in her without the help of man or sinne and was even then Lord of all things 5 Another point followeth towit We sinned that sinne in Adam not by imitation onely For Adam sinned and in a sort imitated Eve who sinned first and ate of the forbidden fruit before him yet it is not said That in Eve Adam died or many died in Eve or Adam sinned through Eve So likewise the Devill offended before Adam was and Adams sinne did nearly in many particulars resemble the Devils yet Adam died not by the sin of the Devil though after a fashion he did imitate it But it is said Rom. 5.15 Through the offence of Adam many be dead and thereabouts In Adam all die Therefore this sinne of ours must needs be more then by imitation And this is S. Augustines argument against Pelagius If it had been by imitation onely * Apostolus peccati principium non fecisset Adamum sed Diabolum The Apostle had not made Adam the beginning of sinne but the Devill Against Julian 6.10 he useth this other argument in effect Who almost yea who at all thinketh of Adam when he sinneth whereas the imitator propoundeth himself a pattern to follow and imitate Or what is Adams eating of an apple like unto witchery blasphemy murder lying or the like and how there have been yea are yet many millions in the world who never heard of Adam much lesse of his sinne and did they intend to imitate or did they imitate him Thirdly * De Peccat Merit Remiss 1.9 Augustine thus argueth As the second Adam besides this that we are to follow him and imitate him giveth hidden grace unto the faithfull so contrarily we are faulty and die not by the imitation onely of the first Adam but by the secret blot and spot by which he hath infected us Fourthly he thus disputeth in his 89 Epistle to Hierome The Apostle saith Rom. 5.16 The fault is of ONE offence to condemnation but he must have said It had been of MANY offences and not of ONE if all are condemned for their actuall personall imitation of Adam since the offences of many men must needs be more then the ONE offence spoken of by the Apostle Lastly let me reason thus Rom. 5.14 Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression But death was the wages of sinne Therefore some died who did not resemble Adam in finning And there is a sinne not like to his for Adams sinne was actuall most voluntary and personall Children in sinning of originall sinne do not imitate Adam for their sinne was onely implicit in and with him and they have not that absolute freedome of will that he had and their sinne is rather naturall then personall Yet children die for sinne and for such a sinne as is not after the similitude of Adams transgression and so originall sinne cleaveth unto us not by imitation onely * Aug. De Peccat Merit Remiss 1.15 Augustine thus If imitation onely make sinners by Adam onely imitation should make us just by Christ and then not Adam and Christ but Adam and Abel should be compared For Adam was the first wicked man and just Abel Hebr. 11.4 the first just man But these things are not thus Therefore we sinned not onely by imitation of Adam 6 I come to a new point namely to prove That this sinne of Adam is not ours by imputation onely as if Adam alone had offended and we were wholly cleare from that great sinne Indeed Adams actuall first sinne or his other sinnes after his repentance as they were personall and private are not imputed to us For he was to answer for himself as well as we are If we repent what doth our repentance help him If he had not changed his minde and turned to God himself alone should have been condemned as himself alone was saved by his own repentance That Adam was by divine wisdome brought out of his fall is said Wisd 10.1 * Veniae redditus est He hath been restored to pardon saith S. August And in the Tribe of Judah there is to this day a den or hole called Spelunca Adam The Cave of Adam in it a rock in which are two stony beds of Adam Eves and here they mourned as is delivered by Tradition saith Adrichomius an hundred yeares for the murdered Abel why not rather for their own sinnes say I This place is not farre from either Ager Damascenus where they say Adam was made of that Red earth which is mire tractabilis saith Adrichomius or from that place which to this day is shewen and recorded to be the plat of ground which drank up Abels bloud when Cain slew him And though I deny not but they might mourn for the death of Abel yet they were more bound to mourn for that sinne of theirs which brought death both upon Abel and themselves and all their posterity That Adam was a Type of Christ is expressed Rom. 5.15 and unfolded in many excellent particulars by * Sal. Ad annum 930◠Salianus That the more eminent Types of Christ should be saved is evinced because of their resemblance and conformitie unto the Antitype nor can it be proved that ever any of his figures were condemned For the shadow must follow the substance and Christ that Proto-type being not onely saved but called Jesus because he shall save his people from their sinnes Matth. 1.21 They are his people especially who in principal things resembled him and wherein can they better resemble him then in being blessed and saved as he was But I return to Adam Concerning Adam Augustine saith thus * De illo quidem primo homine patre generis humani quòd eum ibidem solverit Ecclesia ferè tota conseutit Aug. Epist 99. Ad Euodium As for that first man the father of mankinde almost the whole Church agreeth that Christ being in hell he there delivered him Concerning his body that it arose if other Saints of the Old Testament arose and that it was besprinkled with the bloud of Christ dying shall be shewed hereafter And if God had such care of Adams body or part of it he shall be impudently unreasonable that shall say his soul is not in blessednesse Now as his personall repentance saved himself onely and not one of his ofspring so if he had died unrepentant his sinne or sinnes as they were personall should not have prejudiced one of his posterities salvation Bellarmine * Bell. De Amiss Gratiae 3.12 saith It was one of Tatianus his errours That our first parents were damned Indeed Irenaeus 1.30 ascribes this opinion to Saturninus and Marcion and chap. 31. to Tatianus the first founder of it Tertullian in his book De Haeresib towards the end taxeth Tatian for the same opinion and confuteth him thus * Quasi non si rami salvi fiunt radix salva sit As if
Israel Exod. 17.8 though they were presently punished by being vanquished in battell yet God said vers 14. Write this for a memoriall in a book I will utterly put out the remembrance of Amalek under heaven And the Lord did swear he would have warre with Amalek from generation to generation Exod. 7.16 And above foure generations after about 400 yeares Saul destroyed them A Quaere indeed may be made Whether God can justly punish the fathers for the childrens actuall delinquencies And this resolution is easie That he may do it if the father hath doted on the children not duely corrected them for so did God to * 1. Sam. 2.29 Eli or if wicked children do tenderly love their parents which though it be not usuall yet it hath been so and in this case the punishment of the father is indeed a punishment also of the childe But if an holy father do his duty and hate his sonnes courses and thereupon the childe loveth not his father if God can punish the father with temporall punishments for the notorious faults of his sonne yet he will not punish him eternally Nay I will go yet further and truely avouch that the sinnes of predecessours which are not of consanguinitie with us but are fathers onely by our imitation fully may be punished on their children First the word father is taken two wayes in Scripture for either there are fathers by imitation or fathers by nature from whose loyns we lineally descend The Jews though they came not of Cain whose posterity ended at the floud yet may be said to be his sonnes by imitation yea they are called the sonnes of Satan Joh. 8.44 because they followed his steps and did the work of their father vers 41. which is one degree more remote Those who thus take a pattern for themselves out of example of wicked ancestours God justly punisheth Satan having been a murderer from the beginning John 8.44 Cain being as it were the head of murderers among men and the Jews treading in their steps to an inch they may justly be cast into the same fire prepared for the devil and his angels Matth. 25.41 And the Apostle S. Jude justly pronounceth vers 11. Wo to them that have gone in the way of Cain Yea our blessed Saviour himself foretelleth the Jews that for their bloudy proceedings Vpon them shall come all the righteous bloud shed upon the earth from the bloud of the righteous Abel unto the bloud of Zacharias whom they slew c. Mat. 23.35 Where first the distinct deaths of severall martyrs or just ones as the Syriack hath it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one just bloud secondly they are said to slay Zacharias whom others slew thirdly the bloud is not said in the preterperfect tense to have been shed but in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is shed or is now a shedding as Jerusalem is called vers 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae occidisti occîdis occisura es as Erasmus well expounds it All these circumstances concurre to make as it were one continued act of murder from the beginning of the world till the destruction of Jerusalem repayed with one and the same punishment upon the father and all the sonnes of imitation Now as the punishment of the fathers by imitation may in an extended sense be communicated to posterity so their sinnes cannot be said to be communicated For how can the sinne of Cain be communicated unto him who last of all killed his brother and unto the Jews who descended not from him but from the younger brother Or can we think that God will inflict damnation upon men for others personall transgressions Temporall chastisements he may justly inflict for the ungracious perpetrations of parents x Non est tibi Israel ultio in qua non sit uncia de iniquitate vituli There is no vengeance taken on thee Israel wherein there is not an ounce of the iniquitie of the calf saith Rabbi Moses Ben Nachman whom they call Ramban or Gerundensis See an excellent place for both points together Jerem. 32.18 19. And eternall torment can he rightly adjudge the soules and bodies of men unto for original sinne which is our second proposition 5. God may and justly doth punish some children eternally and all temporally for originall sinne whether they be like their parents in actuall aversion and back-sliding yea or no. For the most righteous sonnes of Adam endure pain labour sicknesse death which are the orts and effects of the primogeneall offence and the death both of soul and body was inflicted in Morte moriemini and this shall hereafter be fully proved 6. God justly inflicteth eternall punishment on wicked children if they resemble their wicked parents y Malorum imitatio facit ut non solùm sua sed etiam eorum quos imitati sunt merita sortiantur August in priori Enarrat Psal 108. The imitating of wicked men makes a man to be punished not onely for his own sinnes but for theirs also whom he imitates This is a truth so apparent that it needeth no further proof 7. God oftentimes punisheth one sinne with an other And in my opinion this manner of punishing if it continue all a mans life is worse then the torment of hell-fire which were better to be speedily undergone then to be deferred with the increase of sinne Psal 69.27 Adde punishment of iniquitie or Adde iniquitie unto their iniquitie Thus God gave the Gentiles over to a reprobate minde Rom. 1.28 and then such offenders do but treasure up wrath against the day of wrath Rom. 2.5 But this happeneth not for the foregoing offences of our progenitours but for our own transgressions 8. The personall holinesse of the parent never conveied grace or salvation to the sonne Abraham the father of the faithfull prayed for his sonne Gen. 17.18 Oh that Ishmael might live in thy sight yet was he a cast-away Temporall blessings indeed he had for Abrahams sake vers 20. Isaac had an Esau David an Absalom and often the like 9. God never punished eternally the reall iniquities of fathers upon their children if the children were holy Let an instance be given to the contrarie Indeed it is said Psal 109.14 Let the iniquitie of his fathers be remembred with the Lord and let not the sinne of his mother be done away But he speaketh first of a very wicked man equalling if not exceeding his parents in sinne And the New Testament applieth it to Judas Act. 1.20 to Judas the monster of men Secondly the remembrance mentioned hath reference rather to penalties consequent then onely to sinnes precedent z Memoratur quantum ad poenam quoniam puncti sunt filii pro iniquitate patrum qui occiderunt Christum It is remembred in regard of the punishment because the children were pricked for the iniquitie of their fathers who slew Christ saith Cajetan on the place And this is not our question Thirdly why may there not
illa successione propagatus nascitur sicut ad istum pertinet omnit qui gratiae largitate in illo renascitur unde fit vt totum genus kumannm quodam modo sint homines duo PRIMUS SEâ—VNDUS Prosp Sent. 299. The first man Adam so died in time past that yet after him Christ is the second man although so many thousands of men be born between that and this and therefore it is evident that every one who is born propagated from that succession belongs to that former as whosoever is born again by the liberalitie of grace pertains to this latter whence it comes to passe that all mankinde in some sort consist in two men THE FIRST and THE SECOND Yea the whole world except Christ onely as men are the first Adam and the first Adam as he beleeved in Christ to come is not now the first but a branch of the second Adam What Christ did for us we are said to do what Adam did misdo as he represented us we may justly be said to misdo with him Genes 4.10 The voice of thy brothers bloud crieth unto me Sanguinum yea Seminum saith the Chaldee Paraphrase and the Rabbins whom howsoever the Jesuit Cornelius à Lapide faulteth yet I will commend for their witty invention That God seemed as it were to heare the cries of all those many little ones which ever might have descended from Abel and them Cain killed and their bloud he shed even ere they were and their bloud cried in Abels So we consented with Adam and in him all sinned saith our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our latest Translation hath it For that all have sinned The Bishops Bible in as much as we have all sinned So Erasmus and some others yet our latest Translation alloweth a place in the margin for in whom it is rendred by the Vulgat In quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here taken for a Preposition of whose various constructions see the Grammarians none of which constructions afford so full and punctuall a sense to this place as if we render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Preposition by it self and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Dative of the subjunctive relative article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Genevian readeth it in whom and interprets the words in whom to be in Adam and so indeed it may be read and must be meant for though the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be otherwise rendred and used yet divers times it is confounded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and necessarily is so to be understood View in one Chapter two places Hebr. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solummodo in cibis potibus Which stood onely in meats and drinks as our very late Translatours have it And vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testamentum enim in mortuis ratum est so word for word is it construed So Demosthenes hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his acquiescere Basil in his Epistle to Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hac solitudine So we usually say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In nobis and the like This reading being established let us search the meaning of these words In whom or in which and to what they are referred There are but foure things to which these words can possibly have relation First unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the sense is By one man sinne entred into the world in which world all have sinned This exposition is very absurd For first it is nothing to the intent of the Apostle who proveth that we fell in Adam and are raised by Christ but how conduceth this unto that sense Secondly the senselesnesse of the words is most ridiculous being thus read As by one man sinne entred into the world and death by sinne and so death passed upon all men in which world all have sinned The Spirit of wisedome would not speak so nor the God of order so disjointedly The second exposition is as unlikely and that readeth it In which death all have sinned but as * In peccato moriuntur homines non in morte peccant Aug. Cont. duas Epist Pelag. 4.4 S. Augustine saith Men die in sinne not sinne in death The phrase is improper yet grant that some sinne in death yet it is most untrue That in death all sinne The third word to which In whom or which may be referred is Sinne In which sinne all have sinned and thus * Aug. De Peccat Merit Remis 1.10 Augustine did interpret it once And if it were so to be read it is all one in effect to say In Adam all sinned and In which sinne of Adam all sinned But * Vide Aug. Cont. 2. Epist Felag 4.4 Augustine afterward more accuratly examining the place rejecteth that exposition and confirmeth another by the authority of S. Hilarie And indeed Grammaticall construction overthroweth the sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the feminine gender to which the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can have no good reference Therefore the last exposition is best which renders it In quo In which Adam all have sinned So it is expounded by Hilarie Augustine and Ambrose by Origen Chrysostom Theophylact Oecumenius and generally both by the Greek and Latine Fathers and the Apostle strongly argueth for this sense verse 19. By one mans disobedience many were made sinners In him we sinned And whoso shall throughly weigh both the precedent and subsequent dependances must needs acknowledge that the words In whom or In which do point at Adam onely in whom as in a masse we were contained and in him sinned Photius thus * In hoc ipsi Adam commorimur quòd ipsicompeccavimus ille initium dedit peccato nos adjutores illi fuimus In this we our selves die with Adam that our selves have sinned with him he gave the beginning to sinne we have been helpers to him And Neither by the Devill who sinned before the woman nor by the woman who sinned before her husband but by Adam from whom all mortality draweth its beginning did sinne truly enter into the world and death by sinne So farre Origen Augustine likewise * In Adamo omnes peccaverunt quando omnes ille unus homo fuerunt Aug. De Baptismo parvulorum 1.10 In Adam all have sinned when all were that one man So punctually speaketh he For we were in Adam radically seminally representatively Adam was our head he did lead the whole body into evill he was our parent all the issue of him were disinherited by him Augustine thus * Peccavimus omnes in Adamo voluntariè non voluntate nostrâ propriâ— sed voluntate illius cum quo in quo eramus unus homo atque vna omnium voluntas Aug. Epist 23. Ad Bonifacium We have all sinned in Adam willingly not by our own will but by his will with whom and in whom we were one man and one will
the branches being saved the root also should not be saved But in his book De praescript advers Haereticos as it is cited by Bellarmine there is no mention of Tatian in Rhenanus his Edition Augustine saith of the Tatians and Encratites * Quòd contradicunt primorum hominum saluti Aug. De Haeresib cap. 25. That they gainsay the salvation of the first men Where Bellarmine used another Edition then Erasmus his or was mistaken in the collation He who will see more into this point let him consult with Bellarmine in the place above cited and Salianus ad Annum Mundi 930. where he justly taxeth Rupert for saying in this third book on Genes chap. 31. * Salvationem Adami à multit liberè negari à nullo satìs firmiter defendi That the salvation of Adam is freely denied by many and by none strongly enough defended And he bringeth many authorities and proofs to the contrary From Irenaeus he bids them blush for saying Adam was not saved and more vehemently That by saying so they make themselves Hereticks and Apostates from the truth and Advocates for the Serpent and Death God cursed not Adam and Eve but the earth and the Serpent Yea before God pronounced any punishment against Eve or Adam even in the midst of his cursing of the Serpent with the same breath he both menaced Satan and comforted Adam and Eve with the gracious promise of the Messiah Genes 3.15 Now there was never any unto whom God vouchsafed a speciall promise of Christ but they were saved Indeed the Apostle reckoneth not Adam among the faithfull ones Hebr. 11. but one reason of this omission is because he entreateth of such faithfull ones onely as were much persecuted which Adam was not so farre as is recorded If it be further objected That God is called THE GOD OF ABRAHAM ISAAC AND JACOB Exod. 3.6 Matth. 22.32 and is no where called THE GOD OF ADAM let it be answered That Adam is called THE SONNE OF GOD Luke 3.38 And I think he is too severe a judge who saith a sonne of God is damned The Targum or Chaldee Paraphrase set forth by Rivius on the Canticles chap. 1. vers 1. saith * Et veuit dies Sabbati protexit eum aperuit os suum dixit Psalmum Cantici diei Sabbati That the first song that ever was made was indited by Adam in the time when his sinne was forgiven him Damianus à Goes De Moribus Aethiopum makes this the belief of Zagazabo and the Ethiopians for whom he negotiated That Christs soul descended into Hell for Adams soul pag. 93. and that Adam was redeemed by Christ from Hell pag. 55. How glorious was it for Christ to save his first sheep and how would the Devil glorie if it were otherwise Adams fig-leaves may be thought to be sharp afflictive and penitentiall Epiphanius Haeres 46. calleth Adam Holy and saith We beleeve he is among those Fathers whom Christ reckoneth alive not dead God is not the God of the dead but of the living Irenaeus saith Adam humbly bare the punishment laid upon him Can humility be damned then may pride be saved Josephus 1.2 recordeth That Adam foretold the universall destruction of the World one by the floud the other by fire And can the first of Mankinde the first King Priest and Prophet of the World be condemned Others probably conjecture that before his death he called the chief of his children grand-children and their descendants and gave them holy and ghostly counsel as Abraham did Genes 18.19 and Jacob Genes 49.1 c. and Moses Deuteron 31.1 c. Salianus fits him a particular speech at his death and a witty Epitaph Feuardentius on Irenaeus thus relateth Nicodemus Christs Disciple in the History ascribed to him OF THE PASSION AND RESVRRECTION OF THE LORD reporteth That our Lord Jesus Christ when he descended into Hell in his soul spake thus to Adam and held his hand PEACE BE VNTO THEE VVITH ALL THY SONNES MY IVST ONES But Adam falling on his knees such spirituall knees as before his spirituall hand which Christ held while both their bodies were in the grave weeping-ripe thus prayed with a loud voice * Exaltabo te Domine quoniam suscepisti me nec delectâsti inimicos meos super me Domine Deus clamavi ad te sanâsti me eduxisti ab inferis animam meam salvâstime à descendentibus in lacum I will magnifie thee Lord because thou hast received me and hast not made glad mine enemies over me Lord God I have cried unto thee and thou hast healed me Thou hast brought up my soul from Hell thou hast saved me from those that go down to the pit Thus Salianus in his Scholia ad Annum 930. Another ancient Apocryphal book affirmeth that Adam repented Didacus Vega in his second Sermon on the fifth penitentiall Psalme pag. 443. thus Leonardus de Vtino in his Book De Legibus Sermon de Poenitentia saith That Adam repented not of his sinne but remained obstinate till the death of Abel but when he saw him lye dead at his feet wallowed in his bloud and yet pale and as in a glasse saw the deformity of death he began to repent Strabo saith He was so sorrowfull that he vowed chastity for ever and would have performed it if an Angel had not injoyned him the contrary And from the authority of Josephus he saith Adam was so sorry for Abel that he wept an whole hundred yeares But I beleeve saith Vega He rather wept for the cause which was sinne then for the very death of Abel Ludovicus Vertomannus in his sixth Book fourth Chapter of his journey to India hath recorded that a Mahumetan Merchant told him that at the top of an high mountain in the Iland of Zaylon subject to the King of Narsinga there is a den in which Adam after his fall lived and continued very penitently And though their tradition rests on an idle conjecture because there is yet seen the print of the steps of his feet almost two spannes long for how should they know they were his feet rather then some giants and because how Adam should come to this Iland and why cannot be shewed yet so farre as is probable we will joyn issue with their beleef to wit That he was penitent and so saved Thus much be spoken concerning the salvation of Adams soul Concerning Adams actuall sinne though I said truly before That as it was private and personall it was not imputed to us yet I must needs say as it was ideall and representative it was and is imputed to us He who denieth this let him also deny that Christs active and passive Merits are imputed to us Neither can the Divine providence be taxed with rigour much lesse with injustice for imputing Adams sinne unto us For first he imputeth not our own actuall and personall iniquities but forgiveth us both this sinne of Adam and all manner of
quòd pueri in statu innocentiae nascerentur in justitia confirmati it seems not possible that in the state of innocencie children should be born confirmed in justice So Aquine and Gregorie de Valentia on him A second way is taken by * Abul in Gen. 3. quaest 6. 7. Abulensis and followed by * Cath. in locum Catharinus viz. That if Adam had not sinned his posteritie should have been confirmed in originall justice but not in gratia gratum faciente in saving grace Where they do very ill to set such inward friends so much at odds for originall justice and gratia gratum faciens differ onely ratione not re and none could have one that had not both they being in the state of innocencie glued inseparably but they had been born in gratia gratum faciente saith * Aquin. part 1. quaest 100. art 1. ad 2. Aquine Therefore do I conclude both with Aquine against them that the posteritie of innocent Adam had been born in gratia gratum faciente and with them against Aquine that they had been confirmed in originall justice Scotus seeing the inconveniences of Aquin's position takes a third way namely That the posterity of just Adam should have been born both in justice and grace but not confirmed till they had overcome their first temptation Before I come to grapple with Scotus I must first trie my strength against Aquinas from whose position these three consequences do necessarily flow as * Est in 2. Sent. dist 20. Parag. 5. Estius his great disciple confesseth First that some of Adams children might have continued obedient others might have been disobedient to God Secondly That the just children of innocent Adam should have been tempted by Satan not once onely but often Thirdly That without temptation they might have sinned by their own will onely Against the first consequence I thus argue If some of innocent Adams children had sinned should they have had any children or none Not none for the blessing of Crescite Multiplicamini reached to all Should their children then naturally have been good or bad Not good and innocent for that is not the issue of actually disobedient offenders If they had been born wicked then had their generations so been and the generations from them to the Worlds end and millions of souls had perished which fell not in Adam but in and by their other parents which crosseth the main current of Divinitie For Adam onely represented all mankinde and in him onely were we to stand or fall Adam in Paradise even before his sinne was a Type of Christ compare Genes 2.24 with Ephes 5.30 c. and stood idealiter for us all See Rom. 5.12 c. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adamerat nos omnes nos omnes eramus ille unus Adam By Aquins consequence more first Adams are set up by which mankinde might have fallen and so more second Adams to restore them But by one man came death and by the bloud of onely one are we redeemed Again if innocent Adams just children though unconfirm'd had begot just unconfirmed children yet after that generation these unconfirm'd fathers had sinned what children should they have begot after their sinne should the same father have brought forth life and death good children and bad and seen some of his children happie and himself and other children miserable And suppose the mothers had sinned and not the fathers should the mothers have been in the stead of the first Adam should the children have fallen in them or no A third absurditie followeth from Aquins position namely That the righteous should have begotten not one constantly righteous from the beginning to the Worlds end but everie one that had sinned should have begotten sinfull children for ever And so for one that had continued righteous and been tranlated millions might have been sinners and died Lastly no one man had been certain of his salvation any time of his life though he had lived never so long and never so justly which yet even in statu lapso hath been granted to some few Against the second consequence from Aquins doctrine viz. That even the just children of innocent Adam should have been tempted by Satan not once but often I oppose these demands How many times are included in the word often or when should there have been an end of tempting If at any set time of their life why at that time and never before nor after If they should have been tempted all the dayes of their life the felicitie of Eden might have been more troubled and fluid then the waters of it and I might justly say O poore Paradise unsetled integritie provoked or tempted innocence tremulous estate where Satan the stronger had power alwaies to tempt and malice enough to charge home with cunning and man the weaker had power alwaies to fall The third consequence is somewhat questionable as inferring that all and every of Mankinde even without any temptation might have sinned by their own will onely making the happines of Paradise worse then our present unhappines where man sinneth not but being tempted either by Satan or his own concupiscence Jam. 1.14 For all the evill thoughts of our will are truly divided into * Immissas ascendentes injected and ascending and none of the ascending have been in the will before they were in the understanding and nothing hath been in the understanding that hath not been in the senses Besides death was to be inflicted not for the sinne of the will onely or meerly but for the eating of the forbidden fruit These or the like or worse inconveniences perhaps made Scotus to varie from Aquine and more probably to defend That upon triumph over their first temptation every one of the children of innocent Adam had been confirmed in grace We may not yeeld this saith Estius And it is not true and there is no reason for it and it little agreeth with the commination In the day that thou eatest thereof thou shalt surely die Genes 2.17 saith Gregorie de Valentia I answer That the words In the day may prove that they might not have been tempted the first or second day or in a short time but they hinder not but upon overcoming of their first temptation they might every day after have been confirmed Again the commination was not spoken to Adam as an individuall person but to him as the Feoffee of mankinde If every one should have stood for himself and his posteritie what is Adams sinne more to me then Cains or my last and immediate fathers first actuall sinne if neither Adam nor any of his children had sinned before mine own father But since we did fall not personally in our selves not in our immediate parents not in any but Adam by the breach of that commination so on the contrarie not by any other parents obedience not by our own obedience but by the obedience of that one man unto that one
that is sought out and drawn into judgement and answereth as he ought to do truly without mentall reservation modestly and as befitteth him to answer unto his superiours if he receive no satisfaction in his conscience and his Judges doom him worthy to die what shall he now do Shall he be over-ruled by his superiours both spirituall and temporall doing as they do and thinking as they think shall he go against the dictates of his own conscience or shall he adventure his bloud and life What my self would do by Gods grace I will prescribe unto another First before I would sacrifice my life I would once more recollect my former thoughts for humblenesse and diligently consider whether the matters for which I am to suffer death be abstruse depths beyond my reach or capacity If they be very intricate I have cause to think that I am an unfit man to judge of things which I know not and cannot comprehend 2. Cor. 10 13 c. Secondly I would in this case before expense of bloud bring my intentions to the touchstone call to minde that good intentions alone cannot excuse me before God but good intentions well grounded and regulated S. Paul with good intentions persecuted the Church and was injurious but he did it ignorantly in unbelief 1. Tim. 1.13 where an ill belief though meaning well is counted unbelief In a good intention S. Peter would have disswaded our Saviour from death but he was called Satan for it Matth. 16.23 though Christ had blessed him before and promised him excellent gifts vers 17 c. I cannot think but they who offered their children unto Moloch did think they served God rightly though indeed they served the Devil yet God saith Levit. 20.3 I will set my face against that man and will cut him off from among his people The priests of Baal who cut themselves after their manner with knives and lancers till the bloud gushed out upon them 1. King 18.28 did they not follow the ill guide of a misled conscience did they not think they were in the right do not millions of Turks Jews and of Pagans go to the Devil though they perswade themselves they be in the onely true way do not many think that to be constancie which in truth is obstinacie and that to be knowledge which is ignorant self-love There is great resemblance and manifold likely hood between some truth and some errour and the mistake is easie and there is a great difference between opinion and sound belief Thirdly I would endeavour to think humbly of my self and as the Apostle adviseth to preferre others before me I would ruminate on that which the Apostle saith 1. Cor. 13.3 Though I give my bodie to be burned and have not charity it profiteth me nothing And shewing what he meaneth by charity addeth Charity suffereth long and is kinde charity envieth not charity is not rash or vaunteth not it self is not puffed up doth not behave it self unseemly So that he who behaveth himself unseemly who is puffed up who vaunteth himself or is rash who envieth and is unkinde and hasty hath not charity And though he give his bodie to be burned his death profiteth him nothing saith the Apostle Examine therefore and again I say examine thine own heart if thou finde any one of these sinnes beforenamed reigning in thee then know there is a spot in the sacrifice And till that be washed away rased out or reformed thou must suspect thy self and mayest well be dubious Self-conceit is a branch of pride pride never agreed with charity and no death profiteth a man any thing who hath not charity Oh but this enfeebleth the resolution of confessours and stoopeth down the constancy of martyrs to pendulousnesse it maketh them draw their hands back from the plough and to look backward to Sodom with lots wife No no my discourse intends onely to dull the edge of singularity to stop the mouths of pridie undertakers and ignorant praters to put a bridle into the teeth of such as revile Magistracie to reduce people to humblenesse and such thoughts as these If many may be deceived how much easier may I If the more learned be awrie how shall I be sure I am right They have souls to answer as well as I and charity bids me think they would not damn their own souls by damning mine have I alone a sound rectified conscience Self-deniall is a better schoolmaster to true knowledge then presumption An acceptable martyr is a reasonable sacrifice and an acceptable sacrifice is a reasonable martyr A conscience not founded on good causes not strengthened with understanding is like a fair house built on the sands a very apple of Sodom a painted sepulchre which appeares beautifull outward but is within full of dead mens bones and of all uncleannesse Matth. 23.27 My cautions are not remoraes of staying or withdrawing any man so farre as his knowledge can or doth aspire unto for so farre I allow them a judgement of discretion but necessary preparatives to the true perfect and glorious martyrdome He shall be no martyr in my estimate who without great motives runneth to death and posteth rashly to destruction But when pride with all her children singularity self-love vaunting rashnesse unseemly behaviour is cast out of the soul and the contrary graces the children of charitie possesse it then if thy conscience can no way be convicted if thou knowest thy cause to be good and the contrary to be apparently amisse follow not the multitude conform not thy self to the world keep thy conscience untainted poure out thy bloud unto death offer thy life and body as a reasonable sacrifice die and be a martyr be a martyr and be crowned crowned I say not onely with glory and immortality but with those gifts and aureolae which are prepared above others for true martyrs In this sort Whosoever shall confesse Christ before men him will Christ confesse also before his Father which is in heaven Matth. 10.32 The judgement of jurisdiction which is in superiours having authoritie and the judgement of direction which is in Pastours by way of eminency forbid not in this case the judgement of discretion which is and ought to be in every private man so farre as he hath discretion and knowledge or immediate inspirations of all which I would not have a man too presumptuous That which our Divines do term the judgement of discretion is in the words of z Contra Marcionem 4. post medium pag. 269. Tertullian Clavis Agnitionis He must never contrary this for this must he die What he knoweth let him as a good witnesse seal with his bloud if need be But in things beyond a simple mans capacitie I will say once more with a Serm. 20. de verbis Apostoli Augustine b Melior est fidelis ignorantia quà m temeraria scientia A faithfull ignorance is better then a rash knowledge In such things is he to be guided by his Pastours
to minde the miracles of Christ and born witnesse to his innocency rather then to set themselves forward in things beyond their reach and knowledge Philip de h Lib. 8. cap. 19. Commines telleth of two Franciscans who offered themselves to the fire to prove Savanorola to be an heretick and not to have had revelations divine and an other Frier a Jacobin presented himself also to the fire to uphold Savanorola though Savanorola did not then expose himself to that purgation by fire Which intendments of theirs seem rather to be the fruits of evil then of Christian fortitude For i Mater martyri est fides Catholica in qua illustres Athletae sanguine suo subscripserunt The mother of martyrdome is the Catholick faith to which those famous champions have subscribed with their bloud saith Aquin out of Maximus But those bravadoes of the Friers savoured of the transalpine and cisalpine factions some inclining to the French king with his adherents the other to the Pope and Venetians and their partakers Some drew death upon them when they needed not in the Primitive Church and the holy Fathers and Councels have disliked them for it The Elibertine Councel chap. 60. k Si quis idola fregerit ibidem fuerit occisus quia in Evangelio non est scriptum neque invenitur ab Apostolis unquam factum placuit in uumerum eum non recipi martyrum If any one break idols and be killed in the act we think it not fit that he be received into the number of martyrs because for his so doing he had neither warrant of Scripture nor example of the Apostles The Cicumcellions thrust themselves into the mouth of dangers ambitious of martyrdome to that height of infatuation that if no body would kill them they would murder and massacre themselves There were also certain women who to keep their chastity hastened their own deaths Sophconia killed her self lest the Emperour Maximinus should abuse her saith Eusebius Pelagia flung her self headlong into a river lest a souldier should violate her Such things ought not to be done and are sinfull and unlawfull to be done And yet because the Church hath accounted them martyrs we must conclude that the Church did think they had divine inspirations directly animating them to that course as Samson had in the Old Testament l Cùm Deus jubet séque jubere siue ullis ambagibus intimat quis obedientiam in erimen vocet When God commands and plainly intimates that it is his command who can blame him that obeyeth saith m De Civit. 1.26 S. Augustine Aquinas 2.2 Quaest 124. Artic. 1. in the third objection hath these words n Non est laudabile quòd aliquis martyrio se ingerat sed magìs videtur esse praesumptuosum periculosum It is not commendable for a man to offer himself to martyrdome but seems rather to be presumptuous and dangerous And in the answer he intimateth That a man ought not to seek death and saith expresly o Non debet homo occasionem dare alteri injustè agendi sed si alius injustè egerit ipse moderatè tolerare debet A man ought not to give occasion of doing unjustly but if another do unjustly he ought to endure it patiently The third and last sort of learned men in a Church and State full of errours are thus qualified They are pious towards God charitable towards men zealous according to their knowledge knowing so much as they can well learn mourners for sick and dead in Sion signing their cheeks with teares for the backsliding of the people having cornea genua knees hardned like horn by their frequent bendings at prayers that God would shew mercy to the misguided singing to God in their hearts when danger stoppeth their mouths not petulant or immodest against the Magistrates no prompt proterve undertakers no railers censurers or rash damners of others no factionists or disturbers of Commonweals avoiding the storms of persecution so farre as conveniently and conscionably they may keeping the unity of truth as much as is possible in the bond of peace thus farre flexible and pliable that they would willingly exchange any old errour if such be setled in them for apparent truth thus farre constant and irremoveable that they preferre the naked truth above their lives and can in all humblenesse and patience write the confession of their faith with their own bloud Such a life may I live such a death may I die greater glory then such shall have I desire not This is the true character of a martyr so perfect as usually flesh and bloud affords The last point concerneth unlearned men who live in a defiled Church Shall these be ruled by their Pastours leaving the dictates of their own consciences unpractised unbeleeved I answer There is not the simplest of the people to whom I will denie a judgement of discretion which he is bound to follow even unto death according to his conscience And among the unlearned there are some of excellent wits quick capacities and some endowments both of nature and grace surpassing divers learned men Yet let every one of these take this advice from me let them learn to be Christi-formes conformable to Christ which is a point that the godly and learned Cardinall Cusanus often and excellently inculcateth and let them labour to be every way equall to that famous martyr whom immediatly before I characterized and described By how much the lesse they have of knowledge let them have the more of humilitie and conformablenesse Lastly let them ponder how mercifull the Lord is to such as sinne of ignorance and on the contrarie that not onely divers of the unlearned but such as have had a fair competency of knowledge have been transported with self-love and treading out paths of singularity have runne headlong into damnation Witnesse divers Arians burnt in the dayes of Queen Elisabeth witnesse Hacket seduced by the Devil under a shew of long extemporary prayers and extraordinary holinesse till at the end he grew blasphemous and in the heat of it died Let him think of Sir John Oldcastle who intimated not onely a possibility but a likelihood of his rising again the third day after his hanging and burning if Stows chronicles had sufficient ground to write to that effect If I should repeat the like monsters in other Churches and Commonwealths I might much more enlarge this discourse which is too long already I conclude The simple unlearned good man who is bound up in invincible ignorance and is misled by his Pastours to whose guidance he hath subjected his conscience is lesse sinfull by many degrees then he who casteth himself violently singularly and proudly into the same errours or as bad And if it be dangerous to take from the people their discerning power in any cause as some imagine let them ponder whether it be not more dangerous to let every one of them to runne loose like the
immediately divine and infallible revelation there is none at all or if any be it is in some of those learned ones who are lawfully called to be the members of our Church representative And if any defects be in learned men there are more in unlearned But of this point otherwhere 8 Another observation there is That kings and supream Officers do represent the people committed to their charge And here I will tell you in honour of the Royall Majesty what z Lib. 2. contra Appionem Flavius Jose phus saith We offer daily sacrifices for the Emperours and that not onely on ordinary dayes of the common cost of all the Jews but also when we offer no other sacrifices of the common charge no not for our children We give this high honour to the Emperours onely which we do not give to any other man This he saith they practised in the behalf of heathen Emperours different from them in Religion how much more ought we by all lawfull means exceed them in the honouring of our Kings Espencaeus calleth a Prince columbam Dei Gods dove Saul is termed the beauty of Israel 2. Sam. 1.19 David is styled the light candle or lamp of Israel 2. Sam. 21.17 Josiah was the breath of our nostrils saith Jeremy Lament 4.20 Are not these two latter phrases ideall are their persons themselves onely Again is not Saul called the head of the Tribes of Israel 1. Sam. 15.17 and David the head over Nations 2. Sam. 22.44 a Hom. 2. ad popul Antioch Chrysostom intituled Theodosius The head and supream over all men on earth And therefore as the people reap benefits extraordinary by their Kings for Saul clothed you in scarlet with other delights he put on ornaments of gold upon your apparell saith David 2. Sam. 1.24 so for their Kings offences they justly may be punished 2. Sam. 24.17 Lo I have sinned saith David but these sheep what have they done Yet the pestilence worse then the bane or rot fell upon those sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Apollo being incensed against the King Agamemnon sent an evil disease upon his army and the people perished The story is memorable of Saul 1. Sam. 14.24 c. He took a foolish and rash oath hurtfull to his own souldiers profitable for the enemy Neither Jonathan nor the Captains nor the people did swear with him but in him and by him and through his oath yet it bound both the people and himself yea tied aswell Jonathan who heard it not and knew it not as those who were present and heard it for the lot from God drew Jonathan out as faulty and punishable for his fathers adjuration who sware expresly by name the death of Jonathan if he were faulty vers 39. yet the love of the people delivered him and as I think the father did not much care to break his oath In this fact Sauls person represented the whole army and the people for their own particular held themselves wrapped up to obedience in his oath But what do I instance in slighter matters when a proof is pregnant That the chief governours oaths binde the whole nation their posterity for evermore while their Polity lasted Joshua unadvisedly without counselling with God made peace and league with the Gibeonites the descendants of Canaan that servant of servants to let them live in the lowest rank of slaves and the Princes of the congregation sware unto them Josh 9.15 And though all the congregation murmured against the Princes vers 18. from whence I conclude that the people consented not to the treaty much lesse were sworn to it yet the Princes resolved justly and conscionably We have sworn unto them by the Lord God of Israel now therefore we may not touch them vers 19. And vers 20. thus We will even let them live lest wrath be upon us because of the oath which we sware unto them And accordingly Joshua freed them from the intended slaughter of the angry Israelites vers 26. That this oath concerned not the people then living onely but reached also unto posterity is apparent 2. Sam. 21.1 c. When for the breach of this oath committed about foure hundred yeares after the Lord himself taxeth Saul and his bloudy house because he slew the Gibeonites and therefore sent purposely a trienniall famine upon the land and Gods wrath was not satisfied till the Gibeonites were appeased by the death of Sauls posterity And these 5 things are yet observable First Saul sought to slay the Gibeonites in his zeal to the children of Israel and Judah v. 2. Secondly God commanded Moses to destroy all the inhabitants of the land whereof the Gibeonites were part as they themselves confessed Josh 9.24 Thirdly what was the oath of the Princes onely is said to be the oath of the children of Israel as it is 2. Sam. 21.2 because it concerned them for ever Fourthly after the punishment for this cause inflicted God was intreated for the land Fifthly it was about foure hundred yeares after the oath of Joshua and the Princes when God thus severely vindicated the breach thereof by Saul upon Sauls posterity 9 Lastly let us diligently consider how much Christ Jesus our blessed Saviour hath done for us representing as it were our persons and what we perform and shall obtain in him and by him Isa 53.4 Surely he hath born our griefs and carried our sorrows which is applied to him Matth. 8.19 The force of which words is expressed by the Apostle 1 Peter 2.24 Christ his own felf bare our sinnes in his own body on the tree or to the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by his stripes ye were healed S. Paul saith Christ died for our sinnes 1. Corinth 15.3 Christ tasted death for every man Heb. 2.9 Christ died for us Rom. 5.8 And in the next verse We be justified by his bloud and We shall be saved from wrath by him He hath blotted out the hand-writing of ordinances that was against us which was contrary unto us and took it out of the way nailing it to his crosse Coloss 2.14 And By him God hath made peace through the bloud of his crosse and reconciled all things unto himself by Christ Coloss 1. vers 20. He hath reconciled you in the body of his flesh through death to present you holy and unblameable and unreproveable in his sight vers 22. He was delivered for our offences and was raised again for our justification Rom. 4.25 Ye are buried with him in baptisme wherein also ye are risen with him and you being dead he hath quickned with him as it is most divinely expressed Coloss 2.12.13 In Christ we are builded together for an habitation of God through the Spirit Ephes 2.22 Our life is hid with Christ in God Coloss 3.3 And in the verse following Christ is our life Ye be risen with Christ Coloss 3.1 God hath quickned us together with Christ and hath raised us up
Varro Dionysius and Festus Afterwards A duce Tarpeio mons est cognomen adeptus saith Propertius lib. 4. ante medium and was called Mons Tarpeius from Tarpeia a traiterous maid there killed and as it were buried under the spoils See Plinie lib. 19.1 Propertius there intimateth that she expected marriage with Tatius and specializeth his reply in disdain Nube ait regni scande cubile mei Dixit ingestis comitum superobruit armis Haec virgo officiis dos erat apta tuis Whilst she both wife and Queen did look to be He smothered her with armour thrown upon her And said Virgin this dowrie fitteth thee Being for thy ill offices the meetest honour But Livie confessing that by their armour she was smothered reporteth two different relations First that she compounding with them to have what they wore on their left arms which were according to the present fashion bracelets of pure gold they thought their promise quitted by throwing to her and on her their targets Others secondly say she demanded their principall armour of defence and thereupon suspecting that her intent was to deceive they payed her in her own kinde and by them killed her Thirdly upon this accident it received its surname of Mons Capitolinus Ludovicus Vives on Augustine de Civit. 4.10 citeth Dionysius saying that it was called CAPITOLINUS Ab humano capite in fundamentis reperto From a mans head found in the foundation of it Livius towards the end of his first book saith That in the foundation of the temple there appeared a mans head and his whole face sound and uncorrupt Arnobius contra Gentes lib. 6. almost in the beginning instructeth us at large whose head this was and from the ancient authorities of Sammonicus Granius Valerianus and Fabius declareth to the Romanes themselves as well as to the other Gentiles That there was one Tolus slain by his brothers servant that his head was cut off and carefully hid for good lucks sake that his grave or sepulchre was the Capitol that the composition of the name made the thing to be known and that the citie of Rome being to dedicate and name the temple was not ashamed to call it ex Toli capite CAPITOLIUM rather then after Jupiters own name And perhaps upon a relation of the head found on mount Calvarie Adrian might cause Jerusalem to be called not onely Aelia-Adria but also Capitolina with reference to their hill and the head there buried also O Righteous Saviour which didst shed thy most precious bloud on the Crosse to purifie thy Church let one drop of thy bloud distill upon my soul that it may be presented blamelesse at the Throne of Grace and avoid the second death which without thee is due unto me Grant this I humbly beseech thee for thine own Merit and Mercy Amen CHAP. VI. 1. Hierom saith Adam was not buried on mount Calvarie Both Hierom Andrichomius and Zimenes say he was buried in Hebron Hierom censured for doubling in this point by Bellarmine 2. Hieroms arguments answered 3. The Original defended against Hierom in Josh 14.15 ADAM there is not a proper name but an appellative Arba is there a proper name of a man Adrichomius erreth in Kiriath-Arbee and the words signifie not Civitas quatuor virorum The citie of foure men New expositions of Kiriath-Arbee 4. It may signifie as well Civitas quatuor rerum The citie of foure things as Quatuor hominum Of foure men The memorable monuments about Hebron 5. It may be interpreted Civitas quadrata quadrilatera quadrimembris quadricollis A citie fouresquare of foure sides of foure parts of foure hills 6. If Kiriath-Arba doth signifie the citie of foure men yet they might be other men besides the foure Patriarchs 7. If it had its denomination from foure Patriarchs and from their buriall there yet Adam is none of them 8. Augustine peremptory for Adams buriall in Calvarie and Paula and Eustochium or rather Hierom. 9. An other objection answered The Jews never shewed extraordinary honour to Adam or Noah but to Abraham and others after him Drusius preferreth the reading used by our late Translation Hos 6.7 before the Genevean and Tremellian 1. ON the other side and for the contrary opinion the same Hierom on Matth. 27.33 saith Calvaria signifieth not the sepulchre of the first man Adam but the place of those that were beheaded Secondly Adam was buried by Hebron and Arbee saith Hierom. Thirdly the accurate Adrichomius in verbo HEBRON pag. 49. saith Hebron or Chebron was first called Arbee and Mambre and Cariath-Arbee the citie of foure men because the foure Patriarchs Adam Abraham Isaac and Jacob there dwelt and were buried Franciscus Zimenes Archbishop of Toledo and many others accord with him S. Hierom led them all the way though awry Hierom in lib. de locis Hebraicis on the word ARBOCH thus a Corruptè in nostris codicibus Arboch scribitur cùm in Hebraeo legatur Arbee id est quatuor â—ò quòd ibi quatuor Patriarchae Abraham Isaac Jacob sepulti sunt Adam magnus ut in Jesu libro scriptum est licèt eum quidam conditum in loco Calvariae suspicentur It is corruptly written in our copies ARBOCH since in the Hebrew it is read ARBEE that is Foure because there the foure Patriarchs Abraham Isaac and Jacob were buried and the great Adam as it is written in the book of Joshua though some suppose Adam to be buried in Calvarie The same Adrichomius pag. 46. describeth a double cave in the tribe of Judah which cave with the ground and trees Abraham bought of the sonnes of Heth in which were buried Adam and Eve Abraham and Sarah Isaac and Rebecca Jacob and Leah which Mausoleum continued till the time of S. Hierom. Now this place was close by Hebron and Hebron and this sepulchre farre from mount Calvarie 250 stadia or there-abouts Lastly saith Hierom If any will strive that Christ was crucified in Calvarie that his bloud might distill on the tombe of Adam I will ask him why others even theeves were there crucified The force of these authorities or reasons is not such as to remove me from the common opinion that Adam was buried in Golgotha And thus I answer the Objections in order Bellarmine de Amissione gratiae statu peccati 3.12 bringeth Hierom against Hierom and wondreth at his doubling and he refuteth Hieroms arguments and produceth many strange proofs that Adam was buried in mount Calvarie But I descend to the particulars 2. The first is a mistaken imputation of S. Hierom. For who saith or ever said that the word Calvaria signified the sepulchre of the first man Neither can any man primarily argue from the names of Golgotha or Calvaria and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Calvariae locus The place of a skull that Adam was there buried nor yet doth Calvaria signifie locum decollatorum though Hierom would have it so But since Calvaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly and natively