaret , tua curiositas tempus vacuum non haberet . Te autem intentam ad aliud , la●enter interim in cor tuum serpens illabitur , blandè alloquitur Blanditijs rationem , mendacijs timorem compescit Etsi igitur culpa non est , ●ulpae tamen occasio est , & indicium ●ō●●●sse , & causa est cōmitiēdae . curiositie , gaue aduantage to the enimie , and l l 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 , m m Mat. 24.13 . Luc. 21.8 . as Christ n n 2. 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 o o Mat. 24.24 . deceiue if it were possible the verie Elect : who when they be in wildernes and desart places , shall deceiue p p 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 q q 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 : r r 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 , and a a August . de Gen. ad lit . lib. 11. cap. 3. Nam licèt in illo esset propte● peruersam & inuidam voluntatem decipiendi cupiditas , non nisi vel per illud animal potuit , per quod posse per nissus est . Nocendi enim voluntas , potest esse à suo quoque animo praua ; non 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 , b b Heb. 4.13 . as saith the Apostle : neither can a Sparrow fall on the ground c c 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 d d 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 , and e e Epiphan. 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 , them was it of necessity , for f f Aristot . 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 g g 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 , h h Mat. 7.1 . & 12.36 . Rom. 2.2 . they must themselues be iudged . But how sitlie doth the word of God i i Psal. 76.1.2.5 . spoile these mighty conceited k k Homer . Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Virgil Georg. lib. 1. Ter sunt cona●i imponere Pelio Ossam . Titans of their armour wherein they trust , and also take l l Prou. 26.5.7 away the Crutches of the lame ? The Lord ( as saith m m Deus . 32.4 . Psal. 145 17. the Prophet ) is righteous in all his waies , and holie in all his workes : n n 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 , o o Iames 1.14 . when man is tempted , he is not p p 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 chance q q Nazianz de Theolog. Hom. 2. Deus non casus , omnia quaecunque 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 sort r r Fulgent . 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 , s s 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 , non 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 things t t Dicitur decretum vel efficax vel permissiuum . in diuers sorts . Things that are good he decreeth effectuallie to come to passe : and that u u Decretum 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 , he x x 2. King . 20.9.11 . brought backe the Sunne by ten degrees , and y y Dan , 3.27 . stayed the violence of the firie ouen , and other miracles which haue beene done , by the z z Matth. 8. &c. Sonne , or in the a a 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 depending b b August . de ciu. Dei lib. 12. cap. 6. Proinde ea verissima causa heatitudinis angelorum honorum reperitur , quia ei adhaerent qui summè est . Scilicet & hominum . vpon , and cleauing vnto the fountaine of holines , which is himself . Things that are c c Exod. 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● quaecunque 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 them , or wil them to be done , but to permit or suffer them 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 therefore d d Origen 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 prophetam 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 e e 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 they f f August . 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 them g g Tertul. 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 , that h h August . Enchirid. cap. 30. Liberaliter enim seruit , qui sut Domini voluntatem liberaliter facit . they might stand of their owne accord i i 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 them not Iehoua , to whom k k 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 consisteth l l Coloss. 1.17 . Iren. lib. 4. c. 75. Perfectus enim est infectus , hic autem est Deus . Oportuerat autem hominem , & factum augeri , & auctum corroborari , & corroboratum multiplicari , & multiplicatum conualescere , conualescētem 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 , than he doth continue with the Lord . Again , it m m Tertul. 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 . Itaque 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 election in it self , to the end that for chusing good , it might receiue a n n 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 , that 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 sufficient to haue let them from 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 able o o August . de Gen. ad lit . lib. 11. c. 10. Sed posset inquit etiam ipsorum voluntatem in bonum conuertere , 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 man , 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 p p Mat. 20.15 Rom. 4.4.5 . hee oweth dutie vnto none , which giueth vnto euerie creature that they haue : neither was it q q Tertul. 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 haue q q Fulgent . de praedest . cap. 13. Iustè deseritur it deo , qui deserit Deum . Et quia homo deserens Deum , peccate deserens pe●atorem Deus iustitiam seruat . Quid autem magis iustum , 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 able r r Rom. 9.22.23 . August . de Gen. ad lit . lib. 11. cap. 4. Etiam sic ostenderet animae superbae ad eruditionem futurorum sanctorum , 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 hidden s s August . de Gen. ad lit . lib. 11. c. 4. Si ergo quaeritur . &c. Aliitudinem quidem consilij eius p●netrare non 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 , t t 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 that u u Psal. 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 x x Psal. 18.32.33 . Act. 17.28 . strength of a creature is in the Lord , so that none is y y 1. Sam. 2.9 . Psal. 33.16 . strong in his owne might . Fourthly , that hee might take z z Psal. 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 a a Matth. 4.3 . Iesus , the Sonne of Marie , being hungrie vnto c c 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 esurientem vidit , magno teneri coepit ambiguo ; nam neque hominem illum esse nudum credere poterat , propter ea quae diuina vox de coelo protulerat , nec rursus istud recipere quod filius esset Dei , quem esurlentem videbat . eating , & was d d Iren. lib. 5. Quoniam in principio per escam , non esurientem hominem seduxit transgredi praeceptum Dei , in fine esurientem non potuit dissuadere eam qua à Deo esset sustinere escam . Elatio itaque 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 e e 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 f f Gen. 1.27 . Eccles. 7.31 . voide of sinne , had power in will and wisedome to haue auoided euill , was himselfe in the triumph g g Hose. 13.14 . Ephes. 4.7 . taken captiue , his h h 1. Ioh. 3.8 . wiles dispersed , his works dissolued , and they i i Psal. 68.12 . of the familie , who were k k Psal. 51. All the faithfull . borne in sin , and l l Ephes. 2.3 . Rom. 3.23 . subiect by nature vnto wrath , were able m m Reuel. 7.14 . & 12.11 . by the might of him that ouercame , to resist his power and subtiltie , and to n n Ios. 10.24 . set their feet in the necke of his furie , and malitiousnes . Thus the Lord getteth him honour o o 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 p p Psal. 68.2 . & 79.9.10 . striue against the Lord , they must glorifie God in their own confusion . As for me , it is q q Psal. 73.28 . good for me to draw neere vnto God : for those that r r 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 that a a Ambros . lib. de Paradis . c. 12. Itaque machinatus est , vt non primò Adam adoriretur , sed Adam per mulierem 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 creature b b August . quaest. vet. Test. q. 31. Admiscē● enim se serpenti , egit per illum quasi per organum , vt nec mulier occulti diaboli intelligeret dolum , 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 , but c c Cyprian . de zelo & liu●re lib. Diabolus in pace subdolus , in persecutione violentus . Eundem igitur odisse maximè oportet blandientem : tuncque 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 the d d Because 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 the e e August . 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 praesensque contemnitur . enimie forced vnto farther euill . For first , being content to admit his conference , whether of f f Cyrill . in Iulian. lib. 3. Mulier existimabat fortasse , & alijs animantibus datum esse humana voce loqui . simplicitie or g g Tanquam ex re noua , cuius causa non satis perspecta . admiration , both which h h 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 not i i Chrysost. Hom. in Gen. 16. Debuerat mulier ex ipso aggressu eminentem coniectare malitiam , quod vltrò non vera diceret , idque 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 were k k Chrysost. ibid. Verum quia non scipsam attendebat , non solum non est illum auersata , sed omne mandatum illi detexit , & margaritas p●rcis obiecit , impleturque 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 the l l Ambros . lib. de Paradiso . cap. 12. In mandato 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 , m m 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 , n n 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 Serpent o o Bernard . 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 p p Ephes. 4.27 . to giue no occasion to the aduersarie . Secondlie , to resist q q Iames 4.7 . in the beginning of temptation : and most earnestlie to r r Deut. 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 , was a a Tertul. lib. in Marcion . 2. Deliquit homo per liberum arbitrium , 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 of b b Chrysostom . Hom. in Gen. 14. Non per ignorantiam peccasse sed ex desidia . Tertul. in Marcion . lib. 2. Non per infirmitatem , si●uti nec per ignorantiam . ne quid authori ( scil. hominis ) imputaretur . ignorance , nor c c Bernard . 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 fruitfull d d Iam. 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 was e e Chrysost. lib. 1. de prouident . Deus illi omnia largitus est , cum tamen ab eo nulla ante rectè facta manauissent . Quid autem ille ? post tanta , tamque singularia beneficia , fideliorem parente ac conditore suo inimicum arbitratus est , spretoque mandato conditori● fallaciam illius pratulit . Basil . Hom. quod Deus non author mali . vnthankefulnesse to God . The Lord requireth aboue all things a thankefull minde f f Deut. 10.12 . Psal. 50.15 . for his benefits receiued , and g g 1. 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 had h h Author 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 vsque ad auditum sufferre . chastised the Serpent , at the first sound of his rebellious words , setting before their eyes , i i Psal. 116.12.13 . Gen. 39.8 . the fulnes of Gods mercie and liberalitie bestowed alreadie on them . This vnthankfulnes in them k k 2. Chron. 33.25 . brought forth l l Deut. 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 the m m August . 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 n n Rom. 1.21.23 . neglect of Gods true worship ; o o 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 ; p p 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 , q q 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 , r r Ambros . Serm. 37. Arbitror itaque 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 . s s 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 . t t 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 u u 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 , x x 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 outward y y Ambros . 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 the z z Matth. 5.28 . Chrysost. lib. de Prouident . 1. Luther . in Gen. 3. Hoc egit Satan , vt per suum dicere , abduceret Heuam ab eo quod Deus dixerat , ac sublato verbo , optimam corripit voluntatem , &c. corripit & intellectum , vt dubitaret de voluntate Dei : Ex his sequitur postea , rebellis manus ; deinde os & dentes rebelles , in summa omnia mala sequuntur infidelitatem . inward concupiscence of the heart , by a a Gregor. Moral . lib. 21. cap. 2. Vt munda mens in cogitatione seruetur , à lasciuia voluptatis suae deprimendi sunt occuli , quaesi quidam raptores ad culpam . Neque 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 , b b 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 c c Prou. 24.9 . & 1.18.19 . disposition of the minde , and the d d Rom. 14.14.15 . circumstances of the fact committed . Thirdlie , that our sinnes e e Prou. 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 f f 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 the g g August . 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 power h h August . 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 i i 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 his k k Omnis generis fraudis Satanica , in praestantissimo instrumento . temptation , the malice of the wicked , and their continuance in sinne , wee shall finde that the l l Matth. 27.24.25.41 . & 28.12.13 . Acts. 4.16 . hatred of the Iewes , and of m m Ruffin . 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 aērem proiecit , & velut Christum intuitus , eum sua necia insimulauit ; vicisti inquit Galliae , vicisti . Iulian against our Sauiour Christ , the blasphemous wordes and workes of n n Ioh. 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 , o o 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 p p 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 q q Psalm . 19.12 . number or the greatnesse of them , yet r r 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 sort a a Theodoret. 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 Doctrine b b Luther . 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 creation c c Theodoret. in Gen. quaest. 2. Quia si tam facile sibi Deos sinxerunt è iumentorum simula●ris , quid non perpetraturi fuissent , inuisibilis naturae notitiam assecuti ? or being of Angels ( at least in the name of Angels ) d d 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 refuted e e The 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 intangled f f Hee seemeth to prouoke her to impatiencie , for that which was forbidden : 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 , g g 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 , h h 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 , i i In his nature and in his purpose . couertlie keeping off himselfe from being spied , and not k k 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 seduced l l 1. 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 , m m 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 with n n 1. 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 were o o Pet. Mart. in . 2. Sam. 12. Affirmat Adamum grautus peccasse . greater , or p p Lombard . 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 q q Amos 3.2 . Luc. 12 48. his person , r r 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 the s s Act. 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 , constituted t t 1. Cor. 11.3 . the womans head and gouernour . He was allured u u Vers. 17. H●eron . in Iou. lib. 1. Adam seducere serpens non potuit . by his wife , not by his superiour ; x x Be●nard Sermon . de duplic . Baptism . Mulier tibi ó Adam de ligno dedit , sed offerendo vtique non violentiam inferendo . perswaded , not compelled to eate the fruit . Wherefore when hee reproued not y y Deut. 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 mulierem . Si temulenta fuerit , abscinde temulentia causa● , &c. his wife inticing him , he sinned diuers z z In prim . secund. & quintum mandat . waies , and shewed vnthankefulnes . In that he was moued by her a a August . 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 hee b b Chrysost. 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 , c c 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 them d d Luther 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 , e e Chrysost. Hom. in Gen. 5. Diuinae misericordiae est , qua hominum generi concessit , vt vnicuique 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 of f f Cyprian . lib. de bone patientiae . Sic perfectos dixit ( M●t 5 . 4● . ) fieri Dei filios , sipatiētia Dei patrit maneat in nobis , si similitudo diuina quam peccata Adam perdiderat , manifestetur & luceat in actionibus nostri● . the image of God , of g g Ephes. 2.3 . the fauour of God , originall h h Rom. 5.12 . corruption , and i i Ephes. 2.2 . Heb. 2.15 . subiection vnto Sathan . And most iustlie did the Lord depriue , not onlie Adam , k k 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 womans l l Chrysost. 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 in m m August . de ciuit . lib. 14. cap. 15. Et sicut obedientia secundi hominis eò praedicabilior , quia factus est obediens vsque ad mortem ita inobedientia primi hominis eò detestabilior quia factus est inobediens vsque ad mortem . defiling those graces which he had receiued : In like sort the Lord in iustice more sharpely scourgeth the woman in her n n Vid. quest. 11. sex and person , and the man in his children o o To 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 : p p 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 . Hee q q Ibid. vers. 12. commaundeth the woman not to teach , he giueth this reason : because r r Ambros . 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 , not s s Epiphan. 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 : not t t Hieron . in Iouin . lib. 1. Diabolus Adam seducere non potest sed Euam . Chrysostom . in 1. Tim. Hom. 9. Par auiē profecto non est , ab ea qua sibi generis societate iungeretur decipi , & à bestia quae seruituti homin. fuisset addicta . deceiued by the Serpent , but by the woman : not u u Ambros . de Paradis . cap. 12. Viro enim mulier , non mulieri vir author erroris est . Vnde & Paulus , Adam inquit non est deceptus . so deceiued , as that by teaching and perswading , he caused his wife to be deceiued ; but contrariewise the woman him : x x 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 , y y August . quast. de vtroque 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 z z Mat. 12.32 . Marc. 3.29 . against the spirit , which shall not be forgiuen . But forasmuch as the Church of God a a August . 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 for b b Iren. lib. 3. c. 34. Cum autem saluatur homo , oportet saluari cum , qui prior formatus est homo , quoniam nimis irrationabile est , illum qui vehementer ab inimico lasus erat & prior captiuitatem 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 sinned c c Tertul. 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 : d d Leo Magn. Serm. de natiu . 4. Temerè & infeliciter credidit . rashlie , & not aduisedlie : and that the Apostle meaneth : not deceiued e e Chrysost. 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 deceiued f f August . de Gen. ad lit . lib. 11. c. 42. Ergo alio modo etiam 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 by g g Basil . 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 this a a Chrysost. 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 , & Ophitarum 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 name b b Gen. 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 all c c Quemadmodum 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 d d Gen. 1.27 . & 2.7 . of God . God is light e e Ioh. 8.12 . 1. Ioh. 1.5 . it selfe , & f f 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 , he g g Gen. 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 , h h 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 , i i Gregor. Epist. lib. 6. epist. 31. Nos Ad● animam 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 , must k k Contra 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 l l 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 heauenvly & holy knowledge . Thus the eie or heart m m Act. 16.14 . of Lydia was opened , and the vnderstanding of the n n Luk 24 45. Disciples : and this oyntment doth o o 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 called p p Isa. 66.24 . Rom. 2.15.16 . Origen Hom 9. in Diuersis . in Matth. 25. Vermis à plerisque 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 q q 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 opened r r Nazianzen . orat . 40. in Sanct. Baptism . Vnum illud lumen fugiamus quod ex saeuo & acerbo igne nascitur . Iam verò igni● purgantis meminit scriptura , quem 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 conference , 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 s s Matth. 6.23 . 1. Ioh. 2.9 . darkenes in themselues ; so he drew by little and little t t 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 , u u 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 them behold their fact , that it neuer x x As Gen. 4.14 . Matth. 27.3.5 . afterward might be exstinguished . This conscience was as it were a sparke y y Tertul. 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 mercifullie z z Chrysostom . 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 Sathan can by no meanes take away , he either a a Hieron . 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 iterum nemo peruerse sit securus , ista enim duo occidunt animas , aut desperatio aut vana spes . hideth it , in the children of disobedience , raking it vp in the ashes of their sinnes ; or else inflameth it to desperation , except the Lord doe giue the sinner b b Fulgent . 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 , & subsequente 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 , which c c Bernard . Serm. 1. de anunc . Perdidit homo iustitiam , cum Eua serpentis , Adam mulieris voci obediuit , potius quam diu●nae : perdidit & misericordiam , priuaturest & Adam veritate , &c. Pacem quoque protinus amiserunt , quia non est pax impijs dicit Dominus . they could not see before , because they were wholie void thereof : but their glorie was d d 1. Sam. 4.12 . departed , so that the same they could not see . As Hagars eies were opened to e e Gen. 21.19 . see the waters , and the f f Luc 24.31 . eyes of Cleophas to know our Sauiour Christ , when as they considered duelie , g g Aug. de Gen. ad lit . lib. 11. c. 31. Apertos vtique 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 marked h h Chrysost. 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 , i i 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 of k k Theodoret. quest. in Gen. 33. Vocauit 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 from seeing good . And as l l 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 m m 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 , n n 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 o o 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 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 deed p p Nam 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 q q 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 , r r Iob. 5.23 . neither would they comfort him . Whither then should Adam flie , but to hide himselfe , which well hee knew s s Vers. 8. Psal. 139.7 . could not hide from God ? The same condition shall be vnto the wicked at the iudgement . Their t t Zachar. 5.3 . Reuel. 20.12 . deedes shall be written : their u u 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 : x x Prou. 1.16 . themselues inexcusable : whether should they flie , but y y Reuel. 6.16 . to the mountaines and rockes to couer them ? Although therefore now , they sleepe with a stonie z z Ezec. 11.19 . 1. Sam. 25.37.38 . heart like Nabal , hauing their eyes closed vp from the due regard of sinne , a a 1. Cor. 4.5 . Matth. 10.26 . yet when their eyes shall be opened , they b b Prou. 18.14 . Chrysost. in Isai . 6. Hom. 3. Hoc enim tribunal non pecunijs corrumpitur , 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 a a Gen. 2.17 . before denounced , seazed vpon them with full power b b 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 moriturum 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 c c 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 d d Chrysostom . lib. 1. de prouide ● . Deus verò non minus quam antea bene illi facere perstitit . Ostendens 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 e e 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 , f f 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 , g g 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 , h h 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 , i i Psalm . 25.3 . & 31.1 . August . in Psal. 68. Confusio est quae mordes conscientiam . shame and confusion , with k k Iob. 10.21.22 . Ierem. cap. 48.43 . Chrysostom . Hom. in Gen. 17. Mox vt intrauis peccatum , tumultuatio simul eos inuasit & erubescentia , &c. & magno mentis angore constiterunt . feare and astonishment of heart : whereunto onlie was absent the feeling of firie torments l l 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 m m 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 . n n Deut. 32.37.39 . Now doth the Lord in his secret wisedome , and infinite compassion prouide a remedie , o o 1. Tim. 3.16 . 1. Pet. 1.12 . beyond the capacitie of all his creatures : which was , that the Lord Iesus Christ , for his p p Iohn . 3.16 . vnspeakeable loue to man , should q q Isai. 52.3 . 1 Pet. 1.18 . Reuel. 5.9 . vndertake the paying of our ransome , through satisfying by his obedience r r 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 s s Isai. 53.5.6 . those that had offended ) the rigour of the t t Galat. 3.13 . curse , and u u Luc. 22.44 . punishment : whereby hee might be able euen in iustice , to saue all those x x Heb. 7.25 . that come vnto him , that is , y y Ioh. 6.35 . that doe beleeue in him , and to z z 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 a a Conscientia quidem est ante peccatum 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 b b 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 with c c The Hebrue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnale of gnalah to ascend or grow vp , doth signifie not only a leafe , but also the bough that 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 number , 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 d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijthperu à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , e e The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chagoroth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 transgression ; f f 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 ( absque 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 not g g Sapientiam primam retinuerunt licèt non sanctam , quemadmodum neque 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 : but h h Vers. 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 , i i 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 , k k Rom. 4.3 . & 10.8 . whereon to ground their faith ? or how could they albeit the promise had beene giuen , haue of themselues receiued it l l Ioh. 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 bonum facere velimus , & vt bonum facere valeamus . without the power of the spirit of grace , reuiuing them being dead m m Ioh. 8.44 . in sinne ? Wherefore as Adam was before in the similitude of God , so is he now n n Origen . 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 , o o Gen. 8.21 . Isai. 1.5.6 . abounding in sinne , boyling with a tormenting conscience , and nothing outwardlie before his eyes but death . These are p p Iude vers. 6. the chaines of darkenes , in which the euill Angels are imprisoned , and q q 1. Pet. 3.19 . the wicked soules departed . In these Adam being wrapped , looked r r Theodores . 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 a a Psal. 119. vers. 176. had lost himselfe , the Lord like a b b Matth. 18.12 . carefull Pastour , goeth c c Aliqui 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 vnusquisque summa cum conuenientia actum pro tempore statuit . De catero inane est mouere lites . speedilie after him to seek him , and like a d d Chrysost. 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 e e Psal. 147.3 . sicknes . They heard the voice of the Lord God walking , saith the text : which some f f Rabb . Ionah & Rabb . Solom . in Comment. & alij . interpret : they walking heard the voice of the Lord God : some g g Pagnin . in translat . priore . Tremel . Vocem Iehouae Dei itantem reddit . other : they heard the walking voice of God , that is , according to the Hebrue phrase , h h Exod. 19.19 . waxing more and more loude & terrible . But of the i i Iustin. 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 , k k The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 is l l 1. King . 8.17 . not contained in any place , but himselfe containeth m m Act. 17.28 . Coloss. 1.17 . time and place , and all m m Bernard . de considerat . ad Eugen. lib. 5. In quo omnia , non quasi in loco , sed quasi in virtute , &c. Suo autem sublimi & incomprehensibili 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 either n n Chrysostom . 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 , o o 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 p p Gen. 1.29 . & 2.15.22 . did , not by the substance q q Ioh. 1.18 . 1. Tim. 6.16 . of the deitie which is inuisible , but by r r August . 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 more s s As that he came with tempest or whirlewind , as some doe vnderstand , by the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 t t Matth. 17.5 . mercie or in iudgment , his presence u u 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 God x x Ierem. 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 also y y Chrysost. 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 z z Deut. 16.18 . & 17.15.20 . Psalm . 82.1.6 . of God to iudge their brethren . And againe , as an a a Compare 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 b b 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 , c c 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 , the d d Contra 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 come e e Concil. 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 ) quaecunque 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 f f Ioh. 6.44 . Hos. 4.16 . ouerruled by the power of grace . Secondlie , that it is by grace onely g g Rom. 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 , which h h Philip 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 i i Vers. 8. Luc. 23.30 . possest with terrours of death ; he commeth therefore , to k k Looke 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 , l l 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 m m Psalm . 139.12 . darkenes cannot hide . But the Lord preuenting n n Chrysostom . 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 o o R m. 6.16 . Ephes. 2.2 . the slaue of Sathan , had iustlie so continued , forasmuch as of his owne accord p p 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 q q Prou. 28.13 . thereby ( somuch as in him was ) from being pardoned . And so desirous is hee , that r r Ioh. 3.19 . they should not come to light , that he addeth therein s s 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 state t t Tertul. 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 u u 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 . Such x x Concil. 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 . Hatred y y Psalm . 81.15 . Huiusmodi est Satanae denominatio . against God , as though he were the cause of mans offences ; z z Vers. 1.4.5 . blasphemies in accusing him of blame ; hatred a a 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 woman b b Gen. 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 ; shee c c Chrysostom . 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 ; d d 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 . Vt mulier tibi ad transgressionem mandati ministrauit , tu propterea insons non eris . Caput enim es mulieris , & propter te producta est . T is 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 e e Ierem. 4.22 . wisdome to do euill , but to goodnes there is none vnderstanding . Secondlie , that the wicked are peruerse f f Psalm . 58.3 . euen from the wombe . Thirdlie , that Hypocrites are grieued and ashamed g g 1. 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 h h 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 factum est voluntate , vt eius voci plus obedire● quàm diuinae . all his members i i Rom. 6.13 . are weapons of vnrighteousnes , and can no otherwise be conuerted k k 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 l l 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 before a a Quest. 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 , b b Chrysostom . Hom. in Gen. 17. Nam 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 c c 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 reason d d Caluin . in Gen. 3. Quia nec in bestia sensus erat peccati , & diabolo nullam spem veniae residuam facturus erat . and without the sense of sin , neither to speake of sinning properlie , e e 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 doth f f Ambros . 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 of g g Qui primarius suit apostata . Sathan , & of the Angels h h Iob. 4.18 . 2. Pet. 2.4 . Iude. v. 6. that fell together with him , i i Cyprian . exposit. Syml . sect. 39. Artic. Credo sanct. Eccles. &c. Concilium vanitatis est , quenquam ( sicut Origen . ) diabolum debita absoluere damnatione poenarum , desperate , and withont recouerie of pardon : because that being created in the k k August . Tract . in Ioh. Euang. 110. Cum verò nouerimus bonorum omnium creatorem reparandis angelis malis nihil gratiae contulisse , cur non potius intelligimus , quòd tanto damnabilior eorum iudicata sit culpa , quanto erat natura sublimior ? tanto enim minus quàm not peccare debuerunt , quanto meliores nobis fuerunt . Idem siue author de mirabil . Sac. Scrip. lib. 1. cap. 2. Angelus in summo honoris sui ordine constitutus , immutationem ad excellentiorem statum non habuit , nisi per contemplationem 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 aliquando 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 l l Heb. 6.4.5.6 . & 10.26 against the spirit they had receiued , and m m Heb. 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 , n n 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 & o o Vers. 14. perpetuall disgrace . Thou art cursed ( saith he ) aboue all cattel : that is to say , althogh al cattel through Adams fault p p Vers 17. Rom. 8 . 2●.22 . are partakers with him in his punishment , 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 vnto q q The woman and her seed . man . The going of Serpents may seeme r r Chrysost. 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 s s 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 t t Gen. 1.30 . to be his meate , now is he condemned to eat the dust , that is to say , to penurie and extreame u u Chrysostom Hom. in Gen. 17. Et semper in hoc maneas statu : & solus ex animantibus terra pascaris . necessitie . For although the Serpents x x Aristot . Histor. anim . lib. 8. cap. 4. & communis experientia . doe feede oft-times on other creatures , as frogges , fishes , birdes , flies , blood and y y Plin. lib. 8. c. 14. Boae serpentes in Italia tantae 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 so z z Circa Thessaliam à ciconijs nisi deuorarētur , 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 time a a Certum ex communi 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 , b b 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 the c c Aug. 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 before d d Ambros . 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 aboue e e August . 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 ; which f f 2. 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 , g g 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 now h h August . 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 relinquuntur , vtrum prop●iè an figuratè accipi debeant , &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 woman restored , & him , i i Act. 13.10 . 1. Ioh. 3.8 10. his Angels and seruants here on earth , who doe continuallie make deadlie k k 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 l l 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 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieshuphcarosh ) breake or crush thy head : that is , m m 1. Ioh. 3.8 . dissolue thy malice , n n Isai. 27.1 . Rom. 16.20 . subdue thy power , and finallie o o 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 that thou shalt receiue much more hurt by thy malitiousnes , then thou shalt cause to Adam ; for he by his p p Iren. 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 q q Prou. 16.4 . glorie of God against their willes . And so wise and good is the Lord our God r r Psal. 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 s s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zerahh translated seed , a a Nomen est collectiuum Linacer Grammat . lib. 1 Quod singulari numero multitudinem significat . doth sometime b b Gen. 49.6 . Iob. 5.25 . in the singular number , signifie a multitude or manie children , and sometime c c 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 ( indefinitly d d Quidam enim inuenti sunt , quibus serpentes terrestres terrori non sunt , quemadmodum Tiberius Caesar serpentem manu sua cibauit , & in oblectamentis 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 e e Isai. 11.1.2 . Matth. 1.21 . Iesus the Sonne of the f f Matth. 16.16 . liuing God , who tooke vnto his God-head g g Heb. 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 , h h 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 brused i i Leo de pass. Dom. Serm. 1. Prorsus viraque 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 , k k Act. 9.4 . when his members by Sathan are afflicted . So that it may not onlie be translated , as l l Rabb . Abraham . Pagninus , & Tremel . hoc conteret . some doe , it ; that is , that same seed ; but much better , he : namelie , that one person ; as m m Iren. lib. 5. cap. 3. ipse tu●m . Cyprian . ad Quirin lib. 2. ipse tutum . Leo. Magn. de Natiu . Dom. Serm. 2. Denunciam serpenti futurum semen mulieris , quod no●ij capitis elationem sua vertute contereret , Christum scilicet in carne venturum Deum hominemque signans , qui natus e● virgine , violatorem humanae propaginis incorrupta natiuitate damnaret . manie other , & euen n n Hieron . 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 the o o Chrysostom . 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 doth p p Targ. Hieros . interpretatur tamen de Messiah . the Iewish Targhum which those translatours followed , as Iewish q q Epiphan. lib. de mensuris & pond . Aquila expulsus ob Astrologiae studium ab ecclesiae , proselytus fit , & circumciditur Iu●aeus ; deinde tradidit se ad discēdū Hebraeorum linguam , quam eum 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 nunquam recepit fidem : hunc autem Theodotion Ponticus ex Sectatoribus Marcionis , qui & ipse ad Iudaismum declinans , interpretationem 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 other r r Non dum de Maria vel somniantes . woman then of Heua , sauing that s s Aug. de Gen. cont. Manich. lib. 2. c. 18. Dicit animalem partem hominu , quasi mulieris imaginem ostendere . Item . Semen diaboli suggestio est ; semen 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 the t t Quam mediatricem Dei & hominum agnoscunt . Vide infra . glorie of breaking the Serpents head : and those that refell their follie by the truth of the Hebrue text , which is the verie u u Vide Whitaker . x de Script . quast. 2. c. 2. language and words , which Moses wrote himselfe , they x x Carthusian . 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 , y y Matth. 26.26 . this is my bodie ; z z 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 name a a Albert. Pighius . Scripturarios , and I would to God , they did practise no greater mischiefes . Although ( God be praised ) the wisest of them , begin to mislike b b Bonauent. 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 euen Andradius c c Andrad . desens . Trident . fid. lib. 4. Quod quamuis Deiparae virgini mu●ti p●è & religiosè accommoddi , tamen cum & in vetustissimis quibusdam 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 it d d Colonlensis 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 letter e e Extreme idolatrie to place the Virgin in any step of the office of mediation . is great , and the f f Gregor. 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 g g 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 by h h Ioseph . Antiq. lib. 1. c. 3. In quo nihil expresse reperitur ; Ambrosij , Augustini , Bedae , Bernardi , Rabbani & alior . antiquitie , and by Saint Hierome , who they i i Reliqua 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 from k k According 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 , l l 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 the Serpents head : yea al the faithfull , as they are members 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 m m 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 a n n Quem vulgo ecclesiae doctorem , sicut ipse ecclesias magistrum Origenem 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 by o o Alfonsus 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 sacrarum literarum hallucinari possit : nam cum constet plures eorum adeo illiteratos esse , vt grammaticam 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 , being p p Hieron . Epist. ad August . Tres Simul , &c. Ego in paruo tuguriolo cum monachis , id est cum compeccatoribus meis , de magnis statuere non audeo . Idem ad August . epist. Crebras ad me , &c. non conuenit , vt ab adolescentia vsque ad hanc aetatem in Monasteriolo cum sanctu fratribus labore desadans , aliquid contra Episcopum communionis meae scribere audeam . but a poore q q Quem 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 , was r r August . 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 knowledge s s Idem 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 erre t t August . 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 that u u Sacrosanctum , Oecumenicum , generale concilium Trident. Habet in Titulo . Sed Mindi vrbis instar , euius portae magnificae , ciuitas modica . Parturint montes . vniuersal Oecumenicall Tridentine Councell x x Melchior Canus . lib. 5. c. 4. Concilium generale confirmatum authoritate Romani pontificis , certam fidem facit Catholicorum dogmatum : Et quodcunque 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 the y y Ex 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 exalted z z Concil. 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 , a a 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 b b 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 that loueth thy name , O Virgin Marie , &c. pray vnto her , they call her the c c Spiritualis elucidatio Papistarum in Gen. 2.9 . tree of life , the breaker of d d Antiphona de Domina nostra , secund. vsum eccles. Hildenshem . Haec est mulier virtutis , quae contriuit caput serpentis , &c. Sancta , sancta , sancta Maria. the Serpents head , the e e Anton. 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 , the f f In Indulgent . Sixti . Aue sanctissima mater Dei , Regina coeli , porta Paradisi , Domina mundi , &c. Queene of heauen , the throne g g Anton. Florent . in 4. Hebr. accedamus ad Thronum Gratiae . Maria est thronus Christi , in qua acquieuit . of grace , the h h Anselm . orat . de quinque doloribus Mariae . Mediatrix Dei & hominum , & fons misericordiae , &c. te rogo dulcissima mater , &c. mediatrix betweene God and man , the i i Ibid. fons misericordiae . fountaine of mercie , the k k Ibid. orat . 2. Ad quinque 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 , say l l Anton. 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 ) the m m Anselm . in orat . 3. de literis Mariae . Reparatrix debilium , &c. repairer of the weake , the n n Idem in orat . 4. Illuminatrix caecorum , te flagito , &c. giuer of sight to the blind , the o o Idem orat . 5. Aduocatrix omnium peccatorum , finisque nostra miseriae Maria , te deprecor . aduocate of al sinners : teaching that p p Gabr. 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 q q Rom. 1.15 . the creature , forsaking the creatour who is blessed for euer . Thus is the darkenes of r r Reuel. 9.2 . & 16 10. ignorance and Idolatrie powred vpon the seat of the beast : and that which the Fathers among them maintained of s s Sicut perspicuum est ex magna eorum & praepostera deuotione . ignorance , the same doe their children t t Bellarm. 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 vsque in diem hunc . 2. King . 17.41 . defend by subtiltie , and are worse then their fathers , because u u Act. 4.16 . Rom. 1.18 . more obstinate against the truth . But what shall we say ? Lord x x Psal. 28.9 . aduance thy kingdome and saue thine elect . And of them : confounded be all they that worship y y Psal. 97.7 . carued images , and confounded be they that worship the virgin Marie or anie creature in the place of Christ . Call them z z Ioh. 10.16 . home O Lord , or let them quicklie perish . My glorie , saith God , a a 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 , a a Chrysostom . Hom. in Gen. 17. Attende hîc oro ordinem contextus , refertum Dei erga homines beneuolentia , nam interrogant 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 b b 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 c c Hab. 2.3 . Lament. 3.22.23 . his mercie , d d 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 e e Rom. 11.21.22 . of his iustice , and in shewing mercy f f 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 g g Hose. 5.15 . maketh it a way for vs to come to him , man also should loue him for h h Psal. 119.167 . his iustice , & feare him for his i i Gen. 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 mitterentur ? mercy , which none can skil of , but those of his own familie . The sentence of the curse is of k k 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 l l Isai. 55.9 . infinitlie more wise then the Persian m m 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 n n 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 therefore o o 2. Cor. 5.14 . Coloss. 2.13 . in soule and bodie : but is p p Ephes. 2.1 . 2. Cor. 1.9 . quickned againe , by him that raiseth vp the dead . And that this might q q Heb. 2.14 . Iren. lib. 3. cap. 20. rightlie be performed , because it was impossible , but that r r Psal. 49.14 . man of himselfe should be holden in death for euer , the second person in Trinitie s s Heb. 2.16 . Rom. 9.5 . did take vnto him the womans seed , and being t t Heb. 4.15 . perfect man , died also u u In his whole humanitie . as a man . But it being x x Act. 2.14 . not possible , that he should be holden in death , hee rayseth y y Iohn 10.18 . vp himselfe to life : who by giuing himselfe to be z z Galat. 3.13 . August . de ciuit . Dei , lib. 10. c. 24. Ideo potuit moriendo peccata soluere , quia & mortuus est & non pro suo peccato . accursed , for vs that were accursed , and to be a a Isai. 53.5 . punished for vs that had deserued punishment , and hauing fulfilled the law of b b 1. 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 , c c Ioh. 1.12 . as manie as receiue him , and beleeue in his name . This is the d d 1. Tim. 3.16 . 1. Pet. 1.12 . mysterie of godlines which the Angels desire to behold . This was that seed of the woman e e Vers. 15. Reuel. 5.3.5 . promised , who is able to tread downe the Serpents head . Thus doth that f f Isai. 11.1 . roote of Iesse , g g Matth. 1.21 . Iesus the sonne of Marie , saue his people from their sinnes . Thus doth the victorious lion of the tribe of h h Reuel. 5.5 . Iuda , conquere and i i Ephes. 4.4 . triumph vpon that k k 1. Pet. 5.8 . woluish lion Sathan , l l Hose. 13.14 . hell and death . Whereby you may perceiue , that this punishment which here is laid on all mankind , proceedeth not m m August . 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 is n n Chrysostom 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 brought o o Ambros . 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 p p Ezec. 16.6 . Psal. 103.4.8 . pitieth me of this your miserie . For my owne q q Deut. 7. vers. 8. Isai. 43.25 . sake I will deliuer you , and r r 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 s s Ierem. 23.6 . himselfe shall take vpon him t t Isai. 7.14 . your seed and nature . Onlie u u Marc. 5.6 . beleeue , feare not . But yet that you x x Chrysost. 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 y y Eccles. 3.10 . humbled for your sinnes ; and because you haue so far weakned my graces in you , as that your z z Chrysostom . lib. 1. de prouident . ad Stagir . Si in eodem honore perstitissem ; 1. Deum maleuolum & iniustuur , 2. seductorem , beneficum atque amicum putassent : 3. peccare imm●rtaliter et absque 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 , that a a Chrysost. de lapsu primi hominis H 2. Mulier seritur sententia duplici , altera propria aliera communi : propria qua filios parere in dolore praecepta est : communi , que cum 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 b b 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 c c Psal. 127.3 . & 128.3 blessing , saue when the same is smitten d d Deut. 28.18 . with a curse by God ; as when she e e Pro. 17.21 . as Caine . conceiueth a reprobate and wicked person , or bringeth f f Hose. 9.13 . Luc. 23.29 . forth children to the murtherer : wherefore now that her conceptions are increased , g g 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 h h 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 in i i 1. Sam. 1.6.7 . 2. King 4.14 . barrennes , and in bearing of children ; in child-births , in bringing forth k k 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 m m Act. 18.24 . or Apollos eloquence . Child-bearing by vertue of creation , did bring neither n n Luther . in Gen. 3. Si non peccasset Heua , non solum sine dolore peperisset , sed etiam ipsa cum viro coniunctio tam honesta fuit , quam honestum est hodie , cum vxore in mensa edere aut colloqui . Educatio esset facilima & plena volup tatis : & sicut elegans puella , sine molestia , imo cum magna voluptate , & superbia quadam , pulchram coronam ex floribus contextam in capite gestat : sic sine omni molestia in vtero gestasset foetum . Commune Theologorum iudicium . 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 they o o Their 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 them p p Chrysostom . Hom. in Gen. 17. Sapè cum foetu nato commori eas contingis , & neque 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 ) q q Ioh. 16.20 . remembreth no more the anguish . And such now is made the r r Bernard . 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 estate s s Coloss. 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 thou t t Chrysostom . 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 thy u u 1. Tim. 5.14 . children , goods and familie , as second after him , but to him be thou obedient , x x Ephes. 5.22 . Clem. Alexandr . Paedagog . lib. 2. Neque dominam 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 woman should be increased , that God might manifest his iustice and long suffering , on y y Rom 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. Vsque 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 the z z Herodot . in Melpom. Si●abo Geograph . lib. 11. Oros . lib. 1. cap. 15. August . quaest. mixt . 115. Amazones and other a a 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 sathan , 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 , whom b b Vers. 17. Chrysost. Hom. in Gen. 17. shee had vnhappilie ruled , and should lose her libertie that would not rightlie vse it . Also how c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Iliad . β. conuenient for our infirmitie it is , that d d Hest. 1.22 . the man should be chiefe in his owne house , and should gouerne and rule the wife : examples of the contrarie , in e e 1. King . 11.4 . Salomon , f f 1. King . 21.23 . Ahab , g g Mark 6.24.26 . Ioseph . Antiq. lib. 17. cap. 15. Herode , h h 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 , i i Agrippina the wife of Claudius imp . contriued her husbands 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 are k k Malam culpae progignit malum poenae . their sinnes . Secondlie , that in daunger of childbirth , l l 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 to m m 1. Pet. 2.18 . & 3 5.6 cruell and vnciuill husbands , for the n n 1. Pet 2 13. Lords sake , and in o o 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 p p Tit. 2.4 5. 1. Tim. 3.11 . faithfulnes , q q Tit. 2.5 . obedience and loue , to be vnto the man a r r Prou. 14.1 . wise , s s Col●ss. 3.15 . Amiable : such as deserue to be beloued . pleasant , t t Prou. 31.16 . &c. carefull and comfortable help . So u u Prou. 5.19 . men likewise are taught , not to adde vnto the x x 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 may y y Rom. 12.18 . Gregor. in Pastoral . part 3. admon . 28. in godlinsse ) the infirmities of his wife , z z 1. Pet. 3.7 . and honouring her , as the weaker vessell : gouerning and louing her , as a a Ephes. 5.28 . the soule , if it were not corrupted , would doe the bodie : but yet gouerning , seeing b b 1. Tim. 2.12 . 1 Pet. 3.1.7 . God hath so commaunded , and hath so greatlie punished neglect of gouernment . And seeing this is c c Ephes. 5.33 . Hieron , Comment. in epist. ad Tit. cap. 2. Et cum caput mulieris sit vir , caput autem viri Christus , quaecunque vxor non 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 ) d d 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 e e 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 a a Numb. 32.23 . doth finde him out . Whereby we learne that not anie one of the wicked generation b b Prou. 16.5 . shall in the end escape Gods iudgement . The Lord also doth lay against him , his sinne before his punishment , shewing thereby c c Ierem. 5.25 . Hose. 14.2 . that sinne is the cause of all his misery : declaring also d d Exod. 23.7 . Deut. 17.6 . that none should be punished eyther without , or aboue desert ; which is for e e Chrysostom . 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 , suppliciumque misericordia temperantes . Non enim frūstra , 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 her f f Bernard . 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 g g Pro. 19.20 . & 24.6 ought to hearken vnto counsaile , yet h h Pro. 1.10 . Chrysostom . Hom. in Gen. 17. Audiant viri , audiant mulieres , & illi quidem ne ferant mala consulentes : 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 i i Ephes. 5.33 . ought to loue their wiues , and be k k 1. Pet. 2.13 . subiect to superiours , or els they l l Rom. 13.1.2 . despise the ordinance of God : but must withall take heede , that they honour not m m 1. Sam. 2.29 . anie creature n n Isai. 44.6 . & 42.8 . with the Lord , to loue it o o Philip. 3.19 . Coloss. 3.5 . as the Lord , or to obey it p p 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 of q q Hilar. 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 r r Psal. 115.6 . Isai. 45.18 . for the vse of man , therefore s s Chrysost. 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 accursed t t Ambros . 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 punishment u u August . de Gen. contr. Manich. lib. 1. cap. 13. Ergo dicendum 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 thereof x x Caluin . 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 , vtquocunque aspiceres homo , in eius oculos incurreres peccati atrocitat , &c. vnde nunc in elementis omnibus cernimus nos quodūmodo maledictos . is his , who by sin y y 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 from z z 1. Thess. 5.22 . the verie shew of euill , & to a a 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 whole b b Origen . 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 , c c 2. Pet. 3.7 . and therefore subiect to deuouring fire , with d d Rom. 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 , for e e Hieron . lib. Tradit . Hebra . in Gen. Theodotio ; maledicta Adama in transgressione tua . his transgression sake : that a f f 2. 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 , the g g 2. 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 imposed h h Vpon 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 i i Rom. 6.23 . Galat. 3.18 . Reuel. 21.8 . vnto sinne belongeth eternal death of soule and bodie , which also in a sort they k k By 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 alreadie l l Iren. lib. 3. cap. 37. Intellectus verò transgressionis fecit poenitentiam . Poenitentibus autem largitur benignitatem suam Deus . Quae quidem poenitentia licet sancta non fuit , preparatio fuit ad sanctam , quam Deus mox fuerat largiturus . reconciled vnto Adam by his son the womans seed , hee spareth to repeate m m August . de ciu. Dei lib. 13. cap. 23. Propterea nihil dixisse , de morte secunda credendum est , quia occuliam esse voluit , propter dispensationem testamenti noui , &c. Perrò mors secunda non vnque communis est omnibus . the paines of hell , whereof Adam by n n 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 o o Eccles. 10.13 . wicked madnesse which some doe p p Scotus 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 q q Heb. 9.12 14. 1. Tim. 2 6. Hebr. 7.25 . ransome , deliuering vs both from r r Matth 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 s s Heb. 17. ● . father doth correct his sonne , so doth the Lord chastise his children , that t t 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 as u u Calu. 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 often x x Deut 32. ●9 . Iob. 5.18 . Mat. 19 . 1● . Chrysost. lib. 1. de Prouident . Multis Deus malis hominem eiectum 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 , y y Psal. 147.3 . Iob. 33.24.25 . as it were with oyle ; and sometime with z z 2. Sam. 7.14 . scourges and corrections , like a a 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 b b Ephes. 4.22 . his old corruptions , might with hunger and thirst , c c 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 , d d Isai. 22.13 . 2. Pet. 2.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 e e Heb. 11.25 . Luc. 12.20 . but for a season , being afterward f f Luc. 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. mansion . Israel . Voluptas atque luxuria amaritudine terminantur . Quare , sperne voluptates , nocet empta dolore voluptas . Horat. epist. 2. the causes of euerlasting paine . And because the g g Luc. 21.34 . feare of death is forgotten in a pleasant life , the Lord h h Amos 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 , and i i Mat. 24.43 . Hieron . ad Cyprian . Epist. Qui se recordatur quotidie moriturum , 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 hauing k k Nam mortem in morte prorogauit , vt vitam in vera vita viueremus : aeternam poenam distulit , vitam concessit morti similimā , vn●renouati ad vltan 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 children l l Amissa 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 , the former happines which themselues 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 my a a Gen. 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 , b b 1. Sam. 2.30 . I withdraw my blessing , not c c Ezech. 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 thy d d Rom. 8.20 . Calu. in Gen. 3. Vt quocunque aspiceret homo , in eius occulos occurreret peccati atrocitas . sake is subiect to corruption . The blessing of the Lord it is , that e e Prou. 10.22 . Deu. 8.18 . maketh rich , and crowneth f f Gen. 1.11 . Psal. 65.9.10.11 . the earth with plentiousnes : so his curse doth turne a land that g g 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 , h h 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 thornes i i August . de Gen. ad lit . lib. 3. cap. 18. Nec tamen facilè dicendum est , tum coepisse ista oriri ex terra . Fortassia enim , quoniam in ipsis quoque generibus seminum multa reperiuntur vtilitates , poterant habere locum suum sine vlla poena hominis . Damascen . lib. 2. Orthodox . c. 10. Eduxit mundi opifice mandante plantarum & herbarum genera : Hae quidem plantae , fructiferae & ad esum accommodatae ; ha odoriferae & floridae ; ha ad morborum ( qui nunc sunt ) curationem . before , and thistles , and venemous herbes , and Serpents ; but they were not k k Vt 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 , l l 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 seruing m m Ambros . 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 as n n Sicut ipsa Paradisus Gen. 2. ● . cum tamen nullus terrarum situs suit sterilis , nec arbor sine fructu , vel al alimentum 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 o o 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 . Thou p p Tertul. in Marcion . lib. 2. Consilium exercendae centinentia intellige . shalt now seeke thy liuing thereout in scarcitie , that q q Deut. 17.20 . Dan. 4.27 . Chrysost. Hom. in Gen. 17. Cum tristitia viuere te faciam , 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 , r r Eccles. 5.10 . cares in riches , dishonour s s Prou. 14.20 . in pouertie , diseases t t Ioh. 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 , u u Eccles. 1.14 . vexation of minde , x x Iob. 1.21 . losse in wealth , y y 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 , z z 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. his a a Tertul. lib. de Resurrect. Origo recensetur , 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 , b b 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 c c 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 , d d Rom. 6.12 . & 7.23 . August . de ciuit . Dei , lib. 14. cap. 15. Iucta damnatio subsecuta est , vt homo qui custodiendo mandatum 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 renewed e e Leo 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 , f f Rom. 5.12 . 1. Cor. 15.22 . August . Enchirid. cap. 26. Hinc post peccatum exul effectus , stirpem quoque suam , quam peccando in se tanquam in radice vitiauerat , poena morti . & damnationis obstrinxit . belongeth vnto all mankind : for in as much as he had receiued g g Eccles. 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 common , and the want & hurt thereof should be to al. Secondlie , we are admonished to h h Psalm . 34.12.13 . D. Whitaker . contr. 1. quaest. 2. cap. 14. arg. 6 Historiam Adulterij Dauidis vtilem esse ecclesiae contendimus ; nam primum 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 i i Psalm . 118.18 . as doe the Saints ; or as the k k Deut. 32.41 . wicked , of reuenge . Thirdlie , that we grudge not l l Psal. 37.1.8 . & 71.3 . at the prosperitie of wicked men , whom sometime the Lord m m Io● . 21.7.17 . deferreth to punish in this life , because they belong not vnto him : neither to n n 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 o o 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 p p Eph. 4.25 . mankinde may be said to labour , when most part thereof doth labour , and none is free from q q Iob. 5.7 . Eccl. 1.14 . labour , care , sorrow , sickenes , death . Fiftlie , that wee forsake not the fellowship of Gods children for r r Mat. 10.28.33 . Psal. 73.13 . worldlie punishments , for whose sake s s Heb. 12.6.7 . &c. chieflie , they are allotted to the world : forasmuch as they are t t Heb. 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 godlie u u Hose. 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 vs x x Matt. 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 : y y 1. Cor. 10.13 . Heb. 13.5 . I will not leaue thee , nor forsake thee . Seauenthlie , we are to vnderstand that death commeth z z Rom. 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 shall a a 1. 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 a a Onkelos paraphrast . Chald. Quod sit parens 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 , b b Alia enim iuxta totum & 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 , c c Hieron . Trad. Hebrae . in Gen. Chaua enim transfertur ; in vitam : quare vita fuit appellata . Et est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chaua , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , caiah , Iod in vau mutata , ne cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , caiah , confunderetur , quod est anima . that is in English , life or liuing . The second of faith ; d d 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 coecitatem 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 e e Gen. 4.1 . & 25.26 . as of godlie and vertuous Patriarkes , we may be bold to vnderstand this action as a fruite of grace , f f 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 Lord g g Chrysost. 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 h h 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 giue i i 1. Tim 1.15 . life to the world . Herein also the man beginneth in godlie sort k k Chrysostom . 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 l l 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 their a a Origin . 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 by b b Epiphan. Haeres . 64. Sic etiam tunc voluit Deus , ô incredule , pelliceas natura tunicas , absque animalibus , absque 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 it c c Neque enim Deum aut Linionem aut coriarium egisse debemus existimare , sicut obijciunt . Epiphan. epist. ad Iohan. Hierosol . Caesarius dialog. 3. by his Angels , who are ministring d d Heb 1.14 . spirits , for their sakes who are heires of saluation ; or whether by e e Chrysost. 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 build f f 1. 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 contentions 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 and g g My 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 h h Isai. 28.22 . to dallie with the Scripture , least while they play with it , as the i i Iudg. 16.25 . Philistims did with Sampson , the sentence thereof do k k Deut. 27.26 . fal vpon their heads , the waight whereof l l Luc. 20.18 . doe grinde them vnto powder . Others I admonish to be m m Deut 29 29. contented with the truth reuealed , and that which is secret n n 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 , o o 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 p p 1. Tim. 3.4.5 . Hieron . in 1. Tim. 6. Quae generant lites & blasphemias in deum pugnando sermonibus . vnprofitable , ingender strife , & do foster Atheisme , and contempt of the word of God . And the godlie I exhort q q Ieh. 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 to r r Iustin . 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 Scripture s s For 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , t t 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 lost a a Cyprian . lib. de Bona patientiae . Similitudo diuina , quam peccato Adam perdidit . the garment of righteousnes , and the glorie of creation , and b b Ambros . 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 , c c 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 serpentem . what a change hath Adam made , how well is hee become d d 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 be e e August . 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 mercie f f Irenae . 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 , the g g Chrysost. 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 , h h 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 the i i Epiphan. 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 should k k Tertul. in Marcion . lib. 2. Benignissimè , &c. put confidence in outward things , or l l Irenae . 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 , m m 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 , and n n Chrysost. 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 , who o o August . 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 man p p Chrysostom 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 q q Hieron . Tradit . Hebrae . in Gen. Cherubim & flammeum gladium . Alij . gladium cui erat splendor . Targh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veiah shenan charebah , aclem gladij . Aben Ezra . gladium ancipitem . Septuagint . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , r r Aquin. Summ. Secund. Secun . quaest. 165. art. 2. which they thinke was as a wal or hedge vnto this garden . Other , s s 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 , t t 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 quoque illorum in resurrectione erit peruius . Porro ante eandem domini nostri passionem , nulli omnino filiorum Adae peruius fuit , donec fusus de corpore eius sanguis cum aequa , ignem illum exuperauit . for the fire of purgatorie : but these all are manifestlie confuted by the text , which saith they were Cherubes u u The Hebrues say , the Angels were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cherubim , of the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cherabiah , that is , in the Chaldee tonge , like a boy ; because they did commonly 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 withall x x Perer. Tom. 1. lib. 6. cap. vlt. Voluit enim Deus ingressum Paradisi oc●ludere , tam contra diabolum quam contra homines , ne eum in locum penetrans ( diabolus ) decerperet fructus arboris vitae , cuius promissione & donatione , mortales prorogādae vitae auidissimos falleret , et ad sui cultum et obsequium 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 y y Theod. quaest. in Gen. 40. Non igitur gladius ille flāmeus naturaliter igneus erat , sed visu talis : neque 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 the z z Chrysostom . 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 & flāmeum gladium 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 Scripture a a Namely of Cherubims as they vsuallie appeared , and a fity sword shaking . speaketh of , which were continued b b Vntil 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 that there is the very Paradice , or the 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 c c 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 d d Phil. 3.9 . glorie in our shame . Secondlie , vers. 22. Affliction and penurie are oftentimes more profitable vnto Gods e e Psa. 119.71 . children , then prosperitie . Thirdlie , vers. 23. The Lord doth often vse the ministery of Angels f f Heb. 1.14 . Gen. 9.12 . 1. Kin. 6.17 . for the preseruation of the faithful , and the punishment g g 2. Kin. 9.35 . of the wicked . Fourthly , vers. 22.23.24 . Those that haue no part h h Pro. 3.18 . Reu. 22.2 . in Christ , the tree of life , receiuing his merits by a liuelie faith , i i 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 how a a Euseb. eccles. Histor. lib. 1. cap. 2. 3. Chronologiam ecclesiasticam ab Adamo incipit , eiusque lapsu & restitutione per promissum semen . Confestim cum primus homo , cum in foelici statu esset , minus de diuino mandato solicitus , in mortal●m hanc & fragilem 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 the b b Epiphan. 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 c c Chapt. 5. quest. 1. afterward ) that they were fruitfull in generation according to the d d 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 , that e e Ierem. 29.6 . Heb. 13.4 . Chrysostom . in Isai . 6. Hom. 4. Si habuit filium propheta , habuit & vxorem , vt intelligat non malas esse nuptias , sed malam esse scortationem . Fulgent . epist. 1. cap. 2. & 3. Neque ex commixtione maris et foeminae , sed ex immoderatione libidinis culpam trahit coitus coniugalis . Quod proculdubi● non appellares Apostolus debitum ( 1. Cor. 7. ) nisi legitimè sciret esse reddendum : nec iuberet reddendum mutuae consensionis officium , si esset iniquae reposcentis exactio . we might know that the same is not simplie euill , but a meanes f f Gen. 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 g g Ioh. 14.4 . & 9.3 . actions are , which proceed from our corruption . It is not true which h h Rabbi Salom. In comment . 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 absque 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 , i i 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 nuptiarum . 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 k k Vers. 1. Cain of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 l l Habel of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , m m 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 n n In the Hebrue word for word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 o o 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 that p p Epiphan. 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 , q q 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 r r 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 , s s 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 quaeque . De Cain nihil tale adnotatum est . Sed quid obtulit ? de frugibus terrae sacrificium , quasi diceret : qualiacunque obueniebans , nulla ad delectum adhibita opera vel diligentia . as it seemeth without choice or difference , and if otherwise ( as the works of hypocrites t t Isai. 58.2.3 . Mark 12.41.42 . are often as faire in outward shew , as of the righteous ) yet the same u u 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 , x x To Abel , and to his offering . because he respected Abels person ; & why did he respect Abels person ? he respected him as a y y Ioh. 15.5 . member of his son , because z z Heb 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 him a a 1. 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 b b

Concil. Trident. sess. 6 cap. 16. can . de Iustific . 7. Si quis dixerit , opera omnia quae anto iustificationem fiunt . quacunque 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 righteous c c Concil. 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 iustificatum bonis operibus , quae ab eo per Dei gratiam & Iesu Christi meritum , cuius membrum viuum 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 the d d Prou. 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 fidem 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 vitijsque 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 e e Vers. 3. time before Abel , and offered it vnto the Lord , and yet neither his worke , nor hee himselfe was any thing accepted , f f Ex diaemetro aduersatur doctrinae Papistarum , placere Deo missas , preces , opera , propter opus operatum . because he was not iustified by faith ; it is manifest , that the workes of all the wicked , which g g Lapsus igitur fuit Iustini Mart. & Clementis , existimare quosdam infideles esse saluos . Iustin. Mart. Apolog. 2. Quicunque secundum verbum , Christiani sunt , quamuis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 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 , non à philosophia iustificari homines , sed à sola fide testatur . Habac. 2.4 . Rom. 1.17 . & 3.28 . Denique 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 h h 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 , i i 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 , k k Heb. 11.4 . that the worthines of Abels offering was through faith , and that faith it selfe l l 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 , m m Sicut & prophetis . either by voice , or n n Quemadmodum Salom●●i . & reddit Theodotio ; inflāmauit super . &c. by fire from heauen , or by successe and o o Calu. in Gen. 3. euent therof , or by p p Ventilatione aut dissipatione fu●ti , vt quibusdam videtur , siue alio modo . such like meanes , which because the Scripture no where expresseth , we must with silence reuerence , but not determine . Obserue these doctrines : q q 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 r r Ephes. 5.4 . Coloss. 3.5 . vncouer their shame , s s 1. Cor. 15.33 . corrupt their manners , and haue not learned the language of t t Isai. 19.18 . Canaan . Thirdlie , that the godlie from the beginning of the world , u u

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 commendat 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 quicunque esse potuerunt , non nisi per eandem fidem liberatos per quam liberamur & nos , fidem scilicet incarnationis Christi , quae illis praenunciabatur , sicut à nobis facta annunciatur . 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 men x x Haggi . 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 : onely y y Heb. 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 z z 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 a a Gen. 2.9 . & 22.12 . vnto Abraham ; vnles that anie will contend b b For 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 , the daughter of Iacob . Some haue auouched that 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 some c c Author 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 by d d Aquin. 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 neither e e Exod. 20.4 . Deut. 12.32 . Matth. 15.8 . Etiam Socratis sententia est , vnumquemque Deum sic colere oportere , quo mo●o ipse se colendum 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 by f f Iere. 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 denique scientiam Christus ipse testatur esse metaphysi●am . Matth 16.17 . Ad quam autem scientiam , intellectum anima nostrae perinde se habere , atque vespertilionum oculi ad lumen dici sese habent , fatetur quidem 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 g g Leuit. 10.1.2 . Deut. 12.8.10.11 . hath not instituted and ordained . He needed not h h Psal. 50.9 . at all the fat of Abels sheepe , neither was delighted with the worth of Abels offering ; but it was i i Heb. 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 the k k 1. Sam. 15.22 . Lord more accepteth of then sacrifice . The ground and foundation of faith is l l Rom. 4.3.18 . & 10.8 the promise of God : the rule of obedience is Gods m m Deut. 12.32 . Ios. 1.7 . commaundement . Wherefore seeing no worke can be accepted , vnlesse it be seasoned n n Rom. 14.23 . with faith , and the o o Isai. 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 implerentur à vobis , vbi non est fides vera ? Quid vos tanquam de Christiana paupertate iactatis , cum Christiana charitate careatis ? Vnde habere potestis veram charitatem , non 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 p p 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 q q Leuit. cap. 4.1 . &c. 1. Sam. 26.19 . in seeking the pacification of his wrath for sinne , or r r 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 s s Gen. 3.15 . Reuel. 13.8 . the promise of mercie , whereon to ground their faith , they vnderstood that according to the promise t t Gen. 8.21 . Iob. 42.8 . Psalm . 51.19 . they were accepted , yet not for their owne sake , or for their sacrifice ; but u u 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 same x x Like 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 sacrifices y y In 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 z z 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 a a 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 , not b b Iustin . Mart. dialog. cum Triff . Deus ad populum illum ( scil. Iudeor . ) se accommodans hostias quoque offerre tanquam nomini suo praecepit , ne simulachra coleretis . onlie to with-hold them from Idolatrie , which is the c c Rom. 1.21.22.23 . fruit of all voluntarie worship , deuised by mans inuention : but also for the exercise d d Hieron . in Isai. 1.12 . Hostiae ergo & immolatio victimarum , non principaliter à deo quaesita sunt , sed ne idolis offerrentur , & vt de carnalibus victimis , quasi per typum & imaginem ad spirituales hostias transiremus . of true religion for e e Iren. 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 for f f August . 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 atque functione , non Deo , sed nobis vtilia pietatis officia exercentur . Atque haec quidem aequè omni tempore necessaria . The Iewes vnderstand by the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 cause a a Chrysost. in Epist. ad Hebrae . Hom. 22. Dicitur ignis descendisse & assumpsisse hostias eius . Hieron . Tradit . Hebr. Vnde 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 was b b Hieronymus interpretatur vultum dimisit in terram . of a sorrowfull & irefull countenance . For now is Caine most c c Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charah est quasi ira ardere : & deduci à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 monet . Kimchi , quod est incendere , & inter septem voculas Hebr●orum quae iram significant haec omnium est grauissima ; cui additur etiam in contextu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 the d d 1. King . 8.39 . Psal. 7.9 . & 139.2.13 . hearts of men , knew well his hatred , and the cause thereof , e e Tertul. in Marcion . lib. 2. Hac erit ignorantia Dei nostri , quae ideo simulabatur , ne delinquens homo quid sibi agendum sit ignores . and therefore in his mercie , doth preach vnto him a sermon of repentance . Why art thou wroth , &c. that is , how vniustlie f f 1. 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 , g g 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 , h h Psalm . 5.4 . Isai. 58.5.6 . should I accept thee for thy offering ? i i 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 ianuam cum precibus venit , Wherfore I admonish thee deferre not to repent , and amend thy wickednes , otherwise thy sinne , that is , k k 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 brother l l 1. Ioh. 3.12 . whom thou hatest for his goodnes , because I haue receiued him ; m m Matth 10.16 . Galat. 6.10 . thou shalt not be hurt nor indomaged by him , in so much n n Chrysostom . Hom. in Gen. 18. Itaque etiam posi peccatum hoc permitto , vt primogeniturae priuilegijs gaudeas , illumque 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 led o o August . de ciu. Dei , lib. 15. cap. 7. Caro concupiscit aduersus spiritum , &c. in cuius carnis fructisibus , & inuidiam commemorat , qua vtique Cain stimulabatur & accendebatur in fratris exitium . by the lusts of Sathan , whom he p p Prou. 2.14.15 . Iohn 8.44 . delighteth to obey , regardeth q q 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 r r Psal. 28.3 . Dissimulation a mischief whether more pestiferous or common , is hard to say . most faire , when hee meant most malitiouslie : and poore innocent Abel , obeying s s By the instinct of nature , and also by precept . his elder brothers voice , t t 1. Cor. 13.5.7 . Beda de templo Salom. lib. 1 Simplex erat ( Abel , item Iob. ) per innocentiam 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 , u u 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● temperare , 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 x x 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 y y Gen. 32.6.9.25.28 . & 33.4 . &c. Iacob from the rage of Esau , or the z z Dan. 3.22.25.27 . three children from the firie furnace . But the Lord who hath created z z Prou. 16.4 . all things for himselfe , will aboue all other a a Leuit. 10.3 . Psal. 48.14 . be glorious in his Saints : sometime b b Psal. 10.3.4.12.13.14 . & 22.1.2 &c. by his patience in their suffering ; sometime by c c Exod. 14.17.18 . 2. King . 19.32.35 . his power in their deliuerance , as hee seeth it most meet , d d Isai. 6.10 . Ephes. 1.11 . in the counsaile of his will . In those which suffer , he hastneth their immortalitie , e e Cyprian . Successo . Epist. 82. Peto vt singuli ex nostris , non magis mortem cogitent , quam immortalitatem : 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 them f f August . 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 bonum videbit , quod nulli superiori vllus inferior inuidebit , sicut nunc non inuiden● Archangelis angeli caeteri : tanquam nolis esse vnusquisque 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 their g g Cyprian . 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 ; h h Philip. 3 10. they are therein conformable vnto the death of Christ . For this remaineth a foundation in his secret counsaile : i i 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 qualicunque 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 sheweth k k 1. Pet. 4.17 . that iudgement must begin at the house of God : l l Ibid. Si autem à nobis . &c. terrifying thereby the wicked world of sinne . Secondlie , seeing Abels righteousnes was left in m m The 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 n n Luc. 16.9 . he was receiued into euerlasting habitation , and o o Heb. 11.35 . made partaker of a better resurrection . Neither was it losse to Abel , thus to be depriued of his life : seeing he did p p Philip. 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 q q 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 , r r Tertul. in Marcion lib. 2. Nec incertus admissi nec ignorant loci . whose estate he knew before he asked ? First , to teach ( by Caines example ) that all the wicked must s s 1. Pet. 4.5 . Inde vers. 15. shortlie giue account of all their euill words and deeds . Secondlie , to giue occasion t t Ambros . de Cain . lib. 2. cap. 9. Ita peccantes admonet ad poenitentiam : confessio enim poenarum compendium est . vnto Caine , either to confesse his fault , and to craue u u Ierem. 31.18 . repentance , and pardon for his sinne ; or else to x x 2. Cor. 2 15.16 . Tertul . in Marcion . lib. 2. Sed vt & ille haberet potestatem , ex eadem arbitrij potestate , sponte 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 of y y Psal. 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 poenetentiam . the world , if it be not z z Psal. 51.10 . restored or a a Gen. 20.6 . staied by the Lord . In whom we may also see , how b b 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 c c Isai. 48.8 . Psal. 14.1 . through concupiscence , d d 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 corruption e e Rom. 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 purged f f Matth. 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 . Numquid 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 g g 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 h h Rom. 2.5 . 1. Tim 4.2 . conscience seared with continuance in sinne : the Lord doth more forcibly knock i i Reuel. 3.20 . at the doore of his affections , by terrifiyng his conscience , with the k k 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 l l 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 m m Vers. 9. thou shouldest rather haue defended against the violence of enimies ? Thinkest thou to hide it from my n n Ambros . de Cain . lib. 2. cap. 9. Cur nescis vbi est frater tuus ? Soli erat●s cum duobus parentibus : inter paucos , frater te latere non 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 thy o o Epiphan. 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 , quem 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 was p p Homo quod homini lupus sit , hoc sacinus abund● docuit . nothing moued to pitie and compassion . Therefore now though Abel himselfe were yet remaining , r r Ierem. 15.1 . would aske pardon of me for thy fault , yet his s s Chrysostom . Hom. in Gen. 19. Ecce quousque volat vox sanguinis huius . & vsque in coelum à terra ascendit , & praetercurrens coelum , coeloque 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 t t 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 so u u Ambros . 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 of x x Athanas . lib. de communi essen●●a personar . Obtrectare filio est obtrectare spiritui sancto . Quin hoc obsernandum est , non dixisse Christum blasphemanti & poeniten tiam age●●i remissionem dandam non esse , sed blasphemanti & in blasphemia manēti● quandoquidem nullum est peccatum irre●●ssibile apud Deum , in illis qui verè & ex amino , vt par est , poenitentiam agunt . pardon , if at y y 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 z z Psalm . 7 9. 1. King . 8.39 . searcheth the hearts of all the sonnes of men , and knoweth their thoughts . Secondlie , the wicked are a a 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 b b Matth. 13.30 . mixed , as the c c 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 d d Mat. 25.32 . separated , the e e Luc. 16 25. godlie rewarded , the wicked punished . Fourthlie , all the godlie in this life f f 2. Tim 3.12 . must suffer affliction . Verse 9. fiftlie , mans nature is an enimie g g Rom. 8.7 . to the righteousnes of God , and therefore h h Psal 50 17.18 . hateth to bee reprooued for sinne . Sixtlie , man cannot i i Iere. 31.1 . Lament. 5 21 Concil. Arausican . 2. ● . 4.13.25 . Arb t●tum voluntatis in primo homine infirmatum , nisi per gratiam baptismi non potest reparari . Item . Prorsus donum Dei est diligere Deum . conuert , vnlesse he be k k August . de Spir. & lit . cap. 30. Neque lex impletur nisi libero arbitrio ; sed per legem cognitio peccati , per fidem impetratio gratiae contra peccatum , per gratiam sanatio animae abolitione peccati , per animae sanationem libertas arbitrij , per liberum arbitrium iustitiae dilectio , per iustitiae dilectionem legis operatio . conuerted , but sinketh farther l l Isai. 1.5 . by correction into mischiefe . Vers. 10. seuenthlie , the Lord is the m m 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 n n Ezech. 9.10 . their punishment . Ninthlie , temporall afflictions vnto the wicked , without repentance , are but o o Isai. 65.13.14.15 . Ioh. 5.14 . forerunners of eternall . Tenthlie , the blood of Christ p p Heb. 12.24 . speaketh better things then that of Abel : the blood of Abel q q Exod. 22.27 . Ambros . Serm. 65. Nulla vtique 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 non 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 the a a August . de ciu. Dei , li. 15 ● . 5. Primus itaque fuit terrene ciuitatis conditor , fratricida : nam suum fratrem ciuem ciuitatis aeternae , in hac terra peregrinantem inuidia victus occidit . standerd-bearer of the malignant Church , doth liuelie expresse the Image of all the reprobate , whose propertie it is b b Horat lib. 2. Satyr . 2. D●m vitant stulti vitia , in contrariae currunt . Idem in Arte Poetic . In vitium ducit culpo fuga , si cares arte . s●il . vere secund. Spiritum Sanctum . to fall from one extremitie vnto another , but can neuer finde the c c Vetus 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 eyes d d As 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 e e Psal. 51.4 . griefe for offending God , f f 2. Cor. 7.10.11 . See there the fruites of sorrow . sorrow for the fault of his offence , g g Prou. 8.13 . Iob. 32.22 . feare of the punishment of the life to come , h h Psal. 51.9 . & 27.9 . & 119.176 . or desire to be reconciled vnto God : but onlie i i Ambros . 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 hee k k Chrysostom . 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 l l The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gneuon , of gnauah : peruerse agere , in English to doe peruersly or to play the knaue , is sometime also taken for the punishment of the fault . Psal. 69.27 . Pro. 5.22 . Likewise the verbe ( Nasha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 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 translation , 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 most m m Huic 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 of n n Chrysost Hom. in Gen. 19 Tale tantomque est inquit peccatum quod commisi , vt non possim accipere veniam . desperation . Behold thou hast cast me out , &c. Thou hast compelled mee o o Ambros . 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 ; thou p p Deut. 32.20 . Chrysost. Hom. in Gen. 19. wilt not defend me , nor shew thy fauour toward mee , whereby I shall be made to wander q q Hieron . epist. ad Damas . Eijcior inquit à conspectu tuo , & conscientia sceleris tremebundus lucem ipsam ferre non sustinens , abscondar vt latitē . &c. Isidorus hoc ipsum peccatum in Spiritum 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 a r r Chrysost. Hom. de nequitia depuls . Siquidem & prasentia verentur , & futura pertimescunt , amicos pariter & inimicos , gnaros vti & sceleris conscios suspectos habent , adeo vt neque quiescendo 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 , and s s Vers. 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 t t Psalm . 53.5 . Prou. 28.1 . stand in feare of them , who are iustlie no cause of feare . He that latelie feared not to kill his brother , is now made a terrour u u 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 x x Exod. 9 27. Pharaoh , y y 1. Sam 15 24 30. Saul , z z 2. Sam. 17.23 . Ahitophel : Such is the repentance of manie a a August . Hom. de temp. 66. Omnes enim impij amaram 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 b b Psal. 49.10 . Iere. 17.11 . riches vnto others . Or if with Iudas they c c Mat. 27.4 . August . Serm. de Temp. 128. Intelligens enim quantum scelus admiserit , non suffecit ei sacrilegij carere mercede nisi careret & salute . bewaile their fault , yet d d 2. Tim. 2.25 . want they grace to seek for pardon in Iesus Christ ; so that although e e 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 , and f f 1. King . 21.27 . not repent vnto saluation . True repentance is g g 2. Cor. 7.10 a godlie sorrow for the fault , with perswasion that the same is , or h h Mark 9.24 . at least wise may be pardoned , by vertue of the death of Christ ; and the applying , i i 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 wicked k k Vt de Ahitophel & Iuda . is their iaylor and accuser . Fourthlie , to wander here and there for meate ( except it be for l l Heb. 11.37 . the profession of the Gospell ) m m 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 a a Gen. 9.6 . Exod. 21.14 . Numb. 25.31 . perpetual ordinance : whosoeuer shedeth mans blood by man shall his blood be shed ; neither b b Obiectio 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 . The c c The 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 , d d Conciliatio 4. confirmeth it . The chiefest e e 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 therefore f f Perer. Pap. in Gen. 4. vers. 14. tom. 1. lib 7. Credibile est cum mors Abel circa 130. annum 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 as g g Ambros . 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 more h h Chrysostom . Hom. in Gen. 19. Extendam enim vitam tuam , maiorque & inde tibi dolor erit , & relinquam te posteritati magistrum , vt tui spectaculum illis sit admonitio & castigatio , nullusque 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 i i Gen. 3.17 . saith vnto him : cursed is the earth for thee or vnto thee : but vnto Caine hee saith , k k Vers. 11. cursed art thou from of the earth . To Adam , l l Gen. 3.19 . in the sweat of thy face shalt thou eate bread : but Caine though he labour with sweat of face , should not receiue m m Vers. 12. Non fructus feret solitos , licè● à te diligenter exculta sicut solita . Poena temporalis & mobilis Cain . the strength thereof . Vnto Adam was n n Psal. 115.16 . August . contr. Faust . 12. Non dixit maledicta terra , sed maledictus tu à terra . & non 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 were o o Psal. 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 end p p Ambros . de Cain . li. 2. c. 10. Nam si nocentes moriuntur qui gradum à peccatis reuocare noluerunt , vel inuiti : tamen finem non naturae , sed culpa adipiscuntur , ne plura delinquant , quibus vita foenus est delictorum . vnto his faults , not to his nature , and his life could bring no more but sinne and miserie : Caine q q Bernard . declamat . in ecce relinq . Omnis qui inuenerit me occidet me . Grande scil. damnum , grandis iactura si perimatur corpus , quandoquidem 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 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibgnathaim ) seauen or seauenfold , is diuerslie interpreted . Symmachus ( Shibegnathaim iucam ) r r Hier. Ep. ad Damas . Postquam ep. &c. Item lib. Trad. Hebra . Aquila Septempliciter interpretatus est . Symmachus septimum . 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 ( saith s s Ep. ad Damas . Non quod ipse qui occiderit Cain septem vltionibus subijciēdus sit , sed quod septem vindictas qua in Cain tanto tempore cucurrerāt s●●●t interfector , occidens eum 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 , than Caine himselfe . But how could hee t t Perer. 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 cadem Abel factam , 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 , u u 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 , x x 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 y y Ambros . de Cain . lib. 2. cap. 10. Hoc , scil. reflectere voluit errantem & beneficio suo inuitare ad correctionem . from being killed , by a z z August . in Psal. 39. Accepit signum 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 a a 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 doth b b Hieron . epist. ad Damas . Non vt vis morieris , & finies morte supplicia : verùm longo tempore custodierit ad vitam , & tam infeliciter in hac luce versaberis , vt quicunque te occiderit beneficium 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 vs c c Ne quis ignorant occideret eum . by the end , but not by the forme thereof . For whether it were d d Vt ex ea vagabundus , vt Strab. eccles. Hist. a madnes in his minde , or the e e Chrysostom . Hom. in Gen. 19. Tam dissoluta , imbelliaque membra circumferens & vndique tremiscens . Hieron . ad Damas . Conscientia sceleris tramebundus . Theodoret. quaest. in Gen. 42. Concussio membrorum . trembling of his bodie , or the f f Laranus in Gen. 4. shaking of his head , or a g g Vt plerique Hebraei : Quidam in fronte cornu , quidam inustam literam diuinarunt . Rab. Salom. Terram quassam & trementem 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 h h Exod. 21.18 . 1. King . 2.31 . seuerely to be punished by the Magistrate , and is horriblie i i Exemplo 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 the secret wisdome of the k k Iob. 11 7. & 33.13 . Rom. 11.33 . prouidence of God : Innocent Abel had l l Signum 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 : which m m Chrysostom . 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 , a a Vers. 16. he went out from the presence of the Lord : but the same Scripture also saith , b b Psal. 139.7 . &c. that the Lord is present euerie where : that c c Coloss. 1.17 . Act. 17.28 . all creatures consist in him , & d d 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 , but e e Conciliatio . 5. he departed out of his f f Deu. 32.20 . & 16.16 . protection , and from the place g g Chrysost. 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 atque aliter , &c. wherein hee shewed his presence . His miserie gaue name h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nod , à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nud , to moue swiftly . Hieron . lib. Trad. Hebrae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nod , interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fluctuans & instabilis atque sedis incertae . Non est igitur ( inquit ) terra Naid , vt vulgus nostrorum putat ; sed expletur sententia Dei , quod huc atque 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 was i i Importunissimi 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 vnlawfull k k Epipanh . 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 the l l Leuit. 18.19 . law of God : Because that the Lord creating of one m m Act. 17.26 . blood all mankind , and making them n n 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 that o o Chrysostom . 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 common vnity , hath secretly inspired in the harts of men a p p 1. Cor. 11.14 . Quod naturae indecorum , & quidem apud Graecos , Romanos , & plurimas gentes , turpe & nefarium semper fuit habitum . Romani quidem . praterquam quod de gradibus coniugiorum prohibitorum , id ipsum 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 q q Leuit. 1● . 6 . &c. & 20.19.20 commandement : that not hauing r r Aug. 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 atque 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 was s s 1. 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 , t t August . quaest. in Gen. 1. Quomodo Cain potuerit condere ciuitatem , cum ciuitas constituatur 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 also u u For Cain was banished and diuided from the familie of Adam . into diuers families ? Againe it is demaunded , x x 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 not y y Clem. Alexan. strom . lib. 7. Vox Dei sola fidelibus demonstratio . be proued by demonstration , in whose heart the z z Ioh. 14.26 . Heb. 4.2 . same spirit which speaketh , worketh faith to receiue and beleeue the doctrine : yet forasmuch as there are manie a a Leo 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 are b b August . 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 , which c c Talparum in modum enci & subterranei nunc temporis Ashes . Epiph Haeres . 52. Et plus timendus & cauendus inimicus , cum 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 d d 1. King . 6.14 . house of the Lord and finished it . How did hee build it ? hee had seauentie thousand e e 1. King . 5.15 . that bare burdens , and fourescore thousand masons in the mountaines . Hee ended it not in a day , f f 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 g g Ioh. 2.20 . and six yeares was the latter temple a building , & yet Zerubbabel began h h 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 seauen i i Rabbi . 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 him k k Chrysost. 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 l l 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 , first m m Deut. 26.5 . Iudg. 10.4 . Arist. Polit. libr. 1. cap. 1. Quotidiana socletas secundum naturam constituta Domus est : Ex pluribus domibus constituitur societas prima non 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 n n 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 children o o Gen. 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 p p 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 replenish q q August . 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 denounced : 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 the r r Vt 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 of s s That 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 t t 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 it u u Ioseph . 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 continued x x Hierom. libr. Trad. Hebr. in Gen. Vt huc & illuc vagus & profugus oberrarit . oppressed with the curse . Obserue : They y y 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 z z 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 a a 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 b b 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 c c Vers. 14. of the fauour of God , d d 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 comfort e e Iob. 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 alwaie f f Plaut. in Amphitr . Ita cuique 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. mixed with their mirth , and the vncertaintie of that which they possesse . Fourthlie , the beginning of Cities g g Duplicem 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 h h Deut. 28.52.2 . Sam. 5.6 . doe tempt the Lord . Fiftlie , true nobilitie consisteth not in the wealth of Cities , but in i i 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 amendment . The a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Henech : imbutus signifieth instructed , stained , infected , namely with his fathers manners : or initiatu● , admitted happelie vnto the principalitie or gouernment of the citie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ira● . descending , properly like water which by descending oppresseth and ouerfloweth . Isai . 8. ● . 8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mehuiael , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delere & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle cum potentia : that is , willing and able to destroy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Methushael , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mori & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulo . i. seeking to slay . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamech à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 light b b 1. Kin. 16.31 . matter of the prouocations of his fathers : of whom there is reported three memorable monuments . First , that c c Vers. 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 children : 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 vocation 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 thought d d Quemadmodum Nomades & Scenitae de quibus ●lin . lib. 9. cap 28. Nomades , infestioresque 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 change 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 from 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 is e e The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●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 that f f For 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 Adam , 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 g g Ioseph . Antiq. lib. 1. cap. 3. writeth , that the 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 remembrance . 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 found h h It 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 Vulcan ( 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , i i 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 maketh k k Caluin . 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 , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chi ish &c. ) Because I haue slain a man ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lepitsegni ) in my wound , & a young man or lad ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veieled ) that is to say , l l Chrysost. Hom. in Gen. 20. Factum non solum confitebatur , & cader in medio proserebat . haue committed manie murthers , and neither spared l l Theodoret. quast. in Gen. 44. Virum occidisse Lamech & eundem iuuenem dicit . id est vnicum iuuenem . Suidas in verbo Lamech . Vult cum occidisse duos , eosque 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 poenitentia ductus & ira , puerum Tubalcainum verberibus ad necem vsque contriuisse , quod eum direxerit ad infelix facinus . Eodem argumento audinisti credo Vulcanum è coelis praecipitatum apud Homerum Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vsque adeo Rabbinorum Theologia concordat nonnunquam cum insania . Ier. young nor old : in my hurt or stripe ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lechaburathi : Greeke m m Dioscor . lib. 1. c. 151. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) I being striken , as it were but lightly prouoked thereunto : ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chi ) therfore if Caine shall be auenged , &c. If he that n n 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 , o o Caluin in Gen. 3. vers. 24. that he euen derideth the iudgements of the Lord . Thus the wicked p p Prou 14.9 . make but a mocke of sinne . Thus q q 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 at r r 2. 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 , s s Malac. 2.15 . 1. Cor. 7.2 . with more then one . 2. The Lord alwaie t t Act. 14.17 . leaueth some tokens of his mercie , as of u u 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 of x x Either 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 . Muneribusque suis laeduntur vt Icarus in quem intulit armatas ebria turba manus . men doth peruert to their owne destruction . Thirdlie , continuance in sin bringeth either y y Rom. 1.28 . 1. Tim. 4.2 . deadnes of securitie , or z z 2 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 , a a 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 . Some b b As 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 condition c c Neither 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 vnderstood d d Caesarius dial . 1. Secundum imaginem suam , hoc est , qualem habuit ab initio quando factus est à deo , imaginem & 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 and e e Some teach that because Caine was a reprobate , and Abel murthered , neither of them is said to be in Adams image . But this is farre from the the sense of the scripture . Abel , and the f f For 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 whom g g Of 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 h h 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 were i i Hoc modo distinguunt authores nonnulli inter imaginem & similitudinem . Basil . Hexam . ● . Secundum 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 secundum virtutes , & imago secundum proprietates naturales intellectualis naturae . At Apostolus quidem vtrasque agnoscit , sed eadem appellatione donauit . 1. Cor. 15.49 . in the matter remaineth still , like a gorgious Citie whereof the foundation doth continue ; k k Chrysostom . Hom. in Gen 17. Franc. Iun. in 3. Gen. Nunc vero mansit quidem materia in te , sed forma perijt . but in the forme is perished . To this purpose , where l l Ephes. 4.23.24 . &c. the Scripture requireth vs to be renued after the image of our creator , it doth testifie m m 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 in n n Leuit. 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 o o Gen. 3.6 . Eccles. 7.31 . Scripture sheweth , hee defaced the image of his holinesse p p Gen. 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 the q q Leuit. 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 r r Psal. 19.21 . ouerthrew his happinesse , and so the image of God concerning the forme thereof , s s 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 , t t Rom. 5.12 . & 6.23 . because the guiltinesse of sinne remained , bringing death ; and because all creatures in the act of generation u u Gen. 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 & adulterorum ? 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 God x x Nazianz. ●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 also y y August . 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 falicitasque mansisset , vsque 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 he z z Fulgent . ad Monim . li. 1 c. 17. Nam primam 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 wants a a Hieron . in Aboc . 1. c●m . ●t per vnum hominem peccatores constituti sunt plu●imi , & in A●am omnes mortus sumus , & vniuersi denique sancti , cum illo pariter de para●iso ●ie●l● . &c. did grow vnto him , the same hee could not but impart , as an inheritance b b Gregor. 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 are c c Quare 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 God d d Rom. 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 Leuit. 4. was a gift of God , bestowed , not onlie vpon the person , but e e Athanas . 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 , non natura in qua diuinitùs creatus est homo , sed vitio in quo voluntate prolapsu● est . on the nature of Adam , whereof all mankind f f Caluin . in Gen. 3.6 . Deus sicuti totam generis humani naturam 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 , g g 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 estate h h August . 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 : and i i Psal. 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 k k 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 , l l 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 indeed m m Iren. 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 Adam perdiderat , &c. In hoc sensu non male Origenes in Leu. Hom. 4. Abiecta imagine Dei , diaboli imaginem in te suscepisti . Quem 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 the n n Gen. 9.6 . Caluin . in Gen. 9.6 . Si quis obijciat , imaginem Dei deletam esse : respondeo , vtcunque corruptus sit homo , manere tamen aliquid residuum , 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 it o o Gen. 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 p p 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 , the substance of the soule q q Cyril . 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 man r r Deut. 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 s s Ierem. 4.22 . in man , in that part wherein it commeth neerest vnto goodnes ; & increased it in that , wherin it is the 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 , whereby t t Ierem. 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 Turrian 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 u u Ioh. 8.44 . to be an enimie to good . The affections also doe remaine the same in substance , but altered in qualitie x x 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 y y 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 z z Ierem. 2.19 . from the God of holinesse , by his rebellion ; lost that holines a a Iames 1.17 . which from him he had receued : whereby although hee continued a man , yet hee remained a wicked man : his wisedome remained wise vnto b b Ierem. 4.22 . euill , but to goodnes , c c Rom. 8. vers. 6. foolishnesse . His will d d Isai. 65.12 . Gen. 11.6 . at libertie of choosing euill , but e e Iere. 31.18 . Ioh. 15.5 . could not choose goodnes , because the goodnesse of it selfe was perished , by f f Fulgent . ad Mon. li. 1 c. 17. 〈◊〉 Domino quippe bono dissentiens , & ser●io malo consentiens , 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 hee g g Contra 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 h h Psal. 51.5 . Rom. 5.12 . are begotten al the sonnes of Adam , whether they wil take notice therof i i Rom. 7.7 . Galat. 3.24 . to repentance & amendment of life , or either are ignorant , or wil wilfullie be k k As the Iewes , Pelagians , and Papists . ignorant of the same . This corruption is called in the Scripture l l Iam. 1.14 . concupiscence and m m Rom. 7.7 . lust , and of interpreters n n Augustine , and after him , others . originall sinne . Which is , the deprauation o o Ezech. 16.45 . Rom. 7.23 . Concit . Arausican . c. 25. Praedicare debemus & credere , quod per peccatum primi hominis ita inclinatum & attenuatum fueris liberum arbitrium , vt nullus postea aut diligere Deum sicut oportuit , aut credere in Deum , aut operari propter Deum , quod bonis esse possit ; nisi gratia cum & diuina misericordia praeuenerit . August . ●ib . de pradest . cap. ● . Vitiatae radicis ma●u●a ita propaginis traduce per generationum sarmenta diffisa 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 propagation p p Bern. 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 q q Isai. 48.8 . Rom. 3.23 . is defiled , both with r r Gen. 3.7 . defect of goodnes , and accesse s s Eccles. 7.31 . of euill , and thereby is made t t 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 , u u 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 x x 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 a a 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 b b 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 c c Vers. 22.29 . & 6.9 righteous men , and Prophets , and d d 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 , figurāda & pronuncianda decerneres , magisque 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 that e e Quid 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 f f 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 g g 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 h h 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 i i Matth. 25.5 . slumber because he tarrieth long , and wil not k k 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 l l Luc. 16.17 . tittle thereof fulfilled ; so shall it be vnto vs , in mercy to the iust , in vengeance to the wicked , and the Lord m m Reuel. 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 perennitatis participes . Non sunt participes huius gaudij . quos damnat ambitio : non potest surtiuos habens loculos paschalibus solennijs interesse : nihil proditor & venditor 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 n n Gen. 3.15 . Heb. 11.4.5 . the same promises , and looked for the resurrection o o Iob. 29.25 . of their bodies ; for confirmation p p Iren. 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 them q q After 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 wander r r For by this computation wee are sure , there were from the creation to the stood , no more but 1656. yeeres . in the vncertaine times and ages of the world , neither be s s Clem. 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 t t 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 is u u Gen. 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 cause x x Rom. 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 , y y 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 a z z Athanas . 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 abhorred a a As 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 either b b Plin. 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 millessimum annum tran●gressus est . Nunc verò qui ad centessimum perueniunt quod sit saepissimè , mille certè & ducentis mensil us viuunt . heathen , which knew not the power of God , or worse then heathen c c For a fouler fault it is to sin of wilfulnes , then to faile of ignorance . denying the power of God ; or els d d Because 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 , e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shanah , to alter or change ; one may call it a renuing or iteration : for it hath the name , of the 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 , f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 we g g That 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 thought h h Sicut 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 i i 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 naturall k k Deut. 28.59.61 . Fernel . lib. de temperam . cap. 3. Quod mediocre temperatum 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 l l Iob. 7.1 . men , and in whose hand m m Dan 5.23 . their life and breath remaineth ) disposeth of , by which men die , before they come to perfect age : so was it of n n 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 receiued o o Saluian . 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 Lord p p August . 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 wasted q q Ioseph . Antiq. lib. 1. c. 4. Dei recens cum opisicium . &c. Qu●cunque 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 succession 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 were r r Ioseph . Antiq. lib. 1. cap. 4. of temperate and sober diet , not giuen so much s s Hieron . contr. Iouin . lib. 2. Nemo vno aut duebus cibis ijsque vilibus , vsque ad inflationem ventris oneratur . to fleshlie appetite , nor mixing their meat with such varieties , but content t t Author quast. orthodox . in oper. Iustin. Martyr . quaest. 119. Perspicuum est neque Abelem ita pauisse gregem vt non ederes lac gregis eius , neque Cainum ita coluisse terram , vt non ederet fruges eius . Chrysost. Hom. 27. in Gen. 9. with simple food , which the aboundance of the earth brought forth vnto them . Fourthlie , because the fruits of the earth were much more nourishable and healthfull u u See 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 x x 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 , a a Vers. 22. that he walked with God . Secondlie , that b b Iud. vers. 14. he was a Prophet . Thirdlie , c c 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 walke d d Gen. 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 tamque innocens agit , vt conspectu Dei diguum sit , &c. before God , or to walke in the e e Luc. 1.6 . law and commaundements of God ; which is to say : in his f f Psalm . 119.59 . & 139.17.18 . Isai. 8.13 . walking , and his waies , in his g g Act. 24.16 . conscience , words , and deedes ; to haue the Lord and his commandement with him , or h h Psal. 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 i i Isai. 66.1 . Ierem. 23.24 . presence , who filleth heauen and earth , and searcheth out k k Psal. ● . 9 . & 139.3 . their words , their actions , and the secret corners of their hearts ; yet because his iudgements l l Psal. 10.5 . are farre aboue out of their sight , and they as foolish as the m m Iob. 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 n n 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 o o 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 p p Gen. 12 12. 2. Sam. 1 4. Ioh. 2.3.4 . Matth. 26.72 . example as by q q 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 is r r G●n. 6.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 s s Gen. 9 21. spotted with that infamous sinne of drunkennes . Wherefore to walke with God , doth not signifie to be voide of sinne , but t t Psalm 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 u u Hebr. 11.13 . being godly men , did also walke with God : yet of Enoch , it is expressed and x x Vers. 22. & 24. repeated ; either because the y y Nehem. 7.2 . spirit of regeneration was more excellent in him , or that his labours might be commended , forasmuch as so noble a z z 2. Tim. 2.5.6 . reward is testified . Enoch walked with God after he begat Methusala . Before he begat Methusala , saith a a Precopius 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 they b b Nicephor . 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 quaestionem : aut de s●ra pubertate , proportione tam longa vitae ; aut de filijs qui commemorantur in generationibus , quod non fuerint primogeniti . affirme that Peter did ) & liued a virgin : No , no ( saith c c Hom. 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 d d Psalm . 5.4.5.6 . Isai. 58.5.6 . Micah . 6.6.7.8 . Lord , which walke with God : that is , which are not e e 1. Chron. 12.33 . Act. 8.21 . Iam. 1.8 . & 4.3 . Reuel. 3.2.15 . double harted , but doe f f Psalm . 139. vers. 23. lay their harts open before the Lord : which g g Act. 24.14 . Heb. 11.5 . beleeue his promises , & indeuour to keepe their h h Act. 24.16 . 2. Cor. 1.12 . consciences pure toward God , and toward men . Secondlie , the godlie in this life doe i i Psalm . 8.4.7 . Ephes. 4.15 . alwaies increase in godlinesse , in knowledge , faith , experience , obedience , &c. For by k k August . 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 l l Deut. 7.7.8 . Rom. 9.11 . persons or callings : Neither m m Rom. 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 n n 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 o o Act. 10.35 . euery one that feareth God and worketh righteousnes , is accepted of him . The second prerogatiue of Enoch shall be remembred in his p p In annot. Epist. Iud. place .

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

THe Hebrues a a Aben Ezra in Comment. 5. Gen. & alij . Dauid Kimchi affirmeth the same of Eliah . doe thus interpret it : ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 b b Gen. 42 36. Ierem. 31.15 . the Scripture . But the holy Ghost is worthie to be his owne interpreter : who saith ; c c 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 d d Rom. 11.28 . that these Hebrue Doctours should crosse the authoritie of the Scriptures of the new Testament : forasmuch as they e e Matth. 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 passionem Christi , & miserunt vsque ad Aethiopian & occidentalem plagam , totumque orbem huius blasphemiae dissensione compleuerunt . are such deadlie enimies vnto the crosse of Christ . But it seemeth straunge that anie Christian writer f f Oleaster 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 , g g Chrysostom . Hom. in Gen. 21. Discat non conuenire humanis mentibus , 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 demaunded h h 1. 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 i i 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 , as k k Calu. 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 report l l Tit. Liuius Decad. 1. lib. 1. Subitò co●rta tempestas cum magno fragere tonitrubusque , tam denso regem operuit nimbo , vt conspectum eius concioni 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 , of m m Laert. 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 lucem & 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 , of n n Pendarus 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 receiued o o Epiphan. 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 p p 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 q q Eccles. 12.7 . doth returne to God that gaue it , & r r Luc. 16.23 . remaineth in the resting place of the faithfull , vntill the s s Reu. 6.11 . number of the righteous be fulfilled . Secondlie , like as Stephen at his martyrdome called on the Lord : t t Act. 7.59 . Lord Iesus receiue my spirit , so it is affirmed in this place , that the Lord receiued ( for so u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 x x 2. King . 2.11 . was carried vp into heauen , and there remaineth with the same bodie , in y y Iren. lib. 5. Quoniam quidem 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 eos 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 manie z z Irenaeus quidem ita sentire videtur , authoritate presbyterorum Asiae ductus vs ipse innuit lib. 5. sed & ipse cundem statuit paradisum esse , in quem raptus fuerat Paulus , vnde quid senserit Irenaeus non est obscurum . Scholastici doctores longe contentiosius . Anselm . com . in Hebra . cap. 11. Translatus est Enoch in paradisum , vnde Adam eiectus fuerat . Lombard . 2. Sentent . distinct . 17. Sixtus Senens . 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 , when a a Gen. 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 b b Gen. 7.20 . mountaine ; except he had bin holpen by some of their c c For 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 : d d Ioh. 3.13 . no man ascendeth vp to heauen , but he that descended from heauen , &c. These words e e CONCILIATIO . 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. f f 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 mystery g g Mark . 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 h h 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 man can attaine vnto , or i i Matth. 11.27 . Ioh. 1.18 . Caluin . in Ioh. 3.13 . Ascensus ergo in coelum , puram mysteriorum Dei notitiam , & 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 k k 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 ? The l l Conciliatio . 7. Apostle speaketh not so generallie , as though none might be excepted , for the same Apostle saith againe , wee m m 1. Cor. 15.51.52 . shall not all die ; they that remaine at the comming of the Lord n n 1. Thess. 4.17 . they shall not die , but shall all be chaunged in steed of death . The same also plainely saith : Henoch p p Heb. 11.5 . was taken away , that hee should not see death : and the same is to be affirmed q q 2. King . 2.11 . Ioseph . Antiq. lib. 9. cap. 1. Sicut alij Rabbini Languescit in hoc dicto . Oecolampad . in Malac. cap. 4. Quiescit autem 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 , r r 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 their s s August . 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 . t t An ancient Iewish error , as appeareth Matth. 17.10 . which , seeing Christ himselfe confuted , it is marueile it sufficeth not Christians 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 personallie u u Triffo 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 , vsque 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 non docuerit . Anselm . in epist. ad Heb. 11. Albin . in Gen. 5. Aquin. in epist. ad Hebrae . cap 11. Qui scil. fingunt Antichristum 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 x x Reuel. 11.3 . would proue by Scripture , rather then some other faithfull seruants & ministers of the Gospel , whom the Lord either y y Whether 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 or z z Or whether these two are yet to come : doubtles Enoch and Eliah they cannot bee , vnlesse Eliah come the third time , or Enoch come alone . But our Sauiour expounding Malachi , hath taught sufficiently the exposition of this place . will raise vp according to the Scripture , may happen to find the ashes & sinders of the world , a a 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 the b b Vt August . de statu Enoch . de pecca● merit . lib. 1. cap. 3. & alij . glorious estate of the Saints of God , before the c c Vtrum 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 Scriptures d d Vers. 24. Causa repetita . seeme to signifie , and the e e Chrysost. 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 being f f Theodoret. quaest. in Gen. 45. ad consolandos virtutis athletas : cum enim Abel , primus iustitiae fructus , immaturus ad huc radicitus abscissus esset , nullaque 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 shall g g 2. 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 h h Gen. 3.15 . receiued and heard the promise was taken away ; and it is not incredible ( according to the opinion of some of the Iewish writers ) not altogether secretlie , i i Sicut tradidit Rabb . Akiba in Alphabeto cabalico . Item Ionathan in Targhum . Vtrunque citat Rabb . Racanati . Neque tamen dixerim , prorsus codem quo Elias modo . but in the sight & view of men ; albeit the scripture applying k k Theodoret. quaest. in Gen. 1. & 2. Nam 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 l l Prou. 11.31 . recompensed in the earth , how much more the wicked and the sinners . Secondlie , we shal againe m m 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 , n n 2. King . 2.11 . Act. 1.19 . were receiued into heauen . Thirdlie , God when he withdraweth temporall benefits promised vnto his children , as o o Prou. 3.2 . long life , p p Deut. 28.1 . Psal. 37.9.11.18 . riches and prosperitie , he q q Isai. 54.8.9 . & 57.1 breaketh no promise , but inlargeth his liberalitie : wherefore the godlie haue no cause r r 1. 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 a a Vers. 2.4.5.11.12 . &c. the ofspring of mankind became to be so wicked , as that they euen compelled the most b b 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 the c c 1. 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 d d 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 e e Vers. 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 f f Heb. 1.2.3.5 . onelie to Iesus Christ , who was g g Psal. 2.7 . Heb. 1.3.5 . begotten of the substance of his father before h h Prou. 8.23.24 . Symbol . Nicaen . Vnigenitum , hoc est , ex substantia patris . &c. the world . But it is farther attributed by more large relation i i Ephes. 4.6 . Malac. 2.10 . Iob. 28.7 . per catachresin . to the creatures in generall , as they k k Coloss. 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 l l Iob. 1.6 . & 2.1 . Luc. 20.36 . the Angels , because they are created vnto , and doe retaine the image of the m m Ezech. 1.10 . 2. Sam. 14.10 . wise , n n Reuel. 18.21 . mightie , o o Act. 10.22 . holie , p p Luc. 20.36 . and eternall God : and also to q q 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 , r r Deut. 8 4. nurtured as a father doth his sonne , and s s Ioh. 1.18 . 1. Pet. 1.3 . begotten 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 t t 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 u u Isai. 29.13 . markes of the sonnes of God , or els are borne x x 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 y y 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 also z z 1. 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 a a Deut 32.6 . Isai. 1.2 . testimony of Scripture , and the authoritie and iudgement of the most and b b Chrysost. Hom. in Gen. 22. Vt viderunt filij dei qui à Seth et Enos progeniti , filias hominum , 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 hominum , &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 of c c Nimis confidenter diuinat Suidas in Lex . in vocabulo Seth , quod Seth fuerat Deus appellatus ob scientiam rerum coelestium . Seth , who being brought vp in true religion , declined from the steps of their religious ancestors , and by ioyning in affinitie with the wicked , by taking them wiues of the familie of Caine , became to be partakers of their sins , and therfore shortly after of their punishment . Certain it is , that d d Philo Iudaeus lib. de Gigant . Ioseph . Antiq. lib. 1. c. 4. Alij Rabbini recentiores , 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 of e e Hugo de Sanct. vict. in Annot. in Gen. Strabus Eccles. Hist. in Gen. 31. Burgensis in 6. Gen. in Addit . 1. Quorum tamen saniores ab Augustino edocti , aliter sentiunt . 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 saith f f Lactant. 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 committed the gouernment & defence of man , against the power & deceits of Sathan . But what proofe of scripture may be found to fauour this assertion ? what sufficient reason to confirme this exposition ? It hath often bin reported that g g Posse 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. & sicut nubes aliquid grauitatis & leuitatis habent . Porphyr . de Sacrific . lib. 2. Quibus ratione , corporeum quiddam est passioni obnoxium atque dissoli bile . Psellus de Daemon . c. 1. Natura Daemonum non est absque 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 , multique 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 , h h Ioh. Bodin . de Daemon . lib. 2. cap. 7. Mart. de Arles tract . de superstit . Etiam de honesta soemina quae viro nupserat , talia refert . witches , and i i Iacob . Ruffus de conceptu Hom. lib. 5. c. 6. Famulam Ciuit Constantiae quandam à Daemone compressam scribit : enixamque non hominem neque daemonem , sed flaccos & quisquilia , damonis arte nimirum subornatas . other notorious wicked persons ; which whether it be , but k k Hieron . 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 seeme l l Qui igitur ex impossibili naturae hunc tanquam errorem 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 m m 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 n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nashim , propriè vxoret , mulieres viris iunctae , ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 originisque degeneres , relictis superioribus quorum incolae erant , matrimonijs se mortalibus miscuerunt . word importeth , or that the Elect Angels should sinne by lust , after o o August . 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 p p Vers. 11. Gen. 10.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nephilim : properly mightie tyrants oppressors . men , whom the Scripture calleth , because they were q q Gen. 14.1 . 1. Chron. 20.8 . Sonnes of Haraphah : i. bloudie or mightie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , raphah , to cure , so called by the contrarie , as a mountaine of mouing . great and fearefull Rephaim , and r r Emim , terrible : à rad. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aiam , to terrifie . Emim ; because of their pride s s Anakim , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gnanak , a chaine , i. gorgious , going in chaines of Golde . Numb. 13.34 . Prou. 1.19 . Hanakim ; because of their strength t t Gibborim à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gabar , to make strong . Gen. 6 4. & 10 9. Gibborim ; because of their tyrannie u u Nephilim à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naphal : to kill , to strike to the ground . Nephilim ; because of their x x Zamzummim , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , y y 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 z z 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 doth a a 1. Sam. 17.4 . 2 Sam. 21.15.16 . expresse their parentage . And others the like b. b. Like 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 in c c It 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 was d d It 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 e e 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 f f 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 , being g g 1. 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 h h

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 , i i 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 atque 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 k k 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 as l l Tertul. 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 m m Vers. 3. & 13. flesh with whom the Lord was angrie , & whom he destroyed in his anger ; what were they els therefore but perfect n n 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 , and o o Philip. 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 beautie p p De huiusmodi hominum procreatione quasi de scripturia hausisset , ceciuit Orpheus . libr. 8. Sacri Sermonis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. Nomine coelicolas illos dixere gigantes , orti quod terra fuerint & sanguine coeli : binc Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 q q 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 beene r r Chrysost. Hom. in Gen. 22. Et viderunt filij Dei , qui à Seth & Enos progeniti . trained vp in true religion , saw the daughters of men , of s s Cyril . 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 t t Iudg. 14.3.7 . was in the eyes of Sampson ) they u u 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 destruction x x 1. Cor. 10.11 . written to admonish vs ; although the word of God y y Exod. 34.6 . Deut. 7.3 . doe carefullie forbid this sin , and seuerelie threaten z z 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 with a a Cicero . 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 b b Deut. 7.4 . will peruert the righteous , Surelie c c 1. King . 11.2 . they will turne away thy heart . The proofe whereof we haue beside this example , in the d d Iudg. 3.6 . nation of Israel , in e e Iudg. 16.4 . Sampson , in f f 1. King . 11.4 . Salomon , and g g 1. King . 21.25 . 2. Chron. 21.6 . other . The contrarie through the mercie of God may h h 1. Cor. 7.16 . sometime happen , but wee ought not to tempt i i Rom. 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 k k 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 those l l 1. King . 18.21 . Reuel. 3.16 . that hault betweene two religions . None are more m m Cantic. 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 , who n n Socrat. Scholast. Hist. eccles. lib. 3. cap. 1. At clam quidem disciplinas Philosophorum 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 by o o In 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 , the p p Philip. 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 q q Iohn Fox . Acts & Montum . Tractat. of the tyrannie of the Turkes . goddesse of good fortune . And what els is r r Which is the superstition of the Turkes . Mahometisme it selfe , but a s s That 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 is t t The degenerated religion of the Church of Rome . 1. Iohn . 2.19 . Papistrie , but a very Chaos or leauen of all heresies u u Whitaker 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 , & x x 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 which y y 2. Tim. 3.1 . &c. 2. Pet. 3.3 . the Scriptures haue foretold . Those therfore that will ioyne z z 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 doctrine a a De 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 b b Reuel 9.2 . Gods truth , and hasten the c c Matth. 24.44 . 1. Thes. 5.3 . Reuel. 14.16 . comming of Iesus Christ . This was the d d 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 louers e e 2. Tim. 3.2 . of themselues , f f Vers. 11.13 . August . de ciuit . lib. 15.23 . cruell , g g Psalm . 10.4 . high minded , and h h 1. Pet. 3.20 . hardned in their sins : and as it was in the i i 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 so a a Origen 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 b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iadhon à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 c c 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 men for euer : that is , I will not iudge them to eternall punishments , but will here afflict them , that their soules may d d 1. Cor. 5.5 . be saued in the day of the Lord . But the word doth also e e 2. 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 be f f Sic 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 speake g g Theodoret. 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 h h 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 i i Ezech. 13.5 . to represse or reprooue mens wickednes . Or againe , when by his iudgements he doth forewarne k k Iere. 7.12 . Amos. 6.2 Ioh. 5.14 . vt Hieron . in Ier. 3. Aliorum tormenta aliorum sunt remedia . other of the same or greater punishments ; or when by l l 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 m m Isai. 61.1 . 2. Tim. 3.16 . 2. Cor. 3.17 . admonition , reprehension , threatning , and expectation ; striue with man : labour in vaine to bring them to repentance ; because they are but flesh ; wholie sinfull and n n Rom. 8.1.4.5 . Orig. in Psalm . 38. Hom. 2. Chrysost. in Gen. Hom. 22. Quasi sola carne circundati , anima carerent ; sic vitam suam absumunt . set on mischiefe , and there is no hope of amendment in them . Here may we learne : First , the exceeding mercie of God o o Ezech. 33.11 . 2. Cor. 5.20 . in offering his mercie to the wicked , and striuing by p p 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 q q Rom. 2.4 . For the bountifulnes 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 tormented 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 r r 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 s s 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 , t t 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 them u u Hieron . Trad. Hebrae . in Gen. Hoc est , habebunt 120. annos ad agendam punitentiam . an hundreth and twentie yeares . Behold the long suffering of God! Men were corrupted in sinne by Adam : men began x x Rabbini ferè omnes , vocem ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huchal , à rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 nomen Iehouae idolis suis : sed obseruandum est vocem charah cum beth sequente numquam poni nisi in bonam partem . Deinde , esset dictum , prophanatum est nomen domini inuocando , non autem prophanatum ( quod verè , captum est ) ad inuocandum in nomen , vt in textu ad verbum est . Aben. Ezra . in Comment. Item Mercer . in politia Iudaie . Coeperunt homines de nomine domini vocari , scil. vocabantur filij Dei. Quocunque 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 , but z z Noah 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 sometime a a 1. 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 in b b Basil . Hexam . 3. Aut magis pium est dicere quod sancta voluntas , & primus impetus intellectualis motus , hoc ipsum sermo Dei est . himselfe . Hee may be said to speake it , in respect of the world , because he c c Se●l . per reuelationem , vt Isai. 1.1 . Hag. 1.1 . made his counsaile and purpose knowne vnto the world . For hereby it is perceiued , d d Vers. 13.14 . 1. Pet. 3.20 . August . contr. Faust . Manicha . Quod Noe quingentorum 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 e e 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 deceiued f f Philo 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 metam 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 poenitentiam 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 g g Gen. 11.10.11.13.17 & 35.28 . & 47.9 . of the fathers , but also of men of latter yeeres almost h h Iob. 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 i i 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 k k Confer Gen 5.32 . & 7.11 . the floud of waters were vpon the earth . Some writers vpon this collection l l Rabb . 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 ; which m m 1. 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 , n n 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 floud o o Gen. 5.29 . 2. Pet. 3.5.6 . Tremel . in Gen. 5 Cōsolabiturde opere laboriosissi no cuius necessitatem subiuimus tum proper communem illam omnium hominum deprauationem , tum propter singulare seculi nostri scelus . Non 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 p p 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 q q Gen. 5.32 . fiue hundreth yeares old , he begat Sem , Ham , and Iapheth , r r 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 foresaw s s Ioseph . Antiq. lib. 1. cap. 3. Adamum vniuersalem rerum interetū praececinisse scribit Theodulus Coelesyr . Com. in Rom. 5. Idex naturali lege dictatum & reuelatum . 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 t t 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 , u u Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 destruction of mankinde . or refreshing , from griefe or sorrow , to the end saith x x Chrysostom . 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 y y Ierem. 8.7.9 . despise the word of God , and those which teach it by the z z 1. 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 from the waters ; they saw the heauens powre downe raine , and the flouds increase : yet would a a Gen. 7.21.23 . & 8.16 . not one person be admonished , not so much as the b b August . 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 c c Heb. 4.2 . receiued not the word by faith , they d d 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 e e 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 fashion 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 Temple , 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 not f f Luc. 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 , but g g Prou. 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 h h Mat. 24. vers. 30. of the word , is a certaine token of destruction , and the same i i Mat. 24.40.41 . 1. Thess. 5.3 . shall goe before the end . Secondlie , those that mixe k k Heb. 4.2 . not the word with faith , l l 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 a a Numb. 23.19 . 1. Sam. 15.29 . Malac. 3.6 . often testifie , that with the Lord there is no repentance nor b b Iam. 1.17 . shadow of change : and surely as there is no shadow of turning with the Lord , so is there in deed c c Bernard . 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 munditiem : plenae multitudine , quia totus iam mundus 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 , d d 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 e e Ierem. 15.19 . Matth. 4.4 . mouth of God , f f Conciliatio . 8. are compelled through our infirmitie and ignorance , to speake many things of God , which in deed are proper vnto men , which otherwise of man g g August . octuag . trium . quaest. lib. q. 52. Diuina scripturae à terreno & humano sensu ad diuinum & coelest● nos erigentes , vsque ad ea verba descenderunt , quibus inter se stultissimorum etiam vtitur consuetudo . could not be vnderstood , thereby to make men 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 h h 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 this i i Anastasius 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 k k 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 l l Psal. 18.9 Isai 66.1 . we by our feet doe come in presence . That which he will preserue vnhurt , is called m m 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 n n Amos 6.8 . The Lorde hath sworne ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , benephesho ) by his life or soule : that is , by himselfe . his soule , because the soule of man is the o o Of wicked men , the bodie is the man , for their belly is their God ; but of godly men , the mind : Men● cuiusque is est quisque . man himselfe . His anger or displeasure is p p 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 an q q Arist. Ethic. lib. 2. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sunt huiusmodi in animo propter que neque laudamur nec vituperamur . Zeno sic definit affectus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : auersio à recta ratione , & contra naturam animae commotio . 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 are r r Theodoret. 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 s s Malac. 1 21. Ioh. 3.16 . loue , t t Psal. 11.5 . Rom. 9.13 . hatred , u u Exod. ●0 . 5 . Deut. 32.21 . iealousie , x x Iudg. 10.16 . sorrow and such like , are said to be in the heart of y y 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 z z Psal. 94.10.11 . of the maker of the hart ; so the a a 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 b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 c c Psal. 51.3.4 . either for gultines or punishment . action which we finde to be amisse , with d d From hence Aristotle calleth repentance ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the changing of ones care or counsaile : and also ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the changing of ones wisedome . an after-thought , or purpose of minde , to change it into better . This belongeth e e For 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 he f f Ambros . 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 g g Deut. 32.4 . Psalm . 145.17 . being pure from these , so pure , that h h Iob. 4.18 . & 25.5 . the heauens , or Angels are not cleane before his eyes , his i i Isai. 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 , k k 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 men 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 that l l August . 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 changed , but they of whom he reuealed the same his purpose . For the vnderstanding of this doctrine wee must remember , that the maiestie of God , his m m Nam 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 n n Rom. 11.33 . is vnsearchable ; in which hee hath purposed and ordered o o Hieron . 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 p p 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 q q Athanas . dialog. de Trin. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 , r r 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 s s 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 t t 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 u u Voluntas beneplaciti ( the will of his pleasure ) Lombard . lib. 1. Distinct. 45. F. secret will ; not that there are two seuerall willes in God , but x x August . de ciuitat , lib. 22. cap. 1. Multa quidem fiunt à malia contra voluntatem 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 y y 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 z z 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 his a a 1. Sam. 2.30.32 . word or works . The example wil make this doctrine plaine . I will ( saith God ) destroy b b 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 deed c c Mica . 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 the d d Chrysostom . Hom. in Gen. 22. Non enim propter hoc produxi ( inquit ) vt tanta ruina Lapsus . sibi 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 them wholie for their sinne , thereby to make e e Rom. 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 his f f Eucherius in Gen. 6. Poenitudo Dei est mutandarum rerum immutabilu ratio . wisedome : hee changeth his reuealed pleasure , g g

Idie Homer . Iliad . ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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 , h h 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 concerning i i 1. 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 rebellion k k 1. 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 haue l l Theodores . 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 m m Ionah . 3.4 . destruction , so farre as the Prophet could n n Saue 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 o o 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 his p p Author . 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 q q Ierem. 7.3 . is a part of true repentance , and because his will and purpose , r r August . de ciuit . Dei libr. 22. cap. 2. Vult 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 true s s 2. Cor. 7.11 . repentance : but whereas in himselfe , as in a t t Isa. 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 u u 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 x x Zacar . 12 10. Amos 2 13. said to wound him , to y y Vers. 6. make him sorrie , z z Deut. 32.21 . Exod. 20.5 . iealous , a a Deut. 3● . 21 . 2. King . 17.11.17 18. Ierem 44.3 . angrie : wherefore so farre as man is inferiour vnto God , so farre the b b 1. 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 c c Vers. 11.12.13 . Gen. 15.16 . Reuel. 14.15 . to height , before the floud of waters ; but their sinnes were not d d Ezec. 16.48.49 . 2. Tim. 3.1.2.3.4.5 . greater then , or moe , then now are ours : wherefore e e 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. f f 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 a a Luc. 1.6 . but that hee walked in the commandements of God , in faith and obedience ; that b b Iob. 1.8 . & 2.3 . he feared God , and eschewed euill . That hee was c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamam , perficere , complere , immaculatum esse . Targ. & vulg. Noc iustus perfectus . tamim , vpright , perfect , that is , d d Luc. 1.6 . Philip. 3.6 . 1. Tim. 3.2 . vnreproueable , as not auoiding some vices , and following others , but e e Chrysostom . 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 performed f f 1. King . 8.61 . & 3.6 1. Chron. 29.17 . these duties with a perfect heart , not as an hypocrite deceitfullie , to the end to be g g 1. Kin. 15.3 . Prou. 11.21 . Matth. 23.5 . seene of men ; but h h Psal. 139.23.24 . 2. Cor. 1.12 . approuing himselfe before the Lord . Noah therefore was righteous i i Psal. 34.13.14 . Isai. 1.17.18 . 1. Thess. 5.22 . auoiding sinne and doing equity ; k k 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 l l Psal 18.22.23 . Eph. 3.17 . inwardlie was rooted and grounded in his heart . But if Noah were righteous , and that m m Gen. 7.1 . in the sight of God , how is it that the Scripture saith , n n 1. King . 8.46 . Iob. 25.6 . Psal. 143.2 . 1. Ioh. 1.8 . that none is righteous ? Herein is contained o o CONCILIATIO . 9. no contradiction , 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 p p 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 q q Rom 10.3 . Tit. 3.5 . our own righteousnesse . The second is that righteousnes which is giuen vs r r Act 13.39 . Rom. 5.11 . by Iesus Christ , in our regeneration , & this is called s s 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 , both t t Gen. 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 that u u Luc. 12 48. Origen in Leuit. 6. Hom. 4. Videamus nunc quid est depositum , quod fidelium vnusquisque 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 x x Psal. 53.3 . in all men y y Rom. 5.12.19 . thorough Adams disobedience , in whom z z August . 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 farre a a Ierem. 10.23 . Galat. 5 17. Fulgent . ad Mon. lib. 1. cap. 9. Vnde 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 the b b Ioh. 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 . Nam cum fuisset voluntas serna peccati , liberata est per illum qui dixit , si vos filius librauerit , &c. will corrupted ; that no man which euer liued , c c 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 the d d That is by Christs righteousnesse applied by faith . second righteousnes ) obedience e e Ioh. 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 arbitrium , 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 f f August . de verb. Apost. Serm. 2. Sunt enim homines ingrati gratiae , multum tribuentes inopi sanciaeque naturae . i. Men are vngratefull vnto grace , and attribute too much to their beggerly and wounded nature . the natural pride of men , wherein both g g Rom. 10.3 . & 11.7.25 . Iewes , and h h Arist. Ethicor. lib. 3. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 , and i i Hieron . 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 , & k k 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● . Liberum arbitrium cooperatur cu● gratia ad co●ersione peccatorum . i. Freewill worketh together with grace vnto the conuersion of a sinner . Papists beleeue and teach , that men are able , by vertue of this l l Concil. Trident. sess. 6. can . 7. Si quis dixerit operae omnia quae ante iustificationem fiunt , verè peccata vel odium Dei mere●i , &c. anathema sit . i. If any man say that 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 the children of wrath , Eph 2. Then which , what can be more opposite , I cannot 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 man m m Namely , which is not of faith , Rom. 14.23 . which is not wrought in the second righteousnesse . This second kind of righteousnes , is n n Iere. 23.6 . & 33.16 1. Cor. 1.30 . The perfect righteousnesse fulfilled by Iesus Christ , giuen of God to bee our righteousnesse . Iehoua our righteousnes , Iesus that o o Ioh. 1.29 . Lambe of God which taketh awaie the sinnes of the world , who by vniting p p Ioh. 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 commixtionem in verbi transijsse personam , vt non tamen fuerit in verbo consumpta : manet enim vtraque id est , verbi carnisque natura , & ex his duabus hodieque manentibus , vnus est Christus vnaque persona . the nature of man with the nature of God in one person , in himselfe , which was q q Athanas . in Symbol . Non conuersione diuinitatis in carnem , sed assumptione humanitatis in Deum ; vnus omnino non confusione substantiae , sed vnitae personae . i. Not by conuerting the godhead into flesh , &c. by taking the manhood into God : fulfilling also in that r r Chrysost. 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 committed did deserue ; s s 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 t t 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 u u Act. 13.39 . & 4.12 . Rom. 10.13 . cannot in themselues be righteous , are made the righteousnes of God x x 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 that y y Rom. 7.24.25 . Matth. 26.41 . August . de peccator . mer. & remiss . lib. 2. cap. 7. Non enim ex quae hora quisque 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 be z z Iob. 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 man a a Eccles. 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 diligendum 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 meritum 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 made b b Iohn . 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 , and c c Matth. 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 d d 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 e e Ioh. 3.6 . Rom. 7 14. cannot but be partaker of the sinfulnesse of flesh , in which respect the Scripture saith : If f f 1. Ioh. 1.8 . he say he hath no sinne , he is a lyar , and g g August 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 h h Vers. 5. Gen 8 21. far as they proceed from the nature of their flesh , are i i Iob. 9. ●1 & 14.4 . foiled as in a pit of corruption , and k k Isai . ●4 6. are as filthie clouts : but l l 1 Cor. 6 11. they are washed , and sanctified , & clensed , thorough the merite of Iesus Christ , & are cast into the infinitnes of his desert , m m Micah . 7.19 as a stone into the bottome of the sea ; so that their vnrighteousnes , euen in the iudgment n n Isai 44.22 . of the Lord , is taken away . So taken away , not as thogh o o Exod 34.7 . 2. Chron. 19.7 . their vnrighteousnes were not in themselues vnrighteousnes , or their imperfection no imperfection , or their transgression of the law no sin : but because that same vnrighteousnes , & imperfection , & transgression p p Rom. 5.17 . Bernard . Vox sanguinis Christi , &c. Nec dubium est , quin effi●acior & potentior sit vox Christi ad bonum quàm nostra peccata in malum . is counteruailed and ouerprised , by the merit of Iesus Christ , with whom q q Iohn . 15.5 . & 17.21 . the faithfull are by faith made one , & therfore their sins not r r Rom. 4.3.4 . 2. Corinth. 5.19 . imputed vnto them . Insomuch , that albeit they sin through the corruption of the flesh , in which they are ; yet they are s s 2. 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 , t t Iob. 33.24 . Isai. 53.45.10 . Rom. 3.24.25 . but for the satisfaction and desert of Christ , which i u u Rom. 3.24 . Ephes 2.9 . Tit. 3.5 . giuen without desert vnto the sinner , and of him receiued x x 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 y y 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 man z z Luc. 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 a a Heb. 9.12.14 . eternall happines , the same work which of it selfe deserueth nothing , shall for his sake be crowned b b Matth. 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 retractanda 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 c c Prou. 11.31 . doth obtaine a recompence , being performed d d 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 e e 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 f f Gen. 5.3 . Seth and Adam were partakers of , or g g Pro. 20.9 . Eccles. 7.22 . actuall transgression , which are the h h Iam. 1.15 . fruits of the same corruption , from which none i i Iam. 3.2 . 1. Ioh. 1.8 . August . de peccat . merit . & remiss . lib. 2. cap. 14. De ijs qui diuinartem scripturarum testimonijs , in bona voluntate atque actibus iustitiae praedicati sunt atque laudati , omnes magni , omnes iusti , omnes veraciter laudabiles sunt , sed sine peccato aliquo non 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 , k k 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 not l l August . de ciuit . Dei lib. 15. cap. 26. Non vtique 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 m m Gen. 7.1 . in the sight of God : not in n n Psalm . 143.2 . & 130 3. himselfe , in the seueritie of iustice ; but yet by o o 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 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tsedek tamim ) perfect righteous , before the Lord , both in respect that his will , by the grace of God , was sanctified p p 1. King . 11.4 . 1. Chron. 29.9.17 . Act. 11.23 . with a purpose of heart to cleaue vnto the Lord ; which will q q Cyprian lib de Exhort . ad Martyrium c. 12. Nec soles anima luc●sot & intersectos diuinae pollicitationis manent premia , sed etiam si ipsa passio fidelibus desit , sine damno temporis 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 r r 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 s s 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. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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 t t Micah . 7 19. were buried , as in the bottome of the Sea . A heauenlie comfort , for weake distressed consciences , 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 u u Gen. 9.21 . as there were in Noah ; yet by the ful satisfaction of Christ , in whom thou doest beleeue , they are fullie x x 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 y y Iob 9.32 . & 10.15 . as righteous before the Lord , much lesse demand z z 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 remember thou with Noah , that thy a a Coloss. 3. ● . righteousnes is hid with Christ in God , and he is thy perfection , of whom the Lord hath said , b b Matth. 17.5 . in him I am well pleased : c c Matth. 9.13 . Ioh. 9.39.41 . Heare , receiue , and mixe with faith . Heb. 4.3 . heare him . Obser . 1. Although by nature d d 1. King . 8 46. Rom. 3.23 . & 5.12 . we all are sinners , yet euerie one that e e Ioh. 3.16 36. All true beleeuers , and only beleeuers . beleeueth is f f Isai. 55.1 . Rom. 3 24. freelie , and g g 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 , h h Psal. 15.2 . & 24.4 . is an vndoubted token of a godlie man . Thirdlie , the Lord in punishing and shewing mercie i i 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 creatures a a Gen. 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 beast b b Act. 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 for c c Gen. 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 that d d Leuit. 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 e e Leuit. 11.1 . Deut. 14.4 . &c. them the difference betweene the cleane beastes , and vncleane : but it was f f Iustin . 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 g g Leuit. 11.7 . because hee cheweth not the end , which is not h h August . contr. Faustum . lib. 6. cap. 7. Immundum quippe illud animal in lege positum est , quod non ruminet : non 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 i i Psal. 32.9 . 2. Pet. 2.22 . or rather exceede their beastlie qualities , hee k k Tertul. lib. de Cibis Iudaic. Proficere autem 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 l l 1. Tim. 4.4 . Tertul. lib. de Cibis Iudaic. Credendum 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 difference m m Iust. n. Martyr . Dial●● . ●um Triffon . Vt vobis ob oculos versaretur Deus , promptis admodum & proclutibus ad deficiendum à notione eius : prout Moses quoque inquit : edit Iacob & saturatus est , & impineuatu● , & recal●itrauit dilectus . Deut. 32. for the practise of obedience , as hee n n Gen. 2.17 . forbad Adam the tree of knowledge . Also o o Tertul 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 to p p Tertul. 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 , q q 1. Tim. 6.10 . the roote of euill ; and perhaps no lesse to r r Tertul. 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 their s s Iren. 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 t t 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 u u 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 x x Psalm . 78.25 . The foode of Angels in stead of the food of Aegypt . better things in place , & addeth his promise thereunto : I y y 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 z z 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 that a a Gen. 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 b b 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 difference c c Contra. 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 also d d Chrysost. 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 & reason , do e e As 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 the 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 situation of countries , & the f f For 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 , from theirs to whom he prescribed . qualities of mens bodies in regard therof ; of cretures few or none there are vpon the earth , which may be g g The 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 the h h Hieron . 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 i i 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 : the k k Hieron . contra Iouin . lib. 2. Asri etiam lacertis viridibus vesci soleant . Syrians and Africans , haue Lizards or Neuts for daintie fare : those of l l Hieron . 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 : the m m Hieron . ibid. Sarmatae , Quadi , Vandali , & innumerabiles aliae gentes equorum & vulpium carnibus delectantur . Sarmatians and Vandals feede on horses and wolues : the Nomades n n

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 Elephants , 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 them ( for none so great a multitude dareth to set vpon them ) and suddenly cutteth the sinewes of the hindmost . Other shoote at them 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 : the o o Plin. lib. 6. cap. 10. Hieron . lib. 2. cont. Iouin . Syri cro●odilis terrenis vesci soleant . Strabo de situ orb . lib. 17. Egyptians on crocodiles : the p p Plin. lib. 6. cap. 39. Quos Ophiophagos vocat : alios Galenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Indians on serpents . Seeing therefore as yet q q Tertul. 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 not r r As appeareth by testimonie , and also by experience . receiued vnto food ; of which , this or that kind s s Chrysostom . 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 counted 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 , t t Theodoret. qurst . in Gen. 50. Nam cum hominibus esses permissurus manducare carnes , & homines pij sacrificature essent illis , maiorem numerum mundorum animalium 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 u u Gen. 15.9 & 22.13 . those kindes were euer counted cleane for sacrifice ; and also if any other had bin meant , then were x x 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 , both y y Chrys. in Gen. 27 Quia Deus qui praeceperat , idem & scire ea manifesta fecit . because he which gaue this difference , taught him the meaning of the same ; and also by naturall iudgement , z z 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 most a a Sic & Glossa vulg. Immunda vocat quae homini non adeo fuerunt necessaria , & horum numerum restrictiorem fuisse dicit . necessarie , most profitable , and most b b Such 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 is c c For 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 . Mensuram 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 of d d Theodoret. 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 esteemed e e Caluin . 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 for f f Sicut 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 from meats , for conscience sake , and not for ciuill vses g g This 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 ; as h h Herodot . in Clio. Babylomorum tres sunt familie , quae nullo alio nisi piscibus victitant . Ioseph . Antiq. lib. 18. cap. 2. the Babylonians and Iewish hypocrites were wont to doe from flesh , the i i Euseb. de praeparat . Euang. lib. 6. Indians from fish , the k k Laert. lib. 8. in vitae Pythagorae . Cic. de diuin. lib. 1. Pythagorians from beanes and pease , the l l Ex 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 quocunque ciborum genere quod sapiat carnem , sicut sunt lac , cascus , ona , authore diuo Gregorio , abstinendum est . Idem faciunt & Turci , Alcoran . cap. 2. papists in their holie m m Concil. 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 doe n n Sueton 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 o o 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 : a a 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 not b b Chrysostom . Hom. in Gen. 17. Et merito , nam 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 , commoritur 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 , c c 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 d d 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 e e Gen. 1.31 . exceeding good , in their seuerall kind , it was more conuenient f f 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 g g Vers. 22. not destroyed , eyther because they were h h Author . 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 non illiu● fructum vetitum comedit : Ista ratio an satis valida sit , lector viderit ; & num aquam & 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 i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , as k k Which 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 l l 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 creatures m m As 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 , but n n Gen 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 . And o o Caluin . in Gen. 7. the same instinct of the will of God was it , that made the beasts returne vnto the p p Isai. 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 q q 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 created r r Prou. 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 them s s Basil . 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 transgressionem 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 blasphemed t t Origen . in Gen. Hom. 2. Apelles dum assignare cupit scripta Mosi nihil in se diuinae sapientiae , nihilque 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 also u u Iustin . 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 , some x x Origen . Hom. 2. in Gen. Atebant saptentes viri & hebraicarum traditionum 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 secundum 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 , y y Hugo de St. Victore . libr. de Arca Noae . Quasi cubitum sacrum , an t 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 , but z z For 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 , a a Namque tribus granis digitus formabitur vnus , ter simul in palmo digitus , quater in pede palmus , tresque 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 men b b August . de ciuit . Dei lib. 15. cap. 9. Ita quippe non credunt , etiam magnitudines corporum longe ampliores tunc fuisse quam 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 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ish ve isheto ) a male & a female ; & of vncleane beasts ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , conuinceth 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 length d d 1. 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 ten e e Except onely the thicknesse of the floore between the seuerall roomes . cubits , or fifteene foot in height . How f f As 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 contrariwise 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 that g g The 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 Viterbium , 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 , & g g For indeede hee could haue no more foreknowledge of the flood by the 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 from h h August . de ciu. Dei . lib ●5 . cap. 27. Area fabricatur , quam n●llu● in mare mittat tonatus hominum , sed leuet vnda 〈◊〉 venerit naturali ord ne pōde●●● ; magisque diuina proui dentia , quam humana prudentia natantem gubernet , ne incurrat vbicunque naufragium . shipwracke . And concerning the number of the creatures therin to be preserued : It is found among the i i Plin. lib. 10. Histor. nat. Gesnerus de Animalibus . Of which , the foules & creeping things would require no great roome : of the 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 number , 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 k k 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 is l l Ambros . de Noa & Area , cap. 12. Et ideo virgo dicitur quia nihil ex se general . called the virgin number , m m 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 , & n n Philo Iudaeus lib. de opific. Mundi . Solon apud Clement . Alexand. Strom. 6. Infans septenos posiquam compleueris annos . Hermippus Beritus lib. de Septenar . apud eundem . Varro lib. 1. Hebdomadis apud Gellium , lib. 3. cap. 10. Irenaeus lib. 2. cap. 19. Valentinianos aijs suae haereseos infectus , quod in numeris essent superstitiosi . Quod autem velins in numeros transferre vniuersum , hoc à Pythagoricis acceperuns . Primum enim hi initium omnium numeros substi●uerunt , & initium ipsorum , parem & imparem . &c. prophane . Concerning which obseruation Chrysostome giueth this godly answer . Manie ( saith o o Chrysostom . 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 from hence , do set forth obseruations of number . But it is not obseruation but the vntimelie curiositie of men , that indeuoreth to faine such things , from whence many heresies haue sprung . For we finde often ( in the Scriptures ) p p Luc. 10.1 . Mat. 21.1 . Marc. 14.13 . the number of two obserued , the number of q q Matth. 10.2 . twelue , and r r 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 clothing s s Vnde 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 permitted t t Gen. 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 for u u Chrysost. Hom. in Gen. 24. Ne hoc faciendo mutilaret paria . sacrifice , which Noah did diligentlie x x Gen 8.2 . performe , after hee escaped the daunger of the waters . Obser . 1. The word and promises of God y y 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 z z 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 the a a Leuit. 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 b b Prou. 21.1 . & 16.17 of man and c c Iob. 5.23 . beast , and maketh ( for his children sake ) d d Isai. 11.7.8.9 . Dan. 6.20.22 . the hearts of wolues , as lambes ; and for the wickednes of men e e Exod. 8.6.24 . the weakenes of flies to be reuengers of his couenant . Fourthlie , great and magnificent buildings f f 2. Sam. 5.9 . 1. King . 7.2 . are not disallowed of the Lord , g g 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 h h 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 , i i 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 a a 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 eye-witnes , 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 b b Prou. 22.2 . Matth. 21.42.43 . diligent to learne , as the Scripture is diligent to teach . Thirdlie , it declareth , that c c Basil . Hexam . 10. Otiosum verbum 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 reconditum 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 which d d Caietan . Comment. in Gen. cap. 7. Perer. in Gen. Tom. 2. lib. 12. Disp. 2. suppose it to be the second month , not of the common 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 historie e e As 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 they f f Ioseph . 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 appellant 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 templum , October erat primus mensis , & Ianuarius quartus . of Asia , began the yeare in haruest , which month we call September : the g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 that 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 Athenians , the same moneth April is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because then the earth beginneth to waxe warme . Israelites and Arabians , at the spring or March : The h h Dionys. 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 Romans i i Macrob. 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 of k k Ouid. 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 l l 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 m m Exod. 12.3 . account began in the month of n n 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 Iew o o Ioseph . 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 reliquamque 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 p p Iohn . 7.22 . not of Moses , but the Lord commaunded it to Moses , and Moses q q Numb. 12.7 . being faithfull in the house of God , declared r r Exod. 12.21 . & 13.3.4 . this ordinance vnto the people as from the Lord . And although it was appointed to be vnto them s s Exod. 23.15 . a remembrance of their deliuerance out of Aegypt , yet was it ordained , they being t t Exod. 12.1 . as yet in bondage , before the passeouer was eaten . And the Lord doth most significantlie expresse his ordinance : u u Exod. 12.2 . this month shall be vnto you the beginning of months : it shall be to you the first month of the yeere ; therein x x Iren. 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 the y y When 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 , z z 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 a a 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 b b Exod. 13.4 . Deut. 16.1 . their deliuerance was wrought ; in which also the Lord c c Gen. 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 d d Exod. 12.2 . Marc. 14.12 . &c. he performed the deliuerance of the world by Iesus Christ ; and the month in which e e Ambros . 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 vtique Deus primum non diceret nisi primus esset : sicut 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 immututionesque 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 creation . 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 f f 1. King . 6.1.37 . Errauit igitur Gauricus in annot. in Ptolom . Alinag . lib. 13. Q●i Hebrae●s ni●il de mensium nominibus , ante captiuitatem Babylonis habuisse scribit . Zif : as the first month was called of the Hebrues g g Exod. 12.2 . & 13.14 . Deut. 16. Abib , of the Chaldees h h Nehem. 2.1 . Hester 3.7 . Eliah in Tishbite . Tremel . in Nehem. cap. 2. Nisan . The first month began i i And 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 the k k Hieron . 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 of l l The certaine day cannot truly be determined , vnlesse the yeeres be reckoned , and the variable change of the Moone calculated from the flood . April or the first of May , by our account . When as the Lord had opened m m Psal. 145.16 . his hand ouer all the earth , the same euery where abounding n n For in the East and South countries the fruites are ripe sooner then ours , of which we will speake in another place . with riches , or with o o As 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 hearts p p 1. 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 q q Prou. 1.27 . Ierem. 18.7 . 1. Thess. 5.3 . Reuel. 16.15 . sodainelie , and fearefull vengeance , which destroyed r r Luc. 17 27.29 . them all . A most admirable example of the iustice of the Lord , s s 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 t t Heb. 12.17 . Be not rash , for the residue , but comit the iudgment to the Lord . found no space vnto repentance , at the least for the preseruation of their bodies ? How sodaine vnto them , that in sixscore yeere would not be u u Gen. 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 the other side , what a grieuous crosse was this to Noah , to x x Cicer. 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 y y 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 z z 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 a a Hebr. 11.7 . 1. Pet. 3.20 . Scripture doth commend the same , that hee would not be snared b b 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 b b 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 allurements of the world . His patience a mirrhor to the godlie , that c c 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 d d Heb. 10.36 . 2. Thess. 4.10.11 . Reuel. 3.10.11 . strong faith and patience to e e 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 f f Vers. 11. Prou. 1.27 . Ierem. 2.31 . Matth. 24.14 . Ezech. 33.5 . be warned by the word , shall sodainelie be taken g g 1. Thess. 5.2.3 . Reuel. 16.15 . a sleepe in sinne . Thirdlie , the tokens which shall goe before the day of iudgement h h Which 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 things i i 2. 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 heauen . 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 a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taham : Locus aquarum multarum , aquarum multitudo & profunditas . Rab. Dauid . is Englished the deepe , is commonlie taken in the Scripture for b b Exod. 15.5.8 . Psal. 106.9 . Esai . 51.10 . the sea , or c c Gen. 1.2 . Psal. 42.7 Metaphora . a place of much water . The great deep therfore ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tehom rabba ) or d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 called e e Gen. 1. vers. 10. Basil . Hexam . Hom. 2. Abyssus significat copiosam aquam , 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 vsque ad fundum non potest . seas . The word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnenoth ) translated fountains , is deriued from the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnaijn ) f f 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 g g Gen. 16.7 . & 24 42. & 49.22 . is called ( gnaijn . ) The same word doth also signifie h h Exod. 10.15 Leuit. 13.55 . Numb. 11.7 . the colour or outward proportion of any thing : as where it is said , the grashoppers of Aegypt , couered ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth gnen ) the vpper face of the earth , namelie , the i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 the k k Eccles. 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 broken l l Ambros . 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 other m m Gen. 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. Vndique ergo influentibus aquarum molibus , conclusum genus hominum purgetur . Philo Iud. Maria tumentia , fluuijque 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 m m

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 atque torrentes per occultas venas ad matricem abyssum reuertantur .

againe dispersed , and oueflowed their banks n n 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 o o Whatsoeuer the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 p p 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 , q q 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 r r 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 s s 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 be t t Miracuia 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 is u u Caietan . 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 worketh x x Aestus & 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 demonstration y y Scriptura enim omni demonstratione maior , vel potius sola demonstratio est . Clem. Alexan. libr. 7. Strom. the truth of scripture , which is of his own authoritie z z Basil . 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 , a a 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 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , b b Psal. 104.6 . & 33.7 as the Scripture speaketh . Those which in this case are ruled by their c c Caietan . 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 autem 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 , d d 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 that 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 e e 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 , f f 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 than 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 one g g Arist. 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 globum . Scilicet . Quis contradicit ? perfect globe , but h h Quia & ipsa terra punctum est respectu coelestium orbium . Ptolom . Almag . lib. 1. cap. 6. Atque 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 , h h 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 earth i i Ptolom . 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 former k k Quid enim est altitudo quindecim stadiorum , ad octoginta millia stadiorum ? difference to be as nothing . It were also fondnes to conceiue that in euerie l l Vel de freto Anglicano vel mari mediterranco , &c. narrow sea , the same proportion were to be obserued , but only or at leastwise chieflie , m m 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 , n n Iob. 38.8.9.10 . Psal. 104.6 . Ierem. 5. which if they proue it not , haue not vntill this age o o For 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 is p p The 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 which q q Plin. 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 ascending r r Ascension in the Spheare of the earth is the farther distance from 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 mountaine . 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 mountaines . One is , the fountaines and springs of water which are seene to arise out of the earth , euen in the toppe s s Aristot . 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 the t t August . 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 them . Not of the u u Aristot. 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 to x x Eccles. 1.7 . Hieron . ibid. Ecclesiastes autem noster & aquarum ipsarum conditor , eas dicit per occultas venas , ad capita fontium regredi . the Scripture , and y y 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 found z z Defodientibus praesertim in locis saxosis & in glarea , copiosiosiores ●●uae & salubriore● , in sabulosis rart●res , neque na salubres . Vuruu . lib. 8. c. 1. almost in euerie place . This also a a Arist. 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 b b ●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 passe c c There 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 other d d Nich. 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 of e e As 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 as f f As 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 twenty foot , when at London it is scarse sixteene . in middle seas they are small , & in g g As 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 the h h In 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 the i i Betweene 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 foure k k Ad caput rubrum Africae aestus diuersus est , nam quaternis horis affluit , octonis autem recurrit . houres , and ebbeth eight : that l l Cicer. 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 such m m To 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 might n n As 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 being o o Neque abhorrent ista à ratione Aristotelica , qui mare rubrum 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 cum 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 p p Matth. ● . 45 . the Lord doth signifie his mercie ; by the varietie of the moone q q August . 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 , r r Basil . Herom .. Vox enim tunc & primum illud praeceptum . velut lex quaedam naturae facta est & permansit ( simul in mari atque ) 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 reasons s s Ex optica ratione & consimili . might be obserued , which for tediousnes vnto the reader I omit . The purpose of the premisses is this : to admonish those , who t t Sicut 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 agreeth u u Albeit 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 x x Psal. 111.7.8 . which were done in truth and equitie , sometime declaring the vertue of his power ; who as hee is y y Bernard . de considerat . lib. 5 . ●e●nere est in v●●tutibus , vnam vbique equaliter praesto esse virtutem , &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 z z 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 principium & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lib. 2. de natura De●r . the naturall power of the creature . To those that will examine the truth of Scripture , by the a a As Simplicius and other Atheists . writings of Aristotle and Philosophers , I answere with Epiphanius , that b b In Anchorat . Sic docet sancta Dei scriptura , sic 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 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aruboth ) doth properlie signifie c c Eccles. 12. vers. 3. Iosua 8.7 . Iudg. 10.29 . watch windowes , of the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arabh ) to lie in waite , and is also taken for any place , where d d Hose. 13.3 . smoke or e e 2. King . 7.19 . water is let out ; which is as if the Scripture had said : The heauens f f An 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 , g g Iob. 26.8 . Prou. 3.20 . borne vp , and bound together in the firmament , h h Gen. 1.6.7 . by the separation whereby God deuided the waters from the waters ; at this time the Lord did release them vnto libertie , i i 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 k k Iob. 38.22 . Psalm . 135.7 . creatures l l The 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 m m Leuit. 26.25 . execute his wrath against the wicked . Secondlie , his goodnesse n n Ierem. 5.22 . Lamen. 3.22 . that hee doth restraine them . Thirdlie , his patience o o Exod. 34.6 . Psal. 103.8.10 . that he is not prouoked to the contrarie for all our sins . Fourthlie , our owne conditions , p p 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 q q 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 a a 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 , vpon which the Ark rested two months & thirteene dayes , before the rest of the mountaines were discouered . The mountaine b b 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 c c Matth. 17.1 . Luc. 9 28. shewed his glorie to his Disciples , which was called d d Iud● 4.6 . Hieron . Epist ad Eustor . epitaph . Paul● . Scandebat montem Tabor in quo transfiguratus est dominus . tabor , or e e Hieron . aduers . Hel●id . Mon● Tabor Itaburium dicitur . Idem . in Hose . cap. 5. à septuagint . interpret . Sic reddi & appellari . Itaburium , is f f Ioseph . 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 mountaine g g Aristot . 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 h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , is i i August . 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 in k k Herodian . Hist. lib. 8. Hi sunt longissimè quidem montes , vice murorum Italiae circundati , adeò in altum editi , vt etiam superare nubes videantur , &c. Fraunce , of l l Herodot . 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 m m 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 ; doe n n August . 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 should o o Sicut 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 , p p 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 the q q Vide 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. Item 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 the r r Hieron . 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 , s s 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 also t t Plin. 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 u u 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 , sufficient x x Like as in the destruction of Sodom , Gen. 19. As learned Doctor Fulke ( whom of loue and reuerence 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 y y 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 z z Gen. 1.7.9 . the firmament , should be aboue the mountaines , seeing the waters aboue the firmament are by a a August . de Gen. ad lit . lib. 2. cap. 4. Ergo ex aëre , qui est inter vapores hum dos , vnde superius nubila cōglobantur , & 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 that b b August . 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 reddunt . cloudes and mists , being gathered beneath in vallies , are againe dissolued into raine , c c 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 , springes d d Aristot. 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 e e 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 f f 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 g g 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 are h h Nam & 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 coelum intellexit ) quòd Olympus mon● saepe cacumen retinet circumfusum nubibus & tamquam 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 , atque 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 region i i Which is the place in which they are gathered and thickened . Aristot. Meteor. 1. c. 9. of the aire . For as the earth is nothing k k Aristot. 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 , l l 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 be m m Hieron . 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 him n n August . 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 o o Ioh. 14.26 . & 1. Ioh. 2.20 . of the spirit of God , hath not his heart p p 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 q q

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 , who r r Iob. 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 , s s 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 t t 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : These are the works of that 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 creation 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 that u u Rom. 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 from heauen vpon them , by the space of fortie dayes and fortie nights , & caused the deepe to returne to couer the earth , whereby the highest mountaines a a Caietanus 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 quoque huic sensus communis acceptio montis in quo est Paradisus terrestris , vbi Henoch erat tempore diluuij adhuc ibidem versatus . Satis est quod hunc conuincit falsitatis Perer. Tom. 2. lib. 12. disp. 9. vnder heauen ( which at this day remaine as a standing b b Cleomed . 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 c c

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 ; hee d d Chrysostom . 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 e e Gen. 7.16 . it is said the Lord f f 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 Lord g g Ambros . 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 h h Psalm . 145.15 . hee prouided in due season for the same . Whereby we learne ; that although God doe often i i Psalm . ●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 forgotten his afflicted church , yet k k Esai 49.15 . 1. King . 9.3 . the same and euerie member l l 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 m m 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 vnderstand by the word ( ruach ) spirit or winde , the n n Ambros . 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 vpon o o Gen. 1.2 . Ruach Elohim , hîc verò sine additione est . the waters , euen the same who is called the holie spirit , the p p Ioh. 14.16.17 . & ita intelligit Rabbi Rasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruach nichumin . i. spiritum consolationis . comforter , the q q Esai . 6.5 . Act. 28.25 Lord of glorie : Neuertheles although the holie Ghost , which is r r 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 creature s s Athanas . 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 of t t Caietan . in Gen. 8. Hunc spiritum 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 , when u u Luther . 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 x x 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 drawen y y Aristot. 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 passe z z The 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 , a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 the b b Illud 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 c c Psal. 104.9 . Iob. 38. their naturall abode for euer . The meanes therefore wherby the waters were abated , were the d d Vers. 2. restraint or closing vp the springs or flowings of the deepe , and the raine from heauen , e e 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 into f f Rabb . in Sedar olam . Aquin. in Gen. cap. 8. Quaedam 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 , g g Chrysostom . Hom. in Gen. 26. Tantum credamus quod iussit , & exaltata est abyssus , & praecepit , & iterum 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 h h 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 i i Isai. 7.18 . the wagging of his finger ; the raine ceaseth , the fountaines are stopped , the k k Psal. 107.25 . & 147.15.18 . winde ariseth , the waters ebbe l l 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 non legi , motum eius ante non didici ( non enim ex vsu hoc habet caeterorum elementorum , sed speciale ac proprium ) nec oculus meus vidit , nec auris audiuit . stabat aqua diuersis locis , ad vocem Dei mota est . Non quod non habuis in se potestatem fluendi , sed quod non vndique erat quo flueret . Item Caietan . in Gen. c. 8. and flow , and are gathered together both m m Gen. 1.7.9 . aboue & beneath the firmament . Obser . 1. The Lord to shew n n 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 o o 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 p p 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 not q q Sicut Ethnici solent & Athes . alwaies to be sought for , in the course of nature , but to be r r Isai. 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 s s Isai. 30.26 . Ios. 14.11 . adde to , t t 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 a a

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 , pluresque 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 and b b Gregor. 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 , c c 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 a d d Sic 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 translation ( obeying e e Act. 4.19 . rather the voice of man then God ) hath followed f f The 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 is g g For if it were the 27. day that the Ark rested , it was not the seuenteenth : if the seuenteenth , then it began not to rest the twentie seuenth . Notwithstanding 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 reconciled . But to continue in the truth of Scripture : the Ark began to rest , the seauenteenth day of the seauenth month . This seauenth month h h Chrysostom . 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 , i i Gen. 7.11 . the second month of the six hundreth yeere , and afterward k k 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 , l l 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 , m m 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 n n 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 o o

Rabbini in Beresh . Rabb . Chrysost. Hom. in Gen. 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 the p p For 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 q q

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 number 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 month r r Munster 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 , or s s For 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 , that t t Yet 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 u u 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 if x x August . 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 rule y y Isai . ● . 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 non 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 of z z As 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 a a 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 vs b b Ignatius 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 subtiltie c c Which thing hee setteth on worke by a threefold endeuour against the 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 vnable d d August . 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 . Non quo ad ea que necessaria sunt sal●ti , tanta in ijs perneniatur difficultate sed cum quisque ibi fidem tenue : it sine qua piè recteque non viuitur , tam multa tamque multiplicibus mysteriorum vmbraculis opaca , intelligenda proficientibus restant , tantaque non solum in verbis , quibus ista dicta sunt , verùm etiam in rebus qua intelligenda sunt , lates altitudo sapientiae , vt annosissimis , acutissimis , flagrantissimis , cupiditate dicendi hoc contingat , vt cum 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 , e e 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 ) f f Liber incerti authoris , cui titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 said g g Ijgeberu 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 ) may h h Per 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 , i i 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 , is k k Gen. 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 l l Vers. 3. the waters were abated , after an hundreth and fifty dayes ; for the Scripture doth often speake to fit our m m Chrysost. 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 consider n n August . Arcam magis diuina prouidentia quam humana prudentia gubernauit , ne incurreret vbicunque 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 remembred 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 o o Gen. 7.11 . & 8 5. is meant in other places ; but from the beginning of the floud ? This ( will p p Pe●er . in Gen. cap 8 one say ) were to darken the course of historie . Surelie , nothing lesse ; for seeing the Scripture ( as the q q Non occurrit . Hebrues vse to say ) doth presuppose an vnderstanding reader , & seeing it plainelie signifieth , that the floud indured longer r r For 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 the mouthes of gainsaiers should be stopped . then the seauenteenth day of the seauenth month of the yeere , which was but iust fiue months from the s s Namely months of the Moone , or after account of Scripture , which containe 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 , t t

Gen. 7.11.12 . Sic intelligunt 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 rested u u Ptolom . 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 the x x As 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 y y

Lyra. in Gen. Statuis aequalitatem .

Pererus Tom. 2. lib. 13 disputat . 7. nobiscum facit , sed ratio impotens est : cum non per totum 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 long time exercised a a Chrysostom . 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 cum non posset inclusus assequi quanta essent mala , scil. maiorem sustinebat dolorem , grauioraque quotidie suspicabatur : at causa bonorum omnium fuit , sua in Deum fides , per quam & restitit , & omnia fortiter tulit : cumque spe pasceretur , nihil triste sentiebat . in temptation , seeketh b b Pet. Mart. in Gen. 8. Obseruandum est , istum quamuis prophetam spiritu Dei praeditum , 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 c c 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 him d d Absque socia . Rab. in Cab. Marlor . in Gen. 8. forth alone . After which he sent a Doue , e e Vers. 9. Chrysostom . Hom. in Gen. 26. Auem mitem & familiarem , quae miram trae se fert sapientiam , & 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 sent f f The 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 g g

Chrysostom Hom. in Gen. 26. Neque conuenientem 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 translations h h Graeca illa non vera quae fuit 72. interp. sed de qua Hieron . in praefat. libr. 16. in Isai . vulgata quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 concedit 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 ibidem demonstrat . Greeke and Latine , are contrarie vnto the Hebrue text . The Hebrue hath : i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , doe k k Vulgat 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 , and l l Ita 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 it m m Hieron . 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 it n n Sic enim statu●●● nonnulli Pontificiorum . Melchior Canus de locis Theolog. lib. 2. c. 13 Hebraeorum Doctores , nostri videlicet inimici , multo studio contenderunt textum Hebraicum corrumpere . &c. Graeci quoque eadem contentione multis locis , vt scripturam ad suum sensum traherent , nouum testamentum violarunt . Non igitur ad Hebraica & Graeca exemplaria , 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 , but o o Vide 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 Papists p p Concil. 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 q q Isai. 40.8 . Matth. 5.18 . Luc. 16.17 . Rom. 9.4 . Scriptures themselues , ( which is the r r Origen . in Isai . lib. 8. Citante Hieronymo . voice of God ) of the s s Hieron . Comment. in Isai cap. 6. August . lib. de ciuit . Dei , lib. 15 cap. 13. Fathers , and of t t Bellarm. 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 contra 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 that u u Fab●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 , inspired x x 2. Pet. 1.21 . by the holie Ghost . For if they were at all corrupted , the y y Argum. est Hieron . in Comment. in I ai . cap. 6. Quod nunquam 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 z z Ioh. 5.39 . to search the Scriptures : neither since , as appeareth by all the testimonies , a a 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 , b b August . de cin . Dei , lib. 15. c. 13. Sed absit vt prudens quispiam vel Iudaeos cuiuslibet peruersitatis atque malitiae tantum potuisse credat in codicibus tam multis & tam longè lateque 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 c c 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 , that 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 preuaile d d Cic. Orat. pro. Roscio . Amer. Cassianum 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 , is e e Deinsuper 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 f f

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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propriè qui arma : id est , potestatem & authoritatem habet in se : omnium rectissimè Deo attribuitur & Scripturis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 forfeit g g Sancta & 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 be h h Qui 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 the Greek translation , wherein ( as being for the most part i i Ambrosius 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 , doe k k August . epist. 80. Hebrai condices expressius habent , &c. Idem de ciuit . Dei , lib. 15. c. 13. Quandoquidem ad fidem rerum gestarum , vtrumque esse non potest verum , ei linguae potius credatur , vnde est in aliam per interpretes facta translatio . Hieron longae saepissimè , nec non & Origenes : appeale from translations , to the originall fountaine . Hierome a verie learned father , and excellent in the knowledge of the Hebrue language , doth verie l l Hieron . lib. de Traedit . Hebraic . Idem Comment. in Isai . lib. 1. in fine . Noluerunt ( inquit ) Septuaginta tam 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 Rome m m Neque vnquam pro authentica agnouerunt , etiamsi à patribus maxima ex parte lecta fuerit . denieth the authority of that Greeke translation , 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 singular n n Quod 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 translation o o Constat . ex Trident. Synod . Sess. 4. Etiamsi mendax ipse Bellarminus idipsum mendacij nomine obtrudit Caluino , controu. 1. lib. 2. cap. 10. Vt euincit testimonium 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 , p p Addit particulam aduersatinam . and not the text : for seeing it is not said q q Vers. 7. that Noah receiued in the Rauen , as hee did the Doue , it is gathered of manie , r r 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 circaque 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 s s 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 t t 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 haue u u Deut. 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 x x

Quid enim hoc est aliud . Carthusian . in Gen. 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 , but y y Ratio quia etsi beatus Hieronymus interdum senserit quaedam 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 absque 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 these z z Nam 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 . They a a Vide indicem librorum prohibitorum 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 whom they would seeme to hold , the Councels & the Scriptures , they make vassels to that Sea . For vnder the name of b b Concil Trident. Sess. 4. Vt innotescat quaeam pro authentica habenda sit &c. Cum prius apud bonos nunquam in dubium vocatum fuerit . Certe Hieronimus & Augustinus abunde testantur . allowing of the Scriptures , because they c c Codicibus tam longae lateque dispersis vltra fines Romanae ditionis . cannot purge the Hebrue copies for their purpose , as they do the Fathers , d d Concil. Trident. sess. 4 Statuit & declarat , vt haec vetus & vulgata editio pro authentica habeatur : id est , omnem fidei questionem per hanc definiri oportere , nec eam per examplaria Hebraica in vllo corrigendam , nec in disputationibus ad Hebraica prouocan lūsicut Canus lib. 2. c. 13. Andrad . libr. 4. qui concilio interfuit & eius sensum explicauit . they take from them authoritie , and giue it to translations , which they have more aptlie for manie causes e e Ipsa conteret caput , Gen. 3.15 . Merificè consentit cum sancta Maria conterens caput Serpentis , ora pro nobis . Item stylo Papistico , Laus Deo virginique 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 copies f f Codex Vaticanus cum quo confertur editio conciliorum . Codex Cambr. ex quo corrigitur Cyprianus , &c. are their owne , for the most part counterfeit g g Neque 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 the taste hereof , but also the Councels of h h Concil. 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 quibusque 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 , i i 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 . Bandemque cum glossa probant censores Romani in editione Venetica . 1585. Mileuita , and k k Recitatur 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 Fathers l l Origen in cap. 6. Iohannis sustulerunt . Iuell . Origen , m m 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 , n n 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 , o o 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 Marcum Papam epist. in qua de rebus gestis post obitum Marci ad decem annos , scribit , & Arrianos Nicani Synodi decreta incendisse : vt apparet ex Socrat. histor. 2. cap. 10. epist. Athanas ad Orthodox . Augustine , p p 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 , tanquam 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 . cum Iob. Hart. Cyril , q q 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 , and r r Nam 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 behooueth s s Magistratus 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 t t Sam. ● . 25 . against the Lord , against — u u Non patitur ludum , fama , fides , oculus . true religion , or the x x August . 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 y y Gen. 30.20 . 1. Sam. 20.3 . Psal. 105.18 . lay long temptations and verie grieuous : wherefore the godlie must labour z z 1. 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 a a Gen. 14.14 . Exod. 10.9 . Prou. 28.7 . without iust cause forgoe , the creatures and goods which b b Matth. 25.14 . are committed vnto vs by the Lord . Thirdlie , the godlie haue libertie in time of temptation c c 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 d d 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 a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 & drenched 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 & b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Charabu , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Charab . Arescere extrinsecus , à sole : To drie on the outside by the sunne , fire , or wind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iabesha haeartes , ver. 14. the earth was dried vp . Lament. 4.8 . Isai. 27.11 . soliditie , from 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 c c 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 d d Leuit. 26.5.6 . &c. aboundance for all necessities . The second cause did rest in the e e Ambros . de Arca. cap. 21. Itaque recedente aqau & siccata terra , exire potuit Noe ex arca , sed iustus nihil sibi arrogat , sed totum se diuino committis imperio : & maximè qui coelest● fuerit ingressus oraculo , coeleste debuit vt egrederetur expectare responsum . obedience of Noah : whose constancie was such , and faith f f Heb. 11.7 . toward God , that albeit he saw the ground was drie , and longed no doubt for the fruition of thereof ; yet g g Chrysostom . Hom. in Gen. 26. Tantum ibi afflictionem ferre cogebatur iustus ille in tanta existens angustia , neque auram recentem 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 of h h Pet. Martyr . Comment in Gen. 8. Qui vere se agnoscit in aliena potestate , haud secus facere debet . righteousnes , i i Chrysost. Hom. in Gen. 26. Qu● declarata est iusti patientia . patience , k k Ambros . de Noe & arc. cap. 21. Verecundia enim iustitia est , quia inuerecundia iniquitas , qua vsurpat indebita nec reueretur authorem . temperance , l l Matth. 24.14 . Chrysost. Hom. in Gen. 26. Qui & in omnibus mentem suam solidem declarabat & voluntatem flecti nesciam . perseuerance , m m 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 n n Psalm . 27.14 . & 31.24 . & Psal. 37.5 . & 55.22 . the faithfull to walke with God . This is a worthie o o 1 Pet. 2 19. Gen. 14.23 . token of an vpright heart . Neither is a happie issue p p Psalm . 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 q q 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 nothing a a August . Epist. 3. Modus autem ipse dicendi 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 doctorum . 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 b b 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 , c c 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 continue d d As it commeth to passe by the meeting together of much water in land 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 e e 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 eighteene f f That 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 g g Gen. 7.1 . & 8.13 . space of tenne months , and thirteens dayes , and Noah remained in the Arke a yeere & tenne dayes , h h 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 , i i

Hieron . Comment. in Ezech. cap. 29. Menses apud Hebraeos secundum 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 k k 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 histories l l Origen . contr. Celsum . lib. 5. Lactant. lib. 1. cap. 1. Institut. Omissis igitur terrenae philosophiae authoribus , nihil certi afferentibus . &c. corrupt through ignorance , doe in part notwithstanding , expresse the historie of the floud , as well in respect m m For 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 conuince n n isai. 1.3 . Ierem. 2.11 . Sic Atheus Atheum , hareticus haereticum conuincit . an Atheist . But Augustine o o 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 works p p August . 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 , that q q Ioseph . Antiq. lib. 1. cap. 4. Huius autem diluuij & arcae , meminerunt omnes barbarica historia scriptores . all Barbarian histories whereof hee citeth r r Berosum Chaldaeum histor. Hieronymum Aegyptium li. Antiquit. Phoenicum , Muaseam , Nicholaeum Damascen lib. 96. manie , did heare remembrance of this floud . And likewise s s Euseb. in his Chronicle , which Hierome turned into Latine . Eusebius remembereth ; t t Idem Euseb. lib. 9. de praeparat . Euangel. Abidenus and other u u Alexandrum 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 that x x Ouid. 1. Metamorph. Iamque 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 y y 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 treatise z z Plutarch . li. deindis stria animal . Columbam 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 ( saith a a Lucian . lib , De dea Syria . Exauditum est à Graecis hanc hominum generationem qua nunc est , ab initio haudquaquam fuisse , sed eam qua tunc fuit totam interijsse . Hos autem homines qui nunc sunt , secundi generis esse eius quod rursus à Deucalione in tantam 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 kept b b Ibid. De illis autem hominibus huiusmodi quaedam narrari : cum efferi admodum essent , nefaria opera perpetrarunt . Neque enim insiurandum 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 , no c c Ibid. Deucalion autem solus hominum relictus fuit . Aduersatur iste stultissimo mendacio Hectoris Beothij in histor. Scotiae , qui tradit mulierem quandam etiam nauim conscendisse & 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 , aliaque 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 , but d d Ille autem recepit ad se omnia● atque ea ipsum haudquaquam 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 of e e 1. Cor. 1.20.21 . Princes or great Philosophers , which were in their owne conceit too wise to beleeue the same , and therefore f f Abidenus 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 g g 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 wise h h Iustin . Mart. cohort . ad G●tes . Plato . ne quemodo Socrati accidisse vide●●t , ipse quoque Anitum quempiam excitaret accusatorem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , i i 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 yet k k 1. 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 l l Eccles. 1.3 . They built stubble and straw withou a foundation . 1. Cor. 3.15 . dayes in vanitie , and became m m Tertul. 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 n n Rom. 2.14 . thorough the naturall wisedome that was in them , they shewed diuers testimonies o o Arattis in Pheinom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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 p p 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 , q q 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 ouerwhelmed r r Berosus 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 , Thessalicum , which s s Pausan . 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 water t t In 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 the u u Herodot . 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 in x x Anno. Dom. 1230. Phrygia , y y Anno Dom. 1446. Italie , z z Anno Dom. 1530. De istis tradit Gaspar . Contaren . lib. de 4. element . Flaunders , and a a In 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 b b 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 c c 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 meet a a Ambros . de Noa & Arc. cap. 22. Dominus vtique non debuit quasi auarus mercedem gratiae postulare , & iustus eam intellexit veram 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 b b 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 , that c c 1. Sam. 15.22 . Deut. 12.32 . Rom. 14.23 . obedience and faith is as fire and d d 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 e e Iob. 35.5.7 . Luc. 17.10 . performed , or the f f Esai . 66.1 . greatnes of the same ; but for the faith and obedience g g Deut. 26.17.18 . 1. Chron. 29.17 . Matth. 10.41 . wherein it was performed , it was graciouslie receiued , h h 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 i i 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 k k 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 l l Isai. 58.2 . Matth. 23. hypocrites haue hereby no defence , which m m Such as are the 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. God is not delighted with the costs and pains bestowed in Sacrifices , but with the religious obedience 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 vtique 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 n n Rom. 2.15 . The Law was written in mans heart ; therefore also this speciall Law of worship , which consisted 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 by o o The word of God being not yet written , 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 vs p p Quia 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 mentem 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 , q q 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 r r Gen. 6.22 . & 7.5 . & 8.15 . in the least thing , would not passe the bounds of Gods commaundement , would much lesse in the s s 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 , and t t Tertul. 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 u u 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 quaque 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 to x x Basil . in Psalm . 37. Conc. 10. Talia per metaphoram translata scriptura sermo vsurpare solet . Velut etiam oculos dei , & aures , & maru●● , & digitos , & ped●s , & reliquas partes , quas tanquam & homines commode disponit ad auditorum qualitatem condescendens seseque accommodans . our infirmitie , that it might teach vs as wee are y y August . lib. quaest. Ostoginta trium quaest. 52. Ad ea verba doscendit quibus inter se stultissimorum etiam veitur consuetudo . able to conceiue of God , and wee might grow from children z z Ephes 4.14 . 1. Pet. 2.2 . in godlie knowledge , to be ripe & perfect men in Christ . The Lord hath no a a Tertul. 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 said b b Psal. 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 yet c c Psal. 139.16 . Malac. 3.16 . hen . lib. 2. c. 47. Deus cum sit totus mens , totus ratio , totus spiritus operans , &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 is d d Ioh. 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 , e e Ioh. 1. vers. 18. 1. Tim. 1.17 . inuisible , f f Iob. 11.7 Isai 40.28 . 1. Tim. 6.16 . vnsearchable , g g 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 idemque 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 , and h h Psal 139.6 . & 147.5 Tertul. in Marcion . lib. 2. Discerne igitur substantias , & suos ijs distribue sensus , tam diuersos quam substantia exigunt , licet vocabulis communicare videantur . Nam & dextram & oculos dei legimus , nec ideo tamen humanis comparabūtur , quia de appellatione sociantur . infinite . But because we cannot see i i Damascen . 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 , k k Idem . Quaecunque 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 with l l Aristot . Problem . section . 12. Idem de anima . lib. 2. cap. 9. Odoris homo nihil percipit absque dolore aut voluptate , quia huius sensus instrumentum non est exactum neque perfectum . pleasant sauours , therefore to expresse , m m 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 , or n n Oeculampad . 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 , that o o Onkelos Paraphr . Chaldaeus . Recepit cum fauore . Targ. Hieros . Suscepit cum beneplacito . hee receiued with fauour , p p 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 saith q q CONCILIATIO . 10. the Scripture , hee r r 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 worke s s Isai. 58.6 . Clem. Alexandr . Strom. 7. Sacrificium D●o gratum & acceptum , cor à superbia & fastu alienum , cum recta scientia , &c. of sacrifice , but the t t Iustin. Martyr . Dialog. cum Triff . Vt Dei recordemini , & Deus ante oculos versaretur . manner of the worke that pleaseth him . The Lord commaundeth sacrifice u u Iob. 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 our x x Irena . 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 , y y 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 z z 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 , a a Concil. Trident. Sess. 6. Can. 32. Bellarm. Tom. 3. Controuer. 2. lib. 5. cap. 1. doe claime a recompence thereof , and doe offer it , as b b Isai. 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 c c Esai . 66.3 . Luc. 18.14 . detested as the workes of hypocrites , and their presumption d d Isai. 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 , e e 1. Chron. 29.9.17 . doe freelie yeeld obedience in faith , and performe religious workes , are accepted of God ; and their workes f f Chrysostom . Hom. in Gen. 27. Si quando vides iacentem in foro , &c. Ambros . in Luc. 9. Deus non obsequiorum 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 , g g Heb. 9.8.11 . before the offering of that all-sufficient sacrifice the sonne of God , it was either where the outward worke , was h h Isai. 1.11.15 . Ierem. 7.23 . not combined with the inward vertue of true obediene ; or where he sheweth i i Isai. 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 the k k August . 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 do l l August . 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 m m Hosea . 14 2. Heb. 13.15 . the calues of their lippes , and their n n Rom. 12 1.2 . members as instruments of righteousnes ; o o Heb. 13.7.8 . haue euer beene , and p p Gen. 4.7 . Act. 10.35 . shall be accepted of the Lord , thorough q q 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 doe r r Deut. 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 credendum 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 occasions s s 2. King . 12.2 . 2. Chron. 24.14.17 . of doing good , because wee want new reuelations , or one to instruct vs in the word of God , but t t Iosu. 1.8 . Deut. 6.7.8.9 . Ioh. 5.39 . must be diligent to search the scriptures , wherin is u u 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 moresque viuendi , spem scilicet & charitatem . Vincent . ●yrinens . lib. contra Haeres . cap. 2. Cum sit perfectus scripturarum canon , sibique ad omnia satis , superque sufficiat , quid opus est , vt ei ecclesiasticae intelligentiae ●ungatur authoritas ? In qua obseruandum 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 x x 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 y y Exod. 20.24 25 teacheth , that God delighteth not z z 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 a a 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 b b Prou. 16.2.25 . in his own way is a worshipper of God , yet the Lord is rightlie serued of none but c c 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 d d Ierem. 15.19 . from the vile ; and those who by enormious sinnes doe shew vncleannes , ought to be restrained e e 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 , yet f f Ezech. 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 g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 h h Leuit. 1.2.3.10 . oxen , sheepe , or goates , neither of the foules , but doues i i Leuit. 1.14 . Except Sparrowes which were offered for leapers . or pigeons , notwithstanding there were manie k k 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 l l Galath 4.4 . the fulnes of time was come , in steed m m 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 , a a 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 b b 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 thinke c c As the Apostle doth both obiect & answere , Rom. 4.12 . &c. this blessing came of debt , and not of fauour , that it was d d 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 e e 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 the f f Sicut docet Perer. Tom. 2. in Gen. lib. 13. alijque Papistae . simple worke of sacrifice : the desert or merite whereby it was accepted , g g Origen . in Leuit. H m. 4 c. 6. Quicunque tetigerit carne sacrificij sanctus erit . Igitur sacrificium 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 . ) continuo 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 meum , 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 h h Heb. 13.8 . Reuel. 13.8 . to come ; which who so i i Quemadmodum 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 , shall k k Sicut & 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 l l Matth. 15.19 . of the workes that proceed thereof : the imagination of mans heart is euill , euen from 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 acceptation of the phrase originall ; for in the Hebrue text it is , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 el-libo ) vnto m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 the property of the Hebrue speech , is to n n 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 : so o o Ioseph . lib. Antiq. ● . cap. 4. Rabb . Isaac Carus reddit gnal●libo . diuers Iewish Doctors do expound it . But to speake vnto his heart , doth also signifie one p p 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 , that is , which doth q q Chrysost. 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 when the scripture speaketh of god , it meaneth not onlie his purpose , but the r r Pro 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 Lord s s Tertul. 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 knowne t t Aquin. 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 u u 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 x x Heb. 10.10 . the pacification of Iesus Christ , he addeth promise & securitie from all vniuersall punishments , & the 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 y y Heb. 6.17 . Gen. 22.16.17 . it were for more certaine confirmation , and declared to be decreed and pronounced by the Lord , z z Rabb . Salom. in Commentar. is taken to be the forme of the oth a a 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 c c Gen. 19.24 . fire , or d d Gen. 14 3. Hieron . tradit . in Gen. Vallis autem Salinarum , sicut in hoc eodem libro scribitur , in qua fuerunt antè putei bituminis , post Dei iram & sulphuris pluuiam in mare mortuum versa est , quod à Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , stagnum bituminis appellatio . water , or e e Psal. 107.34 . barrennes , or f f 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 g g Gen. 6 5.6.7 . this was the very reason for which before he saith , I will destroy man from 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 h h Esai . 28.22.23 24. Scripture : namelie , that the Lord in gouerning the world , and euerie i i Matth. 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 autem bonarum adiutori ac remuneratori , malarum autem relictori & dānatori , vtramque ordinatori non defuit vtique 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 k k Isai. 55.8.9 . waies and rules of men , in administring mercie and iustice vnto his creatures ; but worketh all things , l l Ephes. 1.5.11 . after the counsaile of his will : which is the m m Isai. 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 . Voluntas 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 n n Psal. 14 1. & 53.1 . doe say in their heart , there is no God , or that hee hath o o Ezech 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 , p p 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 , q q 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 r r Rom. 2.4 . mercie and long suffering may lead them to repentance , and that the s s 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 t t Gen. 6.5.13 . the wickednes of their hearts and works , as the Scripture saith . The cause why hee did destroy them , was for u u 1. Cor. 10.11 . 2. Pet. 2.5.6 . Hieron . in Ierem. cap 3 Aliorum tormenta aliorum sunt remedia . Cumque 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 x x Gen. 19. Sodome with fire , Ierusalem with y y Ierem. 38.9 . & 39.6 Whose first and second 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 , z z 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 a a 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 b b Luc. 21.20.23.24 . Which miseries foretold by our Sauiour Christ , were abundantly 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 pestilence 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 the ground , 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 c c 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 yeeres d d The fortieth yeere after they had crucified Christ , Ioseph . lib. 3. cap. 7. from the last example , and hauing forgotten the seueritie of God , by e e Rom. 2.4 . the continuance of his patience , as not regarding the remembrance thereof , by the f f Matth. 24. &c. 2. Pet. 3.4 . testimonie of the Scripture ; now is frosen g g Zephan. 1.12 . in the dregges of sinne , and the haruest of mens wickednesse h h Reuel. 14.15 . is ripe to iudgement . Obserue also : First , the secrets and will of God i i 1. Sam. 3.21 . Isai. 8.20 . 2. Tim. 3.16 . are reuealed in his word , and the same is to be vnto vs , as k k Galat. 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 sins l l Mica . 3.12 . Rom. 8 ●0 . Onkelos Paraph. Chaldai● . Propter hominem : 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 m m Heb. 9.14 . Act. 15.9 . purged in the godlie , and purified by faith , to bring forth n n 1 King . 18.3 . & 22.2 works acceptable to God , not o o Iob. 33.24 . Esai . 64.6 . Bernard . in festum omn. sanct. Serm. 1. Quid ergo de peccatis erit , quando ne ipsa quidem per se poterit respondere iustitia ? for the worthines of the workes , but for the worthines p p Matth. 3.17 . Rom. 3.25 . of the death of Christ . Fourthlie , I will not curse neither will I smite , &c. The curse is q q Deut. 28.16.17.18 . 1. King . 16.34 . euer accompanied with punishment , and the r r 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 s s Psal. 119.90.91 . standeth fast : so , all the promises of God t t 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 u u 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 the a a August . de bono perseuerantiae , lib 2. c. 2. Tria sunt quae maximè aduersus Pelagianos Catholica defendit ecclesia . Primum , gratiam Dei non secundum merita nostra daeri . Secundum , in quantacunque iustitia , sine quib●slibet cunque peccatis , in hoc corruptibili corpore neminem viuere . Tert●um , obnoxium nasci hominem 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 the b b Hieron . epist. ad C●esiphon . De Philosophorum & maximè Pythagorae & Zenonis fonte manarunt , qui passiones asserunt extirpari posse de mentibus , & nullam fibram radicemque vitiorum in homine omninò residere meditatione & assidua exercitatione virtutis . Aduersum quos & Peripatetici & Academici noui fortissimè disputant . Similiter & Papistae , neque 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 c c Psal. 33.15 . the former of the heart , and the d d Ierem. 17.10 . searcher of the heart ; doth plainlie testifie the naturall condition of the heart of man : ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ietzer leb haadam ragn minnegnurahu , ) The imagination of the hart of man is euil from his youth . The word ( ietzer ) translated the imagination of the heart , doth e e Aralic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 the f f August . 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 g g 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 from 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 corruption , which the Lord calleth euill in the heart of man , is a guiltinesse or subiection vnto punishment h h Scot. 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 if i i Bellarm. 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 also k k Bellarm. 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 from his conception or infancie , but from l l 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 m m 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 the n n Pronus 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 o o Nagner , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nagnar excuteré , Nehem. 5.13 . Quasi excussus . Gracis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui recens vel ab vtero , vel conceptu , à parentibus 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 verie p p Psal. 51.5 . Gen. 6.5 . Col●iamim : Omni die . conception , the translation wil afoord it , but from the time of youth , when men begin to q q Isidor . Originum lib. 11. cap. 2. Ad●lescentia , quae ad gignendum adulta , quae porrigitur à decimoquart● anno ad vicessimum octanum . Adolescere est crescere , dumque 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 , deriued r r Ierem. 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 to s s Hinc canon dicitur & canonica scriptura , regula , amussis . Psal. 19.8 . & 119.4.9 . the right hand or to the left , but perfectlie and plainelie t t Psal. 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 u u Matth. 10.20 . 2. Pet. 1.21 . immediate doctrine of the holie Ghost : & let those be x x Heb. 13.7.17 . regarded in the Church , which are able to draw these waters , out of their natiue fountaines , by the gift of knowledge y y 1. 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 z z Rom. 7.7 . concupiscence which is commonlie called originall sin , a a 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 , but b b Basil . 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 c c Sic Isai. 1.5 . as of the substance ; of euill , as the qualitie thereof : like as the colour is a qualitie , but not the substance of the thing wee see ; or as an euill sauour is in a rotten carcasse . Secondlie , that through this corruption of euill , the d d Matth. 15.18.20 . Tit. 1 15. very substance of the soule of man is euill e e 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 soule f f Anima 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 g g Matth. 15.18 . bringeth forth thoughts , wordes , and deedes , which h h Iob. 14.4 . Iam 3.11 . cannot be but euill , & thereupon procureth the wages of such euill , which is both i i 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 sinned k k Contra 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 hurt l l Which we referre to Ezech. 18. and domage ; but m m Rom. 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 corruption n n Which was the error of the Pelagians , whom Augustine so zealouslie and religiously confuteth , Epist. 89 quast. 3. &c. by imitation , but by descent o o Ambros . 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 , & p p Rom. 3.23 . & 11.32 . are q q Because 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 r r

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. Totum quod erant . &c.

frame and constitution of the heart , s s 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 and t t Isai. 48.8 . Psal. 51.5 . Ambros . Apolog. Dauid . cap. 11. very conception of them , and thenceforth remaineth sinfull in all the sonnes u u Rom. 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 before x x Contra 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 y y Rom. 6.3.4 . in the faithfull , and the guiltines is taken away by the z z 1. Cor. 1.30 . Galat. 3.27 . purenes and holines of Christ , to as manie as are a a Ioh. 17.21 . 1. Cor. 6.17 . vnited vnto him by faith : who as they sinned b b Rom. 5.12 . Concil. Mileuit . Can. 1.2 . when Adam sinned , because c c Rom. 5.16.17 . Heb. 7.10 . they were in the loynes of Adam , and their substance sinned in him ; so they haue in d d Rom. 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 e e Philip. 3.9 merite , is their merite ; and they f f Ephes. 5.32 . 1. Cor. 6.17 . are one in him , being of g g 1. Cor. 12.12.13 . his Spirit , of his h h Heb. 2 14. Iren. lib. 3. c. 20. Christum à patre vni●●● suo plasmati passibilem hominem factum esse . substance , of i i 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 a a Gen. 15.12 . & 22.13.15 . Abraham , to b b Gen. 32.9.24 . Iac●b , to c c 1. Chron. 16.4 . &c. & 17.4 . &c. Dau●d , to d d 1. 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 e e Vers. 1. Psal. 37.4 . Iosephus affirmeth moreouer , Antiq. 1. cap. 4. that 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 f f Jam. 5.16.17 . Psalm . 18.6 . prayer of the faithfull auaileth much with God , and that if we aske , g g 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 : cum videris non à te amotam deprecationem tuam , securus est● , &c. wee shall also assuredlie receiue : also that the Lord is h h 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 i i 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 k k 1. Cor. 3.22 . Oecumen . in 1. Cor. 3. Ipse quoque 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 l l 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 m m Vers. 1. multiplication , of n n Vers. 2. preheminence of man ouer all the creatures of the earth , and of o o 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 p p 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 ; q q Rabb . Moses ben Nahmah . Aben Ezra . Comment. in Gen. neither be afraid of the beasts of the earth , or r r For 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 s s Vers. 2.3.16 . Leuit. 26.3 . Deut. 28.12 . the commoditie of them . On●●ie haue you regard , t t 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 , that u u Chrysostom Hom. in Gen. 27. Hoc autem facit ideo vt primis illis temporibus comprimat illorum impetum , & propensionem ad homicidia . Author . quaest. Orthodox . inter opera Iustini . q● . 145. Vt ea quoque re , Deus nos à ferarum immanitate & similitudine secerneret qua in laniatu carnium sanguinem quoque eorum lambunt quorum carnes vorant . 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 x x 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 y y Gen. 1.28 . before was giuen to Adam , in full possession : which was , to disswade that z z What 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 ) a a Rabb . Solom . in Com. and other Rabbins . they had seene the violence of beasts , before the floud , which had beene b b For 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 ( thorough c c Psal. 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 d d August . in Epist. Iohn . Tract . 8. Quia per peccatum homo deseruit eum sub quo esse debuit , subditus est ijs supra quae esse debuit . from the smalnesse e e But 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 f f Gen. 1.26.28 . fullie giuen to Adam , void of sinne ; this was but g g Namely 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 of h h Chrysostom . Hom. in Gen. 9. Vbi per inobedientiam libertatem & dignitatem nostram amisimus ; etiam principatus noster mutilatus est . Adam , by his sinne ; this is i i Iam. 3.7 . retained of the wicked . That was a k k Gen. 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 a l l Feare and dread . dreadfull slauerie , by compulsion . In this they feare m m Pet. 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 consulunt . the power , the snares , and sleights of man , and therefore n n Psal. 104.22 . flee , or else submit themselues ; in that , they did most willinglie o o Chrysost. 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 p p 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 serued q q Basil . Hexam . 10. Statim vt conditus es , etiam princeps conditus es . for the beautifiyng of mans felicitie , now they are for r r Lactant. 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 of s s Tertullian . lib. de Patient . De bestijs obedientiam exprimimus , intelligentes vsibus nostris e●● à Domino prouisat tradit asque . 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 s s Prou. 30.30 . that the Lion turneth not for feare of anie : and manie other t t Iob. 39.13.30 . & 40.1 . &c. beasts , are said to resist the power of man , and are by u u Iob. 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 . Nothing x x Conciliatio . 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 y y Iob. 39.1 . Pro. 30.30 He is called the tyrant or king of beasts . of greatest & rarest fortitude , although z z Nazianz. Orat. de Hominis vilitate . The Lion at the sight of weapons doth presentlie set vp his bristles , and maketh assault vpon the hunters . Plin. libr. 8. cap. 16. Their valiantnes is chiefly seene in dangers ; being pursued with neuer so great a multitude of huntsmen 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 a a 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 , alteriusque 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 b b 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 c c Ambros . Epist. 38. Videmus leones quoque 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 greatest d d Iob. 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 e e 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 also f f August . de ciuit . Dei , lib. 19. cap. 12. Quae tigris non filijs suis &c. Virgil. Aenead . lib. 4. Hyrcaniaeque admorunt vbera tigres . more fierce then the Elephant ( although much lesse in quantitie ) perceiuing mans footsteppes , although shee see him not , g g 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 fish h h Basil . 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 i i Iob. 40.22.23 . at the sight of man , is more easilie k k Which 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 l l 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 , iaculorum ferr● prae tergoris duriti● sunt impenetrabiles . excell in strength ? What maketh them dread the pollicie of man , whereof they neuer m m Plin. lib. 8. cap. 4. Pet. Mart. in Gen. 9. had experience , but this law of feare which God hath indued them withall , whereby , n n 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 , o o 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 Israelites p p It appeareth by Gen. 15.18 . compared with Iudg. 3.3 . were not parakers of the fulnes of the promise , in respect of the q q From the riuer Euphrates to the riuer of Aegypt . largenes of the land , because r r Iudg. 21.27 . & 2.2 . thorough their owne default and negligence , they did not wholie expell the old inhabitants ; and yet there s s 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 themselues t t Such 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 , u u 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 ; x x 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 creaturarum 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 ; and y y August . Tract. 1. in Iohn . Euang. Quare autem patimur multa mala à creatura quam fecit Deus , nisi quia offendimus Deum ? de poena tua , peccatum 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 cum 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 z z Numb. 23.19 . 2. Cor. 1.20 . promise and speciall prouidence of God , who thereby a a 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 often b b Especiallie 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 ; is c c Caesarius . 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 d d Rom. 8.29 . subdued the creature vnto vanitie ; and to represse e e August . 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 themselues are feared ; and learne by the daunger f f 2. King . 2.24 . Dan. 6.24 . compared with Isai. 38.12.13 . Psalm . 50.22 . of falling into the power of them , how g g Heb. 10.31 . fearefull it is to fall into the hands of God . That righteous men doe h h 1. King . 13.24 . Ignatius , Euseb. Eccles. Histor. lib. 3. cap. 32. Hieron . in Catalog . Who when 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 diuision 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 i i Ierem. 15.19 . 1. Pet. 4.17 . men are attainted with sinne , and none is free . That some of the godlie k k Iudg. 14.6 . 1. Sam. 17.36.37 . Heb. 11.33 . haue vanquished their might and crueltie , approueth that the l l 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 the m m For 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 n n Iudg. 14.6 . aboundantlie to ouercome them ; whereby when we see the creature , wee o o 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 p p Psal. 119.91 . to execute his will , the bounds whereof q q Iob. 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 r r Malac. 2.15 . Heb. 13.4 . lawfull marriage , is s s 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 , t t 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 , u u 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 to x x Iob. 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 feare y y Rom. 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 of a a Consent 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 b b 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 c c 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 d d 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 , the e e Rab. Tseror Hamor . & alij non pauci . earth became lesse fertile then before , & the hearbs of the field more f f By 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 bin g g Francisc . Iun. Anal. in Gen. cap. 9. Quae●itur num vsque ad illud tempus homo carnibus animantium pa●●us non 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 , etiam hunc fructum homo ex animantibus perciperet propter vitam ab ipso acceptam atque 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 , which h h Theodoret. quaest. in Gen. 55. after the floud abounded thorough the world : for what more beastly follie , then i i The 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 ; or k k The 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 l l Rom. 14.17 . the kingdome of God consisteth not in meat and drinke , the Lord would permit m m Neque 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 , which n n Basil . 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 Iewes o o Iustin . Mart. dialog. cum Triff . Quia verò quaedam non edimus ex oleribus , propterea tum quoque Noae ipsi discrimen , delectumque carnis praeceptum est , sicut vos dicitis . Sed hoc minimè credendum . seeme to implie a restraint : as the greene hearbe haue I giuen you al things . For as of hearbes p p Ambros . 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 the q q Quedam ad cibariae , quaedam ad medicamenta . Lactant. vse of meate , so that which is good of the beasts , r r 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 , religion in choise of meats , as though the same s s The obiection of the Iewes in Iustin. cum Triffon . had bin , and were perpetuallie to be obserued : for surelie euerie hearbe was not t t Gen. 1.29 . & 3.18 . giuen vnto man for meat , but euerie hearbe bearing seede , and euerie tree bearing fruit ; and they were u u Basil . 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 , x x 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 is y y Vide 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 which z z Psalm . 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 also a a 1. 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 residue b b Such as are of vs reiected and out of vse for food , as horses , dogs , &c. which in our fulnes are contemned , ( as c c 2. King . 6.25 . & 18.27 . Also Valerius Maximus , lib. 7. cap. 6. recordeth , that the Cassilinates besieged by Haniball , for want 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 thankefulnes d d Whereof 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 , e e 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 refuse f f As 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 g g 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 h h 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 vse i i Gen. 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 , that k k Tertul. ibid. Postea accessit vsus carnium , diuina gratia , &c. the former decayed , may be thus supplied ; and that in the fulnes of them both , l l 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 , a a Luther in Gen. 9.4 . Quia enim tam non peccatum erat occidere bonem aut ouem ad cibum , quam non peccatum est decerpere florem aut herbam 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 ; b b 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 is c c August . 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 inhumanitie d d Pro. 12.10 . Basil . lib. quaest. Diffuse explicat . quaest. 41. vse crueltie toward your beasts , and the same by e e Consuetudo 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 the f f Luther . in Gen. 9.4 . Ideo vt ad mansuetudinem 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 g g 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 shew h h Chrysostom . Hom. in Gen. 27. Prius benefacit , & multitudine beneficiorum naturam nostram ad se allicit , & postea imperat facilia & leuia , &c. their abstinence in things forbidden , and acknowledge i i Chrysost. 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 k k Psalm . 145.9 . creature is regarded of the Lord , but the life of man is precious aboue the rest ; therefore man should not be l l Prou. 12.10 . Luc 6.36 . tyrannouslie affected , or carelesse toward the creatures , least as the m m 1. King . 16.31 . August . Serm. 4. de aduent . Dom. Nolite fratres contemnere peccata in quibus forte consuetudinem iam fecistis : omne enim peccatum consuetudine 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 n n 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 , o o 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 , p p 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 the q q Plato in Timae● . Animam humanam immortalem esse vult , sed eandem particulam deitatis , sicut & testatur Galen 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 artem 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 , r r 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 the s s 1. Ioh. 5.7 . testimonie of the holy Trinitie , which is stronger proofe t t Galen . 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 an u u Arist. libr. 2. de anim . cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quam vocem reddit Cicero . Tusc. quaest. 1. Continuata motio & perennis . Item . Fernel . lib. de animae facultate cap. 1. Est anima principium & causa functionum 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 our x x Nam Hebraicè sanguis in animali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 netsach , appellatur à natsach , roborare , quod sit fortitudo & vita animalibus , sanguis effusus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dam , ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adam à rubore nominatur , licet nonnunquam ha voces inter se iustis de causis confanduntur . Sic inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Graecis d●scrimen est . Aristot. Histor. Animal lib. 3. cap. 5. Vnde Homerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 quenched 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 is y y Sanguis 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 , z z Gen. 1.21.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 a a 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 , b b 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 , which c c Gen. 1.12 . Psalm . 104.16 . Basil . Hexam . Hom. 5. Vox enim tunc & primum illud praeceptum velut lex quaedam naturae facta est , &c. the Lord by his voice hath made their life : but man consisteth of d d Gen. 2.7 . breath of life , which is not made one with the blood of man , but hath his seate or roome e e Sanguis igitur est sedes animae & quasi vehiculum ipsius . Arist. de Gen. anim . li. 3. therein ; and therefore although the blood be putrified , yet that f f Stulti igitur Empedocles & Critias , qui sanguinem 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 discerne g g Vt sit pecudum anima qualitatina , hominum verò substantiua . Aquin. betweene the life of creatures . Hereby also Atheists are condemned , which h h Quemadmodum 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 , which i i Epiphan. 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 , that k k 1. 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 whom l l Conciliatio . 12 S. Augustine that learned Father , answereth thus : You m m 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 , n n 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 p p Mat. 26.26 . gaue ( vnto them ) the signe of his bodie . And euen so it is q q 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 corruption of flesh and blood , or men giuen to the delights r r 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 s s Ephes. 5.5 . Galat. 5 21. the kingdome of God . Obser. 1. verse 4. We must abstaine from t t Iob. 31.1 . Matth. 5.29 . occasions of euill , least by u u Ephes. 4.7 . giuing libertie to the tempter we be seduced . Secondlie , those that x x 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 blood y y Ioh. 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 z z 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 thereby a a Caluin . in Gen. 9.4 . Voluit autem Dominus , haec prohibitione in abstinentia pecuini sanguinis , homines ad mansuetudinem 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 is b b Hieron . 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 , c c 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 , d d 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 not e e Solon . 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 f f 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 , albeit g g August . 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 h h

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

Pet. Mart. in Gen. 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 man . But the wordes seeme difficult , how the Lord will require the blood of man at the hand of beasts . There are which i i Origen 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 , k k 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 , l l 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 m m 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 the same . Some otherwise thinke , that the n n For 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 o o 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 slea p p Which 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 well q q August . 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 r r 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 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &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 s s 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 t t Iob. 21.14.15 . Psal. 73.6 . in mischiefe , as u u 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 x x

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 consider y y Se●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 , z z Exod. 21.12 . by giuing authoritie to man to take away such monsters from the earth : yet not a a 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 b b Gen. 42.21 . his brother , or c c No 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 d d Deut. 13.5 . so by punishment of like for like is satisfied ) but also e e Numb. 16.11 . Act. 9.5 . against the Lord , whose image he hath destroyed , & therefore of him f f Gen. 18.25 Marc. 9.43.44 . deserueth endlesse torment . Wherefore those also g g Numb. 35.31 . 1. King . 20.42 . who of men are pretermitted , or can not of men be punished , h h Being in supreame authoritie . for the height of power and dignitie , which before they haue receiued ; the Lord himselfe i i 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 the k k Which 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 the 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 that l l Hieron . in Zoph●● . cap. 1. Quo modo Dominus est effusurus sanguinem in talionem , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 m m 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 their n n Chrysostom . Hom. in Gen. 27. Non hoc confidera homo , sed tal● non 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 then o o Leuit. 19.8 . 2. Cor. 5.10 . Gregor. Dialog. libr. 4 . ●●nes Gehennae ignis credendus est , sed non vno modo omnes cruciat peccatores ; vnusquisque 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 p p Hebr. 10.31 . & 12.29 . the iudgements of the Lord ; and returne to him , who q q Isai. 53.5.12 . for their sakes was counted among the murtherers : and euen those r r 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 quaecunque 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 , s s Act. 22.6 . Micah . 7.19 . Luc. 23.42 Athanas . Exposit. fid. Christus ex mortuis vitam ingressumque 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 the t t Romana E●itio ita legit : Quicunque effuderit humanum sanguinem in terram . fundetur sanguis illius : at in Hebraeo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baadam in adam , i. per hominem . On●elos interpretatur , per , vel non absque 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 u u 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 x x Exod. 7.1 . Rom. 13.1 . authoritie from my selfe , to take reuenge for blood . The man therefore of chiefe y y Psal. 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 Prince z z Prou. 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 a a Gen. 14.15 . father in his familie , where no superior authoritie is found . From this commandement , ariseth the stay b b Psalm . 72.4 . and state of societies and common wealths , and also the authoritie and c c Rom. 13.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex necessitate subijci . Nam regum est , adeoque omnium imperantium , eorum quibus praesint , commodis vtilitatique soruire . Cic. ad Q. fr. epist. lib. 1. Epis. 1. necessitie of Magistrates . The Magistrate is therefore a person ordeined by God , in the d d Exod. 18.19 . 2. Chron. 19.6 . Psalm . 82.1.6 . roome and place of God , to punish the wicked according e e 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 man , and to f f 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 . The g g Rom. 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 g g 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 than 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 h h Romans 13.4 . Numbers 31.2 . is , in the place of God to take reuenge . The matter , to requite i i Iosu. 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 dignissimum dixerim . outward or vnciuill faults , with bodilie or ciuill punishments . The end , k k Rom. 13.4 . that men may liue in peace , and exercise l l 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 vnauthorised m m 1. King . 2.5 . to kill , and his blood is to be shed that sheddeth it : yet that man , whom the Lord n n Deut. 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 o o Rom. 13.4 . he executeth the vengeance of the Lord , & sinneth no lesse then p p 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 q q Rom. 13.1 . God the power of reuenge , and those whom the Magistrate permitteth r r 1. Pet. 2.13.14 . thereunto : and to them hath the Lord permitted this authoritie ; who from s s 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 , t t As by succession , election , or lawfull victorie , 2. Sam. 7.12 . & 2.4 . & 8.1.2 . by manifest token of his pleasure , the same u u 2. Sam. 16.18 . must we esteeme as the Magistrate of God , and x x 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 y y Exod. 18.19 . 2. Chron. 19.6 . in the place of God , & cannot z z Psalm . 135.6 . & 139.8.9 . be like God in euerie place ( forasmuch as he oftimes is ruler vnder God , a a 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 & b b Exod. 18.20 . 1. Pet. 2.14 . inferiour Officers , who in the place of Kings & Princes , yea of c c Deut. 17.8.9 . Rom. 13.1.7 . the Lord himselfe , are duelie with reuerence to be obeyed . In warres likewise , are Captaines & souldiers d d Exod. 17.9 . the Princes deputies , who may therefore lawfullie e e 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 from 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 , and f f Numb. 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 g g 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 ; h h 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 nouum Testam . q. 68. Si quis ergo Christianus ad tempus vindicet , non acerbè , neque 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 : quamquam 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 , i i 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 no k k And 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 l l Act. 17.26 . same originall and parentage , of m m Eccles. 2.15.16 . Psal. 49.6.7 . the same priuiledge of nature , of n n 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 , in o o Man 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 p p Act. 17.26 . affinitie , and q q Cicer. lib. de Amicit. Plutarch . lib. de dignoscedo assentatore ab amico . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : A friend more necessarie then fire and water . amitie : thou therefore r r In 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 from 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 man 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 , t t 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 u u 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 the x x It 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 y y Gen. 4.11 . hee himselfe doth execute the punishment on Caine ; and Lamech , being but a priuate man , z z 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 , a a 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 , b b 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 c c 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 d d 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 e e 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. Var . 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 : Defecitque extantibus rigentibusque oculis ad horrorem formidinemque 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 f f Exod. 21 . 2● . worthie of themselues to be destroyed . Thirdlie , the Magistrate is the ordinance of g g Rom. 13.4 . God , for the punishment of euill doers , and the praise of them that doe well , & therefore h h Iudg. 17.6 . & 19.1 . Isai. 32.1.2 . most necessarie vnto the societies of men . Fourthly , Magistrates ought to punish i i Exod. 21.14 . Numb. 35.31 . murtherers , with death : notwithstanding such murtherers were themselues created in the image of God , because k k 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 the l l 2. Chron. 19.6 . Psal. 28.1.2 . Lord , as to the highest iudge , and the punishment thereof to be acknowledged m m Iosu. 7.25 . from him , not from the Magistrate ; who also will reward the sin of murther , n n Reuel. 21.8 . with greater punishments , then can be inflicted by the Magistrate . Sixtlie , those that seeke to defend o o Iudg. 20.13 . the life of murtherers , for fauour , fellowship or kinred ; or the Magistrate that doth p p Deferred 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 themselues q q 1. King . 2.31 . partakers with the murtherers , & of the punishment of them ; and also r r Deut. 21.8.9 . the land wherein they liue . Seauenthlie , the consideration of the dignitie of man ought to restraine vs from s s Luc. 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 t t Gen. 1.26 . created in the image of God , and continueth ( although u u Gen. 3.7.8 . & 5.3 corrupted thorough the fall ) in the same his image , in x x Psal. 8.6 . excellencie aboue the creatures of the earth , in y y Matth. 10.28 . immortalitie of soule , in z z 2. Sam. 14.17 . Ambros . Hexam . lib. 6. cap. 8. Cyril . in Iulian. lib. 9. Damascen . lib. de imag. Dei : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. reason , memorie , prouidence , conscience , all which a a Rom. 8.5.6.7 . Galath. 5.17 . Tit. 5.15 . The Apostle calleth our corruption , an earthly image , 1. Cor. 15.49 . notwithstanding are horribly defiled , & stained with sin . Ninthly , it is b b 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 c c Eph. 4.24 . Coloss. 3.10 . renued to this image through faith , especiallie if it be d d 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 , e e 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 , f f 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 perfect a a Chrysostom . Hom. in Gen. 28. Quia verifimile erat is●● adhuc in angore esse , & mentem illius formidine teneri , & si quando ingrueret vel paruus aliquis imber , futurum tristem & attonitum ; ideo vt ipse fidere possit omnisque posteritas , id circo misericors Deus in magnam 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 contained b b From vers. 8 to 16. a promise ; and the c c Vers. 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 d d Vers. 9.10 . on the one part which freelie promiseth , and euerie earthlie creature , which freelie receiueth the benefit thereof . Secondlie , the e e Vers. 11. substance or matter of the couenant : that from thenceforth all flesh should not be rooted out by waters . Thirdlie , the signe f f Vers. 12.13 . or seale therof . Lastlie , g g 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 , h h 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 daunger i i August . 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 , k k Ierem. 5.22 . which onelie are barred out by the mightie power of God . And albeit the promises of God are l l 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 mans m m Chrysostom . 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 , n n 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 , o o Psalm . 7.12 . & 21.12 . Hilar. in Psal. 57. In arcis seueritatem iudicij Dei significari ostendimus , peccatorum hunc semper poenis hi● qui punientur 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 , of p p Ambros . 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 q q Gen. ● . 17 . late before , but the r r Vers. 14. Ezec. 1.28 . Reuel. 4.3 . Scripture expresseth a bow that may be seene : which the learned for the most part , both s s Rabbini in Cab. Tres iridis colores referunt ad tres Patriarcha● , sicut & Christiani , quatuor colores , ad quatuor elementa . Iewes and t t Omnes quod scio , Ambrosio dempto . Christians , doe vnderstand to be that notable and visible bow , that appeareth in the cloudes , then which , u u 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 both x x Ambros . 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 Philosophers y y Aristos . 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 that z z If 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 together a a Nam omninò consistit iris optica ratione : siue per conum , 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 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 it b b Arist. 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 the c c A 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 , d d Aristotle teacheth that they are only apparances , 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 e e For a double Rainbow is a signe of great shewers : Arat. in Pheinom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel gemina circuncingit magnum 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 , f f Ambros . Hex. lib. 6. cap. 1. in things of substance ? And if his power and wisdome so plainelie are g g Rom. 1.20 . Lactant. Institut. lib. 1 cap. 3. Qua in re quoniam & sensu deficimus & verbis : quia neque tantae intelligentiae lucem pectus humanum , neque explanationem 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 h h Gen. 2.1 . order of all the creatures ; it followeth that the rainebow had then his place , either i i For 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 , k k Author . de mirab . sacr. script . inter oper. August . lib. 2. cap. 10. that there was neuer rainebow seene before this promise made ; yea , some doe l l Lyza 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 , euen m m Argum. 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 n n

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 o o August . contr. Maxim. lib. 3. cap. 22. In sacramentis non quid sint , sed quid osten●ius attendatur : i. In the Sacraments we must consider , not so much what matter they are of : but what they signifie . depend not of the creatures wherof they are , but of the p p Ambros . 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 the q q Ambros . 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 , r r 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 confirmation 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 s s

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 t t Vers. 9.10 . creatures , but the signe u u 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 , to x x Nisi enim facramēta similitudinem quandam earum rerum 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 sight y y August . contr. Fa●st . ●br . 19. cap. 16. Sacramenta corporacta quasi visibilia verba . Idem tract . in Ioh. 10. this mercie promised . The Lord was now z z Gen. 8.21 . & 9.11 . appeased with Noah , & promised to shoote no such arrowes of displeasure as before . Euen so a a Iris Graecis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à pace , quasi fignum pacis vēl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod ostendit pactam . Latini à Gracis , vel ab ●ere vocant , quia descendit per ●ērem ad vsque 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 , is b b 2. Pet. 3.7 . now kept in store , and reserued vnto fire : wherefore the Lord , as it were to put vs in remembrance , c c Gregor. Mag. in Ezech. Hom. 8. Vnde & in aeren eodem , color aquae & ignis , vt v●riusque 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 the d d Neque 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 hee e e August . contr. aduersar . Legis , lib. 1. cap. 20. Dico Deum admoneri se voluiss● , quamuis 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 intelligantur , nonnè vt fabulosa videantur ? hath a speciall eye vnto our faith , how wee beholding it , beleeue his word . Neither f f Chrysostom . 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 , g g

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 nequaquam 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 although h h Aquin. quodlibet . 3. artic. 30. Idem in Gen. 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 i i Deut. 32.36 . 2. King . 3.13.14 . Isai. 63.5 . appertaineth to saue when none can help , and in the greatest k k Exod. 14.15 . &c. dangers , to shew the greatest tokens of deliuerance . Doctrines . 1. verse 1.8 . This couenant confirmed vnto Noah , l l Sic enim legendum est : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 m m Psal. 37.4.13.14 . & 55.22 . hearts desire , and graunt them n n 2. Sam. 7.19 . 1. King . 3.13.14 . more then they doe aske . Secondlie , verse 9. The Lord bestoweth his blessings on his creatures , o o Deut. 9.6 . Isai. 48.9.11 . for his owne sake , not for p p Rom. 9.11.16 . Against the new sprung opinion of iustification . This was an absolute couenant , not conditionall . In the couenant of grace there is a condition 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 perseuerant 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 : q q 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 r r Gen. 17.7 . Exod. 20. I will be thy God , and the God of thy seed , to a thousand generations , to them that loue me . Against the Anabaptists . much more may the children of the faithfull , be partakers of the couenant of grace by Baptisme , although s s Gen. 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 t t 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 u u 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 , x x 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 , coelianque 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 therof y y 2. 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 z z Vers. 14.15 . Luc. 22.19 . Hinc dicitur sacramentum , visibile verbum . 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 a a Vers. 1. God blessed Noah and his sonnes ; so now doth it proceed to teach , in what manner this b b For 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 withall c c As it came to passe to Cham and Canaan , vers. 25. the wages of their sinne : and that the godlie , although not so greatlie flourishing in d d For 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 e e Vers. 6. onelie of these three sonnes of Noah , the nations haue increased ouer all the earth : against the presumption of some f f 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 g g Methodius Patarensis , 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 fore-described 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 obseruing h h Cicer. 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 neither i i Chrysost. 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 k k 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 l l 2. Pet. 1 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 coniunction n n As 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 both o o Gen. 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 p p 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 q q Eccles. 5.8 . Luc. 17. vers. 27. Mat. 24.38 . Whereby that appeareth a forgerie of Berosus , that saith Noah inuented the making of Wine . Notwithstanding I suppose this historie was not vnknowne vnto the Heathen : and that he was Noe who of them was called Bacchus , or Boacus : of the Greeks Oenotrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of wine : of others , Ianus , à 〈◊〉 Iain , which in Hebrue & Syriac signifieth wine , whom 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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &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 r r 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 greatlie s s Chrysostom . 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 , although t t Iulian. 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 u u Gen. 6.9 . & 7.1 . Ezec. 14.14 . praised , and his wonderfull deliuerance x x Gen. 7.18.23 . & 8.1.3 . declared in the Scripture ; his sinne is also published , to the end it might be knowne , y y 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 z z Rom. 3.19 . & 4.2 . of righteousnes , hath not to glorie in his works ; what can we wretches claime a a Rom. 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 b b

Gen. 6.9 . Heb. 11.7 Hieron . libr. tradit . Hebraic . in Gen. 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 aequabuntur angelis dei , sed sicut esse possunt in hac peregrinatione perfecti .

were righteous , and walked with God : yet was he c c Gen. 5.3 . 1. Cor. 15.49 . of Adams image , and had his imperfections ; which the Scripture therefore recordeth , d d 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. Nam 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 e e Gen. 12.12 . of Abraham , f f Gen. 42.16 . Ioseph , g g Numb. 11.22 . Psalm . 106.33 . Moses , h h 2. Sam. 11.4 . Dauid , i i Iob. 3.1.3 . Iob , k k Ierem. 20.14 . Ieremie , l l Ioh. 2.3.4 . Marie the virgin-mother of Christ , m m Matth. 26.74 . Peter and the rest : to the end that we might know , that n n Iob. 4.18.19 . Rom. 7.23 . none is voide of sinne , and therefore that we ought not to despaire for our infirmities , but o o Clem. Alexandr . Paedagog . lib 2. cap. 2. Quocirca No● quoque indecora vinolentia scripta est , vt ebrietatem quam maximè vitemus , manifestam scriptisque 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 p p 1. Iohn . 3.9 . sinneth not that is borne of God ? I answere by q q CONCILIATIO . 13. the Scripture . Sinne after two sorts doth excrcise his force on men . Some where r r Rom. 6.12 . Iohn . 8.44 . it raigneth in them , as in those that take delight in sinne . In others , it s s Rom. 7.15.16 18. lurketh , but doth not rule their hearts : who with a purpose of heart t t Rom. 6.13 . 1. Ioh. 2 . 1●.16 . doe cleaue vnto the Lord . So he that is borne of God sinneth not , that is , u u Rom. 7.15.18 . Galath. 5.17 . delighteth not in sinne : but although he seeke continually x x Rom. 7.24 . 1. Cor. 9.27 . Philip. 3.13 . to subdue concupiscence , yet often hee is y y 1. King . 8 . 4● . Eccles. 7.22 . taken in infirmitie . So that if any say in this life , he is z z 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 a a August . ibid. Noe sicut legimus , fuit atiquando ebrius , quamuis 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 so b b Vers. 21 22. Chrysostom . Hom. in Gen. 29. lacet ridiculus , &c. scourged him for it c c Prouer. 3.11 . Reuel. 3.19 . being a sonne , that hee plainelie shewed , that those that vse it daylie d d Heb. 8.9 . are but bastards , and shall not , without most speedie repentance , receiue e e Psalm . 95.7.8 . inheritance in the kingdome .

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

C Ham although the a a Vers. 24. youngest son of Noah , is alwaies placed betweene his brethren : for b b Gregor. Hom. in Euang. H. 38. Ex Noae tribus filijs , electi duo vnus reprobus fuit , boni enim soli nunquam 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 c c Verse . 18.22 . called the father of Canaan , because d d Chrysostom . Hom. 28 Ne putetis obsecro hoc absque causa fuisse aediectum . Nihil enim in diuina scriptura continetur , quod non aliqua ratione dictum sit , quod non & latentem 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 e e 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 , f f Gen. 9 22. and told his brethren without . This onelie word ( letting coniectures g g The Rabbins in Cabala affirme , that C ham 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 and h h Cicer. 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 i i 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 content 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 , k k Rom. 15.1 . 1. Pet. 4.8 . that we should hide the imperfections of our brethren , and be l l Ephes. 4.32 . Coloss. 3.12 . grieued for their infirmities ; and for the godlie ( much more our godlie Parents ) wee m m Ioh. 3.16 . Rom. 5.7 ought if need require , n n 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 his o o Hieron . 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 p p Vers. 13. nakednes , he gaue them not assistance with the least of his fingers . It is euident therefore hee did his father villanie , either by q q Chrysost 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 r r Ve●s . 2● . knew what his younger sonne had done vnto him . How knew he ? being certified s s Chrysost. 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 did t t For the drunkard is said to remember , both what he hath done or suffered in his drunkennes , when his fit 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 u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iadagh is properly belonging to the minde and vnderstanding , sometime also to the 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 thinke x x Francs . Iun Analys . in Gen. c. 9. Hac vox maledictus Canaan , aut Noachi dictum est aut Mosis interpretamentum . Si Mosis ( quod ego quidem facile probauerim ) &c. that as Canaan is so often named y y Ambros . 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 of z z Cal● . 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 a a a Iustin. 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 , b b 2. Pet. 1.20 . that no Prophesie in Scripture is of anie priuate motion . Wherefore the holie Ghost , who is the c c 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 is d d Theodoret. 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 e e Psal. 79.6.12 . & 109.6 Reuel. 6.10 . of the godlie , when they desire vengeance on the wicked ; they f f August . 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 g g Psal. 58.10 . seeth the vengeance and reioyceth , it is not of malice , but of beneuolence , either hoping that the h h August 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 quam 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 writers i i Chrysostom . Hom. in Gen. 28. Canaan fuisse genitum tempore inūdationis . Sic & Rabbini aliqui . testifie , that this accident was after the birth of Canaan , of whom k k Theodoret. quaest. in Gen. Aliorum senten . tiam refere : tum ipse , Cuius rei inquit magnum & illud argumentum 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 , that l l Aben Ezra in Comment. in Gen 9. Scribit ipsum risisse referente Camo . he was partaker with Cham his father , which if it were euident ( as m m Origen . in Num. Hom. 20. Canaan puer antequam nasceretur maledicitur . Ambros . de Noc. cap. 30. Vtique 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 his n n Canaan propriè sernus est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 spirituque 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 o o 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 p p Deut. 28.15.18 . his posteritie and q q August . in Psal. 103. Filios vocat scriptura opera nostra : inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 had r r Ambros . 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 of s s Est enim certissimum 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 both t t Gen. 12.15 . & 41. &c. Herodot . in Euterp . Reges in Aegypto fuisse ante Ninum Assyrium : ex Trog . Iustin. lib. 2. Aegyptians , and u u Cush obtained the greatest part of Africa and Arabia : looke chap. 10. Aethiopians , and x x Canaan florished almost a thousand yeers after the curse . Numb 13.28 . the Cananites themselues , most notablie flourished long after the threatning of this curse , and euen after the recording y y Qui haec scripserit in eremo . of the same by Moses : notwithstanding in the end , z z 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 punishment a a Ambros . lib. de Noe & arca . c. 32. Vel certe diutius poena producitur cum etiam ad filium vsque pertendit & successoris afflictio in tempora 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 , might b b Ambros . ibid. Et fortasse ideo quod pius afficitur iniurij● filij sui maxime quarum reut & author existat . the more astonish his wicked heart : considering it often happeneth c c Tertul. 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 yet d d Iustin. 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 e e Matth. 7.3 . first repenting of his own offence , which gaue f f Rom. 14 13. the stumbling blocke to other , chastiseth his sonne as one that g g 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 C ham offended , seeing the Lord affirmeth , the children h h Ezech. 18.20 . shall not beare their fathers sinnes ? The i i Conciliatio . 14. children that are not k k Hieron . in lere . comment . cap. 2.5 . Offensam ducit à patribus , non quo peccata pati●● fisijs imputentur , sed quo & fil● habentes patrum similitudinem , & suo , & parentum scelere puniantur . August . contra Adimant . cap. 7. Ex eo quod addit , qui me oderunt ( Exod. 20.5 . ) intelligitur eos puniri peccatis parentum , 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 , l l Ezech. 18.21.27 . whensoeuer anie doth repent ; and himselfe also doth m m Psal. 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 the n n Isai. 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 o o Iob. 14.4 Prou 20 9. or can be freed there from , but by the p p Psalm 51.12 . Ioh. 8.22 . free spirit of the Lord . Canaan therefore , continuing in his fathers sinnes , and q q Gen. 13.13 . Deut 18 2. his posteritie ; were punished with their fathers r r 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 s s Ierem. 18 6. Rom. 9.21 . to doe therewith as pleaseth him . Gods counsailes are infinite , let him t t Aug●st epist. 105. Scrutetur qui potesi iudiciorum eius tam ●●●●tum p●●si ●ndri , ver●●tamen caueat praecip●●ium . Calum . in Gen. 9. Quisque 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 receiue u u 2. Sam. 2 14. Psal. 89.31 . Exemplis patet . more grieuous punishments in this life , then doe the wicked . Secondlie , Gods children ought to couer x x Prou. 17.9 . & 20.3 Rom. 15.1.2 . Gal. 6.2 Quae scilicet tegenda sunt , nam quaedam non sunt . Deut. 13.8 . the imperfections of their brethren with loue . Thirdlie , children which despise their parents are y y Deut. 27.16 . Prou. 30.17 . cursed of the Lord . Fourthlie , the blessing of Parents z z Exod. 20.12 . Gen. 49.1 . prolongeth life vnto their children . Fiftlie , the Messias Iesus Christ , is come of a a Gen 11.10 . Matth. 1.1 . Luc. 3. the posteritie of Sem , and liath b b Ioh. 10.16 . Ephes. 2.13.14 . gathered together the sonnes of Sem and Iapheth , according as the c c Vers. 27. Ezech. 37.22.24 . Scriptures haue foretold . Sixtlie , those that fall with Noah into the sinne of drunkennes , & d d Luc. 13.3 . Heb. 10.26 . rise not againe with Noah by repentance ; shall in this life be e e Prou. 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 ; tacetque 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 , culparumque 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 , of f f 1. 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 the a a Author . 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 tanquam 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 ; wherein b b For 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secret or vnknowne : from the flood to the Troian warres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fabulous : from thence vntill his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made knowne by historie . Censorin . lib. de die Natal . all the histories of men doe faile : and therefore ought to be read , perused , and c c

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 hands . 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 d d Ioh. 20.31 . in historie , as in all other e e Vincent . 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 f f 2. Pet. 1.21 . Iren. libr. 3. cap. 1. August . de consensu euangel. cap. vlt. endited by the holy Ghost , the searcher g g 1. Cor. 4.5 . Tit. 1.2 . of all secrets , and authour of all truth . Necessarie , because it containeth h h Basil . 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 , i i 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 : k k 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 l l

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 Deum 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 m m 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 n n Matth. 22.43 . his Lord God , in whom all nations o o 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 p p Gen. 12.3 . Abraham , and yet more speciallie q q 2. Sam. 7.16 . Matth. 22.4 . of the house of Dauid , that all the world might know r r Wherefore , 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 , s s Gen. 3.15 . Reuel. 13 8. promised from the beginning , and t t 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 u u Vers. 21. father of all the sonnes of Heber , of whom proceeded the Hebrue Abraham , to whom 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 . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaphet Elohim Lelepheth ) God x x Eadem vox & Chaldeis & Sy●is dilatare est . Et in Hiphil Hebraeis omninò id significat : in Cal saepius aliter , quandoque 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 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and. The word which is interpreted to perswade , doth also signifie to y y Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patha : blande alloqui ; Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sapissime accipitur in malam partem : est etiam dilatare , authoritate Hieron . & Rabbinorum . enlarge , in which sense the most part of antiquitie z z Onkelos . 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 agreeable a a Chrysostom . homil. in Gen 29. No aberrabit quis si dixerit benedictiones iusti prophetias esse . Nam si paeter Noae non simpliciter neque frustra vocabulum indidit Noae , sed vaticinatus est per nomen futurum Dilunium : multo magis iustus ille non simpliciter neque frustra benedictiones protulit . Opinor autem quod benedicendo hos duos duorli populorum vocationem 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 partaker b b Hieron . 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 is c c August . 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 d d Gen. 9 29. of the progenie of these three sonnes of Noah ; so e e Vers. 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 the f f 1. 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 there g g Caluin . 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 h h 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 , were i i Sic 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 the k k For 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 children , 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 suppose l l The 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 m m Vers. 2.6 . & 22. Iapheth aboue his brethren , for hee enioyed seauen sonnes , C ham but foure ; Sem flue : and , that his succession is not prosecuted , as is the residue , is not n n August . 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 countrie o o By 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 p p Ezech. 38.6 . appeareth by the Scriptures : wherefore , q q Vers. 5. where here it is said , that of the sonnes of Iapheth , the Isles of the Gentiles were inhabited : it seemeth rightlie r r For 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 . an t . 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 vsque 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 the t t Ptolom 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 . C ham enioyed the u u Aegyptum & Africam , & partem Arabiae . south part ; & Sem the x x Vers. 30. Scil. reliquam Asia partem . east , of whose line Israel was y y Ad mare mediteraneum sitae . on the west the vttermost border . Of the familie of Iapheth , these mightie nations are said to come . Of Gomer ( not the z z For 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 common 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 the a a Comari 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 , b b 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 , c c These are called Madai in Hebrue , as Dan. 6. &c. the Medes ; of Iauan , the d d So doth the Scripture call the Greekes , Dan. 8.2 . Grecians : of Tubal , the inhabitants of e e Ioseph . 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 , the f f Meshech . Cappadoces qui olim Meschinos vocatos & eorum vrbem Mazacam : testis est Ioseph . Antiq. lib. 1. cap. 7. Hieron . Tradit . Hebraic . men of Cappadocia ; of Tiras , they g g Quorum 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 , their h h They 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 mingled i i As 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 haue k k Not vniuersally expelled of any region by the Sonnes of Sem or Cham. kept their habitation ; and to Sem and Chams posteritie haue l l It 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 manie m m 1600. 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 about n n Rom. 15.19 . Hieron . trad. Hebr. in Gen. de Iapheth populus gentium nascitur ; quia igitur lata est multitudo credentium , à latitudine quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iapheth dicitur , latitudo nomen accepit . vnto Illyricum , and to the o o As 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 Italie p p 2. Thess. 2.9 . Reuel. 2.13 . & 18.2 . where Sathan now hath set his throne ; and Spaine q q Ambros . 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 bin r r Martyrum & professorum ferax , inter quos Osius Cordubae illustris prasul . Socrat. libr. 1. cap. 4. Sozom. lib. 3. cap. 10. renowned for the profession of Iesus Christ , albeit now they do furiouslie oppresse and persecute the same . Obser . 1. The Lord hath s s Psalm . 115.16 . giuen the habitation of the earth vnto the sonnes of men . Secondlie , the Prophesies of the Scripture are the t t 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 , a a 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 b b Isai , 19.12 . & 20 6. Ezec. 30.17 . & 31.10 Amos 1.6.9 . were inflicted on them for their wickednes , to giue example c c Ierem. 7.12 . & 46. ●7 . & Ezech. 26.8 . Hieron . in Iere. 3. Tormenta aliorum , aliorum 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 to d d Ierem. 13.23 . Nunquid vertes Cushith pellem suam ? Aethiopia , which therefore doubtlesse is to be esteemed his inheritance . Misraim to e e Terra Aegyptus Mizraim dicitur passim in scripturis . Aegypt , which is also called f f Psalm . 105.23 . the land of Cham. Put to g g Ioseph . Antiq. lib. 1. cap. 7. Hieron , libr. trad. Hebraic . in Gen. Cush vsque hodie ab Hebraeis Aethiopia nuncupatur , Mizraim Aegyptus ; Phut , Libya , à q●o Mauritaniae fluuius vsque in praesens Phus dicitur , omnisque circa cum regio , Phuthensis . Plin lib. 5. cap. 5. Libya . Canaan to the place of his possession . The sonnes of Cush : Seba , of h h Hieron . 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 is i i Descriptio 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 whom k k Ioseph . Antiq. lib 1. cap. 7. Sabathes à quo Sabatheni , qui Gracis dicuntur Astabarri , vel potius Ascabari , & Cascaboraei , à Nili appellatione quem incolunt , vt trad. Tremel . in Annot. the Sabatheni . Raamah , and Sabtecha l l 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 , who m m Obseruandum est Seba filium Cush , Hebraicè scribi cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech , vt obseruauit Hieronymus , Seba filium Regina scribi cum Shin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 n n Matth. 12.42 . proue the wisedome of Salomon , whom our o o Luc. 11.21 . Sauiour calleth the Queene of the south , which came from the vttermost parts of the earth : and Dedan , after whom was p p Ezech. 27.7 . Semper tonenda est distinctio inter Sheba & Dedan filios Regma , & Sheba & Dedan filios Iokshan . Quorum vtriusque mentio est ibid. vers. 15. & 20. videntur vtrobique esse confines Sheba & Dedan , tam huius , quam illius : & Regma nonnunquam pro Sheba sumi , nonnunquam 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 q q Chron. 1.11 . the repetition of this genealogie ) are vnknowne saith Iosephus , & r r 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 out s s Vid. 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 being t t Ob 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 u u 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 his x x Ioseph . 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 building y y August . ibid. Vnde apparet ex progenie Sem exortos fuisse , qui postea regnum Gigantis illius Nimrod obtinerent , vnde proced●rent , atque alias cōdirent ciuitates , quarum prima est à Nin● appellata Niniue . Niniue , Rehoboth , Calah , and Resen , the last and the least whereof z z Tremelio visu●s est et alijs , de Niniue praedicari , quòd ciuitas esset magna : sed quis huius sententiae vsus cum omnibus esset Niniue notissi na tanquam 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 ( being a a Ptolom . Geograph . descript. Asiae . Strab. de situ orbi● . lib. 16. neere in situation vnto Babel ) it seemeth by records of b b Numb. 24.22.24 . 2. King . 15. & 16.7 . & 17.3 . & 18.13 . Scripture , and c c Ioseph . 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 first d d Hieron . lib. tradit . in Gen. Nimrod fil us Cush arri●uit insuetam 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 e e 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 whom the f f 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 g g 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 h h Prou. 6.26 . saith ; a whorish woman will hunt for the precious life of a man . Some also i i 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 anceint k k Non 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 therby l l Vatab. Annot. in Gen. 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 mountaine m m Psalm . 36.6 . Sicut montes Dei . is called in the Scripture , a mountaine of God ; a great tree n n Psal. 104.16 . Item Ion. 3.3 . Nini●e ciuitas magna Dei : eodem sensu os maximum 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 , but o o August . de ciu. Dei , libr. 16. cap. 4. Sicut Nimrod Gigas venator contra Dominum , quod non intellegentes nonnulli , ambiguo Graeco textu decepti sunt , vt non interpretarentur non contra Dominum , sed ante Dominum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 p p Gen. 6.11 . to be corrupt b●fore God , and the men of Sodome q q Gen. 13.13 . exceeding sinners against the Lord . Other thinke , that r r Ioseph . 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 is s s Chrysost. Hom. in Gen. 2● . Quidam 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 yet t t 1. Sam. 12 , 12. the Lord was king , and to bring the free people in subiection , when before u u Chrysostom . Hom. in Gen. 29. Sed hic iterum proauum suum imita●us , & abusus naturae priuilegijs , alium seruitutis modum adinuenit , & princeps atque rex fieri attentauit . Rex enim nondum erat cum nondum 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 x x 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 y y 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 yet z z For 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 the 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 rebell a a Nam Hebraicè Nimrod rebellem sonat à marad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 instruments b b August . 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 , c c 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 cutting d d For 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 Cham , 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 husbands 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 e e Heb. 5.6 . being lawfullie aduanced or called thereunto , either by lawfull f f 2. Sam. 7.12 . 2. Chron. 13.5.6 . inheritance , g g 1. Sam. 11.12 . free election , or other meanes h h According 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 i i 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 k k 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 are l l 1. 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 m m Iudg. 9.1 . 2. Sam. 15.4.5 . Numb. 16.1.2 . are hunters in this spirituall chase , they n n Habac. 2.13 . Micah . 1.7 . often labour in the fire and get no gaine , for the o o Prou. 20.21 . inheritance vniustlie gotten , the end thereof shall not be blessed . 4. Those that haue receiued gifts , must p p 1. 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 q q 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 r r Exod. 3.11 . Iudg. 6.15 . &c. with the sight of their infirmities , not s s 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 t t 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 honour u u Num. 11.11.12.13 . Et honos est ●nus , est in prouerbio . Hieron . epist. ad Marc. Non est dignum vt inde exigat honorem vnde refugis laborem . of it selfe is burdenous , much more x x 1. 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 y y 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 z z Zach. 4.2.6 . candlesticke of light in the house of God , a a a Isai. 32.1.2.3 . conduit pipe to conuey Gods mercies and benefits to men , a b b Rom. 13.4 . sword in the Lords hand to auenge sinne and wickednes : punish the euill , maintaine c c 1. Chron. 18.14 . Psalm . 72.2 . the good : deliuer d d Psalm . 82.3.4 . Virgil. Aenead . 6. Regum est parcere subiectis & debellare superbos . the oppressed from the hand of the wicked : haue not e e Leuit. 19.15 . respect vnto the rich , nor to the poore : be vnto f f Isai. 49.23 . the Church of God , a nursing father : cause the nurses therof g g 2. 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 h h Matth. 21.28.29 vineyard of the Lord , not doing i i Iohn . 6.38 . thine owne will , but his that sent thee ; not k k Philip. 2.21 . seeking thine owne things , but his that put thee in authotitie : the Lord will be with thee l l Exod. 3.12 . Iosh. 1.5 . as he was with Moses , with Iosua , with Dauid , and m m 1. King . 1.29 . deliuer thy soule out of all aduersitie : he n n Psalm . 55.22 . will beare the burden of thy magistracie ; he will make thee a o o Ierem. 1.18 . defenced Citie , an iron pillar and walles of brasse against all thy enimies ; he p p Psalm . 105.15 . Zach. 2.8 . that toucheth thee , shall touch the apple of his eye : he will preserue thine honour , & q q 1. Sam. 2.30 . peace of conscience in this life , and continue thy r r 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 s s Exod. 34.6 . Psal. 103.6 . destruction vpon the wicked , but t t Rom. 2.4 . 2. Pet. 3.9 . prouoketh them with his goodnes to repentance . 6. There is u u 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 , x x 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 , from hence forth to abide a a August . 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 b b Rom. 9.5 . whom are the fathers , and of whom came Iesus Christ concerning the flesh : therefore in the beginning c c After 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 a d d Chrysostom . 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 e e 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 of f f Some 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 regardeth g g Deut. 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 , h h Transeuntem vel transuenitentem significat , quasi ab eorum societate transissès . that he separated himselfe from their assemblie , which stubbornelie i i 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 k k 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 than Arphaxad , both because being young , and more apt l l Psalm . 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 m m 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 of n n August . 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 sanctis 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 C ham 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 vouchsafe o o Caluin . 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 fathers p p For 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 them 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 himselfe q q August . 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 r r 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 s s For so it is word for word , and very fitly to be translated , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha , is a prepositiue particle with the Hebrewes , and answereth to ( the ) in English , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gadal , to be great , also to magnifie , from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gadol , great . great . For first because this greatnes is giuen to brotherhood , it is t t Sic 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 the u u For the Hebrues hauing neither cases of variation , or degrees of comparison ; it cannot so plainely be perceiued as if it had been varied of the 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 x x Aben. Ezra . in comment . in Gen. Other make Cham 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 y y Gen. 9.24 . Cham his z z Hachatan , paruus filius . Desunt ijs comparationes . little sonne , it cutteth off that iudgement from the truth . But for the a a Dauid . 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 ( as b b Rab. Salom. in Gen. 27.15 . the Hebrues would auow ) the Priesthood was ioyned with the c c Et 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 to d d He 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 , the e e Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greeke translation doth read it so , f f 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 , g g Gen. 5.32 . begat Sem , Ham , and Iapheth , that is to say , h h August . lib. de ciu. 15. Generauit id est generare coepit . quaest. in Gen. 25. began to generate , and had none of them before . C ham was not then begotten , for i i Gen. 9. ●4 . hee is called his youngest sonne . Neither yet was Sem at that time borne , according k k 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 l l 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 m m 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 , but n n Franc. Iun. anal . in Gen. 10. Primogenituram verò ad Schemū pertinuisse , haec verba denotans . Fratrem 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 o o 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 priuiledge p p And whereas his Genealogie is in the last place reckened , it is for the continuance of the historie with the 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 , q q 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 , when he begat Arphaxad . For the purpose of the Lord is r r It 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 s s 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 t t Vers. 31. and countries . Elam was the father of those whom the u u So 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 common 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 , which x x Ioseph . Antiq. lib. 1. cap. 7. Hieron . libr. trad. in Gen. are the Persians ; Ashur , of y y Vers. 24.25 . & Gen. 11.13 . &c. Assyrians ; Arphaxad of the z z Gen. 11.10 . sonnes of Heber ; and of the a a Cashdim . 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 the b b Hieron . 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 c c 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 the d d Nam 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 e e 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 ( saith f f Hieron . 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 g g Vers. 29. the East parts of the world , and their former names being also changed , they remaine to vs h h Ne● alius ab Hieronymo haectenus explicuit . as yet vnknowne . Obser . 1. The prouidence of God is the onelie i i Deut. 32.8 . Act. 17.26 . authour and director of the habitation , and bounds of nations . Secondlie , true nobilitie k k 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 l l Isai 9 20.21 . & 19.2 Mica 7.5 . vnto vs for our sinnes , and m m 1. 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 first n n 2. King . 17.6 . brought Arphaxads sonnes in bondage . Arphaxads familie o o 2. King . 25. Ierem. 39.5 . did captiuate the sonnes of Heber . Elam was p p 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 continuall q q From 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 , most r r 2. King . ● . 12 . & 1● . 7 . Ioseph . Antiq. lib. 12. cap. 7. bitterlie oppressing them , vntill they were rescued by the s s Macab . 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 to t t Namely about sixeteene yeares before the birth of Christ . enter into the tents of Sem. Who although they u u 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 their x x Vntill Caligula and Nero. estate , vntil the God of Sem y y 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 z z 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 . a a 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 a a

Iulian. libr. in Christianos , apud Cyril . lib. 4. Vos autem recipientes hanc historian , 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 & contemners of the truth : so is there not a more noble testimonie in Scripture , to confound their absurdities and blasphemies . They cauil first at the words of the history : in the 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 ) that b b Iulian. 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 c c 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 ratiocinantur : mundus e●t aeternus , ergo hominum genus aeternum : 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 , them to acknowledge with the word of God , that the world d d Gen. 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 ( as e e Aristot . 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 & allurement of society , which is f f Aristot. Polit. lib. 1. cap. 2. Paret sociale animal esse hominem , magis quam omnes apes , & quam omne gregarium animal ; quìa sermonem homo habet solus , quo vtilitatem & damnum , iustum & iniustum ostendere potest . Cicer. Offic. libr. 1. Est autem vinculum societatis ratio & oratio , quae docendo , discendo , commanicando , disceptando , iudicando , concilias inter se homines , contungitque naturali quadam societate . the voice and speech of men should be the only cause of separation of societies , betweene g g Vt vers. 7.8 . Et omnium experientia compertum est , in illis enim linguis quas non intelligimus quae sunt innumerabiles surdi profecto sumus . Cic. Tusc. Quaest. 3. men and men ? Againe , seeing the speech is nothing els , but the h h Basil . 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 the i i Which 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 understanding ; 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 , by k k For seeing it is vtterlie against nature , we must need● acknowledge another author . whom , l l Whether from eternitie , which is against the principles of Philosophie ; or whether it were done in time . when , to m m Aristot. natura enim semper tendit ad optimum finem . what end and purpose ; for nature n n Natura 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 men o o Author . de mirah . sacr. script . inter oper. August . libr. 2. cap 9. Cum illud vsque tempus esset vnius linguae cunctus populus , vniuersorum 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 men is one in kind : & that it continued not so as in nature is required , it was by the miraculous p p Caluin . in Gen. 11. Et sane prodigij loco est lingna●um diuersitas . worke of God . The whole earth , that is , all creatures q q Chrysostom . Hom. 30. Non de terra loquent sed de hominum genere , vt nos doceat vnum linguam omnium 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 is r r Aristot . 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 , s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shapa e●ath hudebarim acadim : ad verbum vnius labij , & vnorum verborum . saith the Hebrue , and one word : that is , t t 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 eloquent u u The Heathen haue felt as it were the sent hereof : which doubtlesse is the 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 prouident or watchfull wisedome ) being careful of mens welfare , obtained speech of God . Afterwarde Mercurie taught them eloquence . Aristid . lib. 2 contr. Plaeton . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Compare this with the Scripture , and consider 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 x x Gen. 10.5.20.25.31 . posteritie of Noah was diuided by their tongues and languages . There is no y y CONCILIATIO . 15. contrarietie nor diuersitie herein : but the Lord most graciously by this latter history , would z z August . 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 a a 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 , b b 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 common 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 , c c Vers. 7. and their speech confounded , which by d d It may here happily , not altogether causelesse be demanded , what language it was that men spake , before this confusion of tongues ? The Aegyptians affirmed the Phrygian tonge 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 e e 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 before f f An 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 hils g g Vers. 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 h h Shina● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seemeth to be so called of the euent : of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shen : that is , a tooth , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 striken out in the confusion . 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 remaineth i i Chrysostom . 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 , abuseth k k Gregor. 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 guided l l Prou. 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 their m m Epiphan. 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 n n Nehen . 5.15.19 . in the feare of God ; that is to say o o Deut. 32.15 . Gregor. Moral . in Iob. lib. 11. Sicut boni per contumelias meliores existunt ; ita semper reprobi de benefitijs peiores fiunt . vnthankfulnes , and p p Deut. 8.14 . Bernard . libr. de diligendo Deo . Superbia est & delictum maximum , vti datis tanquam innatis , & in acceptis beneficijs gloriam vsurpar● beneficij . pride , & q q 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 , either r r Ioseph . Antiq. lib. 1. cap. 5. Hanc superbiam deique contemptum excitauit in ijs Nabrodes nepos Cham. August . de ciuit . Dei , libr. 16. cap. 4. Vnde 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 other s s Musc. 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 the t t Their 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 u u Isai. 19.3.12.13 . is common to them that follow their owne deuises ) for stone they could not finde , nor x x For 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 vttermost y y Caesar . 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 their z z Plin. 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 a a 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 doe b b Hieron . 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 , they c c Quemadmodum Perillus in tauro fabrefacto perijt , Plin. libr. 34. cap. 8. breed the bane of the inuentors of them . The inuention of arts d d Gen. 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 Citie e e 2. 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 ; this f f August . 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 , that g g Philo. 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 h h Deut. 1.28 . Psal. 107.26 . Scripture , or in common i i O●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 , k k 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 & l l August . libr. 16. c. 4. de ciuitat . Dei , quid denique noceret Deo , quantacunque 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 purpose m m Chrysostom . 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 n n Act. 14.17 . the abundance of his benefits , for o o Prou. 16.4 . his own name sake , not theirs ; that he in p p Deut. 10.12 . Psal. 50.15 . them might be magnified : and q q 1. Sam. 2.30 . they in honouring him , might receiue r r 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 haue s s Bernard . 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 t t 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 u u Ezech. 18 18. doing good among their people ; they build to themselues x x 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 had y y Chrysost. 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 beene z z Metuebant 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 a a Prou. 28.1 . for the guiltines of sinne ; and how fondlie would they auoide the punishment ? The meanes to escape aduersitie is to b b Deut. 30.3 4. Iudg. 10.16 . abandon sinne , and c c 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 d d Ierem. 49.4 . Habac. 2.9 . against the euill day ; they e e Isai. 28.15 . make a couenant with hell and death , supposing by their owne prouision to auoide the scourge : and make no peace f f 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 , g g Isai. 28.18 . your couenant with death shall be disanulled , when the scourge passeth thorough , it shall take you away , for that which h h 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 , to i i By this appeareth whence that vnsauorie fable of the Giants which made war with the Gods , tooke his originall among the heathen : And how the wicked negligence of men , had blotted out the remembrance 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 building k k August . 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 l l Iob. 12.14 . &c. 24. deuises of the wicked ; for there is neither counsaile nor strength m m 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 ( saue a a Many 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 , that 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 confusion , to triumph of them victoriously . And for this cause , is this holy historie arayed and garnished with manie figures of heauenlie b b Hieron . 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 c c Psal. 139.7.8 . is euerie where , and that d d Ierem. 23.24 . he filleth heauen and earth : which notwithstanding is e e CONCILIATIO . 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 f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae continet in se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers. 6.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 sufficient g g Marius 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 substantiam , atque ex hoc , substantia : etenim potentiae inest esse quod potest esse . Non dubitandum est igitur dicere substantiam 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 to h h 2. Cor. 12.4 . vtter nor conceiue them : therefore hee describeth this meruailous worke of God , as we may vnderstand ; & that by i i Like 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 excell k k Cyprian . 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 he l l Tertull. 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 descendentem &c. euer filleth heauen and earth , and the lowest places of the world ; and we cannot conceiue how hee can be said m m Cyprian . 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 n n 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 o o 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 measure p p Gen. 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 q q 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 , r r August . Epist. ad Dardan . ep. 57. Non dicimus pater noster qui es vbique , cum & hoc verum sit , sed qui es in coelis , vt templum 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 s s 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 , t t Athanas . orat . cont. Arrian . Deus de Deo . Non 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 all u u Tertul. 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 x x 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 are y y August . 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 & non bea●us esse : sed quod est illi viuere , intelligere , beatum 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 power z z Nazianzen . 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 prouidence a a August 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 , when 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 , that b b Iustin . 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 , c c Galat. 4.4 . Hebr. 2.15 . and was cloathed with our flesh ; so euen before that time was come , as d d Malach. 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 immediatelie e e Iren. libr. 3. c. 6. Descendit inquit &c. ipse est qui ascendit & descendit , propter salutem 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 , appeared f f Tertul. aeduers . Praex . Filius erat qui ab initio iudicauit turrim superbissimam illidens linguasque dispergens , orhem totum aquarum violentia puniens , pluens super Sodomam ignem & sulphurem , Deus de Deo . Ipse enim & ad humana collequia semper descendit . Chrysostom . Hom. in Gen. 58. Ne admireris dilecte , quod tanta humiliationis illius magnitudo , sed cogita quod et patriarchae cum apud quercum sederet ( Genes. 18. ) in hominis ●●gura cum angelis hospes fuerit : praesignans nobis multo ante & ab initio , quòd humanam naturam 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 he g g 1. King . 6.39 . seeth the hearts of all men , and h h 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 , teach i i Chrysost. 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 , that h h Chrysost. 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 , l l Iudg. 20.8 . they are vnited in consent , and fullie of agreement in this busines ; & they haue the m m Ezech. 3.5.6 . greatest meanes to maintaine n n Cicer. orat . 1. Qua vis alia potuit dispersos homines vnum in locum congregart , aut à sera agrestique vita ad humanum cultum ciuilemque 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 from 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 o o 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 p p Psal. 68 17. Heb. 12.22 . thousand thousand Angels , of whom one , in one might q q Esai . 37.35 . slew all the armie of Saneherib ? yea such is the condition of all the creatures , if the Lord r r 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 , s s Chrysostom . Hom. in Gen. 30. Quoniam 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 follie t t Calu. in Gen. 11. Videtur potius subesse ironia , quasi Deus sibi difficultatem proponeret reprimendae corum audaciae . of their inuentions . As if hee had said : behold u u Musc. in Gen. 11. Beni haadam habet Emphasin , sic vocat eos Dominus per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt de eorum originis humilitate admoneat . what these sonnes of men haue taken in hand : the x x 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 y y 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 : in z z Hieron . 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 by a a As Psalm . 78.49 . Angell nor spirit vexeth them , neither b b Gen. 7. & 19. by fire nor water destroyeth them , neither c c Deut. 32.24.25 . vseth the help of creatures , neither yet dissolueth anie d d 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 them e e 1. 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 f f Deut. 32.21 . 1. Cor. 1.25 . foolish a meanes be ouerthrowne . We see therefore this Scripture ( which Atheists g g Athei & 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 , h h 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 , because i i August . 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 k k Mark . 16.20 . 1. Tim. 4.16 . his fellow workers : Yet it is much rather to be esteemed the voice of the l l August . 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 vnitie m m Cyril . 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 n n Vers. 7. lost the vnderstanding of the speech they had before . Secondlie , they were indued o o 1. Cor. 14.10 . with a seuerall voice significant in steed therof . Thirdly , that therein their vnderstanding was not p p Philo. lib. de confus . Lingu●r . quid est cōfasionis 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Sauar : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chub , a chub or rich Vsurer : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dad , a dugge , the mothers breast : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 q q Isai. 28.11.13 . an horrible punishment , powred out vpon the world for sin : so that speaking and vnderstanding r r Act. 2.3.4 . of all languages , shed forth vpon the Disciples of our Sauiour ; was s s 1. 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 , that t t Arnob. 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 Lord u u The exposition of the Rabbins in Deuteronom. 32.8 . appointed the borders of the sonnes of Adam , according to the number of the x x For there are 70 , beside Sem and Iapheth . children of Israel . Yet because manie y y The 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 z z 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 a a 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 b b Deut. 32.15 . & 8.12 . Iob. 21.14 . prosperitie of the wicked doth make them proude , and doth c c 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 , d d 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 e e 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 f f Psal. 49.11 . Isai. 22.10 . indifferent things , as riches , strength , honour , lands , buildings , and onlie saue by righteousnes , and g g Philip. 4.8 . good desert in the common wealth and Church of God , h h Isai. 10.13 . & cap. 14.4 . &c. is sinne , and prouoketh a curse of infamie . Fourthlie , the Lord doth deride the i i Psal. 2.4 . counsailes of the wicked , when they fortifie themselues against the working k k Act. 4.25 . of his prouidence . Fiftlie , counsailes and purposes of men which l l Isai. 30.1 . are not grounded in the word of God , do worke the woe of the inuentors m m 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 certaine a a August . 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 b b 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 c c Luc. 3 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 d d Iren. libr. 3. cap. 1. Non enim per alios dispositionem saluin nostrae cognouimus , &c. Wee haue knowne the dispensation of our saluation , not by other than 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 that must needes be graunted which Augustine confesseth ; if one error be e e August . 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 f f Hebr. 6.19 . faith is the anchor-hold of our saluation , and the Scriptures are g g Rom. 10.14.17 . the ground , the rule and h h 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 vnfaithfulnesse i i August . 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 , vnheedfulnesse k k Quibus 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 postquam 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 l l 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 , or m m Libros 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 , n n 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 , whom 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 o o Leuit. 24.15 16. 1. Cor. 16.22 walles of the citie or Church of God : therefore Sathan , ( who chieflie laboureth to p p 2. 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 time q q August . 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 , r r 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 , s s Psal. 19.7 . the honour of whose word hereby they violate . Secondlie against men , t t 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 either u u In 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 x x Eugubin . Steuch . in Comment●m Gen. 11.7 saith the 72. Interpreters erred , and that S. Luke followed their error . author , or y y Bellar. Tom. 1. lib. 2. cap. 3. citeth ( as hee would beare the world in hand ) 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caari , which is in English , as a lion : whereas it is otherwise to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caru , that is , they pearced : to this it is answered , that all copies haue it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Canonicall z z De 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 causes a a Neque valet nifi vniuersalis & certa demonstratio . suspicions must make no proofes ; neither is it b b S●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 religionem 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 which c c 1. Chron. 1.18 . the Scripture maketh of the same , in the book of Chronicles , d d 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 is e e Nam 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 , f f Addunt annos 800. & plures . aboue that the Hebrue doth account ; but also this addition in genealogie , that g g Vers. 12. in sept. Graec. Arphaxad begat Cainan , & Cainan Shelah . Now because the Iewes in their common speech , did vse h h Nehem. 13.24 . Nam 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 i i 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 directed k k Conciliatio . 17. by our Sauiour Iesus Christ ) writing vnto the Gentiles , l l 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 a m m Pet. Mart. ibid. Non est illi vitio vertendum 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 , non posse sine graui offensione tam repente conuelli ex manibus & libris hominum : dedit Lucas charitati & pietati , ne dum historie veritas ageritur , labefacte●etur pietas infirmorum & 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 to n n August . 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 o o 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 writers p p August . epist. 19. Ego fateor charitati tuae . solis ijs scripturarum libris , qui iam canonici appellantur didici hunc timoreom h●noreuque 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 q q 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 any r r Eccles. 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 s s Gen. 1.12 . in Septuag. begat Cainan , and Cainan begat Shelah , saue onelie to enlarge the time , and to adde vnto the Scripture t t Franc. Iun. in Anal. in Gen. cap. 11. Quod existimauerunt non esse genti Aegyptiorum aut vlli alter● cedendum in laudatissimo antiquitatis argumento , quia antiquitatis nomen dignitatem cebus venerand●m adferre solet . Quapropter dederunt illi operam , vt certis scripturae locis infarciren● nomina personarum & rationem temporum 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 u u 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 : because x x Ioseph . 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 centum 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 diligentlie y y As Hieron . lib. trad. Hebr. where he noteth all disagreement betweene the Hebrue and the Greek translation , and obserueth the error of the translation in the account 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 found z z For at this day there are found copies both olde and newe which ( in 1. Chron. 1.18 . ) haue it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arphaxad begat Salah , making no mention 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 , a a Beza in annos . in Luc. 3.36 . Ante hoc nomen legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod non dubitaui expungere secutus authoritatem 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 plerique : 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 b b Isai. 8.20 . Psal. 119.105 . Prou. 30.5 . perfect guide vnto the faithful , and an c c 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 d d 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 Vr 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 were a a August . de ciuit . Dei , lib. 16. c. 10. Intimans quemlibet filios filiasque 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 became b b August . 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 patriarcham Sem , recapitulando reuertitur . euen strangers vnto the Church . Abraham as the c c Rabbinor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Beresh . pearle that is hid amongst the sand , as the Father d d Gen. 17.5 . Galat. 3.7 . of the faithfull , and the e e Isai. 41.8 . Iam. 2.23 . friend of God , his life was as a patterne f f 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 g g 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 as h h Rabbinorum consensus . Item Ioseph . Antiq. 1. cap. 7. Aranes relicto filio Lotho & filiabus Sara & Milcha in regione Chaldaeorum est mortuus , neptes verò ex f●atre duxerunt coniuges 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 etiam Sara vxor Abraham . 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 wife i i Hieron . lib. trad. in Gen. Aran filius Thare scater Abraham & Nachor duas filias genuit , Milcham & Sarai cognomento Ischam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . was called also Ischa of her fathers houshold , which in signification is k k Ischa enim Chaldaeo sermone & Syro est spectata vel conspicus , vel clanum administrationis tenent , vt testatur Francisc Iun. in Anal. Rab. Solom . in Comment. à radic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nasach , diducit , quod est magnificare , aut principem constituere , quod idem est cum significatu Sarah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 l l Gen. 20.12 Father : for in the language of the Church of God many which are m m 2. Sam. 19.12.13 . Gen. 19.7 . farther in descent of kinred , are called brethren ; and Lot is also called of Abraham himselfe , his n n Gen. 13.8 . brother . In which respect might Sarah well be called his fathers daughter , because shee came of Terah being o o Notwithstanding 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 sentence 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 Abram 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 that p p Hieron . 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 , q q 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 , being r r For 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 first s s Epiphan. 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 t t Ioh. 9.3 . the worke of God might be shewed vpon him , seeing the Scripture it selfe is silent , men u u August . 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 the x x Chrysost. 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 y y Act. 7.2 . dwelt in Vr of the Chaldees , z z 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 expoundeth a a August . 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & causam exponena cur Tharra cum familia , Vre Chaldaeorum 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 in b b Chrysostom . 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 he c c Ambros . 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 d d Ephes. 5.11 . to forsake the fellowship of the wicked , & in this respect e e Matth. 10.37 . to forsake both Parents , and wife and children and possession . Notwithstanding they are commaunded , f f 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 g g Isai. 2.3 . Rom. 11.14 . prouoke them by all meanes , to goe with them vnto the land of h h Heb. 4.9 . rest : yet if they will not be perswaded to obey the calling of the Lord , then i i Iosu. 24.15 . Psal. 45.10 . Origen . in Ioh. tom. 20 Est autem quaedam vniuscuiusque 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 damnanda 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 k k Ierem. 15.19 . Prophet , in a like commaundement . But here remaineth , yet a greater doubt . The Scripture l l 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 onlie m m CONCILIATIO . 18. teach , how the same should be vnderstood , namely as an inestimable argument n n Chrysost. 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 apparentibus , & 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 , meriroque exiuit quemadmodum 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 requireth o o 1. Sam. 15.22 . Deut. 12.32 . absolute obedience , and p p 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 , them an hundreth thirtie & fiue yeers , for so much distance of time there is betweene the birth of Abraham and Terah his death . Againe a a August . 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 , b b 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 , the c c Veter● 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 , ( whereunto d d Hieron . 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 e e Gen. 15.7 . Kimehi lib. Radic . brought thee out of Vr Chashdim , the fire of the Chaldees : for Vr in f f Hieron . trad. Hebraic . in Gen. Pro eo quod legimus in regione Chaldeorum , in Hebraeo habetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vr chashdim , id est in igne Chaldaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vr , à rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , lucere , illuminari , succendere . Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the Hebrue tongue is fire . Neuerthelesse wee may certainelie perceiue by the words g g Gen. 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 traditions h h Bellarm. 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 i i 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 practise k k Sic enim de exitu Terah . Gen. 11.31 . & 12.1 . & 14.27 . Venerum ad fontem iudicij ( Mispeth ) Hieron . trad. Hebraic . in Gen. Per anticipationem 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 l l Act. 7.4 . came Abraham out of the land of the Chaldees , and m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 : that n n August . 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 o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Scripture p p Origen . 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 q q Vers 5. all his commodities and goods , and left not any thing for another time to be transported . Secondlie , the famine being in r r 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 s s 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 t t ●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 his u u Caiu . 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 consectum morbo & lassitudin● fuisse consumptum . Bernard . epist. 105. Pretiosa mors sanctorum , pretiosa plane tan quam finis laborum , tanquam victorie consummatio , 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 , that x x Beza 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 discrepantia 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 y y

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

August . quaest. in Gen. 25. Petest & sic solui ; quoniam scriptura quae dixit cum 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 , was z z Bellarm. 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 quingentorum esset annorum 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 , a a 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 but b b For 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 , whom c c Both Iewes and Christians , as hath been said aboue . they themselues suppose was not the eldest : and Isaac is d d Gen. 25.9 . 1. Chron. 1.28 . placed before Ismael , and Iacob e e 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 to f f Bellarm. 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 g g

Sicut neque Noe ante quingentessimum 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 h h Gen. 11.14.24 . thirtie , and nine and twentie yeers ; & also in regard of Nahor , and of Haran , to i i For 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 of k k Caluin . 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 purposelie l l August . 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 ioyned m m August . 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 because n n Eucher . 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 , o o Bellarm. tom. 2. controu. 5. libr. 1. cap. 18. Perer in Genes. 11. tom . 2. Aliam suppositione● inducunt : 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 Abraham , borne at one hundred and thirtie yeers , seeing Abraham esteemeth it a miracle , for p p 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 q q Gen. 25.7 . 175. yeeres . yeeres , is said to be an r r 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 time s s Although 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 , Gen. 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 t t 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 u u 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 x x 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 y y 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 z z 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 for a a August . 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 all a a Vers. 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 b b 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 c c 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 strong d d Ambros . 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 of e e Bernard . in Psalm . qui habitat . sermo . 15. Hoc enim totum est hominis meritum , si totam spem suam ponit in eo , qui totum 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 f f Numb. 13.29 . Amos 2.9 . mighty people , a g g Gen. 34. ● . cruel , and h h Gen. 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 Abram , & promiseth to giue the land vnto his seed . But behold , his wife i i Gen. 11.30 . was barren , and as yet k k 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 , who l l Nazianzen . 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 m m 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 & commandement . And what n n Deut. 12.32 . & 30.14.16 . he commaundeth by voice , he sheweth to be his will ; what he o o Gen. 26.5 . teacheth , hee confirmeth as a truth ; what he promiseth , he p p Gen. 9.9 . Numb. ●3 . 19 . performeth without shadow of change ; vntill this time that Abraham in shew of humane reason ( for the q q Gen. 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 tentat Deus . triall and confirmation of his faith , and for the instruction r r Isai. 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 s s Deut. 31.19.21 . Pro. 22.20 . writing , nor as yet by seale t t Gen. 9.12 . & 17.9 . confirmed : therefore the Lord appeareth vnto Abraham , confirming both his eye and eare u u Chrysostom . 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 Patriarkes x x Iren. 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 confirme y y 1. King . 2.3 . & 11.9 . the promises ; which seeing in the latter ages of the church , the Lord hath manifested his whole z z Iohn . 15.15 . 2. Tim. 3.16.17 . will and promise , with all behoouefull doctrine concerning a a Ioh. 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 , b b 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 , c c 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 d d 2. Pet. 1.18.19 . Clem. Alexan. Strom. lib. 7. Principium enim doctrina habemus dominum , qui & per Prophetas & per Euangelium , & per beatos Apostolos multifariam multisque modis à principio ad finem 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 vnto e e Heb. 1.12 . Chrysost. Hom. in Rom. 1. Non enim locuti tantam sunt Prophetae , sed qua loquebantur 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 , f f Tertul. lib. de resurrect. Carnis . Nobis curiositate non est opus post Iesum Christī , nos inquisi●● post Euangelium . Cum ●redimus nihil desideramus vltra credere : hoc enim primum credimus , non 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 that g g Chrysostom . 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 h h 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 i i 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 , k k Gen. 22.1.2 . he commaunded him to be offered for a sacrifice : least through these strong l l Origen . 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 be m m Gregor. 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 would n n Occolampad . 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 o o Gen. 35.27 . Heb. 11.9 . continued likewise a stranger in the land ; the Lord doth likewise comfort , with the p p Gen. 26.2.24 . like sustentation of his faith . Iacob , who of all the Patriarks was most q q Gen. 47 9. Chrysost lib. 2. de prouident . Dies mei parui & m●li , hoc est & breuiorem et laboriosio●em vius vitam vbi & omnes ferè molestias e●ponit . grieuously assaulted with continual afflictions , doth find him r r

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 : neque solum 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 , to s s Bernard . 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 , as t t 1. 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 u u Numb. 12.7 . faithfull in the house of God , and x x 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 y y Exod. 33.11 . Numb. 12.8 . speaketh with him face to face , as a man that speaketh vnto his friend . The seauentie Elders , z z Exod. 24.9.10 . they saw the God of Israel , that their testimonie a a Caluin . in Exod. 24. Illic propius conspecta fuit Dei gloria à senioribus , vt deinde narr●erent populo quod viderant , atque ita res idoneis testibus probata iud●biam fidem acquireret . might be added for the confirmation of the people . Iosua that was to warre b b Ios. 5.13 . & 6.2 . with so many nations , beholdeth the Captaine of the host of God . And Balaam is partaker c c 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 d d Isai. 6.1.10 . in the hardnes of heart of th people of Israel , least e e 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 , f f Ezech. 1.4 . &c. seeth wheeles and cherubims , and the similitude of the glory of the Lord , to g g Hieron . 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● scriptum est . confirme that both men and angels , and the change of times are guided and directed by the Lord . Daniel beholdeth the h h 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 i i Dan. 7.10 . remaineth with the Lord , and that it is that sonne of man , who was k k August . 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. Iam verò si locum illum quem ●ommemorauit Dominus : cum videritis abhominationem , &c. et si supputatis etiam temporibus hebd●madum ille numerus pertractetur , non solum 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 l l Zachar. 1 ● . vpon a bloodie horse among the myrtrees , that hee might declare vnto the Iewes the m m 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 , n n 1. Ioh. 1.18 . No man hath seene God at anie time , and that o o Exod. 33 20. none can see the Lord and liue ? These places p p Conciliatio . 19. of holie Scripture are q q August . 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 , r r 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 , s s Numb. 12.8 . the appearance and similitude of God : but the face of God which Moses could not see , his t t Exod. 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 : namque 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 glorie u u Exod. 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 mund 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 quantum ad immensitatem 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 our x x Coloss. 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 being y y Ierem. 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 hath z z Exod. 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 our a a August . 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 eum videbimus ? Resp. Vnde angeli vident , quibus tunc erimus aequales . Sicut enim videntur ista quae visibilia nominantur , Deum nemo vidit vnquam , nec videre potest , quoniam 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 , but b b Tertul. 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 by c c Obiectio 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 d d Matth. 3.16 . likenes of a doue , and e e Act. 2.3 . similitude of fire , which f f August . 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 , incommutabilisque 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 appeared g g Tertul. 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 h h 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 i i Rom. 4.1.2 . Abrahams righteousnes , but for his owne mercie sake : and commaundeth him obedience , because k k Iosh. 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 l l Heb. 4.8.9 . must forsake their m m Luc. 14.26 . fathers house to follow Christ : and least they should n n 1. Cor. 9.21 27. runne in vaine and misse the marke , they o o 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 , p p Gen. 32 10. 2. Sam. 7.18 . doe infinitelie surmount the measure of their obedience . Fourthlie , against false q q Matth. 24.25.26 . Christs we must obserue : that the true Messiah is the sonne of r r Matth. 1.1 . Abraham and Dauid , of whom all things s s Matth. 5.17 . Ioh. 19.28 . were fulfilled , forespoken by the Prophets . Fiftlie , those that curse or persecute Gods children t t Isai. 49.26 . are accursed of the Lord ; those that relieue or comfort them , u u 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 x x 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 y y Prou. 16.7 . peace . Seauenthlie , verse 7. The Lord in the trials of his children , sendeth z z Gen. 32.24 . Chrysostom . Hom. in Gen. 32. Talia sunt quae à deo dispensantur , rara semper & admirabilia , & quando apud homines desperatum est , tum potentiam & sapientiam suam declarat Deus . reliefe and comfort , according to the greatnes of the temptation and infirmitie of the partie tempted , and a a 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 , a a Caluin . in Gen. 12. Atque hinc latrandi materiam proterui quidam canes arripiunt , sanctum patriarcham lenonem fuisse propria vxoris ; sed hos resellere promptum est , quod scilicet altius respexerit Abraham cum tanta 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 know b b Hieron . 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 . Exempla 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 natosque 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 , or c c Nonnulli enim interpretes haec omnia fecisse Abraham prophetic● spiritu contendunt , 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 d d Vers. 12. lasciuious and proude Egyptians , and the beautie e e Ambros . 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 , the f f August . 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 perswade g g Chrysost. 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 h h 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 i i

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 , without k k Su●ton . in vita Domis . cap. 21. Miserum dicebat principis statum cui referenti de insidiatoribus non haberetur s●les nisi occiso . triall of their crueltie , or cause of feare . Secondlie , in l l Hieron . 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 hee m m Obiectio 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 in n n Iustin. 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 from 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 o o Gen. 26.2 . Exod. 1. and wickednes of Aegypt . For the Princes themselues p p 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 q q 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 r r Rom. 14.4 . Psal. 15.3 . of iust suspicion : so are they also willed to be wise as Serpents , s s 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 , when 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 t t

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 duorum temporum 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 Abraham gaue none offence ; but the abounding of sinne in euerie place , and principallie in Aegypt , u u 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 of x x Vers. 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 ; for y y Vers. 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 more z z Deut. 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 , & aliarum multarum quae scortationis comminationem à praesidibus cuiusque 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 a a 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 b b 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 to c c August . 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 sororem , non negauit vxorem : tacu●t aliquid veri , non dixit aliquid fals● . denie her selfe to be his wife ; but to say the truth , that she was his d d 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 e e Prou. 29.11 . to vtter all his minde , or to publish a secret , which may seeme to impaire the cause of godlines , f f Marc. 14.61 . Iohn . 18.20 . vnlesse it manifestlie appeare to be for the glorie of God to vtter it . But ought not Abraham 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 g g Psal. 37.5 . faith , but not to h h Matth. 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 , i i 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 , k k 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 l l Matth. 10.26 . & 20.31 . to depend on him ; but yet being m m Matth. 10.23 . persecuted to flie from Citie to Citie . When they haue the meanes , n n Psal. 91.11 . 1. Cor. 7.21 . to vse it as a remedie sent from God : when they haue no meanes , to o o 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 ; obserued p p August . 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 no q q Dissimulare 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 of r r Ambros 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 s s Iam. 1.19 . Isai 50.4 . precept , and practise t t 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 u u Gen. 25.22 . recourse in daunger to the oracle of God , but seemeth rather to take this x x Iosh. 14.4 . counsaile of flesh and blood . Secondlie , in that he appeareth so y y Chrysostom . 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 the z z Vatab. annot. in Gen. cap. 12. Si Abraham fidei suae firmitudinem retinuisset immotam , ad haec consilia non appulisset ammum . feare before the promise . Thirdlie , in aduenturing a a Chrysost. 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 , b b 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 life c c Psal. 130.3 . 1. Cor. 13.8.9 . Rom. 7. August de peccat . merit . & remiss lib. 2. cap. 14. Sic itaque omnes quicunque in hac vita diuinarum scripturarum testimonijs , in bona voluntate atque actionibus iustitia praedicati sunt , & quicunque talet post eos fierunt , omnes magni , omnes iusti , omnes veraciter ●audabiles sunt , sed sine peccato aliquo non 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 d d Psal. 147.11 . 2. Sam. 15.20 . in the goodnes , and passeth by e e Psal. 103.12 . Isai. 43.25 . Micah . 7. the weakenes of his children . For as the prouidence of God directed Abraham into Egypt , that the knowledge f f Chrysostom . 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 , the g g Chrysostom . Hom. in Gen. 32. Sed paulisper expecta & videbi● mirificè sapientem dei prouidētiā . Nam propter hoc deut tantam prae se tulit longanimitatem & opitulari distulit , vt iustum clariorem faceret ; & per ea quae illic fiebant , non 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 h h Psal. 105.15 . worship him : that thereby the Egyptians might be i i 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 act k k Bernard . 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 , albeit l l August . 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 . Estque 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 place m m Ephes. 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 n n 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 , when 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 that it was manifest they came for Sarah : wherby the Lord both preserued her o o Which 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 , & p p 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 that although the king were wicked , as al his seruants were vngodlie ; yet his plagues q q Luther in Gen. 12. Haec subita dimissio & custodia addita ●rguunt Pharaonem vehementor territum plagis inflictis quales quales suerunt . compell him to haue care of Abraham , 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 r r Psal. 103.2 . to keepe the promises & benefits of God in perpetual remembrance , and to vse s s 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 t t Psal. 119.46 . Marc. 8.38 . professe the true religion , & not to u u 2. Tim. 2.12 . dissemble for any danger . Thirdly , verse 9. The life of the godly x x Gen. 47.9 . Heb. 11.9.13 . is a perpetual pilgrimage . Fourthly , verse 10. The troubles of the righteous y y Psal. 34.19 . Act. 14.22 . are manifold and great , but the Lord deliuereth them out of them all . Fiftlie , verse 11. Beautie is z z Ezech. 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 , not a a Pro. 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 . Non enim tam pulchritudo mulieris , quam virtus eius & grauitas delectat virum . Qui suanitatem quaerit coningij , non tam superiorem censis ambiat , quam necessitates non terreant maritales : non monilibus ornatam sed moribus . greatlie to be desired , because it is so apt to be abused . Sixtlie , verse 12. Nothing more b b Psal. 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 c c Gen. 43.6.7 . Ioh. 19.9 . August . contr. Faust. lib. 22. cap. 36. conceale ( but not d d Matth. 10.33 . denie ) the truth , when it is not for the glorie of God to vtter it . Eightlie , verse 14. Laciuious lookes are e e Matth. 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 f f Gen. 39.7 . 2. Sam. 11.2.3 . prouokers of farther euils . Ninthlie , verse 15. Wicked Princes haue g g Prou. 29.12 . wicked seruants , oft times h h Isai. 24.2 . for the punishment of their sinne . Tenthlie , sinnes done of ignorance , are deadlie i i Gen. 20.3.6.7 . Luc. 12.48 . sinnes , and inexcusable before the Lord . Doct. eleuenth , verse 16. Wicked men are often k k Deut. 23.5 . Isai. 45.1.5 . instruments of God to blesse his children . The twelfth , verse 17. The Lord l l 2. Sam. 22.3 . Psalm . 9.9 . & 144.2 . is alway a refuge to his children in time of neede . The thirteenth , the sin of adulterie m m 2 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 see n n 1. Sam. 15.21 . Isai. 58.2.3.4 . the causes of their miserie . The fifteenth , verse 19. They cannot indure in other , the offence o o Gen. 25.34 . & 27.41 . Heb. 12.17 . which they themselues haue caused . The sixteenth , the harts of p p Pro. 21.1 . kings are in the hand of God , who q q Psal. 76.3.4 . &c. 2. King . 19.28 . bridleth the furie of the wicked . The seauenteenth , verse 20. God ruleth in the middest r r 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 the a a Pet. Mart. in Gen. 14. king of Aegypt : for when he entred into Egypt , he b b Gen. 12.5 . possessed great substance ; & when he returned ; Lot that c c Which 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 , d d 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 sic à Deo custoditum & tantam beneuolentiam assecutum . that the God that Abram serued , was able to enrich him both e e Like as Exod 11.2 . Aug. cont. Faust. lib. 22. cap. 71. In expoliandis Aegyptijs Moses vsque 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 is f f Bernard . 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 riches g g Leo 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 nature h h His brothers son : for so the Hebrues do often call their kinsmen . brethren , by profession i i Whose societie and fellowship we are not to forsake . Hebr. 10.25 . 1. Pet. 2.17 . the seruants of the Lord ; by affection so vnited , that k k Cic. Ossic . 1. Charisunt parentes , &c. neither natiue countrie , nor l l August . 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 , nor m m Hieron . in Isai . cap. 23. Omnis vagus atque in orbe peregrinus , & incertarum sedium , semper in angustia ingiter & in marrore est . painefull pilgrimage , nor n n Per varios casus per tot discrimina rerum . daungerous voiage , nor o o Gen. 12.10 . distresse of famine , nor p p Hieron . 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 & q q 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 , doe r r August . 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 s s Hebr. 10.22 . washed from their natiue filth , & t t 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 their u u 2. Sam. 12.8.9 . owne behoofe ; or handle it without their hurt . We therefore that haue food and rayment , x x 1. Tim. 6.8 . let vs therewith be content : and pray with the Prophet , giue y y Prou. 30.8.9 . me not riches least I be too full , but z z 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 a a 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 b b Vers. 7. this defect , but the Cananite and PeriZZite fulfilled it : who hauing themselues selected c c Vers. 10. Chrysostom . Hom. 33. Causam quoque docere voluit diuina scripture , quod ideo eos non capiebat quia agentibus illis praeoccupata erat . the fatnes of the land , would affoord no more to Abram , then otherwise for want of inhabitant d d 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 to e e Ioh. 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 Abraham scripta sunt . all his children : first how peace is rightlie to be attained : that is to say , by f f Prou. 15.1 . Matth 5.39 . Coloss. 3.12.13 . meekenes and humilitie , and g g Prou. 25 21. Rom. 12.20 . 1. Pet. 3.9 . August . de serm. Do●. in mont . libr. 1. Mites sunt qui cedant improbitatibus & non resistunt mato , sed vin cunt in bono malum . Rixentur ergo immites & diuicent pro terrenis & temporalibus rebus : beati autem mites &c. rendring good for euill . Secondlie , that in matters of contention , the h h 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 i i Gen. 45.15.78 . Psal. 120.7 . the exhortation vnto vnitie . Not by repeating all his k k Prou. 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 l l 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 ) but m m Coloss. 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 , by n n Rom. 12.16 . Chrysost. Hom. de anime humilit . Nihil est tam Deo gratum quam seipsum cum postremia numerare . Modestia enim est , fortiter factis & virtutibus excelsum animo seipsum deijcere . making himselfe equall to his inferiours , and yeelding o o Gregor. 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 vp p p Chrysostom . Hom. in Gen. 33. Succensuisset forsitan atque 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 may q q Either 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 r r 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 , that s s Ambros . 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 t t Ioh. 8.56 . had seene the day of Christ , had also learned that rule of him u u Matth. 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 did x x The Rabbins designe the cause of this contention to be , for that Lots heard-men putting in their cattell into other mens 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 y y Vers 8.9 . for quietnes sake . Choose you before me z z 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 a a a As 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 , b b Vers. 10. like the garden of the Lord . This meeknes of Abram hath euer bin despised of proud , contentious , and disdainefull persons , which haue not c c Bernard . 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 lose d d Clem. Alexandr . Strom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , e e 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 f f 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 g g 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 for h h Gen. 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 i i 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 k k Gen. 14.12 . both losse of libertie and goods . Would God this example were wel considered in these l l Ephes. 5.16 . perilous dayes of the Church of God . The Cananite and the Perizzite m m 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 n n 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 heardmen o o Quemadmodum inter Caesarem & 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 these p p 2. Cor. 2.11 . Ephes. 6.12.15 . wiles of Sathan : to remoue the q q Nazianz. 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 r r 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 , by s s Hieron . 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 haue t t Gildas 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 u u Philip. 2.5 . to renounce themselues , their wealth and honour , and to x x 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 y y Gal. 4.12 . Paule , yea of z z 2. Cor. 6.20 . Iesus Christ euen a a August . Epist. 15. Prociderem ad pedes vestros , flerem quantum valerem , rogarem quantium , amarem , 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 with b b Chrysostom . Hom. in Gen. 33. Audiant haec qui se extra crimina putant esse , quando propter familiaritatem 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 the c c 1. Ioh. 4.11 . Ioh 13.34 . Lords sake , for his d d C●loss . 1.24 . Churches sake , for the e e Saluct . de bell , Iugurth . Nam concordia parnae res crescunt , discordia maximae dilabuntur . flourishing perpetuitie of England , and the sauegard of innumerable liues and soules therein ; f f Psal. 37.8 . to giue place to wrath , to let goe displeasure : If anie haue taken offence at other , euen g g Coloss. 3.13 . as Christ forgaue , that so they would : I would most humblie craue of them , to be fullie desirous h h Cassidor . 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 the i i The 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 all k k Nazian. 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 l l 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 before m m Pro 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 , by n n Ex 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 o o 1. Pet. 2.14 . Chrysost. Hom. 2. in Matth. Quemadmodum certantibus ventis mare concutitur , sic regibus sibi aduersantibus populus regni vexatur . honour , by p p 1. Cor. 8.6 . Nobis tamen vnus est Deus . Ignat. epist. ad Philadelph . At vbi animorum discordia est , & ira & odium , ibidem inhabitans non est Deus . profession ; in one q q Ephes. 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 r r 1. Cor. 16.17 . Damascen . Orthodox . fid. lib 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &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 s s Ephes. 4.12.13.16 . 1. Pet. 1.4 . fellowship of one inheritance and kingdome . Let them be separated here , t t 2. Cor. 6.14.15 . who shall be separated in the life to come . But seeing it is his to separate , who onelie u u Matth. 25.32 . can make a true diuision betweene the sheepe and goats : let man take heed how he separateth his brother x x Origen . 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 himselfe y y Gregor. epist. Qui illicitè quempiam excommunicat seipsum non illum condemnat . from the fellowship of the Church of God . I would also z z 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 , a a 1. King . 2.5 . doe put the blood of warre vpon their girdles , in the dayes of peace : that those that thus b b Matth. 26.52 . doe take the sword , shall perish with the sword : that the Lord in c c Dan. 5.23 . whose hand their life and breath is , doth abhorre d d Prou. 3.34 . the proude , the bloodie and e e Psal. 5.6 . deceitfull man . And as he blesseth those that f f 1. Pet. 3.9 . liue in peace , and are louers g g Mat● . 5.9 . of the same : so hee rooteth out the h h Prou. 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 mortuosque 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 i i Psal. 125.2 . perpetuall sauegard vnto his children ; no hand can k k Iob. 2.5.6 . Matth. 10.30.31 . hurt them without permission from him . Secondlie , verse 2. Wealth and riches l l Prou. 3.16 . & 8.18 . & 10.22 . Basil . Hom. in dictum Luc. 12. Destruam horrea mea . Nonne 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 , m m 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 as n n Psal. 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 God o o 1. 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 godlines p p Numb. 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 q q 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 to r r 1. 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 are s s 1. 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 t t 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 u u Mat. 5.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem facientes . Psal. 34.14 . peace-makers , and prouokers of others thereunto . Tenthlie , kindred in the flesh , or coniunction in the spirit , ought to be x x 2. Sam. 19.12 . Rom. 9.3 . sufficient cause in the Church of God of peace and concord . The eleuenth , verse 9. Wee ought to y y Psal. 7.4 . Matth. 5.40 . forgoe our owne right , to vphold and maintaine peace , so farre as may z z 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 , the 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 are a a 1. Sam. 25.10.11 . 2. Pet. 2.15 . ouergreedie of their owne commoditie , are in the end vnprofitable to themselues : b b Prou. 11.24 . for the Lord doth adiudge them vnto pouertie . The thirteenth , the vengeance of the Lord doth c c 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 are d d 2. Pet. 2.7 . compelled to vexe their righteous soule by their vncleannes , and oft times e e 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 Canaan , seeing the Lord here promiseth it to Abram & to his seed for euer ?

AFter that Lot was departed away from Abram , when a a Ambros . 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 the b b Caluin . 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 had c c Chrysostom . 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 d d 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 meaneth e e CONCILIATIO . 20. this , I will giue , but I doe f f Anallage 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 , filled g g Act. 7.55 . Iohn . 7.15.16 . with wisedome and the holie Ghost , and knowledge of the Scriptures , standing h h 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 it i i Pet. 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 the k k Iure scilices diuine , non solum quo cuncta iustorum 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 l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 because m m Gen. 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 , n n 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 , o o Coloss. 3.1.2 . Heb. 11.10 . to that which was immortall & perpetuall . Abram therefore p p For so much the words do found , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 q q 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 r r 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 hereupon t t Muscul . in Gen. 13. Fieri etiam 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 thinke u u Peter . 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 saith x x August . lib. quaest. in Gen. q. 28. Sed nulla est quaestio , si aduertamus non hoc solum esse pramissum : non 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 is y y Vers. 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 ( z z Iulian. apud Cyril . libr. 6. Numquid dij dederunt Roma vt regnarent , Iudaos autem vt paru● tempore liberi , semper verò serui ac peregrini essans ? saith one ) was this promise verified ? Both Abram and his seed were a a 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 with b b Iulian. 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 paine c c Iustin. Mart. Apolog. 2. Promulgatum verò etiam est de excidio eius , &c. of death , they might not come within Ierusalem . 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 d d 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 e e Psal. 147.19.20 . Galat. 4.9 . other nation hath ; and yet haue not obeyed my commandements more then they : wherefore f f Iuc . 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 euer g g Psal. 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 & immortalitatem & veritatem ex largitione illius consequuntur . falsifie in any syllable the Lords fidelitie . For although they were a most stif-necked people , h h Deut. 9.5.6 . as other nations were ; yet the Lord for the promise i i Deut. 7.8 . & 9.5 . that he made to Abram , gaue them the possession of the land , and there failed nothing k k 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 l l Gen. 15.19 . of ten mightie nations of the Cananites . Againe , where hee promiseth to make his seed as the dust m m Vers. 16. of the earth in number , hee sheweth wherein : not in the full measure of number , but because they should be n n August . de ciu. Dei , lib. 16. c. 21. Iste autem tropus id est modus locutionis , fit cum id quod dicitur , longe est amplius quam quod eo dicto significatur : quis enim non videat , quam sit comparabiliter amplior arena numerus quam potest esse omnium hominum ab ipso Adam vsque ad terminum seculi ? Quanto ergo magis quam semen Abrahae , quod semen in comparatione multitudinis aliorum in paucis est , quaemnis & ipsi pauci faciunt innumerabilem multitudinem suam , qua significata est secundum hyperbolen per ar●●an terra . both , innumerable ; which also o o Deut. 10.22 . Hose. 1.10 . truely & aboundantlie was fulfilled . But he promised it for euer vnto him and his seed ? He fulfilled it also p p Conciliatio . 21. in truth and righteousnes . For what is contained in the word euer , but length of time , which properlie in the Hebrue speech doth signifie q q Arad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnalam : Latere , abscondere : in eundem sensam & significatum cecinit Aescul . in Eumenid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. Simul senescens cuncta tempus destruit . Item Sophocles in Aiace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. cuncta pariter immensus ordo temporum occulta prodit , & celas ipsum cognita . a time for continuance & durance to men vnknown ; as sometime r r Exod. 15.18 . Deut. 32.40 . Psal. 104.31 . Therfore it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 s s Gen. 49.20 . Eccles. 1.4 . Psal. 49.11 . the end of the world , because it is vnknown : sometime the t t 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 the end of life , because u u Psal. 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 ignisque duplici contritione . it is vncertaine : sometime also x x Deut. 15.17 . Leuit. 39.40 . the yeere of Iubile : because then the state of possessions & freedomes did returne . Sith therfore the scripture doth so diuersly vse this word for length of time , we are to search out by circumstances the peculiar sense thereof . We may not esteeme this patent made for one generation or age of men , because it is manifestly bestowed y y 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 lands and possessions , & men , & z z 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 a a Gen. 17.7 . circumcision , was called an euerlasting couenant , notwithstanding it was to last no longer then b b Gen. 49.10 . Shiloh came , in whom types & shadowes c c Coloss. 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 d d Numb. 25.12 . euer , which also was ordeined e e 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 promise f f Ierem. 31.33 . Hieron . ad Dardan . epist. Quaeris Dardane &c. Et ego fatebor haec tibi re promissa non tradita : si obseruasses mandata dei , &c. si non 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 tamen 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 g g 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 h h 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 i i Ierem. 31.32 . brake the conditions of the couenant . Secondlie , that the promises of God , k k 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 l l Rom 4.13 . to Abraham the inheritance of the world : hee meaneth by his seed , not onelie those m m 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 n n Psal. 37.9 . Matth. 5.5 . world , as his children in the spirit , haue the continuance of their possession ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 o o Gen. 49.10 . Ioh. 11.48.50 . vntill the appearance of the sonne of God . If it were conditionall ; albeit they brake the p p Ierem. 31.32 . Hos. 1.9 . couenant , and rebelled against him ; yet the Lord fulfilled his promise , q q 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 them his sons by faith , r r 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 autem 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 , s s 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 , is t t Matth. 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 , u u 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 x x 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 y y Numb. 33.10 . Rom. 4.16.18 . Reuel. 7.9 . the number of the faithfull , and z z Rom. 11.4.5 . 2. Tim. 2.19 . who they are : man therefore in these things , a a 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 b b 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 c c 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 and a a Augustin . 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 , plerumque diuiditur , litigando , bellando , atque pugnando : & aut mortiferas aut certe mortales victorias requirendo . Nam ex quacunque sui parte , aduersus alteram sui partem bellando surrexerit , quaerit esse victrix gentium , cum sit captiua vitiorum . wickednes of men in earth : yet the end and b b Salust . de bello Iugurth . Scito omne belium sumi facile , caeterùm aegerrimè desinere : nec in eiusdem potestate initium & finem esse . successe of battels with all the miseries thereof , as well c c Esa. 45.1.2.5 . Dan. 8. ●0 . &c. Alexander the great , comming 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 d d 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 example of e e Calu. in Gen. cap. 14 Abram , that it is all one with the Lord , f f 1. Sam. 14.6 . 2. Chron. 14.11 . to saue with many or with few ; & that he g g 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 the God vouchsafed him . Sinhar obtained that name of the h h Dicitur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 i i Gen. 11.2.9 . they built the city of confusion ; wherby we vnderstand that the king of Shinhar , was king k k The 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 the 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 of l l The vulgar Latine translation following ( as it seemeth ) Aquila : Symmachus translateth it the King of Scythia . Pontus ; of others m m 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 , n n 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 of o o Hieron . trad. in Gen. Est autem Elam à quo Elamita principes Persidis . the Persians . And Tidal was king of ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gogim ) that is , of nations , being ruler as it seemeth p p 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 the q q Warre of the Latins is called bellum , and hath the name à belluis , that is , of beasts , as though it were called belluinum , that is , beastly : Fest. Pomp. de verbor . signifie . because men in rage and fight are like the beasts : and before instruments of warre were inuented , did fight like beasts , hauing for weapons their fists , their heeles , and their teeth . Herodot . in Melpom . Lucret. lib. 1 Arma antiqua manus , vngues , dentesque fuerunt . hearts of men are so surprised with beastlie crueltie , as vnnaturallie ( to r r 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 s s 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 his t t Artopaeus in Gen. 14 confederats or u u Which 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 Assyrian 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 , or x x As 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 , then y y Caluin . 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 z z 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 a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijchen maisah , that giueth or maketh strife . causeth or maketh the contention . Neither giueth hee occasion of strife , that rescueth an innocent b b August . 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 , c c Fulgent . de remiss . peccat . libr. 2. cap. 14. Si sterilitas in ignem mittitur , rapacitas quid meretur ? aut quid recipret , qui alienam 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 to d d August . quaest. in Ios. qu. 50. Sed etiam hoc genus belli sine dubitatione iustum 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 to e e 2. Sam 10.12 . Iudg. 11.27 . 1. Chron. 20. defend the libertie of the true worship and profession of the faith : but they that seeke f f August . 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 g g 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 subiect h h Vers. 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 then i i Iam. 4.1 . August . in Psalm . Quoties hominibus praesse desidero toties Deo meo praeire contendo . couetousnes , ambition and pride of minde , vnlesse hee had k k Such 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 vsed l l Fulgent . 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 m m Gen. 13. vers. 13. Ezech. 29. vers. 20. wicked sinners the Sodomites , by first subiecting them to bondage , albeit the Elamite were vnacquainted n n Isai. 10.5.7 . with the iudgements of the Lord , and wrought o o Isai. 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 the p p Basil . 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 & arcanam deteriores filios parentum voce prudentioribus & 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 depriued q q Muscul . 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 was r r August . 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 flamma conflagrarent . vnlawfull , because it was resistance against the power and s s Rom. 13.1 . Caluin . in Gen. 14. ordinance of God . Thus the Lord most righteouslie to punish the sinnes of men , sendeth t t Isai. 21.3 . transgressors against transgressors , as his rod of vengeance : so that the wicked ofttimes , u u Habac. 1.13 . deuoureth him that is more righteous then himselfe : and the Lord of hosts who onely giueth x x 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 to y y Saluian . 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 , to z z Iudg. 16.24 . 1. Sam. 31.9.10 . Cicero pro Marcel Et certè in armis militum virtus , locorum opportunitas , auxilia sociorum , classet , commeatus 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 possible a a Careat 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 hand b b It 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 c c Lament. 1.5 . Zach. 1.15 . them correct his children , and hauing scourged them might burne his d d Isai. 10.5.12 . rod wherewith he smote them . Sometime it commeth to passe , that warres are taken in hand , without e e 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 but f f Cicer. 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 , that g g Gen. 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 h h Iudg. 20.12.13 . Deut. 13.15 . the punishment of sinne , maintenance i i 2. King . 19.18.15 . of vertue and true religion , defence k k Ios. 10.6.7 . of innocent persons , reuenge l l 2. King . 13.14.15 . or recouering of iniuries , preseruation of m m 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 n n 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 onelie o o Iosu . 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 , p p 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 of q q 2. Sam. 10.12 . & 15 26. victorie to the Lord ; repenting of r r Esra . 9.6 . Iudg. 10.15.16 . Iob. 1.5 . their old sinnes , which might happen to prouoke the Lord : restraining new sins , s s Ierem. 5.7 . Chrysost. Hom. ad pop. Antioch . 14. Non tam interficit ensit quam iuramenti natura : non tam occidit gladius quam iurisiurandi plaga . Qui iurat , etsi videtur viuere , iam tamen mortuus est . swearing , t t 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 , u u Virg. de Ven. & Vino , Compedibus Venerem , vinclit constringe Lyaū , ne te muneribus perdat vterque suis . Vina sitim sedent , natis Venus alma creandit seruiat ; hos fines transilijsse nocet . Hos. 4.11 . 1. King . 20.16 . Deut. 23.9 . drunkennes , and x x Ezech. 16.40 . Chrysost. Hom. in Mat. Hom. 23. Vitium 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 the y y 2. 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 z z Deut. 20.10 . Iudg. 11.12.14 . Sueton. vita August . cap. 21. Augustus non vlli genti sine iustis & necessarijs causis bellum 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 be a a Luc. 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 humanum malum est , indignumque regio animo : ferina ista rabies est sanguine gaudere & vulneribus , & abiecto homine in siluestre animal transire . mercifull in war and victory ; but not b b Nunb . 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 , c c 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 their d d 2. Sam. 20.21 . hand against their Prince . Secondlie , when the cause is not e e 1. 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 f f Iam. 4.1 . satisfiyng of humane lusts and pleasures , wherein we g g 1. Sam. 18.17 . Zach. 7.6 . fight not the battels of the Lord , but of our owne . Fourthly , when in the enterprise h h Ios. 9.14 . men aske not counsaile at the Lord . Fiftlie , when godlie and honest i i Deut. 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 prudensque sententia , omnes artes in Meditatione consistere . discipline in warre , is not regarded . Sixtlie , when warre is rashlie aduentured vpon , k k 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 certamen . without seeking first the meanes of peace . Lastlie , when crueltie l l Amos. 1.3.13 . 2. King . 8.12 . ouerruleth either in the warre or in the victorie ; or m m 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 n n 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 for o o Saluian . 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 vtriusque 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 new p p As 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 , q q Like as the Romanes gaue freedome to the cities of Grecia : Looke Valer. Max. lib 4. cap. 8. Plutarch . in vita Flamin . by whom they were subdued vnto seruitude , or of some other , who r r 2. King . 24.7 . had taken away dominion and authoritie from him . In whose example are also to be noted : that warres s s Isai. 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 t t 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 u u Vers. 5.6.7 . on euerie side . Moreouer , that neither counsaile or strength of men , x x 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 y y 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 , z z Psal. 33.16.17 . Prou. 21.31 . then preparation of shield or speare : good discipline a surer sauegard , then a a Iesu . 7.12.13 . to plot the field , or to fortifie the campe : hartie repentance , and true conuersion to the Lord , a greater succour , b b

2. Chron. 13.14.18 . & 20.5.13 .

Veget . 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 c c 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 d d Exod. 33.14.15 . Psalm . 44.3 . this armie , and will vndoubtedlie subdue the enimie . Obserue moreouer 1. verse 4. Onlie by pride e e Prou. 13.10 . men make contention . Secondly , it is not lawfull for subiects to rebell f f 1. 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 vpon g g Numb. 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 thorough h h 2. 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 Abram 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 ; yet a a Gen. 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 b b

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

August . de consensu Euangelist . lib. 1. c. 14 Ab Abraham inquit gens 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 children are often called by their fathers name ; as though they should be called Abrues ( or a letter chaunged ) Ebrues , but this coniecture c c Neque 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 other d d Joseph . 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 e e

Translat . 72. reddit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , transitori , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transeo . Origen . in Matth. 14. Non possunt turba in vlteriorem ripam 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 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heber ) which signifieth beyond , as a name imposed vpon Abram and his posteritie , for that he forsooke his countrie beyond the riuer , and came f f Act. 7.4.5 . Heb. 11.8.9 . Gen. 19.9 . Lot etiam dicitur venisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 that g g Gen. 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 the h h A suo nomine nominati , à cognomine Abrahae confirmati . Hebrues ; but whence receiued Heber the name himselfe ? The fathers in i i 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 , k k 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 futurum erat ipsum nempe 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 l l 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 m m Gen. 10.25 . & 11.9 onlie Heber . Wherefore this name did worthilie contiune in his n n For while there was but one language , it was not called by any priuate name , as saith Eucherius in Gen. 11. but when that common language became priuate to Hebers familie , it began 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 o o 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 did p p As Heber departed from that assemblie of Rebels ; so Abram passed from the fellowship of Idolaters : for which cause hee retained that name , iustly honorable in the Church of God ; albeit vnto the 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 iudgement q q Prou. 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 the r r Psal. 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 had s s Who this one that had escaped was , is vncertaine . Of Abrahams familie he was not ; for of them 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 t t 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 u u 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 , and x x As 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 Constantinople . Histor. Leonar . Chiens . Archiepisc . Sabellic . de bello Rhod. lib. 3. &c. so continueth ) yet the Lord would make it famous , and raise it y y 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 z z 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 a a Mat. 10.32 . 1. Pet. 4.13.14 . Heb. 11.26 . beare the reproch of the crosse of Christ , b b Mat. 5.11.12 . 1. Pet. 3.14 . Bernard . in Cant. Nil sibi gloriosius putat ecclesia quam Christi portare opprobrium . 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 be a a As 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 and b b Ioseph . lib. 1. Antiq. cap. 11. Cum domestica tricenaria cohorte , & insuper decem & acto vernaculis triumque amicorum auxilijs tantum exercitum profligauit . eighteene c c Caesar . de bell . Gall. lib. 2. In ijs difficultatibus maximo erat subsidio scientia atque vsus militum , quod superioribus praelijs exercitati , quid fieri oporteret , non minus commodè ipsi sibi praescribere quam ab alijs doceri poterunt . vnexpert souldiers , in hope to d d Veget. libr. 3. de re milit. cap. 31. Nemo enim bello lacessere aut facere audet iniuriam regno vel populo , quem expeditum & promptum ad resistendum vindicandumque agnoscit . recouer spoile or victorie ? Surelie therefore it was the vprightnes of the cause , that e e 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 , f f 1. Sam. 14.36.37 . if he had not fullie knowne g g As 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 prouoked h h Iudg 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 i i

Lactant. lib. 6. c. 18. Fortitudo si nulla necessitate cogente , aut non pro causa honesta certum periculum 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 of k k Chrysost. Hom. 31. Mores adolescentis non multum à iustitia aberant . Nam cum 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 that l l Because 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 kinglie m m Caluin . 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 nouum 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 to n n Gen. 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 God o o Numb. 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 , that p p Because 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 then q q 2. 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 r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 s s Gen. 18.19 . had taught to feare the Lord . Wherein wee learne , that although the policie of Princes is oft commended , who t t Veget . de re milit. lib. 1. ca. 6. Ex vultus , ex oculi , ex omni conformatione membrorum eos eligans qui implere valeant bellatores , namque non tantum in hominibus , sed etiam in equis & canibus virtus multis declaratur indicijs . Curt. lib. 2. de reb. gest . Alexandri . Non iuuenes robustos , nec primo aetatis flore , sed veteranos plerosque 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 , that u u 2. 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 x x Rom. 13.5 . obedience vnto the Magistrate , might for conscience sake and pietie to God y y 2. Sam. 21.17 . seeke to subdue their Princes enimies , and be z z 2. 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 not a a Ierem. 38.19 . 1. King . 16.15 . Ambros . in Luc. cap. 6. libr. 5. Est autem fortitudinis iram vincere , indignationemque cohibere ; atque per hoc fortitudo animum 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 take b b 1. 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 , c c As examples 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 , d d Matth. 5.35 . resist not euill . But in deed this example of Abram doth teach and e e Conciliatio . 22. direct vs vnto the meaning of the words of Christ : namelie , first that it is not lawfull f f August . 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 seeke g g Augustin . 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 h h

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

August . de verb. Dom. in mont . lib. 2. Apud veros dei cultores , etiam 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 i i Gen. 9.6 . Deut. 19.18.19.20 . by commaundement of God , and the rule of equitie must and ought to k k Ambros . 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 the l l Ambros . 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 , but m m 1. 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 Magistrate n n Deut. 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 prohibens 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 , o o Matth. 5.44 . to loue their enimies . We are in deed to loue our enimies , but yet to hate p p Ephes. 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 veritatem amat , in veritate iudicat , pro veritate certat , cum veritate opera consumit . their sinne ; to loue our enimies , but not q q Psalm . 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 Lord r r Bernard 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 s s 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 his t t August . 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 u u Iosu. 7.19.25 . whom he punisheth , desiring that by the course of iustice , hee might be x x August . 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 not y y August . 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 z z 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 , a a 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 confuteth b b Tit. 1.9 . Tertul. lib. contr. Hermog. Doctat Her●●ogenes scriptum esse : si non est scriptum , timeas Vae illud adijetētibus aut detrahentibus destinatum . Hieron . in Agg. cap. 1 Quicquid absque authoritate & testimonijs scripturarum , quasi traditione apostolica sponte confingunt , percutit gladius dei . by the word , the heresies of the wicked ; sheweth not hatred to the c c Quemadmodum 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 d d Tit. 3.11 . detesteth them , and he as the e e 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 innocent f f Iust. Mart. Apolog. 2. Tantùm quippe principes opinionem veritati praeferentes valent , quantum in solitudine latrones . whom God hath commaunded to preserue ; or which to maintaine g g Papista & alij . their priuate error obscure the h h Rom. 11.18 . truth , destroy or persecute the persons of men professing that doctrine which i i Qualem nostram esse confirmatur . cannot be conuinced by the word of God : hate contrariwise not sin , but men , for not being k k 1. Pet. 4.4 . partakers with them in their sinne ; and clearelie descrie themselues to be children l l Ioh. 8.44 . of that father , from whom m m 1. 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 n n Exod. 23.32 . & 34.15 . Deut. 7.2 . the Israelites , the making of any league with the people of the land , but in all ages o o Pro. 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 . Idem . 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 it p p Conciliatio . 23. must be answered ; that the godlie are not forbidden , to make or maintaine peace with q q Gen. 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 r r 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 s s 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 t t 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 u u 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 x x Gen. 21.22.24 . & 26.28.31 requiring peace . Thus Dauid and Salomon did ioyne in league with the king of y y 2. Sam. 5.11 . 1. King . 5.10.11 . Tyrus : and so ought godlie Princes being sought vnto , if it be not z z Ierem. 40.8.14 . & 41.1 . Ambros . lib. de Virgin . 1. Venena non dantur nisi melle circumlita , & vltia non docipiunt nisi sub specie & vmbra virtutum . vnder pretence of fained friendship . But in our distresse to a a 2. Chron. 16.7 . seeke for help of them , or in their aduersitie to be helpers vnto c c 2. Chron. 19.2 . them that hate the Lord , vnlesse it be d d 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 e e Philip. 3.19 . Ierem. 17.5 . to preferre the loue of men before the Lord . Neither is it lawfull to expect their assistance , f f Esra . 4.2 . whom we may not requite with help againe : wherfore it may not g g Sicut Hebraeorum 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 by h h Chrysostom . Hom. in Gen. 33. Postea enim & Cananaea inhabitatores clarè iusti virtutem didicerunt . Abram , or more auncient maintainers of the truth , as was i i Vers. 18. Melchizedek : the further proofe wherof , because the Scripture doth not fullie testifie , we commend k k Iren. 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 l l 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 onlie m m Prou. 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 the godlie , in lawfull war , to n n Iosu. 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 falshood o o August . 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 , p p 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 q q 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 which a a Epiphan. Heres. 55. Melchisede●ianos alij scipsos vo●d● . Hi Melchisedec , in scripturis relatum glorificant . & 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 b b Heb. 7.3 . Christ was compared as inferiour to Melchizedek , but that Melchizedek was compared vnto the sonne of God . Some other suppose c c Author . 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 ipsissimam sententiam haereticam esse doces Augustinus . Haeres. 24. that he excelled the nature of men , because hee is said to be d d Heb. 7.4.7 . greater then Abraham , and therefore esteeme him to be e e Epiphaen . Haeres . 55. Aliqui autem ipsum putant natura filium Dei. in humana specie tunc Abraham apparuisse . Sed excidunt & ipsi à proposito . Iesus Christ in person , f f 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 gesse g g Hieron . 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 h h Heb. 7.1.2 . King of Salem , King of peace : by analogie of the historie , and vers. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 i i Heb. 7.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is manifest therefore that he had a kindred , which was not counted 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 , but k k Heb. 7 3. Psal. 110.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 of l l Hieron . 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 other m m Lyra 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 Scripture n n Hippolitus , 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 great o o The 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 , that p p For 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 the seed of Canaan : which being affirmed , if it might sufficientlie be proued , would notablie expresse the exceeding mercie and goodnes of the Lord , who out of that q q Gen. 9.25 . Act. 10.34 . Sui las in nomine Melchisedech , item 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 & r r Heb. ● . 3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 s s Gen. 11.11.12.32 . & 12.4 . he died before Abram fiue and twentie yeeres , as appeareth by the account of the yeeres of his life . neere the death of Abraham . Neuertheles seeing the scripture of purpose would be t t 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 , they u u August . 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 imbrace x x Concil Chalcedon . 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 y y 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 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hotzi ) is z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iatzah in Cal. exire , egredi . in his first and natiue signification , to goe forth , as manie a a 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 ( as b b Ceualer . 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 c c 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 neere d d The 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 e e 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 the f f Compare vers. 18. & 2. Sam. 17.27.28.29 . Scripture doth import , and interpretors g g Philo Iudaeus lib. de Abraham . Melchisedec manus ad coelum tendens fausta Abrahae precatus est , mactatisque 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 new h h Vatab. 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 reficiendum 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 conference i i As Exod. 18.12 to eate bread , that is , they feasted & eate of the sacrifices after the 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 relieued k k Tertul. libr. aduers . Iudaes . Melchisedech Abraha iam circumciso de pral●o reuertenti 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 he l l Epiphan. 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 a m m Tertul. 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 hath n n Ioan. ●●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 o o In some ancient copies , as is confessed by Andradius , Defens . Synod . Trident . 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 & Abraham , & summus sacerdos tuus Melchisedech sanctum sacrificium , immaculatam hostiam . offered bread & wine , for he was a Priest of the most high God . And whereas p p Martin . 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 their q q Andrad . 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 it r r Bellarmin . 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 s s 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 t t 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 commanded 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 : therefore u u Melchior 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 x x Philo Iudaeus lib. de Abraham . Hauing slaine the sacrifices , he made a bountifull feast to Abram and all his associats . Clem. Alexand. Stron . 4 auncient writers doe affirme , that hee sacrificed beasts , as custome was of sacrifice : the Scripture sheweth , he y y 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 a z z Concil. 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 & sanguinem figurauit . quare si Christus sacerdos secundum ordinem Melchisedech , & non 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 a a Heb. 7.3 . Christ in deed : but sheweth wherein onlie he was likened vnto him ; namelie , b b 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 is c c Chrysost. Hom. in Gen. 35. & Christus quia non habet in coelo matrem & in terra patrem absque genealogia dicitur . described without father and mother . Fiftlie , in that he is described without beginning of dayes , or end of life . Sixtlie , d d 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 compared , 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 blasphemie e e Exemp. Policarpi , qui ad omnem 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 ) f f

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 ) g g 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 the likenes o● Christ vnto Melchisedech , and yet the 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 , h h Bellarm. de Missa . lib. 1. cap. 6. Accedit quod Apostolus dedita opera omisit oblationem panis & vini , ne cogeretur explicare mysterium Eucharistiae , quod altius erat quam vt ab illis capi tunc posset . because it was greater then could of them be vnderstood . But the Apostle confuteth this himselfe , i i 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 k k Heb. 5.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 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 l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Segnes . because you are dull of hearing . Besides , it is grosse and childish to reason thus : Melchizedek offered m m Bellarm. 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 , n n 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 prolationem 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 o o Heb. 9.25.28 . & 10.12.14 . bread and wine , if wee p p For 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 , q q 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 answered r r Hugo . 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 , the s s Bellarm. 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 non potest illud , & erat sacerdos , coniungi cum 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 distinction t t At homo acutissimus . Pausam Athuah , quae etiam disiungitur clausula à priori , videre non 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 is u u Falsus 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 manifest x x In the Bibles Complutens . Greeke , is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , y y As Bellarmine himselfe cannot denie . making it an addition vnto his other office , and therefore stayeth therein : they z z Bellarm. ibid. Licet ad verbum non sit in Hebraeo , erat enim sacerdos , sed & erat sacerdos : tamen illa particula coniunctiua frequentissimè locuns obtinet causalis . Certum est , sed non vbi nulla causa redditur : fallaecia non 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 a a Vers 10.11 . Some of the Rabbins vnaduisedly affirme , that 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 b b 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 c c 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 quam pugnatorum eius panem vinumque protulerit : And for his resection and his souldiers brought forth bread and wine . Hieron . Epist. ad Euagr , In resectionem ipsius quam pugnatorum eius , panes vinumque 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 of d d But Papists teach that Melchisedech did sacrifice properly : Rhemist . Testam . annot. on the Hebrues , chap 7. Bellarmine &c. sacrificing . Some other call it e e 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 them 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 f f 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 g g 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 , with h h Clem. 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 taken according to their meaning & intent . For as Melchizedek did comfort the wearie & hungry , with bred & wine ; so Christ refresheth those which i i 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 k k 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 aboundant , to conuince this error . First the word here vsed to bring forth , doth l l And 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 when as that 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 the m m Andrad . 2. defens . Trid. Syn. lib. 4. Atque 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 , themselues confesse : but this act , which is n n The 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 the scripture speeketh of , is not properly , to sacrifice bread & wine : therfore Melchizedek did not sacrifice his bread & wine . Thirdly , Melchizedek o o Chrysost. Hom. in Gen. 36. Hieron . epist. ad Euag. of his kingly bounty brought bread & wine ; but it pertaineth not p p Albeit , 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 proper q q Ex confesso aduersariorum , qui hoc sacrificium propetam statuunt 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 sacerdotium 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 that r r 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 is s s Bellarm. 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 offered t t This 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 considered 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 u u 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 the x x August . 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 ( as y y Paschasius Abba● Corb. libr. de corp. & sang . Dom. cap. 10. Hic primus hanc haeresin libello defendit . Vixitque circa annum Domini 880. vt referi Trithemius lib. de Eccles. scriptor . Lanfrancus Arch. Cantuar . libr. de Euchar. Corporali siquidem ( 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 substantiam 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 sacrifice z z Bellarm. Tom. 2. contr. 3. de Euchar. lib. 3. cap. 18. Ecclesiae ( scil. Romanae ) sententia est esse totalem conuersionem substantiae panis & vini in corpus & sanguinem Domini . was his bodie and his blood : he offered really and carnally his bodie and his blood , a a 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 offering b b Bellarm. de Missa lib. 1. cap. 6. Melchisedeci sacrificium incruentum 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 , neither c c Yea , 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 exposition d d Of 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 Comment. 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 euident 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 taken in the same sense , as his words declare . The meaning of Oecumenius is , to shew that 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 vpon e e Iren. 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 as f f Non 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 , g g 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 conuerted : so that transubstantiation is thereby ouerturned . Secondlie , Melcizedeks sacrifice h h And 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 i i 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 k k 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 wine l l Which was admitted in the Councel of Trent , Sess. 22 but referred to the Pope . in their sacrifice , are conuinced by m m But much more by the institution of Christ . this example to be robbers and murtherers . Fourthlie , neither this sacrifice was n n Papists do diuine , that hee did often offer such sacrifice : & what would they not auouch to vphold the Masse ? but the Scripture remembreth it not once . euer repeated by Melchizedek : therefore ( as by the truth of Christs o o 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 alone p p For the Apostle compareth Melchisedech to Christ ( although not in the matter of the sacrifice ) and sheweth how that , wherein the comparison standeth , 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 , q q 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 in r r Concil. 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 a a

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 the b b Franc. Iun. Anal. in Gen. 14. Sic enim statuebat rex Sodomi iure gentium nihil sibi ab Abram creptum esse , sed ex eo iure Abramum Dominum 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 , not c c Caluin . in Gen. 14. Pieri etiam potest vt seruilis modestiae simulatione capta●●rat Abrahae fauorem , vt saltem 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 his d d Claudian . 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 e e 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 f f 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 and g g Onchelos 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 Anabaptists h h Caluin . 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 , i i 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 k k Conciliatio . 24. Caluin . in Gen. 5. Atqui non aliunde perenda est expositio quam ex verborum contextu ; continuo enim sequitur , neque per coelum neque 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 to l l Chrysost. 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 sibi 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 Idolatram se facit omnis qui per aliquid aliud à Deo iurat , etiamsi iurare liceret . sweare by the creatures , or rashlie or m m August . 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 n n 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 outward o o August . 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 heart p p Clement . Alexandr . Sirom . lib. 7. Est enius iusiurandum quidem confessio definiti●a , cum d●uina assumptione . an expresse image of lawfull taking oth : as namelie , when we sweare , wee should behaue our selues , q q Nazianz. in dialog. de surament . Quia fidei Deum interponis medium . Quare iuramentum etiam hosti seruandum est : nec considerandum 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 , in r r Clem. 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 . etiam 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 s s 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 sweare t t Gen. 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 , tantusque 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 u u 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 , how x x Senec. 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 Sodom 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 , y y 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 Abram 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 them by gift , inheritance , or lawfull z z Deut. 8.18 . 1. King . 3.13 . Clem. Alexand. Padagog . lib. 3. cap. 6. Sunt ●onquo habenda diuitiae , vt est rationi cōfentan●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 prodigalitie a a Prou. 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 b b 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 time c c Eccles. 3.6 . Basil . Hom. de inu●d . Diuitia sunt communia vita instrumenta , viaticum ad iustitiam , ministerium ad virtutem . Vnde ego concludo : Sunt igitur honesta ad dei cultum nostramque 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 time d d Eccles. 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 e e Gen. 12.2 . Abram : wherein was contained f f Ios. 1.5 . Heb. 13.5 . wealth and riches . Abram now delighteth to take g g Sicut 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 the h h Chrysostom . 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 not i i Chrysost. 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 k k Vers. 24. spoile . Secondlie , he gaue tithe vnto Melchizedek l l 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 m m 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 , that n n Chrysostom . 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 o o 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 it p p Ambros . 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 q q Coloss. 3.2.3 . Matth. 6.20 . hid with God . Thus doth the father of the faithfull teach his children , r r Bernard . sermon . In Cant. 56. Sermo quidem 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 , his s s Matth. 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 t t Prou. 19.4.6 . euerie one seeketh the face of him that giueth gifts . Secondlie , verse 18. Christian charitie requireth to be u u Matth. 5.44 . Galat. 6.10 . good to all , but chieflie to those that professe the faith . Thirdlie , the Lord hath his Church throughout x x 1. King . 19.10 . Rom. 11.5 . the world , although they remaine vnto vs vnknowne . Fourthlie , the office of Priest-hood , y y 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 is z z Heb. 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 oblationum 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 onlie a a Heb. 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 ; tamen in forma serui , sacrificium maluit esse quam sumere : per hoc & sacerdos est , ipse offerens , & ipse oblatio : cuius rei sacramentum quotidianum esse voluit ecclesiae sacrificium , 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 . Videtis ergo quod sacrificium dixcrin● patres , & quid per sacrificij nomen intellexerint . Priest ; they are vsurpers & idolaters b b 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 , c c Numb. 6.6.23.27 . is the blessing of the Lord himselfe ; for d d Ierem. 15.19 . Malach. 2.7 . hee is the mouth & messenger of the Lord of hosts . Sixtly . vers. 20. We ought to praise God e e 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 carefull f f 2. Chron. 29.3 . & 34 3. to promote religion , & the true worship of the Lord ; and to g g 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 h h 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 l l Genes. 23.24 . to be taken for the glory of God , wherin we must only sweare k k 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 is l l 2. King . 5.20.26 . 1. King . 13.8 . Act. 4.36 . not lawfull for Christians to enioy them , although they may otherwise by m m Haereditate 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 n n Exod. 22.5 . Ezech. 18.18 . commoditie of our neighbour , and to giue the labourer o o 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. Abstinence from blood , a ceremonie . pag. 366. 370 Adams sinne wherein is consisted : 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 Contention 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 mans obedience 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 consisted . 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 Creation . 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 forbidden . 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 Religion alwaies a devision 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 commanded 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 Walking with God what is meaneth . pag. 222. 252. Warres successe is alwaies disposed by God . pag. 501 Warre alwaies winneth where good cause and good discipline are ioyned . pag. 505 Warre that it be lawfull what it requireth . ibid. Warre made vnlawfull by what meanes . pag. 507 the miseries of Warre . pag. 508 Warre taken rashly in hand is disallowed and dangerous . pag. 514 Waters of the deepe doe stand aboue the mountaines . pag. 12. 285 Water-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 Woman is the image of God as well as man . pag. 37 Woman the image of man , in what sense . pag. 38 Woman her nature and end . pag. 93 Woman wherein she is to be an helper to man . ibid. Womans punishment in conceptions , sorrowes and subiection . pag. 154. &c. Woman 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 communitie 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 the eternitie of the 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 confusion 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 opinion of Paradice . 61 Berosus counterfeit 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 saluation 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 the substance 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 the 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 substance 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 comming . 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 substance of the 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 the 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 diuision 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 Adans 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 opinion 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 .
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 .