Here therefore b Iustin. Mart. Dial. cum Triff Non ad elementa siue ad terram siue ad alia locutum faciamuâ— sed ad aliuÌ„ qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numero alius rationaliâ— sit neque Angelos c. Chrysost Hom. cont â—â—â—omaeos Ad quem dicit manifestum quod ad vnigenitum suum Non dixit fac vt ne seruile aliquid suspiceris prâ—ceptum sed faciamus vt forma consultoriorum verborum aequaelis detegeretur honor Hilar. lib. de Trin. 2. is a manifest proofe of the trinitie of the persons and the vnitie of the Godhead for as much as man is created c Basil Hexam 9. Faciamus hominem inquit fecit hominem non fecerunt per illa quidem Iudeum erudiens per haec verò Paganismum excludens In our image saith the Trinitie that is afterward declared in the image of God Question 13. verse 26. What is meant by the image of God whereunto man was created COncerning the two originall words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tselem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demuth which are translated image and likenes they haue a August lib. de Gen. imperf cap. 16. Omnis imago similis est ei cuius imago est nec tameÌ„ omne quod simile est alicui etiam imago eius est Expositio ergo fortasse est cum additum sit ad imaginem Caluin in Gen. 1.26 but one meaning and signifie one thing as if the Lord had said let vs make man in our image that hee may be as a creature may be like vs and the same his likenes may bee our image Some of the b Ambros lib. de dign Hom. cap. 2. 3. Anima intellectus anima voluntas anima memoria Nunc verò de similitudine Deus est charitas est bonus iustus Hieron in Ezech. cap. 28. distinguit aliter Notandum inquit quod imago tunc facta sit tantum similitudo in Christi baptismate compleatur Fathers and c Lombard lib. 2. dist â—6 d. Sed ad imaginem secundum memoriam c. Ad similitudinem secundum innocentiam Bonauent inscript secund distinct 16. schoole Doctors doe distinguish as if by image the Lord had meant the reasonable powers of the soule reason will and memorie and by likenes the qualities of the mind charitie iustice patience c. but both Moses himselfe confoundeth this distinction if you compare d Gen. 1.27 5.1 the Scriptures and the Apostle where hee saith e Coloss 3.10 hee was created after the image of GOD in knowledge and the same f Ephes 4.24 in righteousnes and holines Here commeth to bee considered the matter subiect wherein the image of God was placed and the forme whereof it did consist Audius g Epiphan Haeres 71. August Haeres 50. the founder of the Anthropomorphite heresie supposed it was placed in the figure of the bodie which least there h Leo magn de natali Apostolor Roma cum omnibus dominaretur gentibus omnium geÌ„tium seruiebat erroribus Quod verè de Romano imperio sub impijs regibus scripsiâ— Leo id multo verius in ecclesiastico statis quasi prophetica vox comperta est sub pontificibus ab ingresso in eam Antichristo should be any heresie so grosse which they would not acknowledge for their owne the fathers of the Church of Rome are content to like of and to defend in whose Churches Chappels and places of Deuotion it is euery where to finde the image of God the Father depictured i Abominable Idolatrie of the Papists which is not yet whollie extirpate out of England on their walles or in their glasse k Origen in epist. ad Rom. Hom. 1. Commutauerunt gloriam incorruptibilis Dei c. Non est sane praetereundum ApostolicuÌ„ sermoneÌ„ non soluÌ„ eos qui idola colunt argueâ—e sed inter Anthropomorphitas intelligendi sunt coÌ„putati qui in ecclesia positi imagineÌ„ corpoream hominis Dei esse imagineÌ„ dicunt ignorantes quod scriptuÌ„ est in Gen. 1. c. Deinde Anthropomorphitae id est qui corporeâ— imaginem hominis Dei esse imagineÌ„ dicunt conuictos se ab Apostolo confutatos esse cognoscerent in the figure of a man as though they had learned of l Cic. de inuent lib. 2. Zeuxis to draw his physiognomie And they proue it lawfull both to haue such pictures and to worship them m Concil Constantin 7. Act. 2. in epist. Adrian Papae ad imperatorem Concil Trid. sess 25. Mandat sancta synodus omnibus episcopis docendi munus c. Imagines porrò Christi deiparae virginis aliorum in templis praesertim habendaâ— ijsque debitum honorem impertiendum quoniam honos qui ijs adhibetur refertur ad proâ—otypa ita vt per imagines quas osculamur Christum adoramus c. from hence that God made Adam in his image And some of the chiefest n Alexand. part 2. quaest 30. art vlt. Aquin. part 3. quaest 25. art 3. Si imago consideretur quaetenus est lignum tum nullam ei reueâ—entiam adhibendaÌ„ si verò vt imago Christi tum adoratione latriae sicut Christum ipsum adorandum Ideo crucem alloquitur ecclesia o crux aue spes vnica Caietan ibid. Bonauentura in 3. distinct 9. Doctors of their Church are not afraid to teach that there is the same reuerence to be giuen to the signe or image as to the thing signified by it that is to say to God himselfe But it is a wonderfull peruersnes saith Tertullian o Tertul. aduers Marcion lib. 2. Satis peruersum est vt in Deo potius humana constituaâ— quà m in hominâ— diuina hominis imagine DeuÌ„ imbitas potius quam Dei homineÌ„ to thinke that there are humane things in God rather than diuine things in man and to conceiue of God to haue the image of a man rather than a man to haue the image of God Basil also and Chrysostome doe expound the image of God in man p Basil Hex Hom. 10. Chrysostom Hom. in Gen. 8. Idem ad pop Antioch Hom 7. to be his dominion ouer the creatures and the preheminence that God gaue vnto him But this seemeth to be too small a peece to make so large a garment of The Scripture doth more plainly expound it selfe Afterward q Gen. 2. vers 7. saith Moses the Lord God made the man of the dust of the ground and breathed in his face breath of life and the man was made a liuing soule Herein we finde that man consisteth of a bodie made of earth and of a soule which was the breath of life which earthly and heauenly natures being vnited by the r 1. Thess 5.23 Hilar. in Psal 139. Naturam sclicet haÌ„c terrenam atque caelestem quodam inspirationis foedere copulatam Spirit the man became a liuing soule Seeing therfore God created the whole
the order of the doing of the same The end whereof is to make the doctrine plaine not to obscure it although froward and ignorant people which delight not in the Scriptures c Aristot Metaph. lib. 2. c. 1. Quemadmodum enim vespertilionum oculi ad lumen dici se habent ita intellectus anima nostra ad ea quae manifestissima omnium sunt like Night-owles are offended at the light The Scripture d Psal 19.7.8 in it selfe is plaine In the first chapter is set foorth the whole worke of creation in order as it was performed the purpose of the holie Ghost in this place is to inuite vs once againe diligently to marke the power of God e Ierem. 10.12 declared in it who alone without helpe or meanes performed it As if he had said f Chrysost in Gen. Hom. 12. Consider the marueilous worke of God in creating the heauen and the earth who himselfe g Isai 44.22 alone created them or else h Before it was in the earth that is there was none in the earth before God created them they had not been and first i In the day that GOD created the earth and the heauens that is in the season or time to consider that which is neerest our vnderstanding of the earth the plants of the field had neither raine to water them nor Sunne to warme them which now are the ordinary meanes of God to bring them forth nor helpe of man to plant them or to till the ground The order of the historie is this k Gen. 1.11.12.14.27 Gen. 2.6.7.8 obserue vers 5. the Lord is the author of the raine Ierem. 14.22.2 The Lorde created the earthly bodies all meanes both naturall and artificial being takeÌ„ away as he created the worlde of nothing In the third day the earth brought forth euery hearbe and euery tree according to his kind that is trees of euery kinde that are or euer were vpon the earth when as there was none of them before nor meanes whereof they could proceede the Sunne was created the fourth day Man the sixt day who being created God placed him in Paradice when as yet it had not rained vpon the earth that is to say shortlie after he was created Question 5. verse 7. How it is to be vnderstood where it is said the Lord made man dust of the ground and breathed in his face breath of life and the man was a liuing soule IN al godly wisedom two points are a Lactant. Institut lib. 1. cap. 1. Calu. Instit lib. 1. c. 1. chiefly to be regarded b Ierem. 9.24 Hose 6.6 the knowledge of God and the c Act. 17.29.30 Reuel 2.5 Hos 14.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prae foribus templi Delphici inscriptum tanquam dignum Deo testatur Plato in Charm Tanquam viam ad foelicitatem ex responso Apolliniâ— refert Maâ—roâ— de Som. Scip. lib. 1. Tanquam rem difficillimam arguit Thales Laert. vit Thal. Interroganti quid esset difficile respondet seipsum nosse Et illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noli putare ad arrogantiam miâ—â—endam solum esse dictum verum etiam vt bona nostra norimus Cic. ad Quint. frat lib. 3. epist. 6. knowledge of our selues At these two markes the Scriptures doe principally and almost wholy aime The knowledge of God is taught by the worke of creation and by the d Deus enim semper agit semper quiescit nam a ut sine motu quiescit in ipsiuâ— actione August worke of resting and of gouernment and for as much as these points are e Aâ—gust de spiritu anim cap. 54. Vide amus quomodo per cognitionem nostri pâ—ssimus ascendere ad cognitionem ipsius dei Calu. Institut lib. 1. 1. knit together so that the one cannot consist without the other more especially by the creating of man himselfe The knowledge of man is taught in like sort by the creation and benefites bestowed on him by his fall by his miserie and restoring all which the Scripture doth abundantly expresse Thus therfore doth the holy Ghost make way as it were to speake more largely of mans creation and of his gouernment as after followeth There was not a man to till the ground As if hee had said What cause haue f Laert. lib. 1. cap. 1 â—l Vulcano qui Philosophiae principia apertut ad Alexandrum Macedonem interfluxisse quadragesus octies mille octingeÌ„tos sexaginta tres annos rebus interea stantibus Aegyptijs Cic. de diuinat lib. 2. p. 128. Nam quod aâ—uns Chaldaei quadringenta septuaginta millia annorum in experiendu pueris quicunque essent nati Babylonios posuisse fallunt Idem refert Diodor. Sicul biblioth lib. 3. Vide similia monstra apud Platon in Timaeo de antiq Atheniensium Diodor. Sicul. lib. 1. inter Osirim Alexandrum success regum Aegypt Pomp. Melam lib. 1. Plin. lib. 11. 35. cap. 13. the heathen to brag so greatly of mans antiquitie the Lord created al creatures and they were in perfection g Whereby man is excluded from any part of the workmanship of them before there was any man and when man was made al ordinary meanes were wanting but the Lord h The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iaizar signifieth to fashion by pressing or keeping straight as the Potter doth the clay Isai 41.25 Hence a Potter is called totzer and we see vpon what ground the Prophet saith We are the clay and thou art the Potter Isai 64.8 45.9 Ierem. 18.6 fashioned his bodie of the dust of the earth and breathed in his face breath of life The nature of man consisteth of a bodie and a soule both which hee receiued from the Lord and nothing of himselfe i 1. Cor. 6.20 creatione redemp he must therefore glorifie God in both because they are the Lords The originall matter whereof the body of man was framed is called k The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnapar is properly dust lying vpon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhaâ—nah from whence Adam hath his name is red or moyst earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erets the whole globe of earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tebel the earth or land inhabited Ral. Dauid lib. Rad. Pagn thesaur coâ— 2046. drie earth of the ground or dust of the ground and he saith not only he was of the dust least any should affirme there was more excellent matter ioyned therewithall but that hee made man l Thus are the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijizer Iehoua clohim eth haadam gnapar min haadamah and the Lord God formed the man dust of the ground dust of the ground that is to say consisting chieflie and wholy of the earth m Nam terra siue aequae que nobis sunt cótiguae non sunt pura elementa sed generationi aptae Avici de Gen. lib. 2. cap. 8. Cadit
doctrine that are deliuered which so farre forth as they are deliuered are nothing difficult And sometime hard in disposition and maiestie of words where the doctrine of it selfe is plaine and easie And therefore hath the Lord most wisely included some difficultie in the Scripture to the end he might prouoke vs to aske assistance of his spirit by whose only light they are truly vnderstoode Secondly to stirre vp our indeuour to reade meditate and search them out Thirdly to make vs esteeme them precious as they are who naturally despise the things we easilie obtaine Moreouer to represse our pride and the boasting of our wisdome he would shew vs thereby our ignorance in heauenly things Againe to preserue the treasures contained in them that they might not be cast before the proud and scornefull men as holy things to dogs or pearles to swine And withall because he hath ordained some teachers some learners in his Church that the ministerie which is his ordinance with loue and reuerence might be regarded Neuerthelesse as there is none so wise on earth who is able to sound the deepnes of knowledge and wisdome contained in them so is there none so simple indued with common reason but by the ordinarie meanes of God may attaine to knowledge by them sufficient to saue his soule Neither is any thing more plaine then the summarie doctrine of Saluation contained in them to him that taketh delight therein when as to Atheists and despisers of them euery sentence is obscure which can be inuented by the industrie of man or contained in mens writings Philosophers or heathen or whosoeuer Some therefore contrariwise obiect vnto themselues the facilitie and plainenesse of the Scriptures as though they were not worthie their deepest meditations To whom againe we answere Tanta est Christianarum profunditas literarum c. So great is the depth of the sacred Scriptures that if a Christian man were indued from heauen with the yeeres of Methushalem and the wisdome of Salomon and would continually peruse them euen from his childhood vnto his crooked age he might euer gaine in learning and alwaies with abundant profit be exercised in them The more wise the Preacher was the more he sought forth wisdome but sound it as a deepe profunditie which he was not able to comprehend They are like Iacobs ladder the lowest steppe whereof commeth neere the ground of our vnderstanding but the last steppe is high aboue mans capacitie and reacheth vp to Heauen They are a shallow foord in which a Lambe may wade they are an Ocean Sea in which an Elephant may swimme Considering therefore with my selfe right Reuerend both the fond obiections of vaine and corrupted mindes which receiue the holy Scriptures as the word of man not as it is indeede the word of God as also the subtill cauils of our aduersaries against the holy truth of our profession and beholding with continuall griefe the horrible neglect of the sacred word of God with the infinite enormities that proceede thereof I haue been prouoked in my selfe to vndertake a labour of no small importance and I humbly beseech the heauenly maiestie it may be found as profitable in time to come vnto the Church of God Wherein first of all to the end to prouoke as many as professe the faith to the diligent reading of holie Scriptures I haue laboured to vnfould in some conuenient measure with sinceritie and faithfulnes the true and sound interpretation of the word especially in the most difficult and hardest places of the same Secondly for as much as very many places of Scripture haue been distorted and wrongfully applied to the purpose of heretikes from time to time I haue endeuoured to demonstrate the true and vndoubted purpose of the holie Ghost and gathered the doctrine that thereof ariseth by the guide and authoritie of the Scriptures and the reuerend and orthodox fathers of the Church Thirdly whereas many obiections haue bin by Atheists displaied and bent against the historie of holie Scripture which may happen also to be called into doubt either by such as begin to grow to head in these our daies or some other perhaps that are indeed desirous of the knowledge of the truth I haue had in purpose to remoue such scrupulosity which either I could find obiected or call to minde and to cleere the truth of the word of God Fourthly whereas places of Scripture seeme opposite to other I haue conferred such places and reconciled them Fiftly to these interpretations I haue also gathered the iudgement of ancient writers as I haue found them either directly exhibited or here and there dispersed in their workes and haue placed them as parallels of full agreement with the doctrine at this day taught in the Church of God The reader shall thereby perceiue that the same his iudgement which before he had conceiued or from hence shall learne by conference of Scripture shall be of perfect vnitie with the doctrine of the faithfull heretofore Sixtly I haue diuided these my labours into questions and answers which I take to be the plainest kind of teaching vnto the simple and for to resist the gainsaiers of the truth I haue also as occasion hath been offered added the arguments and manifest reasons of the Church of God out of the plaine demonstration of the Scripture carefully auoiding all vaine and idle questions and subtill disputations which I professe before the Lord and before his Church as in my worke it selfe I hope it shall appeare hauing in this kinde of exercise imitated diuers ancient and learned Fathers of the Church Theodoret Acasius Augustine c. and some of our countrimen here at home I haue directed these my labours vnto the priuate benefit of this my natiue countrie First for that I acknowledge my selfe more neerely tied in dutie to those of mine owne nation and them of my kinred in the flesh so that this Common-wealth and state wherein I was borne and hitherto maintained as it doth worthily chalenge my life and labours because next vnder God it hath been author and maintainer thereof through the most godlie prudent and happie gouernment of our most redoubted dread Soueraigne Ladie Queene Elizabeth whom God of his infinit mercie and fauour to this our land endow with multiplied yeeres and full felicitie so I desire of the Lord that for the emolumēt thereof I may euer bestow my strength and labours or my selfe may be bestowed to the glorie of God and edification of his Church Secondly for that the same our Church and Common-wealth is continuallie assaulted by the aduersaries either by open inuasion or secret immission of lurking espies Intelligencers Remembrancers Seminaries Priests Iesuits solicitors for the Church of Rome remaining in euery corner of this land who thorough the power of darknes doe worke into the harts of men by false suggestions and coloured hypocrisie I take it as the dutie of the Ministers of the word by sound and holie doctrine of euery faithfull Magistrate vnder
hath worthily the d vers 18. Psal 136.9 chiefe preheminence in ruling of the night They are called greater or lesser by comparison either of their light or of their bodies The Sunne is called in the language of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shemesh that is e Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamash Chaldaicè to serue a seruant as if he were Gods onely minister of light to all the world because he is f Basil Hexam Hom. 6 Primò ipsa lucis natura producta est nuÌ„c autem solare hoc corpus vt primogenite illi luci vehiculum sit praeparatum est as it were the chariot wherein light is carried not onely to inlighten the ayre and the earth but euen the Moone and Starres themselues which although they were indeede created lights g 1. Cor. 15.41 so as one starre differeth from an other starre in glorie yet is their glorie much more increased by their beholding of the Sunne The Moone is euidence enough hereof which shineth onely on that part h Basil Hexameron 6 August Epist. 119. ad lannuar cap. 4. lacrementa decrementa lunaria ex conuersione globi eius coniecerunt Vitruâ— lib. 9. cap. 4. Gerosus pilam esse ex dimidia parte candentem locuit conueâ—tique candentem versus solem propter eius proprietatem luminis ad lumen Aristarchus Samius aliter â—unam proprum lumen non habere sed esse vti speculum à solis impetu recipore splendorem which is next the Sunne as that whereon the Sunne doth cast his beames Wherefore the Moone is alwaies full as Augustine i Aug. de Gen. ad lit lib. 2. cap. 15. Idem de Gen. imperfect cap. 13. saith although to vs she appeare not so For according to her distance from the Sunne so is her light to vs ward and the lesse it appeareth vnto vs the more k Plin. lib. 2. c. 9. In coitu lid cernitur quoniaÌ„ haustum omnem lucis â—uersa illò regerat vnde acceperat it is increased on the other part being vpward and next the Sunne which through the thicknes of her bodie wee cannot see For to thinke that the bodie of the Moone waneth and increaseth with her light were as apparant follie as with l Cic. in Lucullo Zenophanes and m Laert. lib. 2. cap. 3. de Anaâ—r Anaxagoras to imagine there were houses and cities in her And yet the eclipses of the Moone are more apparant testimonies of the same For when she is so opposed to the Sunne as n Ptolâ—n Almag lib. 4 cap. 1. Cum distantia qua lunae globus disiat à centro terrae non sic tanta quanta est ad Zodiacum vt insta puncti magnitudo terrae ad eam habeat de proinde vmbram per sphaeram lune terrae faciat cum ergo lunae sic opposita soli fuerit vt in terrestris vmbra incidat cono quia ex opposito solu vnà cum eo circumducitur proportionaliter incidentiae qualitatibus luminâ— priuatur terra enim solaribus obijcitur radijs hinc fit vt similiter omnibus c that she commeth within the shadow of the earth hauing lost the light she receiued from the Sunne she o Perhappes somewhat inlarged by the brightnes of her circle other stars sheweth her owne vntill she haue recouered againe her borowed brightnes Concerning the greatnes of these lights it may seeme to simple men a miracle or rather a fable that is affirmed by the vniuersall consent of all the learned that the bodie of the Sun is greater than the earth which p Cic. in Lucul Cleom. lib. 2. Epicure and q Laert. lib. 9. cap. 1. de vita Herac. Heraclitus would thinke might be contained in a bushell But let it not moue thee r Ambr. Hexam lib. 4 cap. 6. Considera quaÌ„tum intersit spatij inter solem terras Mentitur noster espectus noli fidele astimare eius judicium saith Ambrose that hee seemeth vnto thee not past a foote broade thy sight deceiueth thee beleeue not the iudgement thereof but consider how much space there is betweene the Sun and the earth by which our sight is weakened which indeede is so great as that it surmounteth the compasse of the earth Hee Å¿ Ibid. Basil Hexam 6. sheweth the same greatnes in India and in England all at once he inlighteneth all parts of the earth alike t That is in the same Hemisphere of the earth in which he shineth and appeareth the same indifferently to all Neither say wee this that thou shouldest stand still in considering the creatures but that thou shouldest ascend to u Chrysost Hom. in Gen. 6. Non vt in eo subsistas dilecte sed inde ascendas in elementi opificem admirationem transferas nam quanto maius ostenditur elementum tanto admirabilier opifex eius apparet Lact. lib. 6. c. 1. Ideo facti inspirati ab eo sumus non vt coelum videremus solem quod Anaxag putâ—uit Laert. lib. 1. c. 3. sed vt artificeÌ„ solis coeli DeuÌ„ pura integra mente coleromus admire the maker of them For by how much they are more glorious in regard of their light and bignes so much more glorious doth hee appeare who made them so light so great so beautifull and that of nothing And if the Sunne and heauenly bodies bee so great which yet notwithstanding are nothing in respect of the greatnes of the heauens how great is the Lord who x Jerem. 23.24 Non mole sed virtute essentia spirituali naÌ„ Deus non est corpus sed spiritus Ioh 4.24 filleth both the heauen and the earth And how truly saith the Prophet He measureth y Isai 40.12.17 the waters in his fist and counteth heauen with his span and all nations to him are nothing and lesse than vanitie But wee will giue no raines to curiositie to search whether the Sunne bee z Ptolom Almag lib. 5 cap. 16. 170. times although by sufficient ground of Arte the same is proued or the least starre that appeareth in the firmament be eighteene times greater than the earth or whether it be eighteene hundred and fiftie miles to the circle of the Moone or as many thousand as is reported from thence vnto the stars seeing it maketh little as a Ambr. Hexam lib. 6 c. 2. Quid mihi quaerere quae sit terrae meÌ„sura circuitus quam Geometrae centum octoginta millibus stadiorum affirmant libenter fateor me nescire quod nescio imo quod scire nihil prodest Ambrose speaketh to matters of faith and would haue omitted at all to speake thereof so as the rebellious wit of man would not through ignorance accuse the Scriptures b In lib. contra fidem Christi Et est apud Cyrill Alex. lib. 3. Vbi praeponit PlatoneÌ„ Mosi imo ipsi Deo in narratione
ergo Simplicij argumentatio 12. Neque enim cum ex terra dicit hominem Moses statuendit ex sola terra siuâ— pura puta as the same is mixed with other elements The more base the matter is the more excellent is the power and wisedome of the workmaster the more ought man to n Gen. 18.21 bee humble in himselfe and o 2. Cor. 10.17 to glorie in the Lord who hath placed in so foule a matter p De hac re vid. Greg. Nissen lib. 1. de Philosoph cap 5. Ambr. Heram lib. 6. cap. 9. Cic. de Natura Deorum lib. 2. Galen de vsu partiuÌ„ per tot c. such vncomparable beautie And seeing the Lord had power to make the earth of nothing and the bodie of the earth how easily can he restore the same bodie being returned q Gen. 3.10 to the dust and make it r Cyprian expos in Symb. Quid tibi aut absurdum aut contrarium videtur c. of an earthly bodie Å¿ 1. Câ—â— 15.44 a spirituall bodie The bodie being thus created t Chrysostom Hom. in Gen. 13. he added thereunto u De traduceâ— omnium est optima sententia Hieronym Apolog. aduers Ruff. lib. 2. Deo teste dico quia vsqâ—e ad praesens certi definiti aliquid de hac quaestione non teneo sed Deo relinquo scire quid sit in vero sicut ipse reuelare dignabitur Similiter Augustini Epist. 28. a soule the meanes how is described he breathed in his face the substance or forme thereof is called breath of life but how this dead bodie newly framed was made to liue cannot fully be conceiued in the heart of man in which respect the Lord doth speake as wee are able to heare He breathed not that God hath mouth or organes of breathing but that we might discerne that he receiued life immediatly from God I finde of this scripture three diuers expositions of the learned and none of them disagreeing from the faith First is that by breathing is vnderstood his decree or word x August de Gen. ad lit lib. 7. cap. 3. Sed hoc ipsum est sufflare quod est flatum facere hoc est animum facere Et ita plurimi scriptores intelligunt that he should haue breath his diuine and present power whereby hee made his breath and made his soule as he made the world y Psal 33.6 by the breath of his mouth Secondly it may be vnderstoode that z Aug. de Gen. contr Manich. lib. 1. cap. 22 Primò ergo huius locutionis regula in multis diuinarum script locis animaduertenda atque discenda est Quid enim aliud significat quod dicitur Deus requieuisse nisi requrem nostram sic spiritus sanctus gemit quia ipse nos mouet ad orandum c. Pet. Mart. in Gen. c. 2 the Lord breathed in his a The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anap to bee angrie or blow thorow the nosthrils is properlie the nosthrils but often vsed for the face Synecdoc nosthrils when he gaue him power to breathe in his nosthrils In like sort as the Lord is b Gen. 22.12 Deut. 13.3 said to know vs when he maketh vs to know our selues and the spirit c Rom. 8.26 is said to grone when he maketh vs to grone in prayer vnto God Thirdly d Iustin. Mart. Apolog. 2. Verba auteÌ„ haec fecimus vt probaremus Iesum istum ChristuÌ„ esse filium apostoluÌ„ dei out prius verbum existens cum aliquando in forma igniâ— aliquando in imagine inâ—orporeoruÌ„ apparuisset nunc porro factus homo Idem Dialog cum Triff Deum patreÌ„ neque Abraham neque alius quisquam vidit vnquaÌ„ sed illum ipsum qui iuxta consilium eius voluntatem Deus est filius ipsius angelus ex eo quod sententiae illius est administer c. Irenae lib. 4. cap. 37 Verbum autem eius quemadmodum volebat ipse ad vtilitatem videntiuÌ„ claritatem monstrabat patris dispositiones exponebat Tertul aduers Prax. Nemo inquit videbit faciem meam tamen patriarchae Deum vidisse referuntur vt Abraham Iacob prophaetae mortus non sunt igitur aut mori debuerant aut scriptura mentitur consequens est vt inuisibilem patrem intelligamus pro plenitudine maiestatis visibilem filium agnoscamus pro modulo deriuationis Filius itaque est qui iudicauit turrim superbissimam elidens c. Ipse enim ad humana semper colloquia descendit ab Adam vsque ad patriarchas in visione in somno inspeculo c. Euseb de demonst Euangel lib. 7. Hier. â—anch de op part 3. lib. 1. c. 1. Eundem cum creaturus esset Adamum tum primum formam hanc corporis sumpsisse suis itaque manibus lutum è terra accepisse in naâ—es corporis iam formati insufflasse Et certe non video quo iure possit aut debeat haec interpretatio damnari Cum neque pugnet cum alijs scripturis neque cum analogia fidei that the Sonne of God who afterward tooke our nature on him appeared in humane forme as what letteth that to be seeing that e August de ciuit Dei lib. 16. cap. 29. Est quidem diuinae potestatis inuisibus incorporalis incommutabilisque naturae sine vlla sui mutatione etiam mortalibus aspectibus apparere non per id quod est sed per aliquid quod sibi subditum est Quid autem illi subditum non est by his diuine power he might take vnto his inuisible and immutable nature the vse of some creature and appeare in the view of mortall men not by that which he was himselfe but by the creature which is subiect vnto him like as the Angels being f Psalm 104.4 voide of bodily shape haue often appeared in the forme of g Gen. 18.2 19 5. Iudg. cap. 6.17 13.6.11.16 Heb. 13.2 men and made his bodie of the dust breathed in his nosthrils h Vers 21.22 made the woman of the rib of Adam i Gen. 3.8 walked in the garden and k To Abraham to Iacob Gen. 18. 32 c. Iustin Mart. Dialog cum Triff Tertul. aduers Praxeam Ipse enim ad humana semper colloquia descendit c. sometime appeared l At inquit Dionys Areop lib. Hierarch 1 Omnes dei manifestationes apparitiones mediate per Angelos esse factas Negant vniuersalitatem istaÌ„ multi patres docet Augustinus fieri aliter potuisse nec iste Dionysius innotuit hoc scripto patribus vt apparet ex catalog Hieronymi nec à recentioribus omnino censetur genuinus vnto the Patriarkes But howsoeuer we vnderstand the manner of doing we must remember that the thing that was created thus by breathing was m The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nishmah
is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable soule Aben Ezra coÌ„ment in Gen. cap 7. Rationalem coelestem animam interpretatur cum nomine shamaijm assinitatem habere Rabb Abraham in Gen 2. Nishmah collocat in cerebro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nephesh in â—epate vt haec sit anima rationalis illa vegetatiua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—uac verò spiritum in corde sicut omnes scriptores saniores ... the soule of man wherein was n Ambros Hexam lib. 6. cap. 8. Non enim caro potest esse ad imaginem dei sed anima nostra quae libera est diffusit cogitationibus consilijs huc illuc vagatur chiefly placed the image of God with all the faculties and furniture thereof And thus the man was made in the image of God a liuing soule when as this spirituall substance created by God of nothing was by the power of God ioyned in personall vnion with the bodie so that that earthly image indued with soule did liue and became the chiefe of all other liuing creatures By this place of scripture many foule errors are apparantly confuted to aching the soule of man which the diuel hath put in the hearts of men to induce them the rather to beleeue that the soule were mortall as the bodie or at leastwise should not indure the punishment of sinne after death which it hath deserued in this life For neither is it o Cic. Tuscul quaest lib. 1. Dicaearchus nihil esse omnino animam disputauit vimque eam qua vel agamus quid vel sentiamus in omnibus corporibus viuis aequaliter esse fusam nec separabilem à corpore esse quippe quae nulla sit nec sit quicquam nisi corpus vnum simplex ita figuratum vt temperatione natura vigeat ac sentiat without substance proper to it selfe when it is separated from the bodie as some haue affirmed for as much as when the bodie was perfectly created this spirit as a substance was breathed in his nosthrils Neither is it of the p Cic. ibid. Vnde concordes ex cordes vecordes dicuntur opinio vulgi substance of the heart of man neither q Cic. ibid. Empedocles animum esse censet cordi suffusum sanguinem is it the blood about the heart neither r Sicut Democritus Leucippus Pythagorici statuerunt Arist. de anim lib. 1. cap. 2. Cic. Tuscul 1. Zenoni Stoico animus ignis videtur fire nor Å¿ Arist. de anim 1. cap. 2. Diogenes autem sicut alij quidam acrem ipsam censuit esse aire nor t Arist. ibid. Quidam magis importuni vt Hippon aquam esse dixerunt water nor u Solùm terram nemo dixit nisi quis ex omnibus clementis constare dixerit Arist. ibid. of the foure elements nor consisting x Vt Zenocrates qui numerum dixit esse Cic. in Tusc lib. 1. of number or y Aristoxenes Cic. ibid consent of Musicke neither yet z Hippocrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. Galenus lib. de consecut morum anim Anima est temperatio è quatuor elemeÌ„tis certa propâ—rtione concreta of any temperature of the foure elements seeing it is a substance not taken from the earth or elements or heauens or Angels but immediatly infused or inspired by the Lord. Neither is it of the substance of the Deitie a Chrysost in 2. Cor. Hom. 7. passim apud Augustinum as the Manichees and b Rabb Moses ben Maimâ—n plerique Hebraei Priscillianistae apud Augustate heres Her 70. Hi animas dicunt eiusdem natura atque substantiae cuius est Deus Origenes peâ— flatum spiritum sanctum intelligit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 li. 1. c. 3 others doe esteeme it no more then the breath of man is of the c August de Gen. ad lit lib 7. cap. 3. Quo modo inquiunt scriptum est sufflauit c. si non anima dei pars est imò verò ex hoc verbo satis apparet ita non esse cum enim homo sufflat anima vtique ipsa subiacentem sibi naturam corporis monet de illa non de seipsa statum facit Nisi isti fortè tam tardi sunt vt nesciant isto reciproco halitu quem de hoc acre circumfuso ducimus reddimus fieri etiam flatum cum voluntate sufflamus Idem cap. 2. Nos autem credimus dei naturam atque substantiam quae in trinitate creditur à multis intelligitur à paucis omnino esse in ommutabilem substance of his bodie or of his soule Neither is it d August de Spiritu anim lib. cap. 13. Dicitur namque anima dum vegetat spiritus dum contemplatur sensus dum sentit animus dum sapit dum intelligit menâ— cum liscernit ratio dum recordatur memoria dum vult voluntas manifold or consisting of many parts but as the bodie is one and consisteth of diuers members so the soule is one that cannot be diuided and consisteth of diuers powers properties Such is the wisedom of the Lord and his bountifulnes to man that hauing made the world as e Psal 19 1. Rom. 1. the image of his glorie he would end the creation with the frame of man f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam ab ecclesiasti is quam à prophanis appellatur as of a little world in whose bodie and soule he placed g Eccles 12.2.3 c. the beautie of all creatures voide of life the growing of plants the sense of beasts the h Tertul. lib. 2. in Mer. Fortior angelo scil seductore qui seductus est sed afflatus dei generosior spiritu materiali pâ—o angeli constiterunt reason of Angels and also ioyned i Ephes 2.13.18.22 2. Pet. 1.4 man which was the last vnto himselfe that k Iren. lib. 4. cap. 37. Christus in nouissimis temporibus homo in hominibus factus est vt finem coniungeret principio id est hominem Deo was the first by Iesus Christ Question 6. verse 5. What place the Garden of Eden was and where it was situated IT were almost innumerable and also fruitlesse to report the varietie of iudgements concerning this place of Paradice Some hold a Hugo de Sancto Victore Annot. in Gen. ca. 2. Ex aliorum opinione refert item Perer in Gen. Tom. 1. lib. 3. that this pleasant garden did extend ouer all the earth Some b August lib. de Haeres haer 59. Seleuciani negant visibilem paradisum that it was not at all in the earth but in the heauen Others thinke it to be c Tertul. in Apologet. cap. 45. Maceria quadam igneae zonae à notitia orbis communis segregatum a place on earth where now remaine the godlie soules departed Others that it is situate aboue the earth d Lombard lib. 2. dist 17. E.
lost this happines and by what occasion the world and all the creatures therein are b Rom. 8.20 subiect vnto vanitie The next and immediate c Vers 17. cause was mans disobedience in transgressing Gods commandement The author d Here no mention is made of othâ—r then the Serpent because Moses hath in purpose to deliuer briefly the truth of historie but doth not expound it fullie for indeede the Serpent spake although not by his owne power but by the power guide of Satan In like sort because Satan was the chiefe worker the Scripture in other places doth wholy ascribe it vnto him as Ioh. 8.44 1. Ioh. 3.8 or chiefe cause was Sathan that malicious enimie of God man who sought e Hinc dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan odio habere osor Iob. 1.6.11 Matth. 16.23 Lactant. lib. 2. cap. 13. Tum criminator inuidens operibus Dei omnes fallacias calliditates suas ad decipiendum hominem intendit vt ei adâ—neret immortalitatem to ouerthrow the glorie of God in man and in the world and could not indure for enuie f Tertul. lib. de patientia Igitur natâ—les impatientiae in ipso diabolo deprehendo iam tum cum Dominum Deum vniuersa opera quae fecisset imagini suae id est homini subiecisset impatienter tulit c. that man who was but dust should enioy so great felicitie from which he himselfe g Iude 6. had fallen And knowing both by h Being created an Angell of light and therefore wise 2. Sam. 14.20 nature and i 2. Pet. 2.4 experience that God was iust he knew also that if hee could seduce the woman and her husband vnto sin hee should bring destruction to them both and so subuert the glorie of the creatures which as he thought would be no small dishonour vnto the creator And because hee k Iam. 1.14 Because euerie one that is tempted inwardlie is drawne away by his owne concupiscence Not therfore by his cogitations but by outward obiect In like sort he tempted Christ Damascen lib. 3. Orthodox cap. 20. could not prouoke either of them by any inward temptation as now hee doth the wicked by the l Ioh. 12.6 13.2 help of their corruption nor m Ioh. 13.27 Act. 5.3 Didimus de Sp. Sancto lib. 3. Non per substantiaÌ„ sed per operationem sicut de Iuda Obseruans Diabolus quibusdaÌ„ motibus operationum signis ad qua potissimum Iuda cor esset vitia proclinius deprehendis eum patere insidijs auaritiae reperta cupiditatis ianua misit in mentem eius quo modo desideratam pecuniam acciperet August lib. de Spir. anim cap. 27. enter into their minds or into their bodies because of the holinesse and glorie that was in them he presumeth to take a beast of the earth the Lord n Matth. 8.32 August de Gen. ad lit lib. 11. cap. 12. Num per aliud posseâ— nisi per quod permittebatur accedere Hieron in vit Malchi Monachi Diabolus nunquam aperta fronte se prodit permitting the same his malice one that for his o Matth. 10.16 Chrysost Hom. in Gen. 16. Inuento animali hoc serpentem dico qui catera sua calliditate vincebat eo quasi instrumento quodam vsus c. naturall subtiltie was fittest for his purpose p August de Gen. ad lit lib. 11. cap. 29. Sic ergo locutus est serpens homini sicut asina in qua sedebas Balaam locuta est homini nisi quod opus illud fuit opus diabolicum hoc angelicum Epiphan Haeres 37. Non autem erat author solus serpens qui apparebat sed serpens qui in serpente locutus est hoc est diabolus and by disposing of his tongue doth speake by him vnto the woman Therfore where that Atheist Iulian q Iulian in Cyril lib. 3. Quo idiomate c. scornefully demandeth in what language the Serpent spake vnto the woman it is easilie answered that Satan is skilfull in euerie language and therefore able to speake that language which the womaÌ„ vnderstood that which was of r Vntill the confusion of tongues and the building of Babel Chrysost Hom. in Gen. 30. Postremò Heber mansit scil à turris extructions idem seruans idioma quod antea habebat Hieron in Sophoniam cap. 3. v. 17. Hinc nosse possumus linguam Hebraeam omnium linguarum esse matricem long time the onlie language of the world the Hebrue tongue Wherefore it is Å¿ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hine forte gnarus nosco apud Latinos gnarum subtiltie is commonly taken in the euill part wherby may be vnderstood either that the serpent exceeded all other in that common sense which is in beasts or else as Augustine doth de Gen. lib. 11. cap. 29 that subtiltie of the diuell was called the Serpents subtiltie Ioseph Antiq. lib. 1. cap. 1. seemeth to say that Serpents at the first were indued with speech Serpenti vocem ademit Deus iratus ob malitiam c. foolish also to suppose because here is spoken of the Serpents speech and subtiltie that beasts at any time were indued with speech or reason for by subtiltie hee meaneth t Psal 58.4 Matth. 10.16 no other of the Serpent then that naturall policie u Epiphan Haeres 37. Duplicem prudentiam serpeÌ„tis narraÌ„t Quod caput suum in omni periculo diligentissimè custodit quod sita pressus deponit venenum vt tutius bibat Plin. lib. 8. c. 27. alia wee finde to be in him neither was his speech anie power of his owne but of the x August Dialog ad Oros quest 43. Per illum nempe verba faciebat diabolus tamen hoc etiam ille nesciebat Diuell who because hee is a Spirit was able to y Lactant. lib. 2. c. 15. Qui quoniaÌ„ sunt spiritus tenues incoÌ„prehensibiles insinuaÌ„â— se corporibus August de Gen. ad lit lib. 11. cap. 2. Quid ergo mirum si suo instinctu diabolus iam implens serpeÌ„tem eique spiritum suum misceÌ„s eo more quo vates demoniorum enter into him and as hee was strong was able to guide z 1. King 22.22 August de Gen. ad lit lib. 11. cap. 28. Serpens verborum sonos non intelligebat sicut ipsi homines cum daemon in ijs loquitur his tongue and as hee was subtil did so season his speech with arguments that thereby hee was able to weaken the womans feare and loue while shee gaue more heed vnto his speech then to the precept God had giuen her But some one will thinke it meruaile that the woman was not afraide of the Serpent but dared so boldlie abide his speech although Serpents at this day are hideous to looke vpon yet in their a Basil Hom. de Paradise Non horrendus erâ—t tunc serpens
esset calidus aqua humida vt rectè Albertus Aquin. Sum. part 1. quaest 72. Spinae tribuli oriebantur in terra sed non in hominis poenam nisi post peccatum noisome nor had power to hurt they were for the full perfection of the creature l Basil Hexam 5. Dixit Deus germinet c. statim cum his quae alimenta prebent simul prolata sunt venenata cum frumento cicuta c. not as sores and blemishes therein they were rare and scarce as seruing m Ambros Hexam lib. 3. cap. 9. Singula autem corum quae generantur è terris specialem quandam rationem habent quae pro virili portione complent vniuersae plenitudinem creatura nam cicuta sturni vescuntur veratrum cothurnicuÌ„ alimentum est but to shew the wisedome of God in the diuersitie of his works and more fruitfull plants were then more plentiful But when the curse was powred forth for sinne thornes and thistles and such like fruits of barrennes increased euerie where and choked them of better fruit which of themselues were readie to decay Yet as n Sicut ipsa Paradisus Gen. 2. â— cum tamen nullus terrarum situs suit sterilis nec arbor sine fructu vel al alimentuÌ„ vel ad odorem Vt Tertul. lib. 2. in Marcion Beda Hexam 3. Lyra in Gen. 3. alij some places of the earth before the curse were more fruitfull then the rest as the Lords garden exceeded all the earth so the Lord o Gen. 13.10 doth continue the same in mercie not vtterlie depriuing the earth of blessednesse the which as experience teacheth doth decay and as mens sins increase so doth the earths vnfruitfulnes The second punishment is deriued from the first In sorrow shalt thou eate thereof c. that is the curse of the earth shall be thy miserie to whom the aboundance thereof was giuen Thou p Tertul. in Marcion lib. 2. Consilium exercendae centinentia intellige shalt now seeke thy liuing thereout in scarcitie that q Deut. 17.20 Dan. 4.27 Chrysost Hom. in Gen. 17. Cum tristitia viuere te faciaÌ„ vt hoc tibi fraenum sit ne quid supra dignitatem de te sentias thereby thou maiest be bridled from waxing proude To these shall be added as companions r Eccles 5.10 cares in riches dishonour Å¿ Prou. 14.20 in pouertie diseases t Ioh. 5.14 Hoc ipsum Pandorae pixidem extitisse credo quam ab Epimetheo reclusam morbos humanas omnes miserias profudisse fabulantur Ethnici Pausan in Atticu Horat. Epod. 3. of bodie u Eccles 1.14 vexation of minde x Iob. 1.21 losse in wealth y Eccles 1.8 2.23 painefulnes of life flouds drouth vnseasonable weather thunder stormes and all other distresses which shall be caused by those visible creatures which were created for thy behoofe Till thou returne to the earth c. that is thou shalt haue sorrowes all thy life z Chrysost Hom. in Gen. 17. Ex quo tempore audierunt terra es et in terram abibis sententiam acceperunt mortis ex illo tempore fuerunt perinde acsi quis illos dicat mortuos fuisse Sicut enim in humanis iudicijs condemnati licèt iterum in carcerem conijciuntur pro mortuis defunctis habentur c. and last of all shalt be resolued into dust Because thou art but dust c. his a Tertul. lib. de Resurrect Origo receÌ„setur non substantia reuocatur original is rehearsed his substance is not recalled Notwithstanding the Lord saith not thou art of the dust but thou art dust and as before he said b Gen. 2.7 the Lord made man dust of the ground shewing that the whole matter whereof man was formed was but dust so now the Lord saith againe thou art but dust which is as if the Lord had said Thou wast raised out of dust to such excellent perfection as to beare in an earthlie bodie a heauenly image now through thy default the matter remaining the forme is perished the earthlie c Gen. 5.3 1. Cor. 15.49 image is left the heauenlie is lost and that little which remaineth by the mercie of the Lord of that same heauenlie d Rom. 6.12 7.23 August de ciuit Dei lib. 14. cap. 15. Iucta damnatio subsecuta est vt homo qui custodiendo mandatuÌ„ fututus fuerat etiam carne spiritualis fieret cum peccasset etiam mente carnalis qui mortuus est spiritu volenâ— corpore esset moriturui inuitus thou hast made subiect to the earthlie image that is to say to flesh blood For this cause it is not meet that thou shouldest euer continue in this corruption but either be renewed e Leo Sermon 5. de natiu Dom. Adam cupidus honoris angelici naturae suae perdidit dignitatem Christus infirmitatis nostrae suscipiens conditionem propter quos ad inferna desâ—endit cosdem in coelestibus collocauit vnto the glorie thou hast lost or els be partaker of such paines as the defiling of so rich a treasure doth deserue Wherein we must obserue that the punishment imposed vpon Adam f Rom. 5.12 1. Cor. 15.22 August Enchirid cap. 26. Hinc post peccatum exul effectus stirpem quoque suam quam peccando in se tanquam in radice vitiauerat poena morti damnationis obstrinxit belongeth vnto all mankind for in as much as he had receiued g Eccles 7.31 Rom. 11.16 Caesarius Dialog 3. Sciendum quod imago quidem Dei est qua in tota humanitate perfectionem habuit inquit enim quod fecerit Deus hominem non Adamum secundum imaginem In Hebraeâ— quidem est Adam atqui hoc nomen saepe ponitur pro hominibus si de Adamo intelligendum tanquam de radice massa totius generis humani the image of God and other gifts for all posteritie to be common vnto other which should proceed of him it could not be but the losse thereof was commoÌ„ and the want hurt thereof should be to al. Secondlie we are admonished to h Psalm 34.12.13 D. Whitaker contr 1. quaest 2. cap. 14. arg 6 Historiam Adulterij Dauidis vtilem esse ecclesiae contendimus nam primuÌ„ hinc discimus neminem impunè peccaturum esse sed quenquam si peccet poenam peccati subiturum vel castigationis vt Dauid subijt vel vltionis vt alij beware of sinne seeing all men doe vndergoe the punishment thereof either in chastisement i Psalm 118.18 as doe the Saints or as the k Deut. 32.41 wicked of reuenge Thirdlie that we grudge not l Psal 37.1.8 71.3 at the prosperitie of wicked men whom sometime the Lord m Ioâ— 21.7.17 deferreth to punish in this life because they belong not vnto him neither to n 1. Pet. 4.10 Iob. 1. Hieron Dialog 1. contra Pelagian
cap. 3. Filios Dei iubet orare Pater noster qui es in coelo c. Et tamen eos malos esse dicit nosse bona dare filijs suis NuÌ„quid inde mali vnde filij Dei absit Sed inde mali vnde adhuc filij seculi iam tamen filij Dei facti pignore spiritus sancti by the spirit of sanctification as in Abel and in the righteous or g Psal 76.10 Hester 5.10 repressed restrained by the prouidence of God for the gouernment of the world and the sauegard of the faithfull as it is manifestlie in manie of the reprobate Now that the heart of Caine remained obstinate and his h Rom. 2.5 1. Tim 4.2 conscience seared with continuance in sinne the Lord doth more forcibly knock i Reuel 3.20 at the doore of his affections by terrifiyng his conscience with the k Vers 10. guilt and punishment of so hainous murther What hast thou done that is what a horrible murder hast thou committed how vniustlie hast thou executed thy furie vpon l Psal 10.8.9 1. Iohn 3.12 a poore innocent vnprouoked How cruellie hast thou being blinded with malice against the law of God of nature of humanitie turned thy hand against thine owne flesh slaine thy brother whom thy conscience doth testifie m Vers 9. thou shouldest rather haue defended against the violence of enimies Thinkest thou to hide it from my n Ambros de Cain lib. 2. cap. 9. Cur nescis vbi est frater tuus Soli eratâ—s cum duobus parentibus inter paucos frater te latere noÌ„ debuit presence because thou diddest it in a secret place or perhaps hast couered his blood with dust or hid his body in the earth I know right well thy murtherous deed Thy brothers blood doth crie vnto mee I say not thy o Epiphan Haeres 9. Item Ambros lib. 2. de Cain cap. 9. Non accusat frater non accusat vox ipsius non anima eius sed vox sanguinis diâ—it ostendens quod est spes resurrectionis sed vox sanguinis accusat queÌ„ ipse fudisti Tuum te ergo facinus non frater accusat brother but his blood not in his bodie nor from his bodie but from the earth forasmuch as when thou sawest the same to receiue his blood thou was p Homo quod homini lupus sit hoc sacinus abundâ— docuit nothing moued to pitie and compassion Therefore now though Abel himselfe were yet remaining r Ierem. 15.1 would aske pardon of me for thy fault yet his Å¿ Chrysostom Hom. in Gen. 19. Ecce quousque volat vox sanguinis huius vsque in coelum à terra ascendit praetercurrens coelum coeloque superiores virtutes regio throno assistit tuum deplorat homicidium ac nefarium hoc scelus accusat Ea proptâ—r talem tibi poenam infero vt quae in te fiunt omnibus post haec secuturis castigatio admonitio sint blood requireth vengeance the guiltinesse of the fact it selfe of shedding blood must needes in iustice be reuenged with grieuous punishment Now therefore thou art cursed Thy hainous trespasse deserueth iustlie that t Deut. 7 10. thou shouldest be accursed The Lord himselfe in interpreting the curse expresseth no more but earthlie punishments both because the wicked are not so u Ambros de Cain lib. 2. cap. 9. Augustae mentis homo praesentem mortem veretur perpetuam negligit diuinuâ— iudicium non reformidat greatlie feared with the punishments of the life to come as carefull to auoide calamities which in this present life doe fall vpon them And also because he would not cut off from Caine the hope of x Athanas lib. de coÌ„muni essenâ—â—a personar Obtrectare filio est obtrectare spiritui sancto Quin hoc obsernandum est non dixisse Christum blasphemanti poeniteÌ„ tiam ageâ—â—i remissionem dandam non esse sed blasphemanti in blasphemia maneÌ„tiâ— quaÌ„doquidem nullum est peccatum irreâ—â—ssibile apud Deum in illis qui verè ex amino vt par est poenitentiam agunt pardon if at y Ezech 18.27 any time hee would repent him of his wickednes In this place of Scripture are manifestlie proued these points of doctrine Vers 7. first the Lord z Psalm 7 9. 1. King 8.39 searcheth the hearts of all the sonnes of men and knoweth their thoughts Secondlie the wicked are a Iob. 15.20 Psalm 7â— 19 continuallie in daunger of the punishment of their sin Vers 8. thirdlie the godlie and the wicked are in this life b Matth. 13.30 mixed as the c E cl 9 12 Haâ—ac 1.14 fishes of the sea by the prouidence of God but in the world to come they shall be d Mat. 25.32 separated the e Luc. 16 25. godlie rewarded the wicked punished Fourthlie all the godlie in this life f 2. Tim 3.12 must suffer affliction Verse 9. fiftlie mans nature is an enimie g Rom. 8.7 to the righteousnes of God and therefore h Psal 50 17.18 hateth to bee reprooued for sinne Sixtlie man cannot i Iere. 31.1 Lament 5 21 Concil Arausican 2. â— 4.13.25 Arb tâ—tum voluntatis in primo homine infirmatum nisi per gratiaÌ„ baptismi non potest reparari Item Prorsus donum Dei est diligere Deum conuert vnlesse he be k August de Spir. lit cap. 30. Neque lex impletur nisi libero arbitrio sed per legeÌ„ cognitio peccati per fidem impetratio gratiae contra peccatum per gratiam sanatio animae abolitione peccati per animae sanationem libertas arbitrij per liberum arbitriuÌ„ iustitiae dilectio per iustitiae dilectioneÌ„ legis operatio conuerted but sinketh farther l Isai 1.5 by correction into mischiefe Vers 10. seuenthlie the Lord is the m Psal 10.14 helper of the helplesse and hee will take their cause in hand Vers 11.12 eightlie the wicked by increasing sinne increase n Ezech. 9.10 their punishment Ninthlie temporall afflictions vnto the wicked without repentance are but o Isai 65.13.14.15 Ioh. 5.14 forerunners of eternall Tenthlie the blood of Christ p Heb. 12.24 speaketh better things then that of Abel the blood of Abel q Exod. 22.27 Ambros Serm. 65. Nulla vtique sangulnis vox est sed clamare dicitur sanguiâ— qui innocens effusus est non tam verè quam causa interpellare dominum non tam persecutione eloquij quà m indignatione commissi ac reatum suum noÌ„ tam verborum accusare sermonibus quà m consâ—ientiae ipsius criminatione constringere Anselm commentar in Hebr. 12. Quia sanguis Abel mortem parricidae fratris petijs sanguis Christi vitam persecutoribus impetraeuit Sanguis Abel expetis vindictam sanguis Christi misericordiam Ille vni nocuit ista multis profuit idcirco melius loquitâ—r requireth vengeance
illud ipsum in eo qui rationalis est homine damnatur sheweth the beastes as examples vnto men and condemneth them for warning sake which otherwise in their nature are l 1. Tim. 4.4 Tertul. lib. de Cibis Iudaic. CredenduÌ„ est quicquid est à Deo instituâ—um mundum esse ipsa institâ—tionis authorâ—tate purgation neque culpandum ne in authorem culpae reuocetur cleane and good Furthermore the Lorde would make this difference m Iust. n. Martyr Dialâ—â— â—um Triffon Vt vobis ob oculos versaretur Deus promptis admodum proclutibus ad deficiendum à notione eius prout Moses quoque inquit edit Iacob saturatus est impineuatuâ— recalâ—itrauit dilectus Deut. 32. for the practise of obedience as hee n Gen. 2.17 forbad Adam the tree of knowledge Also o Tertul in Marcion lib. 2. Vt si lex aliquid dâ—cibiâ—â—â—trahit immunda pronunciat animalia quae aliquando benedicta sunt consilium exercâ—ndâ—â—ontiâ—entiae intelli e fraerâ—os impositos illi â—ule acnosce quae cum panem ederet â—nâ—elorâ—m cucumeâ—â— pâ—poâ—e Aeâ—â—â—tiorum desideâ—â—â—at to put a bridle to the vnrulie appetite of men he required thereby temperance and frugalitie in meates Againe by sparingnes of food to p Tertul. ibid. Proinde vt pecuniae ardor resâ— ingueretur ex parte â—ua de victus necessitate causatur prâ—tiâ—sorum ciborum ambitio detracta est Hieron contr loum lib. 2. Tâ—lle epularum 〈◊〉 bidinis luxuâ—iâ—m nemo quaeret diuitias quench the thirst and desire of monie q 1. Tim. 6.10 the roote of euill and perhaps no lesse to r Tertul. contr Marâ—ion lib. 2. Vt facilius homo ad â—eâ—unandum Deo formaretur paucis non gloriosi 〈◊〉 assuâ— sectuâ— nihil de lantioribus esu iâ—â—rus Basil Hom. de iciunio Chrysostom Hom. 1. in Gen. Paulâ—ti n inducebantur neque delicijs va are permittebantur lead them as it were to the vse of fasting wherein they were commaunded to humble their soules But chiefly to stirre vp their Å¿ Iren. libr. 4. cap. 28. Praestruens eos perseuerare seruire Deo per ea quae erant secunda ad prima aduocans Calu. in Leuit. 20 25. Atque haec ratio diligenter notanda est discrimen inter Cibos illis proponi vt puritati studeant zeale to maintaine the puritie of true religion hee perpetuallie t Gen 15.9 Leuit. 1.2 ex analogia forbad certaine creatures to be offered that no moe should be had in vse of religion then God allowed for that purpose And lastlie to confirme their u Deut. 8.3.4.5 Psal 145.13 123.2 daylie expectation of his fatherlie protection who when hee in a sort withdraweth the aboundance of the earth because it pleaseth him yet hee sendeth store of x Psalm 78.25 The foode of Angels in stead of the food of Aegypt better things in place addeth his promise thereunto I y Leuit 26.5 Heb. 13.5 will not leaue thee nor forsake thee Wee read indeed that this was seriouslie commaunded to the Israelites and euery creature z Leuit. 11.3 c. diligently described to the end they might perfectlie know the difference but no such commandement is remembred to be laid vpon the fathers before the dayes of Moses neither is it likelie that a Gen. 9.3 Iustin. Mart. Dialog cum Triff anie such was giuen Wherefore it may be doubted through this difference which the Lord maketh here to Noah whether some creatures were not by nature in themselues vncleane seeing the same distinction of cleannes is not made in respect of food of which none were as yet permitted to be eaten but onelie for the vse of sacrifice Which obiection is b Gen. 1.31 Act. 10.15 Rom. 14.14 1. Tim. 4.4 fullie answered by the word of God wherin is plainely taught that all the creatures in themselues are good and none to be esteemed polluted or vncleane neither is the reason in any sort auaileable to proue it otherwise for neither did that limitation of beasts for sacrifice make the nature of the rest vncleane which were not permitted to be offered neither doth the Lord at this time make this difference c Contra. Lyraenum in Gen. Perer. in Gen. Tâ—m 2. lib. 11. Disp 2. Non igitur quantum ad cibum sed tantummodo quantum ad ritum vsum sacrificiorum onlie in respect of sacrifice although the eating of flesh were not yet allowed but also d Chrysost Hom. 24. in Gen. Considera quomodo in nonnullis locis ab aliquibus abstinent aliqui vt immundis non probatiâ—aliâ—â—â—â—illiâ— ipsis vescuntur consuctudine se ad hoc indâ—cente sic tunc quoque erat in respect of eating flesh which shortlie after hee did purpose to permit in which men by naturall instinct the very guide of sense reasoÌ„ do e As we make difference betweene beefe horse flesh betweene Conies and Cats betweene Hares and Foxes without a schoolem ister discerne of beasts which are good for meat doe count the rest as it were vncleane But one will say it was hard for Noah to know the difference of the flesh of beasts which neuer tasted anie for vs as hard to know which he accounted good for meat seeing in respect of the situatioÌ„ of couÌ„tries the f For the constitution of mens bodies followeth greatlie the qualitie of the ayre in which they liue in which respect Galen was wont to say that he prescribed diet no more to Germanes and Britaines than to Lions Beares viz. because of the difference of their countrie froÌ„ theirs to whom he prescribed qualities of mens bodies in regard therof of cretures few or none there are vpoÌ„ the earth which may be g The inestimable goodnesse and wisedome of Gods prouidence is manifest in this thought vnholsome for the vse of foode For it is not of light or vaine authoritie but affirmed vnto vs by manie witnesses that the h Hieron contra Iouinian Arabes Saraceni omnis eremi barbaria camelorum lacte carnibus viuit quia huiusmodi animal pro temperie sterilitate regionum facile apud eos gignitur nutritur Arabians feede on Camels flesh the i Which euen by the law of Moses were counted cleane Leuit. 11.21.22 and were Iohn Baptists common foode Matth. 3. and yet of vs they are esteemed vncleane loathsome and vnholesome Hieron contra Iouin lib. 2. Orientales locustis vesci moris est Strabo de situ orb lib. 16. Vinunt ex locustiâ— quas verni Libes Zephiri vehementius flautes in ea loca compellunt Item Plutarch in Sympos Aristoph in Acarnens Plin. alij people of the East and of Libya on Grashoppers the k Hieron contra Iouin lib. 2. Asri etiam lacertis viridibus vesci soleant Syrians and Africans haue Lizards
libris vt tradit Iustin. Martyr Apolog. 2. diuers ancient Philosophers that they come from the sea and that thorough the vaines pores of the earth which are found z Defodientibus praesertim in locis saxosis in glarea copiosiosiores â—â—uae salubrioreâ— in sabulosis rartâ—res neque na salubres Vuruu lib. 8. c. 1. almost in euerie place This also a Arist lib. 2. Meteor cap. 2 Haec si ita cueâ—â—ant iâ— fieret quod in prouerbio vsurpatur sontes sursum stuitant quod fieri non potest may seeme to be against the nature of the waters to arise vp in the vaines of the earth for being heauie they alwaies of themselues descend vnto a lower place But as wee see a spring that riseth in an hill conueied in lead b â—inlâ— of Hexam li. 3 cap. 2 â—aeterum quis ignorat quod rapâ—do plerunque impetu in imae descendeus in superiora se suloâ—gat atque in supercilium montis attollat plerunque etiâ—m caualibus manu artificis deriuata quantum descenderâ—t tantum rursies ascendat naque si impetu suo fertur vel artificis deriuata ingenio contrae naturam suam ducitur eleuatur miramini si diuini operatione praecepti aliquid ad vsum eius natura scilicet congregationis aquarum accassit quod in vsu aniè non fuerat vnto a lower ground will force his waters to ascend vnto the height it beareth at the fountaine euen so the waters which stand aboue the mountaines doe force out springs of water by necessarie and natural cause out of the highest mountaines Another effect that seemeth to come from thence is the flowing ebbing of the sea This as some suppose doth come to passe c There haue been many opinions of the cause of the ebâ—â—ng and flowing of the Sea Of Lucan and Soline it is left as a point indissoluble De quo inquit plura pro ingenijs disserentium quam pro veritatis fide expressa Some say it is the breathing or blowing of the world as Strabo lib. 1. Geograph Albert. Magn. de propriet clement tract 2. cap. 2. Apollon Tyanaeus said it was because the waters getting into certaine holes of the earth was forced out againe by Spirits remaining within the earth reported by Philostratus lib. 5. Macrobius de Somno Scipio lib. 2. saith it is by the meeting of the East and West Ocean Cicer. de nat Deorum seemeth to ascribe it only to the power of God Quid aestus maritimi vel Hispanienses vel Britanici eorumque certis temporibus vel accessus vel recessus sine Deo fieri non possunt Si cum eo secundum intulisset principium omne tulisset punctum Other for the most part ascribe it to the influence of the Moone Ptolom op Quadripart lib. 2. cap. 11. Picut Mirand contr Astrol. lib. 3. cap. 15. Silius de bel Punic lib. 3. affirmeth the Moone hath the same vertue to draw water as the Loadstone hath to draw yron Item Plin. lib. 2. cap. 8.9 Caesar de Bell. Gal. lib 4. Hieron Zanch. de oper Dei part 2. libr. 4. suppose it to be caused by the variable light of the Moone which seuerall opinions I can commend for reuerence allow I cannot by the variable light of the moone And is it not as likelie which other d Nich. Copernic in Astronom lib. doe imagine that the light of the moone should be caused by the flowing of the waters No man denieth but that the Lord hath imparted power vnto that creature in things of e As in Oysters and Cockles it is manifest moistnes But forasmuch as wee reason with natural men of natural causes I demaund what cause in nature from the moone that so huge floudes of waters so large and heauie should be driuen to or fro when as in pooles in fountaines and riuers it cannot be perceiued that one drop of water is thereby increased or mooued or diminished What cause also from the moone that in places neer the Ocean the tides are more vehement when as f As at Venice the tide is greater then at Tyrus the reason whereof is indeede because the waters flowing into the middle sea at the creeke of Gades out of the Ocean hath a greater rise and fall according to the Ocean in places neere hand then in those which are farther off The same reason it is why the tide is at Bristow tweÌ„ty foot when at London it is scarse sixteene in middle seas they are small in g As in the Sea Euxinum Arist. Meteor libr 2. some place not at all perceiued What cause moreouer that some where the flowing is so violent that it stayeth and turneth the course of a ship that saileth with the winde as is reported to be in the h In the mouth of the Red sea the waters flowe with such violence that they turne a shippe which is driuen with full saile Sebast Verro Phys lib. 3. cap. 18. Ad caput rubrum Africae c. coasts of Africk and also in the i Betweene Montausis and Capo Florida in the North part of the countrie Caba in America current of Capo Florida by those which haue seene it and are yet aliue Lastlie what cause that the red sea floweth but foure k Ad caput rubrum Africae aestus diuersus est nam quaternis horis affluit octonis autem recurrit houres and ebbeth eight that l Cicer. de Nat. Deor. lib. 3. Quid Chalcidico Euripo in motuidentidem reciprocando putas fieri posse constantius Idem pro Muraena Pompon Mela. lib. 2. cap. de insulis Mediter Euripon vocant rapidum mare quod septies die ac toties nocte fluctibus inuicem versis adeo immodicè fluens vt ventes etiam ac plenis velis nauigia frustretur Idem Strab. Geograph lib. 9. Die quolibet ac nocte septies cursum transmutat Plin. lib. 4 cap. 12. Senec. in Herc. Oeto. act 3. Scen. 2. Euripus vndas flectit instabiles vagus septemque cursus flectit totidem refert dum lassa Titan mergoâ— oceano â—uga Aeschines orat contr Ctesi L. Valla. Dialog de libero arbit Aristoteles cum non posset Euriâ—i naturam inuestigare se in profundum illius praecipitans demersus est prius id testatus elogio Graeco quod Latinè sic habet Aristoteles non cepit Euripum Euripus capiet Aristotelem Euripus sloweth and falleth seauen times within the space of a day and a night Wherefore seeing it were miraculous that the light of the moone should worke such m To tosse to and fro so great waters so diuerslie with so great force seeing it is said to be the least of all the heauenly bodies and aboue fortie times lesse then the earth as saith Copernicus maisteries in the sea it seemeth more couenient to suppose that the naturall cause of the flowing of the waters is in the waters that they doe in the
perswadeth seeing of euery cleane beast there were seuen preserued yet some would perswade that Noe offered no moe then were after allowed by Moses law albeit the words of Scripture do so plainly shew the contrarie of euerie cleane beast and also foule but the Iewes might sacrifice but h Leuit. 1.2.3.10 oxen sheepe or goates neither of the foules but doues i Leuit. 1.14 Except Sparrowes which were offered for leapers or pigeons notwithstanding there were manie k Leuit. 11.3 Deut. 14 4. other beasts accounted cleane and of foules moe kindes that were for vse then were forbidden euen so also when l Galath 4.4 the fulnes of time was come in steed m Matth. 26.26 of the Passeouer and of Sacrifice the Lord himselfe ordained the Sacrament or ceremonie of eating the bodie and blood of Iesus Christ Question 7. verse 21. What meaneth this The Lord said in his heart I will henceforth curse the earth no more for mans sake for the imaginations c. HErein doth manifestlie appeare how largelie the Lord rewardeth the works of faithfull men which are grounded in obedience vnto the word of God First hee receiueth them a 2. Cor. 2.15 Philip. 4 18. Hieron in Philip. c. 4. Odor suauitatis non in re oblata sed in mentis deuotione consistit sicut sacrificium Noae Deus describitur odoratus cum ipse dicat nec carnibus se nec animalium sanguine delectari and they are of a pleasant sauour vnto him Secondlie hee crowneth them with reward b Matth. 10.41.42 25.34 and blessing as in this example hee doth to Noah I will henceforth curse the ground no more for man But least any man should thinke c As the Apostle doth both obiect answere Rom. 4.12 c. this blessing came of debt and not of fauour that it was d Concil Trident. sess 6 can 32. Si quis dixerit c. If any man say that the good workes of a man iustified be so the gifts of God that they be not also the good merits of him that is iustified c. let him be accursed Examine this definitiue doctrine by the Scripture Tit. 3 4.5 Luc. 17.10 Isai 64.6 and by the consent of the Fathers of the church the wages or merite of mans righteousnes rather then reward which proceeded of the onelie mercie of the Lord the Lord addeth this reason vnto the same because mans heart is only euil and not because of the sacrifice of Noah The pleasant sauor therfore e 1. Sam. 15.22 Galat. 5.6 1. Tim 1.5 Ioseph Antiq. libr. 1. cap. 4. Deus iustitia viri delectatus Cyprian ad Quirinum lib. 3. Fidem in totum prodesse tantum nos posse quantum credimus tantum acceptos Deo probat Gen. 15.6 Isai 7.9 that the Lord delighted in was the obedience and faith of Noah not the f Sicut docet Perer. Tom. 2. in Gen. lib. 13. alijque Papistae simple worke of sacrifice the desert or merite whereby it was accepted g Origen in Leuit. H m. 4 c. 6. Quicunque tetigerit carne sacrificij sanctus erit Igitur sacrificiuÌ„ pro quo haec omnia sacrificia in typo figura praecesserant vnum perfectum immolatus est Christus Huius sacrificij carnem si quis tetigerit id est amplectitur fide Iohn 6.35 coÌ„tinuo sanctificatur si immundus est mundatur si in plaga est sanatur Aug. in Manuel cap. 22. Tota spes mea est in morte domini mei mors eius meritum meuÌ„ refugium meùm salus vita resurrectio mea meritum meum miseratio Domini Et Aquin. Comment in Gen. c. 8. Odoratus apertè innuit se ista promittere non propter meritum Noae sed propter meritum Christi in fide sacrificio Noae sacramentaliter contentum was the death and sacrifice of Christ as yet h Heb. 13.8 Reuel 13.8 to come which who so i Quemadmodum Papista dogmate suo posse hominem operibus demereri vitam aeternam vt supra ex Concil Trident. Bellarmino Vide Isai 42.8 Heb. 10.10 robbeth by the merite of mans works shall k Sicut Pelagiani August epist 95. Qui olim docuerunt posse hominem implere iustitiam per liberum arbitrium cùm adiutorio diuinae gratiae quod Deus hoc dederit homini ipsa possibilitate natura Quibus meritò inquit responletur ergo euacuatum est scandalum crucis ergo Christus gratis mortuus est Istis verò Papistae haud multo melius determinant id est posse hominem nulla tentatione vrgente fine fide auxilio speciali opus bonum perficere omni peccato vacuum Albert. z. Sent. dist 28. Aquin. in Prim. Secund. q. 109 art 23. Bonauent in 2. Sent. dist 28. Bellarm. Tom. 3 part 1 contr 1. lib. 5. cap. 4. Deinde liberum arbitrium cooperatur cum gratia ad conuersionem peâ—catorum Bellarmin Tom. 3. controu 3. part 1. lib. 6. cap. 10. want the fruit thereof vnto saluation For the Lord himselfe doth teach what is the merite of the heart of man and l Matth. 15.19 of the workes that proceed thereof the imagination of mans heart is euill euen froÌ„ his youth To follow the interpretation of the text The Lord said in his heart In the vulgar Latine translation it is the Lord said vnto him The cause of which difference seemeth to be the doubtful acceptatioÌ„ of the phrase originall for in the Hebrue text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 el-libo vnto m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iomer el-libo his hart which his may either be vnderstood of the hart of Noah or of the Lord. To speake vnto ones hart in the property of the Hebrue speech is to n Gen. 24.3 10.21 speake fauorably vnto or friendlie to intreate So that by speaking vnto the hart of Noah is signified he spake louingly fauourably to Noah so o Ioseph lib. Antiq. â— cap. 4. Rabb Isaac Carus reddit gnalâ—libo diuers Iewish Doctors do expouÌ„d it But to speake vnto his heart doth also signifie one p 1 Sam. 27 1. Gen 17.17 Vana igitur distinctio Rabbinorum semper de impijs dici bi-libbo quia suo sensu corde regunturâ— de bonis el-libbo quod contrafit which speaketh in his own hart that is which doth q Chrysost Hom. in Gen. 40. Dixit Abraham in corde suo id est animo cogitauit August in Psal 14. Dixit insipiens non est Deus Dixit in corde quia hoc nemo audet dicere etiamsi ansus fuerit cogitare conceiue or purpose in his hart Which wheÌ„ the scripture speaketh of god it meaneth not onlie his purpose but the r Pro reuelatione voluntatis manifestation of the same So that it is as if it had beene said the Lord now openeth the purpose of his heart to Noah that hee would no more curse
the ground for mans sake Wherein is gathered two points of doctrine first that the Lord Å¿ Tertul. in Marcion lib. 3. hauing decreed from euerlasting the preseruation of the earth from the floud of Noah vntill the full consummation of the world made knowne t Aquin. in Gen. 8. Odoratus apertè innuit se ista promittere the same his pleasure vnto Noah immediatlie after his sacrifice Secondly that the promise was more large to Noah then the historie of the chapter following doth containe For therein is expressed a promise of no farther deliuerance u Gen. 9.11 but from waters for which cause the rainebow was giuen for a seale vnto the couenant which the Lord doth chieflie handle as being the chiefest daunger and feare of Noah but withall as appeased with Noah thorough x Heb. 10.10 the pacification of Iesus Christ he addeth promise securitie from all vniuersall punishments the succession of course in the nature of things for euer I will from henceforth saith God curse the ground no more for mans sake In the Hebrue it is I will not adde to curse the ground the same being doubled in the text as y Heb. 6.17 Gen. 22.16.17 it were for more certaine confirmation and declared to be decreed and pronounced by the Lord z Rabb Salom. in Commentar is taken to be the forme of the oth a Isai 54.9 which the Lord had sworn concerning the waters of Noah that they returne not Neither will I adde to smite all things liuing An amplification and exposition of the promise wherin is taught that the cursing of the earth is the smiting of the earth and the creatures that are therein Againe saith the Lord I will no more curse the earth that is all things liuing therein as I haue done that is as I haue now destroyed them together by the floude Wherein wee may perceiue that there is no breach of promise when the Lord for the wickednesse of men doth smite some speciall part thereof with c Gen. 19.24 fire or d Gen. 14 3. Hieron tradit in Gen. Vallis autem Salinarum sicut in hoc eodeÌ„ libro scribitur in qua fuerunt antè putei bituminis post Dei iraÌ„ sulphuris pluuiam in mare mortuuÌ„ versa est quod à Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est stagnum bituminis appellatio water or e Psal 107.34 barrennes or f Ezech. 36.13.14 maketh it to deuour the inhabitants thereof It seemeth wonderfull which the Lord here promiseth that he will destroy the earth no more for mans cause in respect of the reason which is giuen because he saith mans heart is onelie euill from his youth for g Gen. 6 5.6.7 this was the very reason for which before he saith I will destroy man froÌ„ the earth from man to beast to the creeping thing and to the soule of heauen for I repent that I haue made them and therfore the Lord repented because the imaginations of mans heart was onelie euill and the earth was filled with crueltie Wherefore wee are herein to marke a worthie point of doctrine explaned and amplified in other places of the h Esai 28.22.23 24. Scripture namelie that the Lord in gouerning the world and euerie i Matth. 10.29 Act. 17.28 Coloss 1.17 August de ciuit Dei lib. 14. cap. 26. Omnipotenti Deo summo ac summè bono creatori omnium naturarum voluntatum auteÌ„ bonarum adiutori ac remuneratori malarum autem relictori daÌ„natori vtramque ordinatori non defuit vtique consilium c. Fulgent lib. 1. ad Monim cap. 26. Deus itaque licet auctor non sit malarum cogiâ—ationum ordinator tamen est malarum voluntatum de malo opere cuiuslibet mali non desiâ—it ipse bonum operari creature and worke thereof followeth not the k Isai 55.8.9 waies and rules of men in administring mercie and iustice vnto his creatures but worketh all things l Ephes 1.5.11 after the counsaile of his will which is the m Isai 46.9.10 Iob 34.18 August iâ— Psalm 35. Voluntas Dei est aliquando vt sanus sis aliquando vt agrotes si quando sanus es dâ—lâ—is est voluntas Dei quando aegrotas amara est non recto corde es quia non vis voluntatem tuam dirigere ad voluntatem Dei sed Dei vis curuare ad tuam Illa resta est sed tu es curuus Voluntas tua corrigenda est ad illam non illa curuanda est ad te rectum habebis cor true and perfect rule of mercie and of iustice So that albeit the wicked cannot discerne the righteous wayes of God and therefore n Psal 14 1. 53.1 doe say in their heart there is no God or that hee hath o Ezech 8.12 Ouid. Non vacat exigâ—â—â— reâ— ut a â—esse â—â—ui 〈◊〉 est dâ— Deo peâ—udis non hominis imo diaboli incarnati forsaken the earth because vnto euerie one he giueth not p Eccles 8.11 according to their workes presentlie before their eyes yet the Lord being infinitelie more wise then mans conceit findeth cause to spare when they see cause to punish and likewise to punish q Like as Titus the Emperour looking vp toward heauen complained that his life was taken from him vndeseruing it for he knew not he said of any sinne that euer hee committed but only one Sueton. in vita Tit. cap. 10. when they thinke in iustice he ought to pardon and both in sparing punishing to obserue the rules of perfect iustice As in this example is manifest to be seene The reason is grounded in the mercie and iustice of the Lord. In respect of his mercie thus standeth the condition of the world The heart of man is euill euen from his youth If therefore the Lord should deale with men after the deserts of men and after the wickednesse of their heart there should continuall flouds be raised to destroy the race of man not onlie euerie yeere but euerie moment Albeit therefore saith the Lord the heart of man is onlie euill and they will continuallie prouoke my iustice by their sinnes yet I will in mercie and compassion spare the punishment that my r Rom. 2.4 mercie and long suffering may lead them to repentance and that the Å¿ Isai 48.9 Matth. 24.22 Church may be gathered and the number of the faithfull may be fulfilled Likewise in the iustice of the Lord the reason is excellent The cause for which the Lord was moued to destroy the world in the dayes of Noah was t Gen. 6.5.13 the wickednes of their hearts and works as the Scripture saith The cause why hee did destroy them was for u 1. Cor. 10.11 2. Pet. 2.5.6 Hieron in Ierem. cap 3 Aliorum tormenta aliorum sunt remedia Cumque punitur homicida recipit quidem ipse quod fecit sed alij
9. Aquin. prim secund q. 102. dist 2. Et nemo veterum retractauit Caluinus tamen dubitauit Gen. 6. Caietanus in Gen. 4. negauit Dominicus à Soto reprobauit lib. Iustit 5. quaest 1. art 4. of learned writers there may reasons and inducements be perceiued that the same was first at this time graunted vnto men For whereas vntill this time the d Gen. 1.29 3.18 hearbes of the field continued holsome and nourishable food and were after the curse appointed vnto man as in the creation they had beene now thorough the waters of the floud which were of the salt waters of the deepe the e Rab. Tseror Hamor alij non pauci earth became lesse fertile then before the hearbs of the field more f By experiment of Heraclitus Laert. lib. 9. who by eating rawe hearbes and rootes fell into a Dropsie incurable vnapt for sustenance Secondly because beasts had bin g Francisc Iun. Anal. in Gen. cap. 9. Quaeâ—itur num vsque ad illud tempus homo carnibus animaÌ„tium paâ—â—us noÌ„ fuerit respon primum non legi secundò institutione cibarij humani aliter videri tertâ—ò ex hac ipsa institutione sic vno consensu à Iudaeis confirmari postremò quia animantes reliqua humano generi secundum Deum acceptam ferebant vitam aequum fuisse vt Deo authore etiaÌ„ hunc fructum homo ex animantibus perciperet propter vitam ab ipso acceptam atque conseruatam preserued by the meanes of man the Lord rewardeth this obedience of Noah with permission of their flesh for it seemed of equitie God being the author that man should reape this benefit of the beasts in respect of their life and nature preserued by him Thirdlie in regard of Idolatrie which h Theodoret. quaest in Gen. 55. after the floud abounded thorough the world for what more beastly follie then i The citizens of Memphis worshipped a Calfe the Mendesij a Goate the Leotophanti a Lion the Lycopolitani a Wolfe the Cynopolitani a Dogge they of Hierapolis a Dragon the Aspe and the Crocodile were worshipped of all Egyptians Elias in Comment in Nazianz. orat 2. to worship beasts wherof they had libertie to eate or k The Egyptians gloried that they worshipped liuing creatures not stockes and stones In like sort the Persians who honoured the Sunne and Fire for God insulted ouer the Grecians that made Temples for their gods and brake down both their Idols their Temples Herodot in Clio. The Chaldeans that worshipped the Fire caried their god about to trie masteries with all other gods of gold siluer brasse wood and stone and their god alwaies obtained the conquest At last commeth the Priest of Canopus with an earthen pot made in fashion of a man with a great bellie and small legs wherein were many holes finely stopped with waxe this filled with water he set to skirmish with the Chaldees god wherein the waxe being heated the water runneth out and so was an earthen pitcher adored for god of gods Ruffin Histor. lib. 2. cap. 26. any other creature being more vnsensible then they Fourthlie because l Rom. 14.17 the kingdome of God consisteth not in meat and drinke the Lord would permit m Neque dehinc cogit ad carnes edendas neque vetat cum prius ipse prâ—hibuerat tamen as indifferent vnto his children that now it might be receiued without offence which n Basil Hexam 11. Post diluuium cum Dominus insatiabiles homines vidisset in omnibus fruitionem permisit before the wicked had vsurped without authoritie From henceforth saith the Lord euerie thing that liueth and moueth shall be meat for you and as before I gaue you the hearbe of the field so now with like libertie I permit you the flesh of beastes These wordes vnto the Iewes o Iustin Mart. dialog cum Triff Quia verò quaedam non edimus ex oleribus propterea tum quoque Noae ipsi discrimen delectumque carnis praeceptum est sicut vos dicitis Sed hoc minimè credenduÌ„ seeme to implie a restraint as the greene hearbe haue I giuen you al things For as of hearbes p Ambros de Noe area lib. 3. c. 25. Non omnia holera ad escae vsum habilia sunt ita iam non omne vinum reptile all are not good for meate so euerie creeping thing is not good for meate Wherfore it is thought of them that the Lord meaneth thus as I haue giuen you authoritie of the hearbes of the field so I now commit vnto you the beasts of the earth but as the hearbes are not all for the q Quedam ad cibariae quaedam ad medicamenta Lactant. vse of meate so that which is good of the beasts r Of likelihood such as are allowed for cleane Deut. 14.4 c. shall be your food But this is a Iewish shift to bind on the christians religioÌ„ in choise of meats as though the same Å¿ The obiection of the Iewes in Iustin. cum Triffon had bin and were perpetuallie to be obserued for surelie euerie hearbe was not t Gen. 1.29 3.18 giuen vnto man for meat but euerie hearbe bearing seede and euerie tree bearing fruit and they were u Basil Hexam 5. Ambros Hexam lib. 3. cap. 9. Nullas autem arbores videmus c. vniuersallie good for meat Wherefore indeed in these words as the greene hearbe haue I giuen you all things the Lord seemeth not to restraine mans libertie but to secure it that hee might make them secure of libertie x Chrysostom Hom. in Gen. 27. Edendi facultatem concedit valde securos reddit quasi olera herbarum dedi vobis omnia saith Chrysostome it is heere said as the hearbe of the field wherein all things verie largelie are permitted wherein is euident the wisedome and bountie of the Lord. His wisdome that hath so tempered and disposed the nature of beasts with the qualitie of the aire and condition of mens bodies throughout the world that there is y Vide Hieron contra Iouin lib. 2. Ran. Textor part 2. cap. 3 Cibi diuersorum populorum vt supra quaest 1. cap. 9. scarcelie any creature of the earth which though in some countries it be thought vnholsome and vncleane yet vnto others is in chiefest vse and agreeth most aptlie vnto nourishment Againe his liberalitie which z Psalm 8.6 1. Cor. 10.23 Act. 15.29 Basil Hexam 11. In omnibus fruitionem permisit vt omnibus vescerentur animalibus velus oleribus herbis giueth them all indifferentlie for food so that what creature soeuer and wheresoeuer is or may be eaten the same may also a 1. Tim. 4.4.5 lawfully be eaten if it be eaten with giuing thanks And where the Lord hath giuen to this our land the choise and principall creatures for common foode when as if he withdrew them from vs which we haue in vse the
etiam delectabit custome of sinne doth take away the sense of sinning so n Iam. 3.5 the shew of crueltie on beasts should kindle their crueltie toward men It is inquired how the life of the beast is said to be his blood for life is taken for a power spirituall in euerie creature o Aristot. lib. 2. de anim cap. 1. Anima est primus actus perfectioque corporis naturalis potentia vitam habentis talis plane vt partes ipsius sint instrumenta whereby it moueth but the blood is perceiued to be a corporall matter so soone as it is deriued from the bodie wherein it was and remaineth the same in substance when the life is perished Hereunto we answere that by these words the wisedome of Moses may be perceiued to excell the wit of all Philosophers which proueth that it was not his but the wisdome of the Lord in him For which of them can tell p Eccles 3.21 whether the spirite of man descend vpward and the spirit of the beast descend downeward to the earth Or who hath euer taught the q Plato in Timaeâ— Animam humanam immortalem esse vult sed eandem particulam deitatis sicut testatur GaleÌ„ de decret Hippocrat Plat. li. 9. cap. 9. Et corporis principium geometrica constare ratione Laert. libr. 3. Potuit verò Aristoteles eò vsque progredi vt animam agnosceret esse causam mouentem quod sit actus forma corporis sed quaenam sit propria illius forma essentia quo pacto differat ab alijs formis nequit docere nisi ex diuersis operibus à posteriori Argenter in arteÌ„ Medicin Galen lib. 2. Stoici alij omnes turpius à vero aberrauerunt Post omnes laudatur ipse Galenus qui eius rei ignorantiam profitetur libr. 7. de vsu partium cap. 8. in lib. 6. Hippoc. de morb vulg com 5. true difference betweene the life of man and beast which hath not himselfe beene taught and instructed by the Scriptures Wherfore thus much we haue to learne from Moses r 2. Pet. 1.21 Chrysost Hom. 2. in Gen. Obsecro igitur ita ascultemus quasi haec non iam à Mose sed per linguam Mosis ab ipso omnium Deo audiamus August de consensu Euangel 1. cap. 35. Christus qui Prophetas ante descensionem suam pramisit Apostolos post ascensionem suam misit quicquid de suis factis aut dictis nos legere voluit haec scribenda illis tanquam suis manibus imperauit ergo c. that is from the spirit of God that was in Moses confirmed by the Å¿ 1. Ioh. 5.7 testimonie of the holy Trinitie which is stronger proofe t Galen de different â—uls libr. 2 cap. 4. In Mosi Christi schola leges audias nulla constitutas demonstratione idque vbi minime deceret Sed nos voce Domini probamus quod quaeritur quae est magis fide digna quam quaenis demonstrationes vel pâ—tius quae sola demonstratio est Clem. Alexand. Strom. lib. 7. Alia quidem omnia id est humana dicta argumentis testibus egent Dei autem sermo ipse sibi testis est quia necesse est quicquid incorrupta veritas loquitur incorruptum sit testimonium veritatis Saluian epist Massiliens de prouid lib. 3. then a thousand demonstrations that the blood of the beast is the life thereof And although the wits of men are rather inclined to describe the life of the creatures by the qualitie then by the substance calling it an u Arist libr. 2. de anim cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam vocem reddit Cicero Tusc quaest 1. Continuata motio perennis Item Fernel lib. de animae facultate cap. 1. Est anima principium causa functionuÌ„ viuentis corporis Vita verò propria illius functio est cap. 2. Vita tamen reuera actio nulla est vt recte monet Argent in art med Galen lib 2. tametsi ex actionibus deprehenduntur res viuere Minus multò est anima actus nam substantia reuera est Sed melius sapuit Fernelius secundis cogitationibus lib. de facult anim cap. 16. Est inquit vita animantium facultatum actionumque omnium conseruatio act or action because they are ignorant in truth of the substance of the same yet the Lord doth not spare to call it by the substance as only knowing aright whereof it doth consist And what though we see the blood and not the life and that which wee call blood may be separated from the life the defect is in our x Nam Hebraicè sanguis in animali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 netsach appellatur à natsach roborare quod sit fortitudo vita animalibus sanguis effusus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dam ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adam à rubore nominatur licet nonnunquam ha voces inter se iustis de causis confanduntur Sic inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis dâ—scrimen est Aristot. Histor. Animal lib. 3. cap. 5. Vnde Homerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dijs suis concessit Il. â— Latini humorem eum extra venas cruorem non sanguinem appellari volunt Cicero de Fin. lib. 2. Isidor lib. 11. cap. 1. speech and vnderstanding but the truth of God is not thereby shaken For wee cannot possiblie behold the blood in the creature containing life neither is the same which wee can behold the same which is the creatures life For as queÌ„ched coles are coles which haue no fire and chalke is the whitenes of a wall the substance wherof remaineth notwithstanding lamb-blacke may be spread thereon so the blood which by slaughter or emission is deriued from a beast loseth his proper forme or qualitie of life so soone as it commeth forth And as quenched coles continue coles but are vnproperlie called fire so that red humour which we behold is vnfitlie called blood saue in that meaning wherein we cal a hand or foot cut from the bodie not as it is but as it was a member of the same Blood therefore is the life of beastes the forme or propertie whereof is y Sanguis igitur consistit ex materia forma Materia cruor est forma vita siue spiritus vitalis in brutis animantibus life which is the effect of the voice of God z Gen. 1.21.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caiah Nephesh Anima vitae nephesh dicitur de brutorum animabuâ— let the waters let the earth bring forth the soule of life the matter is the same which our eye beholdeth which being separated from the bodie is seuered also from the forme of life But the life of man is not his blood but a Obserua contr Manichâ—os in his blood as saith the Scripture Wherein is perceiued the perfect difference betweene the life of
100000. Dioclesian flewe 70000. Christians within one moneth Oros in Chron. to giue for euerie one a drop Wee must herein againe consider y Seâ—sum legislatoris interpreti requirendum August Epist 19. the purpose and intent of the maker of the law which was indeed to represse the rage of murtherers from the societies of men z Exod. 21.12 by giuing authoritie to man to take away such monsters from the earth yet not a Matth. 10.28 They are not able to kill the soule supreame authoritie of punishment but reserueth the same vnto himselfe For murther deserueth a greater punishment then to haue his blood shed that sheddeth blood because hee sinneth not onelie against b Gen. 42.21 his brother or c No person can vniustly be done to death without the hurt of the Common-wealth therefore the Romane Scipio was wont to say he had rather saue one citizen then kill a thousand enemies Cicero Offic. 2. the societie of men which d Deut. 13.5 so by punishment of like for like is satisfied but also e Numb 16.11 Act. 9.5 against the Lord whose image he hath destroyed therefore of him f Gen. 18.25 Marc. 9.43.44 deserueth endlesse torment Wherefore those also g Numb 35.31 1. King 20.42 who of men are pretermitted or can not of men be punished h Being in supreame authoritie for the height of power and dignitie which before they haue receiued the Lord himselfe i Eccl. 12.14 Rom. 14.11.12 c. hath bound ouer to the day of his appearance But it were ridiculous to thinke that then the blood should be shed for murther Doubtlesse the Lord by the name of blood because it is the k Which here is defined by the word of God to be the blood vers 5. Of Aristotle it is placed in the heart lib. de part Animal lib. 2 cap. 7. 10. lib. 3. cap 3. Of Galen in the braine de placit Philosoph lib. 5 Columbus seemeth to plant it in the liuer Anatom lib. 6 They all haue seuerall reasons the liuer is the fountaine and author of blood the heart of the vitall spirits the braine of motion so that the liuer is indeede the chiefe particular instrument of growth or vegetation the heart of feeling for although the sinewes by which we feele are from the braine yet the spirits by which they haue their feeling are from the heart the head of vnderstanding and of reason but the seate for the substance of the soule is in the blood as he hath testified that made them both seate of life vnderstandeth that l Hieron in Zophâ—â— cap. 1. Quo modo Dominus est effusurus sanguinem in talionem c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life or vital facultie wherby men are sustained and doe liue as hee that destroyeth the life should lose the life and so shall they lose their blood or life or that which after the iudgement should be m That is they shall be separated from God 2. Cor. 1.9 who is the life of the soule And it is infinitely more grieuous and miserable to haue the soule separated from God then to haue the soule remoued from the bodie Bernard in Psalm Qui habitat Sermon 10. their life being compelled to be partakers of the second death And as their sins shall then exceed in greatnes so shall their punishment be fullie answering thereunto and their n Chrysostom Hom. in Gen. 27. Non hoc confidera homo sed talâ— noÌ„ multo post accipieâ— corpus incorruptibile quod poterit continuam aeternam poenam ferre bodies incorruptible and able to endure the paine so that they which haue committed manie murthers shall then o Leuit. 19.8 2. Cor. 5.10 Gregor Dialog libr. 4 â—â—nes Gehennae ignis credendus est sed non vno modo omnes cruciat peccatores vnusquisque enim quantum eâ—igit culpa tantam illic sentiet poenam indure as manie deadlie torments Let them therefore who are guiltie of this wickednes though they feare not man yet dread p Hebr. 10.31 12.29 the iudgements of the Lord and returne to him who q Isai 53.5.12 for their sakes was counted among the murtherers and euen those r 1. Pet. 3.17 Ezech. 18.21 Isai 5â— 7 Cyprian lib. de caena Dom. Nec serum est quod verum nec irremissibile quod voluntarium Et quaecunque necessitas cogat ad poenitudinem nec quantitas criminis nec breuitas temporis nec horae extremitas nec vitae inormitas si vera contritio si pura fuerit voluptatum mutatio excludit à venia that suffer as euill doers if they shall vnfainedlie repent Å¿ Act. 22.6 Micah 7.19 Luc. 23.42 Athanas Exposit fid Christus ex mortuis vitam ingressumque in paradisum confecit Ex qua Adam crectus fuit in quam rursus Adam intraâ—it per latronem their crosse is made to them a path waie into Paradice The second point is of the t Romana Eâ—itio ita legit Quicunque effuderit humanum sanguineÌ„ in terram fundetur sanguis illius at in Hebraeo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baadam in adam i. per hominem Onâ—elos interpretatur per vel noÌ„ absque testimonio sententia iudicis In multis vulgatis exemplaribus est quicunque effuderit humanum sanguinem fundetur sanguis illius Sed quo impulsu instrumentum vindicta à Deo expressum surpressum voluerunt non aliud occurrit nisi quod ex ficta Donatione Constantini ipsius ad Nicaenos Episcopos oratione Ruffin lib. 10. c. 1 Quam isti ad Romanam Curiam transtulerunt conceditur in hunc modum vos inquit nobis à Deo dati estis dij conueniâ—ns non est vt homo indicet Deos sed ille solus de quo scriptum est Deus stetit in Synagoga deorum c. Ex hoc scilicet praetextu ab ecclesiastica Romana hierarchia excluditur magistratus Concil apud Palat. Vernis sub Pipino rege Francorum Stephan 3. Papa can 18. Concil Wermac can 61. Concil Roman sub Nicholaeo 2. can 10. capitula per Adrian ex Synod collecta cap. 25. Decret Gregor 9. tit de iudic Clericus de omni crimine debet coram ecclesiastico iudice conueniri nec valeâ— consuetudo contraria Ergo nec imperatorem adeunt Concil Mogontin cap. â—4 person by whom this punishment of shedding blood is to be ministred That person is a man appointed thereunto by God Not u Iudg. 3.9 1. Sam. 12.11 Deut. 16.18 euerie man but a man of the Lords appointment to take reuenge of blood As if the Lord had said I haue ordained man and doe giue vnto him x Exod. 7.1 Rom. 13.1 authoritie from my selfe to take reuenge for blood The man therefore of chiefe y Psal 72.1.2 Exod. 18.19 Nazianz. in Apolog. Reuera mihi videtur esse ars artium disciplina disciplinarum
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
continuance in Sinne bringeth deadnes of securitie or desperation pag. 206 Souldiers that are religious are most profitable for their Prince pag. 516 Sunne created after the light pag. 14 Sunne compasseth the earth pag. 15 Sunne is the chariot of light and inlightneth all pag. 26 Sunne and Starres are greater then the earth pag. 27 Soule of man what it is pag. 57 Soules death and prison pag. 81 Speech is the image of the minde pag. 426 Speech confounded was by miracle pag. 427 Speech which was the first pag. 429 Speech how it was confounded pag. 442 T TIdes of the sea how they are caused pag. 289 we may not Tempt God but vse lawfull meanes pag. 477 Time what it is pag. 2 Time was the beginning of all things and nothing before is but God ibid. Tokens and warnings of iudgements are vnregarded where Gods word is vnreuerenced pag. 282 Traditions before the word written were in steed of the word but we haue a more sure testimonie 1. Pet. 1. pag. 334 Trinitie distinguished in the worke of Creation pag. 6. 7. The Trinitie alwaies acknowledged in the Church pag. 7 The Trinitie pag. 30. 31 Tyrannie and bloodshedding reuenged by God pag. 374 V VIsions wherefore giuen vnto the Patriarkes pag. 468 Visions how God appeared who is inuisible pag. 471 Vowes of chastitie vnlawfull pag. 85 Vulgar Latin translation corrupt pag. 308. c. W WAite on God and haue good successe pag. 325 VValking with God what is meaneth pag. 222. 252. VVarres successe is alwaies disposed by God pag. 501 VVarre alwaies winneth where good cause and good discipline are ioyned pag. 505 VVarre that it be lawfull what it requireth ibid. VVarre made vnlawfull by what meanes pag. 507 the miseries of Warre pag. 508 VVarre taken rashly in hand is disallowed and dangerous pag. 514 VVaters of the deepe doe stand aboue the mountaines pag. 12. 285 VVater-springs how they are caused pag. 288 a Wicked man can do no good work pag. 177. 178 Will of God secret or reuealed pag. 248 Will-worship a sinne pag. 334 Wine the benefit and vse pag. 391 WomaÌ„ is the image of God as well as maÌ„ pag. 37 Woman the image of maÌ„ in what sense pag. 38 VVoman her nature and end pag. 93 VVoman wherein she is to be an helper to man ibid. VVomans punishment in conceptions sorrowes and subiection pag. 154. c. VVoman were to haue no paine of child-birth by creation pag. 154 World created in the first moment of time pag. 2 World for what cause created ibid. World and all creatures made of nothing pag. 7 Y YEeres and moneths in Scripture equall to ours in length of time pag. 217 Yeere beginneth diuersly to diuers nations pag. 277 Yeere ecclesiasticall and politicall pag. 278 A TABLE OF HERESIES AND ERRORS BRIEFLY CONfuted in this Treatise A ADamites beastly heretikes 100 Anabaptists of coÌ„munitie of goods 490 Anabaptists of swearing 540 Anselmus his opinion of single life 88 Andronici of the sex of women 94 Anthropomorphites of Images 32 Anthropomorphites of the substance of the soule 35 Apelles of the Arke of Noah 270 Aquinas of the Cherubims of Paradice 172 Aquinas of naturall knowledge 180 Aristotle of the eternitie of the world 1. 426 of mans natural righteousnes 254 Arrians of the persons of the Trinitie 7 Astrologers grounding prediction on the authoritie of Scripture 18. c. Atheists of contradictions in the Scripture 38 Atheists of the garden of Paradice 65 Atheists of Adams apparell 168 Atheists of Cains building a citie 198 Atheists of the age of the Patriarks 217 Atheists of the flood 291. 295 Atheists of the mortalitie of the soule 369 Atheists of Noah his drunkennes 392 Atheists of the confusioÌ„ of tongues 425 Atheists of the Scriptures 446 Atheists of the successe of warre 404 B BAbylonians of abstinence 267 Basilides of the worlds eternitie 1 Bonauentura his opinioÌ„ of Paradice 61 Berosus couÌ„terfeit historie of the flood 273 C CAini who worshipped Caine as a Saint 188. 192 Caietan his opinion of the waters 285 Clemens Alexandr his opinion of the saluatioÌ„ of Philosophers which knew not God 178 Carthusian of single life 221 Cyprian his opinion of the sonnes of God 231 D DEmocritus of the substance of the soule 59 Dicearchus of the substance of the soule ibid. Diogenes of the substaÌ„ce of the soule ibid. E EMpedocles of the substance of the soule 59 Eunomij of the Trinitie 7 Eusebius his opinion of the sonnes of God 231 F FAustus the Manichee of Abraham 475 G GAlen of the substance of the soule 60 Greekes of the sex of women 94 Gregorie his opinion of the comming of Henoch and Eliah 226 H HEathen fables of Deucalion 328 Hierome his opinion of single life 8â— 175 Hyppocrates of the substance of the soule 59 Hippon of the substaÌ„ce of the soule ibid. Homer of the sex of women 94 Hugo Sanct. Vict. of the sons of God 231 I Iewes of mans creation 30 of Henoch and Eliah his coÌ„ming 226 of Apocrypha Scripture 234 of mans righteousnes 254 of abstinence from meates 359. 363 Illyticus of originall sinne 349 Indians of abstinence 259 Iosephuâ— of the sonnes of God 331 of the age before the flood 241 of the beginning of the yeere 278 Iulian of the Scripture 28. 43 of the Serpents speech 104 of the building of Babel 432 Iulius 3. Pope his blasphemie 75 Iustin Martyr his opinion of the saluation of Philosophers which knew not Christ 178 of the sonnes of God 231 L LActantius his error of the sonnes of God 231 Lâ—cucippus of the substaÌ„ce of the soule 59 Lyra his opinion of Paradice 172 M MAcedonij of the Trinitie 7 Manichees of the substance of the soule 35 of the Scriptures 38. 48. 84. 369 of two beginnings 42 of the substance of the Deitie 60 Marcionites of two beginnings 42 Melchizedeciani of Melchizedech 522 Metrodorus Chius of the worlds eternitie 1 O O Leaster of the taking away of Henoch 223 Ophitae who worshipped the Serpent 125 Origen his opinion of Paradice 61 of the release of the damned 141 of Adams apparell 164 P PApists of authoritie of Magistrates 376 of authoritie of Scripture 446 of deposing of Princes 507 of fasting 267. 363 of forgiuenes of sinnes 160 of Images and Idolatrie 32. 146. 149 of interpretation of the Scripture 307. 320 of the Masse 523 of Merits 177. 337 of mans righteousnes 254. 257 of originall sinne 348. 351 of single life 84. 87. 95 of traditions 458 of workes of good intent 333 Pelagians of mans righteousnes 254 Pererius his opinion of the Cherubims of Paradice 172 Philastrius of the diuisioÌ„ of tongues 427 Philo of Paradice 61. of the sonnes of God 231 of the age before the flood 241 Plato of the creation of the woman 93 of the communitie of goods 490 of the nature of life 367 Procopius Gazeus of Henoch 221 Pythagoras of the substance of the soule 59 of abstinence 267 of communitie of goods 490 of mans power to vertue 254 R RAbbins of Adams nakednes 100 of Adams creation 125 of AdaÌ„s continuance in Paradice 175 of the age of the Patriarkes 217 of Henoch his taking away 223 Rupertus of the Cherubims of Paradice 172 S SEleuciani of Paradice 61 Seruetus of the substance of the soule 35 Sethiani of Seth borne without sin 213 Seueriani of the sex of women 94 Simon Magus of the Creation 1 Simplicius of the Scriptures 4. 28 of Paradice 65 Strabus of the Cherubims 172 T TErtullian his opinioÌ„ of Paradice 61 of single life 88 Thales of the sex of women 94 Turkes of the Messiah 404 Z ZEno of natural power to vertue 254 Zenocrates of the soule 60 FINIS To the gentle Reader Gentle Reader I am to admonish thee concerning the escapes incident to printing which I hope are as few as ordinarily in any copie yet some there are as page 32. lin 17. for Physiognomie reade physnomie pag. 204. lin 30. for wife reade sister and lin 31. reade was the sister and supposed to be Other literall escapes if any be sith I haue neither helpe to conferre neither space or leisure to reuise I am compelled to commit to thy fauourable consideration and correction