scripturaÌ„ ad suum sensum traherent nouum testamentuÌ„ violarunt Non igitur ad Hebraica Graeca exeÌ„plaria 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 Vide quà m apertam fenestram fecerunt Pontificij omni Atheismâ— 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 Concil Trident. Sess 4. Perer. super hunc locum alij inquit incumbant istas duaâ— lectiones inter se conciliare dummodo illud ratum fiâ—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 Isai 40.8 Matth. 5.18 Luc. 16.17 Rom. 9.4 Scriptures themselues which is the r Origen in Isai lib. 8. Citante Hieronymo voice of God of the Å¿ Hieron Comment in Isai cap. 6. August lib. de ciuit Dei lib. 15 cap. 13. Fathers and of 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 â—â—abtia Iudaeâ—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 consentâ—â—nt non errare fatebitur ipse Bellarminus vbi dessentiunt defenduntur coÌ„tra 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 Fabâ—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 2. Pet. 1.21 by the holie Ghost For if they were at all corrupted the y Argum. est Hieron in Comment in I ai cap. 6. Quod nunquaÌ„ 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 Ioh. 5.39 to search the Scriptures neither since as appeareth by all the testimonies 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 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 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 Cic. Orat. pro. Roscio Amer. CassianuÌ„ 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 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 In Cabala Bereshith Rabba c. Concil Trident. Sess 4. Vt haec ipsa vetus vulgata editio quae longo tot saeculorum vsâ— in Ecclesia ipsa probata est in publicis lectionibus disputationibus praedicationibus expisitionibus pro authentica
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 meÌ„ may receiue it that wil so that they wil aske it The Apostle teacheth 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 Tertul. lib. de poenitent item de Monogamia quae haeresis si secundas nuptias vt iâ—licitas iuxta adulterium iudicamus quid est enim adulterium quà m matrimonium illicitum Synod Constantinop 6. can 3. affirme that second mariage is no better then adultery The Apostle testifieth x Heb. 13.4 that mariage is honourable vnto all and that y 1. Tim. 4.1.2 it is a doctrine of diuels to forbid it they teach 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 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 sâ—la continentia oportet impleri separate them whom God had ioyned and burne the bodies of those accurse their soules 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 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 â—â—ansiens ad Cataphriges quos â—ntè destruxerat coepit etiam secundas nuptias contra Apostolicam doctrinam tanquam stupra damnare was counted of the Church an heresie and Ierome himselfe confesseth 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 Vt tribus suis pro libris contra Iouin Apologeticis constat Testimonio Erasm in annot quid verò pontificij standum est inquiunt potius à parte Hieronymi quà m 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 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 1. Tim. 4.1.3 confess Anglica Section 18. doctrine of forbidding marriage although it were h Nicolaitae Epiph. Haeres 25. Tatiani siue Eucratitae Epiphan Haeres 46. August de Haeres 2â— Marcionite contra quoâ— 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 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 Twelue hundred godlie Ministers were murdered in England at the coÌ„ming of Augustine the Monk who first forbad Priests marriage here Beda Histor lib. 2. cap. 2. Galfred Monumeth li. 8. cap. 4. Similia recordantur in annal Germanie Galliae but with seuere torments of sword fire had established the same in the kingdome of darkenes Neuerthelesse this truth of God neuer wanted sufficient witnes in the Church either of the Scriptures of Councels or Fathers or visible demonstration of the hand of God or of the enimies themselues till the time that l 2. Thess 2.8 Immissis Luthero alijs fiâ—elibus operarijs in messem suam the Lord began to abolish Antichrist The Apostle as one foreseeing m Non tantum Tatiâ—naÌ„ sed RomanaÌ„ que sub titulo câ—nnubij Sacerdotum 〈◊〉 mentum matrimonij omne labefectauit Sic enim Arguunt qui sunt in carne Deo plâ—â—ere non possunt ergo vxorâ—tus saâ—erdos Deo placere non potest Epist Siricij cap. 7. Epist Innocent 3. ad Eâ—â—pâ—â— cap. 1. Quod si hoc sit verum ne laicus maritus potest Nam inquit Apost nemo pâ—â—est Fallacia est 〈◊〉 carnis Amphilâ—â—logie nam esse in carne non est cum vxore viueâ—e sed scortari aut aliquod regnâ—â—â— retinere peccatum this heresie in the Church doth flatly cal it a doctrine of diuels 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 Iustin. Mart. Dialog cum Trisson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paule is a Father of the Fathers and though either Doctor or Father 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 Cyprian Epist. 63. Non querendum est quid aliquis ante noâ— fecerit sed quid ille qui ante omnes est facienâ—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 A maine authoritie against a Papist of the Apostles Å¿ 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 Socrat. Eccles Histor lib. 1. cap. 2. Sozomen lib. 1. cap. 22. generall of u Canon 8. De his qui se nominant Catharoâ— scil Nouatianos qui cum presbytero coniugato noluerunt communicare
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 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 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 froÌ„ 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 corruptioÌ„ which the Lord calleth euill in the heart of man is a guiltinesse or subiection vnto punishmeÌ„t 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 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 Bellarm. Tom. 3. controu 2. lib. 3. cap. 3. Originale peccatum perfectè sollitur baptismâ— 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 froÌ„ his conceptioÌ„ or infancie but from l Vulgata Romana authentica editio sensus enim cogitatio humani cordis in malùm prona sini ab adâ—loscentia sua his middle age Now if they are accursed from the Lord which adde 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 Pronus dicitur ad malum sicut facilis ad virtutem non qui malus est sed qui ad malum inclinatus vt nihil est tam pronum ad simultates quà m 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 Nagner à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nagnar excuteré Nehem 5.13 Quasi excussus Gracis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui recens vel ab vtero vel coÌ„ceptu à pareÌ„tibus 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. Perspiâ—acem intelligit Isai 48.8 wombe from the verie p Psal 51.5 Gen. 6.5 Colâ—iamim Omni die conception the translatioÌ„ wil afoord it but from the time of youth when men begin to q Isidor Originum lib. 11. cap. 2. Adâ—lescentia quae ad gignendum adulta quae porrigitur à decimoquartâ— 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 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 Å¿ 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 Psal 19.7 119.130 Bernard in verb. sap Iustum deduxit Dom. per viaâ— rectas Via Domini via recta viae pulchrae via planae c. deliuer the minde and counsaile of the Lord as being the u Matth. 10.20 2. Pet. 1.21 immediate doctrine of the holie Ghost let those be 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 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 Rom. 7.7 concupiscence which is commonlie called originall sin a Contra Flac. Illyricum lib. de pecc Orig. qui peccatum Originale esse de natura essentia hominis esse ipsum cor ipsumque rationem câ—â— omnibus viribus praedicanit is not the substance of the soule but b Basil libr. constitut exercitatoria cap. 4. Peccatum verò
be read out of the Hebrue And let them a Here the point is chiefly to bee marked which is patschâ—a regius accentus vocem exteÌ„dit 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 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 heaueÌ„s 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 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 Iosu 10.13.14 Iosua k 2. King 2.11 and Hezechia the appearing of the Starre l Matth. 2.2 at the birth of Christ m Ioseph de bello Iâ—d lib. 7. cap. 12. the blazing Star of the destruction of Ierusalem whereof there is neither mentioÌ„ nor meaning in this place They also may be signes 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 Pallida luna pluit vubicunda flat alba serenat Item Si nigrum obscuro compreÌ„derit aëre cornu c. Item Sol vbi nascentem maculis varianerit oâ—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 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 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
5.15 the shadow of Peter nor the 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 Ibid. vertue of healing that God for a time did giue vnto them Now the first of these trees is g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnets hâ—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 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 Gen. 3.22 had naturall vertue in it to preserue life Not the life of the k Ioh. 6.63 soule the substance whereof is more l For the soule which dyeth the second death loseth not the substaÌ„ce 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 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 Beda Strabus Histor eccles as our meates and drinkes preserue our liues but euen a 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 â—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 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 Deâ— non ab extra sicut ante ex herbis fruâ—tibus iÌ„ lâ— 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 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 meÌ„ 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 Å¿ Isai 3.1 Matth. 4.4 is not in themselues 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 Chrysost Hom. in Gen. 16. Neque enim esus ex eo ligno oculos eorum aperuit vntruelie supposed by the 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 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 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 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 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 Gen. 3.6 August de Gen. ad lit lib. 8. c. 6. Dici non potest â—uâ—nta mihi placeat illa sententia no fuisse illam arborem cibo
inlargeth his liberalitie wherefore the godlie haue no cause 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 Vers 2.4.5.11.12 c. the ofspring of mankind became to be so wicked as that they euen compelled the most 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 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 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 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 Heb. 1.2.3.5 onelie to Iesus Christ who was g Psal 2.7 Heb. 1.3.5 begotten of the substance of his father before 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 Ephes 4.6 Malac. 2.10 Iob. 28.7 per catachresin to the creatures in generall as they 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 Iob. 1.6 2.1 Luc. 20.36 the Angels because they are created vnto and doe retaine the image of the m Ezech. 1.10 2. Sam. 14.10 wise n Reuel 18.21 mightie o Act. 10.22 holie p Luc. 20.36 and eternall God and also to 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 Deut. 8 4. nurtured as a father doth his sonne and ſ Ioh. 1.18 1. Pet. 1.3 begottē againe vnto a liuely hope by Iesus Christ Againe of such men as are called the Sons of God some are so in deed being borne againe 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 Isai 29.13 markes of the sonnes of God or els are borne 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 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 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 Deut 32.6 Isai 1.2 testimony of Scripture and the authoritie and iudgement of the most and b Chrysost Hō in Gen. 22. Vt viderūt filij dei qui à Seth et Enos progeniti filias hominū illas quae ab alijs nata sunt filios autem Cain vocat filios hominum Ambr. lib. de Noa Arca. cap. 4. Sicut viri probabilis vitae filij dei vocantur ita quorum carnalia sunt opera filios dici hominū c. Aug. li. q. in Gen. q. 4. de ciu lib. 15. c. 22. Athan. lib. quast in Script q. 98. Theodoret quaest in Gen. 47. Cyril Alexandr contra Iulian. lib. 9. Caesarius Dialog lib. 1. Cassian collat 8. c. 21. Onkelos Chaldaeus Paraphrastes Reddit filios potentum Ita Syn. machus Hieron in Trad. Hebraic chiefest fathers interpreters that these who are called the sons of God were no other but the posteritie of the godly Patriarkes of the line of c Nimis confidenter diuinat Suidas in Lex in vocabulo Seth quod Seth fuerat Deus appellatus ob sciētiam rerū coelestiū Seth who being brought vp in true religion declined frō the steps of their religious ancestors and by ioyning in affinitie with the wicked by taking thē wiues of the familie of Caine became to be partakers of their sins and therfore shortly after of their punishment Certain it is that d Philo Iudaeus lib. de Gigant Ioseph Antiq. lib. 1. c. 4. Alij Rabbini recētiores ferunt Aza Azael dilapsos Ab istis scil mutuati confirmati Athenagor lib. de legatione siue apolog pro Christian. Iustin. Martyr Apolog. 1. Tertul. contr Marcion lib. 5. lib. de Virginib velandis Cyprian lib. de disciplin Virgin Euseb de praeparat Euangel lib. 5. cap. 4. diuers ancient writers the vulgar sort of e Hugo de Sanct. vict in Annot. in Gen. Strabus Eccles Hist in Gen. 31. Burgensis in 6. Gen. in Addit 1. Quorum tamē saniores ab Augustino edocti aliter sentiūt vt Aquin. in Gen. 6. Summa part 1. quaest 51. Lyra in Gen. 6. the Church of Rome doe affirme that these sons of God were Angels vnto whom as saith 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 cōmitted the gouernment defence of man against the power deceits of Sathan But what proofe of scripture may be found to fauour this assertiō what sufficiēt reason to cōfirme this exposition It hath oftē bin reported that 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. ficut nubes aliquid grauitatis
habeatur vt eam nemo râ—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 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 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 translatioÌ„ wherein as being for the most part 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 quamiâ—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 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 froÌ„ translations to the originall fountaine Hierome a verie learned father and excellent in the knowledge of the Hebrue language doth verie l Hieron lib. de Traedit Hebraic Idem Comment in Isai lib. 1. in fine Noluerunt inquit Septuaginta taÌ„ 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 Neque vnquam pro autheÌ„tica agnoueruÌ„t etiamsi à patribus maxima ex parte lecta fuerit denieth the authority of that Greeke translatioÌ„ 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 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 Constat ex Trident. Synod Sess 4. Etiamsi mendax ipse Bellarminus idipsum mendacij nomine obtrudit Caluino controu 1. lib. 2. cap. 10. Vt euincit testimoniuÌ„ 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 â—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 Hebraeâ— 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 Addit particulam aduersatinam and not the text for seeing it is not said q Vers 7. that Noah receiued in the Rauen as hee did the Doue it is gathered of manie 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 Å¿ 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 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 Deut. 8.11 Non magica fraude sed tamen diabolica asked counsaile
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 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 Rab. Tseror Hamor alij non pauci earth became lesse fertile then before the hearbs of the field more 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 Francisc Iun. Anal. in Gen. cap. 9. Quaeâ—itur num vsque ad illud tempus homo carnibus animaÌ„tium paâ—â—us noÌ„ fuerit respon primum non legi secundò institutione cibarij humani aliter videri tertâ—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 etiaÌ„ 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 Theodoret. quaest in Gen. 55. after the floud abounded thorough the world for what more beastly follie then 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 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 Rom. 14.17 the kingdome of God consisteth not in meat and drinke the Lord would permit m Neque dehinc cogit ad carnes edendas neque vetat cum prius ipse prâ—hibuerat tamen as indifferent vnto his children that now it might be receiued without offence which 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 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 credenduÌ„ seeme to implie a restraint as the greene hearbe haue I giuen you al things For as of hearbes 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 Quedam ad cibariae quaedam ad medicamenta Lactant. vse of meate so that which is good of the beasts 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 religioÌ„ in choise of meats as though the same Å¿ The obiection of the Iewes in Iustin. cum Triffon had bin and were perpetuallie to be obserued for surelie euerie hearbe was not 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 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 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 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 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 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 Such as are of vs reiected and out of vse for food as horses dogs c. which in our fulnes are contemned as c 2. King 6.25 18.27 Also Valerius Maximus lib. 7. cap. 6. recordeth that the Cassilinates besieged by Haniball for waÌ„t 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 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 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 â—acte carnibus vinunt c. because in all places all sorts of creatures are not holsome food bewray their ignorance those that refuse 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 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 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 Gen. 1.29 3 1â— 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 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 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 Luther in Gen. 9.4 Quia enim tam non peccatum erat occidere bonem aut ouem ad cibum quam non peccatum est decerpere florem aut herbaÌ„ 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 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 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 Pro. 12.10 Basil lib. quaest Diffuse explicat quaest 41. vse crueltie toward your beasts and the same by 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 Luther in Gen. 9.4 Ideo vt ad mansuetudineÌ„ 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 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 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 Chrysost ibid. Quia igitur sacrificia persecturi erant ex brutis quasi doceret illos dicenâ— 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 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 Prou. 12.10 Luc 6.36 tyrannouslie affected or carelesse toward the creatures least as the m 1. King 16.31 August Serm. 4. de aduent Dom. Nolite fratres coÌ„temnere peccata in quibus forte coÌ„suetudinem iam fecistis omne enim peccatum coÌ„suetudine vilescit fit homini quasi nullum fit obduruit iam dolorem perdidit valde putrâ— 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 processiâ— temporis si assuescaâ— iudicabis non adeo graue paulo post leuesenties paulo post
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 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 Gen. 14.15 father in his familie where no superior authoritie is found From this commandement ariseth the stay b Psalm 72.4 and state of societies and common wealths and also the authoritie and 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 Exod. 18.19 2. Chron. 19.6 Psalm 82.1.6 roome and place of God to punish the wicked according 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 maÌ„ and to 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 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 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 theÌ„ 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 Romans 13.4 Numbers 31.2 is in the place of God to take reuenge The matter to requite i Iosu 7.25 Matth. 10.28 Cyril Alexan. epist. ad Theodos Imperator proâ—â—m contra Iulian. Quod verâ—â— sacerdotes concilietis eos qui debacchantur in illos abominemini inque maximorum hostium numero censeatis sic enim diuinus Propheta Dauid Psal 139.21 vestris celsitudinibus dignissimuÌ„ dixerim outward or vnciuill faults with bodilie or ciuill punishments The end k Rom. 13.4 that men may liue in peace and exercise 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 1. King 2.5 to kill and his blood is to be shed that sheddeth it yet that man whom the Lord 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 Rom. 13.4 he executeth the vengeance of the Lord sinneth no lesse then 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 Rom. 13.1 God the power of reuenge and those whom the Magistrate permitteth r 1. Pet. 2.13.14 thereunto and to them hath the Lord permitted this authoritie who from Å¿ 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 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 2. Sam. 16.18 must we esteeme as the Magistrate of God and 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 Exod. 18.19 2. Chron. 19.6 in the place of God cannot z Psalm 135.6 139.8.9 be like God in euerie place forasmuch as he oftimes is ruler vnder God 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 Exod. 18.20 1. Pet. 2.14 inferiour Officers who in the place of Kings Princes yea of 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 Exod. 17.9 the Princes deputies who may therefore lawfullie 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 froÌ„ perishing by thirst By Tertullian lib. de Corona Militiâ— Inter tot inquit fratres commiliâ—â—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
Methodius PatareÌ„sis lib. Reuelat. cap. 6. citeth a fourth son of Noah and calleth him Ionithus by whose counsel saith he they builded the tower of Babel Caictan Cardinal in Gen. 9. The sonnes of Noah which went out of the Ark were Sem Ham and Iapheth it appeareth therefore saith he that Noah had other sonnes after the flood which went not out of the Arke a wide and false coniecture Hector Boethius in his historie of Scotland affirmeth that a kinswoman of Noah in the time of the flood imbarked her selfe and arriued in Ireland from whom that Nation is deriued But it is an impudent falsehood and contrary to the Scripture Gen. 7.23 christian writers which haue crossed the plaine authority of the word of God in this respect The second is an oracle of God wherein is 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 Cicer. de orat lib. 2. Prima est historiae lex ne quid falsi dicere audeat deinde ne quid veâ—i non audeat ne qua suspicio gratiae sit in scribendo ne qua simultatis the common lawes of historie which neither i Chrysost Hom. in Gen. 29. Neque propter inuidiam iustoâ—â—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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 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 Eccles 5.8 Luc. 17. vers 27. Mat. 24.38 Whereby that appeareth a forgerie of Berosus that saith Noah inuented the making of VVine Notwithstanding I suppose this historie was not vnknowne vnto the Heathen and that he was Noe who of theÌ„ was called Bacchus or Boacus of the Greeks Oenotrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of wine of others Ianus à 〈◊〉 Iain which in Hebrue Syriac signifieth wine whoÌ„ 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. Aâ—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 Caâ—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 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 Å¿ 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 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 Gen. 6.9 7.1 Ezec. 14.14 praised and his wonderfull deliuerance 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 Psal 130.3.4 Isai 53.6 Hieron in Isai cap. 3â— 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 iuxâ—â— 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 Rom. 3.19 4.2 of righteousnes hath not to glorie in his works what can we wretches claime 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
Secondlie that the cause of our warre be iust and lawfull as h Iudg. 20.12.13 Deut. 13.15 the punishment of sinne maintenance i 2. King 19.18.15 of vertue and true religion defence k Ios 10.6.7 of innocent persons reuenge l 2. King 13.14.15 or recouering of iniuries preseruation of 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 alâ—os se loco velle deturbare vt ipsi in populâ—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 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 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 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 2. Sam. 10.12 15 26. victorie to the Lord repenting of r Esra 9.6 Iudg. 10.15.16 Iob. 1.5 their old sinnes which might happen to prouoke the Lord restraining new sins Å¿ Ierem. 5.7 Chrysost Hom. ad pop Antioch 14. Non taÌ„ interficit ensit quam iuramenti natura noÌ„ tam occidit gladius quam iurisiurandi plaga Qui iurat etsi videtur viuere iam tamen mortuus est swearing 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 Cuâ—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 Virg. de Ven. Vino Compedibus Venerem vinclit coÌ„stringe LyauÌ„ 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 Ezech. 16.40 Chrysost Hom. in Mat. Hom. 23. VitiuÌ„ 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 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 Deut. 20.10 Iudg. 11.12.14 Sueton. vita August cap. 21. Augustus non vlli genti sine iustis necessarijs causis belluÌ„ 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 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 humanuÌ„ maluÌ„ 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 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 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 Naâ—â—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
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 In some ancient copies as is confessed by Andradius Defens Synod TrideÌ„t libr. 4. and the Romane Massall doth thus acknowledge Can Missae Supra quae propitio ac sereno vultu respicere digneruÌ„ sicut dignatus es quod tibi obtulit Abel AbrahaÌ„ summus sacerdos tuus Melchisedech sanctum sacrificium immaculatam hostiam offered bread wine for he was a Priest of the most high God And whereas 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 Andrad Defens 2. Synod Trid. lib. 4. De offerendi autem vocabulo non est Chemniti quod digladiâ—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 Bellarmin Tom. 2. contr 3. de Mâ—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 Å¿ 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 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 commaÌ„ded 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 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 Philo Iudaeus lib. de Abraham Hauing slaine the sacrifices he made a bountifull feast to Abram and all his associats Clem. Alexand. StroÌ„ 4 auncient writers doe affirme that hee sacrificed beasts as custome was of sacrifice the Scripture sheweth he 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 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 primâ— 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 sanguineÌ„ figurauit quare si Christus sacerdos secuÌ„dum ordineÌ„ Melchisedech noÌ„ 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 Heb. 7.3 Christ in deed but sheweth wherein onlie he was likened vnto him namelie 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 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 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 coÌ„pared and by consequent either the Papists argument is false or els it followeth that there was error or negligence committed in the Scripture which is blasphemie e Exemp Policarpi qui ad omneÌ„ 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 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 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 oâ— 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
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 â—ffered them to him and blessed him Ambros de Sacram. lib. 4. cap. 3. Tunc Abraham recijt â—ictâ—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 quaÌ„ pugnatoruÌ„ eius panem vinumque protulerit And for his resection and his souldiers brought forth bread and wine Hieron Epist. ad Euagr In resectionem ipsius quaÌ„ pugnatoruÌ„ eius panes vinumque protulerit For his resection and his souldiers he brought forth bread wine Theodoret. quest in Gen. 63. Idâ—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 But Papists teach that Melchisedech did sacrifice properly Rhemist Testam annot on the Hebrues chap 7. Bellarmine c. sacrificing Some other call it 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 fâ—l cap. 14. Theophylact. in cap. 5. ad Hebraeos Al of theÌ„ 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 obâ—â—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 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 Melâ—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 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 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 takeÌ„ according to their meaning intent For as Melchizedek did comfort the wearie huÌ„gry with bred wine so Christ refresheth those which 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 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 abouÌ„dant to conuince this error First the word here vsed to bring forth doth 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 wheÌ„ 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 Andrad 2. defens Trid. Syn. lib. 4. Atque ego cum illis sentiam qui lassos Abraha milites et diuturna pugna fractos Melchisedec cum pane vinoque refecâ—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. Noâ— non negamus c. aduersaries theÌ„selues confesse but this act which is 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