and word of God The second thing to be considered in the force of this cōmandement is ſ Bernard Supra Praecipientis authoritas c. the authoritie of him that gaue it for a law This is as it were the very pith and strength of lawes and maketh the breaches of them to be great or small for according to the authoritie of him that maketh it the t Ibid. Iam verò de illo qui praecipit idem de eo quod praecipitur huiusmodi aduertenda erit secundum rationem distinctio vt cuius inter praeceptores reuerentior nobis imminebit authoritas eius grauior formidetur offensio de maioris cuiusque mandati transgressio damnabilior aestimetur breach thereof deserueth punishment If then the lawes of u Hebr. 10.28 Dan. 5.18.19 Deut. 17.12 Princes and of x Deut. 21.18.21 Parents laid vpon their children being despised deserue death in the iudgement of the Lord who yet haue not sole authoritie ouer their inferiours to y Iob. 31.15 Matth. 10.28 Ioh. 19.11 Ephes 6.9 slea and to giue life how much more is his authoritie to be esteemed whose power z Iames 4.12 is absolute to saue and to destroy who made vs of nothing a Prou. 16.4 for himselfe in b Act. 17.28 whom we liue and moue and are to whom Princes are not c Iob. 34.19 comparable in respect of glorie Wherfore the fault is infinite d Infinitè peccat qui infinitam laeseris maiestatem August de ciuit Dei lib. 21. cap. 11. Quidā iniustum putant vs pro peccatis quantū libet magnis paruo scilicet tempore perpetratis poena quisque dānetur aeterna Quasi vllius id vnquam iustitia attendat vt tanta mora temporis quisque puniatur quanta vnde punietur admisit An in vinculis an in exilio an in ipsa morte Idem cap. 12. Homo quanto magis fruebatur Deo tanto maiore impietate dereliquis Deum factus est malo dignus aeterno qui hoc in se peremit bonum quod esse posset aeternum because God is infinite which doth forbid the fault and deserueth infinite and eternall torment because his authoritie is infinite who by the sinne is disobeyed and his iustice eternall which requireth punishment In this authoritie both e Deut. 33.3 Moses and f Isai 1.2 c. the Prophets g Mat. 5.20.22 c. our Sauiour Christ and h 1. Cor. 11.23 his Apostles haue grounded their lawes and doctrines insinuating thereby the greatnes of the message they did bring and the necessitie of obedience to be giuen thereunto Yea for this cause the law-makers among the i Minos Cretensibus Plat. lib. de leg 3. Paetricius lib. 1. de repub in praefat Finxit se Iouem in concilio habere cuius nulu singula quaeque decreta ad Cretenses deferret Postea in antrum Iouis descendit noua instituta detulit quae Iouis mandata esse asseruit Lycurgus leges suas authoritate Apollinis Delphici confirmauit Cic. de diuin libr. 1. Plutarc vita Lycurg Zeleucus à Minerua Clem. Alexan. Stroot 1. Numa ab Aegeria Plutarc in vit Numae Augustin de ciuit Dei lib. 7. cap. 35. heathen when they would bind their lawes to be had in reuerence were wont to perswade their subiects to whom they gaue them that their lawes were deuised and approued by the Gods Thirdlie the end of this commaundement which was to teach him obedience and humilitie whereon his life and happines consisted as namely that hee was not such a Prince on earth k Chrysostom Hom. in Gen. 13. vt esset dominus aliquis naturae suae but that he had a soueraigne lord so that therein he might know the Lord and know himselfe which is the sum of knowledge God as the chiefe Lord his creator and louing father the liberall giuer of all his welfare himselfe to be his seruant a creature and one that had receiued all from him Herein therefore l Deut. 6.3.4.5 consisted both the inward and outward worship of God Inward as obedience honour loue confidence and religious feare wherwith man should honor God m Deut. 10.12 Psal 116. in thankfulnes outward in actuall and outward abstinence from sinne and reuerence vnto the voice of God Wherefore it is manifest by the eating of this fruit that n Tertul. lib. aduers Iudaeos In hac enim lege Adae data omnia praecepta condita recognoscimus quae postea pullulauerunt data per Mosen c. the whole worship of God was violated to the which if we shal ioyne the easines of the precept to be kept the power that was in Adam to haue obserued it o August de ciuitat Dei lib. 21. c. 12. Sed poena aeterna dura iniusta sensibus videtur humanis quia in hac infirmitate moribunlorum sensuum deest ille sensus altissimae purissimaeque sapientiae quo sentiri possit quantum nefas in illa prima praeuaricatione commissum est there is none so voide of sense but may soone conceiue that not without cause but of iust desert the punishment of death was inflicted thereon Question 10. verse 17. What death the Lord threatned when hee said in the day that thou eatest thereof thou shalt die the death THe death which the Lord denounced a August lib. sexaginta quinque quaest q. 32. Cum ergo requiritur c. Virum animae an corporis an totius hominis an illa quae secunda dicitur respondendum est omnes Deserta anima Adae à Deo iure dicitur mortua prima morte ex qua tres postea secutae sunt mortes was the death of soule and bodie which is b Iohn 11.13.14 Reuel 20.14 called the first and second death neyther could it be of the soule alone c Philo Iudaeus de Allegor legis lib. 2. Gregor lib. 6. Epistol ep 31. ad Eulog Si enim Adae qui primus peccauit anima in peccato mortua non est quomodo de ligno vetito ei dictum est in quacunque c. Constat itaque quia in carne non est mortuus as some suppose d 2. Corinth 5.10 because the bodie was also guiltie of the crime and sinne it selfe is so contagious that it doth e 1. Cor. 15.33 Ecclus. 13.1 corrupt as pitch whatsoeuer toucheth it and f Prou. 6.27 Isai 9.18 consume like fire whatsoeuer it taketh hold of By meanes whereof when Adam had declined in his wisedome from the wisdome of the Lord g Gen. 3.6 by knowing in his own wisedome the goodnes of the fruit h Like as 2. Sam. 15.3 Rom. 1.22 the same his wisedome was turned into foolishnes his wil when he lusted for the fruite being separate from the will of God became rebellious i Rom. 8.7 and enimie to God his happines when hee would augment it k Ambros lib.
is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable soule Aben Ezra coÌ„ment in Gen. cap 7. Rationalem coelestem animam interpretatur cum nomine shamaijm assinitatem habere Rabb Abraham in Gen 2. Nishmah collocat in cerebro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nephesh in â—epate vt haec sit anima rationalis illa vegetatiua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—uac verò spiritum in corde sicut omnes scriptores saniores ... the soule of man wherein was n Ambros Hexam lib. 6. cap. 8. Non enim caro potest esse ad imaginem dei sed anima nostra quae libera est diffusit cogitationibus consilijs huc illuc vagatur chiefly placed the image of God with all the faculties and furniture thereof And thus the man was made in the image of God a liuing soule when as this spirituall substance created by God of nothing was by the power of God ioyned in personall vnion with the bodie so that that earthly image indued with soule did liue and became the chiefe of all other liuing creatures By this place of scripture many foule errors are apparantly confuted to aching the soule of man which the diuel hath put in the hearts of men to induce them the rather to beleeue that the soule were mortall as the bodie or at leastwise should not indure the punishment of sinne after death which it hath deserued in this life For neither is it o Cic. Tuscul quaest lib. 1. Dicaearchus nihil esse omnino animam disputauit vimque eam qua vel agamus quid vel sentiamus in omnibus corporibus viuis aequaliter esse fusam nec separabilem à corpore esse quippe quae nulla sit nec sit quicquam nisi corpus vnum simplex ita figuratum vt temperatione natura vigeat ac sentiat without substance proper to it selfe when it is separated from the bodie as some haue affirmed for as much as when the bodie was perfectly created this spirit as a substance was breathed in his nosthrils Neither is it of the p Cic. ibid. Vnde concordes ex cordes vecordes dicuntur opinio vulgi substance of the heart of man neither q Cic. ibid. Empedocles animum esse censet cordi suffusum sanguinem is it the blood about the heart neither r Sicut Democritus Leucippus Pythagorici statuerunt Arist. de anim lib. 1. cap. 2. Cic. Tuscul 1. Zenoni Stoico animus ignis videtur fire nor Å¿ Arist. de anim 1. cap. 2. Diogenes autem sicut alij quidam acrem ipsam censuit esse aire nor t Arist. ibid. Quidam magis importuni vt Hippon aquam esse dixerunt water nor u Solùm terram nemo dixit nisi quis ex omnibus clementis constare dixerit Arist. ibid. of the foure elements nor consisting x Vt Zenocrates qui numerum dixit esse Cic. in Tusc lib. 1. of number or y Aristoxenes Cic. ibid consent of Musicke neither yet z Hippocrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. Galenus lib. de consecut morum anim Anima est temperatio è quatuor elemeÌ„tis certa propâ—rtione concreta of any temperature of the foure elements seeing it is a substance not taken from the earth or elements or heauens or Angels but immediatly infused or inspired by the Lord. Neither is it of the substance of the Deitie a Chrysost in 2. Cor. Hom. 7. passim apud Augustinum as the Manichees and b Rabb Moses ben Maimâ—n plerique Hebraei Priscillianistae apud Augustate heres Her 70. Hi animas dicunt eiusdem natura atque substantiae cuius est Deus Origenes peâ— flatum spiritum sanctum intelligit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 li. 1. c. 3 others doe esteeme it no more then the breath of man is of the c August de Gen. ad lit lib 7. cap. 3. Quo modo inquiunt scriptum est sufflauit c. si non anima dei pars est imò verò ex hoc verbo satis apparet ita non esse cum enim homo sufflat anima vtique ipsa subiacentem sibi naturam corporis monet de illa non de seipsa statum facit Nisi isti fortè tam tardi sunt vt nesciant isto reciproco halitu quem de hoc acre circumfuso ducimus reddimus fieri etiam flatum cum voluntate sufflamus Idem cap. 2. Nos autem credimus dei naturam atque substantiam quae in trinitate creditur à multis intelligitur à paucis omnino esse in ommutabilem substance of his bodie or of his soule Neither is it d August de Spiritu anim lib. cap. 13. Dicitur namque anima dum vegetat spiritus dum contemplatur sensus dum sentit animus dum sapit dum intelligit menâ— cum liscernit ratio dum recordatur memoria dum vult voluntas manifold or consisting of many parts but as the bodie is one and consisteth of diuers members so the soule is one that cannot be diuided and consisteth of diuers powers properties Such is the wisedom of the Lord and his bountifulnes to man that hauing made the world as e Psal 19 1. Rom. 1. the image of his glorie he would end the creation with the frame of man f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam ab ecclesiasti is quam à prophanis appellatur as of a little world in whose bodie and soule he placed g Eccles 12.2.3 c. the beautie of all creatures voide of life the growing of plants the sense of beasts the h Tertul. lib. 2. in Mer. Fortior angelo scil seductore qui seductus est sed afflatus dei generosior spiritu materiali pâ—o angeli constiterunt reason of Angels and also ioyned i Ephes 2.13.18.22 2. Pet. 1.4 man which was the last vnto himselfe that k Iren. lib. 4. cap. 37. Christus in nouissimis temporibus homo in hominibus factus est vt finem coniungeret principio id est hominem Deo was the first by Iesus Christ Question 6. verse 5. What place the Garden of Eden was and where it was situated IT were almost innumerable and also fruitlesse to report the varietie of iudgements concerning this place of Paradice Some hold a Hugo de Sancto Victore Annot. in Gen. ca. 2. Ex aliorum opinione refert item Perer in Gen. Tom. 1. lib. 3. that this pleasant garden did extend ouer all the earth Some b August lib. de Haeres haer 59. Seleuciani negant visibilem paradisum that it was not at all in the earth but in the heauen Others thinke it to be c Tertul. in Apologet. cap. 45. Maceria quadam igneae zonae à notitia orbis communis segregatum a place on earth where now remaine the godlie soules departed Others that it is situate aboue the earth d Lombard lib. 2. dist 17. E.
Here therefore b Iustin. Mart. Dial. cum Triff Non ad elementa siue ad terram siue ad alia locutum faciamuâ— sed ad aliuÌ„ qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numero alius rationaliâ— sit neque Angelos c. Chrysost Hom. cont â—â—â—omaeos Ad quem dicit manifestum quod ad vnigenitum suum Non dixit fac vt ne seruile aliquid suspiceris prâ—ceptum sed faciamus vt forma consultoriorum verborum aequaelis detegeretur honor Hilar. lib. de Trin. 2. is a manifest proofe of the trinitie of the persons and the vnitie of the Godhead for as much as man is created c Basil Hexam 9. Faciamus hominem inquit fecit hominem non fecerunt per illa quidem Iudeum erudiens per haec verò Paganismum excludens In our image saith the Trinitie that is afterward declared in the image of God Question 13. verse 26. What is meant by the image of God whereunto man was created COncerning the two originall words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tselem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demuth which are translated image and likenes they haue a August lib. de Gen. imperf cap. 16. Omnis imago similis est ei cuius imago est nec tameÌ„ omne quod simile est alicui etiam imago eius est Expositio ergo fortasse est cum additum sit ad imaginem Caluin in Gen. 1.26 but one meaning and signifie one thing as if the Lord had said let vs make man in our image that hee may be as a creature may be like vs and the same his likenes may bee our image Some of the b Ambros lib. de dign Hom. cap. 2. 3. Anima intellectus anima voluntas anima memoria Nunc verò de similitudine Deus est charitas est bonus iustus Hieron in Ezech. cap. 28. distinguit aliter Notandum inquit quod imago tunc facta sit tantum similitudo in Christi baptismate compleatur Fathers and c Lombard lib. 2. dist â—6 d. Sed ad imaginem secundum memoriam c. Ad similitudinem secundum innocentiam Bonauent inscript secund distinct 16. schoole Doctors doe distinguish as if by image the Lord had meant the reasonable powers of the soule reason will and memorie and by likenes the qualities of the mind charitie iustice patience c. but both Moses himselfe confoundeth this distinction if you compare d Gen. 1.27 5.1 the Scriptures and the Apostle where hee saith e Coloss 3.10 hee was created after the image of GOD in knowledge and the same f Ephes 4.24 in righteousnes and holines Here commeth to bee considered the matter subiect wherein the image of God was placed and the forme whereof it did consist Audius g Epiphan Haeres 71. August Haeres 50. the founder of the Anthropomorphite heresie supposed it was placed in the figure of the bodie which least there h Leo magn de natali Apostolor Roma cum omnibus dominaretur gentibus omnium geÌ„tium seruiebat erroribus Quod verè de Romano imperio sub impijs regibus scripsiâ— Leo id multo verius in ecclesiastico statis quasi prophetica vox comperta est sub pontificibus ab ingresso in eam Antichristo should be any heresie so grosse which they would not acknowledge for their owne the fathers of the Church of Rome are content to like of and to defend in whose Churches Chappels and places of Deuotion it is euery where to finde the image of God the Father depictured i Abominable Idolatrie of the Papists which is not yet whollie extirpate out of England on their walles or in their glasse k Origen in epist. ad Rom. Hom. 1. Commutauerunt gloriam incorruptibilis Dei c. Non est sane praetereundum ApostolicuÌ„ sermoneÌ„ non soluÌ„ eos qui idola colunt argueâ—e sed inter Anthropomorphitas intelligendi sunt coÌ„putati qui in ecclesia positi imagineÌ„ corpoream hominis Dei esse imagineÌ„ dicunt ignorantes quod scriptuÌ„ est in Gen. 1. c. Deinde Anthropomorphitae id est qui corporeâ— imaginem hominis Dei esse imagineÌ„ dicunt conuictos se ab Apostolo confutatos esse cognoscerent in the figure of a man as though they had learned of l Cic. de inuent lib. 2. Zeuxis to draw his physiognomie And they proue it lawfull both to haue such pictures and to worship them m Concil Constantin 7. Act. 2. in epist. Adrian Papae ad imperatorem Concil Trid. sess 25. Mandat sancta synodus omnibus episcopis docendi munus c. Imagines porrò Christi deiparae virginis aliorum in templis praesertim habendaâ— ijsque debitum honorem impertiendum quoniam honos qui ijs adhibetur refertur ad proâ—otypa ita vt per imagines quas osculamur Christum adoramus c. from hence that God made Adam in his image And some of the chiefest n Alexand. part 2. quaest 30. art vlt. Aquin. part 3. quaest 25. art 3. Si imago consideretur quaetenus est lignum tum nullam ei reueâ—entiam adhibendaÌ„ si verò vt imago Christi tum adoratione latriae sicut Christum ipsum adorandum Ideo crucem alloquitur ecclesia o crux aue spes vnica Caietan ibid. Bonauentura in 3. distinct 9. Doctors of their Church are not afraid to teach that there is the same reuerence to be giuen to the signe or image as to the thing signified by it that is to say to God himselfe But it is a wonderfull peruersnes saith Tertullian o Tertul. aduers Marcion lib. 2. Satis peruersum est vt in Deo potius humana constituaâ— quà m in hominâ— diuina hominis imagine DeuÌ„ imbitas potius quam Dei homineÌ„ to thinke that there are humane things in God rather than diuine things in man and to conceiue of God to haue the image of a man rather than a man to haue the image of God Basil also and Chrysostome doe expound the image of God in man p Basil Hex Hom. 10. Chrysostom Hom. in Gen. 8. Idem ad pop Antioch Hom 7. to be his dominion ouer the creatures and the preheminence that God gaue vnto him But this seemeth to be too small a peece to make so large a garment of The Scripture doth more plainly expound it selfe Afterward q Gen. 2. vers 7. saith Moses the Lord God made the man of the dust of the ground and breathed in his face breath of life and the man was made a liuing soule Herein we finde that man consisteth of a bodie made of earth and of a soule which was the breath of life which earthly and heauenly natures being vnited by the r 1. Thess 5.23 Hilar. in Psal 139. Naturam sclicet haÌ„c terrenam atque caelestem quodam inspirationis foedere copulatam Spirit the man became a liuing soule Seeing therfore God created the whole
man in the image of God it is euident he created in that image so farre as their seuerall nature could containe both Å¿ Irenae lib. 5. Epiphan in Ancorato Neque enim corporis formationem intelligimus secundum imaginem neque animam neque mentem neque virtutem Multa enim sunt quae dicere me prohibent Sed neque rursus dicimus corpus non esse secunduÌ„ imaginem neque animam Credentium enim est consiteri scripturaÌ„ est igitur in homine id quod est secunduÌ„ imaginem Deus auteÌ„ ipse nouit quo modo est Aug. de Trin. lib. 11. cap. 1. dein Caluin institut lib. 1. cap. 15. sect 3. Nulla tamen pars fuit etiam vsque ad corpus in qua non scintillae aliquae imaginis micarunt c. bodie and soule But as waxe is more apt than clay to receiue a print so the soule being a spirit was much more capable of the impression of the image of God Yet that which the bodie could containe it did in very notable sort expresse As in that noble forme wherby it was indued with life and sence and became to haue such excellent proportion so marueilous so beautifull as no creature in the world may be compared with it and the Scriptures themselues t Psal 149.14.15 c Eccles 12.1.2 c. doe so greatly praise it This very perfection of the bodie which is as it were the perfection of all visible creatures is of the image u Matth. 5.48 ex analogia of Gods perfection who is of al perfections x Matth. 5.48 Coloss 1.17 Ephes 1.23 the most perfect Moreouer the sound temperature thereof y Addit insuper Clemens Alexan. paedagog lib. 2. cap. 10. Et ea ratione sit homo Dei imago quatenus homo cooperatur ad generationem hominis by which it would haue continued for z August de peccat mer. remiss lib. 1. cap. 2. Proinde si non peccasset Adam non erat expoliandus corpore sed superuestiendus immortalitate euer without corruption carieth the sauour of Gods eternitie The strength of the bodie wherein it was created did euidently beare shew of the power of the Creator But the soule being a spirit as the Lord is a Ioh. 4.24 Eccles 3.21 12.8 a spirit is farre more apt to beare the image of God and euen in the very b Hilar. in Psal 119. sect 10. Est ergo in hac rationali incorporali anime nostrae substantia primum quod ad imaginem Dei sit facta substance of the soule there is a very liuely print thereof c Chrysostom ad pop Antioc Hom. 3. Etsi non eiusdem cum Deo substantiae sunt homines August de quant Animae lib. cap. 34. c. not as though the soule were of the substance of God but in that it is a spirituall and immortall substance Secondly in reason knowledge wisedome and memorie which is the d Coloss 3.10 very expresse character of his wisdom Of the which without doubt he receiued a marueilous great measure especially of heauenly wisdome as it were by reflection of spiritual light in the knowledge of his Creator for as much as euen in earthly things his knowledge was so excellent as that he perfectly discerned at the first view and sight of them the nature and condition of e The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijcrah he named Genes 2.19 signifieth to giue a significant name answerable to the nature of the thing Latinè nomen quasi nouimen Festus euery creature so as God himselfe f Gen. 2.19 both permitted and allowed of his wisedome in giuing names vnto them Thirdly in righteousnes that is in iustice which concerneth the creatures and is the summe of the second table of the Law resembling thereby g Ephes 4. â—4 the iustice mercie and bountifulnes of God Fourthly in h 1. Pet. 1.14.15 Ephes 4.24 holinesse which is the i Deut. 6.5 Mat. 22.37.38 Content of the first table as pertaining to the worship of God being prest apt and able to performe whatsoeuer of a creature might be expected Fiftly the will was sanctified after k 1. Chron. 29.9 Psal 27.4 Tertul. cont Marc. lib. 2. Sed in ea substaÌ„tia quam ab ipso Deo traxit id est anime ad formam Dei spondentis arbitrij sui libertate potestate signatus est the image of God and had libertie of election to will and chuse good Sixtly he bare the image of Gods eternitie l August lib. de quant Anim. cap. 2. Quemadmodum ipse immortalis immortale quiddam fecit ad similitudinem suam c. because he was made a liuing soule to continue and liue for euer Seuenthly in m Ambros Hex lib. 6. cap. 8. Non enim caro potest esse ad imagineÌ„ Dei sed anima nostra quae libera est diffusiâ— cogitationibus atque consilijs huc atque illuc vagatur quae considerando spectaâ— omnia Ecce nunc sumus in Italiae cogitamus quae ad Orientales c. August de quant Animae cap. 14. 34. that quicknes and agilitie of the soule and that capacitie whereby we comprehend al creatures in our mind and so readily conceiue in thought so many matters so different so farre distant this is the shadow of Gods vbiquitie who is present in all places at once as n Ierem. 23.24 Psal 139.7 c. Isai 66.1 saith the Scripture Lastly o Epiphan in Anchor Etsi dixeris non est corpus secundum imaginem accepit inquit limum de terra vocauit hominem homineÌ„ vocat id quod terrenum est hominem vocat id quod animale est c. the whole man was after the image of God p Psal 8.5 49.20 August epist 28. Vnde intelligituâ— animam propriam quandam habere naturaÌ„ omnibus hic mundanae molis elementis excellentiore substantia creatâ—m both in nobilitie whereby hee was more excellent than all creatures and also q Psal 8.6 Heb. 2 5 6.7 Chrysost ad pop Antioch Hom. 7. Principatus imaginem dixit vt quemadmodum in coelo non est Deo superior sic super terram nullus sit homine superior hic principatus naturalis fuit vt est leonis inter quadrupedes nonÌ„ electionis vt est regis in conseruos in dominion whereby he had the rule of all creatures And finally r Gen. 2.7 inde Psal 16.12 1. Tim. 6.15 Fulgent lib. 1. ad Monim cap. 18. Cuius sâ—il boni participatione beata esset si summo bono humili dilectione seruires Creaturae quippe rationali alia beatiudo nec potuit nec potest esse nec poterit nisi vt agnoscens à quo non solum facta sed etiam à quo rationalis est facta maiorem dilectionem exhibeat bono creatorâ— quà m sibi in blessednesse inioying the
glorious presence of God himselfe Whereby it appeareth that the image of God whereunto Adam was created Å¿ Franc. Iuni. in Gen. cap. 1. was t Hilar. in Psal 119. sect 10. a spirituall substance indued with all perfections or perfect qualities which were requisite vnto a creature to the shewing foorth of the diuine perfection and Maiestie of God so farre as the nature of the creature was capable thereof So that wee see the same image of God consisted not in the figure of the bodie nor as though any substance of the Deitie were in the soule as u Anthropomorphitae de corporis lineamentis figura Manichaei de substantia animae Item Seruetus Hispanus qui itidem animae substantiam diuinae portionem haereticè asseruit Heretikes haue taught but of the likenes and resemblance vnto the substance and to the attributes and properties which bee substantially in God This ought to teach vs to beware of corrupting our selues by sinne or our neighbour by our trespasse or example For as the brasen x Chrysost ad pop Antich Hom. 3. Neque enim aesstatuae eiusdem est cum rege substantiae sed tamen hanc ausi laedere c. image of a king is not of the substance of the king yet if any presume against it to deface it he shall suffer punishment so men although they are not of the substance of God as indeede they are not yet because they are his image through a resemblance in their nature he that doth deface this image whether in himselfe or in his neighbour is guiltie of y 1. Cor. 3.16 high treason before the Lord. It ought to mooue vs also to z Deut. 10. vers 12. Ioh. 14.14.15 loue the Lord who did in such glorious manner garnish our nature with his image Thirdly a Psal 119.113.128 Iud. vers 23. to hate our sinnes by b Rom. 5.12 Hose 14.2 meanes whereof this image is so horriblie defaced And withall c Iud. vers 20. Ioh. 3.15 Ephes cap. 2.8.13.19 to labour to attaine true faith in Iesus Christ by d 1. Cor. 15.22 Heb. 7 2â— Irenae lib. 3. cap. 20. Luctatus enim est vicit erat enim homo pro patribus certanâ— per obedientiam inobedientiam persoluens alligauit enim fortem soluit infirmos salutem donauit Plasmati suo destruens peccatum whom this image shall againe be perfectly restored How farre this image is decaied by sinne and how fullie recouered by Iesus Christ we reserue to intreate of vntill his e In our Questions and Disputations in 1. Cor. 15.49 proper place Question 14. verse 27. Wherefore is it added he created them male and female TO the end wee might vnderstand that not man alone was created in the image of God but that a Basil Hexam 10. Et nequis incruditè hominis appellatione de solo viro vteretur apposuit masculum foeminaÌ„ fecit eos Et mulier habet quod secundum imaginem Dei facta est velut etiam vir Contra Platonem qui virum foeminaÌ„ in duas species distinxit Item Platonis in Sympos Rabbin Stultissimum commentum primum homineÌ„ creatum fuisse androgynoÌ„ marem simul foeminam quasi à tergo connexum monstruÌ„ informe Hos scriptura aperâ—è refellit quae articuli appositione vt inquit Basil masculinum genus ostendit Deinde dicit creauit eos non eum Denique abhorret ab analogia tum creationis tum fidei vt Deus creationem hominis à monstro inciperet the woman was as well partaker of the same although she were formed afterward Secondly b Chrysost Hom. in Gen. 10. because of the blessing which followeth in the next words for where it is added hee blessed them the meaning is c August de Gen. ad lit 3. cap. 13. Necessarium autem fuit hoc in homine repetere ne quisquam diceret in officio gignendi filios vllum esse peccatum sicut est in libidine siue fornicandi siue ipso coniugio immoderatius â—butendi hee gaue them power to increase and multiplie d The man indued with that part belonging vnto him so soone as he was created which because it was imperfect the Lord also saith It is not good the man to be himselfe alone Vt vir sit tanquam hominis dimidiuÌ„ so soone as they were created And albeit the woman e Vt videtur ex cap. 2.7.15 c. were not yet formed the blessing notwithstanding is most fitly remembred in this place wheras the creation of male and female is testified to bee in the image of God The Scripture here doth briefly record the historie of mans creation and in the second chapter doth farther f Per recapitulationem explicationem explaine the same the order whereof is this God created man in his image g 1. Tim. 2.13 first Adam afterward Heua they were both created in the image of God but in this order First the man was made of the h Vers 27. cap. 2.7 dust of the ground i Vers 28. August de ciuit Dei lib. 1â— cap. 1. Neque hoc genus fuisset in singulis quibusque moriturum nisi duo primi quorum creatur est vnus ex nullo alter ex illâ— id inobedientia meruissent scil amittendo quod eo ordine accepissent ergo ipsissimo ordine acceperunt generandi potestatem receiued the blessing for himselfe and all that were to proceede from him placed k Cap. 2.15 in paradice l Vers 16. receiued the commandement of the forbidden fruit m Vers 20. gaue names vnto the creatures n Vers 21.22 slept and the woman was formed of his rib o Vers 23. hee reioyceth of his wife and now that Heua was formed they actually receiue the blessing of multiplication p Cap. 1.28.29 and of foode all except of the tree of knowledge of good and euill It is therefore as if he had said the woman which was afterward created bare the same impression of Gods image as did the man and when they were both created q August de ciuit Dei lib. 14. cap. 23. Idem Retractat lib. 1. c. 13. Non morituri de non morturis nascerentur Et per hoc si in parentibus in filijs foecunditas felicitásque mansisset vsque ad certum sanctorum numerum quem praedestinauiâ— Deus nascerentur homines non parentibus successuri morientibus sed cum viuentibus regnaturi God gaue them power to bring forth children in that image But here perhaps a Manichee or some blasphemous Atheist will argue a contradiction in the Scripture for as much as here is said that male and female were created in the image of God and the Apostle in the new Testament seemeth to denie the same saying r 1. Cor. 11.7 The man is the image and glorie of God but the
the order of the doing of the same The end whereof is to make the doctrine plaine not to obscure it although froward and ignorant people which delight not in the Scriptures c Aristot Metaph. lib. 2. c. 1. Quemadmodum enim vespertilionum oculi ad lumen dici se habent ita intellectus anima nostra ad ea quae manifestissima omnium sunt like Night-owles are offended at the light The Scripture d Psal 19.7.8 in it selfe is plaine In the first chapter is set foorth the whole worke of creation in order as it was performed the purpose of the holie Ghost in this place is to inuite vs once againe diligently to marke the power of God e Ierem. 10.12 declared in it who alone without helpe or meanes performed it As if he had said f Chrysost in Gen. Hom. 12. Consider the marueilous worke of God in creating the heauen and the earth who himselfe g Isai 44.22 alone created them or else h Before it was in the earth that is there was none in the earth before God created them they had not been and first i In the day that GOD created the earth and the heauens that is in the season or time to consider that which is neerest our vnderstanding of the earth the plants of the field had neither raine to water them nor Sunne to warme them which now are the ordinary meanes of God to bring them forth nor helpe of man to plant them or to till the ground The order of the historie is this k Gen. 1.11.12.14.27 Gen. 2.6.7.8 obserue vers 5. the Lord is the author of the raine Ierem. 14.22.2 The Lorde created the earthly bodies all meanes both naturall and artificial being takeÌ„ away as he created the worlde of nothing In the third day the earth brought forth euery hearbe and euery tree according to his kind that is trees of euery kinde that are or euer were vpon the earth when as there was none of them before nor meanes whereof they could proceede the Sunne was created the fourth day Man the sixt day who being created God placed him in Paradice when as yet it had not rained vpon the earth that is to say shortlie after he was created Question 5. verse 7. How it is to be vnderstood where it is said the Lord made man dust of the ground and breathed in his face breath of life and the man was a liuing soule IN al godly wisedom two points are a Lactant. Institut lib. 1. cap. 1. Calu. Instit lib. 1. c. 1. chiefly to be regarded b Ierem. 9.24 Hose 6.6 the knowledge of God and the c Act. 17.29.30 Reuel 2.5 Hos 14.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prae foribus templi Delphici inscriptum tanquam dignum Deo testatur Plato in Charm Tanquam viam ad foelicitatem ex responso Apolliniâ— refert Maâ—roâ— de Som. Scip. lib. 1. Tanquam rem difficillimam arguit Thales Laert. vit Thal. Interroganti quid esset difficile respondet seipsum nosse Et illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noli putare ad arrogantiam miâ—â—endam solum esse dictum verum etiam vt bona nostra norimus Cic. ad Quint. frat lib. 3. epist. 6. knowledge of our selues At these two markes the Scriptures doe principally and almost wholy aime The knowledge of God is taught by the worke of creation and by the d Deus enim semper agit semper quiescit nam a ut sine motu quiescit in ipsiuâ— actione August worke of resting and of gouernment and for as much as these points are e Aâ—gust de spiritu anim cap. 54. Vide amus quomodo per cognitionem nostri pâ—ssimus ascendere ad cognitionem ipsius dei Calu. Institut lib. 1. 1. knit together so that the one cannot consist without the other more especially by the creating of man himselfe The knowledge of man is taught in like sort by the creation and benefites bestowed on him by his fall by his miserie and restoring all which the Scripture doth abundantly expresse Thus therfore doth the holy Ghost make way as it were to speake more largely of mans creation and of his gouernment as after followeth There was not a man to till the ground As if hee had said What cause haue f Laert. lib. 1. cap. 1 â—l Vulcano qui Philosophiae principia apertut ad Alexandrum Macedonem interfluxisse quadragesus octies mille octingeÌ„tos sexaginta tres annos rebus interea stantibus Aegyptijs Cic. de diuinat lib. 2. p. 128. Nam quod aâ—uns Chaldaei quadringenta septuaginta millia annorum in experiendu pueris quicunque essent nati Babylonios posuisse fallunt Idem refert Diodor. Sicul biblioth lib. 3. Vide similia monstra apud Platon in Timaeo de antiq Atheniensium Diodor. Sicul. lib. 1. inter Osirim Alexandrum success regum Aegypt Pomp. Melam lib. 1. Plin. lib. 11. 35. cap. 13. the heathen to brag so greatly of mans antiquitie the Lord created al creatures and they were in perfection g Whereby man is excluded from any part of the workmanship of them before there was any man and when man was made al ordinary meanes were wanting but the Lord h The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iaizar signifieth to fashion by pressing or keeping straight as the Potter doth the clay Isai 41.25 Hence a Potter is called totzer and we see vpon what ground the Prophet saith We are the clay and thou art the Potter Isai 64.8 45.9 Ierem. 18.6 fashioned his bodie of the dust of the earth and breathed in his face breath of life The nature of man consisteth of a bodie and a soule both which hee receiued from the Lord and nothing of himselfe i 1. Cor. 6.20 creatione redemp he must therefore glorifie God in both because they are the Lords The originall matter whereof the body of man was framed is called k The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnapar is properly dust lying vpon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhaâ—nah from whence Adam hath his name is red or moyst earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erets the whole globe of earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tebel the earth or land inhabited Ral. Dauid lib. Rad. Pagn thesaur coâ— 2046. drie earth of the ground or dust of the ground and he saith not only he was of the dust least any should affirme there was more excellent matter ioyned therewithall but that hee made man l Thus are the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijizer Iehoua clohim eth haadam gnapar min haadamah and the Lord God formed the man dust of the ground dust of the ground that is to say consisting chieflie and wholy of the earth m Nam terra siue aequae que nobis sunt cótiguae non sunt pura elementa sed generationi aptae Avici de Gen. lib. 2. cap. 8. Cadit
5.15 the shadow of Peter nor the e Act. 19.12 kerchiefs and handkerchiefs from Pauls bodie did differ from the shadowes of other men or from other linnen of the same kind but onlie in the f Ibid. vertue of healing that God for a time did giue vnto them Now the first of these trees is g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnets hâ—chaijm as the soule is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nephesh chaiah not that the tree did liue nisi vita vegetatina but gaue or imparted life to other called the tree of life h Properly a tree preseruing or maintaining life arbor viuificans for the hebrue tongue wanteth adiectiues or which the Grammarians call denominata for that the fruit thereof i Gen. 3.22 had naturall vertue in it to preserue life Not the life of the k Ioh. 6.63 soule the substance whereof is more l For the soule which dyeth the second death loseth not the substaÌ„ce but the blessed qualities Non in substantia sed in qualitate moritur as Gregorie saith noble then death can take away but of the bodie m For no elementarie substance can by nature bee perpetuall as Aristot de coelo lib. 3. cap. 6. being made of earthlie mould and the same not a temporarie life n Beda Strabus Histor eccles as our meates and drinkes preserue our liues but euen a o August de Ciuitat Dei lib. 13. cap. 20. De ligno autem vitae propterea gustabant ne mors ijs vndecunque subreperet vel senectute confecti decursis temporum spatijs interirent Tanquam caetera essent alimento hoc Sacramento statis scilicet temporibus de eo sumpto Aquin. part 1. quaest 97. Beda Lignum vitae dictum est quia diuinitus accepit hanc vint vt qui ex eius fructu comederet corpuretus stabili samtare perpetua soliditate firmaretur nec vlla infirmitate nec aetatis imbecillitate in deterius â—el in occasum laberetur Hieron Zanch. de oper Dei part 3. lib. 1. cap. 1. Reliquarum arborum fructus docet Augustinus vt supra ad hoc fuisse destinatos vt molestiam famis sitis tollerent sed huius fructum vt praestaret homini vim c. Haec fuit vis data illi arbori nunquam adempta eoque naturalis quodammodo illi fuit ob hanc causam post peccatum positus fuit Cherubim perpetuall life and to haue banished not onlie hunger and thirst but all other enimies of our naturall life sorrow sicknesse age and death it selfe So that although Adam p August de peccat merit remiss lib. 1. cap. 2. Luther com in Gen. cap. 2. Docet Paulus etiamsi Adam non peccasset tamen viclurum fuisse corporalem vitam indigam cibi potus quictis crescentem generantem caetera donec per Deum ad vitam spiritualem esset translatus in qua vixisset sine animalitate vt ita dicam nempe ab intra ex solo Deâ— non ab extra sicut ante ex herbis fruâ—tibus iÌ„ lâ— c sic vt tamen homo habeat carnem ossa non sit merè spiritus sictet angeli had not continued for euer in that Paradice but after long time had beene taken vp into the heauenlie Paradice as Enoch and Eliah q Gen. 5.24 2. King 2.11 were yet hee neuer should haue gone the way of death or sicknes of age or feeblenesse but in most flourishing strength full happines of life he should haue beene translated vnto God And although that seeme strange to carnall meÌ„ r 2. King 7.2 which in their reason or experience they can not proue yet was it no more miraculous for the tree of life to haue such vertue seeing the good pleasure of the Lord was such then for our clothes to keepe vs warme or our meat which is but dead to reuiue our bodies or the vertue of hearbes to preserue our health which Å¿ Isai 3.1 Matth. 4.4 is not in themselues t Deut. 8.3 1. Tim. 4.5 but by vertue of the ordinance and word of God And if these things are indued with strength as it were to lengthen our mortality how much rather may we think by the authoritie of the word that God indued this tree with vertue to preserue them in life which were not subiect vnto death Question 8. verse 9. Wherefore the other tree was called the tree of knowledge of good and euill IT is a Chrysost Hom. in Gen. 16. Neque enim esus ex eo ligno oculos eorum aperuit vntruelie supposed by the b Targh Hierosol De qua quicunque edit discernit inter bonum malum Onkelos paraphrast Caldaic Cognoscet inter bonum malum Ioseph Antiq. lib. 1. cap. 2. Rab. Salom. Hebrue Doctors that the tree had vertue in it to giue sharpenesse of wit to him that did eate thereof which conceit gaue cause to Iulian c Lib. 3. Apud Cyril contr Iulian. Deum autem interdicere cognitionem boni mali hominibus á se formatis quomodo non summam prae se fert absurditatem Inquit Iulianus to cauill at the Scripture as though God had pleasure to haue detained men in ignorance Other speake more neere the purpose but yet not fullie d August de Gen. ad lit lib 8. cap. 6. Lombard li. 1. dist 17. Quia post probibitionem erat in illa transgressio futura qua homo experiendo disceret quid esset inter obedientiae bonum inobedientiae malum that it was so called of the euent because through eating of the fruit thereof the knowledge of euill was procured for it may seeme it was so called e Vers 17. Damascen lib. 2. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ad experientiam quandam probationemque exercitium obedientiae inobedientia hominis to giue Adam thereby a warning of feeling euill But more directlie indeed was it called the tree of knowledge of good and euill f Chrysost Hom in Gen. 14. Ab vno tantum ligno abstinere iussit vt scire possit quid sit sub domino esse cui obedire debeat parere si quid ille imperarit Zanch. part 3. lib. 1. cap. 1. de oper Dei Quia visibilis regula fuit qua cognosceretur bonum malum non per se sed propter mandatum Dei adiunctum Ratio quia hac fuit prima lex Dei vnde omnes reliquae pendent oportuit igitur hanc esse vim totius legis qua docetur quid bonum quidue malum because it was made a rule for man to know what was good and what was euill so soone as it was inioyned man by precept not to eate thereof The tree g Gen. 3.6 August de Gen. ad lit lib. 8. c. 6. Dici non potest â—uâ—nta mihi placeat illa sententia no fuisse illam arborem cibo
vel leges vel legislatureâ— quòd illas tulâ—â—int non enim ipsi aut â—ores sunt vt deprehensi patiantur equitie and righteousnes in God to forbid the fruit It was c Tertul. adueâ—s Marcion lib. 2. Benignissimè enim demonstrauit c. his gracious mercie to warne man of the punishment It was shamefull negligence in Adam d Matth. 11.30 Chrysost Hom. in Gen. 14. Ma na huius praecepti facilitas est Sed dilecte graue malum est desidiae facitque vt facilia omnia videantur difficilia Et infrà Dedit nomina animantibus Non temere hoc factum sed praeter alia ne putaretur ex ignorantia peccasse vt scire possis quod lapsus ille ex desidiae fuerit not to keepe a commandement so easie and to beare so light a burden For seeing hee had libertie e Bernard tract de grad humil Si enim caetera bona sunt quae sapiunt bonum quid opus est edere de ligno quod sapiat etiam malum to take of all the trees that sauored of life what need had he to tast of that onely tree that sauored of death Question 9. verse 17. Whether God in iustice could inflict so great a punishment as hee pronounced for the eating of the fruit in the day that thou eatest thereof thou shalt die the death THe rebellious nature of man is alway ready a Gen. 4.13 Ezech. 11.3 Iren. lib. 5. Qui supergrediuntur leges postea poenis dant queruntur de legislatoribus sed non de semetipsis Sic autem diabolico spiritu pleni innumeraâ— accusationes inferunt sactori suo cum spiritum vitae nobis donauerit legem omnibus aptam pisuerit nolunt iustum esse iudicium Dei to repine against Gods iustice accusing the same of too much seueritie but in the meane season b Ezech. 16.22 August de ciuit Dei lib. 21. cap. 12. it will not see the hainousnes of sin which is the cause thereof And indeed if God doe punish more then is the greatnes of the fault committed then doth he not according to his word c Psal 62.12 Ezech. 7.8 Reuel 2.23 22.12 Giue euerie man according to his worke Againe shall not d Gen. 18.25 the iudge of all the world doe right Yea e Deut. 32.4 Psal 9.16 the Lord is known by executing iudgement as saith the Prophet Wherefore although the punishment it selfe that was denounced doe sufficientlie declare the greatnes of the sinne because God doth alway punish righteously yet if we examine duely the force of the commaundement wee shall find the offence to be f Ezech. 20.44 16.59 Psal 130.3 For although in respect of Adam it were an absolute threatning of death yet in respect of Gods secret counsaile it was coÌ„ditional viz. vnlesse the Son of God do take vpoÌ„ him mans redemption so that in that his bodilie life was spared though in miserie or that hee was not in body and in soule cast presentlie into the flames of hell his punishment is lesse then his desert greater then the punishment In which commandement as in euerie law of man three things are g Bernard lib. de praecept discip Primam ergo necessitater cuique facit in promittendo voluntas Secundam praecipientis authoritas Tertiam praecepti dignitas Hieron Zanch. de oper part 3. lib. 1. cap. 1. In interdicto tria considerandae sunt Res interdicta authoritas interdicentis fines interdictionis chieflie to be considered first the thing forbidden secondly the authoritie of him that giueth the charge and thirdlie the end wherefore it was prohibited The thing forbidden was the eating of the fruite which h As Iulius the third Pope affirmed he had as great reason to be angrie for a Peacocke as God had to be angrie for an Apple seeing an Apple was not so great a matter as a Peacocke Paul Verg. Balae in vita Rom. Pontif. the wicked esteeme of no greater moment then an apple or a nut is worth which Adam and his wife deuoured But the law is i Rom. 7.14 spirituall and k Hieron comment in Rom. 7.14 Et spiritualia mandat c. commandeth things that are spirituall It had therfore doubtles a farther purpose and intent which Adam by the image of Gods wisedome that was in him did also rightlie vnderstand which was l Rom. 12.3 Ambros in Rom. 12. Apertè ostendit hoc debere nos sapere quod iustitiae terminos non egrediatur vt non nobis solis vtile sit sed vt nulli obsit vt contenti simus sorte quam mensuâ— est Deus nequis arroganter de se sentiat that hee must be wise according to sobrietie not presuming of his owne wisedome to define good and euill but by the will and word of God whereunto he ought simplie to submit himselfe And seeing the Lord had taught him m A prohibitione poena by the commaundement that it was euill to eate of this fruit n 2. King 22.2 August de ciuit Dei lib. 14. cap. 12. Obedientia commendatur in praecepto c. hee must not looke vnto the fruit or to the tree or to his wife or to the Serpent or to his owne iudgement and capacitie to thinke it good for meate which the Lord had pronounced to be euill So that brieflie the force of this commandement was to forbid him to be wise aboue the condition of o August de ciuit Dei lib. 12. c. 9. Nec tantit hominum sed primitus praecipueque angelorum bonum est quod dictuÌ„ est mihi adhae rere Deo bomon est Psal 73.27.28 a creature or p Quoniam non bene se habet facta natura fi à faciente recesserit August de Gen. ad lit lib. 11. cap. â— to disioyne his wisedome from the wisedome of the Lord q August in Psal 70. Sermon de verbis Dom. 34. Si peruerse voluerit imitari DeuÌ„ vt quo modo Deus noÌ„ habet à quo formetur non habet à quo regatur sic ipse velit sua potestate vti vt sicut Deus nullo formante nullo regente viuat quid restat fratres nisi vt recedens ab eius calore torpescat recedens à veritate vanescat recedens ab eo qui summè incomparabiliter est in deterius mutatus deficiat Hoc diabolus fecit imitari Deum voluit sed perueriè non esse sub illius potestate sed habere contra illum potestatem wherein he could not but worke his owne confusion This was a matter of great importance for a poore creature which euen now was dust and was taken r Psal 113.7 1. Sam. 2. from the dunghill to such nobilitie to be so surprised with vnthankefulnes and pride as to striue to be equall with him that made him and to esteeme better of his owne wisedome then of the wisedome
supra id quod possumus tentari Bellarm. Tom. 1. cont 5. lib. 2. cap. 9. nam essi non omnes habeant hoc donum tamen omnes possunt habere si à Deo illud petant all meÌ„ may receiue it that wil so that they wil aske it The Apostle teacheth t 1. Cor. 7.37 that the woman her husband being dead is at libertie to marrie again with whom she will in the Lord they u Tertul. lib. de poenitent item de Monogamia quae haeresis si secundas nuptias vt iâ—licitas iuxta adulterium iudicamus quid est enim adulterium quà m matrimonium illicitum Synod Constantinop 6. can 3. affirme that second mariage is no better then adultery The Apostle testifieth x Heb. 13.4 that mariage is honourable vnto all and that y 1. Tim. 4.1.2 it is a doctrine of diuels to forbid it they teach z Epistola Decret Siricij Papa ad Himer cap. 7. Tom concil 1. in vita Siric Sed est fictitia Epistola Qui illiciti priuilegij excusatione nituntur vt sibi asserant veterihoc scil matrimonium lege concessum nouerint se ab omni Ecclesiastico honore quo indignè vsi sunt Apostolicae sedis authoritate deiectos nec vnquam posse veneranda attrectare mysteria that it is dishonorable among Gods ministers a Decret Innocent 1. Epist 3. ad Exuper cap. 1. qui in Diaconij ministerio aut in officio presbyterij positi quos incontinentes esse aut fuisse generati filij prodiderunt omni ecclesiastico honore priuentur nec admittantur accedere ad ministerium quod sâ—la continentia oportet impleri separate them whom God had ioyned and burne the bodies of those accurse their soules b Synod Trident. Sess 24. can 9. supra in s that do by word or deed maintaine the lawfulnes of mariage in al men according to the Scriptures Certaine it is that the opinion of Tertullian concerning the vnlawfulnes of second mariage c August de Haeres H. 86. non ergo ideo quod animam effigiatum corpus dixit Tertullianus ipsum deum corpus esse dicit nempe spirituale quoddam aethereum sed quia â—â—ansiens ad Cataphriges quos â—ntè destruxerat coepit etiam secundas nuptias contra Apostolicam doctrinam tanquam stupra damnare was counted of the Church an heresie and Ierome himselfe confesseth d Hieron in catalog illustrium scriptorum Specialiter aduersus ecclesiam texuit volumina de pulicitia de monogamia c. he wrote the same against the church Ierome also e Vt tribus suis pro libris contra Iouin Apologeticis constat Testimonio Erasm in annot quid verò pontificij standum est inquiunt potius à parte Hieronymi quà m ab omnibus aduersarijs was greatlie blamed of the godlie of his time for too much preferring the state of single life But it is fatall vnto f 2. Thes 2 3.9 the Church of Rome that no heresie since the comming of our Sauiour should get perfection til it hath beene authorized by the same Among which this diuelish g 1. Tim. 4.1.3 confess Anglica Section 18. doctrine of forbidding marriage although it were h Nicolaitae Epiph. Haeres 25. Tatiani siue Eucratitae Epiphan Haeres 46. August de Haeres 2â— Marcionite contra quoâ— pro nuptijs ipse Tertullianus acerrimè dimicauit lib. contra Marcion lib 4. alibi Cataphryges à Montano de secundia nuptijs August Haeres 26. maintained by manie heretikes and fauoured too much i Tertullian Origen Hieron c. by some of the Fathers of the Church yet found it no fast footing in any part till the mysterie of iniquitie not with substantiall authoritie of the word k Twelue hundred godlie Ministers were murdered in England at the coÌ„ming of Augustine the Monk who first forbad Priests marriage here Beda Histor lib. 2. cap. 2. Galfred Monumeth li. 8. cap. 4. Similia recordantur in annal Germanie Galliae but with seuere torments of sword fire had established the same in the kingdome of darkenes Neuerthelesse this truth of God neuer wanted sufficient witnes in the Church either of the Scriptures of Councels or Fathers or visible demonstration of the hand of God or of the enimies themselues till the time that l 2. Thess 2.8 Immissis Luthero alijs fiâ—elibus operarijs in messem suam the Lord began to abolish Antichrist The Apostle as one foreseeing m Non tantum Tatiâ—naÌ„ sed RomanaÌ„ que sub titulo câ—nnubij Sacerdotum 〈◊〉 mentum matrimonij omne labefectauit Sic enim Arguunt qui sunt in carne Deo plâ—â—ere non possunt ergo vxorâ—tus saâ—erdos Deo placere non potest Epist Siricij cap. 7. Epist Innocent 3. ad Eâ—â—pâ—â— cap. 1. Quod si hoc sit verum ne laicus maritus potest Nam inquit Apost nemo pâ—â—est Fallacia est 〈◊〉 carnis Amphilâ—â—logie nam esse in carne non est cum vxore viueâ—e sed scortari aut aliquod regnâ—â—â— retinere peccatum this heresie in the Church doth flatly cal it a doctrine of diuels n 1. Cor. 7 9. streightly chargeth all those to marrie that haue not receiued the gift of continencie If councels or fathers be opposed vnto this wee answere o Iustin. Mart. Dialog cum Trisson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paule is a Father of the Fathers and though either Doctor or Father p Galat. 1.8.9 or an Angell from heauen should teach contrarie to this doctrine we would hold him no better then accursed Neither ought we to regard what some one or other in the Church hath done before vs but what q Cyprian Epist. 63. Non querendum est quid aliquis ante noâ— fecerit sed quid ille qui ante omnes est facienâ—um iusserit Christus Ignatius Mart. Epist. ad Philadelph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Illis qui anti quitatem obijciunt ego dico quod mihi antiquitas est Iesus Christus quem nolle audire manifestus est interitus Christ hath taught and commanded which was before them all And yet how seuerelie hath the Primitiue Church and the most ancient fathers censured the deprauers of this doctrine In the Canon r A maine authoritie against a Papist of the Apostles Å¿ Canon 6. Episcopus aut presbyter vxorem propriam ne quaquam sub obtentu religionis abijciat si verò reiecerit excommunicetur sed si perseuerauerit deijciatur it is decreed If any Bishop Minister or Deacon should put away his wife vnder colour of Religion he should be excommunicate and if he persisted in it he should be deposed In the Councell t Socrat. Eccles Histor lib. 1. cap. 2. Sozomen lib. 1. cap. 22. generall of u Canon 8. De his qui se nominant Catharoâ— scil Nouatianos qui cum presbytero coniugato noluerunt communicare
crederetur quod humanum aliquando occupauerit animum tam abominanda cupido Legat qui vult PauluÌ„ Vergerium Bernardin OchinuÌ„ Bal eum de vitis Pontificum c. which filthie Sodome neuer knew But one will say such filthines by all meanes is to be auoided but they are to be chosen to that office of the Ministrie which can containe the Lord himselfe l Ezec. 14.4 will answere them that because they reproue such as m Vnius vxoris viros c. 1. Tim. 3.2 Tit. 1.6 he hath allowed hee will send n Isai 24.2 28.11.12.13 them such as they deserue that all might be damned o 2. Thess 2.10.11.12 that will not obey the truth Therefore wee conclude with the Apostles words marriage is honourable p Heb. 13.4 among all and hee that cannot containe let him q 1. Cor. 7.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take a wife And with the Prophet did r Malac. 2.16 not God make one yet had he aboundance of Spirit and wherefore one because he sought a godly seed therefore keepe your selues in your Spirit and let none trespasse against the wife of his youth whereof shall be spoken in his place Question 12. verse 18. Wherefore the woman is said to be a helpe before him THe woman is here described by her forme or nature and by the end wherefore she was created her nature is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheneged à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagad nunciare indicare one as it were in whoÌ„ Adam might see himselfe Commonly it is translated similis ei like him Kimchi iugiter coram ipso to be like vnto the man in soule and in bodie to differ in sex The end of her creation b In the Hebrue she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ezer a helpe in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 samech a shore or stay was to be a help to man To be an helper first for c Prou. 5.18.19 Eccles 9.9 vers 18. It is not good that is not so good or it were better with man if hee had an helpe ergo she was an increaser or help vnto his happines the societie of life to increase his ioy she was made to be alwaies his delight Secondlie d Gen. 1.28 Ambros de Paradis c. 10. Adiutorium ad generationem constitutionis humanae intelligimus to obtaine the blessing Increase and multiplie she was made to be an help for procreation Thirdlie to help him e 1. Tim. 5.10.14 Prou. 31.28 in bringing vp of children and gouerning the familie Fourthlie was added after sinne was entred that she should be f Prou. 31.12 1. Sam. 19.11 a help in sicknes and infirmitie Fiftlie a help against incontinencie g 1. Cor. 7.5.9 August lib. de Gen. ad lit 9. cap. 7. Quod sanis possit esse officium sit aegrotis remedium and a remedie against sin that men hauing the benefit of marriage bed h Chrysost Hom. 3. in Isai 6. Ob id enim matrimonium huius legitimus vsâ—s permittitur c. might thereby restraine i Matth. 5.28 their thoughts their k Iob. 31.1 eyes their l 1. Cor. 7.2 Prouerb 5.2 1. Cor. 6.18 bodies from following strange flesh Herby we conclude first that the woman is of the m Ephe. 5.28.33 Galath 3.28 Contra Platonem qui marem foeminam in duas species distinxit same nature with maÌ„ of like reasonable soule 2. That n 1. Cor. 11.9 she was made for man and ioyned vnto him for his o Prou. 18.22 The Greekes called a woman in their coÌ„moÌ„ speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in English a beautiful euil or a faire naught Cyrill lib. 3. in Iulian. Saâ—is peruerse ad institutum Dei Contra etiam Seuerianos Andronicos qui mulierem Satanae opus dicebant Epiph. Haeres 4.5 Item contra Homer Odys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Non est grauius malum muliere aut rabiosius Nisi distinguas cum Hesiod Erg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Bona nihil melius mala nihil peius Item cont Thaletem qui mulierem necessarium malum appellauit Lacrt. lib. 1. Denique contra Iulian. Qui malo fuisse Adamo mulierem carpit quae in nullo inquit adiuuit sed decepit good Thirdlie that in mariage p Iam. 1.17 Prou. 19.14 Tertul. lib. de anim cap. 13. Natura veneranda est non erubescenda concubitum libido non conditio foedauit excessus non status est impudicus Fulgent epist. 1. cap. 3. In illis nâ—mque bonis quae fecit Deus inuenitur casta copulatio vxoris viri no thing is hurtfull except sinne when mariage q Rom. 13.13 Arnob. in Psal 139. Et vsus coniugij in coniugibus bonus est in adulteris malus est is abused or els r 1. Cor 7.28 Rom. 8.28 the punishment of sinne which vnto the godlie is made a salue and not a sore Fourthlie that mariage Å¿ Heb. 13.4 is a holy ordinance of God t Vers 18. 1. Cor. 7 9 38. profitable necessarie for all men except those u Zanch. de creat Hom. lib. 1 cap. 1. Sicut enim cum aliquem donat continentiae dono videtur illum à communi lege propagandi speciali priuilegio eximere liberare who as it were by priuiledge are exempted by the Lord. Fiftlie that before the fall of man x Ephes 5.25.26 Exhinc plurimum boni nihil autem mali marriage was more excellent then single life Wherefore we doe commend single life y Matth. 19.13 as Christ and his z 1. Cor. â— 38 Chrysost in Isai 6. Hom. 3. Neque ideo quoniam melior est virginitas malum est coniugium August lib. de bono coniugij cap. 8. Neque ergo duo mala sunt connubium fornicatio quorum alterum est pâ—â—us sed duo bona sunt connubium continentia quorum alterum est melius Apostles haue commended it as a gift more excellent since our corruption in those that can receiue it a Melancthon Tom. 1. in Apologet. so that it be applied vnto the end thereof that is b Matth 19.12 Erasm in 1. Tim. 3. Pontificios aijt pro beneficio non pro regno castrare sese for the kingdome of heauen for c 1. Cor. 7. â—4 meditation and studie how to please the Lord d 1. Cor. 7 26.3â— forasmuch as it is more free and void of cares and other calamities then marriage is But we adde withall according e Et plus credendum est vel simplici laico scripturam afferenti quà m papae aut toti simul concilio inquit Abb. Panormitan to the Scriptures that there is no more merits f Rom. 3.24 14.17 in virginitie then in marriage That chastitie g Tit. 2.5 1. Pet. 3.2 Perperam igitur castum maritum opponum pontificij
not deceiued e Chrysost in 1. Tim. Hom. 9. Ad comparationem igitur mulieris dicit illum non fuisse diceptum illa quippe ab irrationali animante decepta est hic autem à libèra muliere by comparing with his wife but deceiued f August de Gen. ad lit lib. 11. c. 42. Ergo alio modo etiaÌ„ ipse deceptus est sed dolo illo serpentino quo mulier seducta est nullo modo illum arbitror petuisse seduci in illo modo quo illa potuit Hanc auiâ— proprie seductionem appellauit apostolus in himselfe and prouoked by g Basil quaest contract q. 46. Chrysost August Anselm in 1. Tim. 2. alij his wife So that the Apostles meaning is neither to excuse the man of sinne neither to accuse him of wilfull sinnnig but onlie to shew by whose default he sinned whereof more shall be spoken in his place Question 6. verse 7. What meaneth this which is said the eyes of them both were opened HErein the Scripture vseth a metaphor or speech translated from a member of the bodie vnto a power or propertie of the soule That which giueth light vnto the body is the eye that which giueth light vnto the soule is vnderstanding of this a Chrysost Hom. in Gen. 16. Non de sensibilibus occulis dicens sed de sensu mentis quia Deus eos sentira fecit c. Ambros lib. de Paradiso ca. 13. Nam quomodo clausos occulos corporis habuit Adam qui omnia animaÌ„liaiâ— vidit vt his nomen imponeret Cui contradicunt tamen Rabbinorum nonnulli OphitaruÌ„ colluuies Epiphan Har. 37. Qui caecum hominem fuisse autumant sabrifactum ita vt plane dicas nihil tam absurdum quod non dicatur ab aliquo Philosophorum i. Haereticorum Cic. Diuin lib. 2. Et nullum tam impudens mendacium quod idem teste careat Plin. lib. 8. cap. 22. eye of vnderstanding the Scripture speaketh God gaue vnto the tree the name b Gen. 2.9.17 Chrysost Hom. 16. Non quod Homini scientiam dederit sic vocatum est lignum sed quia postea ex illo intrauit peccati cognitio of the tree of knowledge of good and euil and they by eating of the fruite were indued with the knowledge of good and euill yet was not their eyesight at all c Quemadmodum Iosephus Philosophatur Antiq. libr. 1. cap. 2. Iamque se nudos esse sentiebant de tegumento sibi displicebant Arbori enim acuminis cogitandi vis merat amended but rather weakened by eating of the fruit The soule of Adam and his wife must be considered as they were of God by creation or as they were altered by transgression You know they were created in the image d Gen. 1.27 2.7 of God God is light e Ioh. 8.12 1. Ioh. 1.5 it selfe f Psalm 139.12 Ierm 23.24 seeth al things therefore man that was made after his similitude was full and aboundant of light and wisdome so long as he continued in that light of God but so soone as he had eaten of the fruit he g Gen. 2.17 Comederunt mortus sunt died according to the Prophesie God had told him in the day thou eatest thereof thou shalt die the death his bodie died h Theodoret. quaest in Gen. â—8 Sententiam mortalitatis appellauit mortem August de Gen. ad lit lib. 11. cap. 32. Corpus corum amisso statu mirabili per quem nec morbo tentari nec mutari aetate potuisset c. duxit morbidam mortiferam qualitatem hauing lost that immortall and happie state it had and was made partaker of mortalitie and miserie The soule also died i Gregor Epist lib. 6. epist 31. Nos Adâ— animaÌ„ in peccato mortuam dicimus non à substantia viuendi sed à qualitate viuendi Non est eius anima ita mortua vt non esset sed ita mortua vt beata non esset not in the substance as neither did the bodie but in qualitie thereof The holines thereof and also the blessednes which is as it were the breth of life vnto the soule departed and left the soule of them as it were a dead corps Now by the eye and vnderstanding of the soule must k Contra Ophitarum deliramentum Epiphan Haeres 37. Attribuunt huic serpenti omnem cognitionem dicentes quod hic fuit principium cognitionis hominis also be vnderstood not as the soule liued in holines as it was created for no holie knowledge could be added by the fruit but the vnderstanding of the soule as it was dead in sinne the eye of the soule being dead was opened that is to say the soule hauing vnderstanding not holie but euill vnderstanding by the eating of the forbidden fruit the same peruerse and euill vnderstanding was opened or enlarged This eye of euill vnderstanding is opened by two salues l Reuel 3.18 1. Ioh. 2 27. or ointments as the Scripture speaketh one is the eye salue of the spirit of grace whereby a sinfull hart a blind vnderstanding in heauenly things is taught heaueÌ„ly holy knowledge Thus the eie or heart m Act. 16.14 of Lydia was opened and the vnderstanding of the n Luk 24 45. Disciples and this oyntment doth o Psalm 119.18 1. Ioh. 2.27 teach the faithfull all holie knowledge of saluation vnto life eternall The other salue is as a biting corrosiue vnto the vnderstanding and is called p Isa 66.24 Rom. 2.15.16 Origen Hom 9. in Diuersis in Matth. 25. Vermis à plerisque conscientia accipitur peccatorum qua torqueat in supplicijs constitutos the worme of conscience and is bred in the soule that is dead in sinne For as the moisture and warmth of the aire or earth doth breed in a carcasse lothsome sauours and corruption so the guiltines of sin engendreth q 1. Cor. 15.56 Hieron in Isai comment cap. 14. Putredo tinea operimentum vermitim vt poenae intelliguntur aeternae quas propria gignit conscientia vel suppliciorum materia quae ex proprijs peccatis nascitur Sicut enim quamdiu cadaueris materia est c. sting of conscience in an euill heart which when it is opened breedeth dangerous terrors and accusations in the same Thus the eyes of them both were opened the eyes of their vnderstanding corrupted by sinne they were opened r Nazianzen orat 40. in Sanct. Baptism Vnum illud lumen fugiamus quod ex saeuo acerbo igne nascitur Iam verò igniâ— purgantis meminit scriptura queÌ„ in terras missurus venit Christus est alter ignis non purgans sed scelerum vindex vltor not as yet by grace but by the feeling and feare of sinne And herein especiallie appeareth the subtiltie of Sathan that as they admitted of his confereÌ„ce receiued his arguments were moued by them to
rebell against the Lord whereby they fell by little and little from the sunne and bodie of light which is the Lord were made thereby also Å¿ Matth. 6.23 1. Ioh. 2.9 darkenes in themselues so he drew by little and little t That Eua perceiued not her owne fall vntill shee had perswaded her husband and hee had fallen with her the like you shall reade 1. Chron. 21.1 c. 2. Sam. 24.10 2. Chron. 13.14.15 Chrysost Homil. in Gen. 16. Vidisti quomodo per verba quasi per escam virtu suum immittit c. Quo sic fraudes suae praecedunt vt supplantata muliere propositum suum impleat Illam diabolus cap. iuam duxit supplantauit eius rationem nam quare ante diabolicum consilium ligni pulcritudinem non vidit Sed timebat mandatum Dei subsecuturum supplicium a vaile vpon their hearts whereby they perceiued not the fulnesse of light declining in them nor the foulenes of darkenes approching till they had performed his desire But now hauing murthered their soules u August Tractat. in Iohn 2. Si enim malo non consentires stares illuminatus maneres modò autem quia iam cecidisti factus es sancius corde vnde videri illa lux non potest venit ad te talis qualem possis videre the reliques of life that quiuered in them which was the conscience hee setteth on fire by letting theÌ„ behold their fact that it neuer x As Gen. 4.14 Matth. 27.3.5 afterward might be exstinguished This conscience was as it were a sparke y Tertul. in Marcion lib. 1. Animae enim à primordio conscientia Dei dos est Caluin Institut lib. 4. cap. 10. sect 3. of that internall light that man had receiued by creation which light man so much as in him was hauing wholie lost the Lord did mercifullie z Chrysostom Hom. in Gen. 17. Eandem obrem misericors Deus principio cum formaret hominem conscientiam illi indidit accusatricem perpetuam quae decipi imposturam ferret nunquam preserue in him to the end it might be as a spurre to moue man to imbrace that mercie which the Lord in infinite compassion was purposed to shew vpon him Which spark of light forasmuch as SathaÌ„ can by no meanes take away he either a Hieron in Naum. 3. Semper enim diaboli studium est vigilantes animas consopire August de verbis Dom. 59. Nemo igitur sit solicitus quod aliquid ei non dimittatur Sed iteruÌ„ nemo peruerse sit securus ista enim duo occidunt animas aut desperatio aut vana spes hideth it in the childreÌ„ of disobedience raking it vp in the ashes of their sinnes or else inflameth it to desperation except the Lord doe giue the sinner b Fulgent lib. de praedest cap. 7. Ille enim donat gratis indigno gratiam qua iustificatus impius illuminetâ—r munere bonae voluntatis facultate bone operationis vt praeueniente misericordia bonum velle incipiat subsequeÌ„te misericordia bonum quod vult facere valeat grace to feele his mercie By this may be perceiued how they saw that they were naked They saw themselues in misery which c Bernard Serm. 1. de anunc Perdidit homo iustitiam cum Eua serpentis Adam mulieris voci obediuit potius quaÌ„ diuâ—nae perdidit misericordiam priuaturest Adam veritate c. Pacem quoque protinus amiserunt quia non est pax impijs dicit Dominus they could not see before because they were wholie void thereof but their glorie was d 1. Sam. 4.12 departed so that the same they could not see As Hagars eies were opened to e Gen. 21.19 see the waters and the f Luc 24.31 eyes of Cleophas to know our Sauiour Christ when as they considered duelie g Aug. de Gen. ad lit lib. 11. c. 31. Apertos vtique ad aliquid intuendum cogitandum quod antea nunquam aduerterant that which before they did not marke so the eyes of them both were opened when as by the conscience of their fault they marked h Chrysost Hom. in Gen. 16. Tales enim sunt machinationes inimici vt postquam per deceptionem in sublime subduxerit tandem in profundum per praecepâ— deijciat to what purpose they were perswaded to eate the fruite namelie that they might incurre the wrath of God and be spoiled of all their good of bodie and mind They saw in themselues in stead of that glorie holines felicitie wisedome and peace of conscience wherein before they stood guiltines of sinne horror of punishment i August de Gen. ad lit 11. cap. 32. Idem de Nupt. concupisc lib. 1. cap. 5. Lutherus in Gen. 3. Quae autem potest esse maâ—or corruptio quam quod ituditas quae antea gloria fuit nunc vertatur in summam turpitudinem filthines and mortalitie of bodie torment of k Theodoret. quest in Gen. 33. Vocauit igitur diuina scriptura sic sensum illum peccati mox enim post admissum peccatum stimulatur conscientia conscience and death of soule But as their eyes were opened to see euill in themselues so were they sealed vp froÌ„ seeing good And as l Cyril in Iulian. lib. 3. Non sunt conditi cum ignoratione beni mali quippe rationales erant vbi autem corruptio intrauit non habuerant simplicem scientiam mali sed per experientiam ipsam in infirmitate laborarunt before they knew good by possession and euill by opposition as that which was contrarie thereunto so now know they euill by possession and good by that good which they had lost Now Adam found himselfe m Chrysost Hom. in Gen. 16. Atque in tantâ—m poenitudinem venictis vt serus vester dolor futurus malignus hostis risurus vobisque insultaturus sit vtpote iacentibus eadem quae ipse possis to be trecherouslie beguiled n Ambros lib. de Parad cap. 14. Et hie quidem aperuit oculos vt culpam suam videret Magis enim postquam peccauimus nescio quo modo nostra delicta cognoscimus tunc peccatum intelligimus quod antequam peccaremus non putauimus esse peccatum to haue vngraciouslie offended a most gracious God to be spoiled of his goods of bodie and minde to be worthie o Gen. 2.27 Ambros ibid. Deus autem omnium vides culpas omnia delicta cognosâ—it Et homo post commissum aperuit oculos vt culpam suam videret c. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conscientia dicitur qua peccatum iudicium cum ipso Deo agnoscimus Conscius enim cum alio scius est Nou. Marcei de propr Serm. cap. 5. Caluin Iustitus lib. 3. cap. 19. Sect. 1â— lib. 4. cap. 10. Sect 3. of eternall punishment Call againe his sinfull deed p Nam
Vnde non est supplicium propriè aut vindicta sed correctio admonitio a warning to bring them home to God but the wicked to whom the fault is vnremitted they haue it as a punishment temporall and forerunner of that which is eternall And in this regard the Lord is often x Deut 32. â—9 Iob. 5.18 Mat. 19 1â— Chrysost lib. 1. de Prouident Multis Deus malis hominem eiectuÌ„ Paradiso liberauit c. ita ferè medicus si vulnus negligat parulentum amplius reddit Idem ad Pop. Antioc Hom. 7. compared to a Phisition because he cureth the soules of men sometime by promises of mercie y Psal 147.3 Iob. 33.24.25 as it were with oyle and sometime with z 2. Sam. 7.14 scourges and corrections like a Psal 60.3 bitter medicines according to the qualitie of their sicknes The soule of man being surfeited with pride it was necessary that the Lord should giue a potion of humilitie whereby man being dailie emptied of b Ephes 4.22 his old corruptions might with hunger and thirst c Psal 42.2 63.1 Matth. 5.6 gaspe for the death of Christ which is the fruit of life The death of the soule which is most daungerous d Isai 22.13 2. Pet. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked do despise so they may haue their pleasures in the flesh wherfore God cutteth short their lust by temporarie death to the end they might be moued to hate the pleasures which they shall enioy e Heb. 11.25 Luc. 12.20 but for a season being afterward f Luc. 16.25 Clem. Alexandr in Protrept Primus homo in Paradiso erat ludebat solutus quoniam erat Dei puer quando autem subiecit se voluptati c. illectus est puer cupiditatibus vir effectus per inobedientiam cùm patrem non audiuisset Deum affecit ignominia homo inuentus est alligatuâ— peccatis Hieron Epist. ad Fabiolam de 42. mansioÌ„ Israel Voluptas atque luxuria amaritudine terminantur Quare sperne voluptates nocet empta dolore voluptas Horat. epist 2. the causes of euerlasting paine And because the g Luc. 21.34 feare of death is forgotten in a pleasant life the Lord h Amos 4.6.7 c. Ambros lib. de bono mortis Quid est enim quo haec vita delectat plena arumnarum solicitudinum in quo innumerae calamitates multa molestiae multae lachrimae by the troubles of this life and i Mat. 24.43 Hieron ad Cyprian Epist Qui se recordatur quotidie morituruÌ„ contemnit praesentia the vncertaine time of death would prouoke vs to be displeased with the life we haue and continuallie to looke for death that is to come to the end that hee hauing k Nam morteÌ„ in morte prorogauit vt vitaÌ„ in vera vita viueremus aeternam poenam distulit vitam concessit morti similimaÌ„ vnâ—renouati ad vltaÌ„ Christi per Christum in Christo Deo fruamur in aeternum prolonged life a time for our amendment we might not through the corruption of our nature fall away but might be vrged by calamitie not to forsake the boundes of modestie So that Adam and his children l Amissa sanctitate eu necessario amittitur foelicitas being no way able to vse aright the felicity they had receiued God changeth their condition to calamitie that their dulnes might be spurred vp thereby to labor to attaine by Christ the former happines which theÌ„selues had lost Question 13. verse 18. Wherein consisteth the punishment of Adam in sorrow shalt thou eate thereof c. THree things are contained in the punishment the curse of the earth the miserie of mans life and the end thereof by death The Lord herein expoundeth in what meaning hee did accurse the earth namelie that man should eat thereof in sorow as if the Lord had said by my a Gen. 1. ver 11. Basil Hexam 5. Vox enim tunc primum illud praeceptum velut leâ— quaedam natura facta est permansit in ipsa terra generandi fructificandi vim consequentem ipsi exhilens Ambros Hexam lib. 3 cap. 2. Non ergo Sol aut Luna foecunditatis authores sunt sed Deus pater per Dominum Iesum omnibus libertatem fertilitatis impertit only blessing the earth hath hitherto abounded with al manner of store to beautifie the felicitie of man now for your sinne sake b 1. Sam. 2.30 I withdraw my blessing not c Ezech. 16.59 Non secundum peccata vâ—stra wholie but so as thou shalt eate thy bread in sorrow and behold the reward of sinne in euery creature that for thy d Rom. 8.20 Calu. in Gen. 3. Vt quocunque aspiceret homo in eius occulos occurreret peccati atrocitas sake is subiect to corruption The blessing of the Lord it is that e Prou. 10.22 Deu. 8.18 maketh rich and crowneth f Gen. 1.11 Psal 65.9.10.11 the earth with plentiousnes so his curse doth turne a land that g Psal 107.34 Gen. 19.25 is fruitfull into saltnes for the wickednes of them that dwell therein The force of this curse it was that depriued the earth of her former fruitfulnes h Gen. 1.24 August de Gen. cont Manich. lib. 1. cap. 13. Ante peccatum ergo non est scriptum quod terra aliud protulerit nisi herbam pabuli ligna fruâ—tuosa Chrysost Hom. in Gen. 5. Videre potuisses subitò terram quae antea infoâ—â—nis inculta erat decoro suo ornatu cum coelo certare in which by creation it was indued to bring forth of his owne accord without the help of man both corne and fruitfull trees and hearbes in wonderful abundance for the vse of man and beast But now as wee see in steed of wheate it bringeth forth weedes in steed of fruit it bringeth thornes and thistles It is rightlie supposed there were thornes i August de Gen. ad lit lib. 3. cap. 18. Nec tamen facilè diceÌ„dum est tum coepisse ista oriri ex terra Fortassia enim quoniam in ipsis quoque generibus seminum multa reperiuntur vtilitates poterant habere locuÌ„ suuÌ„ sine vlla poena hominis Damascen lib. 2. Orthodox c. 10. Eduxit mundi opifice mandaÌ„te plantarum herbarum genera Hae quidem plantae fructiferae ad esum accommodatae ha odoriferae floridae ha ad morboruÌ„ qui nunc sunt curationem before and thistles and venemous herbes and Serpents but they were not k Vt Isai 11.9 Beda Hexam 3. Ante peccatum hominis terra nihil noxium protulit non herbam venenatam nec arborem sterilem Scilicet Herbae quae nunc sunt venenatae non fuerunt arbores nunc steriles creabantur frugiferae simili modo nec ignis vreret nec aqua sufforaret si non fuisset peccatum nihilominus ignit
it commeth neerest vnto goodnes increased it in that wherin it is the fittest instrument of sinne The will also remaineth in act or substance as before and as it was free before in election so doth it still continue free but the holines thereof is perished whereby t Ierem. 10.23 2. Cor. 3. ◠〈◊〉 3 1â— Concil 〈…〉 Si quis vt à 〈◊〉 purgemur v◠〈…〉 expe â—aâ—e â—omenâ—â—â— non eâ—â—a a vt pâ—rgaâ—â— velmuâ—â— â—er sancti spâ—â—â—uâ— infusione opeâ—â—tio aÌ„ in nos frâ—â—◠〈…〉 â—er resist ipsi spiritâ—â— sanâ—â— licenti per Salomonem to 〈◊〉 alâ—r voluntas à Domâ—o Prou. 16.1 August de Spir. lâ—◠〈◊〉 30 Homines cum serui sunt peccati quid se 〈◊〉 de libero aâ—biâ—â—â— Aquo câ—â—im quiâ—â—de iâ—â—lus est hui seâ—â—us a liâ—â—ct us est S. autem liberati sunt quid se iactant velut de opere proâ—â—rio gloriantis qâ—asi non acceperint Duo igitur statuimus â—â—n verbo Dei patrunt consensu Homini inesse liberum arbitrium sed vt est corruptum destiâ—â—itur bono vnde non potest honum appetâ—â—e nam quia initâ—â—tum est imâ—â—â—m â—mâ—â—ia quâ—rit Seâ—â—ndo non este liberum ad apperendum bonum sed scruum nisi à Dâ—mâ—no liberetur liberata v rò voluntate non este inutile instrumentum neque instar lapidis insensâ—◠〈◊〉 loquitur A gust de peccat â—â—mist lib. 2. cap. 5. Sed mota mones liberata à possessione Satanâ— liâ—â—â—è appeâ—â— quod bonum est in quantum gratia adit â—atur it willeth alway euill and lusteth of it selfe u Ioh. 8.44 to be an enimie to good The affections also doe remaine the same in substance but altered in qualitie x Eccles 8.11 Galaâ— â— 19. Ephes 4.26.31 from goodnesse vnto euill Lastlie the bodie albeit it remaine the same both in proportion and in substance wherin it doth y Psalm 139.14 wonderouslie set forth the wisedome of the Lord yet is it in the beautie and strength thereof the aptest instrument of the soule to sinne Adam therefore by falling away z Ierem. 2.19 from the God of holinesse by his rebellion lost that holines a Iames 1.17 which from him he had rece ued whereby although hee continued a man yet hee remained a wicked man his wisedome remained wise vnto b Ierem. 4.22 euill but to goodnes c Rom. 8. vers 6. foolishnesse His will d Isai 65.12 Gen. 11.6 at libertie of choosing euill but e Iere. 31.18 Ioh. 15.5 could not choose goodnes because the goodnesse of it selfe was perished by f Fulgent ad Mon. li. 1 c. 17. 〈◊〉 Domino quippe bono dissentiens serâ—io malo coÌ„sentiens malae voluntatis effectum plenum adipiscà non potuit quia ipsa malitia voluntatis à Deo non fuit choosing euill His affections which were created to delight in goodnes to hate iniquitie forasmuch as they were chaunged from goodnes into euill became wholie to delight in euill but not in goodnes And because hee had thus defiled the image of his holines he euerie way deserued the second death Now such as Adam was as saith the Scripture such a one begat hee g Contra Sethianos Qui Sethum ad imaginem Dei contendunt genitum perfectum Epiphan Haeres 39. August Haeres 19. Seth whom he begat in his owne image and similitude and such h Psal 51.5 Rom. 5.12 are begotten al the sonnes of Adam whether they wil take notice therof i Rom. 7.7 Galat. 3.24 to repeÌ„tance amendment of life or either are ignorant or wil wilfullie be k As the Iewes PelagiaÌ„s and Papists ignorant of the same This corruption is called in the Scripture l Iam. 1.14 concupiscence and m Rom. 7.7 lust and of interpreters n Augustine and after him others originall sinne Which is the deprauation o Ezech. 16.45 Rom. 7.23 Concit ArausicaÌ„ c. 25. Praedicare debemus credere quod per peccatum primi hominis ita inclinatum attenuatum fueris liberum arbitriuÌ„ vt nullus postea aut diligere DeuÌ„ sicut oportuit aut credere in DeuÌ„ aut operari propter DeuÌ„ quod bonis esse possit nisi gratia cum diuina misericordia praeuenerit August â—ib de pradest cap. â— Vitiatae radicis maâ—uâ—a ita propaginis traduce per generationuÌ„ sarmenta diffi sa est vt nec infanâ— quidem vnius dici à culpa sit primae praeuaricationis alienus nisi per indebitam saluatoris gratiam suerit liberatus or defiling of the nature of man in Adam continuing in the same nature by propagation p Bern. Serm. in 4. feriam Heb. pent Duo nobis in haereditatem reliquis ille vetustus Adam qui fugit à facie Dei laborem scilicet dolorem Laborem in actione dolorem in passione as it were an inheritance of birth whereby a man so soone as hee is begotten q Isai 48.8 Rom. 3.23 is defiled both with r Gen. 3.7 defect of goodnes and accesse Å¿ Eccles 7.31 of euill and thereby is made t Ephes 2.3 Rom. 6.32 a childe of wrath and when he performeth either thought word or deed the same in nature is wicked and defiled u Iob. 14.4 Psal 51.5.7 because it proceedeth from the same wicked fountaine of vncleannes Thus doth the Scripture declare our sicknes that we might x Galat. 3.24 flie to the phisition Iesus Christ Question 2. verse 4. To what purpose doth the Scripture so accuratelie describe the succession age death of the Patriarkes FOr the confirmation of the godlie in many points of necessarie doctrine First that the world was euer gouerned by the prouidence a Psal 9.16.17.18 Zephan 3.5.6.7 c. of God which most manifestlie appeareth in the reward of righteous Henoch and the punishment of cruell Caine. Secondlie that the Lord had b Isai 60.2 59.21 euermore a speciall care of his Church and the continuance of true religion for in as much as these were c Vers 22.29 6.9 righteous men and Prophets and d 1. Pet. 3.19.20 2. Pet. 2.5 Iude 14. August contr Faust. lib. 4. cap. 2. Intelligebant enim reuelante sibi Spiritu Dei quid illi tempori congrueret quibus modis Deus per illas omnes res gestas et dictas pista ceremonias promissa loquitur enim de populo sub lege sed quanto illis patreâ—ma gis de quibus loquimur futura figuraÌ„da pronuncianda decerneres magisque desiderium corum de norio testamento erat sed praesens functio corporalis ad significanda noua ventura pollicitationibus veteribus praebebatur Ita illorum hominum non tantum lingua sed vita prophetica fuit Preachers of righteousnes as the Scripture witnesseth and it cannot be esteemed but that e Quid enim num stipites
vocantem tum verò vbi surrexisset coelestem vidisse luceÌ„ splendorem tedarum nihil aliud Interim Empedocles quia fidem facere voluit quod Deus effectus esset in AEtnae crateres se contecit agnitus verò vna ex crepidis aereis vi flamma ardore reiecta Empedocles of n Pendarus C. Cassij libertus rogatus à suo Domino cerurces praecidit hunc verò post cam cadem nemo mortalium consperit Plut. in vit M. Bruti Pindarus that no man liuing knew the manner of their death To take such wicked conceit from the heart of men the Scripture addeth that the Lord receiued him Whereof wee vndoubtedlie doe gather that hee was receiued o Epiphan Haeres 64. Non est translatus reliquit corpus aut corporis partem Si enim reliquit corpus vidit etiam mortem into heauen and there remaineth both soule and bodie First because hee died not as the Scriptures p Hebr. 11.5 doe fullie testifie wherefore there being no separation of soule and bodie it is euident whither the soule was taken the bodie was also taken but the soule q Eccles 12.7 doth returne to God that gaue it r Luc. 16.23 remaineth in the resting place of the faithfull vntill the Å¿ Reu. 6.11 number of the righteous be fulfilled Secondlie like as Stephen at his martyrdome called on the Lord t Act. 7.59 Lord Iesus receiue my spirit so it is affirmed in this place that the Lord receiued for so u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lakach accipere Gen. 3.22 Exod. 12.4 2. King 12.8 Hest. 2.7.16 Prou. 1.3 the word doth most commonlie signifie and is most often taken for in Scripture him that is not the spirit of Henoch onelie but Henoch himselfe in spirit and bodie Thirdlie whither Eliah that excellent Prophet was translated thither also was Henoch this noble Patriarke receiued before the floud But Eliah x 2. King 2.11 was carried vp into heauen and there remaineth with the same bodie in y Iren. lib. 5. QuoniaÌ„ quideÌ„ Enoch placens Deo in quo placuit corpore translaâ—us est translationem iustorum praemonstrans Et Elias sicut erat in plasmatis substantia assumptus est assumptionem prophetam nihil impedit cos corpus in translatione assumptione eorum August de peccato origin lib. 2. cap. 23. Vel cum quaeritur vbi sit nunc vel Elias vel Enoch an ibi scilicet in paradiso terrestri ad quam sententiam aliquautum inclinat August de Gen. ad lit li. 9. c. â— an alicubi alibi quos tamen non dubitamus in quibus natisunt corporibus viuere Epiphan Haeres 64. Enoch cum corpore translatus non vidit mortem in corpore enim viuente spiritualiter ablatus non animaliter propter translationem quidem in corpore existens spiritualiter id est spirituali corpore 1. Cor. 15.44 Sed de Elia similiter quod assumptus est in curru igneo est adhuc in carne carne autem spirituali non opus habente vt per coruos nutriatur c. which he was taken vp therefore Henoch was thither translated also Neither was hee translated into that earthlie Paradice whence Adam was expelled which manie z Irenaeê° quideÌ„ ita sentire videtur authoritate presbyteroruÌ„ Asiae ductus vs ipse innuit lib. 5. sed ipse cundem statuit paradisum esse in queÌ„ raptus fuerat Paulus vnde quid senserit Irenaeus noÌ„ est obscurum Scholastici doctores loÌ„ge contentiosius Anselm com in Hebra cap. 11. Translatus est Enoch in paradisum vnde Adam eiectus fuerat Lombard 2. Sentent distinct 17. Sixtus SeneÌ„s biblioth annot 16. Dicere Henoch Eliam non esse translatos in illum paradisum terrestrem inibique versari est contra diuinam scripturam à recta sidei regula exorbitare Sed hic mediocriter à suis vapulat of the Church of Rome doe so stiflie hold for how should he poore man haue escaped drowning when a Gen. 7.20.22 August de ciuit Dei lib 15. cap. 27. lib. 20. cap. 18. Nam illo tempore perijsse dixit qui tunc erat mundum nec solum orbem terrae verumetiam coelos quos vtique istos aeÌ„reos intelligimus quorum locum ac spatium tunc aqua crescendo superauerat Paradice and all places of the earth were couered with water fifteene cubits aboue the highest b Gen. 7.20 mountaine except he had bin holpen by some of their c For some as Lombard lib. 2. distinct 17. affirme this Paradise is placed in the aire aboue the Moone other say that the water was kept out of Paradise by miracle standing vpon an heape like the waters of the red Sea Scotus in Sentent lib. 2. â—istinct 17. q. 2. deuised miracles But some one peraduenture will replie against this doctrine by the words of our Sauiour Christ d Ioh. 3.13 no man ascendeth vp to heauen but he that descended from heauen c. These words e CONCILIATIO 6. in no respect are to be applied hereunto Our Sauiour in that place teacheth the doctrine of regeneration which to make more plaine hee addeth no man ascendeth c. that is as S. f August in lib. de peccat merit remiss lib. 1. cap. 31. Sic inquit siet generatio spiritualis c. Augustine doth interpret it so is the regeneration spirituall as that men become heauenlie men of earthlie which they cannot attaine vnlesse they become the members of my bodie that hee may ascend which hath descended because none shall ascend but hee which hath descended taking his whole Church to be himselfe whom the mystery g Mark 10.8 Ephes 5.32 August ibid. Non aliud deputans corpus suum id est Ecclesiam suam quà m seipsum quiad Christo ecclesia verius intelligitur erunt duo in carne vna de quae re ipse dixit itaque iam non duo sed vna caro ascendere omnino non poterunt Omnes igitur qui renascuntur per gratiam Dei ascendunt in coelum caeterorum nemo prorsus Idem de verb. Apost Serm. 14. chieflie concerneth two saith he shall be one flesh Besides it may be answered he meaneth not by heauen the place of the faithfull soules departed but h 1. Tim. 6.16 Bucer in Euang. Ioan. cap. 3. vers 13. Coelum significat lucem in accessam quam Deus inhabitat that glorious light which no maÌ„ can attaine vnto or i Matth. 11.27 Ioh. 1.18 Caluin in Ioh. 3.13 Ascensus ergo in coelum puram mysterioruÌ„ Dei notitiaÌ„ spiritualis intelligentiae lucem significat sed appositissima est interpretatio Augustini that knowledge of the mysteries of God which are not reuealed but by Christ But where the Apostle saith in Adam k 1. Cor. 15.22 Rom. 5.12 Heb. 11.5 all die how can
100000. Dioclesian flewe 70000. Christians within one moneth Oros in Chron. to giue for euerie one a drop Wee must herein againe consider y Seâ—sum legislatoris interpreti requirendum August Epist 19. the purpose and intent of the maker of the law which was indeed to represse the rage of murtherers from the societies of men z Exod. 21.12 by giuing authoritie to man to take away such monsters from the earth yet not a Matth. 10.28 They are not able to kill the soule supreame authoritie of punishment but reserueth the same vnto himselfe For murther deserueth a greater punishment then to haue his blood shed that sheddeth blood because hee sinneth not onelie against b Gen. 42.21 his brother or c No person can vniustly be done to death without the hurt of the Common-wealth therefore the Romane Scipio was wont to say he had rather saue one citizen then kill a thousand enemies Cicero Offic. 2. the societie of men which d Deut. 13.5 so by punishment of like for like is satisfied but also e Numb 16.11 Act. 9.5 against the Lord whose image he hath destroyed therefore of him f Gen. 18.25 Marc. 9.43.44 deserueth endlesse torment Wherefore those also g Numb 35.31 1. King 20.42 who of men are pretermitted or can not of men be punished h Being in supreame authoritie for the height of power and dignitie which before they haue receiued the Lord himselfe i Eccl. 12.14 Rom. 14.11.12 c. hath bound ouer to the day of his appearance But it were ridiculous to thinke that then the blood should be shed for murther Doubtlesse the Lord by the name of blood because it is the k Which here is defined by the word of God to be the blood vers 5. Of Aristotle it is placed in the heart lib. de part Animal lib. 2 cap. 7. 10. lib. 3. cap 3. Of Galen in the braine de placit Philosoph lib. 5 Columbus seemeth to plant it in the liuer Anatom lib. 6 They all haue seuerall reasons the liuer is the fountaine and author of blood the heart of the vitall spirits the braine of motion so that the liuer is indeede the chiefe particular instrument of growth or vegetation the heart of feeling for although the sinewes by which we feele are from the braine yet the spirits by which they haue their feeling are from the heart the head of vnderstanding and of reason but the seate for the substance of the soule is in the blood as he hath testified that made them both seate of life vnderstandeth that l Hieron in Zophâ—â— cap. 1. Quo modo Dominus est effusurus sanguinem in talionem c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life or vital facultie wherby men are sustained and doe liue as hee that destroyeth the life should lose the life and so shall they lose their blood or life or that which after the iudgement should be m That is they shall be separated from God 2. Cor. 1.9 who is the life of the soule And it is infinitely more grieuous and miserable to haue the soule separated from God then to haue the soule remoued from the bodie Bernard in Psalm Qui habitat Sermon 10. their life being compelled to be partakers of the second death And as their sins shall then exceed in greatnes so shall their punishment be fullie answering thereunto and their n Chrysostom Hom. in Gen. 27. Non hoc confidera homo sed talâ— noÌ„ multo post accipieâ— corpus incorruptibile quod poterit continuam aeternam poenam ferre bodies incorruptible and able to endure the paine so that they which haue committed manie murthers shall then o Leuit. 19.8 2. Cor. 5.10 Gregor Dialog libr. 4 â—â—nes Gehennae ignis credendus est sed non vno modo omnes cruciat peccatores vnusquisque enim quantum eâ—igit culpa tantam illic sentiet poenam indure as manie deadlie torments Let them therefore who are guiltie of this wickednes though they feare not man yet dread p Hebr. 10.31 12.29 the iudgements of the Lord and returne to him who q Isai 53.5.12 for their sakes was counted among the murtherers and euen those r 1. Pet. 3.17 Ezech. 18.21 Isai 5â— 7 Cyprian lib. de caena Dom. Nec serum est quod verum nec irremissibile quod voluntarium Et quaecunque necessitas cogat ad poenitudinem nec quantitas criminis nec breuitas temporis nec horae extremitas nec vitae inormitas si vera contritio si pura fuerit voluptatum mutatio excludit à venia that suffer as euill doers if they shall vnfainedlie repent Å¿ Act. 22.6 Micah 7.19 Luc. 23.42 Athanas Exposit fid Christus ex mortuis vitam ingressumque in paradisum confecit Ex qua Adam crectus fuit in quam rursus Adam intraâ—it per latronem their crosse is made to them a path waie into Paradice The second point is of the t Romana Eâ—itio ita legit Quicunque effuderit humanum sanguineÌ„ in terram fundetur sanguis illius at in Hebraeo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baadam in adam i. per hominem Onâ—elos interpretatur per vel noÌ„ absque testimonio sententia iudicis In multis vulgatis exemplaribus est quicunque effuderit humanum sanguinem fundetur sanguis illius Sed quo impulsu instrumentum vindicta à Deo expressum surpressum voluerunt non aliud occurrit nisi quod ex ficta Donatione Constantini ipsius ad Nicaenos Episcopos oratione Ruffin lib. 10. c. 1 Quam isti ad Romanam Curiam transtulerunt conceditur in hunc modum vos inquit nobis à Deo dati estis dij conueniâ—ns non est vt homo indicet Deos sed ille solus de quo scriptum est Deus stetit in Synagoga deorum c. Ex hoc scilicet praetextu ab ecclesiastica Romana hierarchia excluditur magistratus Concil apud Palat. Vernis sub Pipino rege Francorum Stephan 3. Papa can 18. Concil Wermac can 61. Concil Roman sub Nicholaeo 2. can 10. capitula per Adrian ex Synod collecta cap. 25. Decret Gregor 9. tit de iudic Clericus de omni crimine debet coram ecclesiastico iudice conueniri nec valeâ— consuetudo contraria Ergo nec imperatorem adeunt Concil Mogontin cap. â—4 person by whom this punishment of shedding blood is to be ministred That person is a man appointed thereunto by God Not u Iudg. 3.9 1. Sam. 12.11 Deut. 16.18 euerie man but a man of the Lords appointment to take reuenge of blood As if the Lord had said I haue ordained man and doe giue vnto him x Exod. 7.1 Rom. 13.1 authoritie from my selfe to take reuenge for blood The man therefore of chiefe y Psal 72.1.2 Exod. 18.19 Nazianz. in Apolog. Reuera mihi videtur esse ars artium disciplina disciplinarum
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
v. 3. pag. 121. c. 12. v. 4. p. 436. Galathians Chap. 1. v. 8 9. p. 89. c. 3. v. 13. p. 151. v. 24 p. 345. v. 27. p. 102. c. 4. v. 29. p. 153. c. 5. v. 17. p. 393 Ephesians Chap. 1. ver 5 11. p. 343. c. 2. v. 1. p. 151. v. 3. p. 213. c. 4. v. 4. p. 152. ver 6. p. 230. v. 14. p. 335. v. 23. p. 208. v. 24. p. 32. c. 5. v. 11 p. 455. v. 26. p. 155. v. 28. p. 156. v. 32. p. 225. 351. v. 33. p. 158. c. 6. v. 13. p. 144. Philippians Chap. 3. ver 9. p. 351 Colossians Chap. 1. v. 17. p. 196. c. 3. v. 10 p. 32. 210. v. 18. p. 155. 1. Thessalonians Chap. 4. v. 13. p. 228. 2. Thessalonians Chap. 2. ver 9. 409. v. 10 11. p. 92. 1. Timothie Chap. 1. v. 13. p. 391. c. 2. v. 14 p. 121. c. 3. vers 12. p. 156. 185. v. 16. p. 152. c. 4. v. 4. p. 364. v. 16 p. 441. c. 5. v. 14. p. 155. c. 6. v. 8. p. 483. v. 16. p. 13. 226. 2. Timothie Chap. 2. v. 19. p. 499. c. 3. v. 16 p. 345. Titus Chap. 2. ver 5. pag. 94. Hebrues Cap. 1. v. 2 3. p. 230. c. 2. v. 14 p. 351. ver 16. p. 155. c. 4. v. 13. p. 107. c. 6. v. 4 5. p. 142. c. 7. v. 3. p. 523. ver 4 7. p. 522. c. 8. ver 9. p. 394. c. 9. v. 14. p. 346. c. 11. v. 5. p. 226. v. 7. p. 281. vers 8. p. 455. v. 16. p. 403. v. 33. p. 360. v. 36. p. 282. c. 12. ver 6. p. 165. ver 7. p. 160. c. 13. v. 4. p. 92. 175. v. 5. p. 166. Iames. Chap. 1. ver 8. pag. 221. v. 14. p. 108. 186. 213. v. 15. p. 186. v. 17 p. 245. c. 2. v. 13. p. 136. c. 5. v. 16. p. 352. 1. Peter Chap. 2. v. 2. p. 335. c. 3. v. 7. p. 156. vers 19. p. 80. 133. v. 20. p. 405. c. 4. v. 17. p. 185. c. 5. v. 8. p. 152. 2. Peter Chap. 1. v. 20. p. 396. c. 2. v. 13 p. 158. c. 3. v. 3. p. 205. v. 4. p. 282 v. 8. p. 107. v. 13. p. 159. Iude. Vers 6. p. 44. 80. 133. Reuelations Chap. 2. v. 13. p. 409. c. 3. v. 18. p. 126. c. 5. v. 3. 5. p. 152. c. 6. v. 6 p. 451. v. 10. p. 396. v. 16. p. 102. c. 9. v. 2. p. 149. c. 11. v. 3. p. 227. c. 16. ver 10. p. 149. c. 12. ver 12. p. 129. c. 22. v. 2. p. 173. A TABLE OF THE PRINCIPALL MATTERS contained in this Booke A ABstinence ceremoniall from meates is superstitions pag. 365. AbstineÌ„ce from blood a ceremonie pag. 366. 370 Adams sinne wherein is coÌ„sisted and whether it were the greatest of all other pag. 118. Adams punishment was personall or naturall pag. 123 Adams punishment wherein it consisted pag. 162 Adams punishment the fountaine of all temporall miseries pag. 164 Adam saued by Christ pag. 124 to Adde or diminish from the word of God how dangerous pag. 114 Amazons pag. 155 Ambition is spirituall murder pag. 415 Angels no helpers in mans creation pag. 30 Angels sinne vnpardonable wherefore pag. 142 Anticipation vsed in the Scripture pag. 54 Apocrypha scripture to be warily read pag. 233 Aske and the measure thereof pag. 272 Arts interpreters of Nature and handmaides to Diuinitie pag. 28 Astronomie commendalie and profitable pag. 24 Astrologie vnlawfull pag. 20. 21. 22. c. Astrologicall predictions are presumptions against God as the Heathen witnes pag. 22 Astâ—â—logie inâ—ented by Diuels sacrilege to God withâ—â—â— ground of Arie vnprofitable hurtfull pag. 25 B BEasts wherefore counted vncleane pag. 262 Beasts none vncleane by nature but either in ceremonie or vse of food pag. 262. c Beasts how many preseâ—â—ed in the Arke pag. 271. 273 Beasts why they are scared and why they scâ—â—e man pag. 354 â—â—â—â—ull Beasts ought to be killed pag. 373 Blessing of the Lord is in the hoâ—se of the righteous pag. 472 Bodie of man beareth the image of God how pag. 33 Bodie of man why it is to be couered pag. 132 Bodies resurrection proued pag. 57 Buildings superfluous prouoke God pag. 443 C CAlling must be expected of Magistrates and Ministers pag. 416 Chastitie as well in mariage as in single life pag. 94 Children are within the couenant of grace and therefore to be baptised albeit they haue not actuall faith pag. 389 Children shall not beare their fathers sins pag. 399 Church of Rome corrupteth the Fathers Councels c. pag. 322 Commandements of God must be valued in three points pag. 75 Commaundement to Adam contained the whole law pag. 78 Conscience wounded is hell pag. 129. 130 Conscience guiltines driueth from God but not to God without grace pag. 131 Conscience wounded breedeth in the wicked desperation pag. 190. c. Contentions of man and wife and the cause thereof pag. 98 ConteÌ„tion in generall the cause pag. 484. 502 to Couet imperfections pag. 400 Creation how it was performed pag. 5 Creator was Iesus Christ pag. 6 Creation wherefore continued sixe daies pag. 45 Creatures all are good by creation pag. 42 Creatures why some obey man and some rebell pag. 44 Creatures why called Gods hosts pag. 46 Curiositie reproued pag. 3 Curiositie dangerous pag. 8 Custome of sinne taketh away the sense of sinning pag. 366 D DEath commeth by sinne pag. 70 Death of soule what it is pag. 79 Death of bodie and the vse therof pag. 81 Diuels not euill by creation but by fall pag. 44 the Diuell spake by the Serpent pag. 105 Difference in mens iudgements not hurtful vnlesse it be maintained with contention pag. 308 Drunkards condemned by Noah his example pag. 394 E EArth without forme pag. 3. 4 Earth and Sea are one compasse pag. 12. 15 Earth hangeth and that vpon nothing pag. 16 Euer what it signifieth in Scripture pag. 496 Examples of Gods iustice why they are not now so manifold as in former time pag. 345 Experience of Gods mercies profitable and comfortable pag. 499 F FAlse Christs forewarned pag. 106 Filthie speaking forbidden pag. 179 Firmames the substance measure vse pag. 89 Flesh of beasts whether permitted to be eaten before the flood pag. 41. 361 Flood of Noah came in Aprill or in the beginning of May. pag. 280 Floods after Noahs flood pag. 331 Food of Paradice abundant without flesh of beasts pag. 40 Fruites of the earth more pleasant plentifull and nourishable before the flood pag. 41 trees bare Fruite at all seasons before the curse ibid. G GIants their names and nature pag. 232 Gluttonie taxed pag. 39 God only without beginning pag. 2 God needeth none of his creatures pag. 2. 74 Gods omnipotencie pag. 3 Gods power created and preserueth all pag. 7 Gods power to worke without and against meanes pag. 14. 465 Gods prouidence vniuersall pag. 108 Gods foreknowledge no cause of euil pag. 109. c Gods
continuance in Sinne bringeth deadnes of securitie or desperation pag. 206 Souldiers that are religious are most profitable for their Prince pag. 516 Sunne created after the light pag. 14 Sunne compasseth the earth pag. 15 Sunne is the chariot of light and inlightneth all pag. 26 Sunne and Starres are greater then the earth pag. 27 Soule of man what it is pag. 57 Soules death and prison pag. 81 Speech is the image of the minde pag. 426 Speech confounded was by miracle pag. 427 Speech which was the first pag. 429 Speech how it was confounded pag. 442 T TIdes of the sea how they are caused pag. 289 we may not Tempt God but vse lawfull meanes pag. 477 Time what it is pag. 2 Time was the beginning of all things and nothing before is but God ibid. Tokens and warnings of iudgements are vnregarded where Gods word is vnreuerenced pag. 282 Traditions before the word written were in steed of the word but we haue a more sure testimonie 1. Pet. 1. pag. 334 Trinitie distinguished in the worke of Creation pag. 6. 7. The Trinitie alwaies acknowledged in the Church pag. 7 The Trinitie pag. 30. 31 Tyrannie and bloodshedding reuenged by God pag. 374 V VIsions wherefore giuen vnto the Patriarkes pag. 468 Visions how God appeared who is inuisible pag. 471 Vowes of chastitie vnlawfull pag. 85 Vulgar Latin translation corrupt pag. 308. c. W WAite on God and haue good successe pag. 325 VValking with God what is meaneth pag. 222. 252. VVarres successe is alwaies disposed by God pag. 501 VVarre alwaies winneth where good cause and good discipline are ioyned pag. 505 VVarre that it be lawfull what it requireth ibid. VVarre made vnlawfull by what meanes pag. 507 the miseries of Warre pag. 508 VVarre taken rashly in hand is disallowed and dangerous pag. 514 VVaters of the deepe doe stand aboue the mountaines pag. 12. 285 VVater-springs how they are caused pag. 288 a Wicked man can do no good work pag. 177. 178 Will of God secret or reuealed pag. 248 Will-worship a sinne pag. 334 Wine the benefit and vse pag. 391 WomaÌ„ is the image of God as well as maÌ„ pag. 37 Woman the image of maÌ„ in what sense pag. 38 VVoman her nature and end pag. 93 VVoman wherein she is to be an helper to man ibid. VVomans punishment in conceptions sorrowes and subiection pag. 154. c. VVoman were to haue no paine of child-birth by creation pag. 154 World created in the first moment of time pag. 2 World for what cause created ibid. World and all creatures made of nothing pag. 7 Y YEeres and moneths in Scripture equall to ours in length of time pag. 217 Yeere beginneth diuersly to diuers nations pag. 277 Yeere ecclesiasticall and politicall pag. 278 A TABLE OF HERESIES AND ERRORS BRIEFLY CONfuted in this Treatise A ADamites beastly heretikes 100 Anabaptists of coÌ„munitie of goods 490 Anabaptists of swearing 540 Anselmus his opinion of single life 88 Andronici of the sex of women 94 Anthropomorphites of Images 32 Anthropomorphites of the substance of the soule 35 Apelles of the Arke of Noah 270 Aquinas of the Cherubims of Paradice 172 Aquinas of naturall knowledge 180 Aristotle of the eternitie of the world 1. 426 of mans natural righteousnes 254 Arrians of the persons of the Trinitie 7 Astrologers grounding prediction on the authoritie of Scripture 18. c. Atheists of contradictions in the Scripture 38 Atheists of the garden of Paradice 65 Atheists of Adams apparell 168 Atheists of Cains building a citie 198 Atheists of the age of the Patriarks 217 Atheists of the flood 291. 295 Atheists of the mortalitie of the soule 369 Atheists of Noah his drunkennes 392 Atheists of the confusioÌ„ of tongues 425 Atheists of the Scriptures 446 Atheists of the successe of warre 404 B BAbylonians of abstinence 267 Basilides of the worlds eternitie 1 Bonauentura his opinioÌ„ of Paradice 61 Berosus couÌ„terfeit historie of the flood 273 C CAini who worshipped Caine as a Saint 188. 192 Caietan his opinion of the waters 285 Clemens Alexandr his opinion of the saluatioÌ„ of Philosophers which knew not God 178 Carthusian of single life 221 Cyprian his opinion of the sonnes of God 231 D DEmocritus of the substance of the soule 59 Dicearchus of the substance of the soule ibid. Diogenes of the substaÌ„ce of the soule ibid. E EMpedocles of the substance of the soule 59 Eunomij of the Trinitie 7 Eusebius his opinion of the sonnes of God 231 F FAustus the Manichee of Abraham 475 G GAlen of the substance of the soule 60 Greekes of the sex of women 94 Gregorie his opinion of the comming of Henoch and Eliah 226 H HEathen fables of Deucalion 328 Hierome his opinion of single life 8â— 175 Hyppocrates of the substance of the soule 59 Hippon of the substaÌ„ce of the soule ibid. Homer of the sex of women 94 Hugo Sanct. Vict. of the sons of God 231 I Iewes of mans creation 30 of Henoch and Eliah his coÌ„ming 226 of Apocrypha Scripture 234 of mans righteousnes 254 of abstinence from meates 359. 363 Illyticus of originall sinne 349 Indians of abstinence 259 Iosephuâ— of the sonnes of God 331 of the age before the flood 241 of the beginning of the yeere 278 Iulian of the Scripture 28. 43 of the Serpents speech 104 of the building of Babel 432 Iulius 3. Pope his blasphemie 75 Iustin Martyr his opinion of the saluation of Philosophers which knew not Christ 178 of the sonnes of God 231 L LActantius his error of the sonnes of God 231 Lâ—cucippus of the substaÌ„ce of the soule 59 Lyra his opinion of Paradice 172 M MAcedonij of the Trinitie 7 Manichees of the substance of the soule 35 of the Scriptures 38. 48. 84. 369 of two beginnings 42 of the substance of the Deitie 60 Marcionites of two beginnings 42 Melchizedeciani of Melchizedech 522 Metrodorus Chius of the worlds eternitie 1 O O Leaster of the taking away of Henoch 223 Ophitae who worshipped the Serpent 125 Origen his opinion of Paradice 61 of the release of the damned 141 of Adams apparell 164 P PApists of authoritie of Magistrates 376 of authoritie of Scripture 446 of deposing of Princes 507 of fasting 267. 363 of forgiuenes of sinnes 160 of Images and Idolatrie 32. 146. 149 of interpretation of the Scripture 307. 320 of the Masse 523 of Merits 177. 337 of mans righteousnes 254. 257 of originall sinne 348. 351 of single life 84. 87. 95 of traditions 458 of workes of good intent 333 Pelagians of mans righteousnes 254 Pererius his opinion of the Cherubims of Paradice 172 Philastrius of the diuisioÌ„ of tongues 427 Philo of Paradice 61. of the sonnes of God 231 of the age before the flood 241 Plato of the creation of the woman 93 of the communitie of goods 490 of the nature of life 367 Procopius Gazeus of Henoch 221 Pythagoras of the substance of the soule 59 of abstinence 267 of communitie of goods 490 of mans power to vertue 254 R RAbbins of Adams nakednes 100 of Adams creation 125 of AdaÌ„s continuance in Paradice 175 of the age of the Patriarkes 217 of Henoch his taking away 223 Rupertus of the Cherubims of Paradice 172 S SEleuciani of Paradice 61 Seruetus of the substance of the soule 35 Sethiani of Seth borne without sin 213 Seueriani of the sex of women 94 Simon Magus of the Creation 1 Simplicius of the Scriptures 4. 28 of Paradice 65 Strabus of the Cherubims 172 T TErtullian his opinioÌ„ of Paradice 61 of single life 88 Thales of the sex of women 94 Turkes of the Messiah 404 Z ZEno of natural power to vertue 254 Zenocrates of the soule 60 FINIS To the gentle Reader Gentle Reader I am to admonish thee concerning the escapes incident to printing which I hope are as few as ordinarily in any copie yet some there are as page 32. lin 17. for Physiognomie reade physnomie pag. 204. lin 30. for wife reade sister and lin 31. reade was the sister and supposed to be Other literall escapes if any be sith I haue neither helpe to conferre neither space or leisure to reuise I am compelled to commit to thy fauourable consideration and correction