it p Act. 4.19 more then God Cursed is the earth c. It is meruaile that the earth should be accursed which had not sinned for of q Hilar. in Psalm 66. Terra elementum extra crimen est caretergo maledictione quòd carebat crimine right it ought to be without the curse that is without the crime But because the earth was made r Psal 115.6 Isai 45.18 for the vse of man therefore Å¿ Chrysost Hom. in Gen. 17. Et meritò nam quia propter hominem producta est vt illo posset frui his quae ex ea nascerentur ideo iterum propter hominem peccantem maledictum ei ingeritur quia maledictum terra euenient hominis securitati felicitati obest iustlie also is the same for mans offences made subiect to the curse and the earth being accursed man thereby as it were is cursed in his goods The earth is accursed t Ambros de Paradiso cap. 15. Nec terra in se maledicta est sed maledicta inquit in operibus tuis maledicta non in vniuersum sed vt spinas tribulos generet nisi fuerit humanae studio operationis exorcita not as the Serpent who was an actor in this fearefull tragedie that the punishment u August de Gen. contr Manich. lib. 1. cap. 13. Ergo dicenduÌ„ est quòd per peccatum hominis terra maledicta sit vs spinas pareret non vt ipsa poenas sentiret quae sine sensu est sed vt peccati humani crimen semper hominum ante oculos pâ—neret quo admonerentur aliquando auerti à peccatis ad Dei pracepta conuerti thereof should be vnto it selfe but the earth being smitten the hurt thereof x Caluin in Gen. 3. vers 17. Adde quod propriè loquendo non de terra ipsa sed do solo homine tota vindicta exigitur Caeterum Dominus iram suam diluuij instar inundare voluit in omnes mundi partes vtquocunque aspiceres homo in eius oculos incurreres peccati atrocitat c. vnde nunc in elementis omnibus cernimus nos quoduÌ„modo maledictos is his who by sin y Rom. 8.20 did subdue it vnto vanitie But yet that we might see that God so extremely hateth sinne who hath not onelie commaunded to abstaine from euill but from z 1. Thess 5.22 the verie shew of euill to a Iud. 23. Isai 30.22 hate euen the garment spotted by the flesh hee spareth not the earth from punishment in which there was so foule a crime committed The whole b Origen contr Celsum lib. 7. Ad totam terram pertines ex qua in molestijs hoc est laboribus edit omnis homo in Adam mortuus proinde omnes portiones eius Quid igitur de terra Iudaea qua bona fundens mel lac dicitur Vid. Responsum quast 13. earth is accursed c 2. Pet. 3.7 and therefore subiect to deuouring fire with d Rom. 8.22 Aug lib. 83. quaest q. 67. all the creatures that were made for the vse of man and that for Adams sake that is for e Hieron lib. Tradit Hebra in Gen. Theodotio maledicta Adama in transgressione tua his transgression sake that a f 2. Pet. 3.13 Reuel 21.1 new heauen and earth may be prepared wherein none iniquitie shall be committed Wherfore although it be not said cursed art thou Adam but cursed is the earth for thee yet that which was inflicted on the earth was Adams punishment And much more doth it declare the greatnes of his sin when as the earth the aire the water the g 2. Pet. 3.7.10 heauen all earthlie liuing creatures and things without life for so large is the name of earth to be vnderstood are punished with man that is to say haue their naturall blessing and goodnes of creation weakened then if man had borne the punishment alone But how is it that no other but temporall and earthlie punishments are imposed h Vpon the creature Secondly paine and sorow Thirdly temporarie death vpon Adam and his wife for sinne Shall wee iudge no other to be due to sinners but such as they receiue in this life present It is most vndoubted that i Rom. 6.23 Galat. 3.18 Reuel 21.8 vnto sinne belongeth eternal death of soule and bodie which also in a sort they k By the losse of righteousnesse and felicitie which before they had found within them but the Lord came rather to deliuer them from the danger of the same and being alreadie l Iren. lib. 3. cap. 37. Intellectus verò traÌ„sgressionis fecit poenitentiam Poenitentibus autem largitur benignitatem suam Deus Quae quidem poenitentia licet sancta non fuit preparatio fuit ad sanctaÌ„ quam Deus mox fuerat largiturus reconciled vnto Adam by his son the womans seed hee spareth to repeate m August de ciu Dei lib. 13. cap. 23. Propterea nihil dixisse de morte secunda credendum est quia occuliaÌ„ esse voluit propter dispensationem testamenti noui c. Perrò mors secunda noÌ„ vnque communis est omnibus the paines of hell whereof Adam by n Ephes 2.8 Heb. 7.25 faith in Christ was free But here it may againe be asked if God were reconciled vnto Adam why doth hee yet punish him for offending It is o Eccles 10.13 wicked madnesse which some doe p Scotus in Sent. 4. distinct 16. q. 2. Gabr. Biel. Sent 3. distinct 19. conc 5. Bellarm. tom 1. controu 6. lib. 1. cap. 11. Item tom 2. controu 4. lib. 1. cap. 5. Et est vulgata fides Papistarum answere he forgaue the sin but not the punishment forasmuch as Christ hath paid our q Heb. 9.12 14. 1. Tim. 2 6. Hebr. 7.25 ransome deliuering vs both from r Matth 1.21 Ephes 1.7 Tertul. lib. de Baptism Exempto reatu eximitur poena Hieron in Psalm 31. Quod regitur non videtur quod non videtur non imputatur quod non imputatur non punietur August de verbis Dom. Serm. 37. Suscipiendo poenam non suscipiendo culpam culpam deleuit poenam scilicet Christus sinne and punishment Wherefore this punishment is laide on Adam not in any sort as a satisfaction vnto iustice but as a Å¿ Heb. 17. â— father doth correct his sonne so doth the Lord chastise his children that t Deut. 8.16 he may doe them good in the latter end Euen so as many as are partakers of the same faith in Iesus Christ are freed from it so farre as it is a punishment and haue it as u Calu. Institut lib. 3. c. 4. sect 31. Iudicium est vel vindictae vel castigationis iudicio vindictae Deus inimicos suos vlciscitur iudicio castigationis nonita saeuit vt irascatur nec vindicat vt perdat vel fulmines ad interitum
and word of God The second thing to be considered in the force of this cōmandement is ſ Bernard Supra Praecipientis authoritas c. the authoritie of him that gaue it for a law This is as it were the very pith and strength of lawes and maketh the breaches of them to be great or small for according to the authoritie of him that maketh it the t Ibid. Iam verò de illo qui praecipit idem de eo quod praecipitur huiusmodi aduertenda erit secundum rationem distinctio vt cuius inter praeceptores reuerentior nobis imminebit authoritas eius grauior formidetur offensio de maioris cuiusque mandati transgressio damnabilior aestimetur breach thereof deserueth punishment If then the lawes of u Hebr. 10.28 Dan. 5.18.19 Deut. 17.12 Princes and of x Deut. 21.18.21 Parents laid vpon their children being despised deserue death in the iudgement of the Lord who yet haue not sole authoritie ouer their inferiours to y Iob. 31.15 Matth. 10.28 Ioh. 19.11 Ephes 6.9 slea and to giue life how much more is his authoritie to be esteemed whose power z Iames 4.12 is absolute to saue and to destroy who made vs of nothing a Prou. 16.4 for himselfe in b Act. 17.28 whom we liue and moue and are to whom Princes are not c Iob. 34.19 comparable in respect of glorie Wherfore the fault is infinite d Infinitè peccat qui infinitam laeseris maiestatem August de ciuit Dei lib. 21. cap. 11. Quidā iniustum putant vs pro peccatis quantū libet magnis paruo scilicet tempore perpetratis poena quisque dānetur aeterna Quasi vllius id vnquam iustitia attendat vt tanta mora temporis quisque puniatur quanta vnde punietur admisit An in vinculis an in exilio an in ipsa morte Idem cap. 12. Homo quanto magis fruebatur Deo tanto maiore impietate dereliquis Deum factus est malo dignus aeterno qui hoc in se peremit bonum quod esse posset aeternum because God is infinite which doth forbid the fault and deserueth infinite and eternall torment because his authoritie is infinite who by the sinne is disobeyed and his iustice eternall which requireth punishment In this authoritie both e Deut. 33.3 Moses and f Isai 1.2 c. the Prophets g Mat. 5.20.22 c. our Sauiour Christ and h 1. Cor. 11.23 his Apostles haue grounded their lawes and doctrines insinuating thereby the greatnes of the message they did bring and the necessitie of obedience to be giuen thereunto Yea for this cause the law-makers among the i Minos Cretensibus Plat. lib. de leg 3. Paetricius lib. 1. de repub in praefat Finxit se Iouem in concilio habere cuius nulu singula quaeque decreta ad Cretenses deferret Postea in antrum Iouis descendit noua instituta detulit quae Iouis mandata esse asseruit Lycurgus leges suas authoritate Apollinis Delphici confirmauit Cic. de diuin libr. 1. Plutarc vita Lycurg Zeleucus à Minerua Clem. Alexan. Stroot 1. Numa ab Aegeria Plutarc in vit Numae Augustin de ciuit Dei lib. 7. cap. 35. heathen when they would bind their lawes to be had in reuerence were wont to perswade their subiects to whom they gaue them that their lawes were deuised and approued by the Gods Thirdlie the end of this commaundement which was to teach him obedience and humilitie whereon his life and happines consisted as namely that hee was not such a Prince on earth k Chrysostom Hom. in Gen. 13. vt esset dominus aliquis naturae suae but that he had a soueraigne lord so that therein he might know the Lord and know himselfe which is the sum of knowledge God as the chiefe Lord his creator and louing father the liberall giuer of all his welfare himselfe to be his seruant a creature and one that had receiued all from him Herein therefore l Deut. 6.3.4.5 consisted both the inward and outward worship of God Inward as obedience honour loue confidence and religious feare wherwith man should honor God m Deut. 10.12 Psal 116. in thankfulnes outward in actuall and outward abstinence from sinne and reuerence vnto the voice of God Wherefore it is manifest by the eating of this fruit that n Tertul. lib. aduers Iudaeos In hac enim lege Adae data omnia praecepta condita recognoscimus quae postea pullulauerunt data per Mosen c. the whole worship of God was violated to the which if we shal ioyne the easines of the precept to be kept the power that was in Adam to haue obserued it o August de ciuitat Dei lib. 21. c. 12. Sed poena aeterna dura iniusta sensibus videtur humanis quia in hac infirmitate moribunlorum sensuum deest ille sensus altissimae purissimaeque sapientiae quo sentiri possit quantum nefas in illa prima praeuaricatione commissum est there is none so voide of sense but may soone conceiue that not without cause but of iust desert the punishment of death was inflicted thereon Question 10. verse 17. What death the Lord threatned when hee said in the day that thou eatest thereof thou shalt die the death THe death which the Lord denounced a August lib. sexaginta quinque quaest q. 32. Cum ergo requiritur c. Virum animae an corporis an totius hominis an illa quae secunda dicitur respondendum est omnes Deserta anima Adae à Deo iure dicitur mortua prima morte ex qua tres postea secutae sunt mortes was the death of soule and bodie which is b Iohn 11.13.14 Reuel 20.14 called the first and second death neyther could it be of the soule alone c Philo Iudaeus de Allegor legis lib. 2. Gregor lib. 6. Epistol ep 31. ad Eulog Si enim Adae qui primus peccauit anima in peccato mortua non est quomodo de ligno vetito ei dictum est in quacunque c. Constat itaque quia in carne non est mortuus as some suppose d 2. Corinth 5.10 because the bodie was also guiltie of the crime and sinne it selfe is so contagious that it doth e 1. Cor. 15.33 Ecclus. 13.1 corrupt as pitch whatsoeuer toucheth it and f Prou. 6.27 Isai 9.18 consume like fire whatsoeuer it taketh hold of By meanes whereof when Adam had declined in his wisedome from the wisdome of the Lord g Gen. 3.6 by knowing in his own wisedome the goodnes of the fruit h Like as 2. Sam. 15.3 Rom. 1.22 the same his wisedome was turned into foolishnes his wil when he lusted for the fruite being separate from the will of God became rebellious i Rom. 8.7 and enimie to God his happines when hee would augment it k Ambros lib.
Vnde non est supplicium propriè aut vindicta sed correctio admonitio a warning to bring them home to God but the wicked to whom the fault is vnremitted they haue it as a punishment temporall and forerunner of that which is eternall And in this regard the Lord is often x Deut 32. â—9 Iob. 5.18 Mat. 19 1â— Chrysost lib. 1. de Prouident Multis Deus malis hominem eiectuÌ„ Paradiso liberauit c. ita ferè medicus si vulnus negligat parulentum amplius reddit Idem ad Pop. Antioc Hom. 7. compared to a Phisition because he cureth the soules of men sometime by promises of mercie y Psal 147.3 Iob. 33.24.25 as it were with oyle and sometime with z 2. Sam. 7.14 scourges and corrections like a Psal 60.3 bitter medicines according to the qualitie of their sicknes The soule of man being surfeited with pride it was necessary that the Lord should giue a potion of humilitie whereby man being dailie emptied of b Ephes 4.22 his old corruptions might with hunger and thirst c Psal 42.2 63.1 Matth. 5.6 gaspe for the death of Christ which is the fruit of life The death of the soule which is most daungerous d Isai 22.13 2. Pet. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked do despise so they may haue their pleasures in the flesh wherfore God cutteth short their lust by temporarie death to the end they might be moued to hate the pleasures which they shall enioy e Heb. 11.25 Luc. 12.20 but for a season being afterward f Luc. 16.25 Clem. Alexandr in Protrept Primus homo in Paradiso erat ludebat solutus quoniam erat Dei puer quando autem subiecit se voluptati c. illectus est puer cupiditatibus vir effectus per inobedientiam cùm patrem non audiuisset Deum affecit ignominia homo inuentus est alligatuâ— peccatis Hieron Epist. ad Fabiolam de 42. mansioÌ„ Israel Voluptas atque luxuria amaritudine terminantur Quare sperne voluptates nocet empta dolore voluptas Horat. epist 2. the causes of euerlasting paine And because the g Luc. 21.34 feare of death is forgotten in a pleasant life the Lord h Amos 4.6.7 c. Ambros lib. de bono mortis Quid est enim quo haec vita delectat plena arumnarum solicitudinum in quo innumerae calamitates multa molestiae multae lachrimae by the troubles of this life and i Mat. 24.43 Hieron ad Cyprian Epist Qui se recordatur quotidie morituruÌ„ contemnit praesentia the vncertaine time of death would prouoke vs to be displeased with the life we haue and continuallie to looke for death that is to come to the end that hee hauing k Nam morteÌ„ in morte prorogauit vt vitaÌ„ in vera vita viueremus aeternam poenam distulit vitam concessit morti similimaÌ„ vnâ—renouati ad vltaÌ„ Christi per Christum in Christo Deo fruamur in aeternum prolonged life a time for our amendment we might not through the corruption of our nature fall away but might be vrged by calamitie not to forsake the boundes of modestie So that Adam and his children l Amissa sanctitate eu necessario amittitur foelicitas being no way able to vse aright the felicity they had receiued God changeth their condition to calamitie that their dulnes might be spurred vp thereby to labor to attaine by Christ the former happines which theÌ„selues had lost Question 13. verse 18. Wherein consisteth the punishment of Adam in sorrow shalt thou eate thereof c. THree things are contained in the punishment the curse of the earth the miserie of mans life and the end thereof by death The Lord herein expoundeth in what meaning hee did accurse the earth namelie that man should eat thereof in sorow as if the Lord had said by my a Gen. 1. ver 11. Basil Hexam 5. Vox enim tunc primum illud praeceptum velut leâ— quaedam natura facta est permansit in ipsa terra generandi fructificandi vim consequentem ipsi exhilens Ambros Hexam lib. 3 cap. 2. Non ergo Sol aut Luna foecunditatis authores sunt sed Deus pater per Dominum Iesum omnibus libertatem fertilitatis impertit only blessing the earth hath hitherto abounded with al manner of store to beautifie the felicitie of man now for your sinne sake b 1. Sam. 2.30 I withdraw my blessing not c Ezech. 16.59 Non secundum peccata vâ—stra wholie but so as thou shalt eate thy bread in sorrow and behold the reward of sinne in euery creature that for thy d Rom. 8.20 Calu. in Gen. 3. Vt quocunque aspiceret homo in eius occulos occurreret peccati atrocitas sake is subiect to corruption The blessing of the Lord it is that e Prou. 10.22 Deu. 8.18 maketh rich and crowneth f Gen. 1.11 Psal 65.9.10.11 the earth with plentiousnes so his curse doth turne a land that g Psal 107.34 Gen. 19.25 is fruitfull into saltnes for the wickednes of them that dwell therein The force of this curse it was that depriued the earth of her former fruitfulnes h Gen. 1.24 August de Gen. cont Manich. lib. 1. cap. 13. Ante peccatum ergo non est scriptum quod terra aliud protulerit nisi herbam pabuli ligna fruâ—tuosa Chrysost Hom. in Gen. 5. Videre potuisses subitò terram quae antea infoâ—â—nis inculta erat decoro suo ornatu cum coelo certare in which by creation it was indued to bring forth of his owne accord without the help of man both corne and fruitfull trees and hearbes in wonderful abundance for the vse of man and beast But now as wee see in steed of wheate it bringeth forth weedes in steed of fruit it bringeth thornes and thistles It is rightlie supposed there were thornes i August de Gen. ad lit lib. 3. cap. 18. Nec tamen facilè diceÌ„dum est tum coepisse ista oriri ex terra Fortassia enim quoniam in ipsis quoque generibus seminum multa reperiuntur vtilitates poterant habere locuÌ„ suuÌ„ sine vlla poena hominis Damascen lib. 2. Orthodox c. 10. Eduxit mundi opifice mandaÌ„te plantarum herbarum genera Hae quidem plantae fructiferae ad esum accommodatae ha odoriferae floridae ha ad morboruÌ„ qui nunc sunt curationem before and thistles and venemous herbes and Serpents but they were not k Vt Isai 11.9 Beda Hexam 3. Ante peccatum hominis terra nihil noxium protulit non herbam venenatam nec arborem sterilem Scilicet Herbae quae nunc sunt venenatae non fuerunt arbores nunc steriles creabantur frugiferae simili modo nec ignis vreret nec aqua sufforaret si non fuisset peccatum nihilominus ignit
Nec mihi Abraham cateros quos in veteri testamento diuites legimus exemplo proponas qui diuites ingressi sunt regna coelorum cum ipsis diuitijs ad bona vtentes opera diuites esse desierunt imo cum non sibi sed alijs diuites fuerint dispensatores magis Dei quà m diuites appellandi sunt condemne the righteous if God increase their wealth seeing God hath set it downe as a punishment not a commaundement In the sweat of thy face thou shalt eate bread which in mercie he may take away from whom he will Fourthlie that o Rom. 3.3 4.5 2. Pet. 2.12 we do not acuse the truth of God because all men doe not labour for liuing in pouerty For as we are said to labour when our hands and feet doe labour so p Eph. 4.25 mankinde may be said to labour when most part thereof doth labour and none is free from q Iob. 5.7 Eccl. 1.14 labour care sorrow sickenes death Fiftlie that wee forsake not the fellowship of Gods children for r Mat. 10.28.33 Psal 73.13 worldlie punishments for whose sake Å¿ Heb. 12.6.7 c. chieflie they are allotted to the world forasmuch as they are t Heb. 12.10 c. August de â—eccat merit remiss lib. 2. c. 33. Deus eaâ— ad certamen fidei sinit manere vt per illas erudiantur exerceantur proficientes in agone iustitiae Cum tamen constat propter peccatum quod admiserant illos à Deo primos homines intentatas poenas audisse atque meruisse wholie taken away from them from being punishments and remaine but exercises for the godlie u Hose 5.15 Calu. in Gen. 3. whereby to prouoke them to repentance and to beware of sin Sixtlie seeing the earth is cursed for our sinnes let vs x Matt. 6.33 Author oper imperf in Mat. Hom. 16. Tu ergo quaere iustitiam non decrit tibi panis seeke the righteousnes of God wee shall not want conuenient food He that is faithfull hath promised to all his children y 1. Cor. 10.13 Heb. 13.5 I will not leaue thee nor forsake thee Seauenthlie we are to vnderstand that death commeth z Rom. 5.12 August de Peccat mer. remiss lib. 1. cap. 2. Proinde si non peccasset Adam non erat expoliandus corpore sed supernestiendus immortalitate Idem de ciuit Dei lib. 13. cap. 15. Leo de nat Dom. Serm. 4. Quam naturae sua speciosissimam dignitatem si per obseruantiam legis datae perseueranter excoleres ipsam illam terreni corporis qualitatem ad coelestem gloriam mens incorrupta perduceres Contra Pelagianos Scotum Simplicium argum 22. not by creation but by sinne and therefore as by sinne it entred so by the righteousnes of Christ it shall a 1. Cor. 15.21 be taken away Question 14. verse 20. Wherefore Adam called the name of his wife Heua as it seemeth immediatly after the punishment laid vpon him BEcause as saith the Scripture shee was the mother of a Onkelos paraphrast Chald. Quod sit pareÌ„s omnium hominum Rabb Leui ineptè allegorizat fuisse matrem omnium viuentium dictam etiam brutorum matrem appellatam ob mentis ruditatem stuporem quòd terrestria saperet non coelestia all liuing wherein there may be gathered a double reason The one of thankfulnesse to God for the sparing of his earthlie life wherein although himselfe was mortall yet by posteritie in respect of humane kind b Alia enim iuxta totuÌ„ partes sunt aeterna scilicet permanentia vt coelestia alia iuxta tota se aeterna sunt iuxta partes autem generationi corruptioni sunt obnoxia Sicut quatuor elementa genus hominum Philopon in Arist. de generat eorr lib. 1. he should euer be continued in life therefore her name was Chaua c Hieron Trad. Hebrae in Gen. Chaua enim transfertur in vitam quare vita fuit appellata Et est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaua à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caiah Iod in vau mutata ne cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caiah confunderetur quod est anima that is in English life or liuing The second of faith d Irenae lib. 3. cap. 39. Mentiuntur ergo omnes qui Adae saluti contradicunt semper seipsos excludentes à vita eò quòd non credunt inuentam onem quae perierat Si autem illa non est inuenta adhuc possidetur in perditione omnis hominis generatio mendax ergo is qui hanc coecitateÌ„ induxit Tatianus because he imbraced the promise of the womans seed For seeing wee finde no monuments in Scripture of Adam and his wife after the promise bestowed on them but e Gen. 4.1 25.26 as of godlie and vertuous Patriarkes we may be bold to vnderstand this action as a fruite of grace f Respondetur Caluino in hunc locum not of corruption His meaning therefore was to commend the bountie of the Lord for a monument of mercie shewed on him in sparing his life he calleth her by the name of life and that most worthilie in respect of faith Hitherto she might rather haue bin called death then life because by transgressing she had beene the cause of death yet now the goodnesse of the Lord g Chrysost in Isai 6. Hom. 4. Sed aijs è Paradiso me expulit Verùm eadem te in coelos induxit had made of the meane by which sinne had entrance the meane by which againe it is h Ioh. 1.29 1. Ioh. 2.2 expelled And for as much as the seed was promised to breake the Serpents head he beleeued he should be restored vnto life by the same seed which should also giue i 1. Tim 1.15 life to the world Herein also the man beginneth in godlie sort k Chrysostom Hom. in Gen. 14. Nominis impositio monstrat manifestè dominium to practise that authoritie which God had giuen him ouer his wife in calling her as it were l Isa 4.1 For in the same sense might Adam be called the father of all liuing but the Lord who only had ouer him authority gaue him a most significant name of the matter of his originall Earth Gen. 5.2 by his own name which is a token among men of their preheminence and the woman in receiuing it declareth her obedience Which godlie example the more ancient it is the more worthie to be followed both of man and wife especiallie to be obserued in this degenerate and declining age in which the duties of marriage societie are seldome and but slenderlie regarded Question 15. verse 21. How it is said that the Lord God clothed the man and his wife TO let passe their a Origin in Gen. Referente Methodio apud Epiph. Heraes 64. Item Epist. Epiphan ad Iohn Hierosol Gregor Nissen opinion who expound it as an allegorie and not a
but the Father and the holie Ghost created also but by the Sonne But as he that eateth t Prou. 25.27 Inuestigatio gloriae illorum too much honie hurteth himselfe so hee that searcheth too farre into the diuine maiestie shall be ouerwhelmed with his glorie From these places wee obserue Verse 1. That the world u Heb. 11.3 Ioh. 1.3 with all the creatures therein time place bodies spirits whatsoeuer is existent as a x Which is not God himselfe for neither the Sonne nor holy Ghost were created as the Arrians and Macedonians durst affirme being perfect God Athan. in Symbol Neither sicknes death sinne or darkenes because they are priuations and defects but are no creatures creature was made of nothing that is to say created Verse 2. It is the onely omnipotent power of the Lord which did y Iob. 26.5.6.13 Psalm 104.5.29 create and doth preserue the creatures Verse 3 The mysterie of the Trinitie was known z Gen. 4.25 11.7 15.8 Exod. 3.6 Psal 33.6 Isa 63.9.10 in all ages of the world which of all men is to be receiued with a Rom. 12.3 wisdome and sobrietie which doctrine is b Clem. Alexand. Nullus est in verbo Cimmerius lib. Adhort ad Gent. Luther lib. de Seru. Arbitr Multis multa manent abstrusa non Scripturae obscuritate sed illorum cacitate simpliciter consitetur trinitatem quibus verò modis scriptura non dicit nec opus est nosse Iustin. Mart. li. confess fidei siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnitas in Trinitate intelligitur Trinitas in vnitate noscitur id verò quomodo fiat nec alios scrutari velim nec ipse mihi possum satissacere August de Trin. lib. 1. cap. 3. Vbi quaeritur vnitas Trinitatis pater filius Spiritus Sanctus nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nec fructuosius aliquid inuenitur manifest as the Scriptures haue reuealed it c Isai 40.13 1. Cor. 2.16 as it is hid in God it is vnsearchable our reason cannot containe it our d 2. Chron. 20.20 Isa 7.9 August ep 222. Iren. libr. 2. cap. 47. Quaedam quidem absoluamus secundum gratiam Dei quaedam autem commendemus Deo vt semper quidem Deus doceat homo autem semper discat c. faith with reuerence must beleeue it To speake or thinke e Arnob. in Psalm 91. De Deo etiam vera loqui periculosum the trueth of God aboue our capacitie is dangerous in which sense the f Non loquendum de Deo sine lumine Pythagoras Laert. lib. 7. heathen said thou must not speake of God without a light Question 5. verse 6. What is meant by the firmament which is created in the middest of the waters THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rakiah which is englished the firmament a Septuagin vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi res firma solida dicatur cum Hebraicè magis extensum significet ne cum ex aqua sit videretur infirmum Homero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a thing made strong by stretching out and therefore is contrarie to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 karah which is to breake in stretching out So that by this word firmament is signified first that this waterie matter which was grosse and thicke was in part by the word of the Lord extended abroad and by extension was made b Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sursum videmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus splendens thinner and purer than before secondly being weake before by making it thinner c Iob. 37.18 They are said to be strong as glasse spread abroad that is to say cleere strong Vide Theodoret. quaest in Gen. 11. Beda Hexamer it was also made strong But what creature is this that is called the firmament Nothing else d August de Gen. ad lit lib. 2. cap. 4. Ergo ex aëre qui est inter vapores humidos vnde c. but the heauens and the very ayre in which we liue For the matter what is it e 2. Pet. 3.5 It was made of water and continueth water as it seemeth f Theodoret. quaest in Gen. 11. Beda Hexam alij The Lord calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamajim i. there is water vnto many albeit in respect of the g Ex communi materia desumptum pro loci natura variatur quod terra est propinquius aër crassus humectans dicitur superius ignis ratione caloris denique supremum quod propriè coelum aether appellatur ob puritatem splēdorem vnicum tamen est firmamentum ex abysso communiter desumptum diuersitie of h Forma dat esse rei rem conseruat in esse forme in the parts thereof it is rightly called ayre fire heauen and whether water or aire or any other material existēs as wee are not i Chrysost Homil in Gen. 4. Nemo sapien◠temerè asseuerauerit oportet enim magna modestia gratitudine ea quae dicuntur à nobis accipi rashly to determine wee ought to be more thankfull for the benefit than curious to search into the substance For the qualitie how strong Able to beare vp vnmeasurable waight in which respect he saith in the k Psal 104.3 Psalme Hee laieth the beames of his chambers in the waters For the quantitie how large In widenes spreading ouer the whole earth He l Psal 104.2 Isa 40.22 stretcheth out the heauens like a curtaine in deepnes from the highest circle of the starres vnto the face of the earth and of the sea In which we may behold the omnipotencie of God we to make a weake thing strong doe ioyne as it were the force thereof together and make it thicke God taketh the m The strength of the creature is the power of the Lord of whom they are and in whom they doe consist Coloss 1.17 weakest of all creatures the water and by displaying them and spreading them abroad did make them strong We doe build our houses vpon rocks and strong foundations and lay our chamber beames on walles of stone but God doth lay the beames of his chambers in the waters and himselfe doth walke n Psal 18.10 vpon the wings of the winde Wee are further to admire the wormanship of God herein who by the cleerenes thereof made it apt to conuey the light vnto vs by the purenes thereof made it meete for men to liue and breathe in and for the strength made it able to beare the clowdes o Iob. 36.26 27 c. with floods of water to moysten the earth Question 6. verse 7. What waters are they which are aboue the firmament THe firmament is two-fold or consisteth of two parts a God called
1. de Paradiso cap. 14. Non solum sicut dij esse homines desierunt sed etiam qui quasi dij erant quibus dictum est ego dixi dij estis sui gratiam perdiderunt Fulgent lib. de praedesimas ad Mon. c 17 Qui concupiuit plus extra se minus factus est in se aboue the measure God had giuen him became vnto him miserie and infelicitie his body which was made to set forth the glorie of God l Matth. 5.28 so soone as the eye had seene the fruit with liking his hand had taken it his mouth eaten it his stomacke receiued it was euen as m Isai 30.14 Ierem. 22.28 a broken vessell which is profitable for nothing and therefore to be returned to the mould from whence it was The Lord foreshewed it to Adam in these wordes thou shalt die the death or after the Hebrue phrase in dying thou shalt die that is thou shalt surelie die or thou canst not but die plainely expressing the danger of the same How then commeth it to passe that both Adam and Heua so soone as they had tasted of the fruit gaue not vp the ghost immediatlie Doubtles thorough the singular mercie of the Lord tempered with his iustice They were presently partakers of both that the iustice of God might be fulfilled but yet not fullie that the Lord therein might declare his mercy Concerning the soule they who had separated theÌ„selues that is their wisdome their wil were separate from God from the loue and fauour of God n Basil Hom. quod Deus non est author mali Quantum enim discedebat à vita tantum appropinquabaet ad mortem vita enim est Deus priuatio autem vitae mors quare sibi ipsi mortem per secessum à Deo Adam parauit August lib. de Spir. anim cap. 36. Viuit anima naturali vita etiamsi spirituali vita non viuat Sed talis vita mors est potius quà m vita quoniam mors peccatorum pessima Bernard ad Milites Templar cap. 11. Vita siquidem Deus animae sicut ipsa corporis which is the priuation of goodnesse and felicitie and the verie death and torment of the soule thorough o Chrysost Hom. in Gen. 20. Quis enim dic obsecro talem ad confessionem adegit Intelligit Cain Nullus alius quam conscientia ille incorruptus index Nam si nul ac in peccatum declinauerat statim insurrexit conscientia inclamansque ostendens peccatorum magnitudineÌ„ omnibus seipsam poenis obnoxiam fecit conscience of guiltines and feare of punishment this is the prison of the p 1. Pet. 3.19 soules departed and the chaines of Sathan wherewith q Iude. vers 6. hee is tied and reserued to the iudgement of the great day of which they are both partakers also whereby they are compelled to flie from God and Adam r Gen. 3.10 confessed hee was afraid And for the bodilie death it is gathered by some that the time thereof was set Å¿ Iustin. Mart. Dial. cum Trif Mille annos in mysterio designari intelligimus Vt enim Adae dictum est quo die c. Sâ—imus enim mille annos non compleuisse Nouimus quoque dictum illud quod dies domini sit sicut mille anni huc pertinere Irenae cont Haeres li. 5 in respect of God to whom one day t Psalm 90.4 2. Pet. 3.8 is as a thousand yeres seeing no man euer liued a day in that account But rather in deed it was fulfilled u Heb. 2 15. Symmachus translateth the Hebrue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moth tamuth thou shalt be mortall Hieron Trad. Hebrae in Gen. but it signifieth that and more also as Exod. 19 12. 21.12 Leuit. 20.2.9 â— in that he was in bondage vnto death for as much as death it selfe x Theodoret in Gen. quaest 38. August de ciuit Dei lib. 13. cap. 23. Non ideo debâ—t absurdum videri quia non eo prorsus die à corpore sunt soluti eo quippe die mutata in de terius virtataque natura atque à l gno vitae separati ne iustissima mortis in ijs etiam corporalis necessitas facta est cum qua nos necessitate natisum â—s began to wound their bodies in the day they sinned by hunger cold nakednes subiection to mortalitie losse of natiue beautie and such like that the verie life continued in so manie miseries may seeme to be y Aug. de peccator merit remissi lib. 1. cap. 16. Quamuis ergo annos multos â—oâ—tea vixerins illo tamen dâ—e mori coeperunt quo mortis legem qua in senitem veterascerent acceperunt Non enim stat vel â—â—mâ—â—â— puncto sed sine intermissione labitur quicquid continua immutatione sensim currâ—t ad finâ—m non perficientem sed consumentem Gregor in euangel Hom. 37. Temporalis vita aeternae vitae comparata mors est potius dicenda quam vita not life but a prolonged death Thus deepe did Adam drinke of the wine of the wrath of God That he died not the extremity of death behold how grace aboundeth in the Lord Adam now by sinne was made z Rom. 6.16 the seruant vnto sinne the wages whereof is death and condemnation the horrible paines and endlesse woes whereof no creature can endure Wherfore when Adam must die the iustice of God requiring it the Lord in his endles mercie a Irenae lib. 3. cap. 20. Quia enim non erat impossibile eum hominem qui semel victur â—â—â—at elisus per â—â—â—alentiaÌ„ replasmare obtinere brauium victoriae IteuÌ„ autem in possibile erat vt salutem perciperet qui sub peccato ceciderat vtraque operatus est filius verbuÌ„ Dei existens c. Si autem homo non vicisset inimicum hominu non iustè victus esset inimicus Rursus autem nisi Deus donasset salutem noÌ„ firmiter haberemus eaÌ„ nisi homo coniunctus fuisset Deo nostro non potuisset particeps fieri incorruptibilitatis translated this death vnto his Sonne our Sauiour who b Ioh. 10.18 Galat. 1.4 willingly for the loue hee bare to man tooke on him to indure the punishment and making c Isai 53.10 his soule an offering for sinne the iustice of God by him was fullie satisfied the soule of Adam d Irenae lib. 3. cap. 34. Cum autem saluatur homo oportet saluari eum qui prior formatus est homo quoniam nimis irrationabile est illum quidem qui vehementer ab inimico laesus erat prior captiuitate passus est dicere non eripi ab eo qui vicerit inimicum ereptos verò filios eius quoâ— in eadem captiuitate generani Idem cap. 39. Sic hi scil Tatiani qui contradicunt saluti Adae nihil proficiunt nisi quod semetipsos haereticos faciunt aduocatos serpentis August epist.
99. Et de illo quidem primo homine patre generis humani quod eum ibidem soluerit 1. Pet. 3. ecclesia ferà tota consentit Idem Tertul. in fine lib. de poenitent Gregor epist. lib. 6. Epist. 31. ad Eulolaum Anast. reserued from death And for the bodilie death he wiselie made it a salue to heale his sore reseruing him a while as it were to bewaile his sinne and to wrastle with his enimie of whom he had bin foiled and after made it a passage into glorie So true it is that is spoken by the Prophet e Ezech. 18.32 I desire not the death of him that dieth saith the Lord and f Iam. 2.13 Psal 103. againe mercie reioyceth against iudgement Who is like vnto the Lord so good to those that waite for him as a father hee hath compassion of vs for he remembreth whereof we are made Question 11. verse 18. Wherefore it is said it is not good that man should be himselfe alone THe goodnes of the Lord hauing laded man with so much felicitie doth yet espie as it were a spot which might obscure the perfection of his happinesse and that was that man was a The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lebado one without a second of the same kinde Ierem. 49.31 Lament 1.1 Zachar. 12.12 himselfe alone But how could hee be alone who had the presence and dominion of so b Gen. 1.28 manie creatures yea how could he be alone that had the c Ioh. 16.32 comfortable presence of God himselfe wherfore hee was alreadie d Psal 16.11 exceedinglie blessed so that to haue a help could alone augment his blessednes The meaning therefore is as if God had said there lacketh yet something to make vp the full felicitie of man and that is a help which may be with him God said it is not good not as men doe e Tertul. contr Prax. Non vox sonus aër offensus intelligibilis auditu speake by voice but in his counsaile that is f August de Gen. ad lit lib. 9. cap. 2. Vtrum temporaliter c. Luth in Gen. com c. 2. euen the holie Trinitie did find it know it and define it in his wisedome to be not good That which is called good is so accepted g Arist. rhetoricor ad Theodect lib. 1. cap. 6. Vt virtutes vera voluptas diuitiae c. Cic. offic lib. 1. because it is eyther h August cont Faust lib. 22. cap. 27. Angeli habent contemplationem actionem suam aeterno imperio liberaliter quia suauiter seruiunt nos verò iustè viuimus si ex fide viuimus quae per dilectionem operatur habentes spem ipsius iustitia perficiendae vsque ad quandā ineffabiliter suauissimam saturitatem pleasant or i 1. Tim. 4.8 profitable or k Ambros offic lib. 2. cap. 3. Nihil autem bonum scriptura nisi quod honestum asserit Et vtile sanè iucundum sine honesto mala sunt honest and whatsoeuer hath these three properties vnited the same is said to be simplie good and if it haue but some part of these then is it good in part and not simplie or absolutely so He created Adam good and yet he said it is not good both these may l As partly good partly not good at this time good at other times euill truely stand together But the time must be considered also the m For seeing the Lord did not create all men at one instant as he did the Angels but in the loynes of Adam disposed them therefore whatsoeuer belonged vnto mans nature by creation was placed in the person of Adam from him to be communicated to his children person of Adam to the end we may discerne how and wherefore it is not good In respect of the time either past or present it was not good that is in part not good or not so fullie good but the same by adding of a helpe might be increased that is to say mans state might be bettered by ioyning of an help for although in regard of that which was iust and honest n The Chaldee Paraphrast expoundeth good apt conuenient right agreeable to the rest it was good euen man was good as he was first created as fullie good as afterward hee was hauing pleasure and profit also ioyned in abundant measure yet in respect o Chrysost in Gen. 14. Vt non solum honestè sed commodè viuat But from this place the Iewes aboundantly cōmend the state of marriage saying he is not a whole man that is without a wife that he is without good without ioy without blessing without dwelling without lawe without peace being now growne superstitiously in loue with marriage as sometime they were of Images of that pleasant good profitable which man was to receiue by the societie of his wife the maiestie of God affirmeth it was not good which perfection of goodnes all liuing creatures man excepted had receiued both of societie in their kind and power to increase their kind but in respect of the time to come it was simplie not good that is to say not p Ierem. 29.6 honest as it is a branch of iustice q Prou. 18.22 not profitable not r Prou. 5.18.19 delightfull for man to be himselfe alone Not honest because ſ Deut. 32.4 Matth. 18.14 it was not iust that there should be wanting so many reasonable creatures of the nature of Adam as t Ephes 1.4 the Lord had decreed should be vnto his glorie Not profitable for as much as no creature could u Vers 20. August de Gen. ad lit lib. 9. c. 3. Nihil aliud probabiliter occurrit quà m propter filios procreandos sicut adiutoriū semini est terra non video quid prohibere potuerit vt essent ijs etiam in Paradiso honorabiles nuptiae be an help meet for Adam neither could Adam increase and multiplie without an help Neither could it haue bin so delightfull vnto Adam to haue bin partaker of his happines if he had not receiued as it were x Aristot Ethicor. lib. 9. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem magnor moral lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt igitur seipsum esse est vnicuique expetibile sic amici esse vel id quo frui amico possit similiter Esse autem ideo est expetibile quia sibi bonum esse ipsum esse sentit talis sensus per seipsum incundus est Eccles 9.4 another selfe with whom to haue taken solace and reioyced Whereby in the second place it followeth that by the name of man or Adam is meant y The name Adam is often in Scripture in the Hebrue tongue vsed for Man as a common name to all as Psal 49.2 Ezech. 2.1 c. not only that singuler person who was alreadie formed but z Caluin in Gen. 2. Non tamen
quod non solum fuerit factus qualis fieri voluit sed nec illud quod factus fuerat conseruauit an example to him and his posteritie of daring to reiect the word of God Thus doth the Lord in wonderfull great mercie f Irenae lib. 3. cap. 37. Intellectus verò transgressionis fecit poenitentiam c. Dominus autem qui est misericori tunicas pelliceas pro folijs ficulneis induebat eos cloth the carcasse and arme the mind of Adam with humilitie hatred of his sinne and afterward doth send him forth of Paradice The Lord addeth a reason of the same his casting out least hee should take also of the tree of life and eate and liue for euer What was the Lord in doubt least he should liue for euer whom he himselfe had condemned vnto death or could he not haue kept the tree either by commaundement or by his Angels as afterward he did the garden or haue taken away the tree but that this was left the onlie way to saue it to expell Adam out of Paradice yea doubtles the Lord was able otherwise to haue restrained him but this is the meaning of the Lord. Seeing Adam hath eaten of the tree whereof hee was commaunded not to eate it is iustice that hee should be depriued of the tree whereof he had libertie to eat and seeing by eating the forbidden fruite hee hath procured death no reason that he should eat of that fruit which was ordeined to preserue his life Wherfore Adam being made vnable to vse aright the g Chrysost de prouident lib. 1. Quo scelerum progressa non esset audaica nostra si nos affluere diuitijs otio constituisset Deus benefits and pleasures of the garden the Lord depriueth him of that hee could not rule h Chrysost ibid. Omnia igitur hac clementiae signa non minus quam priora in no lesse mercie and goodnes then he gaue it at the first Adam by sinne was subiect vnto death hee could not therefore haue continued in life although hee had eaten all the i Epiphan Haeres 64. Igitur potuisset viuere corpus in aternum immortale esse nisi prohibitus fuisset gustare vitam Caluinus alij contrà statuunt Certum quidem est inquit in Gen. cap. 3. non potuisse hominem etiamsi totam arborem vorasset vita frui Deo inuito c. Quid igitur statuendum Nempe arborem vim quidem retinuisse corpora humana conseruandi in aeternum sicut testantur praeter Epiphanium Augustinus Chrysostomus Beda Damascen Zanchius scriptores plerique nobiles non potuisse autem fieri vt corpus morti addictum viuificaretur quouis fructu Potuit igitur ex secundo principio silicet creatione natura sed non potuit ex primo principio id est iustitia decreto Dei quo peccatores morerentur fruite and the tree it selfe But least Adam should k Tertul. in Marcion lib. 2. Benignissimè c. put confidence in outward things or l Irenae lib. 3. cap. 37. Non inuidens ei lignum vitae quemadmodum quidam dicunt sed miserans eius vt non perseueraret semper transgressor Epiphan Haeres 64. Prohibitus est autem fructus vt peccatum cooccisum cum corpore moreretur corpus verò peccato perdito resurgeret least in miserie he should prolong his life or least through the losse of heauenly wisdome m Galat. 5.13 he should abuse his libertie and thereby hurt himselfe the Lord in his wisedome knew it better for Adam to be depriued and n Chrysost Hom. in Gen. 18. Ita vt magis prouidentia quà m indignationis fuerit illa electio therefore sent him forth that through labour and affliction being humbled hee might with sorrow of heart for sinne flie vnto the authour of a better life which is Iesus Christ by a liuelie faith And for this cause he addeth Cherubims or Angels who o August de Gen. ad lit lib. 11. cap. 4. Hoc per caelestes vtique potestates etiam in Paradiso visibili factum esse credendum est vt per angelicum ministerium esset illic ignea quaedam custodia by visible force as it were with dint of sword should keepe the way of the tree of life that man p Chrysostom Hom. in Gen. 18. Misericordiae etiam fuit quod contra Paradisum illum habitare faciebat vt iugem dolorem haberet quotidie cogitans vnde exciderat inde tutior cautior esset in caeteris neque immodicae viuendi cupiditate concupisceret neque foris existens de ligno comedere praesumeret Ideo praecepit Cherubim c. being voide of hope of recouering his lost estate might quietlie submit himselfe to beare his crosse and hunger thirst for the life to come Some there are which by the name of Cherubims and the q Hieron Tradit Hebrae in Gen. Cherubim flammeum gladium Alij gladium cui erat splendor Targh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veiah shenan charebah aclem gladij Aben Ezra gladium ancipitem Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in omni parte versaretur agitaretur angelis ipsis tenentibus sicut Num. 22.23 Iosu 5.13 1. Chron. 21.16 forte vibrantibus blade of a sword do vnderstand nothing els but the heat of the sunne in that space which is called the firie zone r Aquin. Summ. Secund. Secun quaest 165. art 2. which they thinke was as a wal or hedge vnto this garden Other Å¿ Strabus Histor eccles Lyran. in Gen. 3. that this garden being situate in the toppe of some mightie mountaine was now compassed about with material fire Some papists take it t Rupert in Gen. 32. Sciendum est quod tam animabus quà m corporibus ignis ille molestissimus est inaccessibilis cunctis mortalibus Mortuis autem id est mortuorum fidelium animabus à tempore dominicae passionis exâ—perabilis est corporibus quoque illorum in resurrectione erit peruius Porro ante eandeÌ„ domini nostri passioneÌ„ nulli omnino filioruÌ„ Adae peruius fuit donec fusus de corpore eius sanguis cuÌ„ aequa ignem illum exuperauit for the fire of purgatorie but these all are manifestlie confuted by the text which saith they were Cherubes u The Hebrues say the Angels were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubim of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherabiah that is in the Chaldee toÌ„gue like a boy because they did coÌ„monly appeare in such shape and were so protraited in the Tabernacle temple Rab. Dauid or Cherubims or Angels Wherefore some other of that sort of writers doe acknowledge they were Angels but withall x Perer. Tom. 1. lib. 6. cap. vlt. Voluit enim Deus ingressum Paradisi ocâ—ludere tam contra diabolum quaÌ„ contra homines ne eum in locum penetrans diabolus decerperet fructus arboris
The Iewes seriouslie affirme that Iobs wife was Dina the daughter of Iacob Some haue auouched that Moses himself wrote that historie as Hierome testifieth Commentar in Iob. cap. 2. 32. Hereof there is no certaintie for the Historie of Iobs antiquitie Wherefore some c Author quaest ad orthod inter op Iustin. Mart. q. 83. Nemo corum qui irrationalia victimam Deo sacrificauerunt ante legem diuina id iussione fecit quamuis pateat Deum hanc recepisse acceptione eius sacricantem sibi placitum esse indicantem there are which teach that indeed before the law the sacrifice of beasts was not commaunded notwithstanding that the Lord accepted them shewing thereby that he accepted the sacrificer Whereof againe one may iustlie aske whence it came then to minde to holie men to offer sacrifice It is answered by d Aquin. Secund Secu. quest 85. artic 1. Offerre sacrificium esse de lege naturae Perer. Tom. 1. lib. 7. in Gen. Nullo docente potuit id Abel naturali ratione cognitum habere tacito quodam naturae instinctu impulsu ad id faciendum induci such as defend the former doctrine that it was by the law of nature forasmuch as naturall reason teacheth man to know his subiection vnto God and that he ought to shew the same by outward seruice But this opinion is wholie contrarie vnto the word of God which firmely testifieth that neither e Exod. 20.4 Deut. 12.32 Matth. 15.8 Etiam Socratis sententia est vnumquemque Deum sic colere oportere quo moâ—o ipse se colenduÌ„ esse praeceperit Aug. de consensu Euangel lib. 1. c. 18. God can like of or accept any worship which himselfe hath not commanded neither that man by f Iere. 51.17 Rom. 1.21 8.7 1. Cor. 1. vers 19.21 Lactant. lib. 6. cap. 1. Homines neglectâ— iustitia quicquid aspectu rarum quic quid opere aut odore pretiosum est haec grata esse dijs suis non ex aliqua diuinitatis ratione quam nesâ—iunt sed ex suis cupiditatibus iudicant Nec intelligunt terrenis operibus Deum non indigere Augâ—st lib. 50. Hom. Hom. 43 Ideo venit Christus illuminator quia diabolus fuit excacator Omnes caecos nasci fecit qui prinuan hominem decepit Hanc denique scientiam Christus ipse testatur esse metaphysiâ—am Matth 16.17 Ad quam autem scientiam intellectum anima nostrae perinde se habere atque vespertilionuÌ„ oculi ad lumeÌ„ dici sese habent fatetur quideÌ„ Aristoteles Metaphys lib. 2. c. 1. anie naturall policie or wisedome can finde out anie but that which is detested of the Lord. Wherefore it remaineth certaine that Abel and the rest of the godlie Fathers had commaundement from God for proofe whereof wee need not be beholding to vnwritten verities the Scriptures doe yeeld vs sufficient testimonie For whereas it witnesseth that God had respect to Abel and his offering it doth determine that Abel had commaundement to sacrifice forasmuch as nothing can be acceptable in the worship of the Lord which the Lord himselfe g Leuit. 10.1.2 Deut. 12.8.10.11 hath not instituted and ordained He needed not h Psal 50.9 at all the fat of Abels sheepe neither was delighted with the worth of Abels offering but it was i Heb. 11.4 Ambr. de Cain Abel lib. 2. c. 2. Hinc ergo cognoscimus quod ante omnia fides nos commendare Deo debeat Cum fidem habuerimus elaboremus vt opera nostra perfecta sint faith whereby it was commended and obedience which the k 1. Sam. 15.22 Lord more accepteth of then sacrifice The ground and foundation of faith is l Rom. 4.3.18 10.8 the promise of God the rule of obedience is Gods m Deut. 12.32 Ios 1.7 commaundement Wherefore seeing no worke can be accepted vnlesse it be seasoned n Rom. 14.23 with faith and the o Isai 1.12 Ierem. 7.22.23 1. Tim. 1.5 August contr Faust. Manich. lib. 5. cap. 5. Quid ergo vos â—anquam de perfectione mandatorum Christi iactatis quod ea quae in Euangelio praecepta sunt operamini Quid enim illa prodessent etiamsi verè implereÌ„tur à vobis vbi non est fides vera Quid vos tanquam de Christiana paupertate iactatis cum Christiana charitate careatis Vnde habere potestis veram charitatem noÌ„ ex fide ficta surgentem c. fruit thereof which is obedience the Scripture in commending Abels sacrifice doth as well confirme that Abel had commaundement either by his Father or by the Lord which is not spoken of as that hee had a promise p Gen. 3.15 which is expressed Moreouer the vse of Sacrifice doth testifie that they found it not by naturall reason but were instructed in the same by God Which vse was twofold in euerie right performed sacrifice namelie the testification of obedience and the confirmation of faith In the former vse they did testifie the honour of the Lord q Leuit. cap. 4.1 c. 1. Sam. 26.19 in seeking the pacification of his wrath for sinne or r Leuit. 3.1 2. Sam. 6.14.17 els in thankefulnes for his being pacified and for benefits they had receiued by the same Likewise was their faith increased by sacrificing forasmuch as hauing Å¿ Gen. 3.15 Reuel 13.8 the promise of mercie whereon to ground their faith they vnderstood that according to the promise t Gen. 8.21 Iob. 42.8 Psalm 51.19 they were accepted yet not for their owne sake or for their sacrifice but u Psalm 51.16 Heb. 9.8.12 for the sacrifice of promise that was to come Wherefore also their sacrifices did as shadowes rightlie lead them to the death of Iesus Christ in which the same x Like as by our Sacraments Baptisme and the Supper as wee shall consider God willing in our questions vpon Leuiticus his death was rightlie shadowed and depictured And dare any say that they either had not the right knowledge of the death of Iesus Christ or that same knowledge they had of themselues and not by reuelation from the Lord or that they shaped the manner of their sacrifices y In his Priesthood Gen. 14.18 Heb. 7.24.25 In the Altar Gen. 8. vers 20. Heb. 13.10 In the matter of sacrifice which was a cleane beast sheepe or oxe c. wherein the same resembled Christ Hebr. 10.6.7.8.9 13.11.12 after the patterne of the death of Christ and were not taught the manner of his death by being commaunded such sacrifice from God It may therefore well be gathered that Adam hauing the promise of the womans seed that z Gen. 3.15 1. Ioh. 3.8 it should dissolue the worke of Sathan the Lord did afterward instruct him of the manner how with such other doctrines of a Tit. 1.1 faith and godlines as were necessarie for the time for mans saluation By these and manie other vndoubted reasons it may
be proued that the godlie did not sacrifice without the commaundement of God albeit the instant when or the manner how they were commanded be not expressed in the Scripture And that the same they were commaunded not b Iustin Mart. dialog cum Triff Deus ad populum illum scil Iudeor se accoÌ„modans hostias quoque offerre tanquam nomini suo praecepit ne simulachra coleretis onlie to with-hold them from Idolatrie which is the c Rom. 1.21.22.23 fruit of all voluntarie worship deuised by mans inuention but also for the exercise d Hieron in Isai 1.12 Hostiae ergo immolatio victimarum noÌ„ principaliter à deo quaesita sunt sed ne idolis offerrentur vt de carnalibus victimis quasi per typum imaginem ad spirituales hostias transiremus of true religion for e Iren. lib. 4. cap. 32. Ex quibus omnibus scil script locis manifestum est quia non sacrificia holocaustomata quarebat Deus sed fidem obedientiam iustitiam propter eorum salutem the confirmation of their faith and for f August epist 5. Nec illorum ergo sacrificiorum egebat Deus nec cuiusquam eget vnquam sed rerum diuinitus impertitarum vel imbuendo virtutibus animo vel aternae saluti adipiscendae quaedam signa sunt quorum celebratione atque functione non Deo sed nobis vtilia pietatis officia exercentur Atque haec quidem aequè omni tempore necessaria The Iewes vnderstand by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iabe he brought that Caine brought his offering to his father Adam as to the Priest Many Christian writers thinke he brought it to a certaine place where they were wont to exercise prayer and offer sacrifice the proofe of their obedience Question 3. verse 10. What meaneth it which the Lord saith thy brothers Blood crieth vnto mee from the earth IT is not without cause a Chrysost in Epist ad Hebrae Hom. 22. Dicitur ignis descendisse assumpsisse hostias eius Hieron Tradit Hebr. Vnde scire poterat Cain quòd fratris eius munera suscepisset Deus sua repudiasset nisi illa interpretatio vera esset quam Theodotio posuit inflammauit c. ignem autem ad sacrificium deuorandum solitum venire de coelo legimus supposed that the Lord by some present token made known what hee liked and disliked in the sacrifice for in one sentence it is said Caine and his offering the Lord did not regard therfore Cain was exceeding wroth and his countenance fell downe that is he was b Hieronymus interpretatur vultum dimisit in terram of a sorrowfull irefull countenance For now is Caine most c Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charah est quasi ira ardere deduci à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 monet Kimchi quod est inceÌ„dere inter septem voculas Hebrâ—orum quae iram significant haec omnium est grauissima cui additur etiam in contextu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde quasi ad incrementum vehementlie offended because the Lord will not regard his offering But who would haue thought that Caine so deuout outwardly in sacrifice hauing humbled his lookes for that the Lord refused him had doubled his transgression by conceiuing malice rather then effectually sorrowed for his offence But the Lord that beholdeth the d 1. King 8.39 Psal 7.9 139.2.13 hearts of men knew well his hatred and the cause thereof e Tertul. in Marcion lib. 2. Hac erit ignorantia Dei nostri quae ideo simulabatur ne delinquens homo quid sibi agenduÌ„ sit ignores and therefore in his mercie doth preach vnto him a sermon of repentance Why art thou wroth c. that is how vniustlie f 1. Ioh. 3.12 Matth. 5.22 art thou so exceeding angry If thou doest well c. If thy heart were vpright as is the heart of Abel g Deut. 10.17 2. Chron. 19.7 Rom. 2.11 should not thy offering be as well accepted of But seeing thy heart is wicked h Psalm 5.4 Isai 58.5.6 should I accept thee for thy offering i Psal 95.7.8 Gregor Hom. in Euang. 12. Iam à deo non potest mereri quod petit qui hic noluit audirâ— quod iussit quia qui tempus congrua penitentiae perdidit frustra ante â—egni ianuaÌ„ cum precibus venit Wherfore I admonish thee deferre not to repent and amend thy wickednes otherwise thy sinne that is k 2. Cor. 5.21 Galat. 3.13 the punishment of thy sinne is neere thee and will quicklie finde thee out Also to thee c. And for thy brother l 1. Ioh. 3.12 whom thou hatest for his goodnes because I haue receiued him m Matth 10.16 Galat. 6.10 thou shalt not be hurt nor indomaged by him in so much n Chrysostom Hom. in Gen. 18. Itaque etiam posi peccatum hoc permitto vt primogeniturae priuilegijs gaudeas illumque sub tua potestate dominio esse iubeo that the priuiledge of birth-right shall remaine vnto thee for all thy naughtines so that thou proceed therein no farther Notwithstanding Caine being led o August de ciu Dei lib. 15. cap. 7. Caro coÌ„cupiscit aduersus spiritum c. in cuius carnis fructisibus inuidiam commemorat qua vtique Cain stimulabatur accendebatur in fratris exitium by the lusts of Sathan whom he p Prou. 2.14.15 Iohn 8.44 delighteth to obey regardeth q Prou. 1.24.25 not this heauenlie counsaile but albeit hee saw that the Lord had found his wickednes yet is hee more circumspect to hide it from his brother then carefull to amend it before the Lord. Hee frameth his countenance to speak friendly vnto his brother speaking r Psal 28.3 Dissimulation a mischief whether more pestiferous or coÌ„mon is hard to say most faire when hee meant most malitiouslie and poore innocent Abel obeying Å¿ By the instinct of nature and also by precept his elder brothers voice t 1. Cor. 13.5.7 Beda de templo Salom. lib. 1 Simplex erat Abel item Iob. per innoceÌ„tiam mansuetudinis rectus per cautelam discretionis Simplex quia nullum laedere imo prodesse desiderabat rectus quia se à nullâ— corrumpi permittebat suspecting no more euill then he meant himselfe u Ambros de Cain Abel lib. 2. cap. 7. Impietas mater quedam est delictorum qui graâ—iora peccauerit in cetera facilè prolabitur quomodo enim potest ab humaniâ— teÌ„perare qui diuina violaâ—â— hâ—minibus bonus esse qui Deum lesit Beâ—nard in Cant. Serm. 24. Non mirum igitur si Cain iâ— surrexit in fratrem qui suam prius occiderat fidem is pitifullie cruellie and treacherouslie oppressed and done to death Now the Lord beginneth to enquire for Abel But why did he not deliuer him from death which hee
knew before was meant and practised Doubtles his death was precious in the sight of God as x Psal 116.15 is the death of all his Saints and the Lord was as able to haue deliuered him as hee was to saue y Gen. 32.6.9.25.28 33.4 c. Iacob from the rage of Esau or the z Dan. 3.22.25.27 three children from the firie furnace But the Lord who hath created z Prou. 16.4 all things for himselfe will aboue all other a Leuit. 10.3 Psal 48.14 be glorious in his Saints sometime b Psal 10.3.4.12.13.14 22.1.2 c. by his patience in their suffering sometime by c Exod. 14.17.18 2. King 19.32.35 his power in their deliuerance as hee seeth it most meet d Isai 6.10 Ephes 1.11 in the counsaile of his will In those which suffer he hastneth their immortalitie e Cyprian Successo Epist 82. Peto vt singuli ex nostris noÌ„ magis mortem cogitent quam immortalitateÌ„ Et plena fide ac tota virtute Domino dicata gaudeant magis quà m timeant in hac confâ—ssiâ—ne in qua sciunt Dei Christi milites non opprimi sed coronari which is more to be regarded then their death hee sheweth them more mercie forasmuch as he vouchsafeth them f August de ciu Dei lib. 22. cap. 30. Quod sint futuri gradus praemiorum non est ambigendum Atque id etiam beata ciuitas illa maâ—num in se bonuÌ„ videbit quod nulli superiori vllus inferior inuidebit sicut nunc non inuidenâ— ArchaÌ„gelis angeli caeteri tanquam nolis esse vnusquisque quod non accepit Tertul lib. ad Martyr Eâ—hortas Bonum agonem subituri estu in quo Agonothetes Deus viuens est Xystarches Spiritus sanctuâ— corona aeternitatis Brabium angelicae substantiae politia in coelis gloriae in secula seâ—ulâ—râ—m a greater Crowne In those whom hee reserueth hee respecteth their g Cyprian de Mortalit Nec enim Deus sanguinem nostrum sed fidem quaerit Nam nec Abraham nec Isaac nec Iacob occisi sunt Allud est enim Martyrio animum deesse aliud animo defuisse martyrium faith and not their blood their desire not their deed and in steed of one hee trieth their valour with manie temptations So that whether they suffer for his sake or are deliuered by his power h Philip. 3 10. they are therein conformable vnto the death of Christ For this remaineth a foundation in his secret counsaile i 1. Tim. 3.12 Caluin ibid. Constat multos fuisse pios qui nec exilium vnquam nec carcerem nec sugam subierint Sed non vna est ratio qua Satan persequitur seruos Châ—isti sed tamen omnino necesse est omnes qualicunque modo habere sibi infertum mundum vt eorum exerceatur fides probetur constantia Hieron ibid. Pâ—om â—e timendum nobis est ne non pie viuamuâ— qui nihâ—l patimur propter Deum That all that will liue godlie shall suffer persecution And here the wisdome of the Lord did chuse Abel as his instrument of much instruction vnto the world First by the example of so innocent a life finished with so lamentable death hee sheweth k 1. Pet. 4.17 that iudgement must begin at the house of God l Ibid. Si autem à nobis c. terrifying thereby the wicked world of sinne Secondlie seeing Abels righteousnes was left in m The reward of our good works the scripture euery where speaketh of as Matth. 10 41.42 but the wages of our workes or merit of them is no where found nor no other acknowledged but death Rom. 6.23 this life vnrewarded it gaue assurance vnto those that by faith did acknowledge the righteousnes of God that n Luc. 16.9 he was receiued into euerlasting habitation and o Heb. 11.35 made partaker of a better resurrection Neither was it losse to Abel thus to be depriued of his life seeing he did p Philip. 1.21 2. Cor. 4.17 Chrysost Hom. Quod nemo laeditur nisi à seipso Mors ipsa dic mihi quid nocuit iustissimo illi Abel mors amara acerba mors parricidio illata non homicidio nonne ob hoc in omni orbe terrarum canitur celebratur Abel nonne ad beatitudinem perduxit afflictio huius mundi coronat ei in aeternum parauit exchange it for immortall glorie and q Isai 65.5 Eccles 7.3 receiued a name for euer in the Church of God better then of sonnes and daughters But wherefore doth the Lord enquire for Abel r Tertul. in Marcion lib. 2. Nec incertus admissi nec ignoraÌ„t loci whose estate he knew before he asked First to teach by Caines example that all the wicked must Å¿ 1. Pet. 4.5 Inde vers 15. shortlie giue account of all their euill words and deeds Secondlie to giue occasion t Ambros de Cain lib. 2. cap. 9. Ita peccaÌ„tes admonet ad poenitentiam confessio enim poenarum compendium est vnto Caine either to confesse his fault and to craue u Ierem. 31.18 repentance and pardon for his sinne or else to x 2. Cor. 2 15.16 Tertul in Marcion lib. 2. Sed vt ille haberet potestatem ex eadem arbitrij potestate spoÌ„te negandi delicti hoc nomine grauendi encrease his fault by resisting stubbornelie his offered grace But how graceles was the caitiffe to returne the Lord such a brutish answere In whom wee may see the image of y Psal 14.1.3 Rom. â— 10.12 c. Hieron commentar in Matth. 27. Qui diuersas naturas conantur introducere dicunt Iudam proditorem malae fuisse naturae nec electionem Apostolatus potuisse seruare respondeant quomodo natura mala egerit poenetentiaÌ„ the world if it be not z Psal 51.10 restored or a Gen. 20.6 staied by the Lord. In whom we may also see how b Iam. 1.14.15 lust when it hath conceiued bringeth forth sinne and sinne when it is finished bringeth forth death His heart was wicked c Isai 48.8 Psal 14.1 through concupiscence d Psal 26.6 and not clensed before his sacrifice He was therfore wicked in sacrificing wicked in conceiuing murder wicked in committing murther wicked in despising the Lords admonition wicked in his answere in lying and blaspheming The same poison of corruption e Rom. 3.23 Origen in Matth. cap. 13. ver 47. Et hic igitur regnum coelorum simile est sagenae missae in mare non quemadmodum quidam opinantur qui docent verbo naturas subiectas esse diuersas malorum scilicet iustorum qui sub rete venerunt nam huic intellectui repugnant omnes scriptura is common to all the sonnes of Adam and sheweth it selfe as occasion is giuen vnlesse it be purged f Matth. 3.11 Ioh. 3.5 August contra duas epist. Pelag. lib. 3.
28.24 they haue it offered by the messenger of God they cannot or not truelie applie it to themselues Which obseruation may admonish all that loue their soules not to deferre repentance but to learne amendment by the daylie preaching of the word Obserue also the wicked may be extreamelie sorrie for their sin and f 1. King 21.27 not repent vnto saluation True repentance is g 2. Cor. 7.10 a godlie sorrow for the fault with perswasion that the same is or h Mark 9.24 at least wise may be pardoned by vertue of the death of Christ and the applying i Psal 31.22 77.10 or at leastwise labouring with inward sighs and grones to attaine and to applie the same Thirdlie the conscience of the wicked k Vt de Ahitophel Iuda is their iaylor and accuser Fourthlie to wander here and there for meate except it be for l Heb. 11.37 the profession of the Gospell m Iob 5.4 is a token of the wrath of God Question 5. verse 15. What meaneth this doubtles whosoeuer sleieth Caine shall be punished seauenfold and whether the Lord denie that he should be killed also of the marke set on him IT seemeth that the Lord himselfe infringed that a Gen. 9.6 Exod. 21.14 Numb 25.31 perpetual ordinance whosoeuer shedeth mans blood by man shall his blood be shed neither b Obiectio IulianoruÌ„ rewarded Caine with punishment agreeing with the condition of his trespasse forasmuch as he set a marke on Caine least anie finding him should kill him The c The vulgar Romane translation falsely foisteth in Nequaquam ita fiet It shall not be so Item Septuagint Theod. Lord doth not denie the course of iustice but euen by sparing the life of Caine d CoÌ„ciliatio 4. confirmeth it The chiefest e Deut. 13.11 17.13 end of ciuill punishments is as saith the Scripture that other may heare feare and not commit such wickednes Forasmuch therefore f Perer. Pap. in Gen. 4. vers 14. tom 1. lib 7. Credibile est cum mors Abel circa 130. annuÌ„ Adami euenerit per illos 130 annos humanum genus iam numerosissimè multiplicatum c. Figmenta ista sunt nun cuiates essent Abel enim mortuus sine prole tertius verò Adami filius Seth. Nisi ipse Cain erat ad miraculum faecundus that as yet there wanted those to whom example might be giuen by his death his life is prolonged as g Ambros de Cain li. 2 cap. 10. Nec tamen magna concedit cum vitae pepercis sed in eo ipso imprudentiam insipientis vlciscitur a plague not as a benefit for it was more h Chrysostom Hom. in Gen. 19. Extendam enim vitam tuam maiorque inde tibi dolor erit relinquam te posteritati magistrum vt tui spectaculum illis sit admonitio castigatio nullusque exemplum tuum sequatur bitter then death it selfe to the end that those which were yet vnborne might behold the punishment of murther inflicted on him The curse which the Lord pronounceth doth approue the same The Lord in chastising Adam i Gen. 3.17 saith vnto him cursed is the earth for thee or vnto thee but vnto Caine hee saith k Vers 11. cursed art thou from of the earth To Adam l Gen. 3.19 in the sweat of thy face shalt thou eate bread but Caine though he labour with sweat of face should not receiue m Vers 12. Non fructus feret solitos licè◠à te diligenter exculta sicut solita Poena temporalis mobilis Cain the strength thereof Vnto Adam was n Psal 115.16 August contr Faust 12. Non dixit maledicta terra sed maledictus tu à terra noÌ„ dixit quoniam operaberiâ— eam sed quoniam cum operaberis eam non adijciet dare fructus the earth giuen to liue rest thereon but Caine is made a runnagate and wanderer on the earth So that if the common life of man be as it were o Psal 39.6 Iam. 4.14 Gregor Hom. in Euang 37. Temporalis vita aeternae vitae comparata mors est potius dicenda quà m vita the shadow of death doubtles that wretched life of Caine was nothing better then death it selfe And seeing death had brought an end p Ambros de Cain li. 2. c. 10. Nam si nocentes moriuntur qui graduÌ„ à peccatis reuocare noluerunt vel inuiti tamen fineÌ„ non naturae sed culpa adipiscuÌ„tur ne plura delinquant quibus vita foenus est delictoruÌ„ vnto his faults not to his nature and his life could bring no more but sinne and miserie Caine q Bernard declamat in ecce relinq Omnis qui inuenerit me occidet me Grande scil damnuÌ„ grandis iactura si perimatur corpus quandoquideÌ„ anima perijs Rom. 2.4 had lost nothing by the losse of life except that space offered for repentance Shall be punished seaueÌ„fold c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibgnathaim seauen or seauenfold is diuerslie interpreted Symmachus Shibegnathaim iucam r Hier. Ep. ad Damas PostquaÌ„ ep c. Item lib. Trad. Hebra Aquila SepteÌ„pliciter interpretatus est Symmachus septimuÌ„ Theodotio per hebdomadam shall be the seuenth punished Theodotio and the Septuagint shall dissolue seauen plagues Aquila and the common translation shall be punished seauenfold or seauen times as much Not that he should receiue saith Å¿ Ep. ad Damas NoÌ„ quod ipse qui occiderit Cain septeÌ„ vltionibus subijcieÌ„dus sit sed quod septeÌ„ vindictas qua in Cain taÌ„to teÌ„pore cucurreraÌ„t sâ—â—â—t interfector occideÌ„s euÌ„ qui vita fuerat derelictus ad poenam Hierome seauen punishments but should dissolue or vnloose seuen punishments on Caine whose life was left him for seauen punishments In deed he is not to be punished more often but yet more grieuous that killeth Caine theÌ„ Caine himselfe But how could hee t Perer. in Gen. 4. lib. 7 Tom. 1. Satis credibile est non significari illis verbis interfectorem Cain grauiori supplicio punitum iri Nam quis dubitet grauius fuisse peccatum cadeÌ„ Abel factaÌ„ quà m necem ipsius Cain c. deserue a greater punishment that killeth a murtherer then he that so cruellie slew his harmeles brother Although it be lesse offence u Deut. 19.6 to slea a murtherer without the forme of judgement then to slea an innocent yet if the Lord commaund anie murtherer to be spared x 1. Sam. 15.23 it is no lesse offence to kill him then to slea an innocent How much more when the Lord had exempted Caine y Ambros de Cain lib. 2. cap. 10. Hoc scil reflectere voluit errantem beneficio suo inuitare ad correctionem from being killed by a z August in Psal 39. Accepit signuÌ„ ne quis eum occideret c. knowne and outward token
as a seale of the same his will and pleasure and that for the behoofe and instruction of the world was it more offence in doing Caine to death to frustrate the purpose of the Lord and vntie that which hee had so well established Wherefore the meaning of this restraint is this hee that killeth Caine a Rab. Dauid lib. Rad. Chrysost Hom. in Gen. 19. Septulici poenae se faciet abnoxium Et septem poenarum reus erit shall receiue more horrible punishment then Caine himselfe Whereby the Lord doth b Hieron epist ad Damas Non vt vis morieris finies morte supplicia verùm longo tempore custodierit ad vitam tam infeliciter in hac luce versaberis vt quicunque te occiderit beneficiuÌ„ praestet oâ—ciso not free the reprobate from being killed neither altogether from the feare thereof but as if the Lord had said Not euerie one that seeth thee shall kill thee but thou shalt liue and be an example of committing murther to all the world for I will set such a marke vpon thee and such a punishment on him that sleaeth thee that none shall dare offend herein vnlesse hee be more wretched then thy selfe The marke it selfe is known vnto vs c Ne quis ignorant occideret eum by the end but not by the forme thereof For whether it were d Vt ex ea vagabundus vt Strab. eccles Hist a madnes in his minde or the e Chrysostom Hom. in Gen. 19. Tam dissoluta imbelliaque membra circumfereÌ„s vndique tremiscens Hieron ad Damas ConscieÌ„tia sceleris tramebundus Theodoret. quaest in Gen. 42. Concussio meÌ„brorum trembling of his bodie or the f Laranus in Gen. 4. shaking of his head or a g Vt plerique Hebraei Quidam in froÌ„te cornu quidam inustam literam diuinarunt Rab. Salom. Terram quassam tremeÌ„tem asserit quo loco eéeianque haberet se Aben Ezra nihil aliud hoc signum vult quà m vt crederet se non fore occasurum in morem Hezechiae Ramb. Canem ei datum vt tutum monstrares iter similes nugas print vpon his flesh the Scripture doth no where fullie signifie But in what forme soeuer this it did testifie that Caine was condemned for a murtherer and reserued for example by the Lord which so plainely was expressed by the signe that none that saw him could thereof be ignorant Obser 1. Actuall murther is h Exod. 21.18 1. King 2.31 seuerely to be punished by the Magistrate and is horriblie i Exemplo sunt Orestes Eurip in Orest Nero. Tacit. Anal. lib. 14. Suet. de vita Ner. cap. 34. c. reuenged by the Lord where men either are not able to reuenge it or do neglect to requite the same Secondlie we are alwaies to admire the secret wisdome of the k Iob. 11 7. 33.13 Rom. 11.33 prouidence of God Innocent Abel had l Signum ponitur ne occidatur parricida cum prospectum non fuerit ne inocent occideretur no token giuen him whereby to saue his life but murtherous Caine was by priuiledge defended which m Chrysostom Hom. in Gen. 19. Vide obsecro quis est qui male patitur occidens an occisus c. yet was for the good of Abel and for Caines confusion Question 6. verse 17 What meaneth this that is said Caine went out from the presence of the Lord Also how it could be that Caine built a Citie both in respect of the smal number of men in that age and of the punishment which God laid vpon him a Vagabond and a Runnagate shalt thou be in the earth WHen Caine had receiued the wages of his sinne the Scripture saith a Vers 16. he went out from the presence of the Lord but the same Scripture also saith b Psal 139.7 c. that the Lord is present euerie where that c Coloss 1.17 Act. 17.28 all creatures consist in him d Ierem. 23.24 August de Ciuit. lib. 22. cap. 19. Non autem aliam partem dicturi sumus eum in coelo habere in terra aliam sed totus in coelo est totus in terra non alternis temporibus sed vtrunque simul quod nulla natura corporalis potest that he filleth heauen and earth Wherefore Caine could not depart from the knowledge the power or the prouidence of God but e CoÌ„ciliatio 5. he departed out of his f Deu. 32.20 16.16 protection and from the place g Chrysost Hom. in Gen. 20. Quid est exijt à facie Deis Hoc est nudatus est praesidio Dei propter abominabile perniciosum faecinus Bernard in Dedicat. Eccles Serm. 6. Deus est in omni loco sed longe aliter atque aliter c. wherein hee shewed his presence His miserie gaue name h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nod à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nud to moue swiftly Hieron lib. Trad. Hebrae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nod interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluctuans instabilis atque sedis incertae Non est igitur inquit terra Naid vt vulgus nostrorum putat sed expletur sententia Dei quod huc atque illuc vagus profugus oberrauit Iosephus in contrarium fertur antiq lib. 1. cap. 3. Naida inquit condidit id loci nomen est Tremel in Gen. 4. Hanc Nomadum esse putat in Arabia Petrea quod non dissimile vero est of moouing vnto the countrie wherein he dwelled forasmuch as hee wandred in the same according to the curse The wife of Caine was i Importunissimi quidam Haerâ—tici Cainum hunc Enochum ex matre Heua suscepisse docuerunt eò quòd vxoris ipsius natalibus tacuit scriptura vt Author est Augustinus lib. de natur grat cont Pelag. cap. 38. Atqui est nefarium insipidissimum commentum doubtles of the daughters of Adam of whom the Scripture faith hee begat sonnes and daughters Neither was the same vnlawfull k Epipanh Haeres 39. Necesse fuit illo tempore filios Adami proprios sororibus copulari non enim erat hoc iniquum quoniam nullum aliud genus erat vnto Cain or Seth either in respect of nature or the l Leuit. 18.19 law of God Because that the Lord creating of one m Act. 17.26 blood all mankind and making them n Gen. 1.27 2 18. male and female for the end of increase of children they then performed the right end of the same difference of sexe which in that o Chrysostom Hom. in Gen. 20. Nam quia initia erant debebatque augeri humanum genus sorores vt acciperent concedebatur necessitie and scarcenes of the world did vse those meanes that God had made for procreation The cause was far otherwise when the world was multiplied because the Lord to maintaine peace friendship among men and coÌ„mon vnity hath
and set a marke on him that no man might by violence take it away Neither is there mention of the death of l Gen. 5.31 Abel was murthered Henoch was taken away anie which liued the course of naturall life before the floud within the space of seauen hundreth and threescore yeeres Considering the premisses how rightlie is it spoken and how iustlie to be beleeued euen of an Infidell that Caine built a Citie In the originall of Cities first m Deut. 26.5 Iudg. 10.4 Arist. Polit. libr. 1. cap. 1. Quotidiana socletas secundum naturam constituta Domus est Ex pluribus domibus constituitur societas prima noÌ„ quotidianae vtilitatis quae pagus est inde ciuitates c. Cic. Offic. li. 1. Ex hinc domum primùm comparandam deinde mulierem bouem Aratorâ—Ì„ dixit Hesiod priuate houses were builded and peopled when one house was too little because of the increase of children they builded villages from villages by time and number they ascended vnto Cities Wherefore the Scripture affirming that Caine built a Citie doth therein testifie that the stocke of Caine n Neque enim fingenda sunt miracula sed scripture scopus perscrutandus did increase and multiplie So that if anie distrust the doctrine because of the want of builders he may thereof be easilie answered For if the children o Gen. 25.2 3 4 12. Praeter Ismael Keturae liberos Item Isaaci praeter Iacob of Abraham were so greatlie increased within the space of foure hundreth yeares and the p Exod. 12.37 Numb 11.21 sonnes of Iacob onelie were sixe hundreth thousand men of warre how necessarie and truelie is it gathered that Caines posteritie were sufficient to replenish q August de ciuitat Dei libr. 15. cap. 8. Quis itaque dubitauerit cum plures in illis temporibus nongentos annos etiam transierunt per vnius hominis aetatem tantum multiplicari potuisse genus humanum vt esset vnde conflituereÌ„tur non vna sed plurimae ciuitates manie cities and countries also before his death Therefore to come vnto the second obiection how it could agree with the punishment that God had laid vpon him Although it may seeme not well considered to be contrarie vnto that which the Lord denouÌ„ced yet doth it meruailouslie in truth agree therewith For why did hee build a citie because hee was constrained by number or multitude The stocke of Adam increased also as well by Seth yet none of that familie is said to build a Citie before the floud And wherefore not because the Lord had giuen them the r Vt fuit omnis reglo Heden extra hortum vbi Adam consederit plentie of the earth and was a stronger bulwarke of defence then the walles and fortresses of anie Citie But Caine who was departed from the presence of the Lord was compelled to defend himselfe with Citie wals and rather for the feare of Å¿ That he might liue the more in saftie among his owne which is the common opinion of the learned Chrysostom thinketh hee did it of ambition Hom. 20. in Gen. Ioseph Antiquit. 1. chap. 3. saith hee did it rather for the cause of Robberie and rapine euill performed this labour then for anie pleasure of the same Againe seeing that thorough the wrath of God hee liued in t Vers 12. Either because he was condemned to the barrennes of the earth such as is the desart of Arabia which was his dwelling place as Tremellius supposeth or else that the barrennes of the earth did follow him as though the curse did persecute the murtherer from place to place scarcitie by his owne labours it may be gathered he vsed it u Ioseph antiq 1. ca. 3. as a hold to spoile from other Moreouer in that he called it not by his owne name but by his sonnes name it may seeme that himselfe receiued not the benefit thereof but continued x Hierom. libr. Trad. Hebr. in Gen. Vt huc illuc vagus profugus oberrarit oppressed with the curse Obserue They y Matth. 6.32.33 Luc. 12.20.21 Philip. 3.19 are worldlie and wicked men which chieflie set their minde on worldlie things children goods arts pleasures and seeke not first the kingdome of God Secondlie the z Psalm 17.14 Luc. 16.25 wicked inioy the chiefest pleasures of this world Caine buildeth a Citie while the godlie familie remaineth in the open field or els couered with a tent but godlie securitie is a better defence then a Psalm 37.19 Prou. 11.4 Horat. carm lib. 1. ode 22. Integer vitae scelerisij purus non eget Mauri iaculis nec Arcu c. the walles of a Citie Thirdlie the wicked b Psal 37.9 c. Iob. 15.23 24.25 are wanderers in the earth albeit they build and be Lords of Cities because they are destitute c Vers 14. of the fauour of God d Iob. 5.4 21.19 Psal 37.35.36.38 1. King 14.10 haue alwaies the beesome of desolation to sweepe them away in their posteritie neither can take any sound comfort e Iob. 15.20.21 c. August in Psalm 96. Non est gaudere impijs non in potatione in luxuria in theatris in spectaculis respectu veri gandij non est gaudium in that which they set their heart vpon thorough inward sorrow which is alwaie f Plaut in Amphitr Ita cuique comparatum est in aetate hominum ita dijs placitum voluptati vt moeror comâ—â— consequatur quin incommodi plus malique adsit boni si obtigit quid Pindarus in Pythijs Hym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ad vnum bonum duo pariter incommoda distribuunt mortalibus immortales dij Homer Il. â— Duo quippe dolia posita sunt in louis limine donorum quae dat malorum alterum alterum honorum c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. mixed with their mirth and the vncertaintie of that which they possesse Fourthlie the beginning of Cities g Duplicem causam Primae cogendae ciuitatis dotet Cicero 1. Vt homines qui in agris ferarum more vagabantur in vnum cogerentur ad ciuiliter viuendum In Brut. 2. Cum premeretur initio multitudo ab ijs qui maiores opes habebant ad vnum aliquem confugiebant virtute praestantem Offic. 2. Quas ambas confictas ex hoc intelligi licet was an inuention of the wicked and those that trust in the strength of them h Deut. 28.52.2 Sam. 5.6 doe tempt the Lord. Fiftlie true nobilitie consisteth not in the wealth of Cities but in i Deut. 22.16 c. Act. 17.11 religion and the feare of God Question 7. verse 24. To what purpose Lamech saith If Caine shall be auenged seauenfold then shall Lamech seauentie times seauenfold OVt of a cursed root springeth vp a branch of bitternes of a murderer proceedeth a cruell tyrant It seemeth good vnto the wisdome of the
statuas fuisse credamus hunc alios de quorum rebus gestis scriptura non meminit sanctos fuisse non sancté viâ—â—sse aut sanctos prophetas non docuisse Adam continuing vntil the sixe and fiftieth yeare of the life of Lamech the father of Noah he did continuallie instruct and preach vnto his posteritie of the estate of the creation of his own disobedience and the punishment thereof of the promise made of the life to come such other doctrines conuenient for the time So that these fathers continued together as noble witnesses of the truth of God diuers of them f Enoch Kenan Mahalaleel Iared c. liued all of them after the birth of Noah Lamech died but fiue yeeres before the drowning of the world Methushelab died the very yeere wherein the flood came as appeareth by the computation of yeeres in the text and Hierom. lib. Trad. Hebrae in Gen. vntill the building of the Arke and some vntill the comming of the floud Thirdlie that the transgression of Adam g Rom. 5.12 August lib. de Pradest cap. 3. Qui peccatum originale negat negat nos esse mortales Bernard Serm. in Iob. 5.19 Et si Adam pro morsu pomi vetiti mortuus est cum posteris fugiebat à facie Dei quo nos post tanta flagitia fugiemus in die iudicij quid post tanta facinora praesumimus brought death into the world in which respect it is reported of them all they died Fourthlie although the Lord long time deferre his h Psal 103.8.9 2. Pet. 3.9 anger as hee did the bodilie death from Adam nine hundreth and thirty yeares or that the comming of our Sauiour vnto iudgement hath bin now as it were deferred these sixteene hundred yeares yet howsoeuer the wicked i Matth. 25.5 slumber because he tarrieth long and wil not k Matth. 24.42 waite to receiue him at his comming as it happened vnto Adam and all his children that the word of God was in euerie l Luc. 16.17 tittle thereof fulfilled so shall it be vnto vs in mercy to the iust in vengeance to the wicked and the Lord m Reuel 22.20 Cyprian lib. de Resur Resurrectio quidem communis est anie tribunal Christi necesse est in corpore iustoâ—stare iniustos Dei hoc dictante iustitia vt pietas impietas debitis stipendijs donarentur quifinem habere contempserunt in malis infinita clauderentur vltione in poenis qui gloriati sunt in cruce cum crucifixo regnantes beatae fierent pereÌ„nitatis participes Non sunt participes huius gaudij quos damnat ambitio non potest surtiuos habens loculos paschalibus solennijs interesse nihil proditor veÌ„ditor magistri fermentator profanus commune habet cum azymis omnis immundus in anima ad esum huius agni prohibetur accedere nulla ad hanc laetitiam perfidia recipitur omnis malignitas excluditur Hieron epist ad Heligdor Potentissimi quondam reges nudo latere palpitabunt Adducetur cum suis slultus Plato discipulis tunc Aristotelis argumenta non proderunt quando veniet ille filius paupercula quaestuariae iudicaturus fines terrae Idem Comment in Matth. 25. Quoties diem illum considero toto corpore contremisco siue enim comedo siue bibo siue aliquid aliud facio semper videtur illa tuba terribilis sonare in auribus meis surgite mortui venite ad iudicium assuredly will come and blessed are those whom at his comming he shall finde prepared Fiftlie that they enioyed n Gen. 3.15 Heb. 11.4.5 the same promises and looked for the resurrection o Iob. 29.25 of their bodies for confirmation p Iren. lib. 5. Quoniam quidem Enoch placent Deo in quo placuit corpore translatus est translationem iustorum praemonstrans Tertul lib. de Resurrect whereof the Lord tooke vp Henoch from among them q After fiftie yeeres next after the death of Adam the rest of the fathers being yet aliue Sixtlie in the manner of description of their age and death such plainnes of speech is vsed in the number of yeares that a child may count them on his fingers to the end we might neither wander r For by this computation wee are sure there were froÌ„ the creation to the stood no more but 1656. yeeres in the vncertaine times and ages of the world neither be Å¿ Clem. Alexandr in protrâ—pt ad Gent. Audite qui estis longè audite qui propè nullis caelaetum est verbâ—m lux est communis c. terrified with the hardnes of the Scripture But is it possible that men could liue nine hundred yeares It cannot be but possible because it was in them the power t Act. 17.28 Matth. 19.26 of the Lord to whom all things are possible And so light and easie a thing was this vnto his power that hee made man at the first a liuing soule which is u Gen. 2.7 3.22 Augâ—st de ciuit Dei lib. 13. cap. 20. Resurget quidem spirituale corpus non tale quale suit in primis hominibus ante peccatum qui licèt morituri non essent nisi peccassent alimentis tum vt homines vtebantur c. quoniam corporalicès senio non veterascerent vt necessitate perducerentur ad mortem qui status ijs de ligno vitae praestabatur c. to liue many thousand yeares and not to haue died at all but to remaine for euer and that man dieth there is no other cause x Rom. 5.12 August â—nâ—hirid cap 93. Nec prima mors qua suum corpus anima relinquere cogitur nec secunda qua poenale corpus animam relinquere non permittitur homini tâ—â—idisset si nemo peccasset Bern. Serm. de translat Mart. Mors peccati poena peccatum causa mortis but sin whereby he is found a murtherer of himselfe Wherefore he hath not in him the wisedome of a man y For the very Heathen confesse thus much of the power of God Plato Cic. de nat Deor. Deus regit ipse naturam that doubteth whether it could be much lesse of a z Athanas de Trin. dialog 1. Item lib. de interpret Psalm Omnis quidem liuina s riptura magistra est virtutis verae fideâ— christian man that doth not consent vnto the truth thereof because the word of God doth testifie and witnes it Now because it is abhorred a As Irenaeus witnesseth of Policarpus cited by Eusebius Histor. lib. 5. cap. 18. that when he heard any blasphemie he would stop his eares and say Good God vnto what times hast thou reserued me that I should heare such things and would forsake the place wherein he happened to heare such wickednesse of christian mindes and eares to denie the Scriptures some as it were of purpose to darken the truth of God doe expound these yeares to be yeares and
vocantem tum verò vbi surrexisset coelestem vidisse luceÌ„ splendorem tedarum nihil aliud Interim Empedocles quia fidem facere voluit quod Deus effectus esset in AEtnae crateres se contecit agnitus verò vna ex crepidis aereis vi flamma ardore reiecta Empedocles of n Pendarus C. Cassij libertus rogatus à suo Domino cerurces praecidit hunc verò post cam cadem nemo mortalium consperit Plut. in vit M. Bruti Pindarus that no man liuing knew the manner of their death To take such wicked conceit from the heart of men the Scripture addeth that the Lord receiued him Whereof wee vndoubtedlie doe gather that hee was receiued o Epiphan Haeres 64. Non est translatus reliquit corpus aut corporis partem Si enim reliquit corpus vidit etiam mortem into heauen and there remaineth both soule and bodie First because hee died not as the Scriptures p Hebr. 11.5 doe fullie testifie wherefore there being no separation of soule and bodie it is euident whither the soule was taken the bodie was also taken but the soule q Eccles 12.7 doth returne to God that gaue it r Luc. 16.23 remaineth in the resting place of the faithfull vntill the Å¿ Reu. 6.11 number of the righteous be fulfilled Secondlie like as Stephen at his martyrdome called on the Lord t Act. 7.59 Lord Iesus receiue my spirit so it is affirmed in this place that the Lord receiued for so u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lakach accipere Gen. 3.22 Exod. 12.4 2. King 12.8 Hest. 2.7.16 Prou. 1.3 the word doth most commonlie signifie and is most often taken for in Scripture him that is not the spirit of Henoch onelie but Henoch himselfe in spirit and bodie Thirdlie whither Eliah that excellent Prophet was translated thither also was Henoch this noble Patriarke receiued before the floud But Eliah x 2. King 2.11 was carried vp into heauen and there remaineth with the same bodie in y Iren. lib. 5. QuoniaÌ„ quideÌ„ Enoch placens Deo in quo placuit corpore translaâ—us est translationem iustorum praemonstrans Et Elias sicut erat in plasmatis substantia assumptus est assumptionem prophetam nihil impedit cos corpus in translatione assumptione eorum August de peccato origin lib. 2. cap. 23. Vel cum quaeritur vbi sit nunc vel Elias vel Enoch an ibi scilicet in paradiso terrestri ad quam sententiam aliquautum inclinat August de Gen. ad lit li. 9. c. â— an alicubi alibi quos tamen non dubitamus in quibus natisunt corporibus viuere Epiphan Haeres 64. Enoch cum corpore translatus non vidit mortem in corpore enim viuente spiritualiter ablatus non animaliter propter translationem quidem in corpore existens spiritualiter id est spirituali corpore 1. Cor. 15.44 Sed de Elia similiter quod assumptus est in curru igneo est adhuc in carne carne autem spirituali non opus habente vt per coruos nutriatur c. which he was taken vp therefore Henoch was thither translated also Neither was hee translated into that earthlie Paradice whence Adam was expelled which manie z Irenaeê° quideÌ„ ita sentire videtur authoritate presbyteroruÌ„ Asiae ductus vs ipse innuit lib. 5. sed ipse cundem statuit paradisum esse in queÌ„ raptus fuerat Paulus vnde quid senserit Irenaeus noÌ„ est obscurum Scholastici doctores loÌ„ge contentiosius Anselm com in Hebra cap. 11. Translatus est Enoch in paradisum vnde Adam eiectus fuerat Lombard 2. Sentent distinct 17. Sixtus SeneÌ„s biblioth annot 16. Dicere Henoch Eliam non esse translatos in illum paradisum terrestrem inibique versari est contra diuinam scripturam à recta sidei regula exorbitare Sed hic mediocriter à suis vapulat of the Church of Rome doe so stiflie hold for how should he poore man haue escaped drowning when a Gen. 7.20.22 August de ciuit Dei lib 15. cap. 27. lib. 20. cap. 18. Nam illo tempore perijsse dixit qui tunc erat mundum nec solum orbem terrae verumetiam coelos quos vtique istos aeÌ„reos intelligimus quorum locum ac spatium tunc aqua crescendo superauerat Paradice and all places of the earth were couered with water fifteene cubits aboue the highest b Gen. 7.20 mountaine except he had bin holpen by some of their c For some as Lombard lib. 2. distinct 17. affirme this Paradise is placed in the aire aboue the Moone other say that the water was kept out of Paradise by miracle standing vpon an heape like the waters of the red Sea Scotus in Sentent lib. 2. â—istinct 17. q. 2. deuised miracles But some one peraduenture will replie against this doctrine by the words of our Sauiour Christ d Ioh. 3.13 no man ascendeth vp to heauen but he that descended from heauen c. These words e CONCILIATIO 6. in no respect are to be applied hereunto Our Sauiour in that place teacheth the doctrine of regeneration which to make more plaine hee addeth no man ascendeth c. that is as S. f August in lib. de peccat merit remiss lib. 1. cap. 31. Sic inquit siet generatio spiritualis c. Augustine doth interpret it so is the regeneration spirituall as that men become heauenlie men of earthlie which they cannot attaine vnlesse they become the members of my bodie that hee may ascend which hath descended because none shall ascend but hee which hath descended taking his whole Church to be himselfe whom the mystery g Mark 10.8 Ephes 5.32 August ibid. Non aliud deputans corpus suum id est Ecclesiam suam quà m seipsum quiad Christo ecclesia verius intelligitur erunt duo in carne vna de quae re ipse dixit itaque iam non duo sed vna caro ascendere omnino non poterunt Omnes igitur qui renascuntur per gratiam Dei ascendunt in coelum caeterorum nemo prorsus Idem de verb. Apost Serm. 14. chieflie concerneth two saith he shall be one flesh Besides it may be answered he meaneth not by heauen the place of the faithfull soules departed but h 1. Tim. 6.16 Bucer in Euang. Ioan. cap. 3. vers 13. Coelum significat lucem in accessam quam Deus inhabitat that glorious light which no maÌ„ can attaine vnto or i Matth. 11.27 Ioh. 1.18 Caluin in Ioh. 3.13 Ascensus ergo in coelum puram mysterioruÌ„ Dei notitiaÌ„ spiritualis intelligentiae lucem significat sed appositissima est interpretatio Augustini that knowledge of the mysteries of God which are not reuealed but by Christ But where the Apostle saith in Adam k 1. Cor. 15.22 Rom. 5.12 Heb. 11.5 all die how can
it stand that Henoch was taken away and saw not death The l CoÌ„ciliatio 7. Apostle speaketh not so generallie as though none might be excepted for the same Apostle saith againe wee m 1. Cor. 15.51.52 shall not all die they that remaine at the comming of the Lord n 1. Thess 4.17 they shall not die but shall all be chaunged in steed of death The same also plainely saith Henoch p Heb. 11.5 was taken away that hee should not see death and the same is to be affirmed q 2. King 2.11 Ioseph Antiq. lib. 9. cap. 1. Sicut alij Rabbini Languescit in hoc dicto Oecolampad in Malac. cap. 4. Quiescit auteÌ„ ipsius corpus cum reliquis sanctorum corporibus Quid num in terra absit sed requiescit potius in corpore cum reliquis sanctis Nam si sicut alij requiescit vel corpus eius in terra computruit omnino mortuus est de quo scriptura dicit non vidit mortem of Eliah But in Adam all die that is r August Epist 28. Hoc est omnes qui moriuntur non nisi in Adam moriuntur Chrysost in 1. Cor. 15. Hom. 42. Mortales crint etiam qui non morientur all are mortall and subiect vnto death so were both Henoch and Eliah like as all other the sonnes of Adam and their Å¿ August de ciuit Dei lib. 20. cap. 22. In eodem raptu de mortaelibus câ—rporibus exituros ad eadem mox immortalia redituros translation was in steed of death and a changing of mortalitie with immortalitie t An ancient Iewish error as appeareth Matth. 17.10 which seeing Christ himselfe confuted it is marueile it sufficeth not ChristiaÌ„s to haue him the expositor of Malachi For if Elias be come then is he not to come then these two witnesses Reuel 11.3 are not Enoch and Elias but some other Wherefore they that expect Henoch and Eliah to come personallie u Triffo Iudaeus apud â—ustin in Dial. Tertul. lib. de Anima cap. 28. Morsecrum non est reperta dilata scilicet Ambros in 1. Cor. 4. Quia erunt spectaculum Henoch Eliah vsque adeo vt corpora eorum in plateis proijeâ—â—ntur August de Gen. ad lit lib. 9. cap. 7. Non negat cum ex aliorum opinione recitauerit Gregor in moral lib. 14. cap. 12. Quod de Antichristi damnatione morte Enoch Eliae Dicendum igitur cum Vincentio Lyrinens lib. cont Haeres cap. 39. Antiquae sanctorum patrum consensio non in omnibus diuinae legis quaestiunculis sed solum in sides regula magno nobis studio inuestiganda est sequenda cum rectâ— senserint Philip. 3.17 1. Cor. 11.3 Sed non est papista fere aut scholasticus professor qui hoc ipsum noÌ„ docuerit Anselm in epist ad Heb. 11. Albin in Gen. 5. Aquin. in epist ad Hebrae cap 11. Qui scil fingunt AntichristuÌ„ Enochi occisorem futurum ex tribu Dan nasciturum quam sententiam euertie Hieron mus lib. Trad. Hebrae in Gen. Erat Dan coluber c. Et Bellarm. tom 1. contr 3. lib. 3. lib. 3. cap. 12. vel Iudaeum vt ipse Bellarminus to reproue the world of sin to be slaine of Antichrist as they x Reuel 11.3 would proue by Scripture rather then some other faithfull seruants ministers of the Gospel whom the Lord either y Whether Husse Hierome of Prage as Fox is of opinion med in Apocah p. 11.3 or else Wickliff Scot. Bruno Occam Husse Hierom Luther Zuinglius c. as other thinke which are scarsely two in regard of the multitude of enemies hath or z Or whether these two are yet to come doubtles Enoch and Eliah they cannot bee vnlesse Eliah come the third time or Enoch come alone But our Sauiour expouÌ„ding Malachi hath taught sufficiently the expositioÌ„ of this place will raise vp according to the Scripture may happeÌ„ to find the ashes sinders of the world a There are who in stead of Eliah doe ioyne Moses and Enoch but that error carrieth a greater inconuenience Hebru 9.21 before they be partakers of their expectation What was the b Vt August de statu Enoch de peccaâ— merit lib. 1. cap. 3. alij glorious estate of the Saints of God before the c Vtrum eundem locum tenuerint quem nunc sancti vt videtur Heb. 13.8 Apoc. 13.8 death of Christ as it is another question so it must be handled in his place Now the cause why the Lord translated Henoch as the Scriptures d Vers 24. Causa repetita seeme to signifie and the e Chrysost in Hebra Hom. 22. Primùm permittit fieri mortem terrere volens perfilium patrem Deinde verò vt ipsis initijs statim anima humana spem acciperet quia solueretur mors damnaretur diabolica tyrannis Fathers doe interpret it was to giue hope vnto the faithfull of the resurrection of their bodies For they being f Theodoret. quaest in Gen. 45. ad consolandos virtutis athletas cum enim Abel primus iustitiae fructus immaturus ad huc radicitus abscissus esset nullaque resurrectionis spes c. much afflicted with the feare of death by the threatning of the curse and the examples of Abel and of Adam the Lord doth by a new example animate his children that they should not stand in dread thereof seeing that both soule and body shall g 2. Cor. 5.10 be partaker of immortalitie thorough the promise of the womans seed And therefore Henoch next after Adam of them whose genealogie is reckoned who had himselfe h Gen. 3.15 receiued and heard the promise was taken away and it is not incredible according to the opinion of some of the Iewish writers not altogether secretlie i Sicut tradidit Rabb Akiba in Alphabeto cabalico Item Ionathan in TarghuÌ„ Vtrunque citat Rabb Racanati Neque tameÌ„ dixerim prorsus codeÌ„ quo Elias modo but in the sight view of meÌ„ albeit the scripture applying k Theodoret. quaest in Gen. 1. 2. NaÌ„ eadem silentij ratio tum de creatione angelorum de Mosis sepulchro it self to the weaknes of the hearers doe not at this time expresse the same Obser 1. The righteous shall be l Prou. 11.31 recompensed in the earth how much more the wicked and the sinners Secondlie we shal againe m Iob. 19.26.27 be couered with the same flesh and behold God with no other but with the same eyes seeing that Henoch Eliah and our Sauiour in the bodie they were borne and liued n 2. King 2.11 Act. 1.19 were receiued into heauen Thirdlie God when he withdraweth temporall benefits promised vnto his children as o Prou. 3.2 long life p Deut. 28.1 Psal 37.9.11.18 riches and prosperitie he q Isai 54.8.9 57.1 breaketh no promise but
which by experience and vse we are acquainted In this sense he is said to striue as he is said h Ierem. 7.25 25.4 35.15 to rise earlie and send his Prophets which is when he doth diligentlie send his Prophets often or manie i Ezech. 13.5 to represse or reprooue mens wickednes Or againe when by his iudgements he doth forewarne k Iere. 7.12 Amos. 6.2 Ioh. 5.14 vt Hieron in Ier. 3. AlioruÌ„ tormeÌ„ta aliorum sunt remedia other of the same or greater punishments or when by l Rom. 2.4 1. Pet. 3.20 patient expectation he doth awaite for our repentance The words therefore are thus to be resolued my Spirit shall not alwaies that is I will not alwaies by my spirit by m Isai 61.1 2. Tim. 3.16 2. Cor. 3.17 admonition reprehension threatning and expectatioÌ„ striue with man labour in vaine to bring them to repentance because they are but flesh wholie sinfull and n Rom. 8.1.4.5 Orig. in Psalm 38. Hom. 2. Chrysost in GeÌ„ HoÌ„ 22. Quasi sola carne circuÌ„dati anima carereÌ„t sic vitaÌ„ suaÌ„ absumunt set on mischiefe and there is no hope of amendment in them Here may we learne First the exceeding mercie of God o Ezech. 33.11 2. Cor. 5.20 in offering his mercie to the wicked and striuing by p Deut. 5.29 Ierm 25.4 Hose 6.4 Amos. 4.6.7 all meanes with them to bring them to repentance Secondlie the long suffering of God q Rom. 2.4 For the bouÌ„tifulnes of God ought to leade vs vnto thankfulnes in regard wherof Policarpus being threatned that vnlesse he would blaspheme the name of Christ he should be tormeÌ„ted to death I haue serued him now said hee these 86. yeeres neither euer did he hurt me in any thing how should I then speake euill of so gracious a Lord that hath euer been my preseruation Euseb ought to lead vs to repentance Thirdlie vengeance succeedeth r Pro. 1.24.25 Zaechar 1.6 7.13 Math. 21.43 Exemplis infinitis refused mercie as the night ouertaketh the day Fourthlie the wicked are alwaie Å¿ Isaei 1.5 26.10 Iere. 44.27 past recouerie before wrath be sent vpon them which often when it hath long time bin deferred t Mat. 23.38.44 Reuel 3.3 commeth swiftlie dreadfullie and sodainelie But to what purpose saith the Lord his dayes shall be an hundreth and twentie yeares I will yet saith he forbeare them u Hieron Trad. Hebrae in Gen. Hoc est habebunt 120. annos ad agendaÌ„ punitentiam an hundreth and twentie yeares Behold the long suffering of God! Men were corrupted in sinne by Adam men began x Rabbini ferè omnes vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huchal à rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chalal reddunt prophanare Sic D. Kimchi libr. rad Onkelos paraphrast Chalda Prophanati sunt homines ne inuocarent Tremel Coeptum est prophanari alij incipere nam vox ipsa in cal signif vulnerare inquinare in hipil scil altera specie coniugationum Hebraeorum rarius polluere siue inquinare eo sensu vt coeperunt inuocare siue attribuere nomeÌ„ Iehouae idolis suis sed obseruanduÌ„ est voceÌ„ charah cum beth sequeÌ„te nuÌ„quam poni nisi in bonaÌ„ parteÌ„ Deinde esset dictuÌ„ prophanatuÌ„ est nomeÌ„ domini inuocando non auteÌ„ prophanatum quod verè captuÌ„ est ad inuocanduÌ„ in nomen vt in textu ad verbuÌ„ est Aben. Ezra in Comment Item Mercer in politia Iudaie Coeperunt homines de nomine domini vocari scil vocabantur filij Dei. Quocunque accipias modo illud restat prophanatum esse à plurimis ritè inuocatum à paucioribus to prophane religion in the dayes of Henoch so that few they were which rightlie called on the name of the Lord. Cruell Giants and fierce Tyrants were of the brood of Caine as Lamech and other like vnto him Lastlie the familie of Seth among whom true religion was maintained ioyned in affinitie with the daughters of the wicked wherby the same religion was quite extinguished not a man remayning to vphold the truth but z Noah solus in generatione sua nam in superioribus Methusala Lamech in sequenti Sem lapheth etiamsi omnes simul vixerint one the rest being so drowned in securitie and crueltie that they would not be admonished and yet the Lord would waite for their repentance an hundred and twentie yeares One will aske perhaps how the Lord is said to speake this My Spirit shall not alwaies c. The Lord may be said to speake this like as the Scripture sometime a 1. Sam 18.11 27.1 Hest 6.6 calleth a mans inward thought a speech when as a thought is as effectuall as a speech in respect of himselfe because hee decreed it in b Basil Hexam 3. Aut magis pium est dicere quod sancta voluÌ„tas primus impetus intellectualis motus hoc ipsum sermo Dei est himselfe Hee may be said to speake it in respect of the world because he c Seâ—l per reuelationeÌ„ vt Isai 1.1 Hag. 1.1 made his counsaile and purpose knowne vnto the world For hereby it is perceiued d Vers 13.14 1. Pet. 3.20 August contr Faust Manicha Quod Noe quingentoruÌ„ erat annorum cum ei locutus est Dominus c. vnde intelligitur per centum annos arca fabricata Idem de ciu Dei lib. 15. c. 24. Sed intelligendum est hoc Deum dixisse cum circa finem quingentorum annorum esset Noc id est quadringentes octoginta annos agent quae re area codem anno incepta est dur nâ—itque in fabrica centum viginti annos that an hundreth and twentie yeeres before the comming of the floud God e Ezech. 3.17 2. Pet. 2.5 taught these Preachers of righteousnes and they deliuered it vnto the people that the world should be destroyed by the floud And to this purpose it is added in the text And God said vnto Noah An end of all flesh is come before me for the earth is filled with crueltie through them and behold I wil destroy them with the earth Make thee an Arke of pine trees c. and Noah did according to all that God commaunded him Wherein the Scripture manifestlie teacheth that Noah receiued this reuelation from God and began to make preparation for the Arke Lamech and Methusala being then in life six score yeeres before the floud began Wherefore they are deceiued f Philo Iudaeus lib. de Gigant Ioseph Antiq. lib. 1. cap. 4. Primum vitam corum breutori spacio circumscripsit abrogata loÌ„gaeuitate intracentum vigintà annos coercuit deinde continentem terram in pelagi formam c. Lactant. lib. 2. cap. 14. Ne rursus longitudo vitae causa esset excogitanderum malorum paulatim per singulat progenies diminuit hominis aetatem atque in centum viginti annis metaÌ„
est quidem nunquam neque in propria substantia deprehenditur verùm in facientibus ipsum c. August libr. folilâ— q. cap. 4. Malum nihil aliud est quà m priuatio boni Sicut cacitas nihil aliud est quà m priuatio lucis a qualitie of corruption inherent in the same For so the Scripture speaketh of the heart of man c Sic Isai 1.5 as of the substance of euill as the qualitie thereof like as the colour is a qualitie but not the substaÌ„ce of the thing wee see or as an euill sauour is in a rotten carcasse Secondlie that through this corruption of euill the d Matth. 15.18.20 Tit. 1 15. very substance of the soule of man is euill e Iob. 14.4 Ierem. 17.9 in it selfe before the Lord. And thorough the same euil wherein it is corrupted by defect or want of the goodnes of creation and by accesse of sinne through Adams first rebellion forasmuch as the soule f Anima definitur esse primus actus Aristos de anim libr. â— cap. 1. Cicer. de fin libr. 5. In omni animali appetit animus aliquid agere semper is alwaies mouing it g Matth. 15.18 bringeth forth thoughts wordes and deedes which h Iob. 14.4 Iam 3.11 cannot be but euill thereupon procureth the wages of such euill which is both i Rom. 5.12 temporall and eternall death Thirdlie the nature of man is thus defiled not from the creation but from the conception of man or from his youth by reason that Adam in his transgression sinned k Contra Pighium de pecc origin Infantes nullo vitio suo sed duntaxat alieni criminis culpam sustinere Et Cartharin Comsan Comment in Rom 5. Eo ipso inquit quod sumus filij praeuaricatoris qui promisit se retenturum pro se filijs suis c. nec retinuit nos peccatores digni odio constituti Et Bellarm. Tom. 3. Contro 2. lib. 3. c. 5. Originale peccatum minimum esse quia minus voluntarium Nos scilicet in voluntate Adami non peccauimus not alone and to his own onlie hurt l Which we referre to Ezech. 18. and domage but m Rom. 5 12.14 Concil Milcuit Can 2. Non aliter intelligendum quod ait Apostolus per vnum hominem peccatum intrauit in mundum per peccatum mors ita in omnes homines pertransijt in quo omnes peccauerunt nisi quemadmodum Ecclesia catholica vbique diffusa semper intellexit Augustin de peccat mer. remiss libr. 1. cap. 10. Hoc vnum in quo omnes peccauerunt quando omnes ille vnus homo fuerant we also in him against our selues so that we receiue not this corruption n Which was the error of the Pelagians whom Augustine so zealouslie and religiously confuteth Epist. 89 quast 3. c. by imitation but by descent o Ambros lib. de Apolog. Dauid lib. 1. cap. 11. Antequam nascimur maculamur contagio ante vsuram lucis originis ipsius accipimus iniuriam in iniquitate concipimur c. Vitium contraxit conditio infecit culpa naturam Merito ergo Dauid flebiliter in se deplorauit ipsa inquinamenta naturae quod prius inciperet in homine macula quam vita or propagation p Rom. 3.23 11.32 are q Because all of vs were that one man as Augustine saith de peccat merit lib. 1. cap. 10. whereby it commeth to passe that that one man sinning we all lost in him to be of the image of God or the image of God was defiled in vs all Rom. 5.12 Origen in Leuit. Hom. 4. Cyprian lib. de patiens Iren. lib. 3. cap. 20. vnto our selues in Adam the authors of our miserie Fourthlie the imaginations of the heart the r Ietzer figmentum formatum hoc est noua ipsius animae transformatio sine potius deformatio per peccatum Non tamen propter seipsam quae laudabilis est quia opus Dei est sed propter damnabile vitium quo vitiata est natura humana damnatur August de Nupt. Concupiscent libr. 1. cap. 23. Anselm libr. de concept virginis cap. 2. TotuÌ„ quod erant c. frame and constitution of the heart Å¿ Ierem. 17.9 Matth. 12.34.35 the heart it selfe is euill not onlie at the middle age or youth of men but from the birth and t Isai 48.8 Psal 51.5 Ambros Apolog. Dauid cap. 11. very conception of them and thenceforth remaineth sinfull in all the sonnes u Rom. 3.23 5.12 August Non vnum aliquem designat hominem sed hominum genus Idem de praedestinat grat cap. 3. Vitiata enim radicis macula ita propaginis traduce per generationum sarmenta diffusa est vt nec infans quidem vnius diei à culpa sit prima praeuaricationis alienus nisi per indebitam saluatoris gratiam fuerit liberatus of Adam both before x Contra Bellarm. Qui baptismo perfecte tolli peccatum originale nec deinceps propriè peccatum dici contendit Probatur Rom. 7.17.24 Galat. cap. 5.17 Iam. 1.14 August de nupt concupiscent lib. 1. cap. 26. In ijs qui regenerantur in Christo cum remissionem accipiunt omnium prorsus peccatorum vtique necesse est vt reatus etiam huius licet adhuc manentis concupiscentiae remittatur vt in peccatum sicut dixi non imputetur and after Baptisme but the corruption thereof is daylie weakned y Rom. 6.3.4 in the faithfull and the guiltines is taken away by the z 1. Cor. 1.30 Galat. 3.27 purenes and holines of Christ to as manie as are a Ioh. 17.21 1. Cor. 6.17 vnited vnto him by faith who as they sinned b Rom. 5.12 Concil Mileuit Can. 1.2 when Adam sinned because c Rom. 5.16.17 Heb. 7.10 they were in the loynes of Adam and their substance sinned in him so they haue in d Rom. 4.24.25 1. Cor. 1.30 August de peccator merit remiss lib. 1. cap. 10. Legimus iustificari in Christo qui credunt in eum propter occultam communicationem inspirationem gratiae spiritus qua quisquis haret Domino vnus spiritus est Christ fulfilled the righteousnesse of God his e Philip. 3.9 merite is their merite and they f Ephes 5.32 1. Cor. 6.17 are one in him being of g 1. Cor. 12.12.13 his Spirit of his h Heb. 2 14. Iren. lib. 3. c. 20. Christum à patre vniâ—â—â— suo plasmati passibilem hominem factum esse substance of i Ephes 5.30 his bone and of his flesh CHAP. IX Question 1. verse 2. What meaneth this which the Lord saith the feare of you and the dread of you shal be vpon euery beast of the field c WE often finde in Scripture that after prayer or sacrifice performed with feruencie zeale faith the Lord did appeare by dreame or vision answered the
cap. 8. De trucâ—lentia Aegyptiorum Scytharum Sarmatum Nomadum Graecorum Massiâ—iensium Scotorum ante propagatum Euangelium crueltie d Luc. 9.54 Hieron epist ad Algas quast 5. and reuenge of priuate iniuries it was most needfull that the same their mischiefe should be repressed with extremitie of paine then which there is not e Solon Rempub. contineri dicebat praemio poena Cic. ad M. Brut. epist 15. Id ipsum Democritus docuisse fertur Patric de repub li. 1. T. 6. a greater bond for the maintenance of lawes and societies of men In this place are three points chieflie to be considered the persons to be punished the persons by whom and the reasons why so great a paine is ordained for transgressors Concerning the first point the Lord giueth sentence whether f Exod. 21.28 it be beast or man that sheadeth the blood of man he shall not liue We may thereby vnderstand that the Lord doth wonderouslie detest the fact of murther which hath ordained that of beasts albeit g August de Adulterin Coniug ad Pollent libr. 1. cap. 16. Peccare enim propriè non est nisi eius qui vtitur rationali voluntatis arbitrio quod in omnibus mortalibus animantibus non nisi homini est diuinitus attributum they are vncapable of sin yet h Caluin in Gen. 9. Non animantium respectis sed quiae pretiosam habet vitam hominum Pet. Mart. in GeÌ„ 9. Ad sceleris detestationem vt magis à caedibus homines deterreantur for the detestation of sin and the terrour of murtherers he should be slaine that sleaeth maÌ„ But the wordes seeme difficult how the Lord will require the blood of man at the hand of beasts There are which i Origen in Psal 36.14 Hom. 3. Cum verò contraria potestas fera nequam perurget hominem c. Rupertus alij vnderstand by beasts infernal spirits which prouoke men vnto murther Other k Rabbini autem aliter Si sera immissa in aliquem fit ab alio requiram per manum bestiae poenas de homicida sumens Hunc in modum locum detorquent quia à Tito suis successoribus Caesaribus multi ludaâ—rum hestijs damnabantur Sueton in vitae Titi. Iosephâ—s de bello Iudaic. lib. 7. cap. 28. by requiring of blood doe vnderstand the resurrection of the dead as if the Lord had said albeit the bodies of men are sometime torne and deuoured of beastes yet I will restore their bodies againe and raise them vp Although both these are true yet are they from the purpose for the Lord himselfe doth interpret this law in other sense I will require it at euery beast that is l Exod. 21.28 Which law was no lesse necessarie vnto Noah in that scarcitie of men then vnto Moses nor any whit lesse needfull vnto vs in respect both of naturall order and repressing of the bloodie mindes of murtherers by example of punishment that beast shall be slaine But doth God inflict vpon euery special beast that hath slaine a man particular punishment Some m Rambam in Gen. 10.5 Si â—estia hominem occiderit efficiam vt altera bestia illam occidat Plin. lib. 8. affirmeth that the earth neuer receiueth within her intrals that Serpent that hath stung a man Bees Waspes c. breed themselues more hurt then they can giue to man by stinging Idem lib. 11. The best remedie against the stinging of a Scorpion is to rubbe him to peeces and applie him to the place Dioscor lib. 6. c. 45. are so bold to affirme the same Some otherwise thinke that the n For that men to men are more cruell then the beasts Lord hath omitted it for the sins of men But both these are ignorant of the purpose of the Lord which is to o Exo. 21.28.29 c. arme mankind with authoritie against hurtfull beasts as afterward hee armeth the Magistrate with authoritie against a murtherer Wherefore it is not needfull for vs to search whether euery beast which hath bin the death of man be by the vertue of this iudgement destroyed by the Lord but rather to remember that hee hath ordained man to be his executioner vpon the beast who therefore ought to slea p Which law doubtlesse is in force for euer proportionally to bee obserued the reason is the same least man-slaughter being vnreuenged vpon the beast should imbolden men in committing murther Our common law also adiudgeth him dead and permitteth him vnto the chiefe Lord of the fee. By what right he may bee preserued wee shall consider further in his place euerie beast that hath destroyed the life of man And of those creatures whose natures are bent to crueltie and hurt as Lions Beares Tigers Serpents and venomous beastes hee requireth of them the life of man as well q August quaest in Exod. 31. Ad iustitiam pertinet vt animal hominibus noâ—ium perimatur quod de tauâ—o positum est à parte totum intelligendum est quicquid de pecoribus vsui humano subditum infestum est hominibus De feris igitur multo maximè which haue offended as which would offend by making the r Exod. 4.3 Amos 5.19 Eliaâ— Var. Histor. lib. 13. cap. 34. Dionysius hauing commanded a Lion to be killed called him backe againe three times and three times changed his minde at the last bad kill him Alas lion said he ouercome with feare thou maist liue no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. nature of man abhorre them and seeke to roote them out It may also be demaunded how this is verified which here the Lord pronounceth that hee will require the blood of man of euerie one that vniustlie sheddeth it For so often doe Å¿ Sylla the Romane died in peace a most bloodie tyrant but was eaten vp of life Plutarch in the life of Sylla So Dionysius the first Ochus the Persian Amasis the Egyptian hauing raigned fortie yeeres in great prosperitie Alexander by whom the world was vexed with most cruell warres died saith Plutarch of an ordinarie feuer although other say of poyson tyrants and murtherers escape vnpunished that the wicked thereby imbolden themselues t Iob. 21.14.15 Psal 73.6 in mischiefe as u Psal 10.4 â— Ezech. 8.12 though the Lord had forsaken the earth Moreouer some one committeth so many murthers that his blood is not sufcient x Chrysostom Hom. in Gen. 27. Quid ergo fi innumeras quis paetrauerit caedes tantum sanguinis effundat quo modo dignam dabit poenam sanguinis effusi Alexander slew of the Thebans 90000 Eliau Var. Histor. libr. 14. cap. 7. In his first battell against Darius 150000. Quint. Curt. libr. 3. beside those which were slaine in his ten yeeres warres vndertaken not for iustice or necessitie but of ambition and worldly glorie In the warres of Julius Caesar were consumed 1192000. as Plinie auoucheth lib. 2. beside his ciuill warres
Numb 25.16 c. 33.34 1. King 2.31.32 2. King 19.37 Matth. 26.52 the Scriptures testifie and e Alexander dyed of tormenting poison Curtius lib. 10 Valer. Max. lib. 1. cap. 7. his bodie was left without care of buriall for thirtie daies no man vouchsafing to enterre the same Elian. Var Histor. lib. 12. cap. 64. Iulius Caesar was torne with three and twentie wounds Plutarc in the life of C. Caesar Nero that raised the first persecution against the Christians when he found as he said neither friend nor enemie that would dispatch him cut his owne throte and was made a horrible spectacle to all beholders Defecitque extantibus rigentibusque oculis ad horroreÌ„ formidinemque visentium Sueton. in vitae Neronis Ergo. Ad generum Cereris fine caede sanguine pauci descendunt saeui vel siccae morte tyranni infinite examples Secondlie the creatures that are hurtfull to the life of man are f Exod. 21 2â— worthie of themselues to be destroyed Thirdlie the Magistrate is the ordinance of g Rom. 13.4 God for the punishment of euill doers and the praise of them that doe well therefore h Iudg. 17.6 19.1 Isai 32.1.2 most necessarie vnto the societies of men Fourthly Magistrates ought to punish i Exod. 21.14 Numb 35.31 murtherers with death notwithstanding such murtherers were themselues created in the image of God because k Deut. 19.19.20.21 Muscul in Gen. 9. they haue presumed to violate that image in their brethren Fiftlie the iudgement of blood appertaineth to the l 2. Chron. 19.6 Psal 28.1.2 Lord as to the highest iudge and the punishment thereof to be acknowledged m Iosu 7.25 from him not from the Magistrate who also will reward the sin of murther n Reuel 21.8 with greater punishments then can be inflicted by the Magistrate Sixtlie those that seeke to defend o Iudg. 20.13 the life of murtherers for fauour fellowship or kinred or the Magistrate that doth p Deferred it may be neglected it may not be for regard of the excellencie of the person as to Ioab for the slaughter of Abner and Amasa 1. King 2.5.31.32 neglect to punish it doe make themselues q 1. King 2.31 partakers with the murtherers of the punishment of them and also r Deut. 21.8.9 the land wherein they liue Seauenthlie the consideration of the dignitie of man ought to restraine vs from Å¿ Luc. 10.16 Iam. 3.9 Chrysostom Hom. in Gen. 27. Cogita quod ad imaginem dei formatus est quiesces à mala voluntate crueltie toward man Eightlie man was t Gen. 1.26 created in the image of God and continueth although u Gen. 3.7.8 5.3 corrupted thorough the fall in the same his image in x Psal 8.6 excellencie aboue the creatures of the earth in y Matth. 10.28 immortalitie of soule in z 2. Sam. 14.17 Ambros Hexam lib. 6. cap. 8. Cyril in Iulian. lib. 9. Damascen lib. de imag Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. reason memorie prouidence conscience all which a Rom. 8.5.6.7 Galath 5.17 Tit. 5.15 The Apostle calleth our corruption an earthly image 1. Cor. 15.49 notwithstaÌ„ding are horribly defiled stained with sin Ninthly it is b Exod. 23.7 Deut. 27.25 Prou. 17.15 a most grieuous sin for the Magistrate or anie other to put such innocents to death which are c Eph. 4.24 Coloss 3.10 renued to this image through faith especiallie if it be d Matth. 5.10.11.12 2. Thess 1.6.7.8 Let the Papists consider whose blood they spill they say they kill none but heretikes and that they denie to for they say they deliuer them vnto the Magistrate but a more reasonable excuse we finde Ioh. 18.31 let therefore the word of God who hath giuen authoritie of death trie who are heretikes whether those that inflict or those that suffer death for the true profession of the faith of Iesus Christ Tenthlie when wee see the wicked murtherers depart whose blood is not required it ought to moue vs to remember another life e Gen. 18.25 Psalm 73.17 c. Eccles 3.16.17 Basil in Psal 10. Quoniam exquires sanguinem c. Indicat hoc loco nullum homicidium impunè abiturum sed omnino in id requisitum iri for the restoring of their bodies that in the same f 2. Cor. 5.10 Luc. 16.24 they may receiue according to their works Question 5. verse 13.16 What meaneth this behold I haue set my bow in the cloud c. Therefore the bow shall be in the cloud that I may see it FOr the full and perfect a Chrysostom Hom. in Gen. 28. Quia verifimile erat isâ—â— adhuc in angore esse menteÌ„ illius formidine teneri si quaÌ„do ingrueret vel paruus aliquis imber futurum tristeÌ„ attonituÌ„ ideo vt ipse fidere possit omnisque posteritas id circo misericors Deus in magnaÌ„ securitatem inducturul promisit ei c. securitie of Noah and his posteritie the Lord vouchsafeth to binde himselfe by couenant that the earth shall not be drowned anie more with waters In this historie of the couenant is contained b From vers 8 to 16. a promise and the c Vers 17. Conclusio qua quasi digito commonstrat Tremel in annot in Gen. confirmation of the same In the promise is to be considered first the persons betweene whom this couenant is made God himselfe d Vers 9.10 on the one part which freelie promiseth and euerie earthlie creature which freelie receiueth the benefit thereof Secondlie the e Vers 11. substance or matter of the couenant that from thenceforth all flesh should not be rooted out by waters Thirdlie the signe f Vers 12.13 or seale therof Lastlie g Vers 14.15.16 the end or vse thereof then will I remember my couenant Wee finde herein a long perswasion vnto Noah to be free from feare of another floud the reason is h Chrysostom Hom. in Gen. 28. Verisimile erat c. nam praeteritorum experientia ad formidinem incutiendam multum habet momenti the exceeding feare of Noah in respect of the calamitie which Noah had seene and the daunger i August de ciuit Dei lib. 15. cap. 27. Magis diuina prouidentia quà m humana prudentia â—atantem gubernauit ne incurrat vbicunque naâ—fragium hee was partaker of as also in regarde of the meanes k Ierem. 5.22 which onelie are barred out by the mightie power of God And albeit the promises of God are l Numb 23. vers 19. Tit. 1.2 2. Cor. 1.20 To promise with God is as much as to sweate by his holinesse and trueth 2. Sam. 7.12 Psal 89.35 132.11 and such promise is called his oth Isai 54.9 The Rabbins teach his oth is contained in this I will not adde to curse neither will I adde to smite I will not adde
of this historie then that those were the people whom the Lord gaue vp vnto the sword of Israell and which indured bondage of all other seruitudes most miserable In the second place it containeth the blessing vpon Sem wherein if wee diligentlie obserue the words of Scripture wee shall finde the exposition of them in this which followeth Blessed saith Noah be the Lord God of Sem why saith hee not rather blessed be Sem of the Lord God but that the Lord God of the Prophets directed his mouth For what is this blessed be the Lord God then as if he had said k Psalm 145.2 praised be the Lord God or I haue and the world with mee shall haue infinite cause to praise the Lord for Sem And why the Lord God of Sem Not onlie in respect of the righteousnes of Sem in which respect l Hebr. 11.16 Chrysostom Hom. in Gen. 29. Hoc forte quis dixerit non est benedicere Semâ— Imò valde benedixit illum Quando enim dominus benedicitur aguntur illi gratiae ab hominibus tunc vberior ab illo solet istis benedictio dari propter quos ipse benedicitur Siâ—ut autem quando benedicitur propter nos multum id nobis conciliat fanoris ita contrà quando propter nos alij illum blasphemant maior hinc nostra fit condemnatio Oecolampad in Gen. 9. Eratvtique etiam Deus Noah Deut Iapheth omnium praeterea mortalium verùm significat esse cum singulari quadam gratia DeuÌ„ filij sui Sem propter futurum benedictionis semen Christum ex â—o secundum carnem nasciturum God was not ashamed of Sem to be called his God for so he was also the God of Noah and of Iapheth but particularlie the God of Sem for that among the sonnes of Noah the promised m Gen. 3.15 Luc. 3.36 seed should come of the roote of Sem for whom all nations should haue cause to blesse the Lord and that sonne of Sem should be n Matth. 22.43 his Lord God in whom all nations o Psal 72.17 should be blessed Thus is the womans seed first promised to Adam againe particularlie promised to come of the stocke of Sem and thus doe the Scriptures in the following historie declare him yet more particularlie the sonne of p Gen. 12.3 Abraham and yet more speciallie q 2. Sam. 7.16 Matth. 22.4 of the house of Dauid that all the world might know r Wherefore the blindenesse of the Iewes and Turkes is horrible and lamentable who albeit all the prophesies foretold of the Messiah doe fully agree in Christ and onely in man yet they will not acknowledge him for their Sauiour vntill this day The former part of this assertion is proued by all the Euangelists the content of whose historie is this that which the Prophets haue foretold of the Messiah as that he should be borne of a Virgine that hee should flie into Aegypt that hee should bee slaine his garments deuided not a bone of him broken c. the same was fulfilled in Christ the sonne of Marie Ergo that Christ is the promised Messiah The later part is manifest by the Iewish stubbornenesse and the Turkish superstition whose custome is to haue this inscription in their Chappels in the Arabicke tongue â—a illah ilella Mehumet iresul that is to say there is but one God and Mahumet is his prophet Barthol Georgieu lib. 1. cap. 1. de morib Turcar. in their triumphs and reioycings they vse these words Illalla illallà Machomet Russolalla that is God is and euer shall be Mahomet his seruant Leon. Chiens Mitylen Archiep. lib. de excidio Constantinop Such stuffe is their Alcoran filled with which booke if a Turke permit vnto a Christian to reade he is punished with death that Iesus that sonne of Marie is the Messias of the Lord Å¿ Gen. 3.15 Reuel 13 8. promised from the beginning and t Isai 63.5 Matth. 1.21 Act. 4.12 onely he that can saue his people from their sinnes To this intent the genealogie of Sem is reckoned and repeated and Sem is called the u Vers 21. father of all the sonnes of Heber of whom proceeded the Hebrue Abraham to whoÌ„ the promise was after renued by the Lord. The third part of the Prophesie concerneth Iapheth then which nothing could be more agreeable to the successe which God hath giuen to Iapheth and his children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaphet Elohim Lelepheth God x Eadem vox Chaldeis Syâ—is dilatare est Et in Hiphil Hebraeis omninò id significat in Cal saepius aliter quandoque tamen ita redditur enlarge Iapheth and let him dwell in the tents of Sem wherein is contained a double blessing The first is temporall the other spiritual conioyned by the Hebrue coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and. The word which is interpreted to perswade doth also signifie to y Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patha blande alloqui Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sapissime accipitur in malam partem est etiam dilatare authoritate Hieron Rabbinorum enlarge in which sense the most part of antiquitie z Onkelos Chaldaic Paraph. in Gen 9. Hieron lib. Tradit in Gen. dilatet Iustin. Martyr Dialog cum Trâ—ffon Chrysost Hom. in Gen. 29. Dâ—â—â—ndo dilatare omnes gentes significauit Athanaes Orat. 1. contr Arrian Ex Deo c. Ambros libr. â—e Noa Arca. cap. 32. Augustin de Ciuit. Dei libr. 16 cap. 2. Nam Iapheth latitudo interpretatur id est For Iapheth is by interpretation breadth or widenes Translat Septuagint vulgaris Pagninus Montanus doth vnderstand this place it seemeth most agreeable a Chrysostom homil in Gen 29. No aberrabit quis si dixerit benedictiones iusti prophetias esse Nam si paeter Noae non simpliciter neque frustra vocabulum indidit Noae sed vaticinatus est per nomen futurum Dilunium multo magis iustus ille non simpliciter neque frustra benedictiones protulit Opinor autem quod benedicendo hos duos duorli populorum vocationeÌ„ significare voluerit per Sem quidem Iudaeos per Iapheth autem Gentium vocationem to the purpose of Noah in the naming of his son and with his purpose afterward in blessing him and with the purpose of this Scripture in describing his posteritie The rest of the blessing is spirituall and let him dwell in the tents of Sem that is let him also be partaker b Hieron libr. trad Hebr. Quod autem dicit habites in tabernaculis Sem de nobis prophetatur qui in eruditione scientia scripturarum eiecto Israele versamur of the blessing of Sem and ioyned adopted vnto the Church of God whose lot it is c August in Psal 30. Ecclesia huius temporis tabernaculum ideo dicitur quia adhuc in hac terra peregrinatur Figuratur autem in Sarah
demum etiam facta nostra laude aliqua digna sunt fin ille iure meritoque culpatur id quoque officium in quo versantur nemo improbandum vituperandumque dubitaueris end brought dishonour to all the worke But did they minde indeed to build a tower and castle vp to heauen Who so deuoide of iudgement as to esteeme it possible for all nations of the earth if al the land of Shinar had been excocted into brickes or all the earth were stone morter to finish such a building Where then is the offence that g Philo. Iudae lib. de confus linguar Iulian. apud Cyril lib. 4. Ciuitatem aedificare non possunt ad câ—â—lum pertingentem etiamsi in laeteres totam terram coquant infinitis enim opus esseâ— lateribus aequale Atheists stumble at in this narration In the report of historie or in their owne blindnes and peruersnes that will not vnderstand For the Scripture reporteth what they spake by the testimonie of him that knew their thoughts Neither is it straunge in vse either in the h Deut. 1.28 Psal 107.26 Scripture or in common i Oâ—ud Triâ— libr. 1. Eleg 2. Me miserum quanâ—i â—â—ntes voluuntur aquarum iam iam tacturos sydera clara putes Quanta diducto subsidunt in aequore valles iam iam tacturas tartara nigra putes speech of men in such sort to amplifie the declaration or report of any thing which seemeth to exceed our common iudgment Again where such aduersaries doe deride this history k Iulian. Apud Cyril libr. 4. Cum veram censoâ—tis de Deo opinemini quod tertitus sit humanae vocis vnitate quare per Deos Hâ—â—eri fabulam non recipitis c. as though a Tower built to heauen could any whit annoy or offend the Lord and not rather the presumptuous l August libr. 16. c. 4. de ciuitat Dei quid denique noceret Deo quantacunque vel spiritualis vel corporalis elatio Tutam veramque in coelum viam molitur humilitas sursum leuans cor ad Dominum non contra Dominum wicked minds of men on earth they vainely triumph without shew of victorie For the Scripture ascribeth not their scattering and confusion to their building but to their wicked intent in building their purpose m Chrysostom Hom. in Gen. 30. Vt faciamus inquit nobis nomen Vidicti radicem mali vt inquit perpetuam memoriam consequamur was it their building set a part wherewith the Lord was so greatlie angrie They would get a name therby least they should be scattered vpon the whole earth Here first appeareth vnthankfulnes and pride The Lord had imparted vnto them n Act. 14.17 the abundance of his benefits for o Prou. 16.4 his own name sake not theirs that he in p Deut. 10.12 Psal 50.15 them might be magnified and q 1. Sam. 2.30 they in honouring him might receiue r Ioh. 5.44 the true honour that commeth thereof But they conuert this wholie to get themselues a name and neglect to honour him at all whose onlie honour they should haue Å¿ Bernard Serm. in Cant. 35. Gratianum cessat decursus vbi recursus non fuerit nec modò nihil agetur ingrato sed quod accipit vertitur ei in perniciem Fidelis autem in modico censetur dignus munere ampliori sought Such is the state of those whom the Lord hath raised vp in wealth and dignitie vnlesse they chieflie seeke to honour him with that which from him t Prou. 3 9. they haue receiued by being profitable vnto his Church common wealth wherein they liue or if they consume his benefits vpon themselues their pleasures honours children without u Ezech. 18 18. doing good among their people they build to themselues x Isai 22.16 a Citie of confusion such gorgious buildings shall quicklie come to nought Secondlie they feare to be sattered and therefore build Why feare they to be scattered whom the Lord by so many bands had y Chrysost in 1. Corin. Hom. 34. Principio etiam omnes in vnum collegit locum nec antea dispersit quam essent concordiae dono abusi verùm vndique noâ— coniun vlt. à natura à cogitatione ab affinitate à lingua à loco ioyned If they doubted the greatnesse of their multitude would soone haue beene z Metuebant igitur aeternam caâ—â—n tatem nec tamen necesse est vt alierum diluuium suspicabantur sed quodlibet aliud malum Praâ—â— autem Graeca Lâ—tina vulgaâ—a antequam pro ne forte sufficient to inhabite all the earth what hurt had they receiued in being distributed to conuenient inheritance But they feared doubtles a Prou. 28.1 for the guiltines of sinne and how fondlie would they auoide the punishment The meanes to escape aduersitie is to b Deut. 30.3 4. Iudg. 10.16 abandon sinne and c 1. Sam. 12.20.21.22 Psalm 130.4.8 August tract in Epist Iohn 8. Haec spes est nondum res sed qui gaudet in spe tenebit rem qui autem spem non habet ad rem non poterit peruenire hope for mercie Albeit their wicked liues foretold a scattering yet the Lords former mercies did promise safetie to those that would repent But such is the nature of the wicked who prophesie to themselues through wound of conscience a time of miserie therefore they hoord vp treasure d Ierem. 49.4 Habac. 2.9 against the euill day they e Isai 28.15 make a couenant with hell and death supposing by their owne prouision to auoide the scourge and make no peace f Iob. 22.21.22 Reuel 18.4 with the Lord by true repentance nor cease to be partakers of vngodlines to whom the Lord pronounceth g Isai 28.18 your couenant with death shall be disanulled when the scourge passeth thorough it shall take you away for that which h Prou. 10.24 the wicked feareth shall come vpon him Thirdlie they build least they should be scattered that is they endeuour to arme themselues to i By this appeareth whence that vnsauorie fable of the Giants which made war with the Gods tooke his originall among the heatheÌ„ And how the wicked negligence of men had blotted out the remeÌ„braÌ„ce of this historie in ingratefull obliuion and couered it with lyes God therefore be eternally praised for this true light of holy Scriptures vide Euseb de praepar lib. 7. cap. 3. resist the iustice of the Lord as though they were able to war with him This open rebellion did iustlie cause their fall they build a Citie for feare of being scattered and the building k August de ciuitat Dei lib. 16. cap. 4. Merito enim malus punitur affectus etiamsi non successit effectus of the Citie is the cause of scattering Thus doth the Lord scatter the l Iob. 12.14 c. 24. deuises of the wicked for there is
age is thenceforth counted not from his birth but at his deliuerance from death And in this sense it is say they that the Lord speaketh thus to Abraham I e Gen. 15.7 Kimehi lib. Radic brought thee out of Vr Chashdim the fire of the Chaldees for Vr in f Hieron trad Hebraic in Gen. Pro eo quod legimus in regione Chaldeorum in Hebraeo habetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vr chashdim id est in igne Chaldaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vr à rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lucere illuminari succendere Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrue tongue is fire Neuerthelesse wee may certainelie perceiue by the words g Gen. 11.31 Et sic docet Rabb Abrab Ben. Ezra in Comment in Gen. 1. Item Rab. Moses Ben. Nahmah Licet non natale solum Abrahae fuisse dicit of Scripture forasmuch as Terah and Lot and Sarah departed together with Abraham from Vr as the Scripture witnesseth that this Vr was a towne or Citie of the Chaldees where Abraham dwelt So that this tradition being no where grounded in the written word we leaue to those who imbrace traditions h Bellarm. Tom. 1. controu 1. lib. 4 cap. 7. Rectissimè aequari traditiones scripturis docet Et quaedam inquit sunt traditiones maiores quam quaedam scripturae quaedam minores quedam aequales cum tamen omnes traditiones omnes scripturae sunt aequales quantum ad fidem venerationem quae illis debetur cum proficiscantur ab eodem authore Deo veniunt ad nos per manus ciusdem ecclesiae quae est mater nostra as the word Wherefore taking the age of Abraham from the birth of Abraham diuines haue indeuoured to find a more apt reconcilement of the Scripture Augustine a man of excellent dexteritie and iudgement in interpreting the Scripture affirmeth that this departure of Abraham i August de ciu Dei libr. 16. cap. 15. Non ergo inde post mortem patris id est post 205. annos quibus pater eius vixit egressus est sed annus de illo loco profectionis eius cum ipsius septuagessimuâ— quintus erat procul dubio patris eius qui septuagesimo vitae suae anno genuerat centissimus quadragesimus quintus fuisse colligitur into Canaan at seauentie fiue yeeres old was before his fathers death And although manie obiections may be made against this opinion out of the Scripture yet being well considered they seeme to be light and easilie taken away For where the Scripture placeth this departing of Abraham after the death of Terah it is found to be a continuall practise k Sic enim de exitu Terah Gen. 11.31 12.1 14.27 Venerum ad fontem iudicij Mispeth Hieron trad Hebraic in Gen. Per anticipationeÌ„ dicitur quod postea sic vocatum est Num. cap 12.24.25 August locut in Num. 13 Cum superius dixisset venerunt in vallem Botri dictum est ergo per anticipationem non quia tum hoc vocabatur quando venerunt sed cum scriberetur hic liber iam vocabatur Et de Doct. Christian. lib. 3. c. 36. in the histories first by anticipation to declare a matter done and after by recapitulation to shew the cause and order of the doing thereof Againe where the Scripture repeateth this historie it vseth these wordes Then l Act. 7.4 came Abraham out of the land of the Chaldees and m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelt in Haran and after his father was dead God brought him from thence into this land wherin you now dwell whereby it is manifest that Abrahams departure was after his fathers death This obiection is also dissolued by Augustine and other writers that n August de ciuit Dei lib. 16. cap. 15. Non vt postquam mortuus est pater cius exijt de Charra Sed inde postquam mortuus est pater eius hic euâ— collecauit where the Martyr Stephen saith that God translated him after his fathers death he meaneth not of Abrahams first arriuall into Canaan wherein he wandred manie yeeres but his o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex qua sue rei capit esse possesser nam altero sequente anno tossessionem emit ad sepulturam Gen. 23.17.18 prius ne vestigium pediâ— possidebat setled abode when hee was translated wholie after his fathers death So that Abraham is thought to haue a double entrance into Canaan one at the age of seauentie fiue yeeres and another after the death of Terah Which answere notwithstanding well considered seemeth not to be sufficient vnto the purpose For the Scripture p Origen in Ierem. Hom. 2. Qua propter necesse est nobis scripturat sanctas in testimonium vocare sensuâ— quippe nostri enarrationes sine his testibus non habent fidem Basil in Mor. reg 26. Quicquid vel dicimus vel facimus id testimonio diuinarum literarum confirmari debet no where doth insinuate any twofold departure of Abraham into Canaan but rather contrariwise that his departure was at once and that the same was after his fathers death For at this his departure being seauentie fiue yeere old he carried with him q Vers 5. all his commodities and goods and left not any thing for another time to be transported Secondlie the famine being in r Vers 10. Canaan he returned not to Haran which of likelihood hee would haue done his father being aliue neither is it euer found when he returned backe to Haran that he might the second time depart to Canaan Thirdlie sith that Terah departed with Abraham his sonne to Å¿ Gen. 11.31 goe into the land of Canaan for what cause remained hee by the way in Haran by the space of threescore yeeres Shall we say t â—ben Ezâ—a Com. in Gen. alij tradâ—nt Tharra Charrâ—â— in Iâ—olatrià cap. tom sed ipsum in sine dieâ—um resiâ—â—isse Mortuus est inquit Tharra in Cha an quâ— ia n pâ—â—cuit illi ea regio nec silâ—um est comitatut in Canaan c. that hee was infected with Idolatrie in Haran and therefore remained there Much rather we are to thinke that this reuelation being giuen to Abraham a little before the death of Terah they departed together to goe to Canaan but Terah his u Caiu in Gen. cap. 11 Ridiculum enim est cum patria egressus Tharra rectà peteret terrant Canaan seâ—aginta annos hospitem in alieno opid â—hesisse magis verisimile est senem annis consectuÌ„ morbo lassitudinâ— fuisse consumptum Bernard epist. 105. Pretiosa mors sanctorum pretiosa plane tan quam finis laboruÌ„ tanquam victorie coÌ„summatio tanquam vitae iaâ—uâ— persefectae securitatis ingressaâ— time being finished by the mercie of the Lord enioyed a better rest before hee came at Canaan Fourthlie it is said after his Father was dead God brought him into this place and gaue
Audiant haec qui se extra crimina putant esse quando propter familiaritateÌ„ suis ministris permittant conniuenâ— raepere decipere mâ—â—â—a mala machinari c. nam qui prohibere potest eum qui iniuriam facit neque prohibet is non minorem lueâ— poenam quam qui iniuriam secit Abraham I would weepe from the bottome of my heart I would beseech them with my voice for the c 1. Ioh. 4.11 Ioh 13.34 Lords sake for his d Câ—loss 1.24 Churches sake for the e Saluct de bell Iugurth Nam concordia parnae res crescunt discordia maximae dilabuntur flourishing perpetuitie of England and the sauegard of innumerable liues and soules therein f Psal 37.8 to giue place to wrath to let goe displeasure If anie haue taken offence at other euen g Coloss 3.13 as Christ forgaue that so they would I would most humblie craue of them to be fullie desirous h Cassidor in Psal 34. Vera pax est concordiam habere cum moribus probis litigare cum vitijs Nazianz orat 6. Nihil enim ad concordiam vsque adeo validum est in ijs quibus diuina res verè cordi sunt itque consensus de Deo nec quicquam adeo facit ad dissidium atque de eodem dissensio of vnitie to take away the i The principall cause of all discord is pride Prou. 13.10 by which men neglect the word of God either in matters of faith or obedience Subordinate causes are selfe-loue flatterie enuie stifnes of opinion and such like causes of offence to shew humilitie with Abraham to offer all k Nazian orat 21. Apolog. Melius enim optabilius est egregium bellum impia pace à deo distrabente ob eâ—nque causam clementem hominem aâ— maâ— spiritus vt belligerendi facultate instructuus lawfull conditions of agreement which is to seeke peace and l Psal 34.14 follow after it not to esteeme their owne priuate cause before a publike nor their honor before the honor of their Prince countrie nor yet their wealth before m Pro qua quis bonuâ— dubitet mortem oppetere si ei sit profuturus Exemplo Mosis Exod. 32.32 Pauli Rom. 9.3 the welfare of the Church of God Not to suffer themselues in hart to be disioyned who by God himselfe are coupled together by n Ex vno omnes Act. 17.26 Arat. in Pheinom Lucret. lib. 1. Et patria sal pluris bonis faciendus est quam hospitis mensa Aeschines orat 2. countrie by blood by nation by o 1. Pet. 2.14 Chrysost Hom. 2. in Matth. Quemadmodum certantibus ventis mare concutitur sic regibus sibi aduersantibus populus regni vexatur honour by p 1. Cor. 8.6 Nobis tamen vnus est Deus Ignat. epist. ad Philadelph At vbi animorum discordia est ira odium ibideÌ„ inhabitans non est Deus profession in one q Ephes 4.5 Cyprian libr. de orat Domin Pacificos concordes atque vnanimes esse in domo sua Deus praecipit quales nos fecit secunda natiuitate tales vult renatos perseuerare vt qui filij Dei esse caepimus in Dei pace maneamus quibus spiritus vnus est vnus sit animus sensus Baptisme one r 1. Cor. 16.17 Damascen Orthodox fid lib 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nam qua ex vno pane participamus omnes vnum corpus Christi vnus sanguis inuicem membra essicimur concorporati Christo existentes bread and bodie of his sonne in Å¿ Ephes 4.12.13.16 1. Pet. 1.4 fellowship of one inheritance and kingdome Let them be separated here t 2. Cor. 6.14.15 who shall be separated in the life to come But seeing it is his to separate who onelie u Matth. 25.32 can make a true diuision betweene the sheepe and goats let man take heed how he separateth his brother x Origen in Leuit. Hom. 8. Interdum fit vt aliquis non recto iudicio corum qui praesunt ecclesia depellatur soras emittatur sed non exit ante si non ita se gessit vt mereatur exire nihil laditur in eo quod non recto iudicio ab hominibus videtur expulsus ita fit vt interdum ille qui foras mittitur intuâ—sit ille foris sit qui intus retineri videtur in his iudgement or himselfe y Gregor epist Qui illicitè quempiam excommunicat seipsum non illum condemnat from the fellowship of the Church of God I would also z Malach. 2.7 as the messenger of the Lord of hosts declare before them the temporall dangers that the Lord in his iudgements hath pronounced against those that by contention a 1. King 2.5 doe put the blood of warre vpon their girdles in the dayes of peace that those that thus b Matth. 26.52 doe take the sword shall perish with the sword that the Lord in c Dan. 5.23 whose hand their life and breath is doth abhorre d Prou. 3.34 the proude the bloodie and e Psal 5.6 deceitfull man And as he blesseth those that f 1. Pet. 3.9 liue in peace and are louers g Matâ— 5.9 of the same so hee rooteth out the h Prou. 24.21.22 Rom. 2.8 Et Ethnicus orator Tu Deus inquit omnes inimicos bonorum hostes patria latrones dicerem Anglie Italiae scelerum foedere inter se ac nefaria societate coniunctor aeternis supplicijs viuos mortuosque mactabis In Catilin orat 1. race of those that are contentious and will reward them with vengeance in life and death Doctrine 1. verse 1. The Lorde is a i Psal 125.2 perpetuall sauegard vnto his children no hand can k Iob. 2.5.6 Matth. 10.30.31 hurt them without permission from him Secondlie verse 2. Wealth and riches l Prou. 3.16 8.18 10.22 Basil Hom. in dictum Luc. 12. DestruaÌ„ horrea mea NoÌ„ne nudus ex vtero excedisti Non nudus rursus in terram reuerteris Praesentia verò vnde tibi sunt Si à casu spontanto dicit impius es non agnoscens conditorem neque gratias habens largitori si verò confiteris esse à deo dic rationem nobis ob quam accepisti Num iniustus est Deus qui inequaliter nobis ad vitam necessaria distribuit Cur tu quidem diueâ— es ille verò egenus Profecto omnino quod tu bonitatis fidelis dispensationis mercedem accipias ille ob magna patientia certamina praemia ferat are the blessings of the Lord the hurt that commeth in the abuse of them m Luc. 12.15 August de ciuit lib. 1. cap. 10. In diuitijs cupiditas reprehenditur non facultas Chrysostom Hom. in Mat. 25. Diuitiae non sunt peccatum sed peccatum est eas non
most of all to be detested when tributaries or which worse is naturall subiects doe lift vp their d 2. Sam. 20.21 hand against their Prince Secondlie when the cause is not e 1. King 12.24 lawfull although the authoritie be lawfull Thirdlie when it is not for a right end and purpose enterprised as when it is for the f Iam. 4.1 satisfiyng of humane lusts and pleasures wherein we g 1. Sam. 18.17 Zach. 7.6 fight not the battels of the Lord but of our owne Fourthly when in the enterprise h Ios 9.14 men aske not counsaile at the Lord. Fiftlie when godlie and honest i Deut. 23.9.14 Vegetius de re milit libr. 2. cap 22. In omni praelio non tam multitudo virtus inducta quam are exercitium solent praestare victoriam nam in pugna solet vsus amplius prodesse quam vires Et si doctrina cesset armorum nil villanus distat à milite cum antiqua sit prudensque sententia omnes artes in Meditatione consistere discipline in warre is not regarded Sixtlie when warre is rashlie aduentured vpon k 1. King 22.3 Lactant. lib. 6. cap. 18 Sapientis boni viri non est velle certare ac se periculo committere quoniam vincere non est in nostra potestate est anceps omne certameÌ„ without seeking first the meanes of peace Lastlie when crueltie l Amos. 1.3.13 2. King 8.12 ouerruleth either in the warre or in the victorie or m 1. King 20.42 Seneca libr. de Mor. Vitia transmittit ad posteros qui praesentibus culpit ignoscit Bonis nocet qui malis parcit when those are spared through foolish pitie whom the Lord hath appointed vnto death From hence it happened in the iustice of the Lord that because the Sodomites were n Gen. 13.13 exceeding wicked although their cause was lawfull to maintaine their libertie and their authoritie lawfull when first their libertie was sought yet for o Saluian de Prou. lib. 7. Probauit hoc bello proximo infoelicitas nostra Cum enim Gotthi metuerent praesumpsimus nos cum pax ab illis postularetur à nobis negaretur illi episcopos mitterent nos repelleremus illi in alienis sacerdotibus Deum honorarent nos in nostris contemneremus prout actus vtriusque partis ita rerum terminus fuit Illis data fuit in summo timoâ—e palma nobis in summaâ—latione confusio their sinne sake in warre or before in peace the Lord most righteouslie gaue them vp vnto their enimies Now that they were inthralled in subiection their authoritie being lost with the iustnes of their cause their rebellion which was the cause of this new dissension could not be but most vnlawfull vnlesse they had receiued a new p As Iudg. 3.15 6.14 2. King 9.6 23.30 in which matter we ought now also to seeke our direction at the word of God authoritie from God or had bin freed by him q Like as the Romanes gaue freedome to the cities of Grecia Looke Valer. Max. lib 4. cap. 8. Plutarch in vita Flamin by whoÌ„ they were subdued vnto seruitude or of some other who r 2. King 24.7 had taken away dominion and authoritie from him In whose example are also to be noted that warres Å¿ Isai 8.6.7 Ezech. 14.17 Chrysost Hom 35. in Gen. Nam sicut torrens vehementer inundans omnis secum rapit perdit ita barbari illi inuaserunt omnes gentes omnes prorsus perdidâ— unt are as a mightie scourge of God to punish wicked men and those that are partakers t 2. Chron. 19.2 Ambros de Abraham lib. 1. cap. 3. Itaque Lot infirmieris consilij pretium luit non terrenarum infoecunditate sed amaenitatis inuidia deceptus vt etiam ipse captinus abduceretur quoniam vitio seruilis nequitia à potiore deflexerat partem flagitiosorum elegerat with the wicked to this purpose is described the rage of this contention and the people destroyed u Vers 5.6.7 on euerie side Moreouer that neither counsaile or strength of men x Prou. 21.30 Iob. 5.13 or stratagems of warre preuaile any whit against the disposition of the Lord. For although the Sodomites had brought their enimies into disaduantage y Vers 3.10 of ground vnknowne hoping if not by force at least by subtiltie to preuaile against them yet nothing hindreth the course of victorie when sinne had laide them open vnto their foes Wherefore iust authoritie and a lawfull cause of warre is a better token of victorie z Psal 33.16.17 Prou. 21.31 then preparation of shield or speare good discipline a surer sauegard then a Iesu 7.12.13 to plot the field or to fortifie the campe hartie repentance and true conuersion to the Lord a greater succour b 2. Chron. 13.14.18 20.5.13 Veget de re milit lib. 1. cap. 20. Honestas idoneum militem reddit verecundia dum prohibet fugere facit esse victorem then multitudes and power of men Where these are ioyned and the lawfull meanes of victorie c 2. Sam. 5.23 2. Chron. 32.3.4.5 August contr Faust lib. 22. cap. 36. Pertinet autem ad sanaâ—â— doctrinam vt quando habeat quod faciat homo non tenteâ— Dominum Deum suum not cast aside the Lord himselfe doth lead d Exod. 33.14.15 Psalm 44.3 this armie and will vndoubtedlie subdue the enimie Obserue moreouer 1. verse 4. Onlie by pride e Prou. 13.10 men make contention Secondly it is not lawfull for subiects to rebell f 1. Sam. 26.9 Dan. 3.18.28 Rom. 13.1 against their Soueraigne Prince vnder any colour or pretence Thirdlie verse 5. The sins of a few doe often bring punishment vpon g Numb 16.22 Iosu 7.12 Iudg. 20.13.46 Micah 3.11.12 Prou. 29.8 Horat. epist. 2. Hunc amor ira quidem communiter vrit vtrunque quicquid delirant reges plectuntur Achiui a multitude Fourthlie verse 12. Wicked men thorough h 2. Chron. 28.9.10.11 couetousnes and pride doe often turne a iust cause of warre to be vnlawfull Question 2. verse 13. For what cause is Abram here called an Hebrue and how that name was left vnto the children of Israel AFter the ouerthrow and sacking of the Cities one that had escaped told Abram of the taking of Lot his brothers sonne whereof the Scripture amplifieth that he told AbraÌ„ the Hebrue which dwelt in the plaine of Mamre the Amorite Wherby first we vnderstand that although Abram dwelt in the middest of Canaan the flame of warre burned round about yet a Gen. 15.1 Psal 91.1.3.4.7 Bernard in Cant. Serm. 68. Itane ecclesia suae c. the Lord was a strong defence to Abram no enimie came neere his tabernacle Furthermore hee is called an Hebrue as Mamre and Aner are called Amorites to declare their linage from which they did descend but whereof or from
glorificaÌ„t esse non solum virentem quandam sed esse maiorem Christo asserunt August Haeres 34. called themselues of the name of Melchizedek who affirmed that Melchizedek was a greater person then was Christ himselfe because Christ was compared vnto Melchizedek But the plaine words of Scripture confute their blindnes which say not that b Heb. 7.3 Christ was compared as inferiour to Melchizedek but that Melchizedek was compared vnto the sonne of God Some other suppose c Author quaest mixt inter oper August qu. 109. Igitur per hac apparet Melchizedec vltra hominem esse quia non erat vnde melior esset quam Abraham nisi sola preâ—edat illum natura Quam ipsissimaÌ„ sententiam haereticam esse doces Augustinus Haeres 24. that he excelled the nature of men because hee is said to be d Heb. 7.4.7 greater then Abraham and therefore esteeme him to be e Epiphaen Haeres 55. Aliqui autem ipsum putant natura filium Dei. in humana specie tunc Abraham apparuisse Sed excidunt ipsi à proposito Iesus Christ in person f Epiphan Haeres 55. 67. Hierat quidam Melchisedecianorum hunc Melchisedec putat esse spiritum sancium eo quod assimilatus est inquit filio Dei or else the holie Ghost Other also gesse g Hieron epist. ad Euagrium Origenes multiplici sermone disputant illuâ— tandem denolutus est vt cum angelum diceret Transiui ad Didymum sectatorem eius vidi hominem pedibus in magistri isse sententiam that he was an Angell because he is said to be without father or mother But these errours likewise are euident by the Scripture which in manifest words affirmeth that Melchizedek h Heb. 7.1.2 King of SaleÌ„ King of peace by analogie of the historie and vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider how great this man was c. was king of Salem that is vndoubtedlie a certaine man which was king of a certaine Citie called Salem which Citie although in the name thereof it doe aptlie signifie the kingdome of the faithful wherein dwelleth peace and righteousnes yet may we not by reason of the allegorie take away the truth of historie Againe it is signified he i Heb. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is manifest therefore that he had a kindred which was not couÌ„ted or described had kinred in the flesh although not reckoned among the kinred of the Iewes Neither saith the Scripture that he had no father or mother but k Heb. 7 3. Psal 110.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnal-dibrathi that is according to my word or report of Melchizedec that is that report which is by me deliuered of Melchizedec namely Gen. 14. Epiphan Haeres 55. Quod autem sine patre sine matre dicitur non eo quod non habuit patre aut matrem dictum est sed eo quod non sunt manifestissimè in scripturis nominati that he is described without father and mother that in shew of eternitie he might be likened vnto the sonne of God The Rabbins of l Hieron epist ad Euagr. Tradunt Hebrai hunc esse Sem primum filium Noa eo tempore quo ortus est Abraham habuisse aetatis annos 390. Rab. Rasi Thevâ—th rationem reddit quia scil dicitur Melec Salem in quo reperiuntur litere Sem. Iuanis coniectura the Iewes and other m Lyra in Gen. 14. Carthus in Gen. Comment Praeterea dictum est communiterque tenetur quod Melchizedech fuit Sem filius Noae after them doe teach that this Melchizedek was Sem the sonne of Noah Manie other both famous and reuerende interpreters of Scripture n Hippolitus Irenaeus Eusebius Caesariensis Emissenus Apollinarius Eustachius citantur ab Hieron epist. ad Euagrium Item Epiphanius Haeres 55. Theodores quaest in Gen. 63. Caluin in Gen. 14. Pet. Mart. in Gen. Comment 14. doe rather thinke that because the parentage of Sem is declared in the Scripture and that the distance of time was so great o The Greekes who followed the Septuagint translation found it not possible in respect of the time for that translation addeth to euery Patriarke from Sem to Abraham 100. yeeres and with Caiâ—an intruded 150. and therefore followed the other sentence but the occasion being taken away in the truth of the Hebrue text the iudgement of the Fathers is therein reconciled from Sem to Abraham that p For Sem by the computation of the Septuagint died shortly after the birth of Peleg when as by the truth of the originall and as wee finde it in our English Bibles he is found to haue liued vntill the 50. yeere of Isaac therfore he was not Sem but some one of the seed of CanaaÌ„ which being affirmed if it might sufficientlie be proued would notablie expresse the exceeding mercie and goodnes of the Lord who out of that q Gen. 9.25 Act. 10.34 Sui las in nomine Melchisedech iteÌ„ Eustath Antioc dicit est ex Side filio regis Aegypti scorto impurissimâ— esse genitum hac de causa ipsiâ—us genus non proditum esse literis Sed nimis impudenter philosophati sunt accursed familie would choose so noble a Peere of righteousnes Notwithstanding although the Scripture signifie that Melchizedek is described without father mother it is not thereby to be gathered that either he was destitute of father and mother or that his father r Heb. â— 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie which is verie rare of any of the faithfull in the old Testament parentage is no where els declared but onelie that in the history of Melchizedek in the description of his Priesthood and his kingdome there is no mention made of them as here we see that in them all he might be likened vnto the son of God for neither this Melchizedek or any other of whatsoeuer family but haue in the former historie their original declared Neither is there let in respect of life but that Melchizedek may be euen Sem himselfe for the scripture plainelie sheweth that Sem was yet remaining and continued vntill Å¿ Gen. 11.11.12.32 12.4 he died before Abram fiue and twentie yeeres as appeareth by the account of the yeeres of his life neere the death of Abraham Neuertheles seeing the scripture of purpose would be t Heb. 7.3 silent in this description of Melchizedek both of his parentage and his posteritie it behooueth men to restraine themselues from curiositie least while they seeke too busilie to open that which the Lord himselfe hath closed vp they u August libr. 1. de Gen. contr Manich eos cap. 2. Compescat se humana temeritas id quod non est non querat ne id quod est non inueniat misse also of the knowledge of that which is more manifest and imbrace x Concil ChalcedoÌ„ act â— edict Valentin