God his glorie his power his iustice and his mercie was abused which is the breach of the third Commaundement To these were added Gluttonie r Ambros Serm. 37. Arbitror itaque causam hanc esse ieiunij scilicet Christi vt quia primus Adam per intemperantiam gulae gloriam immortalitatis amisisset eandem secundus Adam Christus per abstinentiam repararet when the woman lusted after it for the pleasantnesse thereof Å¿ Bernard Serm. de annun 1. Et misericordiam cum sic exarsit perdidit Eua in concupiscentia sua vt nec sibi nec viro nec filijs parceret nascituris simul omnes terribili maledicto necessitati mortis addicens Crudelis mater c. Murther in not waying the daunger of her own life nor the life of her posteritie t Exod. 13.12 Leuit. 5.15 compared with Gen. 2.16.17 Theft or Sacriledge in taking that which was peculiar to God False witnes in u Psal 15.3 giuing credit vnto lies All these are gathered by the manifest words of Scripture shee heard the Serpent she said vnto the Serpent she saw the tree she took the fruit she eate thereof and lastlie x Ephes 5.22.23 Matth. 18.7 Rom. 14.13 shee brake the dutie of the fift Commaundement or rather doubled her transgression shee gaue vnto her husband with her and hee did eate Herein wee may obserue First that the outward y Ambros de Paradiso cap. 13. August de Gen. ad lit lib. 11. cap. 30. Quomodo verbis serpentis crederet mulier à bonae atque vtili re diuinitus se fuisse prohibitos nisi iam inesset menti amor ille propriae potestatis quaedam de se superba praesumptio c. taking of the apple was not the entrance into sinne but the z Matth. 5.28 Chrysost lib. de Prouident 1. Luther in Gen. 3. Hoc egit Satan vt per suuÌ„ dicere abduceret Heuam ab eo quod Deus dixerat ac sublato verbo optimam corripit voluntatem c. corripit intellectuÌ„ vt dubitaret de voluntate Dei Ex his sequitur postea rebellis manus deinde os dentes rebelles in summa omnia mala sequuÌ„tur infidelitatem inward concupiscence of the heart by a Gregor Moral lib. 21. cap. 2. Vt munda mens in cogitatione seruetur à lasciuia voluptatis suae deprimendi sunt occuli quaesi quidam raptores ad culpam Neque enim Eua lignum vetitum contigisset nisi hoc prius incantè conspiceres Bernard de Grad Hum. 1. Quid spectare iibet quod manducare non licet oculos inquit tendo non manum c. Etsi haec culpa non est culpae tamen indicium est which she saw the fruite Secondlie b August Enchirid cap. 45. Quamuis in illo peccato vno quod per vnum hominem intrauit in mundum c. possunt intelligi plura peccata si vnum ipsum in sua quasi membra diuidantur singula that manie trespasses doe runne together in one actuall sinne according to the wicked c Prou. 24.9 1.18.19 disposition of the minde and the d Rom. 14.14.15 circumstances of the fact committed Thirdlie that our sinnes e Prou. 14.9 Ioh. 16.8 1. King 16.31 Pezel lib. de laps primor Hom. In omni delicto inest contemptus violatio infiniti boni digna infinita pana are much more hainous then they seeme vnto vs and to be esteemed by f Iere. 12.14 Reuel 2.23 the punishment that God doth threaten and lay vpon them It is true in deede that this one actuall sinne of Adam if wee consider the g August de ciuit Dei lib. 14. cap. 15. Quia ergo contemptus est Deus iubens qui hominem creauerat qui ad suam imaginem c. greatnes of the disobedience the power h August ibid. In Paradiso enim etiamsi non omnia poterat ante peccatum quicquid tum non poterat non volebat ideo poterat omnia quae volebat Nunc verò homo vanitati similis factus hee had to haue resisted and the i Rom. 1.18.28.31 For as his knowledge was greater so his sinne was greater in oppressing that knowledge light of knowledge which hee extinguished was the greatest sinne that euer was committed But againe if wee consider the greatnes of his k Omnis generis fraudis Satanica in praestantissimo instrumento temptation the malice of the wicked and their continuance in sinne wee shall finde that the l Matth. 27.24.25.41 28.12.13 Acts. 4.16 hatred of the Iewes and of m Ruffin Histor. lib. 1. cap. 32.33 Socrat. lib. 3. c. 9. c. Sozomen lib. 6. c. 1. 2. Qui Christum fabri filium Christianos Galilaeos scommate dictitabat Qui cum lethaliter saucius esset sanguinem è vulnere expressum in aeÌ„rem proiecit velut Christum intuitus eum sua necia insimulauit vicisti inquit Galliae vicisti Iulian against our Sauiour Christ the blasphemous wordes and workes of n Ioh. 13.27.30 Matth. 26.14 27.45 Act. 1.18 Quod Pererius primo tomo in Gen. libr. 6. falsissimè de Luthero pronunciauit id ipsum in Romanum pontificem verissimè retorqueo lis sit sub iudice verbo Dei Iudas of the Bishops of Rome of Arrius and other Heretikes which haue resisted the knowne truth the hardnes of heart of obstinate sinners o 2. Thess 2.3.4.8 c. Chrysost Homil. in 1. Cor. 9. Verum grauius hoc est quod non in Paradiso sed inter innumeras praesentis vita calâ—mitates in peccata incidis quemadmodum siquis vinctus perstat in malitia nec ipsa miseria fiat continentior Tibi autem Paradiso maiora promittuntur quae neque adhuc dedit ne certaminum tempore te emollirent nec tamen tacuit ne in laboribus deficeres Et ille quidem vno peccato omnino mortem attraxit nos autem quotidie innumera scelera committimus Quod si ille vno duntexat peccato tantum mali mortem induxit quidnam perpeti nos oportet c. Grauis sanc oratio quae auditoris animum percellat hoc enim ex meipso intelligo contremisco enim timore dissoluor sed necessaria ne in Gehennam incidamus which neither for punishments nor promises of mercie will repent to bee yet more grieuous before the Lord. Now our sinnes as saith the p Zachar. 5.8 Malac. 3.16 Reuel 20.12 Scripture are recorded in a booke doubtles not after the measure that we account them but as they are in deed and albeit we know not the q Psalm 19.12 number or the greatnesse of them yet r Iud. vers 14. Reuel 22.12 a day of reckoning shall shortlie come as it did to Adam in which the iustice of God shall be declared according to the measure and multitude of sinnes vpon those that finde not pardon by
the blood of Christ requireth mercie and shall vndoubtedly obtaine as much more precious forasmuch as it was shed to appease Gods wrath and to make attonement for our sinnes Question 4. verse 14. Wherefore Caine saith whosoeuer seeth mee shall kill me CAine as the a August de ciu Dei li. 15 â— 5. Primus itaque fuit terrene ciuitatis conditor fratricida nam suum fratrem ciuem ciuitatis aeternae in hac terra peregrinanteÌ„ inuidia victus occidit standerd-bearer of the malignant Church doth liuelie expresse the Image of all the reprobate whose propertie it is b Horat lib. 2. Satyr 2. Dâ—m vitant stulti vitia in contrariae currunt Idem in Arte Poetic In vitiuÌ„ ducit culpo fuga si cares arte sâ—il vere secund SpirituÌ„ SanctuÌ„ to fall from one extremitie vnto another but can neuer finde the c Vetus Academia dixit virtutes omnes quandam medietatem esse moderatam Cic. in Lucul item Aristot habitus in mediocritato consistens Ethic. 2. cap. 6.9 Harum via tenuis aspera Matth. 7.13 narrow way of vertue which lieth in the middest His eyes d As Gen. 3.7 being now opened to see his sinne the sight of the fault thereof doth vtterly affright his conscience and the punishment doth cause him to repine against the Lord. Notwithstanding the worldling is not touched with anie shew of true repentance as with e Psal 51.4 griefe for offending God f 2. Cor. 7.10.11 See there the fruites of sorrow sorrow for the fault of his offence g Prou. 8.13 Iob. 32.22 feare of the punishment of the life to come h Psal 51.9 27.9 119.176 or desire to be reconciled vnto God but onlie i Ambros de Cain lib. 2. cap. 9. Praesentem mortem veretur perpetuam negligit sorrow for his worldlie punishment and the losse of the pleasures of this life neither doth hee k Chrysostom Hom. in Gen. 19. seeke at all the mercie of the Lord but rather by his stubbornnes resist it My gneuon peruersnes or wickednes saith he is greater l The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gneuon of gnauah peruerse agere in English to doe peruersly or to play the knaue is sometime also taken for the punishment of the fault Psal 69.27 Pro. 5.22 Likewise the verbe Nasha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to remit or pardon and sometime to sustaine and beare like as to beare with in in our English tongue is to forgiue not to punish and therefore must be interpreted according to the circumstance of the place Kimchi goeth with our English traâ—slation My punishment is greater then I can endure Onâ—elos the Chaldee Paraphrast the Septuagint translatioÌ„ the common consent of the Fathers Greeke and Latin is My offence is greater then it can be pardoned Either of thâ—se interpretations may well stand but the latter seemeth rather agreeing with the text wherein he doth as it were answere the Lord desperatlie first of his fault and after of his punishment Worse is the Iewish exposition â—arghâ—m Ioseph Antiq. lib. 1. cap. 3. Is my sinne so grieuous as my suffering asking release The Romane translation worst of al My sinne is greater the â— I can deserue forgiuenes then nesho to pardon or then thy pardon that is then thou canst pardon A most m Huic sese opponit Augustinus Mentiris Cain maior est enim Dei misericordia quà m omnium peccatorâ—m miseria Et Bernard in Cant. Hom. 11. Absit absit maior est enim eius pietas quà m quauis iniquitas Idem Vox sanguinis Christi inâ—aluit multo plus quâ—dâ— vox sanguinis Abel clamans in coâ—dibut remissionem peccatorum nec dubium est quin efficacior potentior sit mors Christi ad bonum quà m peccata nostra ad malum wicked voice of n Chrysost Hom. in Gen. 19 Tale tantomque est inquit peccatum quod commisi vt non possim accipere veniam desperation Behold thou hast cast me out c. Thou hast compelled mee o Ambros lib. de Cain 2. cap. 10. Repul tenim cum à fâ—cit sua à parentibus abdicatum separatae habitationis quodam relegauit exilio eo quod aeb humana mansuetudine transist ad saeuitiam bestiarum to flie my natiue soile thou p Deut. 32.20 Chrysost Hom. in Gen. 19. wilt not defend me nor shew thy fauour toward mee whereby I shall be made to wander q Hieron epist ad Damas Eijcior inquit à conspectu tuo conscientia sceleris tremebundus luceÌ„ ipsam ferre non sustineÌ„s abscondar vt latiteÌ„ c. Isidorus hoc ipsum peccatum in SpirituÌ„ sanctum esse vult quod vix alius quisquam in wildernes vnknowne and euerie one that seeth me shall iudge mee worthie of death and therefore shall endeuour to destroy me Behold how fearefull a r Chrysost Hom. de nequitia depuls SiquideÌ„ prasentia verentur futura pertimescunt amicos pariter inimicos gnaros vti sceleris conscios suspectos habent adeo vt neque quiesceÌ„do huius sint auxietatis expertes c. hell a wounded conscience is For why is Caine afraide to be killed seeing there is none liuing to performe it but his Father and Mother and Å¿ Vers 25. Epiphan Haeres 39. Seth verò tertius filius post Abel genitus Quod autem August de ciuit Dei lib. 15. cap. 15. Refert potest de caeteris optimè verè dici eos relatos quos successionis ordo poscebat non necessariò primogenitos perhaps some women children which the Scripture nameth not It is Gods iust iudgement that they that will not feare the Lord who is onely to be feared should t Psalm 53.5 Prou. 28.1 stand in feare of theÌ„ who are iustlie no cause of feare He that latelie feared not to kill his brother is now made a terrour u Ierem. 20.4 to himselfe Hereby also wee may consider what is the repentance of the wicked they see perhaps the fault together with the punishment but they admit the fault and lament the punishment Such was the repentance of x Exod. 9 27. Pharaoh y 1. Sam 15 24 30. Saul z 2. Sam. 17.23 Ahitophel Such is the repentance of manie a August Hom. de temp 66. Omnes enim impij amaraÌ„ habent in tormentis poenitentiam sed non proficit ijs ad remissionem Epicures carnall and couetous worldlie men when death compelleth them to leaue their pleasures and b Psal 49.10 Iere. 17.11 riches vnto others Or if with Iudas they c Mat. 27.4 August Serm. de Temp. 128. Intelligens enim quantum scelus admiserit non suffecit ei sacrilegij carere mercede nisi careret salute bewaile their fault yet d 2. Tim. 2.25 want they grace to seek for pardon in Iesus Christ so that although e Iob. 33.23 Act.
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
Caluin in Gen. 10. Constat hoc Mosis elogio inuri tyranno aeternam probri notam hinc statuere licet quantum Deo placeat moderata administratio inter homines making it a prouerbe in the mouthes of men and cutting d For the Scripture maketh no mention of any children of Nimrod Historians teach that Ninus was the builder of Niniâ—e Strab. lib. 16. Dâ—odor Sicul. lib. 3. Plin. lib. 6. that he ouercame all the countries abâ—â—t him Diodor. lib. 3 cap. 6. Iustin. lib. 1. August de ciuit Dei lib. 16. cap. 17. that his wife Sâ—mâ—â—anis builded Babylon Iustin lib. 1. By which it is perceiued that Nimrods empire lasted but a little while So August de ciuit Dei lib. 16. c. 3. thinketh that Ninus was this Ashur sonne of Sem. But other writers affirme that Ninus was sonne of Belus of the house of ChaÌ„ which Belus built Babylon Euseb de praepar lib. 9. cap. 4. Q Curt. lib. 5. which Belus was this Nimrod according to the Scripture I suppose these authors may truly be reconciled thus Nimrod built Babylon and Ashur Niniue Nimrod was called Belus or Saturne of Babylon Ninus sonne of Ashur subuerted his Empire but following his manners was as well counted his sonne as of his godly father Assur which Ninus also continued his fathers enterprise finished Niniue his wife Semiramis after her husbaÌ„ds death reedified Babylon but of vncertainties let euery one haue his iudgement off his race from bearing rule In whose example wee may obserue 1. That those that seeke for or doe attaine to honour rule-bearing or office in the Church or common wealth not e Heb. 5.6 being lawfullie aduanced or called thereunto either by lawfull f 2. Sam. 7.12 2. Chron. 13.5.6 inheritance g 1. Sam. 11.12 free election or other meanes h According to the lawes and customes of the Nations which the Lord hath established for the succession and continuance of such offices they are before the Lord accounted i Iudg. 9.1.20 1. King 15.27.28 16.1.2 2. Chron. 23.3.14 c. Isai 22.15.16 hunters of mens soules or of their bodies liues liberties or goods and shall be rewarded as k Prou. 1.19 Psalm 5.4.5.6 spirituall murtherers 2. Those also that seeke for honour and authority for their own sake their lucre or their glorie rather then for the glorie of God and the good of the Church and common wealth euen they are l 1. Sam. 2.29.30 Ezech. 34.2.3 hunters before the Lord the Lord hath not sent them yet they ran 3. They that to place themselues in honour and dignitie displace or hinder other which by right haue more title thereunto they also m Iudg. 9.1 2. Sam. 15.4.5 Numb 16.1.2 are hunters in this spirituall chase they n Habac. 2.13 Micah 1.7 often labour in the fire and get no gaine for the o Prou. 20.21 inheritance vniustlie gotten the end thereof shall not be blessed 4. Those that haue receiued gifts must p 1. Sam. 26.9.10 2. Sam. 4.11 Psalm 131.1.2 waite vpon the Lord vntill hee call them forth to exercise them which when q Prou. 8.15 Hosea 8.4 Isai 22.21 Rom. 3.8 euer he doth he doeth by lawfull and holy meanes and be humbled r Exod. 3.11 Iudg. 6.15 c. with the sight of their infirmities not Å¿ Iudg. 9.28.29 1. Cor. 4.7.1 lifted vp with the measure of their gifts nor hastie to climbe before the Lord doe stay t Psalm 94.18 their hand and foote for it is much more warme and safe to sit at the roote of a tree then in the toppe and honour u Num. 11.11.12.13 Et honos est â—nus est in prouerbio Hieron epist ad Marc. Non est dignum vt inde exigat honorem vnde refugis laboreÌ„ of it selfe is burdenous much more x 1. King 16.1 Chrysostom Hom. in Psalm 50. Conscientia peccati formidinis est mater Conscience of sinne is the mother of feare Therfore the prouerb is Nothing so fearfull as a Tyrant whereof many examples are Valer. Max. lib. 9 cap. 14. Dionisius for feare of being killed of his Barber taught his daughters to pole his head afterward not daring to trust them hee burnt his haire with nutshels set on fire Diâ—dor lib. 20. Cicer. Offic. libr. 2. Alexander Phareus vsed to search his wife before he went to bed least she carried anie knife to murther him Sueton. in vit Domit. cap. 14. Domitian was so fearefull that hee walked almost continually in his gallerie which he caused to be set with the stone Phengites that by the brightnes thereof as in a glasse Plin. libr. 36. cap. 22. he might see what was done behinde him when it is attained with an euill conscience notwithstanding when the Lord doth call thee vnto office which thou shalt know by his y Psal 19.11 119.98.99 word and the lawfull meanes he layeth before thee Arise and doe the worke of the Lord with cheerefulnes be thou a z Zach. 4.2.6 candlesticke of light in the house of God a a Isai 32.1.2.3 conduit pipe to conuey Gods mercies and benefits to men a b Rom. 13.4 sword in the Lords hand to auenge sinne and wickednes punish the euill maintaine c 1. Chron. 18.14 Psalm 72.2 the good deliuer d Psalm 82.3.4 Virgil. Aenead 6. Regum est parcere subiectis debellare superbos the oppressed from the hand of the wicked haue not e Leuit. 19.15 respect vnto the rich nor to the poore be vnto f Isai 49.23 the Church of God a nursing father cause the nurses therof g 2. Chron. 17.7.8 31.2.3 1. Pet. 2.2 to feed with the milke of holsome doctrine If thou shalt thus be occupied in the h Matth. 21.28.29 vineyard of the Lord not doing i Iohn 6.38 thine owne will but his that sent thee not k Philip. 2.21 seeking thine owne things but his that put thee in authotitie the Lord will be with thee l Exod. 3.12 Iosh 1.5 as he was with Moses with Iosua with Dauid and m 1. King 1.29 deliuer thy soule out of all aduersitie he n Psalm 55.22 will beare the burden of thy magistracie he will make thee a o Ierem. 1.18 defenced Citie an iron pillar and walles of brasse against all thy enimies he p Psalm 105.15 Zach. 2.8 that toucheth thee shall touch the apple of his eye he will preserue thine honour q 1. Sam. 2.30 peace of conscience in this life and continue thy r Prou. 15.15 Psal 5.11.12 regencie in the life to come with eternall glorie and felicitie 5. Obserue also in Chams posteritie they flourish and are mightie and Canaan exceedeth in outward blessings as in number of children and rich inheritance so is the Lord not hastie to bring Å¿ Exod. 34.6 Psal 103.6 destruction vpon the wicked but t Rom. 2.4 2. Pet. 3.9
demum etiam facta nostra laude aliqua digna sunt fin ille iure meritoque culpatur id quoque officium in quo versantur nemo improbandum vituperandumque dubitaueris end brought dishonour to all the worke But did they minde indeed to build a tower and castle vp to heauen Who so deuoide of iudgement as to esteeme it possible for all nations of the earth if al the land of Shinar had been excocted into brickes or all the earth were stone morter to finish such a building Where then is the offence that g Philo. Iudae lib. de confus linguar Iulian. apud Cyril lib. 4. Ciuitatem aedificare non possunt ad câ—â—lum pertingentem etiamsi in laeteres totam terram coquant infinitis enim opus esseâ— lateribus aequale Atheists stumble at in this narration In the report of historie or in their owne blindnes and peruersnes that will not vnderstand For the Scripture reporteth what they spake by the testimonie of him that knew their thoughts Neither is it straunge in vse either in the h Deut. 1.28 Psal 107.26 Scripture or in common i Oâ—ud Triâ— libr. 1. Eleg 2. Me miserum quanâ—i â—â—ntes voluuntur aquarum iam iam tacturos sydera clara putes Quanta diducto subsidunt in aequore valles iam iam tacturas tartara nigra putes speech of men in such sort to amplifie the declaration or report of any thing which seemeth to exceed our common iudgment Again where such aduersaries doe deride this history k Iulian. Apud Cyril libr. 4. Cum veram censoâ—tis de Deo opinemini quod tertitus sit humanae vocis vnitate quare per Deos Hâ—â—eri fabulam non recipitis c. as though a Tower built to heauen could any whit annoy or offend the Lord and not rather the presumptuous l August libr. 16. c. 4. de ciuitat Dei quid denique noceret Deo quantacunque vel spiritualis vel corporalis elatio Tutam veramque in coelum viam molitur humilitas sursum leuans cor ad Dominum non contra Dominum wicked minds of men on earth they vainely triumph without shew of victorie For the Scripture ascribeth not their scattering and confusion to their building but to their wicked intent in building their purpose m Chrysostom Hom. in Gen. 30. Vt faciamus inquit nobis nomen Vidicti radicem mali vt inquit perpetuam memoriam consequamur was it their building set a part wherewith the Lord was so greatlie angrie They would get a name therby least they should be scattered vpon the whole earth Here first appeareth vnthankfulnes and pride The Lord had imparted vnto them n Act. 14.17 the abundance of his benefits for o Prou. 16.4 his own name sake not theirs that he in p Deut. 10.12 Psal 50.15 them might be magnified and q 1. Sam. 2.30 they in honouring him might receiue r Ioh. 5.44 the true honour that commeth thereof But they conuert this wholie to get themselues a name and neglect to honour him at all whose onlie honour they should haue Å¿ Bernard Serm. in Cant. 35. Gratianum cessat decursus vbi recursus non fuerit nec modò nihil agetur ingrato sed quod accipit vertitur ei in perniciem Fidelis autem in modico censetur dignus munere ampliori sought Such is the state of those whom the Lord hath raised vp in wealth and dignitie vnlesse they chieflie seeke to honour him with that which from him t Prou. 3 9. they haue receiued by being profitable vnto his Church common wealth wherein they liue or if they consume his benefits vpon themselues their pleasures honours children without u Ezech. 18 18. doing good among their people they build to themselues x Isai 22.16 a Citie of confusion such gorgious buildings shall quicklie come to nought Secondlie they feare to be sattered and therefore build Why feare they to be scattered whom the Lord by so many bands had y Chrysost in 1. Corin. Hom. 34. Principio etiam omnes in vnum collegit locum nec antea dispersit quam essent concordiae dono abusi verùm vndique noâ— coniun vlt. à natura à cogitatione ab affinitate à lingua à loco ioyned If they doubted the greatnesse of their multitude would soone haue beene z Metuebant igitur aeternam caâ—â—n tatem nec tamen necesse est vt alierum diluuium suspicabantur sed quodlibet aliud malum Praâ—â— autem Graeca Lâ—tina vulgaâ—a antequam pro ne forte sufficient to inhabite all the earth what hurt had they receiued in being distributed to conuenient inheritance But they feared doubtles a Prou. 28.1 for the guiltines of sinne and how fondlie would they auoide the punishment The meanes to escape aduersitie is to b Deut. 30.3 4. Iudg. 10.16 abandon sinne and c 1. Sam. 12.20.21.22 Psalm 130.4.8 August tract in Epist Iohn 8. Haec spes est nondum res sed qui gaudet in spe tenebit rem qui autem spem non habet ad rem non poterit peruenire hope for mercie Albeit their wicked liues foretold a scattering yet the Lords former mercies did promise safetie to those that would repent But such is the nature of the wicked who prophesie to themselues through wound of conscience a time of miserie therefore they hoord vp treasure d Ierem. 49.4 Habac. 2.9 against the euill day they e Isai 28.15 make a couenant with hell and death supposing by their owne prouision to auoide the scourge and make no peace f Iob. 22.21.22 Reuel 18.4 with the Lord by true repentance nor cease to be partakers of vngodlines to whom the Lord pronounceth g Isai 28.18 your couenant with death shall be disanulled when the scourge passeth thorough it shall take you away for that which h Prou. 10.24 the wicked feareth shall come vpon him Thirdlie they build least they should be scattered that is they endeuour to arme themselues to i By this appeareth whence that vnsauorie fable of the Giants which made war with the Gods tooke his originall among the heatheÌ„ And how the wicked negligence of men had blotted out the remeÌ„braÌ„ce of this historie in ingratefull obliuion and couered it with lyes God therefore be eternally praised for this true light of holy Scriptures vide Euseb de praepar lib. 7. cap. 3. resist the iustice of the Lord as though they were able to war with him This open rebellion did iustlie cause their fall they build a Citie for feare of being scattered and the building k August de ciuitat Dei lib. 16. cap. 4. Merito enim malus punitur affectus etiamsi non successit effectus of the Citie is the cause of scattering Thus doth the Lord scatter the l Iob. 12.14 c. 24. deuises of the wicked for there is
QVESTIONS AND DISPVTATIONS CONCERNING THE HOLY SCRIPTVRE WHEREIN ARE CONtained briefe faithfull and sound expositions of the most difficult and hardest places APPROVED BY THE TESTIMONY OF the Scriptures themselues fully correspondent to the analogie of faith and the consent of the Church of God conferred with the iudgement of the Fathers of the Church and interpreters of the Scripture nevv and old Wherein also the euerlasting truth of the word of God is freed from the errors and slaunders of Atheists Papists Philosophers and all Heretikes The first part of the first Tome By NICHOLAS GIBBENS Minister and Preacher of the word of God IOSHVA 1.8 Let not the booke of the Lavv depart out of thy mouth but meditate therein day and night that thou maist obserue and doe according to all that is vvritten therein for then shalt thou make thy vvay prosperous and then shalt thou haue good successe IOHN 7.17 Jf any man vvill doe his vvill he shall knovv of the doctrine vvhether it be of God or vvhether J speake of my selfe AT LONDON Imprinted by FELIX KYNGSTON 1601. TO THE RIGHT REVEREND FATHER IN GOD MY VERY HONOVRABLE GOOD LORD TOBIAH by the mercifulnesse of God Bishop of Dirham c. THe sacred Scriptures as you know right Reuerend they are the brests of the Church of God the foode of the faithfull the oracles of God the bequeath and Testament of Iesus Christ By them the Children of the Church thorough hearing reading and meditation in them receiue that sincere and holsome nourishment whereby they growe from children to be perfect men in Christ By them the godly receiue direction in euery enterprise for they are as faithfull counsailours to teach vs wisdome so that where men are blind thorough naturall corruption they are the lanterne whereby to see the light where men for sinne despaire of mercie they teach with confidence to rest on God where men are presumptuous to feare his iustice where men delight in sinne they teach the punishment and how to auoide the danger of the same And as they doe thus declare the truth so also by the light thereof they discouer error and are profitable to improue and to correct that the man of God may be absolute and perfect to all good workes By them our blessed Sauiour Iesus Christ taking on him our nature that in our nature he might appease his fathers wrath for our transgressions and might furnish vs with the merite of his righteousnesse whereby being restored to be the sonnes of God we might be partakers in his kingdome hath left his will and Testament recorded by which the infallible truth of God thorough the blood of Christ is sealed vp and men may know assuredly for as much as they know that God who hath promised is true and cannot lye themselues to be inheritours of immortall glorie so many as indeuour stedfastlie to keepe the conditions of the couenant I will be their God saith he and they shall be my people Wherefore as on the one part we haue infinite cause to magnifie the mercie of the Lord for this inestimable treasure of his holy word so on the other side of intolerable griefe and lamentation considering the negligence of men to imbrace this benefite whereby it commeth to passe that not onely so many thousand soules of men doe daily decay and perish but euen our enemies reproch our religion and blaspheme the Lord thorough our securitie that hauing the word of God before vs we neglect it and are not amended in our liues Whereunto we cannot but confesse for our sinnes doe testifie vnto our face that we are not for the greatest part of better conuersation then are the Heathen which know not God and that many euen among vs which seemed and were esteemed to be religious haue also almost forgotten their former loue The reason whereof is not strange vnto your Lordship nor vnto any that is godly prudent For the word of God hath not this priuiledge that whosoeuer toucheth the outward hem thereof shall fully be cured of his disease But as our corporall meate returneth not to nourishment vnlesse euery member of concoction performe his dutie Euen so this spirituall foode vnlesse it be seene with the eye heard with the eare confessed with the mouth beleeued with the heart it yeeldeth not that sappe or iuice that men may grow thereby Neuerthelesse as the lightning thorough his sudden brightnes awaketh those that are heauie with sleepe and forceth their eyes to behold the cleerenes of the same euen so the Gospell at the suddaine appearing thereof in this our land allured all with her perfect beautie yet many became offended at the light delighting in darknes more then light because their deedes were euill and many became like the stonie ground whose hearts are hardened and will not yeeld obedience many also who mixe it with couetousnesse vaineglorie and voluptuousnesse of life but not with faith heare it and receiue it and outwardly professe it but yet are choaked among the thornes Neither can it be but many should beholde it and few regarde it many receiue it and many fall away for many saith our Sauiour are called by it but few are chosen by the Lord. Now albeit the highest cause of things remaine in the secret counsaile of the will of God yet the outward meanes vndoubtedly of this distresse are plaine and easie to be discerned and ought of all men to be considered One is that darnell and tares haue growne vp together with the wheate which being sowne before in vnhappie seedes of vnholsome doctrine haue been permitted by the Lord himselfe to growe together that they that are approoued might be knowne Another is that this vine of God is not in this world so carefullie regarded but that briers and thornes corrupted manners and profane impietie doe make it for the most part to bring forth either sower or small grapes The third and principall is negligent respect of the will of God reuealed in the Scriptures whereby it commeth to passe that men haue not their hearts prepared to receiue it when they heare it neither can so easilie be grounded in the faith by the preaching of the word because they search not by reading and conference of Scripture whether the doctrine taught them be so in deede and carrie that equall waight in the balance of Gods sanctuarie but while it is sowne in them as in the streete that euill one commeth and stealeth both the practise and remembrance out of their heart There are many who to excuse this negligence pretend discouragement through the hardnes of the Scriptures which notwithstanding the Lord hath giuen to be euen instruction and sharpnes of wit vnto the simple Wherein also we doe confesse that the Scriptures of God in diuers respects are hard and difficult Namely hard to them that despise them and will not vnderstand hard to be vnderstoode of the naturall man without the eye-salue of the spirit of grace Hard in some points of
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
her gracious Maiestie by authoritie and power of euery good man in his place as he tendereth the welfare of the Church of God the blessed continuance of the Gospell which her Maiestie hath alwaies so carefully maintained as the chiefest good of all her subiects and the safetie and preseruation of the publike wealth to labour with watchfulnes and wisedome to bridle the furie of such enterprisers Moreouer for that I know right well that the writings of the Protestants are wholy banished from all the territories of the Papacie by the authoritie of the Tridentine Councell and the Pope except to certaine licensed vnder paine of confiscation of goods and life therefore I did assure my selfe my labours in our vulgar tongue would be communicate to moe than in the common language of many countries Neuerthelesse if hereafter I shall perceiue it more for the seruice of the Church of God and honour of my Countrie to make my labours common to other Nations I promise also this booke of Genesis being happily finished if God giue life and leisure to conuert my stile This in the meane time I would craue of your Honourable Lordship that if I shall be found in some one or other point not so fully perhaps to satisfie my reader as of some peraduenture will be expected for as Hierome saith Quilibet in suo sensu maximè abundat you would fauourablie impute it in part to my manifold distresses which through the mercifulnes of God may hereafter be relieued hauing continued these eight and twentie yeeres brought vp in learning only vpon the charges of mine owne reuenewes and in these my labours receiued neither incouragement or helpe of societie or conference or like assistance which might otherwise haue been mine aduantage in this exercise Now that I haue been thus bold to present my simple labours vnto your Honourable patronage I am besides more priuate causes publikely inuited by that honour and thankfulnes that is due vnto your Lordship not only from my selfe but of this whole Realme and the Church of God That paterne of godly praelacie described by the Apostle practised by the godly Fathers and Bishops of the Church is very notablie exemplified in your person Your life vnproueable I speake nothing but before the Church of God and by the testimonie of this Realme your temperancie vigilancie sobrietie modestie hospitalitie is knowne and commended in euerie quarter of this land your grauitie wisedome learning as it hath abounded through the blessing of the Lord so hath it been as a rich talent by a faithfull seruant carefully applied both in her Maiestie priuate palaces and in the farthest places of her kingdome your Zeale and diligence in holding forth the word of holesome doctrine both by painfull preaching and prudent gouernment in that precinct committed vnto you your most pregnant loyaltie and long continued seruice vnto her sacred Maiestie your continuall endeuours for the publike wealth which euery good man is bound to reuerence to loue and gratifie Iesus Christ the great shepheard of the sheepe in the bowels of his mercie tenderly regard his faithfull flocke within this land preserue in peace this Common-wealth continue long this happie and triumphant regiment blesse abundantly our gracious Soueraigne and peerelesse Princesse renew her yeeres inlarge her prosperitie treasure vp in her royall heart all graces of saluation and of gouernment And finally so prosper all your honourable proceedings your care and industrie for the peace and welfare of his Church your pastorall endeuour for that stewardship and flocke committed vnto you as that it may be euer to the praise of God your honour and commendation in the sight of men your continued comfort in your much prolonged life and at his appearance through his endlesse mercie you may receiue that infinit guerdon of your faithfull dispensation which is that immortall Crowne of vnspeakable glorie Diligat te Dominus quia tu dei seruos diligis Your Lordships most humble to be commanded NICHOLAS GIBBENS TO THE GODLY READER The counsaile of Chrysostome touching the reading of the Scripture Hom. 3. de Lazaro Luc. 16. SVine librum in manus lege historiam omnem quae nota sunt memoria tenem ea quae obscura sunt parumque manifesta frequenter percurre Quod si non poteris assiduitate lectionis inuenire quod dicitur accede ad sapientiorem vade ad doctorem communica cum his ea quae scripta sunt declara vehemens studiuÌ„ Et si viderit te Deus tantam animi promptitudinem adhibere non despiciet tuam vigilantiam solicitudinem Verum etiamsi nullus homo te docuerit quod quaeris ipse sine â—â—bio reserabit Memento Eunuchi reginae Aethiopum c. Thus much in English TAke the Bible in thy hand reade the whole historie and remembring that thou vnderstandest that which is darke and not manifest vnto thee runne ouer often If thou canst not finde out the meaning of the words by diligent reading haue accesse to one of better knowledge goe vnto a teacher of the word communicate with them the things that are written declare thy earnest desire to vnderstand And if God see thee vse so great readines of minde he will not despise thy watching and thy carefulnes Yea if no man teach thee that thou askest he himselfe without doubt will vnlocke it and disclose it vnto thee Remember the Eunuch of the Queene of Aethiopia a man troubled with innumerable cares and hedged in with many businesses who being a Barbarian and not vnderstanding what he read he read notwithstanding sitting in his chariot and if he shewed such diligeÌ„ce in the way think what he did wheÌ„ he was at home QVESTIONS AND DISPVTATIONS VPON GENESIS CHAP. I. Question 1. verse 1. Wherefore is it written thus Jn the beginning God created the heauen and earth BEcause the Lord would haue it known vnto men but especiallie vnto his Church that the world was not eternall as men are readie to imagine and the a Aristoteles de cielo lib. 1. cap. 10. c. Metrodorus Chius Philosophers and b Simon Basilides c. vide August de Heres 1. 4. heretikes haue taught but that hauing a beginning in time c Elohim a word of the plurall number signifieth the three persons in the Trinitie being ioyned with the word of the singular number Bara sheweth that the three persons are but one God which did create Deus vnus in trinitate trinus in vnitate Arnob. in Psalm 145. And although for honour sake a creature sometimes is spoken of in the plurall number as the Iewes obiect yet no creature in any place of Scripture euer spake of himselfe in the plurall number as I am Elohim this is peculiar to the Lord. God himselfe was the d Bara to create signifieth to make of nothing and thereby is distinguished from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iatzar to forme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnashah to make so that all things
naturaliter vt muta animalia norunt in his corrumpuntur August lib. de natura gratia cap. 32. Praeuenit misericordia vt sanemur quia subsequitur vt etiam sanati vegetemur ibid. cap. 33. Caneat homo nedum quod Dei est deputat suum amittat quod Dei est redeat ad suum of it owne accord neither being prouoked vnlesse it be f Ioh. 6.44 Hos 4.16 ouerruled by the power of grace Secondlie that it is by grace onely g Rom. 11.6 Epâ—es 2.8.9 Concil Arausican 2. can 12. Tales nos amat Deus quales futuri sâ—mus ipsius dono non quales sumus nostro merito August epist. 105. Quia vniuersa ista massa meritò damnata est contumeliam debitam reddit iustitia honorem donat indebitum gratia non meriti praerogatiua non fati necessitate non temeritate fortunae sed altitudine diuitiarum sapientiae scientiae Dei. that wee are deliuered which h Philip 1.6 Fulgent lib. de Praedest cap. 8. Primum inchoans in homine voluntatem bonam deinde eandem voluntatem adiuuans inchoatam doth both begin and finish our saluation as here appeareth The Lord findeth man i Vers 8. Luc. 23.30 possest with terrours of death he commeth therefore to k Looke question 16. appease his conscience and to plague his enimie Man can in no wise indure his comming but flieth from God and seeketh most brutishlie to shunne his presence l Ierem. 23.21 Bernard in Psalm qui habitat Serm. 6. Deus est in omni loco omnia vniuersaliter continens omniaque disponens sed longè tamen aliter atque aliter Apud homines est praestant dissimulans apud eloctos operans seruam apud superos pascens cubans apud inferos arguens damnans who is present euery where and to hide himselfe from him from whom the m Psalm 139.12 darkenes cannot hide But the Lord preuenting n Chrysostom Hom. in Gen 17. Verùm diligentur tendite videbitu qâ—antum inte sit inter misericordiam Dei homi◠〈◊〉 se austeritatem 〈…〉 est 〈◊〉 interâ—ogat râ—sponsum accipit quasi amâ—â—â—â— amno loquitur expâ—â—â—tulâ—t cum eo c. 〈◊〉 homines â—acere nunqâ—â—m serrent interse luâ—s candem naturam sertuisint him in mercie doth cause him to appeare who otherwise as he had made himselfe thorough sinne o R m. 6.16 Ephes 2.2 the slaue of Sathan had iustlie so continued forasmuch as of his owne accord p Rom. 6.16 Ioh. 6.44 he yeelded him obedience and would not or could not will to be released And yet this second mercie was not enough for Adam hee abuseth it as he did the former And seeing hee cannot hide himselfe being drawen perforce out of his couert he is so far voide of grace that he seeketh what hee can to hide his sinnes keeping them q Prou. 28.13 thereby somuch as in him was from being pardoned And so desirous is hee that r Ioh. 3.19 they should not come to light that he addeth therein Å¿ Deut. 29.19 as the Scripture saith drunkennes to thirst and couereth them with blasphemies and lies and by charging the Lord himselfe to be the authour of them The Lord first calleth him where art thou that is in what state t Tertul. in Marcion lib. 2. Quaerit Deus nec incertus admissi nec ignorans loci Chrysostom Hom. in Gen. 17. Significat quasiâ—ta diceret ad illum qui factum est in alio statu reliqui te in alio nunc inuemo Vnde tibi hoc accidit Quiâ— te in taâ—tam induxit alierationem art thou how is it that thou fleest my presence Here had Adam iust occasion to haue answered Lord I haue sinned Lord I craue thy mercie But saith Adam I heard thy voice c. that is thou art euerie way so terrible vnto me that euen thy voice will not suffer mee to be free from feare no not in this garden which thou hast giuen me to be my dwelling place And as thou art glorious vnto me and fearefull so I am naked and therefore ashamed to appeare wherefore this is the cause of my not appearance my nakednes wherein thou hast created mee and thy Maiestie which is greater then such a creature can indure What falshood and lies and diuellish hypocrisie doth rest herein the Lord himselfe vncouereth whereas hee answered Who told thee that thou wast naked c. That is to say thou wast naked before and hadst no shame of nakednes also my glorie was the same it is how commeth it now that thou art ashamed of thy nakednes this can be of no other cause then of thy selfe hast thou eaten of the tree c. Of shame and guiltines of conscience the onely cause is sinne Wherefore tell me plainelie hast thou eaten of the tree whereof I commaunded thee thou shouldest not eate Here againe was Adam compelled to shew if any relique of grace remained in him to haue plainelie confessed his fault and craued mercy but herein appeared no more shew of grace or goodnes remayning in him then shall be of the u Luc. 13.26 Matth. 25.11.44 reprobate at the latter iudgement he confesseth the fact but not the fault This woman which thou gauest to be with me c. This woman is in the fault that gaue it mee to eate yea thou thy selfe diddest giue this woman to be with me by whom I was prouoked to offend wherefore in that I eate the fruite marke in iustice who is in fault thereof A notable confession and worthie pardon Such x Concil Arausican 2. can 2. Si quis soli Adae praeuaricationem suam non eius propagini asserit nocuisse aut certe mortem tantum corporis quae poena peccati est non autem peccatum quod mors est animae per vnum hominem in omne genus hominum transisse testatur iniustitiam Deo dabit contradicen Apostolo per vnum hominem c. Rom. 5. is the nature of all men vnlesse they be guided by the spirit of grace which is not of themselues for euen the woman immediatly doth shew the same corruption Here may you see the verie image of Sathans wickednesse and subtiltie Hatred y Psalm 81.15 Huiusmodi est Satanae denominatio against God as though he were the cause of mans offences z Vers 1.4.5 blasphemies in accusing him of blame hatred a Ioh. 8.44 against man in so much that Adam spared not now his owne flesh hypocrisie and lies whereof this confession was fully fraught God gaue vnto him the woman b Gen. 2.18 Et eo nomine ingrati sunt erga Deum Sophista tam Ethnici quà m pontificij qui nupiijs quibusdam interdicunt for a stay as Adam knew right well and not a stumbling blocke and she gaue him of the tree shee c Chrysostom Hom. in Gen. 17. Nusquam necessitas
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
quod non solum fuerit factus qualis fieri voluit sed nec illud quod factus fuerat conseruauit an example to him and his posteritie of daring to reiect the word of God Thus doth the Lord in wonderfull great mercie f Irenae lib. 3. cap. 37. Intellectus verò transgressionis fecit poenitentiam c. Dominus autem qui est misericori tunicas pelliceas pro folijs ficulneis induebat eos cloth the carcasse and arme the mind of Adam with humilitie hatred of his sinne and afterward doth send him forth of Paradice The Lord addeth a reason of the same his casting out least hee should take also of the tree of life and eate and liue for euer What was the Lord in doubt least he should liue for euer whom he himselfe had condemned vnto death or could he not haue kept the tree either by commaundement or by his Angels as afterward he did the garden or haue taken away the tree but that this was left the onlie way to saue it to expell Adam out of Paradice yea doubtles the Lord was able otherwise to haue restrained him but this is the meaning of the Lord. Seeing Adam hath eaten of the tree whereof hee was commaunded not to eate it is iustice that hee should be depriued of the tree whereof he had libertie to eat and seeing by eating the forbidden fruite hee hath procured death no reason that he should eat of that fruit which was ordeined to preserue his life Wherfore Adam being made vnable to vse aright the g Chrysost de prouident lib. 1. Quo scelerum progressa non esset audaica nostra si nos affluere diuitijs otio constituisset Deus benefits and pleasures of the garden the Lord depriueth him of that hee could not rule h Chrysost ibid. Omnia igitur hac clementiae signa non minus quam priora in no lesse mercie and goodnes then he gaue it at the first Adam by sinne was subiect vnto death hee could not therefore haue continued in life although hee had eaten all the i Epiphan Haeres 64. Igitur potuisset viuere corpus in aternum immortale esse nisi prohibitus fuisset gustare vitam Caluinus alij contrà statuunt Certum quidem est inquit in Gen. cap. 3. non potuisse hominem etiamsi totam arborem vorasset vita frui Deo inuito c. Quid igitur statuendum Nempe arborem vim quidem retinuisse corpora humana conseruandi in aeternum sicut testantur praeter Epiphanium Augustinus Chrysostomus Beda Damascen Zanchius scriptores plerique nobiles non potuisse autem fieri vt corpus morti addictum viuificaretur quouis fructu Potuit igitur ex secundo principio silicet creatione natura sed non potuit ex primo principio id est iustitia decreto Dei quo peccatores morerentur fruite and the tree it selfe But least Adam should k Tertul. in Marcion lib. 2. Benignissimè c. put confidence in outward things or l Irenae lib. 3. cap. 37. Non inuidens ei lignum vitae quemadmodum quidam dicunt sed miserans eius vt non perseueraret semper transgressor Epiphan Haeres 64. Prohibitus est autem fructus vt peccatum cooccisum cum corpore moreretur corpus verò peccato perdito resurgeret least in miserie he should prolong his life or least through the losse of heauenly wisdome m Galat. 5.13 he should abuse his libertie and thereby hurt himselfe the Lord in his wisedome knew it better for Adam to be depriued and n Chrysost Hom. in Gen. 18. Ita vt magis prouidentia quà m indignationis fuerit illa electio therefore sent him forth that through labour and affliction being humbled hee might with sorrow of heart for sinne flie vnto the authour of a better life which is Iesus Christ by a liuelie faith And for this cause he addeth Cherubims or Angels who o August de Gen. ad lit lib. 11. cap. 4. Hoc per caelestes vtique potestates etiam in Paradiso visibili factum esse credendum est vt per angelicum ministerium esset illic ignea quaedam custodia by visible force as it were with dint of sword should keepe the way of the tree of life that man p Chrysostom Hom. in Gen. 18. Misericordiae etiam fuit quod contra Paradisum illum habitare faciebat vt iugem dolorem haberet quotidie cogitans vnde exciderat inde tutior cautior esset in caeteris neque immodicae viuendi cupiditate concupisceret neque foris existens de ligno comedere praesumeret Ideo praecepit Cherubim c. being voide of hope of recouering his lost estate might quietlie submit himselfe to beare his crosse and hunger thirst for the life to come Some there are which by the name of Cherubims and the q Hieron Tradit Hebrae in Gen. Cherubim flammeum gladium Alij gladium cui erat splendor Targh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veiah shenan charebah aclem gladij Aben Ezra gladium ancipitem Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in omni parte versaretur agitaretur angelis ipsis tenentibus sicut Num. 22.23 Iosu 5.13 1. Chron. 21.16 forte vibrantibus blade of a sword do vnderstand nothing els but the heat of the sunne in that space which is called the firie zone r Aquin. Summ. Secund. Secun quaest 165. art 2. which they thinke was as a wal or hedge vnto this garden Other Å¿ Strabus Histor eccles Lyran. in Gen. 3. that this garden being situate in the toppe of some mightie mountaine was now compassed about with material fire Some papists take it t Rupert in Gen. 32. Sciendum est quod tam animabus quà m corporibus ignis ille molestissimus est inaccessibilis cunctis mortalibus Mortuis autem id est mortuorum fidelium animabus à tempore dominicae passionis exâ—perabilis est corporibus quoque illorum in resurrectione erit peruius Porro ante eandeÌ„ domini nostri passioneÌ„ nulli omnino filioruÌ„ Adae peruius fuit donec fusus de corpore eius sanguis cuÌ„ aequa ignem illum exuperauit for the fire of purgatorie but these all are manifestlie confuted by the text which saith they were Cherubes u The Hebrues say the Angels were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubim of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherabiah that is in the Chaldee toÌ„gue like a boy because they did coÌ„monly appeare in such shape and were so protraited in the Tabernacle temple Rab. Dauid or Cherubims or Angels Wherefore some other of that sort of writers doe acknowledge they were Angels but withall x Perer. Tom. 1. lib. 6. cap. vlt. Voluit enim Deus ingressum Paradisi ocâ—ludere tam contra diabolum quaÌ„ contra homines ne eum in locum penetrans diabolus decerperet fructus arboris
posuerit nobis illud pro Catholica veritate habendum est Idem lib. 12. cap. 6. Item Ep. 3. Synodalis Synodi Basiliensis could not erre in which the y Ex Episcop 255. in lectione Pauli 3. praesidentibus Cardinalibus Legatis De Monte Aretin sanctae Crucis sanctae Mariae in Cosmedin Reginaldo Polo Anglo in Catal. sess 4. whole bodie of the Church of Rome exalted z Concil Trident. sess 4. Statuit ac declarat Sacrosancta Synodus vt haec ipsa vetus vulgata editio quae longo tot seculorum vsu in ecclesia ipsa probata est in publicis lectionibus disputationibus praedicationibus expositionibus pro authentica habeatur vt eam nemo reijcere quouis praetextu audeat vel praesumat this translation without exception of any corruption aboue the originall text it selfe binding all men vnder paine of the curse in their publike readings disputations sermons and expositions to vse it onlie as authenticall and that no man presume or dare reiect it vnder any colour or pretence Wherby it is manifest that they do not onlie not acknowledge this for an errour and reforme it but they allow it confirme it bind men vnto it a Author operis de viro perfecto inter opera Hieronymi sed nothus est liber vti monuit Erasmus Aquinas Andrad vulgus Papistarum expound it of the virgin Mary and giue her the honour of the same Wherefore also they b Anselmus in fine operis Precatio cuius est titulus inuocatio matris virginis Mariae simul filij eius Sancta inter sanctos singulariter sancta c. The whole booke of Psalmes turned into blasphemous prayers to the Virgin by Bonauentura Blessed is the man that loueth thy name O Virgin Marie c. pray vnto her they call her the c Spiritualis elucidatio Papistarum in Gen. 2.9 tree of life the breaker of d Antiphona de Domina nostra secund vsum eccles Hildenshem Haec est mulier virtutis quae contriuit caput serpentis c. Sancta sancta sancta Maria. the Serpents head the e Anton. Episc Florent par 3. tit 3. Summae Ideo Maria coeli vocatur porta quia quicquid vnquam gratiae de coelis exiuit in mundum hoc per Mariam exiuit quicquid intrauit intrauit per eam gate of heauen the f In Indulgent Sixti Aue sanctissima mater Dei Regina coeli porta Paradisi Domina mundi c. Queene of heauen the throne g Anton. Florent in 4. Hebr. accedamus ad Thronum Gratiae Maria est thronus Christi in qua acquieuit of grace the h Anselm orat de quinque doloribus Mariae Mediatrix Dei hominum fons misericordiae c. te rogo dulcissima mater c. mediatrix betweene God and man the i Ibid. fons misericordiae fountaine of mercie the k Ibid. orat 2. Ad quinque literas nominis Mariae Auxiliatrix Dei hominum pacis aeternae condimentum Maria c. Bernadinus in Mariali MarÃa fuit adiutrix nostrae redemptionis est auxiliatrix nostrae iustificationis helper of God and man for it is not good say l Anton. Florentin in assump Maria. Fingit Mariam talia respondâ—sse Seraphim volenti eam apud se detinere de Christo sedente ad dexteram Dei Non est bonum hominem esse solum data sum inquit ei in adiutorium in redemtionem per compassionem in glorificationem per intercessionem they that man that is Christ should be in the worke of mediation himselfe alone the m Anselm in orat 3. de literis Mariae Reparatrix debilium c. repairer of the weake the n Idem in orat 4. Illuminatrix caecorum te flagito c. giuer of sight to the blind the o Idem orat 5. Aduocatrix omnium peccatorum finisque nostra miseriae Maria te deprecor aduocate of al sinners teaching that p Gabr. Biel. super canon Quemadmodum Assuerus Esterae dimidium regni est pollicitus sic coelestis pater cum habeat iustitiam misericordiam iustitia sibiretneta misericordiam exercendam virgini matri concessit to her the father hath deliuered vp the throne of mercie reseruing the throne of iustice to himselfe Thus doe they worship q Rom. 1.15 the creature forsaking the creatour who is blessed for euer Thus is the darkenes of r Reuel 9.2 16 10. ignorance and Idolatrie powred vpon the seat of the beast and that which the Fathers among them maintained of Å¿ Sicut perspicuum est ex magna eorum praepostera deuotione ignorance the same doe their children t Bellarm. tom 1. controu 7. lib. 2. cap. 2. Implexis distinctionibus subterfugijs quasi Maria pro mediatore Imagines Christi Mariae sanctorum possens coli pro ipsis per accidens per aliud impropriè sine manifesta idolatrial Sed ita colunt Iehouam cum idolis suis etiam filij eorum nepotes eorum vt fecerunt maiores eorum sic faciunt vsque in diem hunc 2. King 17.41 defend by subtiltie and are worse then their fathers because u Act. 4.16 Rom. 1.18 more obstinate against the truth But what shall we say Lord x Psal 28.9 aduance thy kingdome and saue thine elect And of them confounded be all they that worship y Psal 97.7 carued images and confounded be they that worship the virgin Marie or anie creature in the place of Christ Call them z Ioh. 10.16 home O Lord or let them quicklie perish My glorie saith God a Isai 42.8 I will not giue to any other Question 11. verse 16. What is the meaning of that the Lord saith I will increase thy sorrowes FOrasmuch as the woman followed the Serpent in offending a Chrysostom Hom. in Gen. 17. Attende hîc oro ordinem coÌ„textus refertum Dei erga homines beneuolentia nam interrogaÌ„t à viro incepit deinde ad mulierem transijt Et post quam ipsa dixit quis sibi author fuerit vt ventum est ad serpentem non iam illum dignatur vt ex eo responsum audiat sed poenam intentat she is now compelled to be next vnto him in punishment Her excuse could not defend her from being faultie no more b Matth. 25.44 Luc. 13.26 shall theirs which at the latter iudgement shall excuse themselues yet the Lord so setteth out his endles goodnes toward them by tempering his iustice with c Hab. 2.3 Lament 3.22.23 his mercie d Deut. 32.43 Salutaris seueritas vincit inanem speciem clementiae Cic. epist. ad Brut. 2. and his mercie with seueritie as that in punishing he teacheth men to stand in dread e Rom. 11.21.22 of his iustice and in shewing mercy f Psal 130.7 Dan. 9.7 not
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