to despaire for their sinnes and because he also turneth the bitternes of punishment vnto the health of man and g Hose 5.15 maketh it a way for vs to come to him man also should loue him for h Psal 119.167 his iustice feare him for his i Gen. 39.9 August in Psal 32. concio 1. Quando incipis quis amare iustitiam nisi quando mallet furta non esse etsi gehennae non essent in quas fures mittereÌ„tur mercy which none can skil of but those of his own familie The sentence of the curse is of k Dan. 6.15 Isai 45.23 Luc. 16.17 much more force then the lawes of Persia and cannot be altered But yet the Lord is l Isai 55.9 infinitlie more wise then the Persian m Hester 8.11.12.13 king and knoweth how to help and hinder not the course of iustice For albeit it were in iustice necessarie that the sentence of iustice should proceed against offenders and that man hauing offended against his God should therefore indure a punishment answerable to his offence which punishment was such by his desert of sinne as hee could neuer satisfie by induring any torment but he must be held in it for euer yet now doth the Lord ordaine a remedie whereby his pronounced sentence being vnreuoked forasmuch as in iustice it might not be called backe both man might suffer and man by suffering might be saued from destruction Mankind now is n Galat. 3.10 Rom. 5.12 fallen into the daunger of the curse therefore it cannot be but hee must die the death Hee dieth therefore o 2. Cor. 5.14 Coloss 2.13 in soule and bodie but is p Ephes 2.1 2. Cor. 1.9 quickned againe by him that raiseth vp the dead And that this might q Heb. 2.14 Iren. lib. 3. cap. 20. rightlie be performed because it was impossible but that r Psal 49.14 man of himselfe should be holden in death for euer the second person in Trinitie Å¿ Heb. 2.16 Rom. 9.5 did take vnto him the womans seed and being t Heb. 4.15 perfect man died also u In his whole humanitie as a man But it being x Act. 2.14 not possible that he should be holden in death hee rayseth y Iohn 10.18 vp himselfe to life who by giuing himselfe to be z Galat. 3.13 August de ciuit Dei lib. 10. c. 24. Ideo potuit moriendo peccata soluere quia mortuus est noÌ„ pro suo peccato accursed for vs that were accursed and to be a Isai 53.5 punished for vs that had deserued punishment and hauing fulfilled the law of b 1. Pet. 2.22 1. Iohn 3.5 Leuit. 18.5 righteousnes which who so doth shall liue therein that mankind in him fulfilling it might liue in him who is the life it selfe it could not be in the iustice of the Lord but he shuld giue life to them and deliuer them from wrath to come c Ioh. 1.12 as manie as receiue him and beleeue in his name This is the d 1. Tim. 3.16 1. Pet. 1.12 mysterie of godlines which the Angels desire to behold This was that seed of the woman e Vers 15. Reuel 5.3.5 promised who is able to tread downe the Serpents head Thus doth that f Isai 11.1 roote of Iesse g Matth. 1.21 Iesus the sonne of Marie saue his people from their sinnes Thus doth the victorious lion of the tribe of h Reuel 5.5 Iuda conquere and i Ephes 4.4 triumph vpon that k 1. Pet. 5.8 woluish lion Sathan l Hose 13.14 hell and death Whereby you may perceiue that this punishment which here is laid on all mankind proceedeth not m August Enchirid. ad Laur. cap. 3â— Cum autem Deus irascitur non eius significatur perturbatio qualis est in animo irascentis hominis sed ex humanis motibus translato vocabulo vindicta eius quae non nisi iusta est irae nomen accepit from anie furie of anger in the Lord like as men vse to punish in the heate of their affections and doe measure the Lord by their own infirmities but is n Chrysostom Hom. in Gen. 17. Congrua clementi correptione virum mulierem castigat quae admonitio potius sit quà m punitio a declaration how farre the Lord would haue the curse which they wholie had deserued in part to be extended on them As if the Lord had said you haue both brought o Ambros de Parad. cap. 14. Quò te duxerunt peccata tua vt sugias Deum tuum quem aente quaerebas dereliquisti vitam aeternam attumulatus ei morti consepultus errori destruction to your selues by sinne It p Ezec. 16.6 Psal 103.4.8 pitieth me of this your miserie For my owne q Deut. 7. vers 8. Isai 43.25 sake I will deliuer you and r Iob. 33.24 1. Ioh. 4.10 Act. 20.28 receiue a ransome of my selfe you shall liue againe and be perfectly restored Iehoua Å¿ Ierem. 23.6 himselfe shall take vpon him t Isai 7.14 your seed and nature Onlie u Marc. 5.6 beleeue feare not But yet that you x Chrysost Hom. in Gen. 17. At quia non vsa es vt oportet tanta prosperitate sed affluentia bonorum eò te ingratitudinis adduxit propterea tibi fraenum impono vt ne amplius lasciuias ad tristitias gemitus te condemnans may the better know my iustice and be y Eccles 3.10 humbled for your sinnes and because you haue so far weakned my graces in you as that your z Chrysostom lib. 1. de prouident ad Stagir Si in eodeÌ„ honore perstitissem 1. DeuÌ„ maleuolum iniustuur 2. seductorem beneficum atque amicum putassent 3. peccare immâ—rtaliter et absque vllo sine perseuerassent nature cannot beare a better condition till the same againe shall be renewed therefore thou woman shalt haue sorrowes in conceptions and children and thou Adam shalt eate thy bread in sorrow and shalt returne to dust In this sentence which here the Lord directeth against the woman it is to be obserued that a Chrysost de lapsu primi hominis H 2. Mulier seritur sententia duplici altera propria aliera communi propria qua filios parere in dolore praecepta est communi que cuÌ„ viro morti addicta est onlie such punishments are declared which properlie belong vnto the sex of woman kind but those miseries which are common vnto man and woman are farther expressed in Adams punishment A threefold affliction is laid vpon the woman increase of conceptions sorrowes in conceptions and subiection in lust and domination She was fruitfull by b Gen. 1.28 creation but now her conceptions are increased so that in the verie point of blessednes shee becommeth subiect vnto miserie Increase of conceptions are a c Psal 127.3 128.3 blessing saue
4.32 Coloss 3.12 grieued for their infirmities and for the godlie much more our godlie Parents wee m Ioh. 3.16 Rom. 5.7 ought if need require n Alcestiâ— the wife of Admetus offered to dye for her husband and with more holie loue Priscilla and Aquila for Paul laid downe their owne necke Rom 16.4 exchange our liues How barbarous then was this negligence of Cham to see his o Hieron epist. ad Ocean Noe ad vntus hora ebrietatem nudauit famora sua quae per seâ—centos aâ—â—â—oâ— contexerat fathers distresse and shame and not to couer him Besides he added vnto this that hee told his brethren without Thinke you hee asked their helping hand as not being able to relieue his father no surelie for when they with reuerence did couer their fathers p Vers 13. nakednes he gaue them not assistance with the least of his fingers It is euident therefore hee did his father villanie either by q Chrysost Hem. in Gen. 29. Fortassis etiam derisit subsannâ—nit patrem derision or more opprobrious iniurie both in his fathers sight and in the hearing of his brethren for so the historie doth import Noah r Veâ—s 2â— knew what his younger sonne had done vnto him How knew he being certified Å¿ Chrysost Hom. in Gen. 29. Vorte fratres significaâ—erunt non accusatienâ—â— quidem gratia sed reâ—â— vt facta erat docentes vt conneniens ille suo vulneri remedium acciperet thereof by Sem and Iapheth Nay rather of himselfe he knew or did t For the drunkard is said to remember both what he hath done or suffered in his drunkennes when his sit is past which one that hath been mad doth not yet is drunkennes voluntaria iâ—sania a wilfull madnes as Cato saith being for this cause detestable because it is a wilfull abuse of Gods benefits of health and nature it selfe remember as the nature of the word doth u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iadagh is properly belonging to the minde and vnderstanding sometime also to the sense or feeling Gen. 39.8 4.1 signifie And said cursed be Canaan A question may here be moued whether these words cursed be Canaan were the verie words of Noah or the interpretation of Moses by the same spirit of God recording the historie Some thinke x Francs Iun Analys in Gen. c. 9. Hac vox maledictus CanaaÌ„ aut Noachi dictum est aut Mosis interpretamentum Si Mosis quod ego quidem facile probauerim c. that as Canaan is so often named y Ambros de Noa Arca. cap. 28. Muscul in Gen. Commâ—nt cap. 9. of Moses for the incouragement of Israel against the Cananites so he beareth in the historie the curse by name which was cast by Noah vpon his father Neuerthelesse it seemeth rather by that which followeth that Canaan was by name accursed of Noah Againe it is esteemed of z Calâ— in Gen. cap. 9. Videri posset Noah etsi iustam excandescentiae causam habeat parum tamen modeste grauiter se gerere Iun. in Analys in Genes 9. Plerisque visum est hanc sententiam aut ab ebrio Noacho aut ab exacerbato pronunciatam fuisse some that Noah inflamed with wine or anger pronounced this malediction But it is vnsound I might truelie say vngodlie so to thinke The scripture for this cause hath testified and Noah awoke from his wine that is was cleerelie freed from the strength thereof Againe this curse containeth a a Iustin. Mart. Dial. cum Triffo Praedixit Noah quod qui à Semo prouenturi erant occupaturi fuerint possessiones domicilia Canaan prophesie long agoe fulfilled wherof the Scripture testifieth b 2. Pet. 1.20 that no Prophesie in Scripture is of anie priuate motion Wherefore the holie Ghost who is the c Vers 21. 1. Pet. 1. author of Prophesie is likewise the authour of this curse Wherefore also the same is thus to be interpreted cursed is d Theodoret. quaest in Gen. 62. Maledictus est vel eris Canaan Canaan or cursed shall he be Or if it be read as a wish or imprecation wee are to consider the affection e Psal 79.6.12 109.6 Reuel 6.10 of the godlie when they desire vengeance on the wicked they f August in Psal 78. Quapropter cum homo iustus homo malus de inimicis suis veâ—â—nt à Domino vindicari vnde discernerentur nisi quia iustus magis cupit inimicum suum corriâ—i â—â—am puâ—iriâ— cum vidit à Domino vindicari non cius delectatur poena quia non eum odit sed diuina iustitia quia deum diligit delight not in their punishment because they hate not the persons of the wicked but their sinne but in the iustice of God which punisheth because they loue the Lord. So that when the iust man g Psal 58.10 seeth the vengeance and reioyceth it is not of malice but of beneuolence either hoping that the h August in Psal 78. Denique si in hoc seculo in cum vindicatur vel pro illo etiam letatuâ— si corrigâ—â—r vel certe pro alijs vt timeant cum imitari ipse quoque sit melior non supplicio illius odia sua pascendo sed errata emendando Si autem in futuro seculo vltimo Dei iudicio vindicatur hoc ci placet quod Deo ne bene sit malis ne piorum praemijs etiam impiâ— perfruantur quod vtique iniustum est à regula veritatis quaÌ„ iustus diligit alienâ— wicked may by punishment be amended or louing Gods iustice aboue mens persons not being displeased with the punishment of the wicked because it proceedeth from the Lord nor desiring that the wicked may be acquited from penaltie because they deserue in iustice to be punished If any demaund why rather this curse is laid on Canaan manie causes thereof may be affoorded Diuers learned writers i Chrysostom Hom. in Gen. 28. Canaan fuisse genitum tempore inuÌ„dationis Sic Rabbini aliqui testifie that this accident was after the birth of Canaan of whom k Theodoret. quaest in Gen. Aliorum senten tiam refere tum ipse Cuius rei inquit magnum illud argumeÌ„tum est quod Noe maledictionem suam quasi admissi sceleris supplicium in Canaan potissimum contulit Videtur igitur primus nuditatem aui vidisse patri indicesse vt est sententia Rabbinorum some affirme hee was the beginner of this mischiefe and some that l Aben Ezra in Comment in Gen 9. Scribit ipsum risisse referente Camo he was partaker with Cham his father which if it were euident as m Origen in Num. Hom. 20. Canaan puer antequam nasceretur maledicitur Ambros de Noc cap. 30. Vtique Canaan natus non erat the same by other is doubted and denied then were the cause more manifest why the curse was
most of all to be detested when tributaries or which worse is naturall subiects doe lift vp their d 2. Sam. 20.21 hand against their Prince Secondlie when the cause is not e 1. King 12.24 lawfull although the authoritie be lawfull Thirdlie when it is not for a right end and purpose enterprised as when it is for the f Iam. 4.1 satisfiyng of humane lusts and pleasures wherein we g 1. Sam. 18.17 Zach. 7.6 fight not the battels of the Lord but of our owne Fourthly when in the enterprise h Ios 9.14 men aske not counsaile at the Lord. Fiftlie when godlie and honest i Deut. 23.9.14 Vegetius de re milit libr. 2. cap 22. In omni praelio non tam multitudo virtus inducta quam are exercitium solent praestare victoriam nam in pugna solet vsus amplius prodesse quam vires Et si doctrina cesset armorum nil villanus distat à milite cum antiqua sit prudensque sententia omnes artes in Meditatione consistere discipline in warre is not regarded Sixtlie when warre is rashlie aduentured vpon k 1. King 22.3 Lactant. lib. 6. cap. 18 Sapientis boni viri non est velle certare ac se periculo committere quoniam vincere non est in nostra potestate est anceps omne certameÌ„ without seeking first the meanes of peace Lastlie when crueltie l Amos. 1.3.13 2. King 8.12 ouerruleth either in the warre or in the victorie or m 1. King 20.42 Seneca libr. de Mor. Vitia transmittit ad posteros qui praesentibus culpit ignoscit Bonis nocet qui malis parcit when those are spared through foolish pitie whom the Lord hath appointed vnto death From hence it happened in the iustice of the Lord that because the Sodomites were n Gen. 13.13 exceeding wicked although their cause was lawfull to maintaine their libertie and their authoritie lawfull when first their libertie was sought yet for o Saluian de Prou. lib. 7. Probauit hoc bello proximo infoelicitas nostra Cum enim Gotthi metuerent praesumpsimus nos cum pax ab illis postularetur à nobis negaretur illi episcopos mitterent nos repelleremus illi in alienis sacerdotibus Deum honorarent nos in nostris contemneremus prout actus vtriusque partis ita rerum terminus fuit Illis data fuit in summo timoâ—e palma nobis in summaâ—latione confusio their sinne sake in warre or before in peace the Lord most righteouslie gaue them vp vnto their enimies Now that they were inthralled in subiection their authoritie being lost with the iustnes of their cause their rebellion which was the cause of this new dissension could not be but most vnlawfull vnlesse they had receiued a new p As Iudg. 3.15 6.14 2. King 9.6 23.30 in which matter we ought now also to seeke our direction at the word of God authoritie from God or had bin freed by him q Like as the Romanes gaue freedome to the cities of Grecia Looke Valer. Max. lib 4. cap. 8. Plutarch in vita Flamin by whoÌ„ they were subdued vnto seruitude or of some other who r 2. King 24.7 had taken away dominion and authoritie from him In whose example are also to be noted that warres Å¿ Isai 8.6.7 Ezech. 14.17 Chrysost Hom 35. in Gen. Nam sicut torrens vehementer inundans omnis secum rapit perdit ita barbari illi inuaserunt omnes gentes omnes prorsus perdidâ— unt are as a mightie scourge of God to punish wicked men and those that are partakers t 2. Chron. 19.2 Ambros de Abraham lib. 1. cap. 3. Itaque Lot infirmieris consilij pretium luit non terrenarum infoecunditate sed amaenitatis inuidia deceptus vt etiam ipse captinus abduceretur quoniam vitio seruilis nequitia à potiore deflexerat partem flagitiosorum elegerat with the wicked to this purpose is described the rage of this contention and the people destroyed u Vers 5.6.7 on euerie side Moreouer that neither counsaile or strength of men x Prou. 21.30 Iob. 5.13 or stratagems of warre preuaile any whit against the disposition of the Lord. For although the Sodomites had brought their enimies into disaduantage y Vers 3.10 of ground vnknowne hoping if not by force at least by subtiltie to preuaile against them yet nothing hindreth the course of victorie when sinne had laide them open vnto their foes Wherefore iust authoritie and a lawfull cause of warre is a better token of victorie z Psal 33.16.17 Prou. 21.31 then preparation of shield or speare good discipline a surer sauegard then a Iesu 7.12.13 to plot the field or to fortifie the campe hartie repentance and true conuersion to the Lord a greater succour b 2. Chron. 13.14.18 20.5.13 Veget de re milit lib. 1. cap. 20. Honestas idoneum militem reddit verecundia dum prohibet fugere facit esse victorem then multitudes and power of men Where these are ioyned and the lawfull meanes of victorie c 2. Sam. 5.23 2. Chron. 32.3.4.5 August contr Faust lib. 22. cap. 36. Pertinet autem ad sanaâ—â— doctrinam vt quando habeat quod faciat homo non tenteâ— Dominum Deum suum not cast aside the Lord himselfe doth lead d Exod. 33.14.15 Psalm 44.3 this armie and will vndoubtedlie subdue the enimie Obserue moreouer 1. verse 4. Onlie by pride e Prou. 13.10 men make contention Secondly it is not lawfull for subiects to rebell f 1. Sam. 26.9 Dan. 3.18.28 Rom. 13.1 against their Soueraigne Prince vnder any colour or pretence Thirdlie verse 5. The sins of a few doe often bring punishment vpon g Numb 16.22 Iosu 7.12 Iudg. 20.13.46 Micah 3.11.12 Prou. 29.8 Horat. epist. 2. Hunc amor ira quidem communiter vrit vtrunque quicquid delirant reges plectuntur Achiui a multitude Fourthlie verse 12. Wicked men thorough h 2. Chron. 28.9.10.11 couetousnes and pride doe often turne a iust cause of warre to be vnlawfull Question 2. verse 13. For what cause is Abram here called an Hebrue and how that name was left vnto the children of Israel AFter the ouerthrow and sacking of the Cities one that had escaped told Abram of the taking of Lot his brothers sonne whereof the Scripture amplifieth that he told AbraÌ„ the Hebrue which dwelt in the plaine of Mamre the Amorite Wherby first we vnderstand that although Abram dwelt in the middest of Canaan the flame of warre burned round about yet a Gen. 15.1 Psal 91.1.3.4.7 Bernard in Cant. Serm. 68. Itane ecclesia suae c. the Lord was a strong defence to Abram no enimie came neere his tabernacle Furthermore hee is called an Hebrue as Mamre and Aner are called Amorites to declare their linage from which they did descend but whereof or from
bella paerata sunt quae non cupiditate aut crudelitate sed pacis studio geruntur mali coercentur boni subleuantur for requitall of reuenge but to represse the growing of vngodlines Notwithstanding the Magistrate i Gen. 9.6 Deut. 19.18.19.20 by coÌ„maundement of God and the rule of equitie must and ought to k Ambros in epist. Rom. cap. 13. Manifestum est ideo rectores datos ne malum fiat Nam quoniam futurum iudicium Deus statuis nullum perire vult hoc in saeculo rectoreâ— ordinauit vt terrore imposito omnibus velut paedagogi sint erudientes illos qui seruent ne in poenam incidant futuri iudicij resist and represse the euil of his subiects within his gouernment and the l Ambros Offic. libr. 1. cap. 40. Fortitudo quae per bella tuetur à barbaris patrian vel defendit infirmos vel à latronibus socios plena iustitia est Lactant lib. 6. cap. 11. Nam qui succâ—rrere perituro potest non succurrerit occidit Cic. ad Qu. frat epist. libr. 1. epist 2. Est enim regum omniumque imperantium corum quibus prasins commodis vtilitatique seruire euill of forraine power that would oppresse or offend his people wherein not he but m 1. Sam. 15.18 Numb 17.10 the Lord by him resisteth euill And the priuate subiect molested with iniurie may resist that euill by flying to the Magistrate n Deut. 19.16.17 1. King 3.10.11 Deut. 17.8 2. King 4.13 August in Psal 118. Conc. 24. Constituit autem talibus causis ecclesiastitos Apostolus cognitores in foro prohibeÌ„s iurgare Christianos scil coram infidelibus 1. Cor 6. sed omnes causas litigan di praecidendas docet quantum per verbum ipsum Dei liceat de Sermon Domin in Mont. lib 1. 2. to be defended in which not the priuate partie but the Magistrate nor yet the Magistrate but the Lord himselfe by these appointed instruments resisteth the euill and bringeth the mischiefe of the wicked vpon the head of him that had inuented it But our Sauiour giueth further precept to all his followers o Matth. 5.44 to loue their enimies We are in deed to loue our enimies but yet to hate p Ephes 5.11 August Sermon de temp 134. Esto similis medico medicus non amat aegrotantem si non edit aegritudinem vt liberet agrotum febrem persequitur Nolite amare vitia amicorum vestrorum si amatis amicos vestros Beda in Luc. cap. 6. Verus amor veritateÌ„ amat in veritate iudicat pro veritate certat cum veritate opera consumit their sinne to loue our enimies but not q Psalm 139.21 Gregor pastor part 3. cap. 23. Inimicos autem Dei perfecto odio odisse est quod facti sunt diligere quod faciunt increpare mores prauorum premere vitae prodesse to loue the enimies of God to loue them as our selues but to loue the Lord r Bernard Hom. in Cant. 20. Diligendus est Dominus est Dominus toto pleno cordis affectu diligendus tota rationis vigilantia circumspectione diligendus tota virtute vt nec mori pro eius amore pertimescat Deut. 6.5 Cant. 8.6 aboue our selues because Å¿ Prou. 16.4 for himselfe hee hath created vs. He therefore that performeth this dutie of loue vnto the Lord loueth his mercie in sauing sinners and loueth his t August in Psal 78. Iustus magis cupit inimicum suum corrigi quam puniri cum cum videt a Domino vindicari non eius delectatur poena quia non cum odit sed diuina iustitia quia Deum diligit Sic igitur inimicus diligatur vt non displiceat diuina iustitia qua puniatur iustice in punishing sin so that when the Lord appointeth sinners vnto punishment by reuealing his will by his written word by lawfull meanes ordained hee loueth this iustice and either is the meanes to execute or consenteth to the execution that the Lord may be loued aboue the creature And yet though hee punish as the executioner of God yet hee loueth the partie u Iosu 7.19.25 whom he punisheth desiring that by the course of iustice hee might be x August in Psal 78. Denique si in hoc seculo in cum vindicatur vel pro illo etiam laetatur si corrigitur vel certe pro alijs vt timeant cum imitari brought to the knowledge and mercie of the Lord. Thus Abram destroyed the armie of the kings because the Lord required of him to execute his iustice Abram therefore loueth the Lord aboue his enimies and therefore smiteth them whom the Lord had deliuered into his hand For because the Lord had taught him that onlie meane to deliuer Lot from his captiuitie he iustlie executeth the wrath of God but desireth not y August cont Faust lib. Nocendi cupiditas vlciscendi crudelitas implicitus implacabilis animus seritas rebellandi libido dominandi siqua sunt similia hac sunt quae in bellis iure culpantur the destruction of his enimies So Paule deliuered vp z 1. Cor. 5.5 the Corinthian vnto Sathan but yet desireth to saue his soule So the Magistrate that striketh with the sword of iustice punishing the offender with deserued death seeketh by temporall paine a Iosu 7.19 â—5 2. Sam. 1.14 4.9.10 c. to bring him to the sight and knowledge of his sinne that thereby he may escape eternall torment The minister of the word that confuteth b Tit. 1.9 Tertul. lib. contr Hermog Doctat Herâ—â—ogenes scriptum esse si non est scriptum timeas Vae illud adijeteÌ„tibus aut detrahentibus destinatum Hieron in Agg. cap. 1 Quicquid absque authoritate testimonijs scripturaruÌ„ quasi traditione apostolica sponte confingunt percutit gladius dei by the word the heresies of the wicked sheweth not hatred to the c QuemadmoduÌ„ impijs mos est Cyprian ad Demetriad Ad nos saepe studio magis contradicendi quam vâ—to discendi veniunt clamosis vocibus personantes malunt sua impudenter ingerere quà m nostra patienter audire persons of men but to the heresies that they professe which when hee reproueth because the Lord d Tit. 3.11 detesteth them and he as the e Isai 58.1 trumpet of the Lord is to sound his voice among the people he ought not to be thought to breake the bounds of brotherlie charitie when by the mouth of Christ he represseth heresie But those that slea the innocent f Iust. Mart. Apolog. 2. Tantùm quippe principes opinionem veritati praeferentes valent quantum in solitudine latrones whom God hath commaunded to preserue or which to maintaine g Papista alij their priuate error obscure the h Rom. 11.18 truth destroy or persecute the persons of men professing that doctrine which i Qualem nostram esse
suaderi iam opus erat viro quando illam eo cibo mortuam non esse cernebat Fortasse tamen verbo suasorio quod scriptura tatem intelligi reliquit voice or reasons or by the experience of her life prolonged in infidelitie when hee b Chrysost Hom. in Gen. 16 Sed fortè audiuisti a muliere spe etiam ipse inflatus â—ibi statim particeps factuâ—es wished or hoped for farther glorie by the fruite in pride and ambition when he consented to receiue it c Isai 1.19.20.23 Bernard de aduent Dom. Sermon 1. Reuera principes nostri Adam Vâ—â—a principia propaginis nostrae inobedientes socij furum in rebellion And as the purpose of the tempter was to deface in them d Luther in Gen. 3. the whole image of God and to solicite them to all manner of offences so did they both transgresse without respect the law of God leauing in themselues the sparkes of no good thing e Chrysost Hom. in Gen. 5. Diuinae misericordiae est qua hominum generi concessit vt vnicuique nostrum insitum sit indeprauabile indicium conscientiae saue onelie a wounded conscience The punishment which was imposed on them was either personall or naturall That which was personal was it which was inflicted on themselues which appeareth on Adam not to be so grieuous as on the woman Naturall was it which was layd vpon Adam and the posteritie of Adam partakers of his nature which was the depriuation of f Cyprian lib. de bone patientiae Sic perfectos dixit Mâ—t 5 4â— fieri Dei filios sipatieÌ„tia Dei patrit maneat in nobis si similitudo diuina quam peccata AdaÌ„ perdiderat manifestetur luceat in actionibus nostriâ— the image of God of g Ephes 2.3 the fauour of God originall h Rom. 5.12 corruption and i Ephes 2.2 Heb. 2.15 subiection vnto Sathan And most iustlie did the Lord depriue not onlie Adam k Fulgent ad Monim lib. 1. cap. 17. Per concupiscentiam malam qua concupiuit plus extra se minus factus est in se quam concupiscentiam licet explore nequiuerit opere tamen retinuit voluntate Caluin in Gen. 3. v. 6. Quia totam humani generis naturam in vno homine ornauerat ita in eodem ipsum nudauit but Adams nature that is all mankind of those graces which Adam in his nature had so shamefullie abused Wherefore as the womans l Chrysost Hom. in Gen. 16. Esto igitur te ipsam in tantum praecipitium depuleris honore maximo priuaueris qùare virum tanta ruinae socium facis euius te adiutricem esse oportebat illius facta es insidiatrix fault exceeded in prouoking him to sinne so Adams offence was multiplied in m August de ciuit lib. 14. cap. 15. Et sicut obedientia secundi hominis eò praedicabilior quia factus est obediens vsque ad mortem ita inobedientia primi hominis eò detestabilior quia factus est inobediens vsque ad mortem defiling those graces which he had receiued In like sort the Lord in iustice more sharpely scourgeth the woman in her n Vid. quest 11. sex and person and the man in his children o To whom they are chiefly to be accounted as Rom. 5.12.13 c. and succession But the Apostle seemeth to excuse the man and to extenuate his fault when as hee saith p 1. Tim. 2.14 the man was not deceiued but the woman was deceiued and was in transgression The purpose of the Apostle is otherwise Hee q Ibid. vers 12. commaundeth the woman not to teach he giueth this reason because r Ambros in 1. Tim. 2. Chrysost Hom. in Gen. 16. Sed fortè audiuisti à muâ—iere c. Hieron in Iouin lib. 1. Diabolus Adam seducere non poterat sed Euam qua post offensam statim vnâ— subiecta est the woman was vsed as the instrument of Sathan to deceiue her husband by teaching therefore hee saith the man was not deceiued that is not Å¿ Epiphan Hares 49. Et Adam non est deceptus sed Eua prima decepta in transgressione fuit Caluin in 1. Tim. 2. Beza An. maior ibid. Iun. Parallel lib. 2. paral 49. first deceiued not t Hieron in Iouin lib. 1. Diabolus Adam seducere non potest sed Euam Chrysostom in 1. Tim. Hom. 9. Par auieÌ„ profecto noÌ„ est ab ea qua sibi generis societate iungeretur decipi à bestia quae seruituti homin fuisset addicta deceiued by the Serpent but by the woman not u Ambros de Paradis cap. 12. Viro enim mulier non mulieri vir author erroris est Vnde Paulus AdaÌ„ inquit non est deceptus so deceiued as that by teaching and perswading he caused his wife to be deceiued but contrariewise the woman him x Chrysostom Hom. in 1. Tim. 9. Mulier docuit cuncta peruertit idcirco vltrò non doceat therefore more meet and safe that the man should teach and the woman learne in silence And truelie seeing the man transgressed as did the woman if he were not at al deceiued his sinne was not thereby diminished but rather encreased for it draweth neere vnto the sinne of the euill Angels y August quast de vtroque testam mix q. 1. Nemo fidelium dubitet diabolum apostasia sua authorem non habere ipse enim totius erroris est princeps which sinned without prouokement and to the sin z Mat. 12.32 Marc. 3.29 against the spirit which shall not be forgiuen But forasmuch as the Church of God a August epist 99. De illo primo homine patre generis humani quod eum ibidem soluerie ecclesia ferè tota consentit Tertul. lib. de poenitent in calce Chrysost Hom. de interdict Arboris gaudens sancti omnes quia redempti triumphant quod hostis perieris diabolus quod Adam qui perierat diuina sit indulgentia restitutus Gregor epist 31. ad Eulog doth hold and that for b Iren. lib. 3. c. 34. Cum auteÌ„ saluatur homo oportet saluari cum qui prior formatus est homo quoniaÌ„ nimis irrationabile est illum qui vehementer ab inimico lasus erat prior captiuitateÌ„ passus est dicere non eripi ab eo qui vicerit inimicum ereptos verò filios eius quoâ— in eadem captiuitate generauit necessary cause that Adam was saued by the death of Christ it followeth he sinned c Tertul. lib. 2. in Marcion Aut quis dubitabit ipsum illud Ada delictum haeresin appellare c. rudis admodum haereticus Hilar. in Mat. can 3. Diabolus enim Adam pellexerat in mortem fallendo traduxerat of errour not of malice d Leo Magn. Serm. de natiu 4. Temerè infeliciter credidit rashlie not aduisedlie and that the Apostle meaneth
semelemissum volat irreuocabile verbum Horat. lib. 1. epist 18. Bernard lib. 5. de consider ad â—ugen Transierunt à manu non à mente Quod factum est infectum esse non potest Proinde cisi facere in tempore fuit sed fecisse in sempiternum manet Non transibit cum tempore quod tempora transit In aeternum ergo necesse est crucies quod perperam te egisse in aeternum memineris hee could not to haue accesse to God he durst not he knew him to be iust hee had no promise of pardon he knew not how God could pardon it and continue iust nay rather hee thought he would not pardon it because he was iust to look q Isa 5.30 Gen. 32.10 Luc. 15.21 vnto the earth he saw he was vnworthie to treade thereon vnto the creatures they could not r Iob. 5.23 neither would they comfort him Whither theÌ„ should Adam flie but to hide himselfe which well hee knew Å¿ Vers 8. Psal 139.7 could not hide from God The same condition shall be vnto the wicked at the iudgement Their t Zachar. 5.3 Reuel 20.12 deedes shall be written their u Isas 66.24 Rom. 2.15 Bernard de consider ad Eugen lib. 5. Hic est vermis qui non moritur memoria praeteritorum semel iniectus vel potius innatus per peccatum haesit firmiter nequaquam deinceps auellendus Author quaestionum inter oper Athanas q. 62. Dicitur verò etiam conscientia aduersarius Matth. 5.25 Luc. 12. Nam occulie in corde nostro redarguit coercet à malo Et si simus inobe lientes tandem nos ad Dei tribunal sistit vbi panas dabimus tum inormium peccatorum tum etiam leuium minimorum consciences shall accuse them their sins irreuocable their punishment vnpardonable x Prou. 1.16 themselues inexcusable whether should they flie but y Reuel 6.16 to the mountaines and rockes to couer them Although therefore now they sleepe with a stonie z Ezec. 11.19 1. Sam. 25.37.38 heart like Nabal hauing their eyes closed vp from the due regard of sinne a 1. Cor. 4.5 Matth. 10.26 yet when their eyes shall be opened they b Prou. 18.14 Chrysost in Isai 6. Hom. 3. Hoc enim tribunal non pecunijs corruÌ„pitur non adulationibus acquiescis eò quòd diuinum est à Deo nostris impositum mentibus shall finde no greater torment then a guiltie conscience Question 7. verse 7. Wherefore it is said they sowed figtree leaues together and made themselues breeches BY this it appeareth that the curse due to sinne a Gen. 2.17 before denounced seazed vpon them with full power b August de ciuit Dei lib. 13. cap. 23. Eo ipso die moriis in ijs corporalis necessitas facta est cum qua nos necessitate nati sumus propter quod Apostolus no aijs corpus qui de morituruÌ„ est propter peccatum sed aijt corpus quidem mortuum est Rom. 8.10 Gregor Epist. 〈◊〉 6 â—â—â—ui 3. Adam si in anima mortuus non est qua die peccauit quod dici nesas est falsara ententiam de illo protulis Deus qui dixit qua die comederet moreretur at the verie instant of the sinne committed so that when afterward the Lord did call them to account hee c Tertul. in Marcion lib. 2. Vedaret ei locum sponte confitendi delictum hoc nomine releuandi Ideóqus nec maledixit ipsum Adam Euam vt restitutionis candidatos vt confessione releuatoâ— did it of fauour not so much to punish them d Chrysostom lib. 1. de prouide â— Deus verò non minus quam antea bene illi facere perstitit OstendeÌ„s per hoc quod nos etsi millies peccemus ipse tamen saluti nostra prospicere non desistis vt siquidem conuersi fuerimus saluemur as to giue them a comfort of their release For what can more plainelie describe the verie hell it selfe then this state of man in which he now stood in e Rom. 5.13 2. Tim. 4.16 Matth. 25.42 Gregor dialog lib. 4. cap. 43. Vnus quidem est Geheane ignis sed non vno modo omnes crucias peccatores Vniuscuiúsque etenim quantum exigit câ—lpa tanta illiâ— sentuur poena guiltines of sinne f Rom. 3.11.12 c. Iob. 10. â—2 Chrysost Hom. in Gen. 16. Nudati propter peccatum supernae gratiae amictu sensibilis suae spoliationis sensum acceperunt nakednes of goodnes g Matth. 25.41 2. Thess 1.9 Idem in Mat. Hom. 28 Intolerabilures est gehenna tamen nihil eius quispiam est tale dicturus quale est à beatae illius glorie honore propelli exosum esse Christo audire de illo non noui vos losse of Gods fauour h Rom. 2.15 16. Ignes aeternos quos intelligere soles Origenes conscientiam peccatorum poenitudinem interna cordiâ— vrentem Hieronim contra Ruffin Apolog. lib. 2. accusing of conscience i Psalm 25.3 31.1 August in Psal 68. Confusio est quae mordes conscientiam shame and confusion with k Iob. 10.21.22 Ierem. cap. 48.43 Chrysostom Hom. in Gen. 17. Mox vt intrauis peccatum tumultuatio simul eos inuasit erubescentia c. magno meÌ„tis angore constiterunt feare and astonishment of heart whereunto onlie was absent the feeling of firie torments l Reuel 20.14 in soule and bodie which the Lord deferred not of any merite but for his mercie sake At this time the state of all mankind m Because in them there was no means how man in iustice might be deliuered was most wretched and vncurable in the sight and iudgement of men and Angels n Deut. 32.37.39 Now doth the Lord in his secret wisedome and infinite compassion prouide a remedie o 1. Tim. 3.16 1. Pet. 1.12 beyond the capacitie of all his creatures which was that the Lord Iesus Christ for his p Iohn 3.16 vnspeakeable loue to man should q Isai 52.3 1 Pet. 1.18 Reuel 5.9 vndertake the paying of our ransome through satisfying by his obedience r 1. Pet. 2.22 1. Iohn 3.5 Rom. 5.19 the perfection of iustice which God of man required and by induring in his person for Å¿ Isai 53.5.6 those that had offended the rigour of the t Galat. 3.13 curse and u Luc. 22.44 punishment whereby hee might be able euen in iustice to saue all those x Heb. 7.25 that come vnto him that is y Ioh. 6.35 that doe beleeue in him and to z Ioh. 1.12 giue them power to be the sonnes of God But consider how the miserie of man did shew it selfe by the confusion that was in them for their sin and the helpe that was in them to hide the same Their conscience a Conscientia quidem est ante peccatuÌ„ fraenum flagrum post