etiam delectabit custome of sinne doth take away the sense of sinning so n Iam. 3.5 the shew of crueltie on beasts should kindle their crueltie toward men It is inquired how the life of the beast is said to be his blood for life is taken for a power spirituall in euerie creature o Aristot. lib. 2. de anim cap. 1. Anima est primus actus perfectioque corporis naturalis potentia vitam habentis talis plane vt partes ipsius sint instrumenta whereby it moueth but the blood is perceiued to be a corporall matter so soone as it is deriued from the bodie wherein it was and remaineth the same in substance when the life is perished Hereunto we answere that by these words the wisedome of Moses may be perceiued to excell the wit of all Philosophers which proueth that it was not his but the wisdome of the Lord in him For which of them can tell p Eccles 3.21 whether the spirite of man descend vpward and the spirit of the beast descend downeward to the earth Or who hath euer taught the q Plato in Timaeâ— Animam humanam immortalem esse vult sed eandem particulam deitatis sicut testatur GaleÌ„ de decret Hippocrat Plat. li. 9. cap. 9. Et corporis principium geometrica constare ratione Laert. libr. 3. Potuit verò Aristoteles eò vsque progredi vt animam agnosceret esse causam mouentem quod sit actus forma corporis sed quaenam sit propria illius forma essentia quo pacto differat ab alijs formis nequit docere nisi ex diuersis operibus à posteriori Argenter in arteÌ„ Medicin Galen lib. 2. Stoici alij omnes turpius à vero aberrauerunt Post omnes laudatur ipse Galenus qui eius rei ignorantiam profitetur libr. 7. de vsu partium cap. 8. in lib. 6. Hippoc. de morb vulg com 5. true difference betweene the life of man and beast which hath not himselfe beene taught and instructed by the Scriptures Wherfore thus much we haue to learne from Moses r 2. Pet. 1.21 Chrysost Hom. 2. in Gen. Obsecro igitur ita ascultemus quasi haec non iam à Mose sed per linguam Mosis ab ipso omnium Deo audiamus August de consensu Euangel 1. cap. 35. Christus qui Prophetas ante descensionem suam pramisit Apostolos post ascensionem suam misit quicquid de suis factis aut dictis nos legere voluit haec scribenda illis tanquam suis manibus imperauit ergo c. that is from the spirit of God that was in Moses confirmed by the Å¿ 1. Ioh. 5.7 testimonie of the holy Trinitie which is stronger proofe t Galen de different â—uls libr. 2 cap. 4. In Mosi Christi schola leges audias nulla constitutas demonstratione idque vbi minime deceret Sed nos voce Domini probamus quod quaeritur quae est magis fide digna quam quaenis demonstrationes vel pâ—tius quae sola demonstratio est Clem. Alexand. Strom. lib. 7. Alia quidem omnia id est humana dicta argumentis testibus egent Dei autem sermo ipse sibi testis est quia necesse est quicquid incorrupta veritas loquitur incorruptum sit testimonium veritatis Saluian epist Massiliens de prouid lib. 3. then a thousand demonstrations that the blood of the beast is the life thereof And although the wits of men are rather inclined to describe the life of the creatures by the qualitie then by the substance calling it an u Arist libr. 2. de anim cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam vocem reddit Cicero Tusc quaest 1. Continuata motio perennis Item Fernel lib. de animae facultate cap. 1. Est anima principium causa functionuÌ„ viuentis corporis Vita verò propria illius functio est cap. 2. Vita tamen reuera actio nulla est vt recte monet Argent in art med Galen lib 2. tametsi ex actionibus deprehenduntur res viuere Minus multò est anima actus nam substantia reuera est Sed melius sapuit Fernelius secundis cogitationibus lib. de facult anim cap. 16. Est inquit vita animantium facultatum actionumque omnium conseruatio act or action because they are ignorant in truth of the substance of the same yet the Lord doth not spare to call it by the substance as only knowing aright whereof it doth consist And what though we see the blood and not the life and that which wee call blood may be separated from the life the defect is in our x Nam Hebraicè sanguis in animali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 netsach appellatur à natsach roborare quod sit fortitudo vita animalibus sanguis effusus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dam ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adam à rubore nominatur licet nonnunquam ha voces inter se iustis de causis confanduntur Sic inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis dâ—scrimen est Aristot. Histor. Animal lib. 3. cap. 5. Vnde Homerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dijs suis concessit Il. â— Latini humorem eum extra venas cruorem non sanguinem appellari volunt Cicero de Fin. lib. 2. Isidor lib. 11. cap. 1. speech and vnderstanding but the truth of God is not thereby shaken For wee cannot possiblie behold the blood in the creature containing life neither is the same which wee can behold the same which is the creatures life For as queÌ„ched coles are coles which haue no fire and chalke is the whitenes of a wall the substance wherof remaineth notwithstanding lamb-blacke may be spread thereon so the blood which by slaughter or emission is deriued from a beast loseth his proper forme or qualitie of life so soone as it commeth forth And as quenched coles continue coles but are vnproperlie called fire so that red humour which we behold is vnfitlie called blood saue in that meaning wherein we cal a hand or foot cut from the bodie not as it is but as it was a member of the same Blood therefore is the life of beastes the forme or propertie whereof is y Sanguis igitur consistit ex materia forma Materia cruor est forma vita siue spiritus vitalis in brutis animantibus life which is the effect of the voice of God z Gen. 1.21.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caiah Nephesh Anima vitae nephesh dicitur de brutorum animabuâ— let the waters let the earth bring forth the soule of life the matter is the same which our eye beholdeth which being separated from the bodie is seuered also from the forme of life But the life of man is not his blood but a Obserua contr Manichâ—os in his blood as saith the Scripture Wherein is perceiued the perfect difference betweene the life of
teach that for a doctrine of faith which not any Scripture in old or new Testament doth iustifie the only act the scripture speeketh of is not properly to sacrifice bread wine therfore Melchizedek did not sacrifice his bread wine Thirdly Melchizedek o Chrysost Hom. in Gen. 36. Hieron epist ad Euag. of his kingly bounty brought bread wine but it pertaineth not p Albeit as Aristotle teacheth Kings were wont to offer sacrifice Pulit lib. 3. cap. 10. 7. cap. 9. and Philo saith he sacrificed beasts and he were both a King and a Priest yet he performing diuers functions discharged them no doubt according to his diuers offices to kings to sacrifice therefore he brought forth but did not sacrifice his bread and wine Fourthly if the sacrificing of bread wine were not the proper q Ex confesso aduersariorū qui hoc sacrificium propetā statuūt functionem sacerdotij Canus de locis Theolog libr. 12. cap. 12. Melchisedec erat sacerdos Dei altissimi sacrificium ergo offerebat Deo at non legitur aliud quam panem vinum obtulisse Bellarm. lib. de Miss 1 cap. 6. Cum scriptura ut in locis describat nobis sacerdotiū Melchisedec debuit profecto alienbi tradere quael◠fuit sacrificium Melchisedec Rhemist annot Hebrae 7. sect 8 act of the Priesthood of Melchizedek then did hee not sacrifice bread and wine but onlie brought it forth of his kingly liberality but the proper work of the Priesthood of Melchizedek was that r Vers 19. Hebr. 7.1 Cyprian Epist. 63. ad Cacilium Qui ordo vtique hic est de sacrificio illo veniens iude descendens quod Melchisedec sacerdos Dei summi fuit quod panem vinum obtulit quod Abraham benedixit he blessed Abraham for which he receiued also tithe of Abraham therefore he did not sacrifice in bread and wine Fiftlie if Melchizedek had sacrificed bread wine the same his sacrifice must haue had resemblance vnto the sacrifice of Christ but the sacrificing of Melchizedek if he had sacrificed bread and wine had not beene like the sacrifice of Christ therefore he sacrificed not The former part of this argument is ſ Bellarm. cap. 6. Colligitur ex vi typt figurae confessed by euerie Papist the latter proposition is prooued thus It was neither like the true sacrifice of Iesus Christ which was when hee offered t This Bellarmine himselfe denieth De Miss lib. 1. c. 6. Sacrificium crucis si per se confideretur non est secundum ordinem Aaron nec secundum ordinem Melchisedec That is the sacrifice of the crosse if it be cōsidered in it selfe is neither after the order of Aaron nor of Melchisedec And least any should thinke the Fathers herein to be more absurd then Bellarmine where they compare this act of Melchisedec with the sacrifice of Christ it must be vnderstood that they meane not any sacrificing of bread and wine as though Melchisedec had sacrificed or any way consecrated his bread and wine but a sacrifice of liberalitie and godlines in relieuing Abraham of praise and thanksgiuing wherein the gift of Melchisedec is like the act of Christ in giuing his righteousnes to vs and his thanksgiuing like that of them who truly receiue the Sacrament in which two the whole administration of the Sacrament doth consist vp himselfe vpon the crosse which is his onlie u Heb. 9.25.26.28 10.12.14 sacrifice neither like the false imaginarie sacrifice which the church of Rome ascribeth vnto Christ which neither scripture nor auncient councel nor father calleth a sacrifice in the x August contr Faust. lib. 20. cap. 21. Sacrificium Deo frequentissimè facimus illo duntaxat vitu quo sibi sacrificari noui Testamenti manifestatione pracepit Huius sacrificij caro sanguis ante aduentum Christi per victimas similitudinum promittebatur inpassione Christi per ipsam veritatem reddebatur post ascensum Christi per sacramentum memoria celebratur Christus igitur cum hoc sacrificium instituerit commemorationem sui instituit gratiarum actionem proprit sacrificium non instituit proper signification of a sacrifice For in that sacrifice as y Paschasius Abba◠Corb. libr. de corp sang Dom. cap. 10. Hic primus hanc haeresin libello defendit Vixitque circa annū Domini 880. vt referi Trithemius lib. de Eccles scriptor Lanfrācus Arch. Cantuar libr. de Euchar. Corporali siquidē inquit ore corporaliter manducamus bibimus ipsum Dominicum corpus Guitmund Aduers de verit Eucharist lib. 1 Algarus de Sacram. lib. 1. cap. 5.6 Odo Cameracens missae canon exposit 3. Concil Trident. Sess 13. cap. 1. Principio docet sancta synodus apertè simpliciter profitetur in almo sancta Eucharistiae sacramento post panis vini consecrationem Dominum nostrum Iesum Christum verum Deum atque hominem verè realiter ac substantialiter sub specie illarum rerum sensibilium contineri Idem can 1. ibid. Et si quis negauerit aut dixerit remanere substantiā panis vini c. anathema sit they teach that doe defend it the bread and wine which by Christ was offered was reallie carnally chaunged and conuerted into the verie bodie and blood of Christ so that he offered bread and wine and yet the verie matter of the sacrifice z Bellarm. Tom. 2. contr 3. de Euchar. lib. 3. cap. 18. Ecclesiae scil Romanae sententia est esse totalem conuersionē substantiae panis vini in corpus sanguinem Domini was his bodie and his blood he offered really and carnally his bodie and his blood a Concil Trident. sess 22. cap. 1. Deus Dominus noster in caena nouissima qua nocte tradebatur corpus sanguinem suum sub speciebus panis vini Deo patriobenlit Idem cap. 2. Et quoniam diuino hoc sacrificio c. but yet an vnbloodie sacrifice But Melchizedek offered if at all he offered but onlie bread and wine none dare affirme that it was transubstantiated into the bodie blood of Christ Therefore if Melchizedek had offered bread and wine it had beene vnlike that offering of Christ wherupon it also followeth by euident reason seeing Melchizedeks offering dependeth vpon resemblance vnto the offering of Christ and the offering of bread and wine by Christ is grounded by them vpon the offering b Bellarm. de Missa lib. 1. cap. 6. Melchisedeci sacrificium incruētum fuit quare Christus debuit incruentum c. Melchisedechs sacrifice was an vnbloodie sacrifice therefore Christs sacrifice must be an vnbloodie sacrifice of Melchizedek that neither Melchizedek nor Christ did offer sacrifice of bread and wine Sixtlie neither c Yea they renounce it in as much as they teach all matters of faith concerning Melchisedec and yet of his sacrifice nothing testimonie of Scripture nor exposition d
Of the most part we haue alreadie spoken for the rest we are here to answere Theodoret vpon Psalm 109. Inuenimus Melchisedec sacerdotem regem esse offerentem Deo non sacrificia ratione carentia sed panem vinum That is we finde Melchisedech to haue been both a Priest and king offering to God not sacrifices without reason or proportion but bread and wine Primasius in Comment cap. 5. epist ad Hebra Quia Melchisedec panem offerens Deo That is Melchisedech to God offering bread c. Oecuâ—nen in CommeÌ„t in cap. 5. ad Hebrae Melchisedec fuit primus qui hostiam sine sanguine panem vinum obtulit That is Melchisedech was the first that offered sacrifice without blood being bread and wine To which I answere Theodoret is plaine against it Quest 63. cited before saying hee gaue to Abram c. whereby it is euideÌ„t his meaning is in offering it to Abram he offered it to God for as much as he did it for the honour of God vnto his Prophet Primasius is to be takeÌ„ in the same sense as his words declare The meaning of Oecumenius is to shew that Melchisedech was the first who is in Scripture compared with Christ his offering was without blood for as he thinketh he offered no material sacrifice being bread and wine giuen to Abraham with the blessing Secondly it may be thought they make this giuing of bread wine to Abraham with blessing him which they call a sacrifice to God to be a type or shadow of the Supper which is also a receiuing and giuing of bread and wine with giuing praise to God as doth Eucheri lib. 2 cap 18. in which as Augustine saith the Church doth offer vp her selfe to God De ciuit Dei lib 10. cap. 10. of auncient father doth confirme that Melchizedek did offer this bread and wine to God in the proper signification of a sacrifice therefore he sacrificed not in bread and wine Seuenthly as that doctrine cannot stand which is not grounded vpon e Iren. lib. 3. cap. 1. Euangelium in scripturis tradiderunt fundamentum columnam fiaci nostra futurum Chrysostom in Psalm 95. Si quid dicitur absque scriptura auditorum cogitatio claudicat the foundation of the Scripture and as f Non poterat aedisicare mendacium sine demolitione veritatis Tertul. in Marc lib. 2. heresies are alwaies disagreeing with the truth and within themselues so this error holden of the sacrifice of Melchizedek ouerthroweth manie other fantasies of the church of Rome For if Melchizedek sacrificed bread and wine that sacrifice were such a perfect patterne of that sacrifice of theirs the masse which is founded thereon first because the bread and wine in the sacrifice of Melchizedek was not reallie chaunged into the bodie and blood of Christ therefore in that their sacrifice g Bellarm lib. 1. cap. 6. hereof teacheth that Melchisedechs sacrifice should agree with their sacrifice the Masse not in substance but in representation of accidents but here are no agreements so much as of accidents for in the Masse they are accidents without substance in the other they should be ioyned with the substance in the one they are dead yea none at all in the other they florish and are vnited with their being and proper nature Secondly who would say the Eucharist or Supper might differ from the Eucharist in substance for a type to differ from the truth is allowable but to differ from it selfe is vnreasonable the bread and wine is not carnallie coÌ„uerted so that transubstantiation is thereby ouerturned Secondlie Melcizedeks sacrifice h And this is necessarie sith both are types of Christs sacrifice that they should thus agree in one was not propitiatorie for sinne because it was an vnbloodie sacrifice and i Heb. 9.22 without blood there is no remission therefore their propitiatorie sacrifice auaileable for quicke and dead is hereby adiudged and condemned Thirdlie Melchizedek if he sacrificed bread and wine distributed to Abram k It seemeth they would denie this also but for the authoritie of the Fathers and his companie both bread wine wherfore the church of Rome which distributeth bred only but not wine l Which was admitted in the CouÌ„cel of Trent Sess 22 but referred to the Pope in their sacrifice are conuinced by m But much more by the institution of Christ this example to be robbers and murtherers Fourthlie neither this sacrifice was n Papists do diuine that hee did often offer such sacrifice what would they not auouch to vphold the Masse but the Scripture remeÌ„breth it not once euer repeated by Melchizedek therefore as by the truth of Christs o Heb 9.12.26 10 3 10 11.12 sacrifice which was neuer to be repeated they are condemned of their succession of Priests and their daylie sacrifice Fiftlie if Melchizedek were to be compared vnto Christ in the matter of the sacrifice then were Melchizedek to be likened vnto Christ alone p For the Apostle compareth Melchisedech to Christ although not in the matter of the sacrifice and sheweth how that wherein the comparison staÌ„deth as to be a king and priest without beginning or end of daies c. did onely belong to Christ neither could nor can be vnderstood of any other which if it could then might the Iewes also lawfully expect a new Messiah after the order of Melchisedech Therefore Melchisedec in whatsoeuer he was a figure of Christ he shadowed Christ alone according to the purpose of the Apostle Heb. 5.6.7.9.10 6.20 7.1 c. in the manner of sacrificing the matter of his sacrifice to haue beene agreeable vnto the matter of the sacrifice of Christ but the church of Rome doth teach q Bellarm. Tom. 1. cont 4. lib. 4. cap. 8. Respondeo sacerdotium Aaronicum fuisse temporale solum durasse vsque ad inchoationem noui Testamenti deinceps autem capisse sacerdotium secundum ordinem Melchisedec à Christo institutum that not Christ alone but euery sacrificing Priest who neither figureth Christ nor was figured by Christ is also of the order of Melchizedek but the matter of the sacrifice must in r Concil Triden Sess 13. can 1. Si quiâ—negauerit corpus sanguinem vna cum anima diuinitate non contineri sed tantummodo esse in eo vt in signo vel figura aut virtute anathemasit no wise agree in substance forasmuch as the one is reallie and substantiallie conuerted into flesh the other remained bread wine therefore the church of Rome herselfe ouerthroweth this comparison of Melchizedek and Christ in the matter of the sacrifice and by consequent the order of their Priest-hood doth want foundation their daylie sacrifice is not onelie contrarie to the Supper of the Lord but also to this sacrifice of Melchizedek in bread wine hauing neither patterne authoritie or proofe from Christ himselfe or from Melchizedek Therefore seeing
cap. 3. Filios Dei iubet orare Pater noster qui es in coelo c. Et tamen eos malos esse dicit nosse bona dare filijs suis NuÌ„quid inde mali vnde filij Dei absit Sed inde mali vnde adhuc filij seculi iam tamen filij Dei facti pignore spiritus sancti by the spirit of sanctification as in Abel and in the righteous or g Psal 76.10 Hester 5.10 repressed restrained by the prouidence of God for the gouernment of the world and the sauegard of the faithfull as it is manifestlie in manie of the reprobate Now that the heart of Caine remained obstinate and his h Rom. 2.5 1. Tim 4.2 conscience seared with continuance in sinne the Lord doth more forcibly knock i Reuel 3.20 at the doore of his affections by terrifiyng his conscience with the k Vers 10. guilt and punishment of so hainous murther What hast thou done that is what a horrible murder hast thou committed how vniustlie hast thou executed thy furie vpon l Psal 10.8.9 1. Iohn 3.12 a poore innocent vnprouoked How cruellie hast thou being blinded with malice against the law of God of nature of humanitie turned thy hand against thine owne flesh slaine thy brother whom thy conscience doth testifie m Vers 9. thou shouldest rather haue defended against the violence of enimies Thinkest thou to hide it from my n Ambros de Cain lib. 2. cap. 9. Cur nescis vbi est frater tuus Soli eratâ—s cum duobus parentibus inter paucos frater te latere noÌ„ debuit presence because thou diddest it in a secret place or perhaps hast couered his blood with dust or hid his body in the earth I know right well thy murtherous deed Thy brothers blood doth crie vnto mee I say not thy o Epiphan Haeres 9. Item Ambros lib. 2. de Cain cap. 9. Non accusat frater non accusat vox ipsius non anima eius sed vox sanguinis diâ—it ostendens quod est spes resurrectionis sed vox sanguinis accusat queÌ„ ipse fudisti Tuum te ergo facinus non frater accusat brother but his blood not in his bodie nor from his bodie but from the earth forasmuch as when thou sawest the same to receiue his blood thou was p Homo quod homini lupus sit hoc sacinus abundâ— docuit nothing moued to pitie and compassion Therefore now though Abel himselfe were yet remaining r Ierem. 15.1 would aske pardon of me for thy fault yet his Å¿ Chrysostom Hom. in Gen. 19. Ecce quousque volat vox sanguinis huius vsque in coelum à terra ascendit praetercurrens coelum coeloque superiores virtutes regio throno assistit tuum deplorat homicidium ac nefarium hoc scelus accusat Ea proptâ—r talem tibi poenam infero vt quae in te fiunt omnibus post haec secuturis castigatio admonitio sint blood requireth vengeance the guiltinesse of the fact it selfe of shedding blood must needes in iustice be reuenged with grieuous punishment Now therefore thou art cursed Thy hainous trespasse deserueth iustlie that t Deut. 7 10. thou shouldest be accursed The Lord himselfe in interpreting the curse expresseth no more but earthlie punishments both because the wicked are not so u Ambros de Cain lib. 2. cap. 9. Augustae mentis homo praesentem mortem veretur perpetuam negligit diuinuâ— iudicium non reformidat greatlie feared with the punishments of the life to come as carefull to auoide calamities which in this present life doe fall vpon them And also because he would not cut off from Caine the hope of x Athanas lib. de coÌ„muni essenâ—â—a personar Obtrectare filio est obtrectare spiritui sancto Quin hoc obsernandum est non dixisse Christum blasphemanti poeniteÌ„ tiam ageâ—â—i remissionem dandam non esse sed blasphemanti in blasphemia maneÌ„tiâ— quaÌ„doquidem nullum est peccatum irreâ—â—ssibile apud Deum in illis qui verè ex amino vt par est poenitentiam agunt pardon if at y Ezech 18.27 any time hee would repent him of his wickednes In this place of Scripture are manifestlie proued these points of doctrine Vers 7. first the Lord z Psalm 7 9. 1. King 8.39 searcheth the hearts of all the sonnes of men and knoweth their thoughts Secondlie the wicked are a Iob. 15.20 Psalm 7â— 19 continuallie in daunger of the punishment of their sin Vers 8. thirdlie the godlie and the wicked are in this life b Matth. 13.30 mixed as the c E cl 9 12 Haâ—ac 1.14 fishes of the sea by the prouidence of God but in the world to come they shall be d Mat. 25.32 separated the e Luc. 16 25. godlie rewarded the wicked punished Fourthlie all the godlie in this life f 2. Tim 3.12 must suffer affliction Verse 9. fiftlie mans nature is an enimie g Rom. 8.7 to the righteousnes of God and therefore h Psal 50 17.18 hateth to bee reprooued for sinne Sixtlie man cannot i Iere. 31.1 Lament 5 21 Concil Arausican 2. â— 4.13.25 Arb tâ—tum voluntatis in primo homine infirmatum nisi per gratiaÌ„ baptismi non potest reparari Item Prorsus donum Dei est diligere Deum conuert vnlesse he be k August de Spir. lit cap. 30. Neque lex impletur nisi libero arbitrio sed per legeÌ„ cognitio peccati per fidem impetratio gratiae contra peccatum per gratiam sanatio animae abolitione peccati per animae sanationem libertas arbitrij per liberum arbitriuÌ„ iustitiae dilectio per iustitiae dilectioneÌ„ legis operatio conuerted but sinketh farther l Isai 1.5 by correction into mischiefe Vers 10. seuenthlie the Lord is the m Psal 10.14 helper of the helplesse and hee will take their cause in hand Vers 11.12 eightlie the wicked by increasing sinne increase n Ezech. 9.10 their punishment Ninthlie temporall afflictions vnto the wicked without repentance are but o Isai 65.13.14.15 Ioh. 5.14 forerunners of eternall Tenthlie the blood of Christ p Heb. 12.24 speaketh better things then that of Abel the blood of Abel q Exod. 22.27 Ambros Serm. 65. Nulla vtique sangulnis vox est sed clamare dicitur sanguiâ— qui innocens effusus est non tam verè quam causa interpellare dominum non tam persecutione eloquij quà m indignatione commissi ac reatum suum noÌ„ tam verborum accusare sermonibus quà m consâ—ientiae ipsius criminatione constringere Anselm commentar in Hebr. 12. Quia sanguis Abel mortem parricidae fratris petijs sanguis Christi vitam persecutoribus impetraeuit Sanguis Abel expetis vindictam sanguis Christi misericordiam Ille vni nocuit ista multis profuit idcirco melius loquitâ—r requireth vengeance
perswadeth seeing of euery cleane beast there were seuen preserued yet some would perswade that Noe offered no moe then were after allowed by Moses law albeit the words of Scripture do so plainly shew the contrarie of euerie cleane beast and also foule but the Iewes might sacrifice but h Leuit. 1.2.3.10 oxen sheepe or goates neither of the foules but doues i Leuit. 1.14 Except Sparrowes which were offered for leapers or pigeons notwithstanding there were manie k Leuit. 11.3 Deut. 14 4. other beasts accounted cleane and of foules moe kindes that were for vse then were forbidden euen so also when l Galath 4.4 the fulnes of time was come in steed m Matth. 26.26 of the Passeouer and of Sacrifice the Lord himselfe ordained the Sacrament or ceremonie of eating the bodie and blood of Iesus Christ Question 7. verse 21. What meaneth this The Lord said in his heart I will henceforth curse the earth no more for mans sake for the imaginations c. HErein doth manifestlie appeare how largelie the Lord rewardeth the works of faithfull men which are grounded in obedience vnto the word of God First hee receiueth them a 2. Cor. 2.15 Philip. 4 18. Hieron in Philip. c. 4. Odor suauitatis non in re oblata sed in mentis deuotione consistit sicut sacrificium Noae Deus describitur odoratus cum ipse dicat nec carnibus se nec animalium sanguine delectari and they are of a pleasant sauour vnto him Secondlie hee crowneth them with reward b Matth. 10.41.42 25.34 and blessing as in this example hee doth to Noah I will henceforth curse the ground no more for man But least any man should thinke c As the Apostle doth both obiect answere Rom. 4.12 c. this blessing came of debt and not of fauour that it was d Concil Trident. sess 6 can 32. Si quis dixerit c. If any man say that the good workes of a man iustified be so the gifts of God that they be not also the good merits of him that is iustified c. let him be accursed Examine this definitiue doctrine by the Scripture Tit. 3 4.5 Luc. 17.10 Isai 64.6 and by the consent of the Fathers of the church the wages or merite of mans righteousnes rather then reward which proceeded of the onelie mercie of the Lord the Lord addeth this reason vnto the same because mans heart is only euil and not because of the sacrifice of Noah The pleasant sauor therfore e 1. Sam. 15.22 Galat. 5.6 1. Tim 1.5 Ioseph Antiq. libr. 1. cap. 4. Deus iustitia viri delectatus Cyprian ad Quirinum lib. 3. Fidem in totum prodesse tantum nos posse quantum credimus tantum acceptos Deo probat Gen. 15.6 Isai 7.9 that the Lord delighted in was the obedience and faith of Noah not the f Sicut docet Perer. Tom. 2. in Gen. lib. 13. alijque Papistae simple worke of sacrifice the desert or merite whereby it was accepted g Origen in Leuit. H m. 4 c. 6. Quicunque tetigerit carne sacrificij sanctus erit Igitur sacrificiuÌ„ pro quo haec omnia sacrificia in typo figura praecesserant vnum perfectum immolatus est Christus Huius sacrificij carnem si quis tetigerit id est amplectitur fide Iohn 6.35 coÌ„tinuo sanctificatur si immundus est mundatur si in plaga est sanatur Aug. in Manuel cap. 22. Tota spes mea est in morte domini mei mors eius meritum meuÌ„ refugium meùm salus vita resurrectio mea meritum meum miseratio Domini Et Aquin. Comment in Gen. c. 8. Odoratus apertè innuit se ista promittere non propter meritum Noae sed propter meritum Christi in fide sacrificio Noae sacramentaliter contentum was the death and sacrifice of Christ as yet h Heb. 13.8 Reuel 13.8 to come which who so i Quemadmodum Papista dogmate suo posse hominem operibus demereri vitam aeternam vt supra ex Concil Trident. Bellarmino Vide Isai 42.8 Heb. 10.10 robbeth by the merite of mans works shall k Sicut Pelagiani August epist 95. Qui olim docuerunt posse hominem implere iustitiam per liberum arbitrium cùm adiutorio diuinae gratiae quod Deus hoc dederit homini ipsa possibilitate natura Quibus meritò inquit responletur ergo euacuatum est scandalum crucis ergo Christus gratis mortuus est Istis verò Papistae haud multo melius determinant id est posse hominem nulla tentatione vrgente fine fide auxilio speciali opus bonum perficere omni peccato vacuum Albert. z. Sent. dist 28. Aquin. in Prim. Secund. q. 109 art 23. Bonauent in 2. Sent. dist 28. Bellarm. Tom. 3 part 1 contr 1. lib. 5. cap. 4. Deinde liberum arbitrium cooperatur cum gratia ad conuersionem peâ—catorum Bellarmin Tom. 3. controu 3. part 1. lib. 6. cap. 10. want the fruit thereof vnto saluation For the Lord himselfe doth teach what is the merite of the heart of man and l Matth. 15.19 of the workes that proceed thereof the imagination of mans heart is euill euen froÌ„ his youth To follow the interpretation of the text The Lord said in his heart In the vulgar Latine translation it is the Lord said vnto him The cause of which difference seemeth to be the doubtful acceptatioÌ„ of the phrase originall for in the Hebrue text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 el-libo vnto m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iomer el-libo his hart which his may either be vnderstood of the hart of Noah or of the Lord. To speake vnto ones hart in the property of the Hebrue speech is to n Gen. 24.3 10.21 speake fauorably vnto or friendlie to intreate So that by speaking vnto the hart of Noah is signified he spake louingly fauourably to Noah so o Ioseph lib. Antiq. â— cap. 4. Rabb Isaac Carus reddit gnalâ—libo diuers Iewish Doctors do expouÌ„d it But to speake vnto his heart doth also signifie one p 1 Sam. 27 1. Gen 17.17 Vana igitur distinctio Rabbinorum semper de impijs dici bi-libbo quia suo sensu corde regunturâ— de bonis el-libbo quod contrafit which speaketh in his own hart that is which doth q Chrysost Hom. in Gen. 40. Dixit Abraham in corde suo id est animo cogitauit August in Psal 14. Dixit insipiens non est Deus Dixit in corde quia hoc nemo audet dicere etiamsi ansus fuerit cogitare conceiue or purpose in his hart Which wheÌ„ the scripture speaketh of god it meaneth not onlie his purpose but the r Pro reuelatione voluntatis manifestation of the same So that it is as if it had beene said the Lord now openeth the purpose of his heart to Noah that hee would no more curse
man and beast The life of the beast hath no other forme b Sic vt sanguis vera sit illorum anima non autem cruor but that which is vnited with the blood as the life of trees is the sap of trees which c Gen. 1.12 Psalm 104.16 Basil Hexam Hom. 5. Vox enim tunc primum illud praeceptum velut lex quaedaÌ„ naturae facta est c. the Lord by his voice hath made their life but man consisteth of d Gen. 2.7 breath of life which is not made one with the blood of man but hath his seate or roome e Sanguis igitur est sedes animae quasi vehiculum ipsius Arist de Gen. anim li. 3. therein and therefore although the blood be putrified yet that f Stulti igitur Empedocles Critias qui sanguineÌ„ hominis esse animam voluerunt nec minus Cleanthes Chrysippus Zeno qui animam ex sanguine nutritum affirmarunt Gal. de decret Hippocrat Plat. libr. 2. cap. 8. breath remaineth perfect although it be remoued from the blood Hereby Philosophers are taught truelie to discerne g Vt sit pecudum anima qualitatina hominum verò substantiua Aquin. betweene the life of creatures Hereby also Atheists are condemned which h QuemadmoduÌ„ multi cum partem corporis aut terrenum quiddam statuunt vid. Cic. Tusc 1. Dicaearchus qui nihil esse animam dicebaâ— denie the immortalitie of the soule of man or that are offended that the scripture teacheth that the blood of beasts is the life of them And withal are the Manichees confounded which i Epiphan Haeres 66. Augustin Haeres 46. Damascen de Haeres 1. vnder this pretence blaspheme this Scripture as if Moses had called the life of men their blood as hee calleth the life of beastes their blood whereon they deceitfullie inferre the Apostles saying that k 1. Cor. 15.20 flesh and blood shall not inherite the kingdome of God trecherouslie concluding thereupon that either this Scripture was not indited by the authour of the new testament that is the holy ghost or els that men are wholie excluded from the kingdome Vnto whom l CoÌ„ciliatio 12 S. Augustine that learned Father answereth thus You m August contra aduersar Legis Prophet lib. 2. cap. 6. Sed Moses inquit omnem spem futurae resucrectionis in hominibus extinxit shame not to teach saith he that Moses hath extinguished the hope of the resurrection for that as you say he pronounceth the soule of man to be but mortall when he saith the same was blood for the Apostle testifieth that flesh and blood shall not inherite the kingdome of God Thus you n Aug. lib. cont Adimantum cap. 12. Nusquam enim hoc inuenient in illa scriptura quam lacerare miseri quanquam diu conantur nullo modo permittuntur intelligere Item Clausa sibi esse regna coelorum arbitrantur si pecorum animis clausa esse consentiant c. Neque enim dubitauit Dominus dicere hoc est corpus meum cùm signum daret corporis sui saith he presume to rent the Scripture therfore are not permitted to vnderstand the Scripture But you shall neuer find in all the Scripture where the life of man is called his blood but the life of beasts is said to be their blood And will you thinke your selues excluded because beasts are excluded from the kingdome But suppose yee that the life of man were called his blood It is not rare in Scripture to call the signe by the name of the matter signified for the Lord himselfe doubted not to say this is my bodie when he p Mat. 26.26 gaue vnto them the signe of his bodie And euen so it is q 1. Cor. 10.6 August contr aduersar legis lib. 2. cap. 6. said the rocke was Christ because by it he was signified Neuerthelesse the Apostle by the name of flesh and blood vnderstandeth either the corruptioÌ„ of flesh and blood or men giuen to the delights r 1. Cor. 6.9 Ephes 5.5 Iren. lib. 5. Origen Dialog in Marcion 3. cap. 3. Epiphan Haeres 66. Reuera non potest scortatio regnum coelorum possidere neque adulterium neque petulantia neque simulachrorum cultus hoc est caro sanguis of flesh and blood which shall not inherite Å¿ Ephes 5.5 Galat. 5 21. the kingdome of God Obser 1. verse 4. We must abstaine from t Iob. 31.1 Matth. 5.29 occasions of euill least by u Ephes 4.7 giuing libertie to the tempter we be seduced Secondlie those that x Ierem. 13.23 1. Tim. 4.1 Act. 4.16.17 Exod. 17.23 8.19 continue in sin are hardened in the same Thirdlie the ceremonie of abstinence from blood y Ioh. 4.21.23 Coloss 2.14.17 Decreueruâ—â— tamen Apostoli à sanguine abstinendum in qua elegisse mihi videntur rem facilem nequaquam obseruantibus â—â—erosam in qua cum Israelitis etiam gentes propter angularem illum lapidem duos parietes in se condentem aliquid communiter obseruarent August contra Faust lib. 32. cap. 13. Quod tamen institutum diu obseruatum fuisse constat ex Tertul. Apolog. cap. 9. de suis temporibus Betan Presb. Raban in Penitentiario alijs is taken away by Christ but z Mich. 6.8 Ierem. 7.5.6 Isai 58.6 humanitie and mercie thereby signified is perpetuallie to be obserued Question 4. verse 6. What meaneth this which the Lord saith whosoeuer sheddeth mans blood by man shall his blood be shed BEcause the Lord would haue mankind on euerie side defensed from crueltie and shedding blood hee in heauenlie wisedome ordeineth a double law concerning it the first being of abstinence from blood that hee might thereby a Caluin in Gen. 9.4 Voluit autem Dominus haec prohibitione in abstinentia pecuini sanguinis homines ad mansuetudineÌ„ assuefacere ne si in victu fero effraeni nimium audaces essent non parcerent etiam tandem humano sanguini prouoke them to the detestation of offending against humane blood and might adde vnto them a reuerend regard of the life of man the second of iudiciall reuenge that if any shall neglect the former statute and offend against the meaning of the same hee should endure the punishment that was due to his desert by man shall his blood be shed And because the nature of man is b Hieron in Micae 7. Propemodum naturale est vt nurus socrum socrus oderit nurum Basil Serm. 5. exercit Si Deus charitas est omnino necesse est vt odium sit diabolus quaemadmodum igitur qui charitatem habet demn habet sic qui odium habet nutrit in scipso diabolum so fiercelie carried vnto hatred c Iohn 8.44 humana crudelitas vincit belluinam vid. August de ciuit Dei lib. 3. cap. 28. Valer. Max. lib. 9. cap. 2. Pâ—lidor Virgil. inuent lib. 5.