questions AND DISPUTATIONS CONCERNING THE HOLY SCRIPTURE; WHEREIN ARE CONtained, brief, faithful and sound expositions of the most difficult and hardest places:  
APPROVED BY THE TESTIMONY OF the Scriptures themselves; fully correspondent to the analogy of faith, and the consent of the Church of God; conferred with the judgement of the Fathers of the Church, and interpreters of the Scripture, new and old.  
Wherein also the everlasting truth of the word of God, is freed from the errors and slanders of Atheists, Papists, Philosophers, and all Heretics.  
The first part of the first Tome.  
By NICHOLAS GIBBENS, Minister and Preacher of the word of God.  JOSHVA. 1.8. 
Let not the book of the Law depart out of thy mouth, but meditate therein day and night, that thou mayst observe and do according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou have good success.  JOHN. 7.17. 
If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.  
AT LONDON Imprinted by FELIX KYNGSTON, 1601.   

TO THE RIGHT REVEREND FATHER IN GOD, MY VERY HONOURABLE GOOD LORD, TOBIAH, by the mercifulness of God, Bishop of Dirham, etc.  
THe sacred Scriptures (as you know right Reverend) they are the breasts of the Church of God, the food of the faithful, the oracles of God, the bequeath and Testament of jesus Christ. By them the Children of the Church, through hearing, reading, and meditation in them, receive that sincere and wholesome nourishment, whereby they grow from children to be perfect men in Christ. By them the godly receive direction in every enterprise; for they are as faithful counsellors to teach us wisdom: so that where men are blind through natural corruption, they are the lantern whereby to see the light: where men for sin despair of mercy, they teach, with confidence to rest on God; where men are presumptuous, to fear his justice; where men delight in sin, they teach the punishment, and how to avoid the danger of the same. And as they do thus declare the truth; so also by the light thereof they discover error; and are profitable to improve and to correct, that the man of God may be absolute and perfect to all good works. By them our blessed Saviour jesus Christ, taking on him our nature, that in our nature he might appease his father's wrath for our transgressions, and might furnish us with the merit of his righteousness, whereby being restored to be the sons of God, we might be partakers in his kingdom; hath left his will and Testament recorded: by which the infallible truth of God through the blood of Christ is sealed up, and men may know assuredly (for as much as they know, that God who hath promised is true, and cannot lie) themselves to be inheritors of immortal glory; so many as endeavour steadfastly to keep the conditions of the covenant. I will be their God, saith he, and they shall be my people.  
Wherefore as on the one part we have infinite cause to magnify the mercy of the Lord, for this inestimable treasure of his holy word; so on the other side of intolerable grief and lamentation, considering the negligence of men to embrace this benefit: whereby it cometh to pass that not only so many thousand souls of men do daily decay and perish; but even our enemy's reproach our religion and blaspheme the Lord through our security, that having the word of God before us we neglect it, and are not amended in our lives. Whereunto we cannot but confess (for our sins do testify unto our face) that we are not for the greatest part, of better conversation, then are the Heathen which know not God; and that many even among us, which seemed and were esteemed to be religious, have also almost forgotten their former love. The reason whereof is not strange unto your Lordship, nor unto any that is godly prudent. For the word of God hath not this privilege, that whosoever toucheth the outward hem thereof, shall fully be cured of his disease. But as our corporal meat returneth not to nourishment, unless every member of concoction perform his duty: Even so this spiritual food, unless it be seen with the eye, heard with the ear, confessed with the mouth, believed with the heart, it yieldeth not that sap or juice that men may grow thereby. Nevertheless, as the lightning through his sudden brightness, awaketh those that are heavy with sleep, and forceth their eyes to behold the clearness of the same: even so the Gospel at the sudden appearing thereof in this our land, alured all with her perfect beauty; yet many became offended at the light, delighting in darkness more than light, because their deeds were evil: and many became like the stony ground, whose hearts are hardened and will not yield obedience: many also who mix it with covetousness, vainglory and voluptuousness of life, but not with faith; hear it, and receive it, and outwardly profess it, but yet are choked among the thorns. Neither can it be, but many should behold it, and few regard it; many receive it, and many fall away; for many, saith our Saviour, are called by it, but few are chosen by the Lord.  
Now albeit the highest cause of things remain in the secret counsel of the will of God; yet the outward means undoubtedly of this distress are plain and easy to be discerned, and aught of all men to be considered. One is, that darnel and tars have grown up together with the wheat, which being sown before in unhappy seeds of unwholesome doctrine, have been permitted by the Lord himself to grow together, that they that are approved might be known. Another is, that this vine of God is not in this world so carefully regarded, but that briars and thorns, corrupted manners and profane impiety, do make it, for the most part, to bring forth either sour or small grapes. The third and principal is, negligent respect of the will of God revealed in the Scriptures: whereby it cometh to pass, that men have not their hearts prepared to receive it when they hear it; neither can so easily be grounded in the faith, by the preaching of the word, because they search not by reading and conference of Scripture, whether the doctrine taught them be so in deed, and carry that equal weight in the balance of God's sanctuary: but while it is sown in them as in the street, that evil one cometh and stealeth both the practice and remembrance out of their heart.  
There are many who to excuse this negligence, pretend discouragement through the hardness of the Scriptures; which notwithstanding the Lord hath given, to be even instruction and sharpness of wit unto the simple. Wherein also we do confess, that the Scriptures of God in divers respects are hard and difficult. Namely, hard to them that despise them and will not understand: hard to be understood of the natural man, without the eye-salve of the spirit of grace. Hard in some points of doctrine that are delivered, which so far forth as they are delivered are nothing difficult. And sometime hard in disposition and majesty of words, where the doctrine of itself is plain and easy. And therefore hath the Lord most wisely included some difficulty in the Scripture, to the end he might provoke us, to ask assistance of his spirit, by whose only light they are truly understood. Secondly, to stir up our endeavour, to read, meditate and search them out. Thirdly, to make us esteem them precious as they are, who naturally despise the things we easily obtain. Moreover, to repress our pride and the boasting of our wisdom, he would show us thereby our ignorance in heavenly things. Again, to preserve the treasures contained in them, that they might not be cast before the proud and scornful men, as holy things to dogs or pearls to swine. And withal, because he hath ordained some teachers, some learners in his Church; that the ministery which is his ordinance, with love and reverence might be regarded. Nevertheless as there is none so wise on earth, who is able to sound the deepness of knowledge and wisdom contained in them; so is there none so simple (endued with common reason, but by the ordinary means of God, may attain to knowledge by them, sufficient to save his soul. Neither is any thing more plain, than the summary doctrine of Salvation contained in them (to him that taketh delight therein, when as to Atheists and despisers of them, every sentence is obscure) which can be invented by the industry of man, or contained in men's writings, Philosophers, or heathen, or whosoever.  
Some therefore contrariwise object unto themselves, the facility and plainness of the Scriptures, as though they were not worthy their deepest meditations. To whom again we answer; Tanta est Christianarum profunditas literarum, etc. So great is the depth of the sacred Scriptures, that if a Christian man were endued from heaven, with the years of Methushalem, and the wisdom of Solomon, and would continually peruse them even from his childhood unto his crooked age, he might ever gain in learning, and always with abundant profit be exercised in them. The more wise the Preacher was, the more he sought forth wisdom: but sound it as a deep profundity which he was not able to comprehend. They are like jacobs' ladder, the lowest step whereof cometh near the ground of our understanding; but the last step is high above man's capacity, and reacheth up to Heaven. They are a shallow ford, in which a Lamb may wade; they are an Ocean Sea, in which an Elephant may swim.  
Considering therefore with myself (right Reverend) both the fond objections of vain and corrupted minds, which receive the holy Scriptures as the word of man, not as it is indeed, the word of God; as also the subtle cavils of our adversaries against the holy truth of our profession: and beholding with continual grief the horrible neglect of the sacred word of God, with the infinite enormities that proceed thereof: I have been provoked in myself, to undertake a labour of no small importance; and I humbly beseech the heavenly majesty, it may be found as profitable in time to come unto the Church of God. Wherein first of all, to the end to provoke as many as profess the faith, to the diligent reading of holy Scriptures; I have laboured to unfold in some convenient measure, with sincerity and faithfulness, the true and sound interpretation of the word, especially in the most difficult and hardest places of the same. Secondly, for as much as very many places of Scripture have been distorted, and wrongfully applied to the purpose of heretics from time to time: I have endeavoured to demonstrate the true and undoubted purpose of the holy Ghost, and gathered the doctrine that thereof ariseth, by the guide and authority of the Scriptures, and the reverend and orthodox fathers of the Church. Thirdly, whereas many objections have been by Atheists displayed and bend against the history of holy Scripture; which may happen also to be called into doubt, either by such as begin to grow to head in these our days, or some other perhaps that are indeed desirous of the knowledge of the truth: I have had in purpose to remove such scrupulosity (which either I could find objected or call to mind) and to clear the truth of the word of God. Fourthly, whereas places of Scripture seem opposite to other, I have conferred such places and reconciled them. Fiftly, to these interpretations, I have also gathered the judgement of ancient writers, as I have found them either directly exhibited, or here and there dispersed in their works, and have placed them as parallels of full agreement with the doctrine at this day taught in the Church of God. The reader shall thereby perceive, that the same his judgement, which before he had conceived, or from hence shall learn by conference of Scripture, shall be of perfect unity with the doctrine of the faithful heretofore. Sixtly, I have divided these my labours into questions and answers, which I take to be the plainest kind of teaching unto the simple; and for to resist the gainsayers of the truth, I have also, as occasion hath been offered, added the arguments and manifest reasons of the Church of God out of the plain demonstration of the Scripture, carefully avoiding all vain and idle questions and subtle disputations (which I profess before the Lord and before his Church) as in my work itself I hope it shall appear: having in this kind of exercise imitated divers ancient and learned Fathers of the Church, Theodoret, Acasius, Augustine, etc. and some of our countrymen here at home.  
I have directed these my labours unto the private benefit of this my native country. First, for that I acknowledge myself more nearly tied in duty to those of mine own nation, and them of my kindred in the flesh: so that this Commonwealth and state, wherein I was borne and hitherto maintained, as it doth worthily challenge my life and labours, because next under God, it hath been author and maintainer thereof; through the most godly, prudent, and happy government of our most redoubted dread Sovereign Lady Queen Elizabeth (whom God of his infinite mercy and favour to this our land, endow with multiplied years and full felicity) so I desire of the Lord, that for the emolument thereof, I may ever bestow my strength and labours, or myself may be bestowed to the glory of God and edification of his Church. Secondly, for that the same our Church and Commonwealth is continually assaulted by the adversaries, either by open invasion, or secret immission of lurking espies, Intelligencers, Remembrancers, Seminaries, Priests, jesuits, solicitors for the Church of Rome, remaining in every corner of this land; who through the power of darkness, do work into the hearts of men, by false suggestions and coloured hypocrisy: I take it as the duty of the Ministers of the word, by sound and holy doctrine; of every faithful Magistrate under her gracious Majesty, by authority and power; of every good man in his place, as he tendereth the welfare of the Church of God, the blessed continuance of the Gospel, which her Majesty hath always so carefully maintained, as the chiefest good of all her subjects; and the safety and preservation of the public wealth; to labour with watchfulness and wisdom, to bridle the fury of such enterprisers. Moreover, for that I know right well, that the writings of the Protestants are wholly banished from all the territories of the Papacy, by the authority of the Tridentine Council and the Pope (except to certain licenced) under pain of confiscation of goods and life: therefore I did assure myself, my labours in our vulgar tongue, would be communicate to more, than in the common language of many countries. Nevertheless, if hereafter I shall perceive it more for the service of the Church of God, and honour of my Country, to make my labours common to other Nations; I promise also (this book of Genesis being happily finished) if God give life and leisure, to convert my style. This in the mean time I would crave of your Honourable Lordship, that if I shall be found in some one or other point not so fully perhaps to satisfy my reader, as of some peradventure will be expected (for as Hierome saith; Quilibet in suo sensu maximè abundat) you would favourably impute it, in part, to my manifold distresses, which through the mercifulness of God may hereafter be relieved; having continued these eight and twenty years brought up in learning, only upon the charges of mine own revenues; and in these my labours, received neither encouragement or help of society, or conference, or like assistance, which might otherwise have been mine advantage in this exercise.  
Now that I have been thus bold to present my simple labours unto your Honourable patronage; I am, beside more private causes, publicly invited, by that honour and thankfulness that is due unto your Lordship, not only from myself, but of this whole Realm, and the Church of God. That pattern of godly prelacy, described by the Apostle, practised by the godly Fathers and Bishops of the Church, is very notably exemplified in your person. Your life unproveable (I speak nothing but before the Church of God, and by the testimony of this Realm) your temperancy, vigilancy, sobriety, modesty, hospitality, is known and commended in every quarter of this land: your gravity, wisdom, learning, as it hath abounded through the blessing of the Lord, so hath it been, as a rich talon, by a faithful servant carefully applied, both in her Majesty private palaces, and in the farthest places of her kingdom: your Zeal and diligence in holding forth the word of wholesome doctrine, both by painful preaching, and prudent government in that precinct committed unto you: your most pregnant loyalty, and long continued service unto her sacred Majesty: your continual endeavours for the public wealth, which every good man is bound to reverence, to love, and gratify.  
jesus Christ the great shepherd of the sheep, in the bowels of his mercy tenderly regard his faithful flock within this land; preserve in peace this Commonwealth; continue long this happy and triumphant regiment; bless abundantly our gracious Sovereign and peerless Princess, renew her years, enlarge her prosperity, treasure up in her royal heart all graces of salvation and of government: And finally so prosper all your honourable proceed; your care and industry for the peace and welfare of his Church; your pastoral endeavour, for that stewardship and flock committed unto you, as that it may be ever to the praise of God, your honour and commendation in the sight of men, your continued comfort in your much prolonged life; and at his appearance, through his endless mercy, you may receive that infinite guerdon of your faithful dispensation, which is that immortal Crown of unspeakable glory. Diligat te Dominus quia tu dei servos diligis.  
Your Lordship's most humble to be commanded, NICHOLAS GIBBENS.   

TO THE GODLY READER. The counsel of Chrysostome touching the reading of the Scripture. Hom. 3. de Lazaro, Luc. 16.  

SVine librum in manus, lege historiam omnem, & quae nota sunt memoria tenem, ea quae obscura sunt, parumque manifesta, frequenter percurre. Quod si non poteris assiduitate lectionis invenire quod dicitur, accede ad sapientiorem, vade ad doctorem, communica cum his ea quae scripta sunt, declara vehemens studium. Et si viderit te Deus tantam animi promptitudinem adhibere, non despiciet tuam vigilantiam & solicitudinem. Verum etiamsi nullus homo te docuerit quod quaeris, ipse sine ●●bio reserabit. Memento Eunuchi reginae Aethiopum, etc.   

Thus much in English.  
TAke the Bible in thy hand, read the whole history, and remembering that thou understandest, that which is dark and not manifest unto thee run over often. If thou canst not find out the meaning of the words by diligent reading, have access to one of better knowledge, go unto a teacher of the word: communicate with them the things that are written, declare thy earnest desire to understand. And if God see thee use so great readiness of mind, he will not despise thy watching and thy carefulness. Yea if no man teach thee that thou askest, he himself without doubt will unlock it and disclose it unto thee. Remember the Eunuch of the Queen of Aethiopia, a man troubled with innumerable cares, and hedged in with many businesses, who being a Barbarian, and not understanding what he read, he read notwithstanding sitting in his chariot: and if he showed such diligence in the way, think what he did when he was at home.    

questions AND DISPUTATIONS UPON GENESIS.  

CHAP. I.  

Question 1. verse 1. Wherefore is it written thus: In the beginning God created the heaven and earth?  
BEcause the Lord would have it known unto men, but especially unto his Church, that the world was not eternal, as men are ready to imagine, and the 
a Aristoteles de cielo lib. 1. cap. 10. etc. Metrodorus Chius.  Philosophers and 
b Simon. Basilides, etc. vide August. de Heres. 1. & 4.  heretics have taught; but that having a beginning in time, 
c Elohim, a word of the plural number, signifieth the three persons in the Trinity: being joined with the word of the singular number Bara, showeth that the three persons are but one God which did create. Deus unus in trinitate, trinus in unitate. Arnob. in Psalm. 145. And although for honour sake a creature sometimes is spoken of in the plural number, as the jews object: yet no creature in any place of Scripture ever spoke of himself in the plural number (as I am Elohim) this is peculiar to the Lord.  God himself was the 
d Bara to create, signifieth to make of nothing, and thereby is distinguished from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iatzar, to form, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnashah, to make, so that all things were made of the first matter, and that matter made of nothing, Basil. Epist. 141, Damascen. Orthodox. lib. 2. cap. 5.  creator of it. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reshith, which is englished, the beginning, doth not signify 
e Targhum Hierosol. translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his wisdom. Origen in Gen. 1. & alij in verbo suo, i. in filio, non ad sensum genuinum huius loci.  any substance, but the 
f Hieron. quaest. Hebr. in Gen. Ambros. Hexam. lib. 1. cap. 6.  first moment or instance of time. Which Time is the space or measure of the moving of the heavens, and therefore neither before nor after, but together with the heavens was created. So that it is as much to say: as, God did once create the heaven and the earth, when as there was before, neither heaven, nor earth, nor matter whereof to make it: so that nothing was before time but God, who made the heavens wherein time is. By this we learn, that God 
g Isa. 44.6. & 48.12. 1. Tim. 6.16. Cyril. Alexan. Thesaur. li. 12. cap. 12. Aeternitas, Dei solummodo naturae substantialiter inest.  only is without beginning and eternal: whereof Tertullian 
h Tertul. adverse. Praxeam. Ante omnia enim Deus erat solus, etc.  saith, before all things were, God only was, and he unto himself was in steed of the world, place, time, and all things: he was alone, because nothing was else where but himself: and yet not then alone, because he had with him, his wisdom, power, happiness, and all goodness in himself. Neither did he create the world, because he stood in need thereof: for 
i August. in Psal. 70. Serm. 2. Deus nullo indiget bono, etc.  God is in need of no good thing, both he himself is the chiefest good, and whatsoever is good, is of him; he neither needeth us, nor any of his marvelous works; neither the heavens, nor the heaven of heavens, nor whatsoever is said to be within or above the heavens, could make him more good, more strong, or more blessed. For what should it have been, what so ever is not himself, unless he himself had made it? Or what did he need thee, that was before thee, and was able to make thee, when thou wast nothing? The Lord therefore, before all times, and beyond all eternities, 
k Prou. 8.30.  being delighted with that infinite glory which is in himself, 
l August. de Genes. count Manich. lib. 1. cap. 2. Respondendum est quia voluit: voluntas enim Dei causa est coeli & terrae, & ideo maior est voluntas Dei quam coelum & terra.  of his own good will (for that he would have creatures to be partakers of his blessedness, somuch as the nature of a creature can contain) did create 
m Coloss. 1.16.  Angels and men, and for them 
n Isai. 45.18. Clem. Alexan. Strom. lib. 5. Lactan. lib. 7. cap. 4. & 5. Qui domum aedifi●at, non idcirco aedificat ut tantummodo domus sit, sed ut in ea possit habitari, etc. apparet ergo animantium causa mundum esse constructum, etc.  as it were a house to dwell in, he made the heaven and the earth. If any man should be so curious, as to ask 
o Iren. lib. 2. cap. 47. Dicimus quonta ●ista responsio subiaces Deo, etc.  what God did before he made the world? It is fitly 
p Histor. Tripartit.  answered, he made hell for such fools as will ask such unprofitable questions.   

Question 2. verse 2. What is meant by this: The earth was without form and void?  
THat which before was called heaven and earth, 
a August. confess. li. 12. cap. 21. Corporale illud quod fecit Deus, adhuc materies erat corporearum rerum, informis, etc.  had not at the first the form or shape of heaven and earth, but only was the matter whereof they are. And like as a foul bringeth forth an egg, or 
b Aristot. Histor. Animal. lib. 6. cap. 30. Plin. lib. 8. cap. 36. Informis caro, paulo muribus maior, sine oculis, sine pilo, ungues tantum prominent, hanc lambendo paulatim figurant.  a Bear her whelp, having neither feet nor head, nor tail, but a matter whereof the form ariseth: so, that which was first created, was 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. Theog. ver. 116. This very matter was created the first day.  an unfashioned mass or lump, wherein the matter of heaven and earth and all creatures was 
d It is called in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tohu vabohu, (tohu) i. without order, (bohu) without variety.  not severed or distinguished. By this we learn the 
e Psalm. 135.6. Isa. 42.5.8.  omnipotency of God, who can make matter of no matter, and a 
f Aquin. Sum. par. 1.66. d. 1.  form without form: this cannot be comprised in the wit of man, 
g Heb. 11.3.  it is to be received and believed by faith.   

Question 3. verse 2. How is the spirit of God said to move upon the waters?  
IT is now called waters, which before was called heaven and earth, and earth without form, thereby to explain that which went before. For as waters have all one continued form, which cannot be distinguished into parts or members; 
a August. de Genes. ad lit. imperfect. cap. 4. Terra quam Deus fecit, invisibilis erat & incomposita, donec ab eodem ipso discerneretur, & ex confusione in rerum certo ordine constitueretur. Hinc impudenter calumniatur Simplicius qui coelum primo die factum, firmamentum verò (coelum appellatum) secundo die positum, in narratione sacrae historiae reprehendit: cum tamen hoc, confusum; illud, dictinctum; hoc, totum & continen omnium; illud, pars que illo continetur à beato Mose declaratur. Disputat igitur non ad idem. Argum. 6.  so this matter of heaven and earth was such, as no man might say thereof, this will be earth, this water, this light, etc. Upon this substance the Spirit of God did move: the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, merachepeth, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rachap, movere seize. Rab. David, in lib. radic. Rab. Salom. incubare.  Hebrew word doth aptly signify, to rest upon: 
c Hieron. lib. Tradit. Hebra●. in Gen. Quod nos appellare possumus, incubabat sive confovebat etc.  Hierome saith, it may be well translated (incubare) to sit upon and nourish, as a foul doth her eggs with heat and life. In which sense, this is to be observed, that this mass of waters, which was utterly void of creatures, and of virtue to bring forth creatures, 
d Chrysostom. Hom. i● Gen. 3. Mihi videtur hoc significare, quod affuerit efficax quaedam & vitalis operatio aquis, & non fuer●t simpliciter aqua stans & immobilis: sed mobilis & vitalem quandam vim habent. August. de Gen. ad lit. lib. 5. cap 4.  was now by the spirit of God, endued with power and virtue, that it might bring forth. But beside this, the word resting, seemeth to have a farther meaning. The matter of the world, is called waters, not because it was 
e It is judged by the learned, that when God said: Let the waters be gathered together, etc. the earth and the waters took their perfect form. August. de Gen. cont. Manich. lib. 1. cap. 12. & con. Aduersar. legis & Proph. lib. 1. cap. 13.  perfect waters, for the substance of all creatures was therein confused, but because of a certain resemblance thereunto: and that not only in the uniformed unformitie thereof, but also, as waters do by nature run, flow and spread abroad; so in this matter, there was no power in itself, not so much as to keep itself together, but by the power of the spirit of God, who 
f Cyprian. lib. de Spiritu Sancto: ipse potius ferebat, & complectentibus firmamentum ipse dabat congruum motum, & limitem praefinitum.  as it were enclosing it, and sustaining it (as if a man should hold a lump of sand in his hand, or a Crane in the air 
g Plin. lib. 10. cap. 23. Grues excubias habent nocturnis temporibus lapillum pede sustinentes, qui laxatus somno & decidens indiligentiam coarguit.  a stone in her foot) by resting upon it, 
h August. de Gen. cont. Manich. lib. 1. cap. 5. Non enim per spatia locorum, sed per potentiam invisibilis sublimitatis suae.  did give power unto it to be sustained. Wherefore you may in no case understand (by spirit) either breath, or wind, or spirit, other than the holy Ghost 
i Hieron. Trad. Heb. in Gen. idem epist. ad Oceanum. Ambros. Hexam. lib. 1. cap. 8. Nam etiam Spiritum Sanctum legimus creatorem. job. 33.4.  the third person in the Trinity, who is called the 
k Isai. 51.9.12.13.  arm, the 
l Exod. 32.16. Deut. 9.10.  finger, the 
m 2. Cor. 12.9.  power of God: for as much as to give it such a power, is no less than to create, which belongeth not to any but to God.   

Question 4. verse 3. Wherefore is it written: Then God said, let there be light?  
BEcause the spirit of God, having showed that God created Heaven and Earth, he would also show the manner how he did 
a It is without controversy, that the world was both begun and perfected by one and the same power of the word: but God is not said to speak, before the making of the light, because in the distinction of the creatures, his wisdom beginneth to appear. Caluin. in Gen. 1.  create them. Even like as Kings and Princes, do bring great things to pass, by their commandment and word only; so God who is King of Kings, is so great in power and majesty, as that he did 
b Psalm. 33.9.  but say the word, and they were created. But how is it said, that God spoke? or how could his voice be heard of things that were not? To speak 
c Rab. Moses libr. 1. Ductoris. cap. 64.  doth signify diversly, in holy Scripture: sometime to utter a voice; sometime to conceive in mind: as where he saith, 
d Psal. 14.1. & 53.1. Hest. 6.6.  the fool hath said in his heart, etc. that is, he doth conceive or think so: sometime to will or purpose: as 
e 1. Sam. 18 11.  Saul said, I will smite David through to the wall: that is, he would or purposed so to do. The Lord therefore, did not by 
f Tertul count Praxeam. Quid enim est (dices) sermo, nisi vox & sonus, etc. at ego nihil de Deo inane & vacuum prodire potuisse.  pronouncing words, but by 
g Dei dicere est Dei facere. August. epict. 49. quaest. 6. Nam sicut humana consuetudo verbis, ita divina potentia etiam factis loquitur.  doing utter his mind: not by commanding any other, but by 
h Basil. Hexam. Hom. 2. In voluntate inclinationem significat.  decreeing of it himself. Here then the Scripture, with heavenly wisdom bringeth in the second person, who is the wisdom of God, to be the creator of the world, together with the father, and the holy Spirit. Not that this word, in which God said, let there be light, was not as well of the father and of the spirit, as of the son: for the same word, was but the execution of the eternal word of God, in time; it was of ordination, not of nature: but as, by the making of that unformed matter and sustaining it, the mighty power of God is known, to which end the Scripture saith; The Spirit of God did move upon the waters: so by the order and disposition of the creatures, the wisdom of God is manifest, which is that essential and eternal 
i Pro. 8.12.14.22.27.30  word of God, which in the beginning was with God, 
k john. 1.1, 2, 3, 14. Heb 1.2.  without which nothing was made that was made; which word became flesh and dwelled among us. Here therefore 
l Athanas. Serm. count Arian. 3. ut enim lux suis radijs omnia illuminat, & sine eius radijs nihil illustrari quiverit: ita quoque & pater, veluti per manum, in verbo suo operatus est omnia, & sine eo nihil fecit: est enim verbum domini architectus, & rerum author, & est patris voluntas. Tertul. con. Praxeam. Caterùm v●ique teneo unam substantiam in tribus cohaerentibus: tamen alium dicam oportet ex necessitate sensus, eum qui lubet & eum qui facit.  is a manifest proof of the doctrine of the Trinity (whereof the 
m Matth. 3.16. & 28.9. joh. 14. vers. 26. 2. Cor. 13.13. etc.  Scripture doth so often and plentifully teach) as also of the diversity of working in respect of the difference of the persons. The Father createth 
n james 1.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the fountain of goodness. The Son createth 
o Prou. 8.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the wisdom of the Father. The holy Ghost createth as the power 
p Vers. 2. job. 26.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the Father and the Son. The work of creation is one, as God is one; the manner of working, is divers, according to the distinction of the persons. God said, let there be light, and there was light: that is, the Trinity decreed it, 
q Hilar. de Trin. lib. 4. Dicit ergo fieri Deus ex quo omnia sunt: & fecit Deus per quem omnia sunt.  the second person effected it, For 
r Psa. 33.6. joh. 1.3.  by the word of the Lord were the heavens made. Neither is this (as 
s Arriani, Eunomij: item Macedonij de Spiritu Sancto.  heretics imagine) any disparagement unto the son of God, nor token of inferiority, but of equality; for he did both decree it as God, and perform it as God: neither did he alone create, but the Father and the holy Ghost created also, but by the Son. But as he that eateth 
t Prou. 25.27. Inuestigatio gloriae illorum.  too much honey hurteth himself; so he that searcheth too far into the divine majesty, shall be overwhelmed with his glory. From these places we observe: Verse 1. That the world 
u Heb. 11.3. joh. 1.3.  with all the creatures therein, time, place, body's, spirits, whatsoever is existent as a 
x Which is not God himself, for neither the Son nor holy Ghost were created (as the Arrians and Macedonians durst affirm) being perfect God. Athan. in Symbol. Neither sickness, death, sin, or darkness, because they are privations, and defects, but are no creatures.  creature, was made of nothing, that is to say, created. Verse 2. It is the only omnipotent power of the Lord, which did 
y job. 26.5.6.13. Psalm. 104.5.29.  create, and doth preserve the creatures. Verse. 3 The mystery of the Trinity was known 
z Gen. 4.25. & 11.7. & 15.8. Exod. 3.6. Psal. 33.6. Isa. 63.9.10  in all ages of the world, which of all men is to be received with 
a Rom. 12.3.  wisdom and sobriety: which doctrine is 
b Clem. Alexand. Nullus est in verbo Cimmerius. lib. Adhort. ad Gent. Luther. lib. de Seru. Arbitr. Multis multa manent abstrusa, non Scripturae obscuritate, sed illorum cacitate; simpliciter consitetur trinitatem, quibus verò modis, scriptura non dicit, nec opus est nosse. justin. Mart. li. confess. fidei: sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. unitas in Trinitate intelligitur, & Trinitas in unitate noscitur: id verò quomodo fiat: nec alios scrutari velim, nec ipse mihi possum satissacere. August. de Trin. lib. 1. cap. 3. Vbi quaeritur unitas Trinitatis, pater, filius & Spiritus Sanctus, nec periculosius alicubi erratur, nec laboriosius aliquid quaeritur, nec fructuosius aliquid invenitur.  manifest as the Scriptures have revealed it; 
c Isai. 40.13. 1. Cor. 2.16  as it is hid in God, it is unsearchable, our reason cannot contain it, our 
d 2. Chron. 20.20. Isa. 7.9. August. ep. 222. Iren. libr. 2. cap. 47. Quaedam quidem absoluamus secundum gratiam Dei, quaedam autem commendemus Deo: ut semper quidem Deus doceat, homo autem semper discat, etc.  faith with reverence must believe it. To speak or think 
e Arnob. in Psalm. 91. De Deo, etiam vera loqui periculosum.  the truth of God above our capacity is dangerous, in which sense the 
f Non loquendum de Deo sine lumine. Pythagoras. Laert. lib. 7.  heathen said, thou must not speak of God without a light.   

Question 5. verse 6. What is meant by the firmament, which is created in the midst of the waters?  
THe word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rakiah) which is englished the firmament, 
a Septuagin. vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi res firma & solida dicatur: cum Hebraicè magis extensum significet, ne cum ex aqua sit, videretur infirmum. Homero: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  doth properly signify, a thing made strong by stretching out, and therefore is contrary to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, karah, which is to break in stretching out. So that by this word firmament, is signified: first, that this watery matter, which was gross and thick, was in part by the word of the Lord extended abroad, and by extension was made 
b Graecis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod sursum videmus: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus splendens.  thinner and purer than before: secondly, being weak before, by making it thinner 
c job. 37.18. They are said to be strong as glass spread abroad, that is to say: clear, & strong. Vide Theodoret. quaest. in Gen. 11. Beda Hexamer.  it was also made strong. But what creature is this that is called the firmament? Nothing else 
d August. de Gen. ad lit. lib. 2. cap. 4. Ergo ex aëre qui est inter vapores humidos, unde, etc.  but the heavens and the very air in which we live. For the matter what is it? 
e 2. Pet. 3.5.  It was made of water, and continueth water (as it seemeth 
f Theodoret. quaest. in Gen. 11. Beda Hexam. & alij. The Lord calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shamajim, i. there is water.  unto many) albeit in respect of the 
g Ex communi materia desumptum, pro loci natura variatur; quod terra est propinquius, aër crassus & humectans dicitur: superius ignis, ratione caloris, denique supremum quod propriè coelum, aether appellatur ob puritatem & splendorem: unicum tamen est firmamentum, & ex abysso communiter desumptum.  diversity of 
h Forma dat esse rei & rem conseruat in esse.  form in the parts thereof, it is rightly called air, fire, & heaven: and whether water, or air, or any other material existens, (as we are not 
i Chrysost. Homil in Gen. 4. Nemo sapient temerè asseuerauerit: oportet enim magna modestia, & gratitudine ea quae dicuntur, à nobis accipi.  rashly to determine) we ought to be more thankful for the benefit, than curious to search into the substance. For the quality how strong? Able to bear up unmeasurable weight: in which respect he saith in the 
k Psal. 104.3.  Psalm, He layeth the beams of his chambers in the waters. For the quantity how large? In wideness spreading over the whole earth: He 
l Psal. 104.2 Isa. 40.22  stretcheth out the heavens like a curtain: in deepness, from the highest circle of the stars, unto the face of the earth and of the sea. In which we may behold the omnipotency of God: we, to make a weak thing strong, do join as it were the force thereof together, and make it thick: God taketh the 
m The strength of the creature is the power of the Lord, of whom they are, and in whom they do consist. Coloss. 1.17.  weakest of all creatures, the water, and by displaying them and spreading them abroad did make them strong. We do build our houses upon rocks and strong foundations, and lay our chamber beams on walls of stone: but God doth lay the beams of his chambers in the waters, and himself doth walk 
n Psal. 18.10.  upon the wings of the wind. We are further to admire the workmanship of God herein, who by the clearness thereof, made it apt to convey the light unto us: by the pureness thereof, made it meet for men to live and breath in: and for the strength, made it able to bear the clouds 
o job. 36.26, 27, etc.  with floods of water to moisten the earth.   

Question 6. verse 7. What waters are they which are above the firmament?  
THe firmament is twofold, or consisteth of two parts, 
a God called the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shamaijm, heavens, that is to say, he made it meet to be called so of men. Vatab. in Annot. in Gen. cap. 1.  as the name whereby God called it, (being a word of the dual number) doth import. The lower part is from the earth, 
b Hieron. Zanch. de oper. dei part. 2 lib. 2. cap. 1.  until the Sphere or circle of the Moon, which is the lowest of all the stars: the higher part, is from thence unto the height of the circle of the stars. In Scripture sometimes the lower part only is called by the name of firmament, as where it is 
c Vers. 20.  said: Let the foul fly in the open firmament of the heaven, in which sense they are called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnop hashamaijm,) the foul of the heaven 
d Vers. 30. & cap. 9.2 1. Kin. 16.4. & 21.24 job. 28.21. Psal. 8.9. etc.  almost throughout the Scripture. Sometime also the highest part, by the same trope of speech, is called the firment, as where it is said, 
e Vers. 17.  he set the Sun and the Moon and the Stars, in the firmament of the heaven, when as he placed them only in the highest part thereof. This being observed, the Scripture is not hard: herein is declared, how God divided the waters which before were one, into two parts: one part he gathered together afterward, and named seas: this other part, he caused the firmament to support, that thereby he might water the dry land, 
f August. lib. de Gen. ad lit. lib. 2. cap. 4. Talibus eorum disputationibus cedens, laudabiliter conatus est quidam demonstrare aquas super coelos, ut ex ipsis visibilib. conspicuisque naturis assereret scripturae fidem. Et prius quidem quod facillimum fuit, ostendit & hunc aërem coelum appellari non solum sermone communi, sed etiam consuetudine scripturarum. De inde nulla alia causa primum firmamentum appellatum voluit existimari, nisi quia interuallum eius dividit inter quosdam vapores aquarum & istat aquas, que corpulentius in terris fluitant. Et nubes quip sicut experti sunt, qui inter eas in montibus ambul●uerint, congregatione & conglobatione minutissimarum guttarum talem speciem reddunt. quae si spissantur amplius, ut coniungantur in unam grandem, plures guttae minimae, non eam patitur aër apudse teneri, sed eius ponderi dat locum & haec est plwia, etc. Hanc diligentiam considerationemque laud dignissimam judico.  from whence rain, hail and snow do come. So that by waters above the firmament are not meant, any waters that are above 
g Sicut nonnulli asseruerunt. Theod. quest. in Gen. 11. Quedam sursum collocavit quae suo liquore atque frigiditate non sinerent corrumpi firmamentum ab igne luminarium. Idem Beda Hexam.  the highest part of the firmament, or sphere of the stars, but those that are above the lower part of the firmament, or above in the firmament, that is, the air. The excellent wisdom of God in this his work, and the benefit it bringeth unto man, which is so 
h job. 5.10. & 37.6. & 38.25. Psal. 1.47.16, etc.  often commended in the word, cannot sufficiently be praised, by the tongue and pen of men or Angels.   

Question 7. verse 9 How the waters under the firmament were gathered into one place?  
WHen God made the firmament, the waters that were under the firmament, were 
a 
Chrysost. Homil. in Gen. 5. Omnia completa erant aquis.  
Ambr. Hexam. lib. 3 cap. 2.  
Caietan. Card. comment. in Gen. affirmeth the waters were deeper than in the flood of Noah.   over the face of the whole earth, and the earth was within and under the waters, as the rocks which are in the deep seas: yea the water enclosed the earth 
b Aristotle himself testifieth, that the best and most ancient Philosophers before him, taught that the waters, at the first covering the whole earth, were partly drawn up into the firmament, and partly received into the hollow places of the earth. Meteor. lib. 2. cap. 1. Qui ob rerum humanarum scientiam magis commendantur, etc.  on every part, as the air encloseth the water and the earth, and the heaven encloseth the air, as Ezechiels' 
c Ezech. 1.16.  wheels were one within another. Now to the end there might be a place of habitation for men and beasts upon the earth, the Lord uncovereth it in many places, and gathered the waters together, which overflowed all before: which was done through the supernatural power of the voice of God; partly by making these 
d August. de Gen. ad lit. lib. 1. cap. 12. idem cont. Adverse. legis & Proph. lib. 1. cap. 13. Quid mirum si (aqua) rara terram texerat spissata nudavit.  waters thicker than they were before; and partly by 
e Basil. Hexameron. 4. ad hoc sane dicemus, quod tunc vasa & conceptacula simul constructa sunt. Non enim erat illud extra Gades marc, neque magnum illud & horrendum navigantibus pelagus quod Britanicam insulam & occidentales Hispanos ambit.  making channels in the earth to receive the waters, such as the seas and rivers are: and partly also by heaping them 
f 
Psalm. 33.7. Chrysostom. Hom. in Gen 26. Iterum suum continuit impetum & ad proprium concessit locum, quem solus ipse Dominus scit qui condidit.  
Nazianzen orat 2. Non potest maris apud me mansuetudo in admirationem non venire, quod suos intra limits, quum solutum ac liberum sit sese contineat.  
Basil. Hexam. 4. Debilissima re arena, id quod violentia intolerabile est, fraenatur: alioqui quid prohiberet, etc.  
Aquin. sum. part. 1. quaest. 60. dist. 1. Calu in Gen. 1. ver. 9 Pet. Martyr. in Gen. ibid.   together in the high and wide seas, whereby it cometh to pass, that they flow to and fro, at springs and tides, and do force out water springs out of the highest mountains. And that the waters were thus heaped up together, 
g Psal 33.7.  the Scriptures testify: He gathereth the waters of the sea together as upon a heap. And again, 
h Psal. 104.6.  iaamthu-maijm, the waters will stand, that is to say, 
i Annalage temp. Hebreu frequentiss.  do stand above the mountains. But some 
k Caietan. Commentar. in Gen. 1. Perer. in Gen. tom. 1. lib. 1. vers. 9  object, that the waters should stand, or be higher than the earth, it cannot be, without a perpetual miracle. I answer, it is no miracle, but natural, which the Lord doth 
l job. 38.10. Psal. 104.9.  establish by a perpetual decree: for the will of God, 
m Natura est quod Deus vult. Plato. Ambros. Hexam. lib. 3 cap. 2. Vox enim Dei efficiens natura est.  and ordinary execution of the same upon the creatures, is that which of men is 
n Aristotle and Galen, and the veriest Heathen do so expound themselves.  called Nature. Secondly, it is acknowledged in nature, that the earth and the waters do 
o Aristot. Meteor. lib. 2. cap. 2.  make one perfect compass; which how it can be, unless there be an ascension of the waters in the sea, the same being at the shore 
p Let Caietan and others consider it in their wisdom, who apply it altogether unto their sense. The compass of the earth can no more be perceived, in the greatest plain, nor hardly so much, as men's eyes will be witness, Peslom. Almag. lib. 1. cap. 4. Siomnibus etc. Look 7. chap. quest. 4.5.  so far below the Continent, they shall never be able truly to demonstrate. Thirdly, the upholding of the waters in the firmament is no less marvelous, yet it is not miraculous, & this with it hath equal proof, both in reason, in use, & in the scriptures. The difference is, this is not so manifest, and therefore not so much considered. By this we have to praise the bountifulness of God, who provideth 
q Isai. 45.18.  an habitation for man upon the dry land. Secondly, his wisdom, that can make, by drawing them together, a mean in nature 
r The moving of the waters by tides and winds a special means to preserve them.  to purge and cleanse them, and from 
s Eccles. 1.7.  these heaps of waters refresheth the earth with springs and fountains. Thirdly, his long suffering unto sinners, for if God should not hold these waters by his 
t job. 38.10.  word, and set 
u jerem. 5.22. Gen. 7  bars and doors unto them, they would soon break in over all the earth, as in the days of Noah, but the Lord 
x Psal. 104.9. Isa. 54.9  hath set them a bound which they shall not pass, they shall not return to cover the earth.   

Question 8. verse 14. Why did the Lord make the light, and days and nights, and also herbs and trees to grow, before the Sun and Stars were made?  
THe first thing that God created in his proper kind was light: not because he was in darkness, for 
a 1. Tim. 6.16.  he inhabited that light that no man can attain unto; but as our Saviour saith, 
b joh. 3.21. & praecipuè expectas à te lucem sic luceat etc.  He that doth the truth cometh to the light: so the Lord in the first place created light, because 
c Caluin. in Gen. cap. 1 ver. 3. Angelo's eodem tempore creatos qui spiritus sunt lucidissimi, communis fert opinio, de qua respondendum: Tu Deus nosti. August. lib. 65. quaest. q. 21. Epiphan. Haeres 65.  he would have his works appear, and show forth his glory. This light he form of the first matter, 
d 2. Cor. 4.6.  commanding the light to shine out of darkness; and after separated it 
e August. de Gen. imperf. cap. 5. Eo. ipso quo lux facta est, consecuta est etiam divisio inter lucem & tenebras.  from the darkness, that is, made a division of light and darkness, so that half the earth (being as yet unformed) was in the light, the other half in darkness and without light. And withal, he made it to run, as it were 
f As the Sun and Stars did after their creation. The word signifieth to divide, as Exo. 36.33. whereby is manifest, that on one part was darkness, on another part light, so divided by place and time.  a race with time, by which means after the space of twelve hours, in which the light had shined, darkness came in place of the light, and night succeeded the first day. Now after three days finished, he gathered 
g Iust. Martyr. lib. exposit. fid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. id est. Sol autem ipsi corpus effectum est, in quo lumen contractum ubique prorsus locorum, tam inde ab initio diffusum fuerat. Nec conditus Sol est ut defectum suppleres; non talis est opifex. scilicet Deus. Theodor. quaest. in Gen. 14.  the same light that was dispersed in the firmament, into certain bodies, the Sun, the Moon, and the Stars, which should in more royal order govern the day and night. Hereby the Lord would show, 
h Look also Ios. 10.12 1. King. 17.6. etc.  that although he commonly use the means, which he himself hath set, for the preservation of the creatures, yet he is not bound or tied unto the means, but of his good pleasure useth them. He hath made the Sun 
i jerem. 31.35. Psal. 136.8.  to give us light, yet he is able to give light without the Sun, and so he did, before he made the Sun: he useth the influence and heat thereof, to bring forth grass, and corn, and trees out of the earth, and yet were all these created 
k With ripe fruit, Gen. 2.16.17. whereupon the jews imagine, the world had his beginning in September.  in perfection before the Sun. Wherefore we ought to learn hereby, 
l Hester 4.14.  that when we see no means whereby we may enjoy the promises of God, we distrust not his power, who is able without means and against means to work our preservation: and when 
m Chrysostom. Hom. in Gen. 5. Ex quo discimus, quod etiam nunc, neque cura, neque labor agricolarum fructuum nobis proventus concedunt: sed prae his omnibus verbum Dei, quod ab initio ad terram factum est. Deinde, ut compescat eorum nugacitates, qui dicere audent quod solis cooperatione ad fructuum proventum opus sit: sunt & alij qui haec astris aliquibus ascribere nituntur. Propterea docet nos Spiritus sanctus, quod ante formationem horum elementorum, praecepto Dei obtemperans tellus, semina adiderit, nullo alio ad cooperationem opus habent.  we have means, we should not trust 
n 2. Chron. 16.12. job. 31.24.  in the means, but in the Lord.   

Question 9 verse 14. How do these lights in the firmament separate the day from the night?  
THe Sun, who is the 
a Psal. 136.8.  ruler of the day, doth run a continual race in the firmament: for so the Scripture teacheth, 
b Psal. 19.5.  He rejoiceth as a giant to run his race. This running, is not any crooked wandering, as our eyes are witnesses, nor yet a direct or strait course, (for whither should he run, that always speedeth more 
c Arist. lib. de Caelo. Cleomed. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. ave quae equo velocior, sagitta quae aeve. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. As swift as one's eyesight upon the sea.  swiftly than any creature upon the earth?) but a compass or circle course about the earth, for so the Scripture affirmeth also: 
d Psal. 19.6.  He goeth out from the end of the heaven, and compasseth unto the end of the same again. And in another place, 
e Eccles. 1.5.  The Sun ariseth, and the Sun goeth down, and compasseth about to the place where he ariseth. How (will one say) can the Sun have passage under the earth? Thou findest by daily experience, it is as the Scriptures testify: Mark also religiously and they will teach thee how. God sitteth (saith 
f Isai. 42.22. We in English call a round stone a chug or chuggle, which seemeth to be derived of the Hebrew word (chug) signifying any thing round: a ball, etc.  the Prophet) upon the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chug) globe or circle of the earth: and again, 
g Prou. 8.27.  He set his compass upon the deep. By which words, is manifest, that as the Sun is said to go round, so is the earth round and compass also. So round (as the 
h Arist. de coel. lib. 2. cap. 4. Mundum esse rotundum atque adeo exactè, ut nihil eorum quae apud nos oculis cernuntur sit tam exactè rotundum; & rationem eam subiro, quam aqua subit ad terram & elementa cetera.  Philosopher affirmeth and 
i Ptol. Almag. lib. 1. cap. 4. Quod terra secundum omnes partes accepta spherica sit, etc.  experience proveth) as there is nothing in the world, more exactly compass than it is. Neither do the mountains hinder this proportion, 
k Cleom. lib. 1. cap. 10.  si in pila sit puluisculus; quanquam hic maiorem habet rationem ad totam sphere magnitudinem, quam cavitates maris & montium fastigia ad totius terrae magnitudinem.  for they are as nothing, being compared with the greatness of the earth. But where are then the foundations of the earth, which God hath laid, which are so much commended 
l 1. Sam. 2.8. Psalm. 18.16. & 102.25. & 119.90.  in the Scriptures? I answer by the Scriptures: that the 
m jer. 31.37. job. 38.6  foundations of the earth cannot be searched out: and withal, that these foundations, are not without, or under, but within the earth, for so the 
n Amos 9.6.  Prophet plainly speaketh: He hath laid the foundation of his globe of elements in the earth: and job saith, 
o job. 26.7.  He extendeth the North (gnal tohu) upon emptiness, and hangeth the earth upon nothing. In which words he affirmeth: first, 
p Hieron. in job. 26. Hoc sic intelligendum est: sive quod terra ex nihilo facta sit, sive nihil infra terram sit, quo terra sustineatur: cum ipsa universa sustineat, & ipsa innumerabiliter Dei virtute libretur, quia in ipso sint universa, & ab illo omnia continentur.  that the earth hangeth, therefore it is not set upon any thing, as upon a foundation. Secondly, that the North, that is, that part of this globe of earth, which is farthest from us, is stretched out upon emptiness, that is 
q August. de civit. Dei lib. 13. cap. 18. Cum terra universa libretur in nihilo. Item ovidius. Terra pilae similis nullo fulcimine nixa, aëre suspenso tam grave pendet onus. OEcolampad. in job. cap 26. Spatium illud aëre plenum vacuum vocat: juxta opinionem vulgi. Ingrati Physici qui perpetuò opera mundi spectantes, conditorem punquam agnoscunt.  upon the very thin air, such as we ourselves do live and breath in. Thirdly, that though the earth do hang as it were in the air, yet hath it neither cord nor thread to hang by, for it resteth upon nothing out of itself, but upon 
r Micah. 6.2. Amos 9.6.  that mighty foundation that God hath laid within it. And what is that? I answer with the Scriptures, 
s Psalm. 104.5. Isai. 40.21.  the decree of God, that it should never move. Therefore if thou canst not conceive, where the foundations of the earth should be laid, 
t Basil. Hexam 1. Si tecum statueris terrae fundamentum etiam illud occurret animo quod simili quopiam etiam illud opus habeat, quod ipsum sustineat. Quare percunctantibus, super qua re ingens hoc terra pondus firmatum est, nos dicere oportet, quod in manu Dei fines terrae sunt.  think that the power of God is the foundation thereof. And know also that God hath so showed his wisdom with his power, 
u By the depression of every part thereof unto the Centre.  that even by nature it can no more be moved, 
x Notwithstanding the Lord doth move and shake the same, and can bring it to nothing with his word.  then if it were set on iron foundations, or rocks of Adamant. Now through the roundness of the earth (like as a bowl that is set against a candle or in the Sun) one half only at one time, can behold the brightness of the Sun, the other half being shadowed by the compass of the whole, which also shadoweth the air near about it, and must needs thereby be deprived of light, 
y Augustin. de Gen. contr. Manich. lib. 1. cap. 4. Non quia aliquid sunt tenebra. sed ipsa lucis absentia tenebra dicuntur. Basil. Hexamer. Homil. 6. Plin. Hist. Nat. lib. 2. cap. 10.  the only want or absence whereof is that darkness that God called the night. By which 
z How the light and darkness are separate.  means the light and darkness are separate; for the brightness of the Sun, in that part whereon it shineth, causeth the day; and the earth, by the thickness thereof, on the other part, shadoweth the air, and causeth night or darkness. Wherefore, as the Sun without ceasing, is carried about the earth; so the morning, as his forerunner, 
a job. 38.13. Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  getteth hold of the corners of the earth, and passeth before him from East to West, and compasseth again unto the East. This doctrine, so far as thou findest it taught by the Scripture, esteem not as the wisdom 
b 1. Thess. 2.13.  of man, but of the Lord, and albeit thou canst not 
c August. epist. 222.  ergo in quibusdam rebus ad doctrinam salutatem pertinentibus, quis ratione nondum percipere valeamus, sed aliquando valebimus, fides praecedat rationem, etc. Chrysostom. Hom. in Gen. 5.  conceive it, yet believe it: and cry out with reverence, 
d Psal. 104.24.  O Lord how wonderful are thy works! Neither is this truth of God, naked of witnesses and proofs beside the Scripture. For even 
e Aristot. de Coelo lib. 2. cap 4. & lib 4. cap. 3 Ptolom. Almag. lib. 1. cap. 4.5.6. Cleom. lib. 1. cap. 8.  the Heathen, by the broken light of natural reason, have seen it, and by invincible demonstration confirmed it, whose testimony serveth to confute those, that through profaneness of heart shall deny the same.   

Question 10. verse 14. What meaneth this, that the Sun, the Moon and the Stars, are said to be set for signs and for seasons, days and years?  
THe words are manifest, if men's minds were as forward unto goodness, as to evil. For thus they are to be read, out of the Hebrew: And let them 
a Here the point, is chief to be marked, which is: patsch●a, regius accentus, & vocem extendit. Concerning the points or accents, the Hebrues give this rule: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the is, if thou wilt be a perfect Grammarian (well able to understand the Scriptures) labour to know and observe the accent.  be for signs: both for seasons, and for days, and for years: that is to say, signs of seasons, days and years: according as the 
b Hieron. in jerem. 10. Et quae in signa sunt posita, annorum, temporum, mensium & dierum. Cyril. Alex. contr. julian. lib. 10. Quae sunt in temporum signa. August. de Gen. ad lit. imperf. lib. 1. cap. 13. Ne aliud acciperent figna aliud tempora. Trant. jun. in Gen. cap. 1.  Fathers, and best writers of the Church do both read them, and understand them. But such is the curiosity of men, that they will observe them as signs, not only of seasons, for which they are, but also of all human accidents and affairs, as of 
c Ptolom. de judicijs lib. 1. cap. 3. Prima compositio virium & actionum corporis & animi: itemque certae affectiones, & longaevitas & brevitas vitae. Idem lib. 3. cap 11.13. Item lib. 4. per totum.  the temperament, and condition of men's bodies, of the qualities of the mind, of the length of life, of riches, friendship, sickness, hunger, wars, pestilence, earthquakes, tempests, and disposition of the air for every moment. We on the contrary, by the authority of the word of God, do testify that these heavenly bodies were ordained to be signs only of seasons, days and years, and that such farther observations, are but vanity and deceit, and greatly derogative unto the providence of God. We mean by seasons not only (as the jews 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mognadhim a iagnadh: to come together at set times: as Deut. 16.1. etc.  do) the feasts and sabboth's of the year, but also the times of seed and harvest, of summer and winter, and the disposition of them, whereof they are the causes. For as the setting of the Sun betokeneth night approaching, so the ascending of the Sun within the Zodiac betokeneth longer days, because the course of the Sun is the cause thereof. Secondly, they are the signs of seasons, 
e Plato in Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cic. lib. de universo. Fragm. Nesciunt hos siderum errores idiosum esse quod rite dicitur tempus: multitudine infinita etc.  through the swiftness and slowness of their motion, 
f Whereby times are distinguished of ancient writers, as by years: Amos 1.6. Ptolom. Alm. lib. 1. c. 8  whereby are caused the conjunctions and oppositions of them; the eclipses of the Sun and Moon, the increasing and waning of the Moon and such like, which they do as certainly foreshow, through the courses of nature that God hath set among them, as the appearing of the morning foreshoweth the rising of the Sun. Moreover, through their variable position 
g As in summer, the Sun coming more directly over that part of the earth in which we are, more forcibly pierceth the same with his beams, and heateth the air with the rebounding of them: this being the course of nature, we may prognosticate before of Summer, it will be hot.  in the heavens, they show the inclination of the seasons, so far as they are ordinarily the cause thereof, or so far as the inferior creatures do vary with them in the seasons: as we know, by the approaching and declining of the Sun, that the Summer will be hot, the Winter inclined to cold, the Springtime to moisture, the Harvest to drought, because the approaching or declining of these lights is the ordinary cause thereof: as also we foreknow the ebbing and flowing of the sea, because it is (by the wisdom of God) joined with the courses of the Moon; of the inclination 
h Which do vary much according to the seasons, in dryness after the seasons of the Moon, in heat after the course of the Sun, being drier in the new Moon then in the full, as Physicians know well, and the marrow of the bones do testify: hotter, inwardly in Winter than in Summer.  of the bodies of men and beasts, to dryness and moisture, to heat and cold. We deny not also but that they may be signs miraculously of events to come, as the staying of the Sun, and the going back of the Sun were unto 
i josu. 10.13.14.  josua 
k 2. King. 2.11.  and Hezechia, the appearing of the Star 
l Matth. 2.2.  at the birth of Christ; 
m joseph. de bello I●d. lib. 7. cap. 12.  the blazing Star of the destruction of jerusalem; whereof there is neither mention nor meaning in this place. They also may be signs 
n So that men may conjecture of weather not far off, from the cause to the effect; which if it be oftimes uncertain in matter and causes before our eyes: how much more is it frivolous, in those wherein there are no true and certain causes, and those if any be, being letted by other coming between.  by the interposition of other causes, of the disposition of the air, to tempests, rain, wind, drought or such like; and yet the same not happening of themselves, but of the quality of the air between us and them: for thus it is held a rule, in sailing and in husbandry, 
o Pallida luna pluit, vubicunda flat, alba serenat. Item, Si nigrum obscuro comprenderit aëre cornu, etc. Item: Sol ubi nascentem maculis varianerit o●tum. Virgil. Geor 1.  A pale Moon is a sign of rain, a red Moon of wind, a clear Moon of fair weather; and yet none is so weak of judgement to think that the Moon herself doth alter her colour, but the same is caused of the moisture, or drought, or clearness of the air, which is likely to give effects accordingly. In this sense our Saviour 
p Matth. 16.3.  saith unto the jews: When it is evening you say fair weather, for the sky is red. He misliketh not their judgement; but it was not of the face of the Stars, but of the sky. Now to see how these creatures, are forged out for signs (whether of ignorance or wilfulness) it is a wonder. The country husbandman hath a certain sign of fair weather or foul, by the hanging (as they call it) of the Moon, 
q As just as Tenterden steeple was thought to be the loss of Goodwin Sands, because it was builded at the same time: for as they once stand so stand they ever; the Moon and the Sun being in the same signs. Indeed the sharpness or bluntness of the points may betoken, but the same is either by the age of the Moon, or the quality of the air altered, as was said before.  when it first appeareth after the change: which notwithstanding the learned know, to be variable according to the season of the year, through the divers position of the Sun and Moon in the Zodiac, and hath continued alike from the beginning of the world. In like sort men dare presume to take the placing of the Stars for certain signs of accidental events to come, of the change and variety of the weather, for every day in the year, and thereupon determine before, 
r Which though it be but conjectural, yet it is evil. First, because it is forbidden by the word. Secondly, the ground thereof is most uncertain, as appeareth by the difference of their judgements. Thirdly, innumerable lets do come, as a sudden cloud obscureth the shining of the Sun. Fourthly, the times and seasons and the events of them, are placed in the power of God: Act. 1.7.  this day will be fair, this foul, this windy, this rainy, wherein not only they confute one another in their judgement, but forfeit their word and credit to the husbandman, that dependeth on them, for whom it were much better to commend a fair day at night. They accuse men of want of knowledge when they are reproved, saying: 
s Ptol. de judic. lib. 1. c. 1. Nam alij difficultate cognitionis adducti, scientiam esse negant.  Art hath no greater adversary than the ignorant. Let us hear therefore what the consent of the Scriptures, of the Church of God, of the Fathers, and of the wisest among the Heathen, have determined hereof. Learn not the way of the heathen (saith the 
t jerem. 10.1.  Prophet) neither be afraid of the signs of heaven, though the heathen be afraid of such. And again, I destroy (saith God) 
u Isai. 44.25.  the tokens of the soothsayers, and make them that conjecture fools. And again, to confute the arrogancy of men: 
x Isai. 41.23.  Declare (saith he) the things to come, and so 
y Showing that it is proper unto GOD only, to foretell of things to come, and to creatures as it is revealed from him.  we shall know that you are Gods. Is there any (saith the Church in her 
z jerem. 14.22.  supplication to God) among the vanities of the Gentiles that can give rain, 
a If they be not to be taken as the causes of rain, neither are they as the signs of rain.  or can the heavens give showers? Is it not thou O Lord? To come unto men's writings. The Council of Toledo decreed 
b Which was holden in Anno 400.  thus: 
c Si quis Astrologiae aus Mathesi existimat esse credendum, anathema sit. In assertione fidei cap. vlt.  If any man shall think that Astrologers and Mathematicians (they mean Prognosticators of weather, famine, plague, wars, etc. Fortune-tellers, Wizards and such like) are to be believed, hold him accursed. The Council of Venice decreed, 
d In Anno 460. canon 16. In hoc quicunque clericus detectus fuerit vel consulere vel docere, ab ecclesia habeatur extraneus.  that if any man did study Astrology, or take in hand to foretell things to come, or he that did give credit to any such: if he were a Minister should be deprived, and whatsoever he were he should be excommunicate. This Act was afterward confirmed in the Council of 
e Concil. Agathens. canon. 42.  Agatha, and after that again 
f Concil. Aurelian. canon. 32. Cum his qui ijs crediderint, ab ecclesiae communione pellantur.  in the Council of Orleans. Tertullian saith: 
g Tertul. in Apologet. cap. 35. Quas arts (scil. Astrologia Aruspicina etc.) ut ab Angelis desertoribus proditas, & à Deo interdictas etc.  Because Astrology, and such unlawful Arts, etc. were invented by evil spirits, and forbidden by the Lord, Christians may not use them, though they might have benefit by them. Again, 
h Chrysost. Hom. in Ephes. 19 Qua ratione hominem adeo parvum fecit, tantumque ab altitudine coeli distantem, ut nihil certi scire possit eorum qua superne appareant.  Man (saith Chrysostom) is so far distant from the heavens, as that he can know nothing of certainty of those things that appear above, and therefore it is wisdom for a man to profess himself ignorant in these things. Hierome avoucheth, that 
i Hieron. comment. in Isai. cap. 27.  Astrologers (qui futurorum scientiam pollicentur) are more hurtful to a city than fire. Augustine affirmeth, 
k August. de morib. eccles. lib. 1. cap. 21. Reprimat igitur se anima ab huiusmodi vanae cognitionis cupiditate, si se castam Deo servare disponit.  that to delight in Astrology is to commit whoredom against God. That 
l August. confess. lib. 4 cap. 3. Quod eas falsiffimas comperisset, & nollet vir gravit decipiendi● hominibus victum quaerere.  the grounds of that Art are false, and those that use it, deceive the people. The heathen likewise declaim against it: Phavorinus a Philosopher 
m Aul. Gell. lib. 14. cap. 1. Tollit enim quod maximum inter Deos & homines differt, si homines quoque res omnes post futuras praenoscerent. Idem. Mutant & variant, tempestatesque eodem in tempore alibi placidas alibi violentas movent. Idem. Constare inter astrologos stellas istas, infinito prope & innumerabili numero annorum ad eundem locum cum eodem habitu regredi: ut neque ullus obseruationis tenor neque memoriae ulla effigies literarum tanto aevo potuerint edurare.  hath these words: If men be able to foretell things to come; then were the difference taken away, which is the greatest between God and men. The same affirmeth also, that Astrologers cannot in wisdom divine of things to come, because the same stars have divers effects (if any at all) in divers places, as that they stir up tempests in England, and fair weather in France at the same time. Neither can this Art be exactly gathered by experience, because the stars do perpetually vary their positions, upon which the judgement of Astrology is grounded. Marcus Cato 
n Cato lib. 4. Origin.  held it unlawful to affirm, that even the eclipses of the Sun or Moon (which Astrologers count most pregnant tokens) did foreshow either dearth or plenty, either fair or foul. The wisest Philosophers, neither Socrates, nor Plato, nor Aristotle, did either practice it or write of it. Cicero with all his eloquence 
o Cic. de Divina. lib. 2  derideth and reproveth it. And Ptolemy himself 
p Ptolom. lib. cention dicta. 1. Fieri nequit ut qui sciens est particulares rerum formas pronunciet, sicuti nec sensus particularem sed generalem quandam suscipit sensibilis rei formam, oportesque tractantem haec rerum coniectura uti. Soli autem numine afflati praedicum particulari●.  affirmeth, that no man can foretell particular things to come, unless he be inspired with the spirit of God. And albeit that divers of the testimonies here alleged were principally directed against the conjectures of Nativities, and foretelling of the state of life, riches, prosperity, etc. yet this being undoubted, that that which is true in general, is true in every member of the same; as if the stars can give no certain judgement in any accidental or casual things, they can give no judgement of the weather: If no man can foretell particular things to come, no man can prognosticate of the weather particularly to come: therefore that which is said in general, is said against the particulars of Astrology. How then (will one say) doth it come to pass, that men foretelling of particular things, by the sight of the stars, do rightly foretell that which cometh to pass? I answer: Some are stirred up by God to foretell events to come, 
q 1. Sam. 12.17. but not by the sight of the stars.  as were the Prophets. Some are 
r Lactant. lib. 2. c. 15. Magorum autem ars omnis ac potentia, horum (scil. daemonum) aspirationibus constat.  instructed by evil spirits with whom they have acquaintance, as is reported 
s  of Democritus, and 
t Tertul. lib. de anim. cap. 14.  of Pythagoras. Some again when 
u August. count Academic. lib. 1. cap. 7. Aliquem ex hoc genere hominum proferte si potestis, qui consultus nunquam de resporsis dubitaverit, nunquam postremo faisa responderit.  they know not what to say, speak 
x Vide joachim. Fortium prognost. lib. de Astrolog. c. vlt. Proximo (inquit) anno caeci parum aut nihil videbunt, surdi male audient, muti non loquentur. Senectus eodem anno erit immedicabilis propter annos qui ●raecesserunt. Varia e●it rerum mutatio, etc.  probably or 
y Ita Deleus Apollo suis illusit consultoribus. Herodot. in Clio. de Craeso, si arma Persis inferret, magnum everteret imperium. scil. vel suum vel Persarum.  doubtfully, of that which is uncertain; as when they say the weather will be mean, indifferent, reasonable fair, seasonable, moderate, variable, warm, etc. in which they cannot greatly fail. Sometime also when such teachers obtain such favourable hearers (as it often cometh to pass among people that delight in lies) that one forespeech that happeneth true, shall countervail many that happen otherwise (such is the blindness and simplicity of wretched people that fear not God) as in their erring Authors, their observation of the twelve days, of the Purification, of the day of S. Paul, of the hanging of the Moon, and many such childish vanities without ground or reason may be seen. And lastly sometime, for that God for the hardness of 
z Deut. 13.3. 2. Thess. 2.10.11.  men's hearts suffereth such prophecies to come to pass. To conclude therefore: Although that noble Science of Astronomy, is greatly profitable both for 
a Psal. 19.1. A●●ob. count Gent. lib. 8. Coelum ipsum vide quàm latè tenditur, etc. Caluin. in Gen. 1. ver. 16.  the knowledge of the marvelous works of God in the heavens, and for our 
b Basil. Hexam. 6. Necessariae sunt ad humanam vitam luminarium notae & significationes. Si enim quis non ultra modum signa ex ipsis curiosius inquirat, utiles ipsorum obseruationes, ex longa experientia comperiet.  necessary direction in human affairs, being therefore 
c job. 38.31.32.33. Amos 9.6.  commended unto us in the scripture, which foreshoweth the motions, positions, aspects and eclipses of the heavenly bodies, with many things necessary for the government of Commonwealth; which belong unto them, as they are signs of seasons, days and years: and although we may foreknow in general the seasons of the year, and that which dependeth on the same; yet those particular conjectures which are gathered from hence, of the change of the weather for every day, 
d Of which they may as well (having the skill and use of the Ephemerideses, for as much as errantibus stellis nullae illit minus errant. Cic.) foretell twenty, forty, or an hundred years before, as one year: how much then were such knowledge to be esteemed, if it were lawful, and were a skill, and not a fraud.  of famine, earthquakes, wars, death of Princes, amity, sedition, and such like, have neither ground in Art, nor hold in reason, but are flatly forbidden by the word of God. And although sometimes particular predictions may happen true, as those of 
e Laert. lib. 1. in vita Thaletis. Cum velles ostendere, quàm sit facile sapienti ditari, praecognita futura ubertate conduxisse olearia pecuniasque sibi innumeras comparasse.  Thales, 
f Valer. Max. lib. 8. cap. 11. Qui mortem Caesari praedixit ut proximos 30. dies, quasi fatales, caveret, quorum ultimus eras idus Martij. Et cum fortè mane uterque convenisset, Caesar Spurlnae: ecquid scis idus Martias iam venisse? Et is, ecquid scis, illas nondum praeterijsse? Caesar eodem die 23. vulneribus confissus est.  Spurina, and 
g Sueton. in vita Domitian. Cum mortem imperatori praedixisset, interrogatus quis ipsum maneret exitus: affirmanis sore ut brevi laceraretur à canibus. Hunc interfici sine mora jussit, sed ad coarguendam temeritatem artis, sepeliri quoque accuratissimè imperavit. Quod cum fieret, evenit ur repentina tempestate derecto funere semiustum cadaver discerperent canes, etc.  Asclatarion: yet because it is flat sacrilege 
h Isai 41.23.  unto the glory of God, invented by 
i Cic. divin. lib. 2. Gell. lib. 14. cap. 1. in fine.  evil authors, forbidden by the Scriptures, Counsels and Fathers of the Church, hath no ground nor certainty in Art, and ᵏ is unprofitable unto men: therefore it is not lawful, for Christians, to profess, practice, or consent unto it, neither were the heavenly bodies ordained for such abuses.   

Question 11. verse 16. Wherefore is it said, that God made two great lights? etc.  
THe Sun and the Moon are called great lights: partly of their nature & effects; because they give more light than other stars: and partly also after the custom of the Scripture, (to speak unto the capacity of the simple) because they 
a Ambros. Hexamer. lib. 4. cap. 1. Non tam aliorum comparatione quàm suo munere. For the Moon being found to be the least of all the heavenly bodies, except Venus and Mercury, through her nearness unto us, giveth greatest light, and seemeth greatest, next the Sun.  appear unto men to be the greatest. The Sun appeareth alone in the day, 
b Varro de lingua lat. lib. 4. Sol, quia solus apparet.  not because he is alone, but because through his exceeding brightness, the other Stars cannot be seen. The Moon also in her brightness 
c August. de Gen. cont. Manich. lib. 1. cap. 14. Illa tamen suo fulgore superat omnia, & ideo princeps eorum rectissimè dicitur. Therefore called of the heathen the Queen of heaven. jere. 44.17  obscureth many Stars, and being more beautiful than any other, hath worthily the 
d vers. 18. Psal. 136.9.  chief pre-eminence in ruling of the night. They are called greater or lesser by comparison, either of their light, or of their bodies. The Sun is called in the language of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shemesh, that is 
e Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamash Chaldaicè to serve.  a servant, as if he were Gods only minister of light to all the world, because he is 
f Basil. Hexam. Hom. 6 Primò ipsa lucis natura producta est: nunc autem solare hoc corpus ut primogenite illi luci vehiculum sit, praeparatum est.  as it were the chariot wherein light is carried, not only to enlighten the air and the earth; but even the Moon and Stars themselves: which although they were indeed created lights, 
g 1. Cor. 15.41.  so as one star differeth from an other star in glory, yet is their glory much more increased by their beholding of the Sun. The Moon is evidence enough hereof, which shineth only on that part 
h Basil. Hexameron. 6 August. Epist. 119. ad lannuar. cap. 4. lacrementa & decrementa lunaria ex conuersione globi eius coniecerunt. Vitru●. lib. 9 cap. 4. Gerosus pilam esse ex dimidia part candentem locuit, conue●tique candentem versus , propter eius proprietatem luminis ad lumen. Aristarchus Samius aliter: ●unam proprum lumen non habere, sed esse uti speculum, & à solis impetu recipore splendorem.  which is next the Sun, as that whereon the Sun doth cast his beams. Wherefore the Moon is always full, as Augustine 
i Aug. de Gen. ad lit. lib. 2. cap. 15. Idem de Gen. imperfect. cap. 13.  saith, although to us she appear not so. For according to her distance from the Sun, so is her light to us ward, and the less it appeareth unto us, the more 
k Plin. lib. 2. c. 9 In coitu lid cernitur, quoniam haustum omnem lucis: ●uersa, illò regerat unde acceperat.  it is increased on the other part, being upward and next the Sun, which through the thickness of her body we cannot see. For to think that the body of the Moon, waneth and increaseth with her light, were as apparent folly as with 
l Cic. in Lucullo.  Zenophanes and 
m Laert. lib. 2. cap. 3. de Ana●r.  Anaxagoras, to imagine there were houses and cities in her. And yet the eclipses of the Moon are more apparent testimonies of the same. For when she is so opposed to the Sun, as 
n Ptol●n. Almag. lib. 4 cap. 1. Cum distantia qua lunae globus disiat à centro terrae non sic tanta quanta est ad Zodiacum, ut insta: puncti magnitudo terrae ad eam habeat (de proinde umbram per sphaeram lune terrae faciat) cum ergo lunae sic opposita soli fuerit, ut in terrestris umbra incidat cono, quia ex opposito solu unà cum eo circumducitur proportionaliter incidentiae qualitatibus lumin● privatur, terra enim solaribus obijcitur radijs, hinc fit ut similiter omnibus, etc.  that she cometh within the shadow of the earth, having lost the light she received from the Sun, she 
o Perhaps somewhat enlarged by the brightness of her circle & other stars.  showeth her own, until she have recovered again her borrowed brightness. Concerning the greatness of these lights, it may seem to simple men a miracle, or rather a fable, that is affirmed by the universal consent of all the learned, that the body of the Sun is greater than the earth, which 
p Cic. in Lucul. Cleom. lib. 2.  Epicure and 
q Laert. lib. 9 cap. 1. de vita Herac.  Heraclitus would think might be contained in a bushel. But let it not move thee 
r Ambr. Hexam. lib. 4 cap. 6. Considera quantum intersit spatij inter  & terras. Mentitur noster espectus; noli fidele astimare eius judicium.  (saith Ambrose) that he seemeth unto thee not past a foot broad, thy sight deceiveth thee, believe not the judgement thereof: but consider how much space there is between the Sun and the earth, by which our sight is weakened (which indeed is so great, as that it surmounteth the compass of the earth.) He 
s Ibid. Basil. Hexam. 6.  showeth the same greatness in India and in England all at once: he enlighteneth all parts of the earth alike, 
t That is in the same Hemisphere of the earth in which he shineth.  and appeareth the same, indifferently to all. Neither say we this, that thou shouldest stand still in considering the creatures, but that thou shouldest ascend to 
u Chrysost. Hom. in Gen. 6. Non ut in eo subsistas dilect, sed inde ascendas, & in elementi opificem admirationem transferas: nam quanto maius ostenditur elementum tanto admirabilier opifex eius apparet. Lact. lib. 6. c. 1. Ideo facti & inspirati ab eo sumus, non ut coelum videremus &  (quod Anaxag. put●uit. Laert. lib. 1. c. 3.) sed ut artificem solis & coeli Deum pura & integra mente coleromus.  admire the maker of them. For by how much they are more glorious, in regard of their light and bigness, so much more glorious doth he appear, who made them so light, so great, so beautiful, and that of nothing. And if the Sun and heavenly bodies be so great, which yet notwithstanding are nothing in respect of the greatness of the heavens, how great is the Lord who 
x Jerem. 23.24. Non mole sed virtute & essentia spirituali: nam Deus non est corpus, sed spiritus. joh 4.24.  filleth both the heaven and the earth? And how truly saith the Prophet, He measureth 
y Isai. 40.12.17.  the waters in his fist, and counteth heaven with his span, and all nations to him are nothing, and less than vanity? But we will give no rains to curiosity, to search whether the Sun be 
z Ptolom. Almag. lib. 5 cap. 16.  170. times (although by sufficient ground of Art the same is proved) or the least star that appeareth in the firmament be eighteen times greater than the earth; or whether it be eighteen hundred and fifty miles to the circle of the Moon, or as many thousand, as is reported, from thence unto the stars, seeing it maketh little (as 
a Ambr. Hexam. lib. 6 c. 2. Quid mihi quaerere quae sit terrae mensura circuitus, quam Geometrae centum octoginta millibus stadiorum affirmant: libenter fateor, me nescire quod nescio, imo quod scire nihil prodest.  Ambrose speaketh) to matters of faith: and would have omitted at all to speak thereof, so as the rebellious wit of man would not through ignorance accuse the Scriptures. 
b In lib. contra fidem Christi. Et est apud Cyrill. Alex. lib. 3. Vbi praeponit Platonen Mosi, imo ipsi Deo in narratione creationis.  julian and 
c Argum. 8. Quod dixerit duo luminariae magna . & lunam. Cum Mathematici firmissimis rationibus demonstrant no● nullas stellas, multis partibus maiores esse luna.  Simplicius blaspheme the spirit of God in Moses, because he wrote not more curiously of these things. The simple idiots, on the other side do go away, for that he wrote so much, saying: This is a hand saying, who can hear it. Notwithstanding, the wisdom of the spirit of God is most excellent herein: who only maketh briefly mention of these things, and not a declaration, to the end that the simplest might have a taste of the greatness of the Lord, and might be provoked thereby to search the Scriptures; and that those who are able, might use those 
d Basil. H●●●m. 5. Artes naturae interprete●.  interpreters of nature, and 
e Clem. Alex. Strom. 1 Ita hic eum bene & utiliter eruditum existimo, qui omnia refere ad veritatem adeo ut ex Geometria, etc. Et ipsa Philosophia coliigens quod est utile, nullis insidijs interceptam servet fidem.  handmaids unto wisdom, which are the arts and sciences, as the means that 
f Isai. 28.26.29. Act. 7.22.  God hath sanctified for the increase of godly knowledge.   

Question 12. verse 26. Wherefore God said let us make man in our Image, & c?  
WHen as the Lord had furnished the heaven and earth, with all the creatures and ornaments thereof, last of all he formeth man, consisting of heavenly and earthly nature, 
a 
Nazianz. orat. 42. in pasc. 2. Hoc igitur cum artifici verbo visum fuisset ostendere, animal unum ex utroque, hoc est, ex invisibili ac visibili natura, fabricatum, nempe hominem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Tima.  
Sanctius his animal. ovid. Metam. 1.   as it were the end and perfection of his work. He saith not, let man be made: as he said, let there be a firmament, let there be lights, let the earth bring forth the living thing, and such like: but let us make man: Neither was this in respect of 
b Gen. 18.14. Numb. 11.23.  any hardness in the doing, but in respect 
c Artop. in Gen. 1. jam autem in ipso speculo ponit vivam suam imaginem proprijssimè Deum referentem.  of the greatness of the work: the Scriptures speaking after our capacity, for as much as men of wisdom when they are to handle matters of importance do use the deeper consultation, and greater care in the performance of them. Hereby than the spirit of God commendeth 
d Basil. Hexamer. 11. Compara inter se hominis generationem & lucis generationem: illic dixit fiat lux; hic accepit Dominus Deus; super omnia est hominis generatio: dignatur propria manu corpus nostrum formare.  the excellent workmanship of God, performed in the creation of man 
e Hilar. in Psal. 119. sect. 10. Et id quod ad confirmationem coeli satis est, in hominis conditione non sufficit. Coelum manu Dei formatur, homo manibus (Isai 45. & Psal. 119.) praestat ergo officio unius manus duarum operatio.  which surpasseth the framing of the heavens. As also the dignity of man, 
f Origen in Gen. Hom. 11. Ambros. lib. de dignit. Hom. cap. 2 Ex interiore hominis nobilitate.  being made a more noble creature than the heavens. And withal 
g Chrysost. in epist. ad Rom. Hom. 10. Vehementer enim salut● nostram deside●at, & hoc ab initio decla●auit.  the exceeding care and love the Lord doth bear to manward even from the creation. Neither is this, that we should wax proud of this our dignity, as worldly men, but that by knowing what we were, we might 
h revel. 2.5.  bewail the 
i Eccles. 7.3.  loss thereof 
k Hose. 14.2.3.  through sin. Neither is it wisdom to esteem man's excellency, by that we now can see in man, for that wherein his glory chief stood, which was the image of God in him, is so far defaced, and the image of a 
l Psal. 49.12. jere. 51.17.  beast, yea of the 
m 
joh. 8.44. 1. joh. 3.8.10.  
Origen. in Leuit. Homil. 4. Si pro misericorde crudelis pro pio impius existas, abiecta imagine Dei diaboli in te imaginem suscepisti.   devil come in place, as that there remaineth but a very small portion of the grace of his first original. Wherefore this consultation 
n Cont. julianos, Symplicias, Porphyrios, irrisores Atheos.  doth not signify 
o Cyril. lib. 1. cont. julian. Name consideratione, divina & incorruptibilis mens opus non habet, sed voluit ostendere factum apud Deum & consilijs quasi praecedentibus honestatum.  as though God had need of counsel or of help, but that the Lord did most singularly show his wisdom, his counsel, and (as I may say) himself, in man's creation. But to whom said God, let us make man? Not to the 
p Chrysost. Homil. de Trin. Tom. 3. Cum quo consilium init Deus? cum Angelis inquit. at non habent angeli imaginem Dei: loquitur autem ad coop●ficem f●lium & sanctum Spiritum. Epiphan. contr. Saturnilian. Haeres. 23. Asserit enim hic angelos, & Deum judaeorum unum ex ipsis esse dicit, & dixisse angelos, etc.  Angels, as the 
q Rabb. Solom. & alij Rabbini, Angelos Deum adiu●isse admittunt: imò alij, Deum, terrae, elementis, etiam animantibus fuisse allocutum, potius statuunt; quam trinitatem deitatis, & divinitatem jesu Christi agnoscant, tam profundè traduntur in sensum reprobum.  jews affirm, for he used none of their help in 
r Gen. 2.7  man's creation, neither 
s Chrysost. de Trin.  did he create man after the image of Angels but of 
t Ambros. Hexam. 7. c. 7. Numquid Deo & angelis communis imago est?  Elohim, of God himself. But this consultation, or rather agreement or decree, is of the Trinity, wherein the Father, 
u Hilar. de Trin. lib. 5. Homo ad communem fit secundum veritatem sermonis imaginem.  as the first in order, 
x Chrysost. Hom. de Trin. Concil. Syrmiense apud Socrat. lib. 2. cap. 25. Siquis hoc, faciamus hominem: non patrem ad filium dixisse, sed ipsum Deum patrem ad seipsum locutum (scil. non agnoscens personas trinitatis) sentiat; anathema esto.  speaketh unto the Son, and to the holy Spirit: and the Son and holy Spirit 
y Cyril. Alexan. count jul. lib. 1. Ipsam dixit sanctam trinitatem sibi ipsi locutam, nequis ad filii similitudinem, diceret factum esse hominem non autem patris.  speak it and decree it with the Father, which, because it is written 
z Rom. 15.4.  for man's instruction, is spoken also after the manner 
a Rom. 6.19.  of men. Beware of blasphemy, lest we conceive of the Trinity as of a man. Here therefore 
b justin. Mart. Dial. cum Triff. Non ad elementa, sive ad terram sive ad alia locutum faciamu● sed ad alium qui & (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) numero alius & rationali● sit, neque Angelos, etc. Chrysost. Hom. count ●●●omaeos. Ad quem dicit? manifestum quod ad unigenitum suum. Non dixit fac; ut ne servile aliquid suspiceris pr●ceptum: sed faciamus, ut forma consultoriorum verborum aequaelis detegeretur honour. Hilar. lib. de Trin. 2.  is a manifest proof of the trinity of the persons, and the unity of the Godhead, for as much as man is created: 
c Basil. Hexam. 9 Faciamus hominem (inquit) & fecit hominem, non fecerunt: per illa quidem judeum erudiens, per haec verò Paganismum excludens.  In our image saith the Trinity; 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 original words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tselem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demuth) which are translated image and likeness, they have 
a August. lib. de Gen. imperf. cap. 16. Omnis imago similis est ei cuius imago est, nec tamen 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 signify one thing, as if the Lord had said: let us make man in our image, that he may be (as a creature may be) like us; and the same his likeness, may be 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, justus. 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. ●6. d. Sed ad imaginem secundum memoriam, etc. Ad similitudinem secundum innocentiam. bonavent. inscript. secund. distinct. 16.  school Doctors, do distinguish, as if, by image the Lord had meant the reasonable powers of the soul, reason, will, and memory; and by likeness the qualities of the mind, charity, justice, patience, etc. but both Moses himself confoundeth this distinction (if you compare 
d Gen. 1.27. & 5.1.  the Scriptures:) and the Apostle where he saith, 
e Coloss. 3.10.  he was created after the image of GOD in knowledge, and the same 
f Ephes. 4.24.  in righteousness and holiness. Here cometh to be considered, the matter subject, wherein the image of God was placed, and the form whereof it did consist. Audius' 
g Epiphan. Haeres. 71. August. Haeres. 50.  the founder of the Anthropomorphite heresy, supposed it was placed in the figure of the body: which (lest there 
h Leo magn. de natali Apostolor. Roma cum omnibus dominaretur gentibus, omnium gentium seruiebat erroribus. Quod verè de Romano imperio sub impijs regibus scripsi● Leo, id multo verius in ecclesiastico statis, & quasi prophetica vox comperta est sub pontificibus ab ingresso in eam Antichristo.  should be any heresy so gross, which they would not acknowledge for their own) the fathers of the Church of Rome, are content to like of and to defend: in whose Churches, Chapels, and places of Devotion, it is every where to find, the image of God the Father depictured 
i Abominable Idolatry of the Papists, which is not yet wholly extirpate out of England.  on their walls, or in their glass 
k Origen. in epist. ad Rom. Hom. 1. Commutaverunt gloriam incorruptibilis Dei, etc. Non est sane praetereundum, Apostolicum sermonem non solum eos, qui idola colunt argue●e: sed inter Anthropomorphitas intelligendi sunt computati qui in ecclesia positi, imaginem corpoream hominis, Dei esse imaginem dicunt: ignorantes quod scriptum est in Gen. 1. etc. Deinde Anthropomorphitae, id est, qui corpore● imaginem hominis, Dei esse imaginem dicunt, convictos se ab Apostolo & confutatoes esse cognoscerent.  in the figure of a man: as though they had learned of 
l Cic. de invent. lib. 2.  Zeuxis to draw his physiognomy. And they prove it lawful both to have such pictures and to worship them 
m Concil. Constantin. 7. Act. 2. in epist. Adrian. Papae ad imperatorem. Concil. Trid. sess. 25. Mandate sancta synodus omnibus episcopis docendi munus, etc. Imagines porrò Christi, deiparae virgins & aliorum in templis praesertim habenda●, ijsque debitum honorem impertiendum, quoniam honos qui ijs adhibetur refertur ad pro●otypa, ita ut per imagines quas osculamur, Christum adoramus, etc.  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 reue●entiam adhibendam: si verò ut imago Christi, tum adoratione latriae sicut Christum ipsum adorandum. Ideo crucem alloquitur ecclesia: o crux ave spes unica. Caietan. ibid. Bonaventura in 3. distinct. 9  Doctors of their Church are not afraid to teach, that there is the same reverence to be given to the sign or image, as to the thing signified by it, that is to say, to God himself. But it is a wonderful perverseness (saith Tertullian) 
o Tertul. adverse. Martion. lib. 2. Satis perversum est ut in Deo potius humana constitua●, quàm in homin● divina, & hominis imagine Deum imbitas, potius quam Dei hominem.  to think that there are human things in God, rather than divine things in man: and to conceive of God to have the image of a man, rather than a man to have the image of God. Basil also and Chrysostome, do 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 over the creatures, and the pre-eminence that God gave unto him. But this seemeth to be too small a piece, to make so large a garment of. The Scripture doth more plainly expound itself. 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 living soul. Herein we find, that man consisteth of a body made of earth, and of a soul which was the breath of life, which earthly and heavenly natures being united by the 
r 1. Thess. 5.23 Hilar. in Psal. 139. Naturam sclicet hanc terrenam atque caelestem quodam inspirationis foedere copulatam.  Spirit, the man became a living soul. Seeing therefore God created the whole man, in the image of God, it is evident; he created in that image (so far as their several nature could contain) both 
s 
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 secundum imaginem, neque animam. Credentium enim est consiteri scripturam: est igitur in homine id quod est secundum imaginem: Deus autem ipse novit quo modo est. Aug. de Trin. lib. 11. cap. 1. & dein. Caluin. institut. lib. 1. cap. 15. sect. 3. Nulla tamen pars fuit etiam usque ad corpus, in qua non scintillae aliquae imaginis micarunt, etc.   body and soul. But as wax is more apt than clay to receive a print, so the soul being a spirit, was much more capable of the impression of the image of God. Yet that which the body could contain, it did in very notable sort express. As in that noble form, whereby it was endued with life and sense, and became to have such excellent proportion, so marvelous, so beautiful, as no creature in the world may be compared with it: and the Scriptures themselves 
t Psal. 149.14.15. etc. Eccles. 12.1.2. etc.  do so greatly praise it. This very perfection of the body, which is as it were the perfection of all visible creatures, is of the image 
u Matth. 5.48. ex analogia.  of God's perfection, who is of all perfections 
x Matth. 5.48. Coloss. 1.17. Ephes. 1.23.  the most perfect. Moreover, the sound temperature thereof, 
y Addit insuper Clemens Alexan. pedagogue. lib. 2. cap. 10. Et ea ratione sit homo Dei imago, quatenus homo cooperatur ad generationem hominis.  by which it would have continued for 
z August. de peccat. mer. & remiss. lib. 1. cap. 2. Proinde si non peccasset Adam non erat expoliandus corpore sed superuestiendus immortalitate.  ever without corruption, carrieth the savour of God's eternity. The strength of the body, wherein it was created, did evidently bear show of the power of the Creator. But the soul being a spirit (as the Lord is 
a joh. 4.24. Eccles. 3.21. & 12.8.  a spirit) is far more apt to bear the image of God, and even 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 soul, there is a very lively print thereof: 
c 
Chrysostom. ad pop. Antioc. Hom. 3. Etsi non eiusdem cum Deo substantiae sunt homines.  
August. de quant. Animae. lib. cap. 34. etc.   not as though the soul were of the substance of God, but in that it is a spiritual and immortal substance. Secondly, in reason, knowledge, wisdom and memory, which is the 
d Coloss. 3.10.  very express character of his wisdom. Of the which without doubt he received a marvelous great measure, especially of heavenly wisdom (as it were by reflection of spiritual light) in the knowledge of his Creator: for as much as even 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 give a significant name, answerable to the nature of the thing. Latinè, nomen quasi novimen. Festus.  every creature, so as God himself 
f Gen. 2.19.  both permitted and allowed of his wisdom in giving names unto them. Thirdly in righteousness, that is in justice which concerneth the creatures, and is the sum of the second table of the Law, resembling thereby 
g Ephes. 4. ●4.  the justice, mercy and bountifulness of God. Fourthly in 
h 1. Pet. 1.14.15. Ephes. 4.24.  holiness, (which is the 
i Deut. 6.5. Mat. 22.37.38.  Content of the first table) as pertaining to the worship of God, being priest, apt, and able to perform whatsoever of a creature might be expected. Fiftly, the will was sanctified after 
k 1. Chron. 29.9. Psal. 27.4. Tertul. count Marc. lib. 2. Sed in ea substantia quam ab ipso Deo traxit, id est anime, ad formam Dei spondentis, & arbitrij sui libertate & potestate signatus est.  the image of God, and had liberty of election to will and choose good. Sixtly, he bore the image of God's eternity, 
l August. lib. de quant. Anim. cap. 2. Quemadmodum ipse immortalis, immortal quiddam fecit ad similitudinem suam, etc.  because he was made a living soul, to continue and live for ever. Seventhly, in 
m 
Ambros. Hex. lib. 6. cap. 8. Non enim caro potest esse ad imaginem Dei, sed anima nostra, quae libera est, & diffusi● cogitationibus, atque consilijs, huc atque illuc vagatur, quae considerando specta● omnia. Ecce nunc sumus in Italiae, & cogitamus quae ad Orientales, etc.  
August. de quant. Animae. cap. 14. & 34.   that quickness and agility of the soul, and that capacity whereby we comprehend all creatures in our mind, and so readily conceive in thought, so many matters, so different, so far distant, this is the shadow of God's ubiquity who is present in all places at once, as 
n jerem. 23.24. Psal. 139.7. etc. Isai. 66.1.  saith the Scripture. Lastly, 
o Epiphan. in Anchor. Etsi dixeris non est corpus secundum imaginem: accepit inquit limum de terra & vocavit hominem: & hominem vocat id quod terrenum est, & hominem vocat id quod animale est, etc.  the whole man was after the image of God, 
p Psal. 8.5. & 49.20. August. epist. 28. unde intelligitu●, animam propriam quandam habere naturam, omnibus hic mundanae molis elementis excellentiore substantia creat●m.  both in nobility, whereby he 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: ut quemadmodum in coelo, non est Deo superior; sic super terram nullus sit homine superior: & hic principatus naturalis fuit, ut est leonis inter quadrupedes, none electionis ut 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 (s●il. boni) participatione beata esset si summo bono humili dilectione seruires. Creaturae quip rationali, alia beatiudo nec potuit, nec potest esse nec poterit: nisi ut agnoscens à quo non solum facta, sed etiam à quo rationalis est facta, maiorem dilectionem exhibeat bono creator● quàm sibi.  in blessedness, enjoying the glorious presence of God himself. Whereby it appeareth, that the image of God, whereunto Adam was created, 
s Franc. juni. in Gen. cap. 1.  was 
t Hilar. in Psal. 119. sect. 10.  a spiritual substance, endued with all perfections or perfect qualities, which were requisite unto a creature, to the showing forth of the divine perfection and Majesty of God, so far as the nature of the creature was capable thereof. So that we see, the same image of God consisted not in the figure of the body, nor as though any substance of the Deity were in the soul, as 
u Anthropomorphitae, de corporis lineamentis & figura. Manichaei de substantia animae. Item, servetus Hispanus qui itidem animae substantiam, divinae portionem haereticè asseruit.  Heretics have taught: but of the likeness and resemblance unto the substance, and to the attributes and properties which be substantially in God. This aught to teach us to beware of corrupting ourselves by sin, or our neighbour by our trespass or example. For as the brazen 
x Chrysost. ad pop. Antich. Hom. 3. Neque enim aesstatuae eiusdem est cum rege substantiae, sed tamen hanc ausi laedere, etc.  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 indeed they are not) yet because they are his image, through a resemblance in their nature, he that doth deface this image, whether in himself or in his neighbour, is guilty of 
y 1. Cor. 3.16.  high treason before the Lord. It ought to move us also to 
z Deut. 10. vers. 12. joh. 14.14.15.  love the Lord, who did in such glorious manner garnish our nature with his image. Thirdly, 
a Psal. 119.113.128. jud. vers. 23.  to hate our sins, by 
b Rom. 5.12. Hose. 14.2.  means whereof this image is so horribly defaced. And withal 
c jud. vers. 20. joh. 3.15. Ephes. cap. 2.8.13.19.  to labour to attain true faith in jesus Christ, by 
d 1. Cor. 15.22. Heb. 7. 2●. Irenae. lib. 3. cap. 20. Luctatus enim est & vicit: erat enim homo pro patribus certan●, & per obedientiam inobedientiam persoluens: alligavit enim fortem & soluit infirmos, & salutem donavit Plasmati suo, destruens peccatum.  whom this image shall again be perfectly restored. How far this image is decayed by sin, and how fully recovered by jesus Christ, we reserve to entreat of until 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 we might understand, 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 uteretur, apposuit: & masculum & foeminam fecit eos. Et mulier habet quod secundum imaginem Dei facta est, velut etiam vir.  
Contra Platonem, qui virum & foeminam in duas species distinxit. Item Platonis in Sympos. & Rabbin. Stultissimum commentum, primum hominem creatum fuisse androgynon, marem simul & foeminam, quasi à tergo connexum; monstrum, & inform. Hos scriptura aper●è refellit, quae articuli appositione (ut inquit Basil.) masculinum genus ostendit. Deinde dicit, creavit eos non eum. Denique abhorret ab analogia tum creationis tum fidei, ut Deus creationem hominis, à monstro inciperet.   the woman was as well partaker of the same, although she were form afterward. Secondly, 
b Chrysost. Hom. in Gen. 10.  because of the blessing which followeth in the next words, for where it is added, he 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 ullum esse peccatum, sicut est in libidine sive fornicandi, sive ipso coniugio immoderatius ●butendi.  he gave them power to increase and multiply 
d The man endued with that part belonging unto him so soon as he was created, which because it was imperfect, the Lord also saith: It is not good the man to be himself alone.  vir sit tanquam hominis dimidium.  so soon as they were created. And albeit the woman 
e  videtur ex cap. 2.7.15. etc.  were not yet form, the blessing notwithstanding is most fitly remembered in this place, whereas the creation of male and female, is testified to be in the image of God. The Scripture here doth briefly record the history of man's creation: and in the second chapter doth farther 
f Per recapitulationem, & explicationem.  explain the same; the order whereof is this: God created man in his image, 
g 1. Tim. 2.13.  first Adam, afterward Heva; 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 civit. Dei. lib. 1●. cap. 1. Neque hoc genus fuisset in singulis quibusque moriturum, nisi duo primi quorum creatur est unus ex nullo, alter ex ill●, id inobedientia meruissent: scil. amittendo quod eo ordine accepissent: ergo & ipsissimo ordine acceperunt generandi potestatem.  received the blessing for himself and all that were to proceed from him: placed 
k Cap. 2.15.  in paradise, 
l Vers. 16.  received the commandment of the forbidden fruit, 
m Vers. 20.  gave names unto the creatures, 
n Vers. 21.22.  slept, and the woman was form of his rib, 
o Vers. 23.  he rejoiceth of his wife: and now that Heva was form, they actually receive the blessing of multiplication, 
p Cap. 1.28.29.  and of food, all except of the tree of knowledge of good and evil. It is therefore as if he had said: the woman which was afterward created, bore the same impression of God's image as did the man: and when they were both created, 
q August. de civit. 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, usque ad certum sanctorum numerum, quem praedestinaui● Deus, nascerentur homines non parentibus successuri morientibus, sed cum viventibus, regnaturi.  God gave 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 deny the same, saying: 
r 1. Cor. 11.7.  The man is the image and glory of God, but the woman is the glory of the man. The answer is, the 
s Fallacia à dicto secundum quid ad dictum simpliciter.  argument is false and is to be denied, yea the Scriptures in this agree with heavenly concord, so far are they from any contrariety. The Apostle denieth not 
t Conciliatio. 1.  the woman as she is a creature to be in the image of God, either in regard of the soul or of the body: 
u 1. Cor. 11.8.9. Chrysostom. Hom. in Gen. 8. Mulier autem gloria viri est. Vir enim imperat, mulier autem subiecta est. Itaque quoniam juxta rationem dominij non formae ad imaginem factus est, ideo vir dominatur omnibus, mulier autem subiecta est. Ea propter dicit de viro Paulus, etc. Caluin. Institut. lib. 1. cap. 15. sect. 4. Ad ordinem politicum rest●ingi hoc ex contextu patet.  but by comparison of the man in that she is a woman, that is, of that sex, wherein she was made a helper to the man: and therefore being created for the man, and of the man, she is inferior to him, and must needs be subject 
x Gen. 3.16. 1. Tim. 2.12.14.  in this corrupted tabernacle. Being therefore compared together in themselves, the man alone is the image of God, that is, a greater image than the woman is, because he 
y Ambros. in 1. Cor. 11 Chrysost. in 1. Cor. Homil. 26. Vir quidem non debet velare, etc. Principem enim qui ad regem accedit principatus ensign habere oportet, ita mulier quoque contumelia viro est, nisi subiectionis ensign habeat.  is more honourable and beareth rule; the woman is the glory of the man, because she was made for him, and in subjection to him, 
z Ephes. 5.22.23.  as he is to the Lord. But being simply considered as creatures, there is no 
a Basil Hexam. Hom. 10. Ne animum advertas externo homini, integumentum est hoc, anima sedes intus sub velamine, & tenero corpore. Anima sanè & anima, aequalis est, in velaminibus differentia est.  difference, but in their covering, neither so far as concerneth the image of God, is 
b Galat. 3.28. August. de Trin. lib. 12. cap. 7. Ad imaginem Dei quip naturam ipsam humanam factam dicit, quae sex● utroque completur, nec ab intelligenda imagine Dei separat foeminam.  there to be accounted male or female.   

Question 15. verse 29. Whether God showed his liberality, as largely in providing food for them, as in creating them?  
GOd giveth unto them, as saith the text, every herb bearing seed, which is upon all the earth, and every tree wherein is the fruit of a tree bearing seed: And what could man desire more? Yea what more had 
a The most exquisite Glutton that ever the earth nourished, who used no common meats, but such as were marvelous rare and costly both fish and foul, besides the brains of Peahens', the tongues of Phaenicopteries & such like: his dogs & lions were fed with Pheasants, Partridge and birds. Aelius Lamprid. Julius Capitolin. Spartian. in vita Sept. Severi. Sueton. in vitae Vitell. cap. 13. telleth the like of Vitellius.  Heliogabalus, or Cleopatra, in all their excess of gluttony, except 
b Athenaeus Dipn. lib. 4. cap. 7. Plutarch. in vit. M. Antoniuses. Plin. lib. 9 c. 35. affirmeth that Cleopatra to amend the cost of her banquet, supped up a pearl of marvelous great price.  precious pearls, or the flesh of beasts: which while men's bodies were immortal, 
c Rom. 5.12. Death reigned and entered by sin.  because they were void of sin, was no convenient food to nourish them. Besides that, such meats were not sanctified 
d 1. Tim. 4.5.  by the word of God. The word and ordinance of God 
e Deut. 8.31. Matth. 4.4.  is it, that addeth unto bread the staff of 
f Levit. 26. ●6. Isai. 3.1.  bread, whereby such meats being creatures void of life, do feed our bodies, and make them live: which stay or strength of bread when either it is nor added, or else is taken away by God, the creatures become unprofitable and cannot 
g 2. King. 6.27.  help. Now therefore the Lord doth here give strength to herbs and fruits of trees, to be unto man for nourishment. In that he determineth not the same of flesh, it is manifest he gave no power at that time thereto. Which benefit of food, bestowed on herbs which bore their seed, as Wheat, Barley, Mill, Rice, 
h Sugar is not the seed of any herb, but the fruit or pith of a reed or cane of Barbary, Madera, etc.  Sugar, and a thousand such: with the fruit of trees, as Apples, Almonds, Dates, with as much variety in that kind, was doubtless 
i Like as the bodies of men were much more beautiful, by creation, than now they are with all the ornaments of apparel.  a much more liberal gift and more abundant, and also more profitable for the use of man, in the time of innocency, then when after the flood, the flesh of creatures was joined with them. For sure it is, the Lord bestowed this gift on Adam void of sin, the other was bestowed on sinful creatures, rather to supply their necessity, then to minister abundance. Neither may it be thought, that unto us remaineth the whole gift bestowed on Adam, either in variety, or goodness of the fruit; for than was there a surplusage added, of the use of beasts: which cannot stand with the analogy of the scriptures, 
k Gen. 3.17.18.23. jerem. 5.25.  which testify, that man's life is greatly impoverished through sin, and many blessings taken away, which man through weakness could not rightly use. Wherefore it is to be esteemed, that much more variety of 
l The scripture saith every herb bearing seed, and every tree, etc. so that all of them no doubt were not only wholesome, but also pleasant; whereas now very few, in respect of the number of kinds, are good for meat.  herbs and plants were serviceable unto food, than now there are, and the same 
m 
Pet. Mart. in 1. Cor. cap 8.  
Muscul. in Gen. 1.29. Prudenter sentiunt, qui terram si● d dil●uto dicunt corrupta● fuisse, ut vix mediocrē●a●eamu● gustum primae illius benedictioni●: imò statim post l●ps●m hominis, iam degeneres & viti●so● fructus pros●rie coepit.   more delicate & pleasant, then after 
n Gen. 3.17.  the earth was cursed, especially 
o Look Gen. 7. & 9  after it was drowned with the flood: and thereunto, that they were, by the law of creation, always 
p Becausse the trees bare fruit at all seasons, by the creation, in regard whereof our Saviour cursed the figtree, for his barrenness, although the time of figs were not as then. Mark. 11.13.14.  fresh, new, ripe, and never decaying, whereby men might be out of danger, to loathe them, or to stand in want. And in deed it may be gathered, that not only before the fall, but ever also until the flood (albeit happily the Lord in his counsel, secretly prepared the flesh of beasts for nourishment, when he smote the earth with barrenness, although he revealed not his pleasure unto men) and that liberty was given 
q Gen. 9.3.  to eat flesh; the godly patriarchs, Adam, Seth, Methushelah, Noah and the rest, which lived so many hundred years, 
r 
Tertul. lib. de cibis judaicis.  
Origen. in Num. Homil. 27.  
Chrysost. in Gen. Homil. 27. Hic est initium edendarū carnium, etc. Hieron. adverse. jovin. lib. 2. Adam tamen eiectus, non protinus accepit licentiam carnium vescendarun, sed tantum poma arborum, & fruges segetum & herbarum holera et traduntur in cibum: ut exul quoque paradisi, non carnibus quae in paradiso non erant, sed similitudine frugum paradisi vesceretur.   did content themselves with that food that God had given them: although they saw 
s Gen. 6.11. Cruel.  the wicked people and ravenous beasts and foul devour flesh. But beasts, which before the fall of man 
t Isai. 11.6.7. Basil. Hexam Hom. 11. Etiam vultures ad cygnorum similitudinem vivebant, & omnia nunc crudivora, in pratis pascebantur, etc. Etiam serae, & herbam & gramen si●i ipsis in alimentum excogitarunt (scil. agnoscentes proprios cibos, alijs enim verbi causa utebatur lo, alijs cer●●s, alijs bos, alijs aves, Origen. in Num. Hom. 27.) non mutuo inter se insi●ias struxerunt.  did dwell together, and none did hurt or molest another, so soon as man had rebelled against the Lord, and that themselves were 
u Rom. 8.20.  subject unto vanity, began to oppress and devour one another, as they shook off the yoke of obedience unto man their governor. The 
x Hieron. in jovin. lib. 2. Postea verò vident Deus quod diligenter appositum esset ad malitiam cor h●minis, etc. & avidissimam hominum gulam probant, dedit ijs licentiam contedendarū carnium.  wicked also, 
y Gen. 4.12.  partly pinched with poverty, partly pricked with lust, and partly provoked (through the instinct of Satan) with malice, or carelessness to destroy God's creatures, did not (perhaps) long time refrain their appetite, or bridle their affections, neither tarried they for liberty of the lawful use of them.   

Question 16. verse 31. Wherefore is it said: And God saw all that he had made, and lo it was very good?  
THis is spoken before of every day-worke: and God saw that it was good: and now in general: And God saw all that he had made, and lo it was very good: Which is as if the Scripture had said thus: 
a Stultè igitur ratiocinatur Simplicius argum. 11. Deum tunc primum, vidisse & cognovisse.  God did not 
b Prou. 8.26. etc. jerem. 1.5.  only know 
c The goodness of a creature is either in respect of himself; or of other (ad se vel ad aliud) of himself; his very being is good. Eccles. 9.4. August. de lib. Arbit. lib. 2. c. 1. Homo enim in quantum homo est, aliquod bonum est. Secondly, by creation he is endued with good qualities. In respect of ●ther: of God, of man, of themselves. And albeit now many creatures have many evil qualities, yet there is none but hath good use, being rightly applied, according to their end & properties.  their goodness before he made them, 
d joh. 2.22. Psal. 145.10.  and showed his glory in making them, but also 
e Psal. 145.9.  loved them, allowed of them, and confirmed his wisdom in them when he had made them: because that in themselves 
f Chrysost. Hom. in Gen. 10. Linguam omnium contradicere conantium compescuit: dicens, & vidit omnia, etc. quoniam de unaquaque creatura dicebat.  particularly considered, as every day work, or every creature by itself, 
g Aug. de Gen. ad lit. lib. 3. c. 24. Non enim frustra est additum valde, quia & corporis membra etiamsi singula pulchra sunt, multo sunt tamen in universi corporis compage omnia pulchriora.  or generally in the due proportion of the whole; nothing could be more perfect, nothing more profitable, either to declare the glory of God, or for the benefit of man, or the beautiful ornament of the whole creature. The 
h Tertul. in Martion. lib. 1. Duos Ponticus Deos affert (scil. unum bonum qui bona operatur, alterum malum qui mala, ab eo quod dixit Christus, bona arbour bonos fructus) tanquam duas symplegedas naufragij sui, quem negare non potuit, id est creatorem, id est nostrum, & quem probare non potuit, id est suum.  Marcionites & 
i Epiphan. Heraes. 66. Manes introduxit duo principia principio carenti●. Erat inquit Deus & materia, lux & tenebrae, bonum & malum.  Manichees as venomous spiders, do turn this pure doctrine into poison, thus; All that he made was good: ergo, he made not that which is evil: whereupon the foundation of a most pestilent heresy standeth of two beginnings. But the Scriptures are manifest: 
k Vers. 31.  He saw all that he had made, 
l joh. 1.3.  and he made all that was made, therefore all creatures were exceeding good. 
m Neque abyssum dicit factam esse à Deo, neque tenebras, neque aquam. Apud Cyril. lib. 2. in julian. The horrible presumption of Atheists against the Scriptures, to accuse all that they understand not, when as in men's writings they reverence that which is obscure.  julian in like sort blasphemeth the spirit of God, because he doth not record the creation of Angels, of darkness, of the waters. But how wilfully doth this man sin against the Spirit? For how doth it appertain to man, to know how, and whereof the Angels were created, farther than the Scriptures do fully witness; 
n joh. 1.3. Coloss. 1.16.  that they were created by God, that they are of the image of God's 
o 2. Sam. 14.20.  wisdom, 
p revel. 10.1.  power, 
q Matth. 25.31.  holiness, 
r 1. Tim. 5.21.  happiness, that 
s 
Genes. 1.1. & 2.1. Heaven and earth, and all the creatures contained in them.  
Epiphan. Heraes. 65. Firmamentumque coeli & terrae, & cum his simul angeli facti fuerunt. scil. primo die. August. lib. quaest. 65. q 21. Porrò primus dies ipsae est angelica natura, quae primo coeli nomine nuncupata est. unde evidenter ostenditur primo die spiritualem factam, id est angelicam naturam, & sic hoc coelum quod oculis cernimus. Idem in Psal. 90.   they were created in the beginning, that is, when the rest of the creatures were created in the six days. And what is darkness but the defect of light, as silence is the absence of a voice, and nakedness the want of clothing? how could it be created 
t God did actually make all things that were made. Darkness, sin, and punishment so far as it is evil, are nothing but defects of light, goodness, happiness, consisting only by privation, and therefore not actually created.  that is nothing, but by privation? The waters and the deep (as 
u Quest. 3.  we have said) are comprehended in the name of heaven & earth, like as the earth was contained in the name of waters, 
x August. de Gen. imperf. cap. 4. Cur igitur non dictum est quod aquam Deus fecerit (nam aquam Deus fecit, & aliter credere magnus est error.) An rursus eandem materiam, quam vel coeli vel terrae, vel terrae invisibilis, & incompositae atque abyssi nomine nuncupaverat, eam aquam voluit appellare? cur enim non & aqua appelletur, si terra potuit, cum adhuc neque aqua distincta atque formata, neque terra esset, neque aliquid aliud. Idem de Gen. cont. Manich. lib. 1. cap. 12.  because the first created matter was a mixtion of waters, earth, and all creatures, until they were separated by the word. The waters therefore were begun the first day, and perfected the third day, as the scripture testifieth. But if God created all things, how could he allow them all for good, when as so many evils are among them: 
Psal. 78.49.  evil Angels, sinful men, noisome beasts, ravenous foul, venomous serpents, mortiferous plants, and of fishes, foul, beasts and herbs, many hurtful, but far more unprofitable? To this is answered: that even 
z 
Tertullian lib. 2. 〈◊〉 Martion. Ergo quod factus à Dei, id e●t angelus, id erit eiu● qui fecit: quod aut● factus à Deo non est, id est diabolus, id est delator, superest ut ipse sese fecerit, etc. Arnob. in Psal. 13●. Malus enim per creationem, ne● ipse est diabolus.  
Au●ust. de vera relig. lib. cap. 13. Ille autem angelus magis seipsum quam Deum diligendo, subditus ei esse noluit, & intumnit per superbiam, & à summa essentia defecit, & lapsus est: & o● hoc, minus est quam fuit, quia eo ●●od minus erat f●●i voluit, cum magis voluit su● potentia scui quam Dei.   those evil spirits were in their creation exceeding good, as the Scripture 
a Vers. 31.  speaketh; the cause that they are evil is, 
b Jude vers. 6.  they kept not their first estate. And that other creatures are evil, so far as they are evil, is originally of them: for through their malice 
c Hinc Satan nomen eius, id est adversarius. 1. Sam. 19.22. Zach. 3.1.  against God and 
d Tertul. lib. de Patientia. Nec diabolo doluisset si sustinuisset, nec invidisset homini si sustinuisset; ad eo decepit, quia eum inuider●t.  envy unto man, they provoked man to sin, whereby he became evil also, his holiness and happiness being defiled; and for his sin the earth was cursed, the nature 
e August. de Gen. ad lit. lib. 3. cap. 16. & 18.  bestiae invicem nocent, & infructuos● in agris nascuntur, hoc ad cumulum poene valere credi potest: quod etsi stulto● latet, sublucet proficientibus, clarum perfectis est; & certe omnibus tal●bus inferioris creaturae motibus preb●nt homini salub●●● admonitiones, etc. Beda Hexam. Aquin. sum. part. 1. quaest. 72.  of the creatures altered, their 
f Basil. Hexam. 9  evil made a scourge 
g In this sense the Lord is said to create evil. Evil of punishment, not evil of fault. Isai. 45.7. Amos cap. 3.6.  of God to chastise the sin of man: that he, who would not be subject unto his sovereign Lord, should feel the hurt thereof, by the rebellion of those that were under him: and by the obedience of a few, might weigh the loss of all the residue.   

Question 17. verse 31. Wherefore the Lord chose six days space to make the world in?  
HE performed not the work of creation all at once, as 
a 
Philo judae. lib. de Allegor.  
Augustin. de Gen. ad lit. lib. 4. c. 21. & 34. Deceptus ab interpret Sir●cidis c. 18. 1 Creavit omnia simul: quod dici debuit similiter, id est, cuiuscunque speciei eodem modom scil. spirituoris eius. In Graeco est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   some suppose; the Scripture doth expressly 
b Gen. 1. & 2.2. Exod. 20.11.  reprove that error. Neither yet is the Creator constrained unto time, unto whom 
c Psal. 90.4. 2. Pet. 3.8.  one day is as a thousand years: neither was it for want of ability, in him that is omnipotent; or for 
d Isai. 40.28.  weariness, that 
e Psal. 33.6.  form them all with the breath of his mouth. But for our sakes, 
f Chrysostom. in Gen. Hom. 7. Vides quanta se attemperatione ad nostram usque humilitatem dominus demittitur: ut scire possumus & facto●um ordinem & factoris potentiam, & quo modo sermo suus effeo●rit opus, etc. Nisi enim nostrae salutis curam habuisset Deus, & ita direxisset prophetae linguam, satis erat dixisse fecit Deus coelum & terram & coelum & animantia, etc. Caluin. in Gen. 1.31.  for our instruction he divided the creation of the world into six dayworkes, that he might temper his working with our understanding. Things that are heaped or knit together, cannot be so well examined, as when every thing is sorted by itself: wherefore God doth also divide his works, that we might with due consideration, as it were, go in between them, view them, and discuss them, and by diligent examining his power, his wisdom, his greatness in them, we should return the glory unto him. This was the chiefest work of man before the fall, and aught to be 
g Psal. 63.6. & ●7. 11.12. & 92.1.5. Origen in Leuit. Hom. 13. De panibus propositionis. In una propositione sex panes: habet ●nim propinquitatem quandam cum hoc mundo senarius numerus; in s●● enim diebus factu● est iste visibilis mundus, etc. Et erunt inquit panes in commemorationem propositi ante dominum, in die sabbatorum prop●netis ea. Panes isti, verbum Dei est, quod nobis commemorationem Dei faciat.  continued of the faithful, at the least for a part of our Sabbath days exercise.    

CHAP. II.  

Question 1. verse 2. How the Lord is said to rest the seventh day?  
THe Scriptures may rightly be called 
a Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sepher diure iomim: The book of the words of days. Irenaeus lib. 2. cap. 47 Regula veritatis, & in apertum positum de Deo testimonium.  a Chronicle or Register of the works of God, and the 
b Psal. 103.7. 1. Sam. 3.21. Amos. 3.7.  revealing of his counsels, whereby he did decree before 
c Ephes. 1.11. Isai. 46.10.  the world was, to make manifest his glory 
d jerem. 10.12.  by the creation and government of the creatures. For having now declared, so much as was necessary, of the creation of the world: the holy Ghost proceedeth to show how God did govern the same. In regard whereof, the multitude of the creatures 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tseba: vers. 1.  are called the host of God: and he is called often 
f 1. Sam. 1.11. etc.  the Lord of hosts. Hosts they were in regard of their 
g Psal. 147.4. Isai. 40 26.  multitude, and the creation was as the gathering of an army. Hosts they were 
h Psal. 103.21.22. Augustin. de Gen. ad lit. lib. 3. cap. 14. Inest in omnibus quoddam naturae sui generis decus, etc.  maiore attentione stupeamus, agilitatem muscae volantis, quam magnitudinem tumenti gradientis, & amplius miremur opera formicarum, quàm onera camelorun.  in regard of their divers natures, as soldiers that handle divers weapons. Hosts they were 
i Deut. 4.19.  in respect of order, and the heaven and earth may rightly be compared to a well ordered army. Hosts they are, because all and every of them (saving Satan that enemy, and man that traitor) 
k Psal. 105.31. etc. 1. King. 22 19 Psal. 119.91.  are ready in their kind, to spend themselves for the glory of their Sovereign. And hosts they are, because God 
l Psal. 36.6. & 145.9  doth love and govern them, as a Captain, without whose government and preservation they 
m Psal. 104.29.  would wholly decay and perish. Now first after the creation the Lord is said to rest, and yet he neither fainteth nor is weary, as saith the 
n Isai. 40.28.  Prophet. He is said to rest, 
o The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shabath doth signify to cease, properly, not to take ease. Again it is added, he rested from all his work that he had made.  not as from labour, but from creating: which is to say, he made 
p Chrysost. in Gen. Homil. 10. Substitit & cessavit à formandis producendisque ex nihilo rebus, ut essent.  no more diversities or kinds of creatures, or he did not continue to create, the seventh day; for having fully performed the work of creation in 
q In the Septuagint translation it is: he finished (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the sixth day.  six days, and 
r August. count Adimant. lib. cap. 2.  iam ultra non faceret mundum cum omnibus quae in eo sunt, non tamen ut etiam à mundi administratione requiesceret.  finished whatsoever he had decreed to do, for the perfection of the world, he ceased to extend the said work of creation any farther. Secondly, he is 
s Exo. 20.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuak properly to rest or be refreshed, which is so spoken because the Lord would have us refresh ourselves, our servants & our cattle. Deu. 5 vers. 14.  said actually to rest, 
t Hieron. lib. Tradit. in Gen. Arta●imus judaeos, qui de otio Sabbati gloriantur, quod iam tum in principio. Sabbatum dissolutum sit, dum Deus operatur in Sabbato, complens opera sua in eo, & benedicens ipsi diei. Huic subinfert Aben Ezra quod absolutio operis non est opus. Verum. Sed ipsa perfectio operis, est diei sexti; sanctio eiusdem, diei septimi.  because he put an end unto the work, and established the end thereof, by taking in hand the work of government, and blessing the seventh day. This notably convinceth the folly of the jews, 
u justinus Martyr Dialog. cum Triffon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who are so superstitious in observing the ceremony of rest, as that they think they ought not prepare their meat, or heat a mess of pottage on the Sabbath day, neither do any work, though it be for the preservation 
x Luc. 6.9.11. joh. 5.19.  of life itself. But God so rested in the institution of the Sabbath (whose example of resting 
y Exod 2.11.  we ought to imitate) as that 
z Clem. Alexand. Stromat. lib. 6. Nam cum sit bonus, si cessarit unquam benefacere, Deus quoque esse cessabit, quod nefas est dicere.  he ceased not in resting from doing good, but in ceasing to create, he continued to preserve: of which our Saviour saith, My 
a joh. 5.17.  father worketh hitherto and I work. But here again the wickedness of heretics must be discovered, who hunt after contradictions in the Scripture, that thereby they might get some colour to refuse them and neglect them. God rested (saith Moses) the seventh day. My father worketh hitherto (saith our Saviour Christ.) These places (saith the Manichee) are contrary, they cannot both be true. What injury do these blasphemous spirits unto the Scriptures, and in them to God himself, thus to take the words, and not the meaning, and to force a meaning 
b R●quieuit ab operibus: He rested from his works that he had made.  against the words. For 
c Conciliatio. 2.  Moses saith not, 
d August. epist. 28. Vtique à novis creaturis creandis intelligendum est. Idem. de Gen. ad lit. lib. 4. cap. 12. Potest intelligi Deum requievisse à condendis generibus creaturae quia ultra iam non condidit aliqua genera nova. Clem. Alex. Strom. 6. Quievisse ergo est ordinasse, ut seruaretur citra ullam transgressionem in omne tempus ordo eorum quae facta sunt, & fecisse, ut unaquaeque creatura cessaret à vet●ri confasione.  God rested from doing, but from creating; not from preserving those he made, but from creating new beside; not that he rested altogether, but from his works that he had made: And our Saviour saith not the contrary, but even the same; My father worketh. What? not the work of creation (for how many worlds would there then 
e Quemadmodum Democritus somniavit infinitos esse. Laert. lib. 9  have been created) but of government. Such blindness is in heretics, which have more mind to cavil at, then to understand the Scriptures.   

Question 2. verse 2. What is meant by this: that God blessed the seventh day and sanctified it?  
TO bless in the phrase of Scripture, sometime doth signify 
a Gen. 47.7. 1. Sam. 10.15.  to salute, sometime 
b Psalm. 145.1.2. to praise.  to give thanks: sometime 
c Ruth. 2.4. job. 1.10.  to advance, to do good unto or prosper: here then the circumstance of the place doth well expound the words: that God did 
d Theodoret in Gen. quaest. 21. Otio septimi dici docuit creationem perfectam esse, deinde nequit existimaret septimum diem inutil●m esse, subiecit: & benedixit.  advance, prefer 
e Rabb. Agnon. dicit hanc benedictionem transire super observantes & sanctificantes ipsum sabbatum.  and enrich that day 
f ●he rest of the days were blessed also, but this seventh day was blessed above the rest.  above the rest. The reason is annexed: because in it he had rested from all his work: that is, had ceased from creating, therefore he appointed the seventh day to be a perpetual memorial of that his work, 
g From the creation until the resurrection of our Saviour jesus Christ, the last of seven: who sanctified the next day, or the fi●st of the next seven by the perfection of our redemption, and ordained it to be observed for the rest of Christians as appeareth by his presenting himself among his Disciples on the same day, joh. 20.19.26. by the constant observation of the Apostles and Disciples, and the Church of God.  by ordaining every seventh day a day of rest. Also to sanctify, doth 
h Mica 3.5. to prepare wa●re, where the same word is used.  sometime signify, to make ready or prepare: sometime 
i Levit. 21.23.  to make holy: sometime to declare 
k Ezech. 30.27.  holiness: sometime to 
l joel. 1.14.  set apart or dedicate unto a holy use. God therefore blessed the seventh day, when he ordained it a time of greater and more holy works, and by decree did crown the 
m Isai. 58.14.  works themselves with richer fruit: he sanctified the seventh day, when he did choose it 
n Chrysost. Hom. in Gen. 10. Ab alijs illum segregavit.  above the rest unto a holy use. The Lord in hallowing doth command it of his creatures to be hallowed: Men are commanded to hollow it: that is, to do the holy works thereof, which are commanded. Wherefore we must remember, that the day is hallowed of us when holy works are holily performed in the day: which seeing God himself hath hallowed, that is, commanded to be done; they are all found breakers of this ordinance, which either do works which are unholy, or leave undone the works that God hath sanctified, or by profaneness 
o Hagg. 2.14.  make holy works to be unholy.   

Question 3. verse 2. Whether in these words there is contained a commandment of resting, and whether the godly patriarchs observed the Sabbath before the law given by Moses?  
THese words contain nothing else, but a narration or report of that whic● was done, and do not indeed directly affirm, that it was commanded: but they do undoubtedly imply as much. For seeing it is said, God sanctified, and this sanctifying is 
a Exod. 13.2. joel. 1.14.  to exempt unto a holy use, to be 
b Nam ut nomen dei sanctificatur ab hominibus, quod per se sanctum est, cum in se sanctificari cupiunt: Hieron. contra. Pelag. lib. 3. sic itidem sabbatum sanctificant, cum sanctum habent (August. locut. in Num. lib. 3.) ad opera sancta & in dei cultum destinata. Et licet omnia sanctorum opera sancta sunt in fide operata, ea tamen ratione propri● dicuntur sancta, quo proprio modo ad cultum dei conseruntur.  performed of the creature, not of him that sanctified, that it might sanctify in doing, which God had sanctified in ordaining: therefore when he sanctified, he appointed; and in appointing 
c The word of God containeth all matters of salvation, b●th of faith and works, with the circumstances thereof, either explicitè, expressly, as in the fourth commandment, or else implicitè & inclusiuè inwardly or inclusively, as in this place the work● of resting the seventh day.  commanded the resting of the seventh day, the seventh day. Wherefore although some there are 
d justin Mart. Dialog. cum Triffo. Tertull. adverse. judaeos lib. D●●etur Adam sabbatizasse, aut Abel hostiam Deo sanctam offerentem sabbati religione pla●uisse: aut Enoch translatum sabbati cultorem fuisse, aut Noe aut Abraham. Beda & alij.  which think, that the Sabbath was not appointed to be kept, until the days of Moses; yet surely we may answer them, as our Saviour doth the jews: 
e joh. 7.22.  It was not of Moses, but of the Fathers. But where were they commanded to observe the Sabbath, or which of the Fathers was a keeper of it? The moral duty of this commandment 
f Rom. 2.15.  was written in their hearts, as the restraint of murder, adultery, theft, false witness, the choosing and worshipping of strange Gods: so that they whom the Scripture 
g Gen. 5.22. & 6.9. etc. Isai. 41.8.  commendeth, for just and righteous men, 
h jam. 2.23. Act. 13 22.  as certainly observed the tenor of this commandment, as they did abstain from murder, or from worshipping of Images. And for the practice of it, who can doubt, 
i Rom. 2.15. Gen. 4.24. & de septimo die, laudes decantat Hesiodus in Theogon. & a●ij ethnici, perindè ac si judaeis & gentibus communis esset.  seeing the very wicked did show the effect of the law written in their hearts; and seeing that the faithful did perform the exercises of the Sabbath; as that they called 
k Gen. 4.26.  on the name of the Lord, 
l Gen. 4.4. & 8.20.  offered sacrifices, 
m Gen. 13.4.  prepared places to worship in, 
n Gen. 18.19.  instructed and taught their families the fear of God? which duties, although they are not to be restrained only unto the Sabbath day, yet are they chief to be referred thereunto, seeing God hath sanctified that day, and set it apart 
o Athanas. Hom. in Matth. 11.27. Non igitur Sabbatum otium designat aut innuit, sed cognitionem conditoris, eò quod cessatum sit à forma creandi, ut in Ezechiele scriptum est, Sabbata mea dedi illis ut esset in monimentum & recordationem mei: Intelligentiae igitur & non otij datum est Sabbatum.  to the same intent. The use also of this commandment, being no less necessary before the giving of the law, than after, may seem a strong reason, for the practice of it, by the Fathers. Yea moreover, as it was unto Adam and to the Fathers, a remedy against sin, to use those exercises of the Sabbath, after the first offence committed: so was it also to Adam in his innocency, no less behoveful to be strengthened thereby, against concupiscence of sin, by drawing as it were 
p Numb. 16.19. 1. Sam. 14.36.  more near to God upon the Sabbath day, and using more exactly those blessed means he knew to be ordained, by the purpose of this precept, to keep out sin. Neither are examples wanting 
q Gen. 2.2. & 7.4.  of the majesty of God himself, 
r Gen. 8.10.12.  of Noah, 
s Exod. 16.6.  of the Israelites before the law, by whom the days were gathered into weeks: which showeth that the observation of the Sabbath was not unknown before the days of Moses. But chief sith that the law given 
t joh. ●. 17.15  by Moses, was 
u Rom. 2.  written in the hearts of men 
x August. lib. de spiritu & lit. cap 27. & 28. Quia non usque adeo in anima humana imago dei terrenorum affectuum l●be detrita est, ut nulla in ea velut lineamenta extrema rem●serint, unde meritò dici possit etiam in ipsa impietate vite sue facere ●liqua legis vel sapere: si hoc est quod dictum est, quia gentes quae legem non habent, hoc est legem dei, naturaliter quae legis sunt faciunt, & quia opus legis habent in cordibus suis, id est, non omnimodo deletum est quod ibi per imaginem dei cum crearentur impressum est: tamen, etc.  from man's creation, was known unto the Fathers, practised of the 
y 1. Tim. 1.9. Irene. lib. 4. cap. 30. Diligentes scilicet Deum, etc.  godly, without constraint, binding the 
z Rom. 2.12.  consciences of all, both jews and Gentiles. Marvel therefore was it, if they 
a Psal. 105.15, 2. Pet. 1.21.  who were inspired and governed by the spirit of God, should not observe the Sabbath 
b joh. 4 23. Rom. 2.29.  in spirit and truth, in resting actually the seventh day: unless any will say, that they received 
c As Exod. 11.2.  a dispensation from the Lord, whereof we find no mention in the scripture. Notwithstanding, that the Fathers were no ceremonial observers of it, as 
d justin. Mart. Dial. cum Triffon. Perpetuum vos servare sabbatum ●uit lex nova: & cum unam in otio transegeritis diem, religione vo● defunctos arbitram●ni, non fatis intelligentes, quamob●em id vobis sit imperatum, etc. Tertull. lib. adverse. judaeos. Sequitur itaque ut quatenus circumcisionis carnalis, & legis veteris abolitio, expuncta suis temporibus demonstratur, ita sabbati quoque obseruatio temporalis fuisse demonstratur. Quatenus scil. Typus.  justin Martyr and Tertullian defend against the jews, we 
e Euseb. Histor. Eccles. lib. 1. cap. 5. Christianum nomen virum significare vult, qui per Christi ●ognitionem & doctrinam, animi moderatione & justitia continentiaque vitae, & virtutis fortitu●ine, ac pietatis confessione erga vni●m & solum omnium Deum excellit. Hoc autem prisci● illis, non minus cu●● fuit quam no●i●. Nec corporalis itaque circumcisionis rationem habuerant, sicut neque nos, nec sabbatorum obseruan●iae quemadmodum neque nos, etc.  readily subscribe unto. For what need of ceremonies to Adam (to whom first this law was given) in his innocency, who 
* Intellexit enim Deum & diligebat immediate & non per aenigmata.  knew the Lord better, by the wisdom of God wherein he was created, than types and shadows could instruct him. But after he had sinned, and his wisdom was corrupted, it was necessary that he should have a solemn remembrance of the work of the creation, and the preservation of the creatures, with a special means to recover, at the least in part, the wisdom and holiness which he had lost: which means consisteth in holy exercises, chief to be used the 
f Exod. 20.11.  seventh day. Secondly, sith that by sin he had lost the happiness and rest which he enjoyed, and 
g Gen. 3.15.  was promised the restoring of the same by Christ, it was meet that he should begin the practice thereof in the day of God's assignment, to meditate of the grace of his restoring, and to perform the works of holiness with praise and thanksgiving unto God. Thirdly, for as much as 
h Rom. 8.22.  he laboured in pain, and did eat his bread 
i Gen. 3.17.  in sorrow: it was requisite he should have a time of refreshing, which the Lord thought meet to be the seventh day. Moreover, when afterward the sons of jacob (in whose only house 
k Notwithstanding the Lord chose some, as job, and jethro, which were not of the same, but those not by ordinary succession.  religion might seem to be preserved) had forgotten the worship of God in Egypt, by long continuance in bondage with idolatrous people, the Lord was as it were 
l Iraen. lib. 4. cap. 30. Necessariò Deus propter multam suam erga homines benevolentiam semetipsum ostendebat per vocem.  constrained to restore his law by lively voice: and 
m Hier. in Ezec. c. 20. Dedi ijs praecepta non bona, etc. Potest & hoc dici, quod ante offensam decalogum tantum acceperunt, post idololatria verò, multiplices legis ceremonias, etc.  because the people were prone unto idolatry, the 
n Irene. lib. ●. cap. 28. Facilem autem ad idola reverti populum erudiebat per multas advocationes, per ea quae erant secunda ad prima aduocan●, hoc est per typica ad vera, etc.  Lord restrained them with types and shadows, calling them by second things unto the first, by types to truth, by temporal unto eternal, by carnal to spiritual, by earthly things unto celestial. Wherefore to conclude, the Lord doth 
o Vers. 3. Exod. 20.11.  bless the seventh day, when he ordaineth that 
p Greg. Mag. moral. lib. 5 cap. 22. Praecepto enim legis ab exceriori ope●e in Sabbato cessatur. Hoste● ergo Sabbata videntes irrident (jere. T●ren. 1.) cum maligni spiritus ipsa vacationis otia ad cogitationes illicitas pertrahunt.  works of blessedness and of religion should be done therein, 
q Isai. 58.14. & 56.2.5. ●.  when he blesseth the works themselves, and the workers of them: as he blesseth 
r Deut. 21.5. Exod. 20.12.  the parent's blessing of their godly children. And surely those that shall be careful of this precept, not as a shadow, but as a means ordained to increase in godliness; 
s 2. Cor. 3 6.  not in the deadness of the letter, but in newness of the spirit; not in hypocrisy, but in truth: 
t Isai. 56.5.6.7. & 58.14.  shall find how the virtue of this blessing shall make them rich in spiritual gifts, which the gates of hell shall not prevail against.   

Question 4. verse 5. Wherefore it is said, there was not a man to till the ground, when as in the first chapter it is reported, that God made Adam in the image of God?  
THe manner of the Scripture is, sometime by 
a August. de Doct. Christ. lib. 3. cap. 36. Sextam regulam Ticonius recapitulationem vocat, in obscuritate scripturarum satis vigilanter inventam. Sic enim dicuntur quaedam quasi sequantur in ordine temporis, vel rerum continuatione narrentur, cum ad priora quae praetermissa fuerant, latenter narratio revocetur.  recapitulation, to repeat afterward a matter done before: and sometime by 
b August. lib. locut. in Num. cap. 13. They came to the river of Eshcol, and cut down thence a branch and a cluster of grapes, and the place was called the river of Eshcol, because of the cluster of grapes: so that where he saith they came to the river of Eshcol, it was not so called when they ca●e thither, but when they departed thence, or when Moses wrote the book.  anticipation, to record a history, or part thereof, before the order of the doing of the same. The end whereof is, to make the doctrine plain, 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 itself is plain. In the first chapter is set forth the whole work of creation, in order as it was performed: the purpose of the holy Ghost in this place is, to invite us once again, diligently to mark the power of God 
e jerem. 10.12.  declared in it, who alone without help or means performed it. As if he had said: 
f Chrysost. in Gen. Hom. 12.  Consider the marvelous work of God in creating the heaven and the earth, who himself 
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 heavens, that is, in the season or time.  to consider that (which is nearest our understanding) of the earth: the plants of the field had neither rain to water them, nor Sun to warm them (which now are the ordinary means of God to bring them forth) nor help of man to plant them, or to till the ground. The order of the history is this: 
k Gen. 1.11.12.14.27. Gen. 2.6.7.8. observe vers. 5. the Lord is the author of the rain. jerem. 14.22.2. The Lord created the earthly bodies, all means both natural and artificial being taken away, as he created the world of nothing.  In the third day the earth brought forth every herb and every tree, according to his kind: that is, trees of every kind, that are, or ever were upon the earth, when as there was none of them before, nor means whereof they could proceed: the Sun was created the fourth day, Man the sixth day, who being created God placed him in Paradise, when as yet it had not reigned upon the earth, that is to say, shortly after he was created.   

Question 5. verse 7. How it is to be understood, 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 living soul?  
IN all godly wisdom two points are 
a Lactant. Institut. lib. 1. cap. 1. Calu. Instit. lib. 1. c. 1.  chief to be regarded, 
b jerem. 9.24. Hose. 6.6.  the knowledge of God, and the 
c Act. 17.29.30. revel. 2.5. Hos. 14.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prae foribus templi Delphici inscriptum tanquam dignum Deo, testatur Plato in Charm. Tanquam viam ad foelicitatem, ex responso Apollini●: refert Ma●ro●. 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 mi●●endam solum esse dictum, verum etiam ut bona nostra norimus. Cic. ad Quint. frat. lib. 3. epist. 6.  knowledge of ourselves. At these two marks the Scriptures do principally and almost wholly aim. The knowledge of God is taught by the work of creation, and by the 
d Deus enim semper agit & semper quiescit, nam a ut sine motu, & quiescit in ipsiu● actione. August.  work of resting and of government, and (for as much as these points are 
e A●gust. de spiritu & anim. cap. 54. Vide amus quomodo per cognitionem nostri, p●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 himself. The knowledge of man is taught in like sort by the creation, and benefits bestowed on him, by his fall, by his misery, and restoring, all which the Scripture doth abundantly express. Thus therefore doth the holy Ghost make way, as it were to speak more largely of man's creation, and of his government, as after followeth: There was not a man to till the ground. As if he had said: What cause have 
f 
Laert. lib. 1. cap. 1. ●l Vulcano qui Philosophiae principia apertut ad Alexandrum Macedonem interfluxisse quadragesus octies mill octingentos sexaginta tres annos, rebus interea stantibus Aegyptijs.  
Cic. de divinat. lib. 2. p. 128. Nam quod a●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 Egypt. Pomp. Melam. lib. 1. Plin. lib. 11. & 35. cap. 13.   the heathen to brag so greatly of man's antiquity? the Lord created all 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, all ordinary means were wanting, but the Lord 
h The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iaizar signifieth to fashion by pressing or keeping strait, as the Potter doth the clay, Isai. 41.25. Hence a Potter is called totzer: and we see upon what ground the Prophet saith: We are the clay, and thou art the Potter. Isai 64.8. & 45.9. jerem. 18.6.  fashioned his body of the dust of the earth, and breathed in his face breath of life. The nature of man consisteth of a body and a soul, both which he received from the Lord, and nothing of himself: 
i 1. Cor. 6.20. & creatione & redemp.  he must therefore glorify God in both, because they are the Lords. The original matter whereof the body of man was framed, is called 
k The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnapar is properly dust lying upon the earth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adha●nah, from whence Adam hath his name, is red or moist earth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erets, the whole globe of earth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tebel, the earth or land inhabited. Ral. David. lib. Rad. Pagn. thesaur. co●. 2046.  dry earth of the ground, or dust of the ground: and he saith not only he was of the dust (lest any should affirm there was more excellent matter joined therewithal) but that he made man 
l Thus are the words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijizer jehova clohim eth haadam gnapar min haadamah: and the Lord God form the man dust of the ground.  dust of the ground, that is to say, consisting chiefly, and wholly of the earth 
m Nam terra sive aequae que nobis sunt cótiguae non sunt pura elementa, sed generationi aptae. Avici. de Gen. lib. 2. cap. 8. Cadit ergo Simplicij argumentatio. 12. Neque enim cum ex terra dicit hominem Moses, statuendit ex sola terra siu● pura puta.  as the same is mixed with other elements. The more base the matter is, the more excellent is the power and wisdom of the workmaster; the more ought man to 
n Gen. 18.21.  be humble in himself, and 
o 2. Cor. 10.17.  to glory in the Lord, who hath placed in so foul a matter 
p De hac re vid. Greg. Nissen. lib. 1. de Philosoph. cap 5. Ambr. Heram. lib. 6. cap. 9 Cic. de Natura Deorum. lib. 2. Galen. de usu partium per tot. etc.  such uncomparable beauty. And seeing the Lord had power to make the earth of nothing, and the body of the earth, how easily can he restore the same body being returned 
q Gen. 3.10.  to the dust, and make it 
r Cyprian. expos. in Symb. Quid tibi aut absurdum aut contrarium videtur, etc.  of an earthly body 
s 1. C●●. 15.44.  a spiritual body! The body being thus created, 
t Chrysostom. Hom. in Gen. 13.  he added thereunto 
u De traduce● omnium est optima sententia Hieronym. Apolog. adverse. Ruff. lib. 2. Deo teste dico quia vsq●e ad praesens certi & definiti aliquid de hac quaestione non teneo, sed Deo relinquo scire quid sit in vero, & sicut ipse revelare dignabitur. Similiter & Augustini Epist. 28.  a soul; the means how is described: he breathed in his face: the substance or form thereof, is called breath of life: but how this dead body newly framed was made to live, cannot fully be conceived in the heart of man, in which respect the Lord doth speak as we are able to hear: He breathed: not that God hath mouth or organs of breathing, but that we might discern that he received life immediately from God. I find of this scripture three divers expositions of the learned, and none of them disagreeing from the faith. First is, that by breathing is understood, his decree or word 
x August. de Gen. ad lit. lib. 7. cap. 3. Sed hoc ipsum est sufflare, quod est flatum facere, hoc est animum facere. Et ita plurimi scriptores intelligunt.  that he should have breath, his divine and present power, whereby he made his breath and made his soul, as he made the world 
y Psal. 33.6  by the breath of his mouth. Secondly, it may be understood, that 
z Aug. de Gen. contr. Manich. lib. 1. cap. 22 Primò ergo huius locutionis regula in multis divinarum script. locis animaduertenda atque discenda est. Quid enim aliud significat quod dicitur Deus requievisse, nisi requrem nostram, sic spiritus sanctus gemit, quia ipse nos movet ad orandum, etc. Pet. Mart. in Gen. c. 2  the Lord breathed in his 
a The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anap (to be angry, or blow thorough the nostrils) is properly the nostrils, but often used for the face. Synecdoc.  nostrils, when he gave him power to breath in his nostrils: In like sort as the Lord is 
b Gen. 22.12. Deut. 13.3.  said to know us, when he maketh us to know ourselves: and the spirit 
c Rom. 8.26.  is said to groan, when he maketh us to groan in prayer unto God. Thirdly, 
d justin. Mart. Apolog. 2. Verba autem haec fecimus, ut probaremus jesum istum Christum esse filium & apostolum dei, out prius verbum existens cum aliquando in forma igni●, aliquando in imagine in●orporeorū apparuisset, nunc porro factus homo. Idem Dialog. cum Triff. Deum patrem neque Abraham, neque alius quisquam vidit unquam: sed illum ipsum qui juxta consilium eius, & voluntatem, & Deus est & filius ipsius & angelus, ex eo quod sententiae illius est administer, etc. Irenae. lib. 4. cap. 37 Verbum autem eius, quemadmodum volebat ipse▪ & ad utilitatem videntium claritatem monstrabat patris, & dispositiones exponebat. Tertul adverse. Prax. Nemo (inquit) videbit faciem meam: tamen patriarchae Deum vidisse referuntur, ut Abraham & jacob, & prophaetae, & mortus non sunt: igitur aut mori debuerant aut scriptura mentitur? consequens est, ut invisibilem patrem intelligamus pro plenitudine maiestatis, visibilem filium agnoscamus pro modulo derivationis. Filius itaque est qui iudicavit, turrim superbissimam elidens, etc. Ipse enim & ad humana semper colloquia descendit, ab Adam usque ad patriarchas, in visione, in somno, inspeculo, etc. Euseb. de demonst. Euangel. lib. 7. Hier. ●anch. de op. part. 3. lib. 1. c. 1. Eundem cum creaturus esset Adamum tum primum formam hanc corporis sumpsisse, suis itaque manibus lutum è terra accepisse in na●es corporis iam formati insufflasse. Et certe non video quo iure possit aut debeat haec interpretatio damnari. Cum neque pugnet cum alijs scriptures, neque cum analogia fidei.  that the Son of God, who afterward took our nature on him, appeared in human form (as what letteth that to be? seeing that 
e August. de civit. Dei lib. 16. cap. 29. Est quidem divinae potestatis & invisibus, incorporalis, incommutabilisque naturae, sine ulla sui mutatione, etiam mortalibus aspectibus apparere: non per id quod est, sed per aliquid quod sibi subditum est. Quid autem illi subditum non est?  by his divine power, he might take unto his invisible and immutable nature, the use of some creature, and appear in the view of mortal men, not by that which he was himself, but by the creature which is subject unto him, like as the Angels, being 
f Psalm. 104.4.  void of bodily shape, have often appeared in the form of 
g Gen. 18.2. & 19 5. judg. cap. 6.17. & 13.6.11.16. Heb. 13.2.  men) and made his body of the dust, breathed in his nostrils, 
h Vers. 21.22.  made the woman of the rib of Adam, 
i Gen. 3.8.  walked in the garden, and 
k To Abraham, to jacob. Gen. 18. & 32 etc. justin Mart. Dialog. cum Triff. Tertul. adverse. Praxeam. Ipse enim. & ad humana semper colloquia descendit, etc.  sometime appeared 
l At inquit Dionys. Areop. lib. Hierarch. 1 Omnes dei manifestationes & apparitiones mediate per Angelos esse factas. Negant universalitatem istam, multi patres; docet Augustinus fieri aliter potuisse, nec iste Dionysius innotuit hoc scripto patribus, ut apparet ex catalogue. Hieronymi, nec à recentioribus omnino censetur genuinus.  unto the patriarchs. But howsoever we understand the manner of doing, we must remember that the thing that was created thus by breathing, was 
m The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nishmah, is properly (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the reasonable soul. Aben Ezra comment. in Gen. cap 7. Rationalem & coelestem animam interpretatur, & cum nomine shamaijm assinitatem habere. Rabb. Abraham in Gen 2. Nishmah collocat in cerebro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nephesh in ●epate, ut haec sit anima rationalis, illa vegetativa: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●uac verò, spiritum, in cord; sicut omnes scriptores saniores ...  the soul 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.  chief placed the image of God) with all the faculties and furniture thereof. And thus the man was made in the image of God a living soul, when as this spiritual substance, created by God of nothing, was by the power of God joined in personal union with the body; so that, that earthly image endued with soul did live, and became the chief of all other living creatures. By this place of scripture, many foul errors are apparently confuted to aching the soul of man, which the devil hath put in the hearts of men, to induce them the rather to believe, that the soul were mortal as the body, or at leastwise should not endure the punishment of sin after death, which it hath deserved in this life. For neither is it 
o Cic. Tuscul. quaest. lib. 1. Dicaearchus nihil esse omnino animam disputavit, vimque eam, qua vel agamus quid, vel sentiamus in omnibus corporibus vivis aequaliter esse fusam, nec separabilem à corpore esse, quip quae nulla sit, nec sit quicquam nisi corpus unum & simplex, ita figuratum, ut temperatione natura vigeat, ac sentiat.  without substance proper to itself, when it is separated from the body (as some have affirmed) for as much as when the body was perfectly created, this spirit as a substance was breathed in his nostrils. Neither is it of the 
p Cic. ibid. unde concords. ex cords, 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 
s Arist. de anim. 1. cap. 2. Diogenes autem sicut & alij quidam, acrem ipsam censuit esse.  air, nor 
t Arist. ibid. Quidam magis importuni, ut Hippon, aquam esse dixerunt.  water, nor 
u Solùm terram nemo dixit, nisi quis ex omnibus clementis constare dixerit. Arist. ibid.  of the four elements, nor consisting 
x  Zenocrates qui numerum dixit esse. Cic. in Tusc. lib. 1.  of number or 
y Aristoxenes Cic. ibid.  consent of Music, neither yet 
z Hippocrat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 1. Galenus lib. de consecut. morum anim. Anima est temperatio, è quatuor elementis, certa prop●rtione concreta.  of any temperature of the four elements, seeing it is a substance not taken from the earth or elements, or heavens, or Angels, but immediately infused or inspired by the Lord. Neither is it of the substance of the Deity, 
a Chrysost. in 2. Cor. Hom. 7. & passim apud Augustinum.  as the Manichees and 
b Rabb. Moses been Maim●n. & plerique Hebraei, Priscillianistae apud Augustate heres Her. 70. Hi animas dicunt eiusdem natura atque substantiae cuius est Deus. Origenes pe● flatum, spiritum sanctum intelligit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. li. 1. c. 3  others do esteem it, no more than the breath of man is of the 
c August. de Gen. ad lit. lib 7. cap. 3. Quo modo inquiunt scriptum est, & sufflavit, etc. si non anima dei pars est? imò verò ex hoc verbo satis apparet ita non esse: cum enim homo sufflat. anima utique ipsa subiacentem sibi naturam corporis monet, & de illa non de seipsa statum facit. Nisi isti fortè tam tardi sunt, ut 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 body, or of his soul. 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 men●, cum liscernit ratio, dum recordatur memoria, dum vult voluntas.  manifold or consisting of many parts, but as the body is one, and consisteth of divers members, so the soul is one that cannot be divided, and consisteth of divers powers & properties. Such is the wisdom of the Lord, and his bountifulness to man, that having made the world as 
e Psal. 19 1. Rom. 1.  the image of his glory, 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 body and soul he placed 
g Eccles. 12.2.3. etc.  the beauty of all creatures void 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 p●o angeli constiterunt.  reason of Angels, and also joined 
i Ephes. 2.13.18.22. 2. Pet. 1.4.  man which was the last, unto himself that 
k Iren. lib. 4. cap. 37. Christus in novissimis temporibus homo in hominibus factus est ut finem coniungeret principio, id est, hominem Deo.  was the first, by jesus Christ.   

Question 6. verse 5. What place the Garden of Eden was: and where it was situated.  
IT were almost innumerable, and also fruitless to report, the variety of judgements, concerning this place of Paradise. 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 over 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 heaven. Others think it to be 
c Tertul. in Apologet. cap. 45. Maceria quadam igneae zonae à notitia orbis communis segregatum.  a place on earth, where now remain the godly souls departed. Others that it is situate above the earth 
d Lombard. lib. 2. dist. 17. E. in alio situm, usque ad lunarem circulum pertingentem; unde aquae dilutiij illuc pervenerunt. bonavent. super sent. 2. dist. 17. Pet. Comestor. Histor. eccles. in initio. Rupert. de Trin. lib. 1. cap. 37.  near unto the circle of the Moon, by reason whereof, it escaped drowning in the great deluge. Others again (beside 
e Homer. de horto Alcinoi, Odyss. lib. 7. (Et aliorum de campis Elisijs. Virg. Aenea. 6.) Quod ea hac historia paradisi didicit in Aegypto versatus, testatur justin. Mart. in Exhort. ad Gent. Item. Arrian. come. Indic. de Ha● ione Carthaginensi. Anton. Muret. variar. lect. lib. 5. cap. 1. De insulis fortunatis, & littore Britannico.  many other more fond opinions) 
f Philo jud. lib. de allegorijs. Origen. in EZech. Hom. 13. Et hoc nomine eum mordet Epiphan. in Anchor. ebiurgat Hieron. in Dan. 10. unde illorum deliramenta conticescant, qui umbras & imagines in veritate quaerente●it sam conantur evertere veritatem, ut flumina & arbores & Paradisum patent allegoriae legibu● se debere subruere.  do think it to be nothing but an allegory, and therefore to have only a spiritual understanding. But the wisest and gravest interpreters, who have well considered the purpose of the Scripture, and weighed diligently the words of the text, 
g Basil. Hexam Hom. 11. Hieron. in Dan. c. 10. idem in Trad. Hebr. Qui tamen non bene, de tempore plantationis. Chrysost. Hom. in Gen. 13. Et idcirco nomen loci inseruit beatus Moses, ut non licent nugari volentibus & dicere nullum esse in terra hortum sed in coelis, & fabulas quasdam eiusmodi somniare. August. de Gen. ad lit. lib. 8. c. 1. De Paradiso tres sententi●: una eorum qui corporaliter tantum, alia eorum qui spiritualiter tantum, tertia eorum qui utroque modo accipiunt: tertiam mihi fateor placere sententiam, etc. narratio quip in his libris non genus figuratarum rerum est ut in Cantico Cantic sed omnino gestarum rerum sicut in Regnorum libris & huiusmodi caeteris.  do fully agree, that this garden of Eden was a certain place on earth, altogether such as is here described. And to those that think it only to be an allegory, 
h Epiphan in Anchor. Si itaque non est Paradisus sensibilis, non est fons, etc. Si non sunt folia, non est Adam, non est Eva, non est esus, non comedit de ligno. Si non est Adam non sunt homines, & fabula est de caetero ipsa veritas, & omnia allegoricè dicuntur.  Epiphanius giveth this pithy, discreet and absolute answer. If there was (saith he) no paradise but in an allegory, than also were there no trees but in an allegory; if no trees, than no eating of the fruit; if no eating, than no Adam; if no Adam, then are there no men but all are allegories, and the truth itself is become a fable. But to come unto the purpose of the Holy Ghost: The Scripture herein continueth the declaration of the bountifulness of God towards man kind. For having showed already, how greatly the Lord God had garnished man's nature with his Image, and had prepared as it were the world to receive him in, and also made all the 
i Psalm. 8.6.  creatures to do him homage: when thus the nobleness of his birth, the greatness of his honour, and the largeness of his kingdom had been declared; now he cometh to speak of the place as it were, or mansion house of his habitation. To what purpose are all these circumstances? surely to 
k Chrysost. Hom. in Gen. 13. Ecce secundam beneficentiae speciem & honorem quem in hominem collocavit.  express the unspeakable bounty of the Lord to man-ward, 
l Psalm. 49.20.  & the greatness of man's fall that was not content with such felicity; and the malice 
m john. 8.44.  of the devil, by whose 
n Tertul. lib. de patientia. Adeo decepit quia ipsum inviderat.  envy man was provoked to rebellion: and the greatness of the punishment 
o Deut. 13.5.  whereby God's justice might be feared: and the glorious estate of our creation, whereby we might be moved 
p Luc. 7.43. Deut. 10.12.  to love God the giver thereof, to hate sin 
q jerem. 5.25. Hos. 13.2.  whereby we are spoiled, to continue in hope, seeing God 
r Isai. 45.22. revel. 2.7.  hath promised to restore us: and to be patiented in affliction 
s Rom. 8.18. 2. Cor. 4.17.  knowing (by that we have received) that the troubles of this life are nothing in comparison of the glory which shall be given unto us. To this end the garden is commended by three notable arguments. First by the efficient cause or author of it, who is said to be jehovah Elohim who planted it: that is, 
t Chrysost. Homil. in Gen. 13. Quid? dic oro: ligone opus habuit & agricultura, & alia cura ut Paradisi hortum excoleret? absit. Iterun enim verbum plantavit, sic intelligendum, quod imperavit hortum in terra fieri.  by his commandment made it a pleasant place. secondly, by the nature or fruitfulness thereof, that in it did grow of every kind of tree which was pleasant to the sight, and good for meat: whereby is signified that although all the earth were exceeding fruitful, yet this garden exceeded all the earth, and was made most fit without comparison for man to dwell in, both well and blessedly. Thirdly, by the situation of the same in Eden, that is in English, 
x Heden, the name of a country so called for the pleasantness of it: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, haedan in Hebrew, is in english to delight: from hence also the Greeks' call pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hedone.  in a pleasant place. The which situation of this garden (to make it most apparent to our understanding) is again described by three other circumstances. First, that it was not the whole country, but a garden or part of Eden, as it were the fat of that, which was the fatness of the earth. Again, it 
y Some do take it to be in the East part of the world: some Eastward from the land of Canaan, or the wilderness where Moses wrote: but the purpose of the Scripture is more nearly to show the place thereof, by the part of the country wherein it was, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mikedem of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kadam, signifieth the first of place or time, therefore the East, because it is the first place of light: of some it is translated the first of time: from the beginning. Rab. David lib. Radic. Targhum. Hieron. Trad. in Gen. Qui cum alijs Rabbinis Cabalicis, conditum fuisse statuit ante mundum. Nisi forsitan hanc suam sententiam retractavit, uti Eugubinus Steucus author est.  was Eastward or in the East part of Eden: and lastly, it was watered by that river (being placed as it seemeth upon the bank thereof) which from Eden was divided and became into four heads. Which streams again are more particularly entreated of; by their division, by their names, and by their passages. And not 
z Chrysostom. Syllaba & apiculus unicus reconditum habet thesaurum. Hom. in Gen. 18. Hieron. Commentar. in Ephes. 3. Nullus apex cares sensibus.  a syllable of this in vain, but as the Lord doth show his diligence in teaching, so should we also show our heedfuines in receiving of the same. Scarcely is there a river in the 
a De Septem ostijs Nili & huiusmodi, non refert.  world, whose stream is divided into four parts: wherefore this was a notable mark to know the situation of the garden. Again, all these names continued, till the writing of this history by Moses, and all these streams were known by name: to what purpose else were it to say, the name of the first river, or the name of the second river was called thus, etc. And finally (that nothing might be more required) the course and passage of them is so expressed, that those which have been attended in the searching of the same 
b Quatenus scilicet attenti f●erint, nam vel in ipso Ptolomeo diligetia desideratur. Lege Trem l. & Junii annot. in Gen. ●tem jun. in 2. cap. ●en.  have most plainly given testimony unto the truth hereof. Great marvel is it therefore that 
c Theodoret. quaest. in Gen. 29. August. de Gen. ad lit. lib. 8. cap 7. & ferè omnes.  interpreters of the scripture, which have taken in hand to expound this place, should so obscure it, as to take these four rivers for the four famous rivers of the world: Ganges, Nilus, Tigris, and Euphrates, which are so many thousand miles asunder, and can never be divided out of one stream, seeing in their nearest meeting, the greatest part of Asia is between them, which is the 
d Vide Ptolem. descrip. Asiae.  fourth and greatest part of all the earth. By which occasion we are admonished 
e Matth. 23.9.  to call no man our father upon earth, and to give credit to men's writings in matters of salvation, no farther then agreeth with the proportion of faith, and the truth of holy scripture. Moreover sith that by this occasion, the comfortable truth of the word of God in this description hath been notoriously slandered of the wicked: It ought to bridle us that handle the sacred word of God, that none presume to determine of that they do not understand; for it is much better as Augustine saith, 
f August. de Gen. ad lit. lib. 8. cap. 5. Melius est dubitare de occulus quam litigare de in●ertis Subsannas enim Simplicius eorum erroribus, & stultè triumphat de verbo Dei. arg. 18.  to profess our doubtfulness in secret matters, then to be contentious in things to us uncertain. But by this Scripture it appeareth manifest, that this garden wherein man was placed, which we call 
g Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them. 〈◊〉 to water: signifieth a pleasant garden or place closed in (Ci●. de sene●scenseptum agrum ac diligenter consition) wherein choice and pleasant trees and beasts are nourished for pleasure and delight, such was Paradise. Zenoph. lib. Oeconem. Plut. Symp. 3. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'gan, à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ganan: circumelio. dear Rab. Dam. l.  Paradise, was a 
h Not only an Allegory.  certain place on earth, 
i Not all the earth.  not spreading overall, but only a part thereof, containing a 
k For neither was it so great that it could not rightly be ordered by Adam, neither so little but it might sith receive the certain number of Gods elect, if Adam had not sinned. Aug. retract. 1. 13 not as a prison to enclose them, but as a castle of comfort to delight them, until they had been received into heaven. count Simplic. arg 19  convenient portion of the country 
l 2. King. 19.12. Ezech. 27.23.  called Eden bounding upon the river Euphrates: which river is divided into four streams, and runneth, or at leastwise then did flow, in manner as the text hath here described. Wherefore Heretics and Atheists, have here no cause to cavil at the Scripture, 
m Contr. Simplic. argum. 1●. de fluminibus Paradisi.  as though it had affirmed that Ganges & Nilus had met together: for the errors of interpreters ought not to prejudice the sacred truth of the word of God. Neither are interpreters altogether void of just excuse, seeing he that falleth by the infirmity of other, is rather to be pitied then punished. The original of their error I find to be in the Septuagint translators, who turned 
n Euseb. de praepar. evang. lib. 8. Epiphan. de Mensur. & pond. Omnes viginti duos libros convertisse aiunt. joseph. Antiq. lib. 1. in Prooem. legem tantum. Assertio prior confirmatur à Chrysostomo. Hom. contr. judaeos. Theodores. etc.  the old Testament, or at least the books of Moses, out of the Hebrew tongue into the Greek, 
o Circa annum 268. ante Christum.  before the coming of our Saviour Christ: who 
p In Isai. 23.3. jerem. 2.18. Sic autem legebatur in c● licibus Graecis temporibus à Christo ad usque nos.  in steed of the river Sichor, which is Nilus have translated Gihen, calling the river 
q Hieron. in jerem. 2. Pro Seor nos turbidam interpretati sumus, quod verbum hebraicum significat, pro quo communis editio habet Geon. Epiphan. epist. ad joh. Hierosol.  Sichor the river Gihen. Which whether it were a received opinion among the Hebrues, that the river Sichor or Nilus, was the river Gihen here spoken of; or whether because Gihen is said to compass the land of 
r Nili primus sons apud Libyae interioris montem Argyrum. Arist. meteor. lib. 1. c. 13 Omnen Aethiopian praeterfluit quae dicitur Cush. non tamen amb●t eam. At fuit alia regio Cush, unde Cushan Rishathaim, jud. 3.8. & Mosis uxor. Exo. 2.21. Num. 12.1. Nam Nimrod filius Cush imperavit Babylone. Gen. 10. Put vero & Misraim incolebant Africam, hanc igitur terram Cush. Gihen circuibat, non illam AEthiopiae.  Cush: sure it is that josephus a jew and a writer of great account stumbled at the same stone, 
s joseph. Antiq. lib. 1. cap. 3. Qui Pison nominatur, ad terram Indiam dilatus in illud se pelagus exonerat, Graecis Ganges appellatus: Geon autem Aegyptum mediam secat.  and embraced that opinion: by both which authorities moved, many both of the 
t Hieron. & alij praedict. item Epiph.  Fathers & latter writers have gone astray. Unto this may have access, that the country of Eden 
u Post eversam regionem, primo à Sancheribo. 2. King. 19 deinde à Persis, postea à Graecis, nec non à Romanis.  hath of long time lost his ancient name, as doubtless most part of the rivers also, as to many other countries of the world, 
x Now called Selcucia.  Mesopotamia, 
y Bagdet.  Babylon, 
z Elia.  jerusalem, 
a In old time Gallia.  France, 
b Albion, Britannia.  England, and other hath be fallen, of whom antiquity hath changed the names: so that thereby the truth could not easily be discerned, especially the places to be described 
c In confinio Persarum ditionis; quibus perpetuum erat bellum cum Romanis, ut ex Suetonio in vit. Augusti, Plutarcho in vit. Crassis, Tacito, Procopio, Socrate, Euagrio, certum constat.  being without the limits of the Christian Empire. And what if it were said, that the rivers here described run not perhaps altogether in the same channels they did in the days of Moses? If any credit may be given to antiquity; the same and the like may soon be proved against an Atheist by sufficient testimony. 
d Plato in Epimen.  Plato and 
e Arist. Meteor. lib. 1. cap. 14. Troianis temporibus Argivorum regio quod palustris esset pauculos homines alere potuit, sed contrà Mycenorun ager pulchrè se habebat. Nunc vero secus accidit. Nam haec sterilis facta est & admodum inaruit, illa verò loca quae tunc erant sterilia quod aquis essent obruta, nunc fertilia sunt effecta.  Aristotle, and 
f Lactant. Possum enumerare, quoties repentinis quassat● motibus vel hiaverunt terrae. vel descenderint in abruptum: quoties diversae fluctibus, & vibes & insulae abierint in profundum: frugiferos campos paludes inundaverint. Flumina & stagna siccaverint: montes etiam vel deciderint abrupti, vel planis fuerint adaequati; plurimas etiam regiones, & multorum fundamenta montium latens & internus ignis consumpsit.  Lactantius and 
g Strabo lib. 1. Geogr. Virgil. Aenead. 3. Valer. Flac. Neque enim rex Aeolus ille, etc.  others do constantly affirm (as they have received of ancient monuments) that mountains, and rivers, and islands, and countries have received much alteration in this kind. Sicilia is said to have been divided from 
h Mela lib. 2. Geog. cap. de insulis.  Italy, Cyprus 
i Plin. lib. 2. c. 88 Insulas rerii natura fecit, avellit Siciliam Italiae, Cyprum Syriae, etc.  from Syria, 
k Servius in Virg. Eglog 1. Et penitus toto divisos orb Britannos: Divisos námque dixit Poeta, quia olim juncta fuit orbi terrarum Britannia. Tantum aeni longinqua valet mutare vetustas: inquit Virg. Aenead. 3. Haec autem, quoniam l●ngo temporis spacio fiunt, memoriam hominum solent effugere, ut inquit Aristot. Meteor. lib. 1. cap. 14.  England from France, by the violence of the Sea, whereas before they were joined, as Peloponnesus is to the rest of Grecia, or as the town of Rye 
l Where there is left scarce the high way to come in, the water flowing up on both sides.  (at an high water) seemeth to be to the rest of England. But this is less to be wondered at (although we give no certainty thereof, but only take away the cavils of the adversaries) that these rivers should run in other streams: forasmuch as Cyrus 
m Dan. 3.30.  at the taking of Babylon, 
n Herod. in Clio. Cum inutiliori exercitus part abijt ad paludem, & quae Babyloniorum regina fecerat circa flumen, eadem & ipse fecit (ipsa autem flwium Euphratem qui prius mediam ipsorum urbem interfluens, rectus erat tortuosum reddidit, ut supra retulit) nam revocato flumine alueum eius pristinum vado transibilem reddidit.  is affirmed to have restrained the main channel of this very river Euphrates, unto an unwonted course, & to have divided the river 
o Huic (cum non posset nisi navibus traijci) cum quidam è sacris equis petulanter ingressus transire conabatur, quod fluutus vorti●ibus contorquens eum submersum abi ipuit: Cyrus perquam aeg● è ferens comminatus est, se sic redditu●um eum tenuem ut in posterum facile vel à mulieribus transiri posset, ne gentia quidem tingentibus: cum demum in trecentos & sexaginta rivos mulciavit diductum. Ex Herodot. in Clio. Senec. de ira. lib. 3.  Gindes which is next unto it in greatness, into 360. streams. Besides, the country of Mesopotamia by which these rivers pass, being 
p Plutarc. in vit. Marc. Crass. Vbi impulit cum à flumine, abstractum medijs duxit campis via lent & facili initio, inde succedente alta arena nudis●i, & sitientibus campis, qui termin tri nusquam oculis poterant odiosa.  partly dry and sandy, and 
q Herod. in Clio. Porro in Isl●riorum te●ra parum pluit: sed omnis Babylonica regio d ffecta est in fossas, etc.  seldom watered with the showers of heaven, & on the other part exceeding 
r Plin. lib. 18. c. 1●. Babylone segetes bis secant, tertiò depascunt, alioqui folia tantum fierent.  fruitful by the nature of the soil, is by the industry of the inhabitants so nourished with waters, by cutting out channels and ditches out of the main streams, as the same is amended where it is barren, of the same unfruitfulness; and corrected again of his over rich increase, 
s Plin. ibid.  prepinguis & densa ubertas diluatur, etc.  where it is over fertile. No marvel therefore, if these rivers are not fully agreed upon by writers, having lost perhaps their ancient streams together with their names, as 
t Ex maledicto & dilwio.  Paradise, and the whole earth beside hath lost her ancient fruitfulness. It sufficeth us that fear the Lord, that we so credit the knowledge and truth 
u Quî enim haec omnia Moses potuit scriberenisi dictant spiritu D●i?  of the spirit of God that was in Moses, as that we assure ourselves, the things spoken of were so in every point, as they are reported for to be. Those that will not believe it 
x Clement. Alexand. Stromat. 7. Scriptura magis fide digna quam qucuis demonstratio, imò quae sola demonstratio est, etc.  because the Scripture hath pronounced it, 
y Hieron. comment. in Matth. 27.42. Fraudulenta promissio. Quid est pluc le cruse adhuc descendere viventem, an de sepulcro mortuum resurpere? resurrexit & non credidistis, ergo si etiam de cruse descenderet, similiti● non crederetis.  would not in truth believe it, although they saw it with their eyes, more than they who cried unto our Saviour Christ being on the cross: If he be the king of Israel let him now come down from the cross, and we will believe him. Notwithstanding for the confirmation of the godly, and the repressing of bold & wicked Spirits, we thought good to add a table of description, whereby may be perceived how this history of the situation of Paradise, fully agreeth with that which many writers have delivered thereof, and the same is found to remain until this day.   map of Mesopotamia 
Pishon, the first stream of Euphrates which the Scripture describeth, joineth with Tigris, and from hence forth is called Pasitigris or Pisotigris, Strab. lib. 15. Of Ptolemy, lib. 6. cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King's river, because it was falsely) esteemed to have been by the kings of Babylon cut out of the earth. Plin. lib. 6. cap. 26. This river is the West bound of the land Havilah: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabab translated compasseth, signifieth to bond out as well as to environ, and is so to be taken in this place.  
Havilah was part of Assyria and part of Persia (as after Moses those countries were divided) where Gold and Bdelium and the Onyx stone is found, Plin. lib. 6. cap. 27. Solin. cap. 68 Bdelium (as Pliny saith) is a tree, the wood whereof is black in colour, sweet in savour, and bitter in taste: the same also yieldeth sweet Gum.  
Gihen, the second head, called afterward Nahar-sares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seres, that is, a river gelt or cut off, because it is the first division of Euphrates, where his waters are gelt or divided: this compasseth the plain of Sinhar where Nimrod the son of Cush inhabited: is also the bound and border of Arabia, where Seba, Sabatha, Sabtecha (together with Sheba, Dedan and Mi●i●n he sons of Abraham) possessed. Of the land of Cush in Aethiopia, where Sheba & Dedan the sons of Raamah had their possessions, there is no appearance of such a river.  
Hiddekel, the third head, runneth on the East part of Babylonia, which is toward the East side of Asshur, and for that in a short course it is joined with Tigris (and perhaps imitateth the swiftness of his stream) is also called by his name, as appeareth Dan. 10.4. Pliny lib. 6. cap. 27. calleth it Diglito, which is for Hidelito or Hiddikel, corrupted; it taketh his name of swiftness: and is called of the Persians Tigris, which (saith Curtius lib. 4.) i● in the Persian tongue an arrow: of Greeks' and Latins for his swiftness and violent stream is fitly compared with the Tiger. This is that other Arm of Euphrates, whereof Ptolemy saith lib 6 cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Euphrates where he is divided, his position being 79 degrees Lon. Lat. 35. in. 40. one of his streams runneth through Babylon, the other by Scleucia, and the river Basilius is carried between them.  
Perah, the fourth head, is the main and principal stream of Euphrates; last remembered, because more commonly known. This passeth through the city Babylon, and joineth with Tigris at Apamea, from whence they run together; and lastly, after a new division, do fall into the Persian Gulf.  
Ninus is that Ninive, builded by Asshur, Gen. 10.11. it obtained the Empire before that of Babylon, 2. King. 18.33. it repent at jonahs' preaching, jon. 3.5. Matth. 12.41. was destroyed for cruelty and contempt of God, Na●m. 2.8. Herodot. in Clio. it contained sixscore thousand infants which knew not their right hand from their left, jonah. 4.11. and in circuit three days journey, jonah. 3.5. being 480. furlongs, and had 1500. towers upon the walls, Diodor. Sic. lib. 3. Herodot. in Clio Strab● lib. 16.  
Babylon, that city of confusion, overcome by Cyrus, Isai. 45.12. Dan. 5.30 ●1. was afterward brought to ruin by the successors of Alexander: In solitudinem redijs, exhausta, vicinitate Scleuciae; became a desert (saith P●●●ic lib. 6 cap 26) as had been foretold by the Prophets, Isai. 13.2. jerem 50.1.2. Dan. 2.30. Scleucus Nicanor having spoiled it, builded Scleucia instead thereof. Afterward the Persians ruinated Scleucia, builded Clesiphon, and made it the head city of the kingdom, Strabo lib. 16. Plin. lib. 6. cap. 26. Herodian. lib. 3. Sozomen. lib. 6. cap. 1. Clesiphon loco Babylonis, sedes regia est Persarum.  
Gaugamela, the meeting of the Ram and the Goat, Dan. 8.6. where Alexander utterly overthrew the power of Darius, and obtained the Empire of Asia. It containeth Grad. 79 30. Lat. 37. 0.  
Furthermore, it is to be observed, Gen. 11.2. They went from the East, etc. that Noah and his company going forth of the Ark, passed the mountains of Armenia, and dwelled in Assyria: which (as here appeareth is on the East from Sirhar. For Ar●●a● or Armenia itself, is not East from Sinhar, but North and declining West. The mountains of Armenia are parts of that h●ge and mighty Caucasus, which beginning with Taurus and Amaenus in Cilicia runneth on into Scythia and I●dia, called by divers names, but yet continued in the general terms of Caucasus and Caucasijs montes. Look Gen. 8 q. 2. Aristot lib. 1. cap. 13 Philost●atus lib. 2. Ptolom. Geograph. lib. 5. cap. 9 10. Tab. 2. 3. & lib. 6. cap. 12. Tab. 7. Strabo lib. 11. Mela lib. 1. cap. de Lycia. Curtius' lib. 4. Dextra Tigrim habebat, à lana m●ntes, quos Gordiaeos vocant. I would think rather they were the Niphates, but for the reverence of Antiquity.  
Place this Map in pag. 68   

Question 7. verse 9 What is meant by the tree of life?  
AMong all the trees of the Lords garden, which were most pleasant to the eye, and good for meat, two especially excelled above the rest in use and virtue, which are called the tree of life, and the tree of knowledge of good and evil. These are said to be planted in the midst of the garden, either according to the property of the Hebrew phrase of speech, as thus: I dwell 
a 2. King. 4 13.  in the midst of mine own people, that is, among mine own people, to signify that out of the garden were no such trees: or else, about the midst of the garden itself, either because thereby, their place might argue their excellent use; or that by their placing he to whom they were given, 
b Life, and the commandment.  might have the use of them always to meditate thereon. They were 
c August. de Gen. ad lit. lib. 8. cap. 6. Prorsus & hoc lignum erat visibile & corporale, sicut arbores caeterae. cap. 4. Ne cogat in allegoriam, ut non ista ligna fuerint, sed aliud aliquid nomine ligni significent. Chrysost. Hom. in Gen, 13. Sed forte sunt, quex propria sententia quelibet dicere volunt, nec flumina concedúc esse flumina, etc. queso ne feramus tales, s●● obturemus aures.  very trees, not allegories in the name of trees; for they were planted, they were watered, they grew & bare fruit as other trees. What fruit they bore is not expressed, and therefore not necessary for us to know. But that their fruit might be of the kind of other fruit, and have a proper virtue given unto it, I see not what doth hinder, seeing that 
d Act. 5.15.  the shadow of Peter, nor the 
e Act. 19.12.  kerchiefs and handkerchiefs from Paul's body, did differ from the shadows of other men, or from other linen of the same kind, but only in the 
f Ibid.  virtue of healing, that God for a time did give unto them. Now the first of these trees is 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnets h●chaijm: as the soul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nephesh chaiah: not that the tree did live (nisi vita vegetatina) but gave or imparted life to other.  called the tree of life, 
h Properly a tree preserving or maintaining life (arbour vivificans) for the hebrue tongue wanteth adjectives, or (which the Grammarians call) denominata.  for that the fruit thereof 
i Gen. 3.22.  had natural virtue in it to preserve life. Not the life of the 
k joh. 6.63.  soul, the substance whereof is more 
l For the soul which dieth the second death, loseth not the substance, but the blessed qualities: Non in substantia, sed in qualitate moritur, as Gregory saith.  noble than death can take away, but of the body 
m For no elementary substance can by nature be perpetual, as Aristot. de coelo lib. 3. cap. 6.  being made of earthly mould: and the same not a temporary life 
n Beda & Strabus Histor. eccles.  as our meats and drinks preserve our lives, but even a 
o August. de Civitat. Dei. lib. 13. cap. 20. De ligno autem vitae propterea gustabant, ne mors ijs undecunque 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 divinitus accepit hanc vint, ut qui ex eius fructu comederet, corpuretus stabili samtare & perpetua soliditate firmaretur: nec ulla infirmitate nec aetatis imbecillitate, in deterius ●el in occasum laberetur. Hieron. Zanch. de oper. Dei. part. 3. lib. 1. cap. 1. Reliquarum arborum fructus, docet Augustinus (ut supra) ad hoc fuisse destinatos, ut molestiam famis & sitis tollerent: sed huius fructum ut praestaret homini vim, etc. Haec fuit vis data illi arbori, & nunquam adempta: eoque naturalis quodammodo illi fuit; & ob hanc causam post peccatum positus fuit Cherubin.  perpetual life; and to have banished not only hunger and thirst, but all other enemies of our natural life, sorrow, sickness, age, and death itself. So that although Adam 
p August. de peccat. merit. & remiss. lib. 1. cap. 2. Luther. come. 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 ut ita dicam, nempe ab intra ex solo De●, & non ab extra sicut ante, ex herbis & fru●tibus: in l● c sic ut tamen homo habeat carnem & ossa, & non sit merè spiritus sictet angeli.  had not continued for ever in that Paradise; but after long time had been taken up into the heavenly Paradise, as Enoch and Eliah 
q Gen. 5.24. 2. King. 2.11.  were: yet he never should have gone the way of death, or sickness, of age, or feebleness; but in most flourishing strength & full happiness of life, he should have been translated unto God. And although that seem strange to carnal men, 
r 2. King. 7.2.  which in their reason or experience they can not prove; yet was it no more miraculous for the tree of life to have such virtue (seeing the good pleasure of the Lord was such) then for our clothes to keep us warm, or our meat which is but dead to revive our bodies, or the virtue of herbs to preserve our health, which 
s Isai. 3.1. Matth. 4.4.  is not in themselves, 
t Deut. 8.3. 1. Tim. 4.5.  but by virtue of the ordinance and word of God. And if these things are endued with strength, as it were to lengthen our mortality, how much rather may we think by the authority of the word, that God endued this tree with virtue to preserve them in life, which were not subject unto death?   

Question 8. verse 9 Wherefore the other tree was called the tree of knowledge, of good and evil?  
IT is 
a Chrysost. Hom. in Gen. 16. Neque enim esus ex eo ligno oculos eorum aperuit  untruly supposed by the 
b Targh. Hierosol. De qua quicunque edit, discernit inter bonum & malum. Onkelos paraphrast. Caldaic. Cognoscet inter bonum & malum. joseph. Antiq. lib. 1. cap. 2. Rab. Salom.  Hebrew Doctors, that the tree had virtue in it to give sharpness of wit to him that did eat thereof: which conceit gave cause to julian 
c Lib. 3. Apud Cyril. contr. julian. Deum autem interdicere cognitionem boni & mali, hominibus á se formatis, quomodo non summam prae se fert absurditatem? Inquit julianus.  to cavil at the Scripture, as though God had pleasure to have detained men in ignorance. Other speak more near the purpose, but yet not fully; 
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 event, because through eating of the fruit thereof, the knowledge of evil was procured: for it may seem it was so called 
e Vers. 17. Damascen. lib. 2. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ad experientiam quandam probationemque & exercitium obedientiae & inobedientia hominis.  to give Adam thereby a warning of feeling evil. But more directly indeed was it called the tree of knowledge of good and evil; 
f Chrysost. Hom in Gen. 14. Ab uno tantum ligno abstinere jussit, ut 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 unde 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 evil, so soon as it was enjoined man by precept not to eat thereof. The tree 
g Gen. 3.6. August. de Gen. ad lit. lib. 8. c. 6. Dici non potest ●u●nta mihi placeat illa sententia, no fuisse illam arborem cibo noxiam; neque erum qui fecerat omn a valde bona, in pa●adiso instituerat aliquid mali: sed malum fuisse homini transgressionem praecepti.  bore wholesome & pleasant fruit as well as other. What made it evil to eat thereof? nothing else but disobedience unto the 
h Ambros. lib. de Paradis. cap. 7. Ni fallor, mortis causa mobedientia fuit, & ideo homo ipse sibi mortis est causa, non hebent Deum suae mortis autherem. Neque enim si me ti●us praescripserit egrotanti à quibus vi●icatur cavendum, atque ille ab interdictis non putaveris abstinendum: causa eius mortis est medicus, sed utique ipse sibi reus mortis est pro pri●e. August. de civit. Dei lib. 14. cap. 12 Esca non mala & noxia, nisi quia prohibita. Sed obedientiae commendata est in praecepto quae virtus in creatura rationali matter quodammodo est omnium custosque virtutum.  commandment. For because it was said: thou shalt not eat thereof; for that cause only it was evil to eat thereof. But wherefore did the Lord forbidden the eating of the fruit? Because 
i Basil. Hom. Quod Deus non est author mali. Chrysost Hom. in Gen. 13. V● scire possit quod gratia & liberalitate illa frueretur, essetque Dominus aliquis & naturae suae & omnium visibilium.  it was necessary, that man, who was adorned with such an height of dignity, should yet owe homage unto his creator as to his Sovereign Lord: which duty 
k August. de Gen. ad lit. lib. 8 cap. 13. Dominus quidem quid insserit, viderit faciendum est à seruiente quod jussit.  consisteth in subjection both in will & deed, his will to be commanded by the will of God, and his work to be ruled by his will, that both in will, in work, in word and thought, he might declare his inferiority by obedience. Man therefore by this commandment, thou shalt not eat of it: 
l August. de verb. Dom Serm. 34. Bona est arbour, nolo tangas. Quare● Quia Dominus sunt, tu servus. Haec tota causa est. Si parva est, dedignaris esse servus? Quid autem tibi expedit nisi esse sub Domino?  was taught to measure good and evil, not by his own will, but by the will and word of God, and to seek for the rule of good and evil, at the law and at the testimony: 
m Deut. 12.8. Isai. 8. 1●.  as saith the Prophet. And this was requisite, because 
n Isai. 46.10. August. in Psal. 41.161. Inuentes fontem justitiae, ubi est fons vitae.  the will of God is the fountain of justice and of goodness: therefore it cannot be but good and righteous which he willeth, and therefore righteous because he willeth it: but the will of man although it 
o Gen. 1.27. Ephes. 4.24. Fulgent. ad Mon. lib. de praedest. cap. 18.  were created righteous, can be no farther righteous, than it is subject unto the righteousness of God. But some complain of the planting of this tree, or the giving of this precept unto man, 
p Basil. Hom. Quod Deus non sit author mali. At cur inquit in creatione non habemus, ut ne volentibus nobis peccare detur? Quia etiam tu, famulos non cum vinctos habes beneuelos putas, sed cum voluntariè ea quae efficij sunt, explere videris. Itaque etiam Deo non gratum est quod coactum est, sed quod ex virtute recte gertiur. Vide etiam causat in Iren. lib. 4. cap. 78. 79.  as though thereby an occasion were given of offending. And do not they murmur causeless against the Lord, either because he made not man like himself immutable; or else because he taught him so graciously a point so necessary, that his 
q justin. Mart. Epist. ad Diognet. Per cognitionem vitam ostendentem. Neque enim vita sine cognition, neque cognitio tuta sine vita vera.  felicity depended upon obedience? And so gracious was the Lord, that when he might have tried his obedience 
r As he did Abraham Gen 22.  by matters of greater moment: or as well might have commanded him to 
s Chrysostom. Hom in Gen. 14. Neque enim dimidiatam dedit illi rerum fruitionem, neque à pluribus abstinere jussit.  abstain from all the trees save one (which had been for him sufficient) or else from half of them; he forbiddeth him but one, 
t Bernard. Hom 2. de circumcis. Dom. ●enissimum planè mandatum, & larga omnino mensura.  than which he could not have less restrained him, and taught him knowledge. Wherefore this precept was not given, neither the tree of knowledge placed there as a snare to make him fall, as the wicked do blasphemously murmur against the Lord; but the 
u August. in Psal 70. & de verb. Dom. Serm. 34. Quomodo eri● sub Domino, si non fuerit sub praecepto? non potuit Deus perfectius demonstrare quantum sit bonum obedientiae, nisi cum prohibuerit ab eare quae non erat mal●.  justice of God required, that the creature should be subject to his creator, & therefore the Lord in mercy bound him to obedience, and most fatherly gave him 
x Tertul. in Martion. lib. 2. Benignissimè enim demonstravit exitum transgressionis: ne ignorantia periculi negligentiam iwaret obsequij.  warning, to the end he should not fall, 
y justin. Mart. Epist. ad Diognet. August. de civit Dei lib. 14. cap. 12. Quandoquidem sit creatura rationalis facta est, ut ei sub litam esse sit utile: pernitiosum antem suam, non eius à quo creata est facere voluntatem. Et hinc maximè commendatur quale bonum sit Deus, cum nulli ab eo recedemi bene est. Idem de Gen. ad lit. 11. c. ●.  declaring that the life of man dependeth upon obedience to God. Neither did he this, 
z Iren. lib 4. c. ●8. Initio igitur non quasi indigens Deus hominem plasmavit Adam, sed ut haberet in quem collocaret sua benefici●. Nec nostro ministerio ind●gens, jussit ut eum sequeremur.  as though he needed man's obedience; but that being good and merciful, he might 
a Iren. ibid. Propter hoc exquirit ab hominibus servitutem, ut quoniam est bonus & misericors, benefaciat ijs qui perseverant in servitute eius.  continue and increase his goodness unto man, obeying his commandment. It was therefore great 
b Tum propter debitum servitutis creaturae ad creatorem; tum quia (Cyril. lib. 3. in julian.) non dubium est, quin leges constringant quod moratur, & quod propensum ad defectionem, vin lictis remorentur, dirigant ad bonum, & à deterioribus recedere cogant co●qui ●inesti rationem alioqui non haberent. unde nemo qui mente praeditus est, redarguerit vel leges, vel legislature● quòd illas tul●●int: non enim ipsi aut ●ores sunt ut deprehensi patiantur.  equity and righteousness in God to forbid the fruit. It was 
c Tertul. adue●s. Martion. lib. 2. Benignissimè enim demonstravit. etc.  his gracious mercy to warn man of the punishment. It was shameful negligence in Adam 
d Matth. 11.30. Chrysost. Hom. in Gen. 14. Ma na huius praecepti facilitas est. Sed dilect, grave malum est desidiae, facitque ut facilia omnia videantur difficilia. Et infrà. Dedit nomina animantibus Non temere hoc factum, sed (praeter alia) ne putaretur ex ignorantia peccasse, & ut scire possis, quod lapsus ille ex desidiae fuerit.  not to keep a commandment so easy, and to bear so light a burden. For seeing he had liberty 
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 savoured of life, what need had he to taste of that only tree that savoured of death?   

Question 9 verse 17. Whether God in justice could inflict so great a punishment, as he 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 daunt, queruntur de legislatoribus, sed non de semetipsis. Sic autem & diabolico spiritu pleni, innumera● accusationes inferunt sactori suo, cum & spiritum vitae nobis donaverit, & legem omnibus aptam pisuerit; & nolunt justum esse judicium Dei.  to repine against God's justice, accusing the same of too much severity: but in the mean season 
b Ezech. 16.22. August. de civit. Dei lib. 21. cap. 12.  it will not see the heinousness of sin, which is the cause thereof. And indeed if God do punish more than is the greatness of the fault committed, then doth he not according to his word; 
c Psal. 62.12. Ezech. 7.8. revel. 2.23. & 22.12  Give every man according to his work. Again, shall not 
d Gen. 18.25.  the judge of all the world do right? Yea, 
e Deut. 32.4. Psal. 9.16.  the Lord is known by executing judgement, as saith the Prophet. Wherefore although the punishment itself that was denounced, do sufficiently declare the greatness of the sin, because God doth alway punish righteously: yet if we examine duly the force of the commandment, we 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 threatening of death: yet in respect of Gods secret counsel, it was conditional. viz. unless the Son of God do take upon him man's redemption: so that, in that his bodily life was spared, though in misery, or that he was not in body and in soul cast presently into the flames of hell, his punishment is less than his desert.  greater than the punishment. In which commandment (as in every law of man) three things are 
g Bernard. lib. de precept. & 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.  chiefly to be considered: first, the thing forbidden: secondly, the authority of him that giveth the charge: and thirdly, the end wherefore it was prohibited. The thing forbidden was the eating of the fruit, which 
h As julius the third, Pope, affirmed he had as great reason to be angry for a Peacock, as God had to be angry for an Apple, seeing an Apple was not so great a matter as a Peacock. Paul. Verg. Balae. in vita Rom. Pontif.  the wicked esteem of no greater moment, than an apple or a nut is worth, which Adam and his wife devoured. But the law is 
i Rom. 7.14.  spiritual, and 
k Hieron. comment. in Rom. 7.14. Et spiritualia mandat, etc.  commandeth things that are spiritual. It had therefore doubtless a farther purpose and intent, which Adam by the image of God's wisdom that was in him, did also rightly understand: which was 
l Rom. 12.3. Ambros in Rom. 12. Apertè ostendit, hoc debere nos sapere, quod justitiae terminos non egrediatur; ut non nobis solis utile sit, sed ut nulli obsit, ut contenti simus sort quam mensu● est Deus: nequis arroganter de se sentiat.  that he must be wise according to sobriety, not presuming of his own wisdom to define good and evil, but by the will and word of God, whereunto he ought simply to submit himself. And seeing the Lord had taught him 
m A prohibition & poena.  by the commandment, that it was evil to eat of this fruit, 
n 2. King. 22.2. August. de civit. Dei lib. 14. cap. 12. Obedientia commendatur in praecepto, etc.  he must not look unto the fruit, or to the tree, or to his wife, or to the Serpent, or to his own judgement and capacity, to think it good for meat, which the Lord had pronounced to be evil. So that briefly, the force of this commandment was, to forbid him to be wise above the condition of 
o August. de civit Dei lib. 12. c. 9 Nec tantit hominum, sed primitus praecipueque angelorum bonum est, quod dictum 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. ●.  to disjoin his wisdom from the wisdom of the Lord, 
q August. in Psal. 70. & Sermon. de verbis Dom. 34. Si perverse volverit imitari Deum, ut quo modo Deus non habet à quo formetur, non habet à quo regatur, sic ipse velit sua potestate uti, ut sicut Deus nullo formante, nullo regente vivat; quid restat fratres, nisi ut 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 perveriè, non esse sub illius potestate, sed habere contra illum potestatem.  wherein he could not but work his own confusion. This was a matter of great importance for a poor creature, which even now was dust, and was taken 
r Psal. 113.7. 1. Sam. 2.  from the dunghill to such nobility, to be so surprised with unthankfulness and pride, as to strive to be equal with him that made him, and to esteem better of his own wisdom, then of the wisdom and word of God. The second thing to be considered in the force of this commandment is, 
s Bernard. Supra. Praecipientis authoritas. etc.  the authority of him that gave it for a law. This is as it were the very pith and strength of laws, and maketh the breaches of them to be great or small: for according to the authority of him that maketh it, the 
t Ibid. jam verò de illo qui praecipit, & idem de eo quod praecipitur, huiusmodi advertenda erit secundum rationem distinctio, ut cuius inter praeceptores reverentior nobis imminebit authoritas, eius gravior formidetur offensio, de maioris cuiusque mandati transgressio damnabilior aestimetur.  breach thereof deserveth punishment. If then the laws of 
u Hebr. 10.28. Dan. 5.18.19. Deut. 17.12.  Princes and of 
x Deut. 21.18.21.  Parents laid upon their children, being despised, deserve death in the judgement of the Lord: who yet have not sole authority over their inferiors, to 
y job. 31.15. Matth. 10.28. joh. 19.11. Ephes. 6.9.  slay and to give life; how much more is his authority to be esteemed, whose power 
z james 4.12.  is absolute to save and to destroy, who made us of nothing 
a Prou. 16.4.  for himself, in 
b Act. 17.28.  whom we live, and move, and are: to whom Princes are not 
c job. 34.19.  comparable in respect of glory. Wherefore the fault is infinite, 
d Infinitè peccat qui infinitam laeseris maiestatem. August. de civit. Dei lib. 21. cap. 11. Quidan iniustum putant, us pro peccatis quantum libet magnis, parvo scilicet tempore perpetratis, poena quisque damnetur aeterna. Quasi ullius id unquam justitia attendat, ut tanta mora temporis quisque puniatur, quanta unde 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 deserveth infinite and eternal torment, because his authority is infinite, who by the sin is disobeyed, and his justice eternal which requireth punishment. In this authority both 
e Deut. 33.3.  Moses and 
f Isai. 1.2. etc.  the Prophets, 
g Mat. 5.20.22. etc.  our Saviour Christ and 
h 1. Cor. 11.23.  his Apostles, have grounded their laws and doctrines: insinuating thereby the greatness of the message they did bring, and the necessity of obedience to be given thereunto. Yea for this cause the lawmakers among the 
i Minos' Cretensibus. Plat. lib. de leg. 3. Paetricius. lib. 1. de repub. in praefat. Finxit se iovem in concilio habere cuius nulu singula quaeque decreta ad Cretenses deferret. Postea in antrum iovis descendit, nova instituta detulit, quae iovis mandata esse asseruit. Lycurgus' leges suas authoritate Apollinis Delphici confirmavit. Cic. de divin. libr. 1. Plutarc. vita Lycurg. Zeleucus à Minerva. Clem. Alexan. Stroot 1. Numa ab Aegeria. Plutarc. in vit. Numae. Augustin. de civit. Dei lib. 7. cap. 35.  heathen, when they would bind their laws to be had in reverence, were wont to persuade their subjects to whom they gave them, that their laws were devised and approved by the Gods. thirdly, the end of this commandment which was to teach him obedience and humility, whereon his life and happiness consisted: as namely, that he was not such a Prince on earth, 
k Chrysostom. Hom. in Gen. 13. ut esset dominus aliquis naturae suae.  but that he had a sovereign lord: so that therein he might know the Lord, and know himself, which is the sum of knowledge: God, as the chief Lord, his creator and loving father, the liberal giver of all his welfare: himself, to be his servant, a creature, and one that had received all from him. Herein therefore 
l Deut. 6.3.4.5.  consisted both the inward and outward worship of God. Inward, as obedience, honour, love, confidence, and religious fear, wherewith man should honour God 
m Deut. 10.12. Psal. 116.  in thankfulness: outward, in actual and outward abstinence from sin, and reverence unto the voice of God. Wherefore it is manifest by the eating of this fruit, that 
n Tertul. lib. adverse. judaeos. In hac enim lege Adae data, omnia praecepta condita recognoscimus, quae postea pullulaverunt data per Mosen, etc.  the whole worship of God was violated: to the which, if we shall join the easiness of the precept to be kept, & the power that was in Adam to have observed it, 
o August. de civitat. 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 praevaricatione commissum est.  there is none so void of sense, but may soon conceive, that not without cause but of just desert, the punishment of death was inflicted thereon.   

Question 10. verse 17. What death the Lord threatened, when he 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. etc. 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 soul and body, which is 
b john 11.13.14. revel. 20.14.  called the first and second death; neither could it be of the soul alone 
c Philo judaeus de Allegor. legis lib. 2. Gregor. lib. 6. Epistol. ep. 31. ad Eulog. Si enim Adae qui primus peccavit anima in peccato mortua non est: quomodo de ligno vetito ei dictum est, in quacunque, etc. Constat itaque quia in carne non est mortuus.  as some suppose, 
d 2. Corinth. 5.10.  because the body was also guilty of the crime; and sin itself is so contagious, that it doth 
e 1. Cor. 15.33. Ecclus. 13.1.  corrupt as pitch, whatsoever toucheth it, and 
f Prou. 6.27. Isai. 9.18.  consume like fire whatsoever it taketh hold of. By means whereof, when Adam had declined in his wisdom, from the wisdom of the Lord, 
g Gen. 3.6.  by knowing in his own wisdom the goodness of the fruit, 
h Like as 2. Sam. 15.3 Rom. 1.22.  the same his wisdom was turned into foolishness: his will when he lusted for the fruit, being separate from the will of God, became rebellious 
i Rom. 8.7.  and enemy to God: his happiness when he would augment it 
k Ambros. lib. 1. de Paradiso. cap. 14. Non solum sicut dij esse homines desierunt, sed etiam qui quasi dij erant, quibus dictum est; ego dixi dij estis, sui gratiam perdiderunt. Fulgent. lib. de praedesimas. ad Mon. c 17 Qui concupivit plus extra se, minus factus est in se.  above the measure God had given him, became unto him misery and infelicity; his body which was made to set forth the glory of God, 
l Matth. 5.28.  so soon as the eye had seen the fruit with liking, his hand had taken it, his mouth eaten it, his stomach received it, was even as 
m Isai. 30.14. jerem. 22.28.  a broken vessel which is profitable for nothing, and therefore to be returned to the mould from whence it was. The Lord foreshowed it to Adam in these words: thou shalt die the death, or after the Hebrew phrase, in dying thou shalt die, that is, thou shalt surely die, or thou canst not but die, plainly expressing the danger of the same. How then cometh it to pass, that both Adam and Heva, so soon as they had tasted of the fruit, gave not up the ghost immediately? Doubtless through the singular mercy of the Lord, tempered with his justice. They were presently partakers of both, that the justice of God might be fulfilled: but yet not fully, that the Lord therein might declare his mercy. Concerning the soul: they who had separated themselves, that is, their wisdom & their will, were separate from God, from the love and favour of God, 
n Basil. Hom. quod Deus non est author mali: Quantum enim discedebat à vita, tantum appropinquabaet ad mortem: vita enim est Deus, privatio autem vitae mors; quare sibi ipsi mortem, per secessum à Deo Adam paravit. August. lib. de Spir. & anim. cap. 36. Vivit anima naturali vita, etiamsi spirituali vita non vivat. Sed talis vita mors est potius quàm vita: quoniam mors peccatorum pessima. Bernard. ad Milites Templar. cap. 11. Vita siquidem Deus animae, sicut ipsa corporis.  which is the privation of goodness and felicity, and the very death and torment of the soul through 
o Chrysost. Hom. in Gen. 20. Quis enim dic obsecro, talem ad confessionem adegit? (Intelligit Cain.) Nullus alius quam conscientia ille incorruptus index. Nam si nul ac in peccatum declinaverat, statim insurrexit conscientia, inclamansque & ostendens peccatorum magnitudinem, & omnibus seipsam poenis obnoxiam fecit.  conscience of guiltiness, and fear of punishment: this is the prison of the 
p 1. Pet. 3.19.  souls departed, and the chains of Satan, wherewith 
q jude. vers. 6.  he is tied and reserved to the judgement of the great day: of which they are both partakers also, whereby they are compelled to fly from God, and Adam 
r Gen. 3.10.  confessed he was afraid. And for the bodily death, it is gathered by some that the time thereof was set 
s justin. Mart. Dial. cum Trif. mill annos in mysterio designari intelligimus.  enim Adae dictum est, quo die, etc. S●imus enim mill annos non complevisse. Novimus quoque dictum illud, quod dies domini sit sicut mill anni huc pertinere. Irenae. count Haeres. li. 5  in respect of God, to whom one day 
t Psalm. 90.4. 2. Pet. 3.8.  is as a thousand years: seeing no man ever lived a day in that account. But rather in deed it was fulfilled, 
u Heb. 2 15. Symmachus translateth the Hebrew word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moth tamuth) thou shalt be mortal. Hieron. Trad. Hebrae. in Gen. but it signifieth that, and more also, as Exod. 19 12. & 21.12. Levit. 20.2.9. & ●.  in that he was in bondage unto death, for as much as death itself 
x Theodoret. in Gen. quaest. 38. August. de civit. Dei lib. 13. cap. 23. Non ideo deb●t absurdum videri quia non eo prorsus die, à corpore sunt soluti: eo quip die mutata in de terius virtataque natura, atque à l gno vitae separati ne iustissima, mortis in ijs etiam corporalis necessitas facta est, cum qua nos necessitate natisum ●s.  began to wound their bodies in the day they sinned, by hunger, cold, nakedness, subjection to mortality, loss of native beauty and such like, that the very life continued in so many miseries, may seem to be 
y Aug. de peccator. merit. & remissi. lib. 1. cap. 16. Quamuis ergo annos multos ●o●tea vixerins, illo tamen d●e mori coeperunt, quo mortis legem, qua in senitem veterascerent acceperunt. Non enim stat vel ●●m●●● puncto, sed sine intermissione labitur, quicquid continua immutatione sensim curr●t ad fin●m non perficientem sed consumentem, Gregor in euangel. Hom. 37. Temporalis vita aeternae vitae comparata mors est potius dicenda quam vita.  not life but a prolonged death. Thus deep did Adam drink of the wine of the wrath of God. That he died not the extremity of death, behold how grace aboundeth in the Lord; Adam now by sin was made 
z Rom. 6.16.  the servant unto sin, the wages whereof is death and condemnation, the horrible pains and endless woes whereof no creature can endure. Wherefore when Adam must die, the justice of God requiring it, the Lord in his endless mercy 
a Irenae. lib. 3. cap. 20. Quia enim non erat impossibile, eum hominem, qui semel victur ●●●at & elisus, per ●●●alentiā replasmare, & obtinere bravium victoriae: Iteū autem in possibile erat, ut salutem perciperet, qui sub peccato ceciderat: utraque operatus est filius, verbum Dei existens, etc. Si autem, homo non vicisset inimicum hominu, non justè victus esset inimicus. Rursus autem, nisi Deus donasset salutem, non firmiter haberemus eam; & nisi homo coniunctus fuisset Deo nostro, non potuisset particeps fieri incorruptibilitatis.  translated this death unto his Son our Saviour, who 
b joh. 10.18. Galat. 1.4.  willingly for the love he bore to man took on him to endure the punishment, and making 
c Isai. 53.10.  his soul an offering for sin, the justice of God by him was fully satisfied, the soul of Adam 
d Irenae. lib. 3. cap. 34. Cum autem saluatur homo, oportet salvari eum, qui prior formatus est homo, quoniam nimis irrationabile est, illum quidem qui vehementer ab inimico laesus erat, & prior captivitate passus est, dicere non eripi ab eo qui vicerit inimicum, ereptos verò filios eius, quo● in eadem captivitate generani. Idem cap. 39 Sic & high (scil. Tatiani) qui contradicunt saluti Adae nihil proficiunt, nisi quod semetipsos haereticos faciunt & advocatos serpentis. August. epist. 99 Et de illo quidem primo homine, patre generis humani, quod eum ibidem soluerit (1. Pet. 3.) ecclesia ferà tota consentit. Idem. Tertul. in fine lib. de penitent. Gregor. epist. lib. 6. Epist. 31. ad Eulolaum & Anast.  reserved from death. And for the bodily death, he wisely made it a salve to heal his sore, reserving him a while, as it were to bewail his sin, and to wrestle with his enemy of whom he had been foiled, and after made it a passage into glory. So true it is that is spoken by the Prophet: 
e Ezech. 18.32.  I desire not the death of him that dieth, saith the Lord, and 
f jam. 2.13. Psal. 103.  again: mercy rejoiceth against judgement. Who is like unto the Lord: so good to those that wait for him? as a father he hath compassion of us, for he remembreth whereof we are made.   

Question 11. verse 18. Wherefore it is said: it is not good that man should be himself alone?  
THe goodness of the Lord having laded man with so much felicity, doth yet espy as it were a spot which might obscure the perfection of his happiness: and that was, that man was 
a The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lebado, one without a second of the same kind. jerem. 49.31. Lament. 1.1. Zachar. 12.12.  himself alone. But how could he be alone? who had the presence and dominion of so 
b Gen. 1.28.  many creatures? yea how could he be alone, that had the 
c joh. 16.32.  comfortable presence of God himself? wherefore he was already 
d Psal. 16.11.  exceedingly blessed, so that to have a help could alone augment his blessedness. The meaning therefore is, as if God had said: there lacketh yet something to make up the full felicity of man, and that is a help which may be with him. God said, it is not good: not as men do 
e Tertul. contr. Prax. Non vox, & sonus, & aër offensus, intelligibilis auditu.  speak by voice, but in his counsel, that is, 
f August. de Gen. ad lit. lib. 9 cap. 2. Vtrum temporaliter, etc. Luth in Gen. come. c. 2.  even the holy Trinity did find it, know it, and define it in his wisdom, to be not good. That which is called good, is so accepted, 
g Arist. rhetoricor. ad Theodect. lib. 1. cap. 6.  virtutes, vera voluptas, divitiae, etc. Cic. office lib. 1.  because it is either 
h August. count Faust. lib. 22. cap. 27. Angeli habent contemplationem & actionem suam; & aeterno imperio liberaliter quia suaviter serviunt: nos verò justè vivimus, si ex fide vivimus quae per dilectionem operatur, habentes spem ipsius justitia perficiendae usque ad quandam ineffabiliter suavissimam saturitatem.  pleasant, or 
i 1. Tim. 4.8.  profitable, or 
k Ambros. office lib. 2. cap. 3. Nihil autem bonum scriptura, nisi quod honestum asserit. Et utile sanè & jucundum sine honesto mala sunt.  honest: and whatsoever hath these three properties united, the same is said to be simply good: and if it have but some part of these, then is it good in part, and not simply or absolutely so. He created Adam good, and yet he said it is not good; both these may 
l As partly good, partly not good: at this time good, at other times evil.  truly stand together. But the time must be considered, & also the 
m For seeing the Lord did not create all men at one instant, as he did the Angels, but in the loins of Adam disposed them: therefore whatsoever belonged unto man's nature by creation, was placed in the person of Adam, from him to be communicated to his children.  person of Adam, to the end we may discern how and wherefore it is not good. In respect of the time either passed or present, it was not good, that is, in part not good, or not so fully good, but the same by adding of a help might be increased, that is to say, man's state might be bettered by joining of an help: for although in regard of that which was just and honest, 
n The Chaldee Paraphrast expoundeth good; apt, convenient, right, agreeable to the rest.  it was good; even man was good, as he was first created, as fully good as afterward he was; having pleasure and profit also joined in abundant measure: yet in respect 
o Chrysost. in Gen. 14.  non solum honestè sed commodè vivat. But from this place, the jews abundantly commend the state of marriage, saying, he is not a whole man that is without a wife, that he is without good, without joy, without blessing, without dwelling, without law, without peace: being now grown superstitiously in love with marriage, as sometime they were of Images.  of that pleasant good, & profitable, which man was to receive by the society of his wife, the majesty of God affirmeth it was not good; which perfection of goodness all living creatures (man excepted) had received, both of society in their kind, and power to increase their kind: but in respect of the time to come, it was simply not good, that is to say, not 
p jerem. 29.6.  honest, as it is a branch of justice, 
q Prou. 18.22.  not profitable, not 
r Prou. 5.18.19.  delightful for man to be himself alone. Not honest, because 
s Deut. 32.4. Matth. 18.14.  it was not just, that there should be wanting so many reasonable creatures of the nature of Adam, as 
t Ephes. 1.4.  the Lord had decreed should be unto his glory. Not profitable, for as much as no creature could 
u Vers. 20. August. de Gen. ad lit. lib. 9 c. 3. Nihil aliud probabiliter occurrit, quàm propter filios procreandos, sicut adiutorium semini est terra; & non video quid prohibere potuerit, ut essent ijs etiam in Paradiso honorabiles nuptiae.  be an help meet for Adam, neither could Adam increase and multiply without an help. Neither could it have been so delightful unto Adam, to have been partaker of his happiness, if he had not received as it were 
x Aristot. Ethicor. lib. 9 cap. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem magnor. moral. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  igitur seipsum esse, est unicuique expetibile, sic & amici esse, vel id quo frui amico possit, & similiter. Esse autem ideo est expetibile quia sibi bonum esse, ipsum esse, sentit; & talis sensus per seipsum incundus est. Eccles. 9.4.  another self, with whom to have taken solace and rejoiced. Whereby in the second place it followeth, that by the name of man or Adam is meant, 
y The name Adam, is often in Scripture, in the Hebrew tongue, used for Man, as a common name to all: as Psal. 49.2. Ezech. 2.1. etc.  not only that singular person, who was already form, but 
z Caluin. in Gen. 2. Non tamen ad solam eius personam restringo, sed potius existimo communem esse humana vocationis regulam. Melancth. in Symbol.  the whole posterity of Adam, which was to be partaker of his nature: which exposition the Scriptures evidently 
a Rom. 5.12.14.15. 1. Corinth. 15.21.22. where Adam's nature is made the subordinate author of all mankind, and their state of misery derived from his.  teach, the 
b 
Iren. lib. 3. cap. 34. Hic est autem Adam, si oportet veram dicere, primiformis ille homo, de quo scriptura aijt dixisse Dominum● faciamus hominem (item, non est bonum ut homo sit solus ipse) nos autem omnes ex ipso, propterea quoque ipsius haereditavimus appellationem.  
Tertul. lib. de exhortat. ad castitat. Adam princeps generis & delicti.  
Ambros. off●●ior. lib. 1. cap. 28. Non est bonum. etc. Ad adiumētion ergo mulier data est vi●o.  
August. Non unum h●minen intelligit se● hominum genus. Chrysost. in 1. Cor 15. Hom. 41. Leo Serm. de Natiu. Dom. 4. universa posteritas in illo audivit. Anastasius Episc. N● an. qu. est. in Script. 65.   Fathers follow, and 
c 1. In whatsoever an help was necessary unto Adam, in the same it had been necessary unto all his posterity, if they had continued in the state of their creation: ergo. it is spoken of mankind, not of Adam one singular person. 2. In whatsoever an help was profitable unto Adam, in the same i● was necessary to his posterity (●aue to them who are by God himself exempted) after the fall. Ergo. 3. In many things this help is necessary unto Adam's children, wherein the same was not needful in the state of c eation, as to be a remedy against lust, a comfort in adversity, etc. Ergo.  manifest reason doth confirm. And surely, if it were not good for Adam in the state of happiness, much more is it not 
d August. de Gen. 〈◊〉. lib. 9 cap. 7. ●ombod. lib. 4. distinct. 26. B. Quod san● est ad officium, aegrotis est ad remedium. Luther in C●n. cap. 2. Ho●ie mulier non solum ad multiplicationem, sed ad vitae socieliten, defensionenque & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iam; i●o quod miserabile est, ad remedium peccati.  good for Adam's children in misery, to be alone without a help. But the Scripture in other places seemeth to affirm the contrary. It were good (saith the Apostle) 
e 1. Cor. 7.1.8.  not to touch a woman. And again, it were good for the unmarried and the widows to abide. Likewise our Saviour commendeth those 
f Matth. 19.11.12.  that have made themselves chaste for the kingdom of heaven. They of the Church of Rome do lay such hold on these places of the Scripture, to maintain the nurse of whoredom, that is, their laws and decrees of single life, that they do sharpen them, and retch them out, and rend them even in sunder, and yet (as we shall see) nothing to their purpose. And 
g Conciliatio. 3.  first it is to be observed, that herein they 
h Peter. Tom. 1. lib. 4. in Gen. Quid ergo? Doctrinam novi testamenti scriptur●e veteris testamenti con●●ariam esse dicemus? minime verò, sed duo tempora duosque hominis status distinguere oportet. Bellarm. Tom 1. ●ontr. 5. lib. 2 cap. 9 Deus loquitur de bono speciei, Vaulus de bono indivi dui. Luth●r. verò similiter distinguit in bonum personale & common. c. 2. in Gen.  agree with us against the Manichees, that there is no contrariety of speech, between this that Moses speaketh (it is not good) and that which the Apostle saith; it were good for a man not to touch a woman, because it is not spoken of the Apostle, of the same and according to the same, which the Lord here by Moses 
i Fallacia est non causae pro causa. Item compositionis.  speaketh of. But these men reconcile these places thus. 
k 
Bellarm. Tom. 1. controu. 5. lib. 2. c. 9 Deus loquitur pro eo tempore quo mundus erat vacuus, Paulus pro eo quo mundus erat plenus.  
Perer. Tom. 1. lib. 4. in Gen. Citat Cyprianun, & malè torquet ipsius verba, in tractatu de Habit. virginum. Prima sententia crescere (inquit) & generare praecepit. Secunda continentiam suasit, etc. Loquitur Cyprian. non de votis caelibatus, sed virgines à fastu & luxu dehortatur. Praecedunt enim: nec monilium aut vesti●m quaerat ornamenta sed morum. Castitatem verò suadet ab utili: Deinde. Nec hoc jubet Dominus sed hortatur; nec jugum necessitatis imponit, quando maneat voluntatis arbitrium liberum.   It was not good for man to be alone: namely in the beginning, when God pronounced it, and that the world was unpeopled, and the earth unhabited; but now the men are multiplied, and the earth replenished, it were good, & good in respect of life to come, for a man not to touch a woman. The grossness of which assertion is many ways notorious, but especially in this, they attend not what they say. Marriage (say they) was good, namely, for the increasing of the world. Take marriage now away, and where is the lawful succession of the age to come? It is therefore doubtless, as necessary now as at the first. But perhaps they do not generally reprove it, save in the godly (beside the number of whom, the world might be well increased) or in the clergy, and such as have taken upon them holy vows. Let them show such difference to be made by scripture. Let them show by the word of God such vows are lawful. We for our part acknowledge with the Apostle, 
l Heb. 1●. 4.  that marriage is honourable among all, and 
m 1. Cor. 7.9.  whosoever hath not the gift of continency ought to marry, and that it is more necessary for the increasing of the Church of God, and the number of the faithful, that the godly should embrace this benefit, who of conscience would have care to bring up their 
n Ephes. 6.4.  children in the nurture of the Lord, and that 
o Chrysostom. Hom. in Gen. 21. Nam si nuptiae, Vel puerorum educatio, praepedimentum forent in virtutum itinere, nequaquam in hanc nostram vitam nuptias introduxisset universorum Dominus.  if marriage and the bringing up of children were a hindrance in the way of virtue, the Lord of all things would not have coupled it with this our life. Wherefore those that do but observe the words of the text, shall see these places easily to reconcile themselves in a far other meaning, than these allow, if 
p Statuit enim Rom. Ecclesia ut nemo contra eum sensum, quem tenuis & tenet sancta matter Ecclesia (scilices Romana) cuius est judicare de vero sensu & interpretatione sanctarum scripturarum. Concil. Trident. sess. 4. Huic verò strenuè refragatur Caietanus Card. inter suos athleta primarius. Commentar. in Gen. 1. Si quando occurrerit (inquit) aliquis sensus textui consonus, quamuis à torrent doctorum alienus, lector aequum se prabeat censorem, etc.  they will suffer the holy ghost to be his own interpreter. The Lord (we see) absolutely pronounceth here, it is not good for man (that is, as the Fathers 
q Supra dictum est. Item, Augustin. lib. de Gen. ad lit. 9 cap. 9 hic verò cum implenda esset hominibus terra, etc. propter quid aliud secundum ipsum, quaesitus est foemineus sexu, adiutor, nisi ut serentem genus humanum, natura mu●iebris tanquam terrae foecunditas adiwaret?  expound it, and the adversaries of marriage themselves dare not deny it) mankind to be without a help. But our Saviour and the Apostle in plain words restrain their speeches, to certain persons, and to certain causes. Our Saviour saith not for all men, but for them to whom it is given. The Apostle saith, it were good, but for fornication; and wherefore good? 
r 1. Cor. 7.28.  because such shall have trouble in the flesh. So that he affirmeth 
s Vers. 32.  that because of care & trouble in the flesh, it is profitable as he saith, 
t Vers. 26.  for the present necessity, to those 
u 1. Cor. 7.6.7.8.  that can abstain, to abide unmarried, 
x Vers. 34.  that their only care may be to be holy in body and in spirit. Thus there is no show of contradiction. The Lord saith, it is not good for man to be alone: not good in respect of 
y Pro. 5.19. Eccles. 9.9. August. lib. de bono coniug. cap. 3. Cur sit bonum meritò quaeritur, quod mihi non videtur propter solam filiorum procreationem, sed propter ipsam etiam naturalem in diverso sexu societatem. Fulgent. Epist. 1. cap. 3. In illis namque bonis quae fecit Deus, invenitur casta copulatio uxoris & viri, inquibus Dei operibus libido non potest inveniri: & non dep●●tatur fidelibus coniugibus ad peccatum, carnis indul●● commixtio.  sanctified love and godly delectation in the society of marriage: not good in respect of profit, 
z Psalm. 137.3. & 138.3 6.  either increase of children, or 
a Prou. 31.10. etc. 1. Tim. 5.14.  household government: not good in respect of 
b jer. 29.6. Rom. 9.5.  justice, 
c August. de Gen. ad lit. lib. 9 cap. 7. Denique utriusque sexus infirmitas propendens in ruinam turpitudinis rectè accipitur honestate nuptiaerum.  honesty, or 
d Chrysost. in Isai. 6. Hom. 3. Sed adulter ob inoptam sensus, exitium animae suae conciliat: sed dixerit aliquis, compellitur natural● concupiscentia. At non permitt●t elabi uxor, quae illi sort obtigit, sed inflat eripiens illi veniam; ob id enim matrimonium & eius legitimus vsu● permittitur, ne quid horum excusare p●ssit maritus.  continency, since the fall of man: not good for Adam nor the greatest 
e Est enim indefinita universalis.  part of his posterity. Our Saviour saith, it is good for men: he saith not for all men, nor for most men, but for those to whom it is given; such as are chaste from their mother's womb, such as are made chaste by men, such as do (
f Matth. 19.11.12.  that is to say, which can) make themselves chaste 
g The kingdom of heaven, is either the kingdom of grace, or the kingdom of glory: of grace, as Matth. 3.2. consisteth of spiritual graces. Rom. 14.17. It is the same therefore which the Apostle speaketh of 1. Cor. 7.5.32.34.  for the kingdom of heaven, that is, for the service of the Lord in this kingdom of grace, from which the troubles and crosses of marriage do often hinder: namely, such as are by privilege 
h Hieron. Zanch. de oper. dei part. 3. lib. 1 cap. 1.  exempted from that which doth make it not good to be alone, as the procreation of children, burning affection and such infirmities. The Apostle saith it were good, not simply good, 
i 1. Cor. 7.26. A praesenti vtilitat● rem commendat, inquis Chrysostom. in Math. Hom. 15.  but for the present time, that is, 
k Cyprian de discip. & habit. virgin. vos ab hae sententia (Gen. 3.16.) liberae estis, vos mulierum tristitias & gemitus non timetis: nullus vobis de partu circa filios metus est, nec maritus est dominus, sed dominus vester & caput Christus est, ad instar & vicem masculi.  because of the corrupted time, which bringeth so many damages unto marriage, the time of persecution, and such other times of trouble: 
l 1. Corinth. 7.35. Ambrose in 1. Corinth. 7. vers. 26.  good in respect of utility, if they can abstain, because the crosses that happen in marriage unto men, by reason of their wife 
m jerem. 16.1.2. etc.  and family, do double their grief: but not good in respect of honesty 
n Clement. Alexand. Strom. 3. Perijt apud ipsos charitas etc. disputat. contr. philosophos & Marcionitas qui abstinere nuptiis volverunt, eò quòd generatio maximorum malorum causa esset.  even in times of affliction, save to them to whom it is given to abstain. But it is a world to see, how these places are abused, by the adversaries of this holy institution. It were good, saith the Apostle, not to touch a woman: ergo 
o Albert Pigh. lib. 14. de vot. monast. Pet. A Soto in confess. cathol. Bellarm. Tom. 1. contro. 5. lib. 2. cap. 6. Baptismus non solum poenam, sed etiam culpam tollit; professio autem monastica, non tollit culpam, sed solam poenam. idem cap. 9 nos autem praeter has duas calibatus utilitates agnoscimus tertiam, nimirum ad placandum Deo, & praemia ●axima promerenda.  say they, single life is meritorious to salvation. It were good for a man not to touch a woman, 
p Hieron. count jovin. lib. 1. si bonum est mulierem non tangere, malum ergo est tangere; nihil enim bono contrarium est nisi malum.  therefore it is evil to touch a woman. It were good but for fornication; therefore 
q Hieron. ibid. Anselm. in 1. Cor. 7. unde pateat quia malum est tangere, nihil enim bono contrarium nisi malum. Si autem malum est & ignoscitur, ideo conceditur, ne malo quid deterius fiat.  say they, that which is evil is permitted, lest that which is worse should be performed: All men 
r Math. 19.11.  can not receive this doctrine, saith our Saviour: they teach 
s Concil. Trident. Sesse. 24. Can. 9 Si quis dixerit, clericos in sacris ordinibus constitutos, etc. posse matrimonium contrahere, anathema sit; cum Deus id rectè petentibus non de neget, nec patiatur nos 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 men may receive it that will, so that they will ask it. The Apostle teacheth, 
t 1. Cor. 7.37.  that the woman her husband being dead, is at liberty to marry again with whom she will in the Lord: they 
u Tertul. lib. de penitent. item de Monogamia. quae haeresis, si secundas nuptias ut i●licitas, juxta adulterium iudicamus? quid est enim adulterium quàm matrimonium illicitum? Synod. Constantinop. 6. can. 3.  affirm, that second marriage is no better than adultery. The Apostle testifieth, 
x Heb. 13.4.  that marriage is honourable unto all; and that 
y 1. Tim. 4.1.2.  it is a doctrine of devils 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 privilegij excusatione nituntur, ut sibi asserant veterihoc (scil. matrimonium) lege concessum, noverint se ab omni Ecclesiastico honore, quo indignè usi sunt, Apostolicae sedis authoritate deiectos, nec unquam posse veneranda attrectare mysteria.  that it is dishonourable among God's 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 filii prodiderunt: omni ecclesiastico honore priventur, nec admittantur accedere ad ministerium, quod s●la continentia oportet impleri.  separate them whom God had joined, and burn the bodies of those, & accurse their souls, 
b Synod. Trident. Sess. 24. can. 9 supra in ˢ.  that do by word or deed maintain the lawfulness of marriage in all men, according to the Scriptures. Certain it is, that the opinion of Tertullian, concerning the unlawfulness of second marriage, 
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 ●●ansiens ad Cataphriges, quos ●ntè destruxerat, coepit etiam secundas nuptias, contra Apostolicam doctrinam, tanquam stupra damnare.  was counted of the Church an heresy: and Jerome himself confesseth, 
d Hieron. in catalogue. illustrium scriptorum. Specialiter adversus ecclesiam texuit volumina, de pulicitia, de monogamia, etc.  he wrote the same against the church. Jerome also 
e  tribus suis pro libris contra jovin. Apologeticis constat. & Testimonio Erasm. in annot. quid verò pontificij: standum est (inquiunt) potius à part Hieronymi, quàm ab omnibus adversarijs.  was greatly blamed of the godly of his time, for too much preferring the state of single life. But it is fatal unto 
f 2. Thes. 2 3.9.  the Church of Rome, that no heresy since the coming of our Saviour, should get perfection, till it hath been authorized by the same. Among which this devilish 
g 1. Tim. 4.1.3. confess. Anglica. Section. 18.  doctrine, of forbidding marriage, although it were 
h Nicolaitae. Epiph. Haeres. 25. Tatiani sive Eucratitae, Epiphan. Haeres. 46. August. de Haeres. 2●. Marcionite contra quo● pro nuptijs ipse Tertullianus acerrimè dimicavit, lib. contra Martion. lib 4. & alibi. Cataphryges à Montano de secundia nuptijs. August. Haeres. 26.  maintained by many heretics, and favoured too much 
i Tertullian. Origen. Hieron. etc.  by some of the Fathers of the Church; yet found it no fast footing in any part, till the mystery of iniquity, not with substantial authority of the word, 
k Twelve hundred godly Ministers were murdered in England, at the coming of Augustine the Monk, who first forbade Priests marriage here. Beda Histor. lib. 2. cap. 2. Galfred. Monumeth. li. 8. cap. 4. Similia recordantur in annal. Germany & Galliae.  but with severe torments of sword & fire, had established the same in the kingdom of darkness. Nevertheless, this truth of God never wanted sufficient witness in the Church: either of the Scriptures, of Counsels, or Fathers, or visible demonstration of the hand of God, or of the enemies themselves, till the time that 
l 2. Thess. 2.8. Immissis Luthero & alijs fi●elibus operarijs in messem suam.  the Lord began to abolish Antichrist. The Apostle as one foreseeing 
m Non tantum Tati●nā, sed & Romanan, que sub titulo c●nnubij Sacerdotum. 〈◊〉 mentum matrimonij omne labefectavit. Sic enim. Arguunt. qui sunt in carne Deo pl●●ere non possunt, ergo vxor●tus sa●erdos Deo placere non potest. Epist. Siricij. cap. 7. & Epist. Innocent. 3. ad E●●p●●. cap. 1. Quod si hoc sit verum, ne laicus maritus potest. Nam inquit Apost. nemo p●●est. Fallacia est 〈◊〉 carnis, Amphil●●logie: nam esse in carne, non est cum uxore viue●e, sed scortari, aut aliquod regn●●● retinere peccatum.  this heresy in the Church, doth flatly call it, a doctrine of devils, & 
n 1. Cor. 7 9  straightly chargeth all those to marry, that have not received the gift of continency. If counsels or fathers be opposed unto this, we answer: 
o justin. Mart. Dialog. cum Trisson. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Paul is a Father of the Fathers, and though either Doctor or Father, 
p Galat. 1.8.9.  or an Angel from heaven, should teach contrary to this doctrine, we would hold him no better than accursed. Neither ought we to regard what some one or other in the Church hath done before us, but what 
q 
Cyprian Epist. 63. Non querendum est. quid aliquis ante no● fecerit, sed quid ille, qui ante omnes est facien●um iusserit, Christus.  
Ignatius Mart. Epist. ad Philadelph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Illis qui anti quitatem obijciunt, ego dico, quod mihi antiquitas est jesus Christus, quem nolle audire manifestus est interitus.   Christ hath taught and commanded, which was before them all. And yet how severely hath the Primitive Church and the most ancient fathers censured the depravers of this doctrine. In the Canon 
r A main authority against a Papist.  of the Apostles 
s Canon. 6. Episcopus aut presbyter uxorem propriam, ne quaquam sub obtentu religionis abijciat, si verò reiecerit, excommunicetur; sed si perseveraverit deijciatur.  it is decreed: If any Bishop, Minister or Deacon, should put away his wife under colour of Religion, he should be excommunicate, and if he persisted in it he should be deposed. In the Council 
t Socrat. Eccles. Histor. lib. 1. cap. 2. Sozomen. lib. 1. cap. 22.  general of 
u Canon. 8. De his qui se nominant Catharo● (scil. Novatianos'. qui cum presbytero coniugato noluerunt communicare) haec pra omnibus eos scriptis convenit profiteri, quod Catholicae & Apostolicae Ecclesiae dogmata suscipiant & sequantur, id est, & bigamis se communicare, & his qui in persecutione prolapsi sunt.  Niece, it was concluded, that it was lawful for all callings and degrees of men to marry, and that as often as the parties were severed by death. The Counsel of Gangra determined, 
x Concil. Gangrenes. can. 1. 10. & 4. Si quis discernit inter presbyterum coniugalum, etc.  that if any man put difference between a married Minister (and one unmarried) as though for marriage sake he might not minister, he should be held accursed. The Council likewise of Trulla, 
y Council General. Constantinop. in Trulla. can. 1●. Quoniam roman Ecclesiae pro canone traditum esse cognovimus, ut Diaconi & presbyteri, qui digni qui ordinationem suscipiant, existimandi sunt, profiteantur se non amplius suis uxoribus coniungendos: nos antiquum canonem Apostolicae perfectionis ordinisque servants, hominum qui sunt in sacris, coniugia firma & stabilia esse volumus, nequaquam eorum cum uxoribus coniunctionem dissoluentes, vel eos mutua tempore convenienti consuetudine privantes. Quamobrem si quis dignus, etc. nequaquam prohibeatur, si cum legitima uxore cohabitet: sed neque ab eo postuletur abstenturum, ne benedictas nuptias iniuria afficere cogamur. Si quis verò talem conatur à coniunctione cum legitima uxore privare, deponatur; & si quis presbyter, etc.  that it was as lawful for the Ministers as well as others to use the company of their wives (although say they it were prohibited at Rome) which they prove by the word of God, & authority of the Church, and that if any should go about to deprive a married Minister, for marriage sake, he should be deposed; and if any Minister or Deacon did divorce by any such pretence, he should be excommunicate and deprived. If any man confess God and Christ (saith Ignatius) 
y Ignatius Epist. ad Philadelph. Si quis Deum & Christum confitetur, laben verò & coinquinationem vocet (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) legitimam commi●tione & liberorum procreationem, aut cibos quosdam abominabiles: talu habet (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) inhabitatorem Draconem illum Apostatam.  and shall call the procreation of children, or the society of man and wife, a defiling or pollution: the same hath that Apostatical Dragon dwelling in him. We count them happy (saith 
z Clem. Alexandrinus Strom. 3. Nos quidem castitatem, & eos quibus hoc à Deo datum est, beatos dicimus: Monogamians autem, & quae consistit in uno solo matrimonio honestatem admiramur, dicentes tamen, oportere aliorum misereri, etc. De secundi● autem nuptijs, si uraris, inquit Apostolus, iungere matrimonio. Cyprian. De Symbol. sect. 28. Concilium vanitatis est, quod Novatus solicitavit, lapsis poenitentiam denegando, & secundas nuptias, cum forte iniri eas necessitas exegeris condemnando.  Clement Alex.) to whom God giveth continency, praising the same as a blessed gift, and admire that chastity which is satisfied with the first marriage: professing notwithstanding, that we ought to have compassion on others, & one to bear an others burden, lest he which thinketh he doth stand upright, do fall himself. Of second marriages, saith the Apostle, if thou burn, marry. Chrysost. saith: 
a Chrysost. in epist. ad Tit. Hom. 2. Obstruere prorsus intendit hereticorumora, qui nuptias vituperant ostendens eam rem culpa career, imo ita esse pretiosum, ut cum ipsa possit quispiam ad sanctum Episcopatus solium subvebi.  Wherefore doth the scripture nominate a Bishop to be the husband of one wife, but to stop the mouths of heretics, which condemn marriage, showing that marriage is without fault; yea, so precious that a man may therewith be placed in the seat of a Bishop. 
b Idem in Hebraeo● Hom. Vtere cum moderatione nuptijs, & primus eris in regno.  Again, use marriage moderately, and thou 
c Matth. 20.16.  shalt be the first in the kingdom of heaven. And again, 
d Chrysost. in Isai. 6. Hom. 4. Ne abomineris nuptias, sed oderis scortationem, nam ego meo periculo spondeo tibi salutem etiamsi uxorem habueris.  abhor not marriage, but hate whoredom, at my peril I will warrant thee salvation although thou have a wife. It were unnecessary to allege more authorities of Hilarius, of Augustine, of Fulgentius, and others both Greek and Latin. The horrible 
e Rom. 1. 21.26.2●.  wrath of God, upon the professors of this doctrine, hath made it to those that have any spark of grace, detestable. Pope Gregory when he saw the 
f Six thousand carcases of infants found in one lake, which being unlawfully borne in houses of Monkish religion, were privily made away, Huldricus, Episcop. Augustan. epist. ad Nicol. 1. Papam.  hurt that came by infringing of his ordinance, 
g 1. Cor. 7. Idem in epist. Huldrici.  added unto the Apostles saying, it is better to marry then to burn. It is (saith he) better to permit marriage, then to give occasion of murder. And withal requireth those 
h Gregor. in Pastor. part. 3. admon. 28. Admonendi sunt itaque, ut si temptationum procellas, cum difficultate salutis tolerant, coniugij portum petant.  that are tossed with the waves of temptation, to have access unto the haven of wedlock. Would to God (
i Bernard. de convers. ad Cler. Serm. 29. utinam qui continere non valent, perfectionem temerarie profiteri, aut coelibatui dare nomina vererentur. Sumptuosa siquidem turris est, & verbum grand quod non omnes capere possunt. Esset sine dubio melius nubere quam v●i, & salvari in humili gradu fidelis populi, quàm in Cleri sublimitate, & deterius vivere, & districtius, judicari. Multi enim, non quidem omnes, sed tamen multi, certum est, nec latere queunt pra multitudine, nec prae impudentia quaerunt, etc. Idem. Supra. In Domo Dei videamus horrendum. siquidem post fornicationes, post adulteria, post incestus, nec ipsa quidem apud aliquo● ignominiae passiones & turpitudinis opera desunt.  saith Bernard) that those which cannot contain, would stand in awe to profess single life; for it were doubtless much better to marry then to burn: but there are many (saith he) and so many that they cannot be hid for multitude, and for impudency do not seek it, which do use their liberty as an occasion to the flesh, abstaining from the remedy of marriage, and flowing from thence in all manner of filthiness, fornications, adulteries, incests, Sodomitry, and that 
k Bernard. ibid. utinam non fierent, quae usque adeo non conveniunt, ut nec. Apostolum haec scribere, nec nos dicere oporteret, ut nec dicentibus crederetur, quod humanum aliquando occupaverit animum tam abominanda cupido. Legat qui vult, Paulun Vergerium. Bernardin. Ochinun. Bal eum de vitis Pontificum, etc.  which filthy Sodom never knew. But one will say, such filthiness by all means is to be avoided; but they are to be chosen to that office of the Ministry, which can contain: the Lord himself 
l Ezec. 14.4.  will answer them, that because they reprove such as 
m unius uxoris viros, etc. 1. Tim. 3.2. Tit. 1.6.  he hath allowed, he will send 
n Isai. 24.2. & 28.11.12.13.  them such as they deserve: that all might be damned 
o 2. Thess. 2.10.11.12.  that will not obey the truth. Therefore we conclude with the Apostles words, marriage is honourable 
p Heb. 13.4.  among all: and he that cannot contain, 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 abundance of Spirit: and wherefore one? because he sought a godly seed: therefore keep yourselves in your Spirit, and let none trespass 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 help before him?  
THe woman is here described by her form or nature, and by the end wherefore she was created: her nature is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheneged, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagad. nunciare, indicare: one, as it were, in whom Adam might see himself. Commonly it is translated similis ei, like him. Kimchi. iugiter coram ipso.  to be like unto the man in soul and in body, to differ in sex. The end of her creation 
b In the Hebrew she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ezer, a help: 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 he had an help: ergo, she was an increaser or help unto his happiness.  the society of life, to increase his joy, she was made to be always his delight. secondly, 
d Gen. 1.28. Ambros. de Paradis. c. 10. Adiutorium ad generationem constitutionis humanae intelligimus.  to obtain the blessing; Increase and multiply, she was made to be an help for procreation. thirdly, to help him 
e 1. Tim. 5.10.14. Prou. 31.28.  in bringing up of children and governing the family. fourthly, was added after sin was entered, that she should be 
f Prou. 31.12. 1. Sam. 19.11.  a help in sickness and infirmity. fiftly, a help against incontinency 
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 remedy against sin: that men having the benefit of marriage bed 
h Chrysost. Hom. 3. in Isai. 6. Ob id enim matrimonium, & huius legitimus vs●s permittitur, etc.  might thereby restrain 
i Matth. 5.28.  their thoughts, their 
k job. 31.1.  eyes, their 
l 1. Cor. 7.2. Proverb. 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 man, of like reasonable soul. 2. That 
n 1. Cor. 11.9.  she was made for man, and joined unto him for his 
o 
Prou. 18.22. The Greeks' called a woman in their common speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is in English, a beautiful evil, or a fair nought. Cyrill. lib. 3. in julian. Sa●is perverse ad institutum Dei. Contra etiam Severianos & Andronicos qui mulierem Satanae opus dicebant. Epiph. Haeres. 4.5.  
Item contra Homer. Odies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Non est gravius malum muliere aut rabiosius. Nisi distinguas cum Hesiod. Erg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. Bona nihil melius, mala nihil peius.  
Item cont. Thaletem, qui mulierem necessarium malum appellavit. Lacrt. lib. 1. Denique contra julian. Qui malo fuisse Adamo mulierem carpit: quae in nullo (inquit) adiwit sed decepit.   good. thirdly, that in marriage 
p jam. 1.17. Prou. 19.14. Tertul. lib. de anim. cap. 13. Natura veneranda est non erubescenda; concubitum libido, non conditio foedavit; excessus, non status est impudicus. Fulgent. epist. 1. cap. 3. In illis n●mque bonis quae fecit Deus, invenitur casta copulatio uxoris & viri.  no thing is hurtful, except sin when marriage 
q Rom. 13.13. Arnob. in Psal. 139. Et usus coniugij, in coniugibus bonus est, in adulteris malus est.  is abused, or else 
r 1. Cor 7.28. Rom. 8.28.  the punishment of sin, which unto the godly is made a salve and not a sore. fourthly, that marriage 
s Heb. 13.4.  is a holy ordinance of God, 
t Vers. 18. 1. Cor. 7 9 38.  profitable & necessary for all men, except those 
u Zanch. de create. Hom. lib. 1 cap. 1. Sicut enim cum aliquem donat continentiae dono, videtur illum à communi lege propagandi, speciali privilegio eximere & liberare.  who as it were by privilege are exempted by the Lord. fiftly, that before the fall of man 
x Ephes. 5.25.26. Exhinc plurimum boni, nihil autem mali.  marriage was more excellent than single life. Wherefore we do commend single life, 
y Matth. 19.13.  as Christ and his 
z 1. Cor. ●. 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 p●●us, sed duo bona sunt connubium & continentia, quorum alterum est melius.  Apostles have commended it, as a gift more excellent since our corruption, in those that can receive it, 
a Melancthon. Tom. 1. in Apologet.  so that it be applied unto the end thereof, that is, 
b Matth 19.12. Erasm. in 1. Tim. 3. Pontificios aijt pro beneficio non pro regno castrare seize.  for the kingdom of heaven, for 
c 1. Cor. 7. ●4.  meditation and study how to please the Lord, 
d 1. Cor. 7. 26.3●.  forasmuch as it is more free and void of cares, and other calamities than marriage is. But we add withal, according 
e Et plus credendum est vel simplici laico, scripturam afferenti, quàm papae aut toti simul concilio, inquit Abb. Panormitan.  to the Scriptures, that there is no more merits 
f Rom. 3.24. & 14.17.  in virginity, then in marriage. That chastity 
g Tit. 2.5. 1. Pet. 3.2. Perperam igitur, castum & maritum opponum pontificij: Synod. Trident. Sess. 24. etc.  is as well in marriage as in single life: and much more 
h Cyprian. lib. 1. Epist.  holy is a chaste mind in marriage, than an unchaste person professing chastity. That a godly Bishop 
i 1. Tim. 3.2. Confess. Anglica. Sect. 18.  doth the office of the ministery, nothing the worse for that he is married, 
k August. de Bono conjugal. cap. 5. Ad hoc enim nuptae sunt, ut illa concupiscentia redacta ad legitimum vinculum, etc.  but rather the better, and with more ability of doing good: as Sozomenus 
l Sozom lib. 1. cap. 11. Qui tametsi uxorem habebat & liberos, non tamen propterea res divinas negligentius obijt.  reporteth of Spiridion, & 
m Nazianz. Orat. 28. de funere patris. Huic mulier Dei beneficio concessa, non modo adiutrix, minus enim id laudis & admirationis haberet, sed dux & antesignana fuit.  Nazianzene of his own father who was a Bishop: and likewise 
n Mantuan. Factor. lib. 1.  Mantuan of Hilarius a reverend Doctor of the Church.  
Non nocuit tibi progenies, non obstitit uxor  
Ligitimo coniuncta toro.  
Sola erat in pretio quae nunc incognita virtus  
Sordet, & attrito vivit cum plebe cucullo.  
Which soundeth thus much in English.  
Neither wife nor children did hurt thy holiness,  
Which thou hadst gotten in marriage lawfulness:  
Because thou didst delight in virtues noble grace,  
Which now forlorn of vowed chastity,  
With married folk hath chosen place.   

Question 13. verse 22. Wherefore it is said: God took one of the ribs of Adam and made it a woman?  
THe Spirit of God proceedeth to declare the manner how the woman was created: wherein chief is to be considered the time when, the Author and means, and the matter whereof she did consist. She was (as 
a Hieron. in 1. Tim. cap. 2. Quia in factura posteriores sunt, & priores in culpa.  one, not unaptly speaketh) the last in creation, but first in transgression: for the Scriptures evidently show, that Adam was 
b Vers. 8.15.16.20.21 which was done in the sixth day. Gen. 1.29.31.  first placed in Paradise, had received the commandment, had named the creatures, before he found a help meet for him. Which was no doubt, that the woman thereby 
c jun. Parall. lib. 2. cap. 58. Qui posterior ex ●ltero, & causa eius creatus est, non debet in alterum authoritate uti: huiusmodi est foemina. in 1. Tim. 2.13.  might acknowledge her condition, 
d Prou. 13.12.  and man might be more thankful for the benefit. The Author was the Lord. The accidental means, that Adam slept. Which sleep was not a 
e Hieron. Trad. Hebr. in Gen. Et misit dominus deus extasin super Adam; pro extasi, id est, mentis excussu, in hebraeo habetur Tardema (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) quoth Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est gra●em & profundum s●porem interpretati sunt.  natural or ordinary sleep: for the natural sleep is not said to fall on men, as it were from heaven; but 
f Fernel. lib. de funct. & humour. cap. 11. Idem de partium morb●●. cap. 2.  from the stomach ascendeth to the head. The cause wherefore he slept, was that he 
g Chrysost. H●m. in Gen. 15.  ne sentien●o d●lorem, mulieri ex se formate, postea d●loris memor insensus ●●eret. Epipha 1. Heres. 48. 〈◊〉 quod f●●erit psum ad tempus non sentire dolorem. At non erat mentis ecstasy, sed s●●●m participatio, quo i●●●●●untur ●●nes sensus ad quietem con●cisi.  might not perceive or feel the taking of a member from his body. And forasmuch as such divine sleep was 
h Gen. 28.1.2 Num 12.6.  a mean whereby God revealed himself unto the patriarchs, it 
i Bernard. in sep●●●gess. Serm. 2. ●lle s poratus videtur, praeexcessu contemplationis R● 〈…〉 enim in l●cat q● 〈…〉 tanquam eb●ius de cella vinaria veniens, & 〈◊〉 illud ut ●gnum sacrame●●●●, etc.  may be thought that God in sleep did teach him whence she came, what she was, and to what purpose she was created. Doubtless the Lord was able, to have 
k August. lib. 2. de Gen. contr. Manich. cap. 2. Non utique si●e causa ita facta est. n●si ut ali●●●● secretum intrumaret. Nun enim aut li●●s d●fuit, unde ●●●nina f●rm tretur; aut si vell● 〈…〉 homini vigilanti, co●tam sine dol●●e detrahe●● non posset.  saved Adam from pain and sorrow, waking, as when he was a sleep, and to have taught him his will by lively word: but thus it seemed good unto his wisdom, to teach not only him, but also 
l Gen 15.12.  Abraham, 
m Matth. 2.13  and joseph, and 
n A●● 2●. 3.  Paul, and other, 
o Ch●ysost. Hom. in Gen. 15. Vn●● cost●●● (inquit) accepit, & quomodo ex ha● 〈…〉 ●animal fo●●euit? di● o● scero quomo●o oblatio 〈◊〉 est? quomodo Adam, cum au● 〈…〉 ●non sensis? Sed nihil horum 〈◊〉 poteris, v● 〈…〉 qui ipse e●t con●●tor.  the farther cause whereof he only knoweth which hath created all. Concerning the substance whereof she was created, there appeareth a wonderful excellency of the wisdom of God. First in that the woman being a base sex, was created of more noble matter, 
p Zanchi. de create. Homin. lib. 1. cap. 1. sect. 18.  to the end that she should not be despised. secondly, he made her of the substance of the man, 
q Ephes. 5.28. August. de civit. Dei lib. 12. cap. 21. Sed ut eo modo commendaretur ei vehementius societatis unitas vinculumque concordiae, si non tantum inter se naturae similitudine, verum etiam cognationis affectu homines nect●●rentur.  whereby man in loving his wife, he doth but love himself, the wife in honouring her husband, as her head, receiveth that she giveth, because they are not two, but one flesh. thirdly, in making of 
r Act 17.16.  one beginning all mankind, and the woman of the man and for him, is declared, that the 
s Ambros. de Paradis. cap. 10.  sciremus unam in viro & muliere corporis esse naturam, unum fontem generis humani, etc.  perfection of the man is in the woman, and the original of the woman is in her husband. Fourthly, he took a member from the midst of Adam, not a part of his head or of his feet, whereby 
t Hebraei in Bereshith Rabath & al.  perhaps is signified, that the man should not 
u Luther. in Gen. cap. 26. Quales videas, qui domi leones, foris lepores sunt.  oppress his wife in bearing rule, nor the woman 
x 2. Sam. 6.20. Ephes. 5.22.  disdain and control her husband in her subjection, but being taken from his side and near his heart, she should of all creatures 
y Chrysost. Hom. in Gen. 34. Porro ne illa vicissim quod esset praesidio data, turgeret & vinculum rumperet, ex costa facit, partem corporis esse volens, sed ut neque vir hinc sibi placeret, non esse solius iam deinde finite, quod erat solius antea.  be most dear unto him, and they both agree with heavenly concord. fiftly, of all the parts of man he took one only rib: whereby 
z Malac. 2.14 Eccles. 9  the woman is taught to honour her husband, as her greatest part, and man might know the greatest part of the woman was the Lords, to the end he do not presume of absolute authority; but give 
a 1. Pet. 3.7.  honour to the woman in God's behalf, as to the weaker vessel. For this cause (saith Adam, or the Lord by Adam) shall a man leave father and mother: that is, because the Lord did make the woman suppose, of the 
b By the rib, interpreters understand, the bone and the flesh, sinews, veins, and skin that covered it, so that Adam rightly said, she is flesh of my flesh.  flesh and bone of Adam, and did by marriage couple them, to be 
c 1. Sam. 18.1. Act. 4.32.  as it were one soul in two bodies knit together; 
d jun. Paral. libr. 1. paral. 33. Tanquam si dixisset Author, quia ex Dei institutione & facto, mulier convenit in manum viri, etc. hoc Dei factum, vim legis apud homines aequum est obtinere, etc.  by virtue of this ordinance, shall the society of man and wife be such for ever, as if they had been taken one out of another, yea the married shall forego 
e Psalm. 45.10. Ideo (inquit Chaldaeus Paraphrastes) homo relinquet lectum patris & matris, etc.  their father's house to dwell together: and the fault of breaking wedlock shall be more heinous, than 
f Pet. Mart. in Gen. 2. Relinquet homo patrem & matrem: non quod illos non alat, aut veneretur, sed iam aggl●tinabitur uxori, & qui prius dicitur pars patris, iam inde awlsus, ●●es una caro cum uxore. Caluin. in Gen. 2  the violating of other societies whatsoever. The Hebrues 
g Aben. Ezra. Com. in Prou. 2.17.  do observe, that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ish, which is the common name of man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ishah, the name by which Adam first called his wife, are contained the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah, which is the 
h Psal. 68.4.  name of God; which taken away, there remaineth in both the names, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esh va esh, that is, but fire and fire: and surely where the fear of God is not in married folk, nor the force of this ordinance taketh place (which oftentimes 
i  de Alcestide referunt, Eu●ip. in Alcestis. Aristoph. in vespis. Quae pro marito constanter op●etijt mortem. De Porcia uxore M. Bruti quae ut virum à facinore deterreret sibi ipsi primò altissi●●um inflixit vulnus, postea de viri interitu facta certior, & diligentiore cura cust●dita, quàm ut manus sibi ipsi inferret, ex foco arreptos carbones hausit, & occluso ore & compresso, extincta est. Valer. Max. lib. 4. cap. 6. Plutarc. in vita Bruti. De Miniarum uxoribus, quae ut vinctos maritos liberarent, carcerem intrantes quasi postremò allocuturae perituros, commutata vest, velatis capitibus eos abire passae sunt, vinculis eorum in sese translatis. Valer. Max. lib. 4. cap. 6. Rubrius item Celer annos 43. menses 8. vixisse cum uxore sine ulla querela memoratur. Imu. decad. 5.  it doth among the very infidels) there are intolerable crosses and contentions, there the tongue 
k james. 3.6. Hinc est Gemini Oratoris dicterium apud Hieron. contra jovin. lib. 1. Qui, inquit, non litigat caelebi est.  being fire, doth set on fire sometime the other members, and it is set on fire of hell.   

Question 14. verse 22. Wherefore it is said: He brought her to the man?  
IN these words is briefly comprehended, how the Lord having made both Adam and the woman, doth 
a August. Steveus Eugub. in Gen. 2. Haec est prima constitutio matrimonij, ubi dominus viro foeminam adducit, copulat, & benedicit.  couple them together as man and wife, which is the substance and pith of marriage. Wherein are many points of doctrine to be observed. First, 
b Matth. 19.46. 2. Sam. 12.8.  that the Lord himself is the author of marriage, and therefore marriage is 
c Contra Saturniliaenos & Marcionitas, qui matrimonium à diabolo esse dicebant. Epiphan. Haeres. 23. Tertul.  of him. secondly, that 
d Gen. 24.7.63. Prou. 18.22. Matth. 7.11.  those that desire marriage, are to seek it of the Lord, and to attain it 
e 1. Cor. 7.39.  lawfully, that they may say with Adam, the woman 
f Gen. 3.12.  which thou gavest me. thirdly, it is 
g Ruth. 4.10. 1. Sam. 18.17.23. The contrary is punished, Gen. 6 2 etc. whereof it is well considered in our english liturgy, tit. of Marriage.  solemnly to be used and with reverence, forasmuch as it is a holy work, wherein the Lord doth 
h 2 Sam. 12.8.  join them together who are married. fourthly, consent 
i Exod. 34.16. & 22.17. Gen. 26.34.35. Albeit not essentially in some cases, as shall be showed in the 24. Chapter.  of Parents is necessary unto marriage, which the Lord declareth, when he bringeth Heva unto Adam. fiftly, that none may be compelled, 
k Gen. 24. 5●. judg. 14.2.3. Caluin in Gen. 24. Vocemus puellam, etc. Quod prius sine exceptione, filiam suam obtulerunt intelligi debet quantum in ipsis erat. Nunc verò docet Moses, eos non tyrannidem exercuisse in filiam, ut cogerent nubere cui nollet, sed liberum ei consensum detulisse. Sacra quidem in hoc negotio parentibus authoritas esse debet, sed tenenda est media ratio, ut sponte ac mutuo consensu inter se contrahant parts. Muscul. in Gen. 2. Peccant igitur plurimum parents, qui filiorum suorum coniugia non sinunt esse libera, sed perinde illos sibi obstrictos tenent, ac si elocati non essent; atque ita unitatem & coniunctionem connubialem impediunt, vel siqua coepit dirimunt.  no not by their Parents, unto marriage, for God himself doth not take so much authority; but joineth them together with full consent of both: for Heva declareth 
l Zanch. de create. Hom. lib. 1. cap. 1.  her good will by coming, Adam by rejoicing. sixtly, when parties are lawfully joined by consent, they 
m Matth. 19 6.  may not by man be put asunder (
n Mat. 5.32. & 19.9. August. Serm. Dom. in Mont. lib. 1. Dominus ergo ad illud confirmandum, ut non facile uxor dimittatur, solam causam fornicationis excepit. Chrysostom. H●m. in Matt. 32. in opere imperf. Sicut autem crudelis est & iniquus, qui castam dimittit, sic fatuus est & iniustus, qui retinet meretricem. Nam patronus turpitudinis est qui crimen celat uxoris. Idem Hom. 17. in Matth. 5. Hieron. in Matth. 19 Sola fornicatio est, qua uxoris vincat affectum: imo cum illa unam carnem in aliam diviferit, & see fornication separaverit à marito, non debet teneri, ne virum quoque sub maledicto faciat, dicente scriptura (Prou. 18.) qui adulteram tenet stultus & impius est. Hilar. in Mat. 5. Nullam aliam causam desinendi à coniugio praescribens, quam quae virum, prostitutae uxoris societate pollueret. Oecumen. in 1. Cor. 7. Vxorem non dimittat, etc. Nisi quidpiam accesserit in causa stupri, nam haec Christi lex est.  except it be for fornication) but they are so knit together by the Lord, that they are not two, but one flesh: and therefore a man must forsake father and mother, and all societies of men rather than forsake his wife.   

Question 15. verse 25. How it could be that the man and his wife were not ashamed of their nakedness?  
NOt for want of wisdom as the 
a joseph. Antiq. lib. 1. cap. 2. Mulier gustato arboris fructu, ciboque hoc delectata, etiam Adamo usum eius persuasit: jamque se nudos esse sentiebant, arbori enim acuminis & cogitandi vis inerat. Rab. Salome in Com.  Hebrues seem to teach, neither for impudency, as 
b The Adamites were a Sect of filthy heretics, which would imitate the nakedness of Adam, and so assembled together to the exercises of religion, both men and women; they called the place of this their meeting Paradise. Epiphan. Haeres. 52. August. Haeres. 31.  did the Adamites; but because there was in their nakedness nothing 
c August. de civit. Dei lib. 14. cap. 17. Non quod ijs sua nuditas esset incognita, sed turpis nuditas nondum erat.  to be ashamed of, their bodies being more comely, 
d Matth. 6.29. Chrysost. Hom. in Gen. 16. Sciamus vitam illorum, tristitiae dolorisque expertem, & angelicum quendam statum, etc. mira gloria amicti, & maiori, quàm ullus vestitus possit ornare.  than that apparel could adorn them. For if the beauty of a lily of the field, do surpass 
e Matth: 6.28.29.  as saith our Saviour, the gorgeousness of Solomon, how far did the comely shape of man's proportion exceed the same? Whereby we may evidently perceive the difference between the state of man being free from sin, and the state of our now polluted nature. Such was the condition of man's body before the fall. Nothing in it was uncomely, nothing filthy, nothing to be dispraised or despised: the body was of excellent form, 
f 
As now the face and hands are, in those that are beautiful. Cic. de nat. Deor. lib. 2.  
Lactant. de opific. Dei cap. 7. & 10. De corporis prastantia prout nunc est copiose disseruit.   beautiful throughout, pleasant to behold, needing no clothing, either to defend cold, or to cover shame. They were created naked, & naked they lived, and they were not ashamed: that is, neither of them was ashamed of his own nakedness, nor offended with the nakedness of the other: until man was not ashamed to commit sin. Then sin caused him, not only to be ashamed of the fact, 
g August. de peccar. merit. & remiss. lib. 2. cap. 22. Animam rationalem natural verecundia nunc pudet, quod in carne in cuius servitutem ius potestatis accepit, nescio qua infirmitate efficere non potest, ut se nolente non moveantur membra, & se movente moveantur. Idem de peccato Origin. lib. 2. c. 34. Prius neque Deo neque homini, illa simplex nuditas displicebat, quando nihil erat pudendum, quia nihil praecesserat puniendum. Idem de civit. Dei lib. 14. cap. 17. Confusi inobedientia carnis suae, tanquam teste poenae inobedientiae suae, etc. Ex hoc omne● Gentes, quoniam ab illa stirpe procreatae sunt, usque adeo tenent insitum pudenda velare, ut quidam barbari, illas corporis partes nec in balneis nudas habeant.  but also of the body wherein he did the fact. The shadow hereof may be seen in children, who so long as they are young, albeit 
h Psal. 51.7. Isai. 48.8.  they are in the conception defiled with original corruption; yet every one commendeth the feature of their naked bodies, and there appeareth a certain beauty in them. But so soon as we come of riper age, none of us beholdeth our own naked bodies, without a private shame. And as man was naked, and had no cause of shame, before his sin; 
i August. de civit. Dei lib. 22. cap. 17. Non enim erit ibi libido, quae confusionis est causa: nam priusquam peccassent nudi erant, nec confundebantur vir & foemina; corporibus ergo illis vitia detrahentur, natura seruabitur: erunt autem membra (sexus utriusque) non accommodata usui veteri, sed decori novo, quo non alliciatur aspicientis concupiscentia quae nulla erit, sed Dei laudetur sapientia atque clementia, qui & quod non erat fecit, & liberavit à corruptione quod fecit.  so shall he continue naked when sin is at an end: we shall 
k Rom. 14.10. 2. Cor. 5.10.  all appear before the judgement seat of Christ, not clothed, saving 
l 2. Cor. 5.2. Galat. 3.27.  with his righteousness. But those that have not on this 
m Matth. 22.11. Iren. lib. 4. cap. 70. Hoc genus (scil. judae) quod non obedivit vocem Domini, neque recepit disciplinam, defecit fides exore ipsorum, etc. Hoc est enim indumentum nuptiarum, de quo Apostolus, nolumus expoliari, etc. jubet mitti in tenebras exteriores, eum qui non habet indumentum nuptiarum, hoc est contemptorem.  wedding garment, shall be so ashamed of their nakedness, 
n Luc. 23.30. revel. 6.16.  that they shall flee unto the rocks, to fall upon them, & to the mountains to cover them. It is therefore seavenfold foolishness to be proud of our apparel, seeing we cannot look within it but with shame, and seeing it doth often show our filthiness of pride, disdain, and unchaste behaviour, for the which we are ashamed of our bodies. Let us therefore be ashamed of sin; so shall our bodies recover in Christ their former glory.    

CHAP. III.  

Question 1. verse 1. How the Serpent could speak unto the woman?  
MOses as the 
a 2. Pet. 1.21.  penman of the spirit of God, hath delivered both the glorious work of God in the creation of the world, and also the happy estate of the creatures, and especially of mankind, being created. Now he proceedeth to show, by what means man lost this happiness: and by what occasion the world and all the creatures therein, are 
b Rom. 8.20.  subject unto vanity. The next and immediate 
c Vers. 17.  cause, was man's disobedience in transgressing Gods commandment. The author 
d Here no mention is made of other than the Serpent, because Moses hath in purpose to deliver briefly the truth of history, but doth not expound it fully: for indeed the Serpent spoke, although not by his own power, but by the power & guide of Satan: In like sort, because Satan was the chief worker, the Scripture in other places doth wholly ascribe it unto him: as joh. 8.44. 1. joh. 3.8.  or chief cause was Satan, that malicious enemy of God & man: who sought 
e Hinc dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan, odio habere: osor. job. 1.6.11. Matth. 16.23. Lactant. lib. 2. cap. 13. Tum criminator invidens operibus Dei, omnes fallacias & calliditates suas ad decipiendum hominem intendit, ut ei ad●neret immortalitatem.  to overthrow the glory of God in man, and in the world; and could not endure for envy, 
f Tertul. lib. de patientia. Igitur nat●les impatientiae in ipso diabolo deprehendo, iam tum cum Dominum Deum universa opera quae fecisset, imagini suae, id est, homini subiecisset, impatienter tulit, etc.  that man, who was but dust, should enjoy so great felicity, from which he himself 
g Jude 6.  had fallen. And knowing both by 
h Being created an Angel of light, and therefore wise. 2. Sam. 14.20.  nature and 
i 2. Pet. 2.4.  experience that God was just, he knew also, that if he could seduce the woman and her husband unto sin, he should bring destruction to them both, and so subvert the glory of the creatures, which as he thought would be no small dishonour unto the creator. And because he 
k jam. 1.14. Because every one that is tempted inwardly, is drawn away by his own concupiscence. Not therefore by his cogitations, but by outward object. In like sort he tempted Christ. Damascen. lib. 3. Orthodox. cap. 20.  could not provoke either of them by any inward temptation (as now he doth the wicked, by the 
l joh. 12.6. & 13.2.  help of their corruption) nor 
m joh. 13.27. Act. 5.3 Didimus de Sp. Sancto lib. 3. Non per substantiam, sed per operationem, sicut de juda: Obseruans' Diabolus quibusdam motibus & operationum signis, ad qua potissimum Iuda cor esset vitia proclinius, deprehendis eum patere insidijs avaritiae, & reperta cupiditatis ianua, misit in mentem eius quo modo desideratam pecuniam acciperet. August. lib. de Spir. & anim. cap. 27.  enter into their minds or into their bodies, because of the holiness and glory that was in them, he presumeth to take a beast of the earth (the Lord 
n Matth. 8.32. August. de Gen. ad lit. lib. 11. cap. 12. Num per aliud posset, nisi per quod permittebatur accedere? Hieron. in vit. Malchi. Monachi. Diabolus nunquam aperta fronte se prodit.  permitting the same his malice) one, that for his 
o Matth. 10.16. Chrysost. Hom. in Gen. 16. Inuento animali hoc, serpentem dico, qui catera sua calliditate vincebat, eo quasi instrumento quodam usus, etc.  natural subtlety, was fittest for his purpose: 
p August. de Gen. ad lit. lib. 11. cap. 29. Sic ergo locutus est serpens homini, sicut asina in qua sedebas Balaam locuta est homini, nisi quod opus illud fuit opus diabolicum, hoc angelicum. Epiphan. Haeres. 37. Non autem erat author solus serpens, qui apparebat, sed serpens qui in serpent locutus est, hoc est, diabolus.  and by disposing of his tongue, doth speak by him unto the woman. Therefore, where that Atheist julian 
q julian in Cyril. lib. 3. Quo idiomate, etc.  scornfully demandeth, in what language the Serpent spoke unto the woman; it is easily answered, that Satan is skilful in every language, and therefore able to speak that language which the woman understood, that which was of 
r Until the confusion of tongues and the building of Babel. Chrysost. Hom. in Gen. 30. Postremò Heber mansit (scil. à turris extructions) idem seruans idioma quod & antea habebat. Hieron. in Sophoniam cap. 3. v. 17. Hinc nosse possumus, linguam Hebraeam omnium linguarum esse matricem.  long time the only language of the world, the Hebrew tongue. Wherefore it is 
s The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (hine forte gnarus & nosco apud Latino's) gnarum subtlety, is commonly taken in the evil part, whereby may be understood, either that the serpent exceeded all other, in that common sense which is in beasts, or else (as Augustine doth de Gen. lib. 11. cap. 29) that subtlety of the devil was called the Serpent's subtlety. joseph. Antiq. lib. 1. cap. 1. seemeth to say that Serpents at the first were endued with speech Serpenti vocem ademit Deus, iratus ob malitiam, etc.  foolish also to suppose, because here is spoken of the Serpent's speech and subtlety, that beasts at any time were endued with speech or reason; for by subtlety, he meaneth 
t Psal. 58.4. Matth. 10.16.  no other of the Serpent, than that natural policy 
u Epiphan. Haeres. 37. Duplicem prudentiam serpentis narrant. Quod caput suum in omni periculo, diligentissimè custodit, & quod sita pressus deponit venenum, ut tutius bibat. Plin. lib. 8. c. 27. alia.  we find to be in him: neither was his speech any power of his own, but of the 
x August. Dialog. ad Oros. quest. 43. Per illum nempe verba faciebat diabolus, & tamen hoc etiam ille nesciebat.  Devil, who because he is a Spirit, was able to 
y Lactant. lib. 2. c. 15. Qui quoniam sunt spiritus tenues, & incomprehensibiles, insinuā● se corporibus. August. de Gen. ad lit. lib. 11. cap. 2. Quid ergo mirum si suo instinctu diabolus, iam implens serpentem, eique spiritum suum miscens, eo more quo vates demoniorum.  enter into him, and as he was strong, was able to guide 
z 1. King. 22.22. August. de Gen. ad lit. lib. 11. cap. 28. Serpens verborum sonos non intelligebat: sicut & ipsi homines, cum daemon in ijs loquitur.  his tongue, and as he was subtle, did so season his speech with arguments, that thereby he was able to weaken the woman's fear and love, while she gave more heed unto his speech, then to the precept God had given her. But some one will think it marvel, that the woman was not afraid of the Serpent, but dared so boldly abide his speech? although Serpents at this day are hideous to look upon, yet in their 
a Basil. Hom. de Paradise. Non horrendus er●t tunc serpens, sed mitis & mansuetus. Damascen, de Orthodox. lib. 2. cap. 10.  creation they were not so. We fear them for their evil, and we fear their evil, because of the enmity between the nature of 
b Gen. 3.15.  man and them: but in the beginning they were no enemies, 
c Chrysost. Hom. in Gen. 16. Sicut nunc domestica animalia, ita & fera & immansueta tunc sub●ita erant.  but servants unto Heva: and either 
d Cyril. lib. 3. in julian. Et cum tunc non esset aliud animal rationale, mulier impendiò simplex, existimabat fortasse & alijs animantibus datum esse humana voce loqui posse. Sed huic assertioni ●chementer obstat, prudentia Adami, & imaginis Dei in utrisque conformitas.  want of experience in the nature of the creatures (being herself 
e Many writers think they sinned the day they were created: that they continued a very little time, is holden of all.  but lately before created) might induce her, to doubt of this accident in the Serpent, or knowledge might cause her to admire the same, whereby she might be retained in suspense, and so ensnared, as Satan always 
f 1. Pet. 5.8.  waiteth his opportunity. For but that he took occasion by the subtle nature of the Serpent (as Moses noteth) to deceive, he was able as well to have made an 
g Sicus & simulachra & statua●. Valerius Max. lib. 1. cap. 8. Milites F. Camilli simulachrum junonis, quod à Vijs praecipua religione cultum erat in urbem translaturi, Dea ab uno eorum per iocum interrogata, an Romam migrare vellet: Velle se respondit. Item Fo●tunae Simulachrun, Coriolano recedente ab urbe: ritè me (inquit) matronae vidistis, riteque dedicastis. Similiter & Bovem locutum, articulata voce, reserunt August. de civit. Dei, lib. 3 cap. 31. Valer. Mar. lib. 1. c. 8. Plin. lib. 2. jul. Obsequens de prodig. cap. 34 38. 53. Item: Causum flumen salutasse Pythagoran: Salue Pythagora. Cyril. lib. 3. cont. julian. Et Achillis equum praenunciasse ei mortem. Homer. Il. τ. Item ulmum allocutā Appollonium, a●ticulata & muliebri voce. Philostrat. lib. 6. cap. 5. Et quer●um & c●●umbas in oracu●o Dodon●o. Pausan. in Achaicis. Plutar. in vita Pyrrhi, Homer. Odist. ξ. Arnob. contra Gent. lib. 8. In puri spiritu●, substatuis & imaginibus consecratis delitescunt, & afflatu suo authorita●em quasi praesentis numinis consequuntur.  ass to speak, as he did the Serpent. The woman therefore, having no cause to fear other harm then sin, when she heard the Serpent speak, which (it 
h Ex cap 2.20.  seemeth) she knew belonged not unto his nature, more greedily gave ear unto it, and through 
i Chrysost. Hom. in Gen. 14. Non ignorantia peccasse e● sola desidia.  her negligence and 
k August. confess. lib. 10. cap. 35. Curi●sita● autem tentandi ca●sa, non ad subeundam molestiam, sed expe●iendi noscendique libidinem. Bernard. Tra●t. de duo lec. grad. Humili●. Nisi mens minus se curiosè seruaret, tua curiositas tempus vacuum non haberet. Te auten intentam ad aliud, la●enter interim in cor tuum serpens illabitur, blandè alloquitur Blanditijs rationem, mendacijs timorem compescit Etsi igitur culpa non est, ●ulpae tamen occasio est, & indicium ●ō●●●sse, & causa est commitiendae.  curiosity, gave advantage to the enemy, and 
l Rom. 15.4. 1. Cor. 10.11.  was beguiled. An example most worthy to be observed in this lastage of the world, when as Satan shall work, 
m Mat. 24.13. Luc. 21.8.  as Christ 
n 2. Thess. 2.9. 2. Tim. 3.2. 2. Pet. 3.3.  and his Apostles have foretold, not in the body of a Serpent, but in all deceiveableness, with lying wonders, in false Prophets, and false Christ's, with such strong delusions, that they shall 
o Mat. 24.24.  deceive if it were possible the very Elect: who when they be in wilderness and desert places, shall deceive 
p Mat. 24.26.  as many as go forth unto them. For if Heva were seduced by a Serpent, how much more shall thy weaker wisdom, be seduced by greater power, in a nobler instrument. If thou wilt be so curious, as once to go and see, and thereby 
q Mat. 4.7. 1. Cor. 10.12.  tempt the Lord: know that the Spirit of God hath given thee warning, and our Saviour hath expressly given charge to all: 
r Matth. 24.26.  go not forth unto them.   

Question 2. verse 1. Whether this temptation were foreknown of God, and the event thereof, and why the Lord did permit the same.  
Certainly the Lord foreknew both the malice of the devil, that he was desirous to tempt, & his purpose that he would tempt, and 
a August. de Gen. ad lit. lib. 11. cap. 3. Nam licèt in illo esset propte● perversam & invidam voluntatem decipiendi cupiditas, non nisi vel per illud animal potuit, per quod posse per nissus est. Nocendi enim voluntas, potest esse à suo quoque animo prava; non est autem potestas nisi à Deo.  suffered him to tempt the woman, although he knew the whole event thereof. For all things are manifest in his sight, 
b Heb. 4.13.  as saith the Apostle: neither can a Sparrow fall on the ground 
c Matth. 10.29.  without our heavenly father, that is, without the will and knowledge of the heavenly father. Also a day with the Lord, is as 
d Psal. 90.4. 2. Pet. 3.8.  a thousand years. So that the Lord, which knew the fall of man the day he fell, knew also the same for infinite time before. This truth of God hath many adversaries among Atheists, and contemners of the Gospel: who use it as a weapon to fight against the Lord, and 
e Epiphan. Heres. 5●. Talpam appellant animal quoddam intra terram latitans, etc. Desolatorium autem est animal, infernè eradicans omnem hominum agriculturam, etc. Sic sanè ego nunc aggredior dicere, de proposita secta, qua quantum ad cor attinet, caecutit ac fatua est: verùm solitudinem sibi ipsi efficii, & multas radices virorum in ipsam collapsorū denastas ac corrumpit.  as moules and bats, do work into the hearts of simple men in secret, and do much harm in the harvest of the Lord. For say they: if God foreknew it, them was it of necessity, for 
f Aristot. Eth. lib. 6. c. 3. Scientia est eorum, quae sese aliter atque scimus habere non possunt. Verum est. Attamen duplex latet in arg. fallatia. 1. à dicto simpliciter, ad dictum secundum quid. Nam non est absolutè necessaria, sed quatenus res cognoscitur talis. 2. Non causa pro causa. Necessaria cognitione Dei peccavit, ergo cognitio Dei est causa peccati. Nam Deus etiam alias causas cognovis, quibus non peccares Adam nisi vellet.  knowledge is of necessary and certain things: and if it were of necessity that Adam sinned, then was not he in blame, forasmuch as he could not resist necessity. Thus wicked men do call the way of the Lord 
g Ezec. 18.29.  unequal: and dare presume to judge the judge of all the world, before the day of judgement: notwithstanding that, of the same their judgement, 
h Mat. 7.1. & 12.36. Rom. 2.2.  they must themselves be judged. But how sitlie doth the word of God 
i Psal. 76.1.2.5.  spoil these mighty conceited 
k Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Virgil Georg. lib. 1. Ter sunt cona●i imponere Pelio Ossam.  Titans of their armour wherein they trust, and also take 
l Prou. 26.5.7  away the Crutches of the lame? The Lord (as saith 
m Deus. 32.4. Psal. 145 17.  the Prophet) is righteous in all his ways, and holy in all his works: 
n Gen. 18.25. Rom. 3.5.6. But now if the Lord were blameworthy, as the cause of Adam's fall, then is he not righteous in all his ways, etc.  neither can there be unrighteousness with God. Again, 
o james 1.14.  when man is tempted, he is not 
p August. Epist. 146. Tentatio alia est deceptionis, alia tentatio probationis: secundum illam intelligitur qui tentat, non nisi diabolus; secundum hanc verò tentat Deus.  tempted of the Lord, but sinneth of his own concupiscence. If this be so indeed, then surely there was no cause in God, either in his will, or in his knowledge or decree that man should fall, neither is there any fault thereof in justice, to be imputed unto him. In whom then is the fault, but in man that sinned, and in Satan that provoked him to sin? True it is, the Lord foreknew it, and therefore it was certain or necessary that man should sin, in regard of the knowledge of the Lord; for so is it of a Sparrow that falleth to the earth, and nothing is by chance 
q Nazianz de Theolog. Hom. 2. Deus non casus, omnia quaecunque sunt, creavit, ordinavit, & conseruat. Chrysost. Hom. 16. in Roman. Nihil enim simpliciter aut fortuito facit Deus, etiamsi sapientia ipsius arcanum ignores. Lactant. lib. 3. cap. 29. Stultitia, & error, & cacitas, & ignoratio rerum & causarum, naturae ac fortunae nomina induxit. August. in Psal. 148. Nam qui fecit angelum in coelo, ipse fecit in terra vermiculum, etc. Etiam vilissimas & abiectissimas mundi particula● divina providentia regi, d●cet Christus. Matth. 6.25.26. August. de Gen. ad lit. lib. 5. cap. 21.  or at adventure in respect thereof. But this knowledge is in no sort 
r Fulgent. Ad Mon. de Praed. lib. 1 cap. 23. Proinde fidelibus congruit credere & fateri, Deum bonum & justum, praescisse quidem peccaturos homines, quia nihil eum latere potuit futurorum (neque enim vel futura essent, si in eius praescientia non fuissent) non tamen praedestinasse quemlibes hominem ad peccatum. Idem. cap. 13. Posset autem peccatum aliquod, ex praedestination● Dei esse, si posset aliqui● hominum justè peccare. Nullus autem hominum justè peccat, quamnis eum justè Deus peccare permittat, justè enim daseritur à Deo qui deserit Deum.  the cause of evil things, so far as they are wicked or unrighteous. True it is also, that whatsoever the Lord doth foreknow will come to pass, 
s August. de Trinit. lib. 6. cap. 10. Non enim haec qua creata sunt, ideo sciuntur à Deo, quia facta sunt: ac non potias ideo facta sunt vel mutabilia, quia immutabiliter à Deo sciuntur. Idem lib. 15. cap. 13. Non quia sunt ideo novit, sed ideo sunt quia novit: non enim nescivit quae fueras creaturus: quia ergo scivit creavit, non quia creavit scivit. Nec aliter ea scivit creata quàm creanda, etc.  the same he doth decree shall come to pass, and therefore they come to pass, because he knoweth them, and therefore he foreknoweth them, because he doth decree them. But he decreeth of divers things 
t Dicitur decretum vel efficax vel permissiwm.  in divers sorts. Things that are good he decreeth effectually to come to pass: and that 
u Decretum efficax, vel immediatè vel mediatè, hoc est, vel per primaria vel secundaria principia operatur.  either by the first or second causes. In the first cause, was his effectual decree of the creation of the world, of Angels, of men, by force whereof, they were created. Of the second causes, are the disposition of natural things, and the righteousness of holy things. As forasmuch as by his decree he hath set an order in the creatures (which order or course of things is called nature) therefore natural things do come to pass by the course of nature, as the fire burneth, and the Sun continueth in his course, except where the Lord hath decreed, by the first cause (which is himself) to let the second: as thus, he 
x 2. King. 20.9.11.  brought back the Sun by ten degrees, and 
y Dan, 3.27.  stayed the violence of the fiery oven, and other miracles which have been done, by the 
z Matth. 8. etc.  Son, or in the 
a Mat. 7.22. Act. 3.  name of the Son of God. Also the righteousness of holy things: as he made them righteous by the first cause, so he decreed them to continue righteous by the second cause, that is to say, by depending 
b August. de ciu. Dei lib. 12. cap. 6. Proinde ea verissima causa heatitudinis angelorum honorum reperitur, quia ei adhaerent qui summè est. Scilicet & hominum.  upon, and cleaving unto the fountain of holiness, which is himself. Things that are 
c Exod. 9.16.2. Sam. 24.1. 1. King. 12.24. August. Enchirid. cap. 95. Et non fit aliquid nisi omnipotens fieri velit, vel sinendo ut fiat, vel ipse faciendo. Nec dubitandum est, Deum facere benè, etiam sinendo fier● quaecunque fiunt malò. Non enim haec, nisi justo judicio Dei sinit, & profectò bonum est omne quod justum est.  evil he willeth or decreeth also: not to do, or cause to them to be done, neither to allow them, or will them to be done, but to permit or suffer them to be: (which notwithstanding, so far as they are actions, he may be said to do them: so far as they are punishments, to will them: but so far as they are evil of guiltiness, they proceed from the defect of the creature, and God only willeth to permit them) and therefore 
d Origen in epist. ad Rom. cap. 8. lib. 7. Non propterea aliquid (scilicet malum) erit, quia id scit Deus f●turum, sed quia f●turum est, ideo scitur à Deo antequam fiat. August. in evang. john. tract. 53. Deus futurorum praescius per prophetam praedixit infidelitatem judaeorum, sed non fecit: neque praescisset mala eorum, nisi ea haberent. Non autem ideo quenquam ad peccandum cogit, quia futura hominum peccata praenovit, illorum enim praescivit peccata, non sua. Damascen. Orthodox. lib. 2. cap. 30.  they are certain unto him, because he doth decree to suffer them: & therefore they belong not unto him, because he doth neither do them, nor allow them. This foreknowledge therefore of the Lord, of the fall of the Angels, or the sin of Adam, was no more the cause of the fall of them, than the foreknowledge of a wise Physician, is the cause of the danger of his patient: for as the disease is the cause of the sick-man's death, so the freedom of election, or will in Adam 
e Chrysostom. Hom. in Gen. 14. Sed scire possit, quod lapsus ille ex desidia fuerit.  joined with his negligence, was the cause of the sin of Adam, and the freedom of election in the Angels, when they 
f August. de civit. Dei lib. 12. c. 6. Cum causa miseriae malorum angelorum queritur, ea merito occurrit, quod ab illo qui summè est auerfi, ad scipsos conversi sunt, qui non summè sunt.  chose a separation from the state wherein they were, was the cause of the ruin of them. But the Lord had given them 
g Tertul. contr. Martion lib. 2. Probat ab imagine Dei, & à lege data homini. Non enim inquit poneretur lex ei, qui non haberet obsequium debitum legi, in sua potestate: nec rursus comminatio mortis transgressioni ascriberetur, si non & contemptus legis in arbitrij libertate homini deputaretur.  grace, wherein they might stand, & gifts abundant, whereby as it were to maintain their standing. And he gave it them with freeness of will, that 
h August. Enchirid. cap. 30. Liberaliter enim seruit, qui sut Domini voluntatem liberaliter facit.  they might stand of their own accord 
i Coloss. 1.17.  in him. But why (will one say) did he give them free will, seeing he knew before, that they would fall away, and not rather immutability of will, that they could not fall? The same might ask, why he made them not jehova, to whom 
k Malac. 3.6. james 1.17.  only it belongeth to be immutable. For the goodness of the Lord is in himself, whereby he cannot but be good for ever, because his goodness is in himself: but the goodness of the creature is in the Lord, because he consisteth 
l Coloss. 1.17. Iren. lib. 4. c. 75. Perfectus enim est infectus, hic autem est Deus. Oportuerat autem hominem, & factum augeri, & auctum corroborari, & corroboratum multiplicari, & multiplicatum convalescere, convalescentem verò glorificari, & glorificatum videre suum Dominum. Respondet object. c. 72 Sed oportibat inquit eum neque angelos tales fecisse ut possent transgredi, neque homines, etc.  in the Lord, & therefore can be good no longer, than he doth continue with the Lord. Again, it 
m Tertul. in Martion. lib. 2.  ita demum bonus consisteret homo, si secundum institutionem quidem, sed ex voluntate iam bonus inveniretur, quasi de proprietate natura. Basil. Hom. quod Devo non author mali. Itaque nec Deo gratum est quod coactum est, sed quod ex virtute rectè geritur; virtus autem ex voluntate fit non ex necessitate.  was for the good of the creature, to have liberty of election in itself, to the end that for choosing good, it might receive a 
n 2. Tim. 4.8. Theodoret quaest. in Gen. 36.  crown, and might be known to love the Lord freely, for his goodness sake. But the Lord foreknew, that through freedom they would fall? True: but he gave them gifts according to their several kinds, so much as creatures could contain, that they might not fall, which gifts were sufficient to have let them from the fall: with freedom of choice, that they might choose also not to fall. But he might have preserved man from fall, & likewise the angels, and therefore (some will think) he ought to have preserved them from falling. In deed he was able 
o August. de Gen. ad lit. lib. 11. c. 10. Sed posset inquit etiam ipsorum voluntatem in bonum convertere, quoniam omnipotens est? potuit planè. Cur ergo non fecitè quia noluit, qua●e autem no●uit penes ipsum est.  to have let the fall of man, but he might justly also suffer them to fall, which would of their own accord abuse his endless mercy. Neither was he bound with duty, or with justice to let the fall: for 
p Mat. 20.15 Rom. 4.4.5.  he oweth duty unto none, which giveth unto every creature that they have: neither was it 
q Tertul. lib. 2. in Martion. Necessarium homini liberim arbitrium: ne totius mundi possidens homo, non in prim sui possessione regnares, aliorum Domin●s sui famulus. Quare si Deus à libertute semel comcessa homini secederes, id est contineres in ipso, quo minus homo male libertate sua frui aggressus, in periculum laheretur: sive colubrum à congressu foeminae arceret: nun exclamaret Martion: o Dominum futilem, instabilem, infidelem, rescindentem quae instituit? Cur permiscrit liberum arbitrium, si intercedit? etc.  meet that he should have 
q Fulgent. de praedest. cap. 13. justè deseritur it deo, qui deserit Deum. Et quia homo deserens Deum, peccate deserens pe●atorem Deus justitiam servat. Quid autem magis justum, quàm ut ille, qui desiderio peccandi iam peccat, pro eo quod desiderans peccare, ipse sibi noxius efficitur, semetipsum peccato suo laedere permittat?  hindered it; forasmuch as he was able 
r Rom. 9.22.23. August. de Gen. ad lit. lib. 11. cap. 4. Etiam sic ostenderet animae superbae ad eruditionem futurorum sanctorum, quàm rectè ipse uteretur animarum voluntatibus etiam malis, cum illae perversè uterentur naturis bonis.  of the fall, to raise more goodness by the power of his goodness, than Satan or man could procure evil, through their maliciousness or negligence. Wherefore those men commit infamous blasphemy, which teach, either that the Lord did not foreknow the fall of man: or if he knew it, that he did not justly suffer it: or seeing he suffered it, that he was in any sort the cause thereof. The Lord therefore certainly foreknew the fall of man, and most justly did decree to suffer it for many causes; some hidden 
s August. de Gen. ad lit. lib. 11. c. 4. Si ergo quaeritur. etc. Aliitudinem quidem consilij eius p●netrare non possum, & longè supra vires meas hoc esse confiteor: sed tamen quantum vel donat sapere, etc.  in the secret of his wisdom, some manifest and plain for men to see. As namely, to show himself to be of power, 
t August. ibid. & de civit, Dei, lib. 22. cap. 1. Potentius & melius esse iudicans, etiam de malis benefacere, quàm mala esse non sinere.  to turn that which was evil into goodness. secondly, that all those that 
u Psal. 73.27. jonas 2.8. August. de Gen. 11. cap. 5. Hinc maximè commendatur, quale bonum sit Deus, cum nulli ab eo recedenti bene est.  depart from God, do fall into destruction. thirdly, that the 
x Psal. 18.32.33. Act. 17.28.  strength of a creature is in the Lord, so that none is 
y 1. Sam. 2.9. Psal. 33.16.  strong in his own might. Fourthly, that he might take 
z Psal. 9.16. Chrysost. in oper. imperf. Hom. 5. Dixit enim apud se: tria hec retia haebeo extensa, super omnem mundum, ut quisquis evaserit de retibus gule, incurrat in retia vanae gloriae, & qui evaserit de retibus vane gloriae, incidat in retia avaritiae. De his tribus retibus, nullus hominum ad perfectum evasit. Iren. lib. 5. Quoniam autem initio homini suasit transgredi praeceptum conditoris, & ideo eum habuit in sua potestate, potestas autem eius est transgressio & apostasia, & his colligavit hominem: per hominem, ipsum iterum oportebat victum eum contrariò colligari ijsdem vinculis quibus alligavit hominem, ut homo solutus revertatur, etc.  his enemies in the snares that they had set, and Satan who maliciously desired to obscure his glory, might in his own craftiness be confounded. He tempted Adam being full to eating, being in the glory of the image of God, to be as God, and get the victory: the same tempted 
a Matth. 4.3.  jesus, the Son of Marie, being hungry unto 
c 1. Cor. 2.8. Quem nemo principum seculi huius cognovit. Chrysostom. Hom. in Matth. 13. Diabolus cum audisset venientem de coelo vocem, deinsuper joannem testimonium illi tam ensign perhibentem, ac demum esurientem vidit, magno teneri coepit ambiguo; nam neque hominem illum esse nudum credere poterat, propter ea quae divina vox de coelo protulerat, nec rursus istud recipere quod filius esset Dei, quem esurlentem videbat.  eating, & was 
d Iren. lib. 5. Quonian in principio per escam, non esurientem hominem seduxit transgredi praeceptum Dei, in fine esurientem non potuit dissuadere eam qua à Deo esset sustinere escam. Elatio itaque sensus qua fuit in serpent, dissoluta est per eam, qua fuit in homine humilitas.  repulsed: and again, unto the glory of the world, the same who was 
e Isai. 53.3. joh. 1.11.  despised of the world, and yet in no wise could obtain his purpose. Moreover, he that triumphed for leading Adam into sin, who being 
f Gen. 1.27. Eccles. 7.31.  void of sin, had power in will and wisdom to have avoided evil, was himself in the triumph 
g Hose. 13.14. Ephes. 4.7.  taken captive, his 
h 1. joh. 3.8.  wiles dispersed, his works dissolved, and they 
i Psal. 68.12.  of the family, who were 
k Psal. 51. All the faithful.  borne in sin, and 
l Ephes. 2.3. Rom. 3.23.  subject by nature unto wrath, were able 
m revel. 7.14. & 12.11.  by the might of him that overcame, to resist his power and subtlety, and to 
n Ios. 10.24.  set their feet in the neck of his fury, and maliciousness. Thus the Lord getteth him honour 
o Exod. 14.17.  of all his enemies, who wilfully seek to subvert or to obscure his glory. This is the end of all them that 
p Psal. 68.2. & 79.9.10.  strive against the Lord, they must glorify God in their own confusion. As for me, it is 
q Psal. 73.28.  good for me to draw near unto God: for those that 
r Psal. 37.4.  delight themselves in him, the Lord will give them their heart's desire.   

Question 3. verse 17. How it could be that the woman having such excellent gifts by creation, could so easily be seduced?  
Partly through the policy and craftiness of so wily an enemy: and partly by laying herself open unto his assaults. His craftiness appeareth, in that 
a Ambros. lib. de Paradis. c. 12. Itaque machinatus est, ut non primò Adam adoriretur, sed Adam per mulierem circumscribere conaretur. Et addit, Adamum à Deo, mulierem ab Adamo didicisse mandatum.  he encountereth with her, in the absence of her husband: in that he doth it by a creature 
b August. quaest. vet. Test. q. 31. Admiscē● enim se serpenti, egit per illum quasi per organum, ut nec mulier occulti diaboli intelligeret dolum, sciens prudent●m esse serpen●em.  subjecteth to her, that thereby she might suspect none evil: in that he doth not at the first presume to teach, but 
c Cyprian. de zelo & liu●re lib. Diabolus in pace subdolus, in persecutione violentus. Eundem igitur odisse maximè oportet blandientem: tuncque maximè aversari, eum mat●ra promittit. Chrysost. Hom. in Mat. 13.  as one desirous of her welfare, asketh as it were of her estate. And lastly, having conceived hope of victory, by the proportion of her answer; trieth her with the 
d Because that by her answer she after a sort showed some unsteadfastness of mind; which unsteadfastness was apt to be kindled with hope, and especially with hope of supremacy or deity, whereof the Heathen man had experience: Si violandum est ius, regnandi gratia violandum est. Cic. office lib. 3. Eurip.  strongest and aptest temptation, that could be shaped unto the same. On the other part, the woman (although she show her holiness, by defence of the truth of God) yet withal she showeth weakness: first, such as might be without sin, and yet the occasion of sin. secondly, such as being partly evil, were by the 
e August. de Gen. ad lit. lib. 11. cap. 30. Ideo interrogat serpens, ut pranaricatio esset inexcusabilis, ut non ex oblivione, sed cum memoria retinetur praeceptum, & tanquam in illo Deus assistens praesensque contemnitur.  enemy forced unto farther evil. For first, being content to admit his conference, whether of 
f Cyrill. in julian. lib. 3. Mulier existimabat fortasse, & alijs animantibus datum esse humana voce loqui.  simplicity or 
g Tanquam ex re nova, cuius causa non satis perspecta.  admiration, both which 
h Mat. 24.36. 1. Tim. 3.16. 1. Pet. 1.12.  may be in a creature void of sin, yet thereby she was entangled by his speech. secondly, in not 
i Chrysost. Hom. in Gen. 16. Debuerat mulier ex ipso aggressu eminentem coniectare malitiam, quod ultrò non vera diceret, idque quasi curam illorum gerens.  taking heed unto the purpose of him that spoke (although she knew no cause to mistrust a mischief) in which her wisdom would have found deceit. thirdly, in declaring unto Satan, the sum of the Commandment, wherein as it were 
k Chrysost. ibid. Verum quia non scipsam attendebat, non solum non est illum aversata, sed omne mandatum illi detexit, & margaritas p●rcis obiecit, impleturque quod à Christo dictum est, Matth. 7.  she cast a pearl before a swine, and gave occasion to Satan to blaspheme. fourthly, in adding to the 
l Ambros. lib. de Paradiso. cap. 12. In mandato quidem nullum est vitium, sed in relatione mandati: etenim quantum prasens lectio docet, discimus nihil vel cautionis gratia iungere nos debere praecepto. Si quid enim vel addas, vel detraha●, praevaricatio videtur esse praecepti.  Commandment (which doubtless she did, with purpose to enlarge the fault, not to show dislike of the hardness of the precept) ye shall not touch it. Whereby we see how dangerous a thing it is, for any intent, 
m Deu. 12.32. Prou. 30.6. revel. 22.18.  to add unto the word of God. God said, ye shall not eat of it: the woman added, neither shall ye touch it: whereby Satan took encouragement to answer, ye shall eat and be as Gods. fiftly, 
n Deut. 29.19. & 4.2  in extenuating the danger; which was to take away from the word of God (albeit she meant to show the graciousness of God in giving warning.) For God had said: ye shall die the death, the woman expresseth not the certainty of punishment, but saith, lest ye die: whereupon the Serpent 
o Bernard. Sermon. de quadrup. debito. Deus affirmat, mulier dubitat, serpen● negat. Etsi aliquando vox Hebraea ●o pen, est praecaventis non dubitantis, ut Malac. 4.6.  found occasion to deny: ye shall not die at all. By whose woeful example we are warned 
p Ephes. 4.27.  to give no occasion to the adversary. secondly, to resist 
q james 4.7.  in the beginning of temptation: and most earnestly to 
r Deut. 4.2. 1. Tim. 5.14. Basil. in moral. Sum. 70. cap. 36. Quod ergo omnes in omni n●gotio servare eportet sinceritatem ●erborum Domini.  labour to keep pure the worship & word of God, and not to mingle it with man's writings, traditions, or inventions.   

Question 4. verse 6. Wherefore it is said: the woman saw the tree that it was good for meat?  
BEcause we might understand, that this actual transgression of eating the fruit, was 
a Tertul. lib. in Martion. 2. Deliquit homo per liberum arbitrium, à Deo quidem rationaliter attributum, ab homine verò qua voluit agitatum. Libertas enim arbitrij, non ei culpam suam respuit à quo data est, sed à quo non ut debuit administrata est.  a wilful trespass, neither done of 
b Chrysostom. Hom. in Gen. 14. Non per ignorantiam peccasse sed ex desidia. Tertul. in Martion. lib. 2. Non per infirmitatem, si●uti nec per ignorantiam. ne quid authori (scil. hominis) imputaretur.  ignorance, nor 
c Bernard. Serm. de duplici Baptism. Serpens o Eva decepit te: decepit profecto, non impulit aut coegit, etc. quis verò illum admisis nisi propria voluntas?  constraint. secondly, that it consisted of many branches: for sin is so fruitful 
d jam. 2.10. August. epist. 29. Qui offendit in uno reus est omnium, faciendo contra eam in qua pendens omnia: scil. charitatem.  and so sociable, that it will never go alone, nor be alone. Whereof the first that appeareth was 
e Chrysost. lib. 1. de provident. Deus illi omnia largitus est, cum tamen ab eo nulla ante rectè facta manavissent. Quid autem ille? post tanta, tamque singularia beneficia, fideliorem parent ac conditore suo inimicum arbitratus est, spretoque mandato conditori● fallaciam illius pratulit. Basil. Hom. quod Deus non author mali.  unthankfulness to God. The Lord requireth above all things a thankful mind 
f Deut. 10.12. Psal. 50.15.  for his benefits received, and 
g 1. Sam. 15.22.  obedience to his word, which is the exercise thereof. For which respect unto Adam he enjoined obedience, in abstaining from the fruit, which if he had zealously performed, he had reproved his wife, for her transgression, and not obeyed her voice; as she likewise had 
h Author op. imperfect. in Matth. inter op. Chrysost. Hom. 5. Discamus quidem iniurias illatas ab impijs, sive in dicto, sive in facto magnanimiter sustinere; Dei autem iniurias, nec usque ad auditum sufferre.  chastised the Serpent, at the first sound of his rebellious words, setting before their eyes, 
i Psal. 116.12.13. Gen. 39.8.  the fullness of God's mercy and liberality bestowed already on them. This unthankfulness in them 
k 2. Chron. 33.25.  brought forth 
l Deut. 8.14. 2. Chron. 36.16. Act. 12. August. Dialog. ad Orosi. quaest. 4. Sed ill● inobediens mandato Dei, atque elatus superbia, suasioni serpentis obediens, Dei praecepta contempsit.  pride, in that they did not give the glory unto God, but thought their excellencies were worthy of all the gifts they had, and more also, if they could attain unto them. Pride was the 
m August. de ciu. Dei lib. 14. cap. 13. Quid autem est superbia, nisi perverse celsitudinis appetitus?  mother of ambition, whereby they sought to be advanced above their calling and estate. All these were sins against the first commandment. From these did spring 
n Rom. 1.21.23.  neglect of God's true worship; 
o Prosper. lib. ad excepta, Gen. Nisi fidem primam amisisset, caeteris bonis omnibus non careret. Bernard. Sermon. de quadrup. debit. Quod Deus pro certo posucrat, ista sub dubio supponit. Et non credens, posse inde se mori, arbitror quod putaverat Deum alicuius significationis causa dixisse, si manducaveritis morte meriemini. August. Gen. lib. 11. cap. 30.  infidelity, in mistrusting of his goodness, in doubting of his threatening; contempt of the word of God; 
p Tertul. adverse. jadaeos. In hac lege Adae data, omnia praecepta condita recognoscimus.  violating thereby the whole worship of God enjoined them. From hence again arose the abusing of the creatures, 
q The name of God is put, and taken sometime for God himself, and the titles of his name, as Exod. 34.5.6. 1. King. 5.5. Malac. 1.14. for his properties, Psal. 25.11.7. & 54.1. his works, Psal. 66.4. & 86 9 & 9.16. his Gospel, Act. 9.15. Psal. 22.22. August. Serm. de temp. 95. Nomen autem Dei veritas.  wherein the name of God, his glory, his power, his justice, and his mercy was abused: which is the breach of the third Commandment. To these were added Gluttony, 
r Ambros. Serm. 37. Arbitror itaque causam hanc esse ieiunij (scilicet Christi) ut quia primus Adam, per intemperantiam gulae gloriam immortalitatis amisisset, eandem secundus Adam Christus, per abstinentiam repararet.  when the woman lusted after it for the pleasantness thereof. 
s Bernard. Serm. de annun. 1. Et misericordiam cum sic exarsit, perdidit eva in concupiscentia sua, ut nec sibi, nec viro, nec filijs parceret nascituris; simul omnes terribili maledicto. & necessitati mortis addicens. Crudelis matter. etc.  Murder in not weighing the danger of her own life, nor the life of her posterity. 
t Exod. 13.12. Levit. 5.15. compared with Gen. 2.16.17.  Theft or Sacrilege, in taking that which was peculiar to God. False witness, in 
u Psal. 15.3.  giving credit unto lies. All these are gathered by the manifest words of Scripture: she heard the Serpent, she said unto the Serpent, she saw the tree, she took the fruit, she eat thereof: and lastly, 
x Ephes. 5.22.23. Matth. 18.7. Rom. 14.13.  she broke the duty of the fift Commandment, or rather doubled her transgression, she gave unto her husband with her, and he did eat. Herein we may observe: First, that the outward 
y Ambros. de Paradiso cap. 13. August. de Gen. ad lit. lib. 11. cap. 30. Quomodo verbis serpentis crederet mulier, à bonae atque utili re divinitus se fuisse prohibitos, nisi iam inesset menti amor ille propriae potestatis, & quaedam de se superba praesumptio, etc.  taking of the apple was not the entrance into sin; but the 
z Matth. 5.28. Chrysost. lib. de Provident. 1. Luther. in Gen. 3. Hoc egit Satan, ut per suum dicere, abduceret Hevam ab eo quod Deus dixerat, ac sublato verbo, optimam corripit voluntatem, etc. corripit & intellectum, ut dubitaret de voluntate Dei: Ex his sequitur postea, rebellis manus; deinde os & dentes rebels, in summa omnia mala sequuntur infidelitatem.  inward concupiscence of the heart, by 
a Gregor. Moral. lib. 21. cap. 2.  munda mens in cogitation servetur, à lascivia voluptatis suae deprimendi sunt occuli, quaesi quidam raptores ad culpam. Neque enim eva lignum vetitum contigisset, nisi hoc prius incantè conspiceres. Bernard. de Grad. Hum. 1. Quid spectare iibet, quod manducare non licet? oculos inquit tendo non manum, etc. Etsi haec culpa non est, culpae tamen indicium est.  which she saw the fruit. secondly, 
b August. Enchirid. cap. 45. Quamuis & in illo peccato uno, quod per unum hominem intravit in mundum, etc. possunt. intelligi plura peccata, si unum ipsum in sua quasi membra dividantur singula.  that many trespasses do run together in one actual sin, according to the wicked 
c Prou. 24.9. & 1.18.19.  disposition of the mind, and the 
d Rom. 14.14.15.  circumstances of the fact committed. thirdly, that our sins 
e Prou. 14.9. joh. 16.8. 1. King. 16.31. Pezel. lib. de laps. primor. Hom. In omni delicto inest contemptus & violatio infiniti boni, digna infinita pana.  are much more heinous, than they seem unto us, and to be esteemed by 
f jere. 12.14. Revel 2.23.  the punishment that God doth threaten and lay upon them. It is true in deed, that this one actual sin of Adam, if we consider the 
g August. de civit. Dei, lib. 14. cap. 15. Quia ergo contemptus est Deus iubens, qui hominem creaverat, qui ad suam imaginem, etc.  greatness of the disobedience, the power 
h August. ibid. In Paradiso enim, etiamsi non omnia poterat ante peccatum, quicquid tum non poterat non volebat, & ideo poterat omnia quae volebat. Nunc verò homo vanitati similis factus.  he had to have resisted, and the 
i Rom. 1.18.28.31. For as his knowledge was greater, so his sin was greater in oppressing that knowledge.  light of knowledge which he extinguished, was the greatest sin that ever was committed. But again, if we consider the greatness of his 
k Omnis generis fraudis Satanica, in praestantissimo instrumento.  temptation, the malice of the wicked, and their continuance in sin, we shall find that the 
l Matth. 27.24.25.41. & 28.12.13. Acts. 4.16.  hatred of the jews, and of 
m Ruffin. Histor. lib. 1. cap. 32.33. Socrat. lib. 3. c. 9 etc. Sozomen. lib. 6. c. 1. 2. Qui Christum, fabri filium; Christianos, Galilaeos' scommate dictitabat. Qui cum lethaliter saucius esset, sanguinem è vulnere expressum in aenrem proiecit, & velut Christum intuitus, eum sua necia insimulavit; vicisti inquit Galliae, vicisti.  julian against our Saviour Christ, the blasphemous words and works of 
n joh. 13.27.30. Matth. 26.14. & 27.45. Act. 1.18. Quod Pererius primo tomo in Gen. libr. 6. falsissimè de Luthero pronunciavit, id ipsum in Romanum pontificem verissimè retorqueo, lis sit sub judice verbo Dei.  judas, of the Bishops of Rome, of Arrius and other Heretics which have resisted the known truth, the hardness of heart of obstinate sinners, 
o 2. Thess. 2.3.4.8. etc. Chrysost. Homil. in 1. Cor. 9 Verum gravius hoc est, quod non in Paradiso, sed inter innumeras praesentis vita cal●mitates in peccata incidis, quemadmodum siquis vinctus perstat in malitia, nec ipsa miseria fiat continentior. Tibi autem Paradiso maiora promittuntur, quae neque adhuc dedit, ne certaminum tempore te emollirent, nec tamen tacuit, ne in laboribus deficeres. Et ille quidem uno peccato omnino mortem attraxit, nos autem quotidie innumera scelera committimus. Quod si ille uno duntexat peccato tantum mali & mortem induxit: quidnam perpeti nos oportet, etc. Gravis sanc oratio, & quae auditoris animum percellat; hoc enim ex meipso intelligo: contremisco enim & timore dissoluor: sed necessaria, ne in Gehennam incidamus.  which neither for punishments, nor promises of mercy will repent, to be yet more grievous before the Lord. Now our sins (as saith the 
p Zachar. 5.8. Malac. 3.16. revel. 20.12.  Scripture) are recorded in a book; doubtless not after the measure that we account them, but as they are in deed: and albeit we know not the 
q Psalm. 19.12.  number or the greatness of them, yet 
r jud. vers. 14. revel. 22.12.  a day of reckoning shall shortly come, as it did to Adam, in which the justice of God shall be declared according to the measure and multitude of sins, upon those that find not pardon by jesus Christ.   

Question 5. verse 6. Whether Adam did eat of his own accord, or were provoked, & whether his transgression were not as great as that of Heva: whereof the Scripture saith no more but, she gave unto her husband with her, and he did eat?  
IT is manifest hereby that the Scripture apply itself in a sort 
a Theodoret. quaest. 1. in Gen. Scriptura sacra docendi rationem metiri consuevit ex discipulis: ac perfectis perfecta proponere, rudioribus autem elementa. Cum ergo conspicuam creaturam, Deum constituerent Aegyptij, quibuscum Israel diutissimè conversatus impietatem hanc imbiberat: necessariò quae de creatura scire expediat illis proponit.  unto the rudeness of the jews, to whom it was first directed: delivering only the truth of the History, in manner as was meetest for their capacity: and although pretermitting nothing that was necessary, yet leaveth the Doctrine 
b Luther. in Gen. c. 3. Respondeo illa sic involuta esse, ut omnia reseruarentur Christo & eius spiritui. etc. Hic spiritus Christi quia in prophetis fuit, intellexerunt prophetae sanctitalia scripturae mysteria.  to be afterward expounded by the Prophets, and to be revealed by the Son of righteousness. For this cause he neither reporteth the creation 
c Theodoret. in Gen. quaest. 2. Quia si tam facile sibi Deos sinxerunt è iumentorum simula●ris, quid non perpetraturi fuissent, invisibilis naturae notitiam assecuti?  or being of Angels (at least in the name of Angels) 
d Gen. 16.7.  until the History of Abraham: neither nameth Satan the author of this temptation, with the Serpent; neither reciteth how or by what means, Adam so noble a creature was wrapped in transgression. Neither yet is it possible, that Adam so wise, and so far endued with righteousness, would commit such wickedness without horrible provokement. For if Heva so far withstood the subtle adversary, as that she at the first refuted 
e The sum of the Serpent's speech, is: Seeing the tree is in the Garden, it is likely it is good for meat, wherefore God hath not forbidden it, or not justly forbidden it: the woman answereth, he hath forbidden it, and justly forbidden one, that gave liberty of all the rest.  his falsehood, and would not suffer herself to be entangled 
f He seemeth to provoke her to impatiency, for that which was forbidden: but she denieth as it were the cause. We eat of the fruit of the trees of the garden.  with his provocation: and if Satan spent as it were the flower of his strength and wit on Heva, 
g Vers. 1. Ask her to entrap her: as Mat. 22.17. August. de Gen. ad lit. 11. c. 30 The subtlety was in this: the fruit was good by creation & by use, but not for food.  offering her, as he seemed, help and counsel, 
h As 1. King. 20. ●3. she saith lest ye die: he addeth: You are not sure to die: nay rather you shall be as Gods. He saith not, you shall not surely die, but you are not sure to die; so weakening her faith by degrees.  entangling her in her own words, 
i In his nature and in his purpose.  covertly keeping off himself from being spied, and not 
k God doth know, etc. accusing of falsehood and of envy. Your eyes shall &c. you shall have more perfect wisdom: as Gods, etc. wise, etc. like unto God: that which he hath not or would not finish in you in the creation of his image, shall thus be finished.  daring flatly to speak against the truth, until he had seasoned his words with promise and persuasion of so great promotion: what, shall we think that Adam eat for company he knew not what, or knowing it to be the same it was, would suffer himself without some notorious motive, to be spoiled of his glory and felicity? It is not lawful to define hereof, that which the word of God doth not contain: neither to be wise in that, wherein the spirit of God will have us ignorant: as what motive did allure him, what words were used by Heva, what form of seduction; save that the word of God expresseth or includeth. As namely that he was not seduced 
l 1. Tim. 2.14. 2. Cor. 11.3.  by the Serpent, but that the woman was the instrument of his decay: but whether by entreaty, or by arguments, 
m Vers. 17.  sure it is, he obeyed her voice. Again, in that is said, she gave unto him: is included two principal engines of his overthrow; the first is the assault of faith, in that Heva, so far as he perceived, remained safe after she had eaten of the fruit, and died not as the Lord had threatened: the second was a grievous onset unto his obedience; as whether he should obey the Lord, who had denied before or his wife which now required, (perhaps with 
n 1. King. 21.25.  arguments of persuasion) whom he knew to be given of the Lord, as the fellow of his life, wise, holy, and perfect as himself. Notwithstanding his sin, whether it were 
o Pet. Mart. in. 2. Sam. 12. Affirmat Adamum grautus peccasse.  greater, or 
p Lombard. contr è asserit mulierem. lib. 2. distinct. 12.  not so great as was the woman's, without doubt his fault was exceeding grievous: the quality of 
q Amos 3.2. Luc. 12 48.  his person, 
r Tertul. lib. adverse. judaeos. August. Enchir. c. 45 Nam & superb●a est illic, & sacrilegium, & hom●cidiū, & fornicatio spiritualis, & furtum, & avaritia, & siquid aliud.  the confluence of sin, the measure of his punishment do argue it. For his person, he was first form, made the 
s Act. 17.26. August. de civit. Dei, lib. 14. cap. 1. Ad uni tatem concordem pacis vinculo colligandun, ex homine uno Deum voluisse omnes homine● insti●uere.  universal father of the world, constituted 
t 1. Cor. 11.3.  the woman's head and governor. He was alured 
u Vers. 17. H●eron. in jou. lib. 1. Adam seducere serpens non potuit.  by his wife, not by his superior; 
x Be●nard Sermon. de duplic. Baptism. Mulier tibi o Adam de ligno dedit, sed offerendo utique non violentiam inferendo.  persuaded, not compelled to eat the fruit. Wherefore when he reproved not 
y Deut. 13.6.7 etc. joh. 2.10. Chrysost. in Isai. Hom. 4. Quid igitur si non fuerit commoda? fac illam commodam. mala est: corrige eam. Idem in Ephes. Hom. 15. At non flagello neque timore duntaxat, sed blanditijs & beneficentia. Turpe quip est v●ro, verberare mulierem. Si temulenta fuerit, abscinde temulentia causal, etc.  his wife enticing him, he sinned divers 
z In prim. secund. & quintum mandat.  ways, and showed unthankfulness. In that he was moved by her 
a August. de Gen. ad lit. lib. 11. cap. 30. An fortè nec suaderi iam opus erat viro, quando illam eo cibo mortuam non esse cernebat. Fortasse tamen verbo suasorio, quod scriptura tatem intelligi reliquit.  voice or reasons, or by the experience of her life prolonged, in infidelity: when he 
b Chrysost. Hom. in Gen. 16 Sed fortè audivisti a muliere, & spe etiam ipse inflatus ●ibi statim particeps factu●es.  wished or hoped for farther glory by the fruit, in pride and ambition: when he consented to receive it, 
c Isai. 1.19.20.23. Bernard. de advent. Dom. Sermon. 1. Revera principes nostri Adam & V●●a, principia propaginis nostrae, inobedientes & socij furum.  in rebellion. And as the purpose of the tempter was, to deface in them 
d Luther in Gen. 3.  the whole image of God, and to solicit them to all manner of offences; so did they both transgress, without respect, the law of God; leaving in themselves the sparks of no good thing, 
e Chrysost. Hom. in Gen. 5. Divinae misericordiae est, qua hominum generi concessit, ut unicuique nostrum insitum sit indepravabile indicium conscientiae.  save only a wounded conscience. The punishment which was imposed on them, was either personal or natural. That which was personal, was it which was inflicted on themselves; which appeareth on Adam, not to be so grievous, as on the woman. Natural was it which was laid upon Adam and the posterity of Adam, partakers of his nature: which was, the deprivation of 
f Cyprian. lib. de bone patientiae. Sic perfectos dixit (M●t 5. 4●.) fieri Dei filios, sipatientia Dei patrit maneat in nobis, si similitudo divina quam peccata Adam perdiderat, manifestetur & luceat in actionibus nostril.  the image of God, of 
g Ephes. 2.3.  the favour of God, original 
h Rom. 5.12.  corruption, and 
i Ephes. 2.2. Heb. 2.15.  subjection unto Satan. And most justly did the Lord deprive, not only Adam, 
k Fulgent. ad Monim. lib. 1. cap. 17. Per concupiscentiam malam qua concupivit plus extra se, minus factus est in se: quam concupiscentiam licet explore nequiverit opere, tamen retinuit voluntate. Caluin. in Gen. 3. v. 6. Quia totam humani generis naturam in uno homine ornaverat, ita in eodem ipsum nudavit.  but Adam's nature, that is, all mankind of those graces, which Adam in his nature had so shamefully abused. Wherefore as the woman's 
l Chrysost. Hom. in Gen. 16. Esto igitur te ipsam in tantum praecipitium depuleris, & honore maximo privaueris: qùare & virum tanta ruinae socium facis, & evius te adiutricem esse oportebat, illius facta es insidiatrix.  fault exceeded in provoking him to sin, so Adam's offence was multiplied in 
m August. de civit. lib. 14. cap. 15. Et sicut obedientia secundi hominis eò praedicabilior, quia factus est obediens usque ad mortem ita inobedientia primi hominis eò detestabilior quia factus est inobediens usque ad mortem.  defiling those graces which he had received: In like sort the Lord in justice more sharply scourgeth the woman in her 
n Vid. quest. 11.  sex and person, and the man in his children 
o To whom they are chief to be accounted as Rom. 5.12.13. etc.  and succession. But the Apostle seemeth to excuse the man, and to extenuate his fault, when as he saith: 
p 1. Tim. 2.14.  the man was not deceived, but the woman was deceived, and was in transgression? The purpose of the Apostle is otherwise. He 
q Ibid. vers. 12.  commandeth the woman not to teach, he giveth this reason: because 
r Ambros. in 1. Tim. 2. Chrysost. Hom. in Gen. 16. Sed fortè audivisti à mu●iere, etc. Hieron. in jovin. lib. 1. Diabolus Adam seducere non poterat sed Euam, qua post offensam statim vn● subiecta est.  the woman was used as the instrument of Satan, to deceive her husband by teaching: therefore he saith, the man was not deceived; that is, not 
s Epiphan. Hares. 49. Et Adam non est deceptus sed eva prima decepta in transgressione fuit. Caluin. in 1. Tim. 2. Beza. An. maior. ibid. jun. Parallel. lib. 2. paral. 49.  first deceived: not 
t Hieron. in jovin. lib. 1. Diabolus Adam seducere non potest sed Euam. Chrysostom. in 1. Tim. Hom. 9 Par avien profecto non est, ab ea qua sibi generis societate iungeretur decipi, & à bestia quae seruituti homin. fuisset addicta.  deceived by the Serpent, but by the woman: not 
u Ambros. de Paradis. cap. 12. Viro enim mulier, non mulieri vir author erroris est. unde & Paulus, Adam inquit non est deceptus.  so deceived, as that by teaching and persuading, he caused his wife to be deceived; but contrariwise the woman him: 
x Chrysostom. Hom. in 1. Tim. 9 Mulier docuit & cuncta pervertit. idcirco ultrò non doceat.  therefore more meet and safe, that the man should teach, and the woman learn in silence. And truly seeing the man transgressed as did the woman, if he were not at all deceived, his sin was not thereby diminished, but rather increased: for it draweth near unto the sin of the evil Angels, 
y August. quast. de utroque testam. mix. q. 1. Nemo fidelium dubitet diabolum apostasia sua authorem non habere: ipse enim totius erroris est princeps.  which sinned without provokement, and to the sin 
z Mat. 12.32. Marc. 3.29.  against the spirit, which shall not be forgiven. But forasmuch as the Church of God 
a August. epist. 99 De illo primo homine patre generis humani quod eum ibidem soluerie, ecclesia ferè tota consentit. Tertul. lib. de penitent. in calce. Chrysost. Hom. de interdict. Arboris. gaudens sancti omnes, quia redempti triumphant, quod & hostis perieris diabolus, & quoth Adam qui perierat, divina sit indulgentia restitutus. Gregor. epist. 31. ad Eulog.  doth hold, and that for 
b Iren. lib. 3. c. 34. Cum auten saluatur homo, oportet salvari cum, qui prior formatus est homo, quoniam nimis irrationabile est, illum qui vehementer ab inimico lasus erat & prior captiuitatem passus est, dicere non eripi ab eo qui vicerit inimicum, ereptos verò filios eius, quo● in eadem captivitate generavit.  necessary cause, that Adam was saved by the death of Christ; it followeth he sinned 
c Tertul. lib. 2. in Martion. Aut quis dubitabit ipsum illud Ada delictum haeresin appellare, etc. rudis admodum haereticus. Hilar. in Mat. can. 3. Diabolus enim Adam pellexerat, & in mortem fallendo traduxerat.  of error, not of malice: 
d Leo Magn. Serm. de natiu. 4. Temerè & infeliciter credidit.  rashly, & not advisedly: and that the Apostle meaneth: not deceived 
e Chrysost. in 1. Tim. Hom. 9 Ad comparationem igitur mulieris dicit illum non fuisse diceptum: illa quip ab irrationali animante, decepta est; hic autem à libèra muliere.  by comparing with his wife, but deceived 
f August. de Gen. ad lit. lib. 11. c. 42. Ergo alio modo etiam ipse deceptus est, sed dolo illo serpentino quo mulier seducta est; nullo modo illum arbitror petuisse seduci, in illo modo quo illa potuit. Hanc aui● proprie seductionem appellavit apostolus.  in himself, and provoked 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 sin, neither to accuse him of wilful sinnnig; but only to show 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 useth a metaphor, or speech translated from a member of the body, unto a power or property of the soul. That which giveth light unto the body is the eye: that which giveth light unto the soul is understanding: of this 
a Chrysost. Hom. in Gen. 16. Non de sensibilibus occulis dicens, sed de sensu mentis, quia Deus eos sentira fecit, etc. Ambros. lib. de Paradiso ca 13. Nam quomodo clausos occulos corporis habuit Adam, qui omnia animāliai● vidit, ut his & nomen imponeret? Cui contradicunt tamen Rabbinorum nonnulli, & Ophitarun collwies, Epiphan. Har. 37. Qui caecum hominem fuisse autumant sabrifactum: ita ut plane dicas, nihil tam absurdum, quod non dicatur ab aliquo Philosophorum. i. Haereticorum. Cic. divin. lib. 2. Et nullum tam impudens mendacium quod idem teste careat. Plin. lib. 8. cap. 22.  eye of understanding, the Scripture speaketh. God gave unto 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 intravit peccati cognitio.  of the tree of knowledge of good and evil, and they by eating of the fruit, were endued with the knowledge of good and evil: yet was not their eyesight at all 
c Quemadmodum josephus Philosophatur. Antiq. libr. 1. cap. 2. jamque se nudos esse sentiebant, & de tegumento sibi displicebant. Arbori enim acuminis & cogitandi vis merat.  amended, but rather weakened by eating of the fruit. The soul 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 joh. 8.12. 1. joh. 1.5.  itself, & 
f Psalm. 139.12 Ierm. 23.24.  seethe all things: therefore man that was made after his similitude, was full and abundant of light and wisdom, so long as he continued in that light of God: but so soon as he had eaten of the fruit, he 
g Gen. 2.17. Comederunt & mortus sunt.  died, according to the prophesy God had told him, in the day thou eatest thereof, thou shalt die the death: his body died, 
h Theodoret. quaest. in Gen. ●8. Sententiam mortalitatis appellavit mortem. August. de Gen. ad lit. lib. 11. cap. 32. Corpus corum amisso statu mirabili, per quem nec morbo tentari, nec mutari aetate potuisset, etc. duxit morbidam & mortiferam qualitatem.  having lost that immortal and happy state it had, and was made partaker of mortality and misery. The soul also died, 
i Gregor. Epist. lib. 6. epist. 31. Nos Ad● animam in peccato mortuam dicimus, non à substantia vivendi, sed à qualitate vivendi. Non est eius anima ita mortua ut non esset, sed ita mortua ut beata non esset.  not in the substance (as neither did the body) but in quality thereof. The holiness thereof, and also the blessedness, which is as it were the breath of life unto the soul, departed, and left the soul of them, as it were a dead corpse. Now by the eye, and understanding of the soul, must 
k Contra Ophitarum deliramentum. Epiphan. Haeres. 37. Attribuunt huic serpenti omnem cognitionem, dicentes quod hic fuit principium cognitionis hominis.  also be understood, not as the soul lived in holiness as it was created, for no holy knowledge could be added by the fruit; but the understanding of the soul, as it was dead in sin: the eye of the soul being dead, was opened, that is to say: the soul having understanding, not holy but evil understanding, by the eating of the forbidden fruit, the same perverse and evil understanding, was opened or enlarged. This eye of evil understanding is opened, by two salves 
l revel. 3.18. 1. joh. 2 27.  or ointments, as the Scripture speaketh; one is the eye salve of the spirit of grace, whereby a sinful hart, & a blind understanding in heavenly things, is taught heavenvly & holy knowledge. Thus the eye or heart 
m Act. 16.14.  of Lydia was opened, and the understanding of the 
n Luk 24 45.  Disciples: and this ointment doth 
o Psalm. 119.18. 1. joh. 2.27.  teach the faithful all holy knowledge of salvation, unto life eternal. The other salve is as a biting corrosive unto the understanding, and is called 
p Isa. 66.24. Rom. 2.15.16. Origen Hom 9 in Diversis. in Matth. 25. Vermis à plerisque conscientia accipitur peccatorum, qua torqueat in supplicijs constitutos.  the worm of conscience; and is bred in the soul, that is dead in sin. For as the moisture and warmth of the air or earth doth breed in a carcase loathsome savours, and corruption: so the guiltiness of sin engendereth 
q 1. Cor. 15.56. Hieron. in Isai. comment. cap. 14. Putredo, & tinea, & operimentum vermitim, ut poenae intelliguntur aeternae, quas propria gignit conscientia, vel suppliciorum materia, quae ex proprijs peccatis nascitur. Sicut enim quamdiu cadaveris materia est, etc.  sting of conscience in an evil 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 understanding corrupted by sin; they were opened 
r Nazianzen. orat. 40. in Sanct. Baptism. unum illud lumen fugiamus quod ex saevo & acerbo igne nascitur. jam verò igni● purgantis meminit scriptura, quem in terras missurus venit Christus; est alter ignis non purgans, sed scelerum vindex & ultor.  not as yet by grace, but by the feeling and fear of sin. And herein especially appeareth the subtlety of Satan, that as they admitted of his conference, received his arguments, were moved by them to rebel against the Lord, whereby they fell by little and little, from the sun and body of light, which is the Lord, & were made thereby also 
s Matth. 6.23. 1. joh. 2.9.  darkness in themselves; so he drew by little and little 
t That Eva perceived not her own fall, until she had persuaded her husband, and he had fallen with her: the like you shall read, 1. Chron. 21.1. etc. 2. Sam. 24.10. 2. Chron. 13.14.15. Chrysost. Homil. in Gen. 16. Vidisti quomodo per verba, quasi per escam virtu suum immittit, etc. Quo sic fraudes suae praecedunt, ut supplantata muliere, propositum suum impleat; Illam diabolus cap. ivam duxit, & supplantavit eius rationem: nam quare ante diabolicum consilium, ligni pulcritudinem non vidit? Sed timebat mandatum Dei, & subsecuturum supplicium.  a vail upon their hearts, whereby they perceived not the fullness of light declining in them, nor the foulness of darkness approaching, till they had performed his desire. But now having murdered their souls, 
u August. Tractat. in john 2. Si enim malo non consentires, stars, illuminatus manners: modò autem quia iam cecidisti, & factus es sancius cord, unde videri illa lux non potest, venit ad te talis qualem possis videre  the relics of life that quivered in them, which was the conscience, he setteth on fire, by letting them behold their fact, that it never 
x As Gen. 4.14. Matth. 27.3.5.  afterward might be extinguished. This conscience was as it were a spark 
y Tertul. in Martion. lib. 1. Animae enim à primordio conscientia Dei dos est. Caluin. Institut. lib. 4. cap. 10. sect. 3.  of that internal light, that man had received by creation: which light, man so much as in him was, having wholly lost, the Lord did mercifully 
z Chrysostom. Hom. in Gen. 17. Eandem obrem, misericors Deus principio cum formaret hominem, conscientiam illi indidit, accusatricem perpetuam, quae decipi, & imposturam ferret nunquam.  preserve in him, to the end it might be as a spur to move man to embrace that mercy, which the Lord in infinite compassion was purposed to show upon him. Which spark of light, forasmuch as Satan can by no means 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 iterum nemo perverse sit securus, ista enim duo occidunt animas, aut desperatio aut vana spes.  hideth it, in the children of disobedience, raking it up in the ashes of their sins; or else inflameth it to desperation, except the Lord do give the sinner 
b Fulgent. lib. de praedest. cap. 7. Ille enim donat gratis indigno gratiam, qua justificatus impius, illuminet●r munere bonae voluntatis, & facultate bone operationis; ut praeveniente misericordia bonum velle incipiat, & subsequent misericordia, bonum quod vult, facere valeat.  grace, to feel his mercy. By this, may be perceived, how they saw that they were naked. They saw themselves in misery, which 
c Bernard. Serm. 1. de anunc. Perdidit homo justitiam, cum eva serpentis, Adam mulieris voci obedivit, potius quam diu●nae: perdidit & misericordiam, privaturest & Adam veritate, etc. Pacem quoque protinus amiserunt, quia non est pax impijs dicit Dominus.  they could not see before, because they were wholly void thereof: but their glory was 
d 1. Sam. 4.12.  departed, so that the same they could not see. As Hagars' eyes were opened to 
e Gen. 21.19.  see the waters, and the 
f Luc 24.31.  eyes of Cleophas to know our Saviour Christ, when as they considered duly, 
g Aug. de Gen. ad lit. lib. 11. c. 31. Apertos utique ad aliquid intuendum & cogitandum, quod antea nunquam adverterant.  that which before they did not mark: 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, ut postquam per deceptionem in sublime subduxerit, tandem in profundum per praecep● deijciat.  to what purpose they were persuaded to eat the fruit: namely, that they might incur the wrath of God, and be spoiled of all their good of body and mind. They saw in themselves, in stead of that glory, holiness, felicity, wisdom, and peace of conscience, wherein before they stood; guiltiness of sin, 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 ma●or corruptio, quam quod ituditas quae antea gloria fuit, nunc vertatur in summam turpitudinem?  filthiness and mortality of body, torment of 
k Theodoret. quest. in Gen. 33. Vocavit igitur divina scriptura sic sensum illum peccati: mox enim post admissum peccatum stimulatur conscientia.  conscience, and death of soul. But as their eyes were opened to see evil in themselves, so were they sealed up from seeing good. And as 
l Cyril. in julian. lib. 3. Non sunt conditi cum ignoratione beni & mali, quip rationales erant: ubi autem corruptio intravit, non habuerant simplicem scientiam mali, sed per experientiam ipsam, in infirmitate laborarunt.  before they knew good by possession, and evil by opposition, as that which was contrary thereunto; so now know they evil by possession, and good, by that good which they had lost. Now Adam found himself 
m Chrysost. Hom. in Gen. 16. Atque in tant●m poenitudinem venictis, ut & serus vester dolour futurus, & malignus hostis risurus, vobisque insultaturus sit, utpote iacentibus, & eadem quae ipse possis.  to be treacherously beguiled, 
n Ambros. lib. de Parad. cap. 14. Et high quidem aperuit oculos, ut culpam suam videret. Magis enim postquam peccavimus nescio quo modo nostra delicta cognoscimus: & tunc peccatum intelligimus, quod antequam peccaremus non putavimus esse peccatum.  to have ungraciously offended a most gracious God, to be spoiled of his goods of body and mind, to be worthy 
o Gen. 2.27. Ambros. ibid. Deus autem omnium vides culpas, & omnia delicta cognos●it. Et homo post commissum aperuit oculos, ut culpam suam videret, etc. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & conscientia dicitur, qua & peccatum & judicium cum ipso Deo agnoscimus. Conscius enim cum alio scius est. Nou. Marcei. de propr. Serm. cap. 5. Caluin. justitus. lib. 3. cap. 19 Sect. 1●. & lib. 4. cap. 10. Sect 3.  of eternal punishment. Call again his sinful deed 
p Nam semelemissum volat irrevocabile verbum. Horat. lib. 1. epist. 18. Bernard, lib. 5. de consider. ad ●ugen. Transierunt à manu non à mente. Quod factum est, infectum esse non potest. Proinde cisi facere in tempore fuit, sed fecisse in sempiternum manet. Non transibit cum tempore, quod tempora transit. In aeternum ergo necesse est crucies, quod perperam te egisse in aeternum memineris.  he could not: to have access to God, he durst not: he knew him to be just, he had no promise of pardon, he knew not how God could pardon it and continue just, nay rather he thought he would not pardon it, because he was just: to look 
q Isa. 5.30. Gen. 32.10. Luc. 15.21.  unto the earth, he saw he was unworthy to tread thereon; unto the creatures, they could not, 
r job. 5.23.  neither would they comfort him. Whither then should Adam fly, but to hide himself, which well he knew 
s Vers. 8. Psal. 139.7.  could not hide from God? The same condition shall be unto the wicked at the judgement. Their 
t Zachar. 5.3. revel. 20.12.  deeds shall be written: their 
u Isas. 66.24. Rom. 2.15. Bernard. de consider. ad Eugen, lib. 5. Hic est vermis qui non moritur, memoria praeteritorum: semel iniectus vel potius innatus per peccatum, haesit firmiter nequaquam deinceps avellendus. Author quaestionum inter oper. Athanas q. 62. Dicitur verò etiam conscientia adversarius: Matth. 5.25. Luc. 12. Name occulie in cord nostro redarguit, coercet à malo, Et si simus inobe lientes, tandem nos ad Dei tribunal sistit, ubi & panas dabimus tum inormium peccatorum, tum etiam levium & minimorum.  consciences shall accuse them: their sins irrevocable: their punishment unpardonable: 
x Prou. 1.16.  themselves inexcusable: whether should they fly, but 
y revel. 6.16.  to the mountains and rocks to cover them? Although therefore now, they sleep with a stony 
z Ezec. 11.19. 1. Sam. 25.37.38.  heart like Nabal, having their eyes closed up from the due regard of sin, 
a 1. Cor. 4.5. Matth. 10.26.  yet when their eyes shall be opened, they 
b Prou. 18.14. Chrysost. in Isai. 6. Hom. 3. Hoc enim tribunal non pecunijs corrumpitur, non adulationibus acquiescis, eò quòd divinum est, & à Deo nostris impositum mentibus.  shall find no greater torment than a guilty conscience.   

Question 7. verse 7. Wherefore it is said: they sowed figtree leaves together and made themselves breeches?  
BY this it appeareth that the curse due to sin 
a Gen. 2.17.  before denounced, seized upon them with full power 
b August. de civit. Dei lib. 13. cap. 23. Eo ipso die moriis in ijs corporalis necessitas facta est, cum qua nos necessitate nati sumus: propter quod Apostolus no aijs, corpus qui de moriturum est propter peccatum, sed aijt corpus quidem mortuum est. Rom. 8.10. Gregor. Epist. 〈◊〉. 6. ●●●ui. 3. Adam si in anima mortuus non est qua die peccavit, quod dici nesas est, falsara ententiam de illo protulis Deus: qui dixit, qua die comederet, moreretur.  at the very instant of the sin committed: so that when afterward the Lord did call them to account, he 
c Tertul. in Martion. lib. 2. Vedaret ei locum sponte confitendi delictum, & hoc nomine relevandi. Ideóqus nec maledixit ipsum Adam & Euam, ut restitutionis candidatos, ut confession releuato●.  did it of favour, not so much to punish them 
d Chrysostom. lib. 1. de provide ●. Deus verò non minus quam antea bene illi facere perstitit. Ostendens per hoc, quod nos etsi millies peccemus, ipse tamen saluti nostra prospicere non desistis, ut siquidem conversi fuerimus saluemur.  as to give them a comfort of their release. For what can more plainly describe the very hell itself, than this state of man in which he now stood: in 
e Rom. 5.13. 2. Tim. 4.16. Matth. 25.42. Gregor. dialog. lib. 4. cap. 43. unus quidem est Geheane ignis, sed non uno modo omnes crucias peccatores. Vniuscuiúsque etenim quantum exigit c●lpa tanta illig sentuur & poena.  guiltiness of sin, 
f Rom. 3.11.12. etc. job. 10. ●2. Chrysost. Hom. in Gen. 16. Nudati propter peccatum supernae gratiae amictu, & sensibilis suae spoliationis sensum acceperunt.  nakedness of goodness, 
g Matth. 25.41. 2. Thess. 1.9. Idem in Mat. Hom. 28 Intolerabilures est gehenna, tamen nihil eius quispiam est tale dicturus, quale est à beatae illius glory honore propelli, exosum esse Christo, & audire de illo, non novi vos.  loss of God's favour, 
h Rom. 2.15 16. Ignes aeternos quos intelligere soles Origenes, conscientiam peccatorum, & poenitudinem interna cordi● urentem. Hieronim. contra Ruffin. Apolog. lib. 2.  accusing of conscience, 
i Psalm. 25.3. & 31.1. August. in Psal. 68 Confusio est quae mordes conscientiam.  shame and confusion, with 
k job. 10.21.22. jerem. cap. 48.43. Chrysostom. Hom. in Gen. 17. Mox ut intravis peccatum, tumultuatio simul eos invasit & erubescentia, etc. & magno mentis angore constiterunt.  fear and astonishment of heart: whereunto only was absent the feeling of fiery torments 
l revel. 20.14.  in soul and body, which the Lord deferred, not of any merit, but for his mercy sake. At this time the state of all mankind 
m Because in them there was no means how man in justice might be delivered.  was most wretched and uncurable, in the sight and judgement of men and Angels. 
n Deut. 32.37.39.  Now doth the Lord in his secret wisdom, and infinite compassion provide a remedy, 
o 1. Tim. 3.16. 1. Pet. 1.12.  beyond the capacity of all his creatures: which was, that the Lord jesus Christ, for his 
p john. 3.16.  unspeakable love to man, should 
q Isai. 52.3. 1 Pet. 1.18. revel. 5.9.  undertake the paying of our ransom, through satisfying by his obedience 
r 1. Pet. 2.22. 1. john. 3.5. Rom. 5.19.  the perfection of justice which God of man required, and by enduring in his person (for 
s Isai. 53.5.6.  those that had offended) the rigour of the 
t Galat. 3.13.  curse, and 
u Luc. 22.44.  punishment: whereby he might be able even in justice, to save all those 
x Heb. 7.25.  that come unto him, that is, 
y joh. 6.35.  that do believe in him, and to 
z joh. 1.12.  give them power to be the sons of God. But consider how the misery of man did show itself, by the confusion that was in them for their sin, and the help that was in them to hide the same. Their conscience 
a Conscientia quidem est ante peccatum fraenum, & flagrum post: flagellat autem à Deo non ad deum, sine praeneniente gratia.  bred in them confusion for their fact, and did torment them, but had 
b Hos. 13.9. Ephes. 2.8.  no power to help them: it drove them to cover, but could not cure their sin: it moved them to hide the shame, but the cause of shame, and the means of hiding it, by seeking favour and mercy at the Lord, it could not move them to desire to take away. Again, their bodies were defiled, they could neither cleanse them with water, nor sufficiently cover them with 
c The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnale of gnalah to ascend or grow up, doth signify not only a leaf, but also the bough that groweth of a tree: as you may see Nehem. 8.15 where this word is three times used for small or young boughs: also here it is put in the singular number, whereof a lease was not sufficient: wherefore as the Scripture often useth enallage numeri, so doth it Synecdoche speciei, and in that sense may it be interpreted leaves, which were leaves and twigs and all.  branches of the fig tree. They knew these would not serve them, and yet they could not for shame but use them. They sewed, or (as the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijthperu à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à thapar, to sow or make fit to one's body, or such like, as job. 16. vers. 15.  Hebrew word doth aptly signify) made fit unto themselves, 
e The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chagoroth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cagar, to compass about, doth properly signify girdles, and for the most part is so taken in the Scripture, as Prou. 31.24. 1. Sam. 18.4. 2. Sam. 18.11. 1. King. 2.5. Ezech. 23.15. that which the words of the text doth signify, is that they plaited the small boughs of the figtree about their waste, thereby to cover their privities: which is as yet the order in some barbarous countries, where through heat they use no other apparel, as saith Isodor. lib. 19 cap. 22.  girdles of their loins, thereby to hide their privities. But why did they not rather cover their eyes, their ears, their hands, their mouth, which were all the chiefest instruments of this transgression; 
f August. de Gen. ad lit. 11. cap. 31. Item de peccator. merit. & remiss. lib. 2. c. 22. Item de nuptijs & concup. lib 1. cap. 5. & alij, rationem reddunt, quia in sua membra oculos iniecerunt, per concupiscentiam. Alij quod per haec membra peccatum forent transfusuri per generationem. Arego (absque aliorum praeiudicio dictum velim) maximam causam deputo misericordiam Dei, qua membris indignissimis lices maximè necessarijs aliquam pristine dignitatis scintillam permisit, quanquam peccati ratione, maximè tegerentur. Hisce verò qua nobis maximè videntur inhonesta, Deus copiosiore honore tegumenti decoravit. Hine verò impij omnia membra turpissima: boni viri honorifica sunt.  except it were to testify, that not only these now covered, but every part of them was shamefully defiled, and that the rest were to be uncovered, rather of necessity, than any worthiness. And surely their wisdom was not 
g Sapientiam primam retinuerunt licèt non sanctam, quemadmodum neque mortui sunt in substantia vivendi sed in qualitate vivendi, ut inquit Gregor.  so far perished, but they knew better means of covering, than fig leaves: but 
h Vers. 21. & Gen. 9.2. Nam quod homo per peccatum similitudinem Dei amiserit, Cyprian. lib. de bono patientia: Haec autem similitudo erat in similitudine dominij, Chrysostom. Hom. 9 in Gen. necesse est ut authoritatem in creaturas amiserit Adam, nec ijs potuit ulterius sine nova gratia legitimè frui.  their authority was gone, so that they might not, neither durst usurp them. They understood that the trees of the garden could not hide them, & yet through astonishment they hide themselves. But why came they not to confess their sin to God? How can a man come to God, 
i joh. 6.44. Ambros. de vocat. Gent. lib. 1. cap. 3. Nemo fidas sui● viribus, qua cum erant integrae, non steterunt. Bernard. Serm. 1. de Annunc. Si flare non potuit humana natura adhuc integra, quanto minus poterit per seipsam resurgere iam corrupta.  except the heavenly father draw him? How could they have hope in God for pardon, knowing his justice, and their own offence, and having no promise, 
k Rom. 4.3. & 10.8.  whereon to ground their faith? or how could they albeit the promise had been given, have of themselves received it 
l joh. 6.65. Philip. 2.13. Concil. Arausican. 2. cap. 9 Divini est muneris, cum & rectè cogitamus, & pedes nostros à falsitate & iniustitia tenemus. Quoties enim bona agimus, Deus in nobis atque nobiscum, ut operemur operatur. Idem cap. 15. Ab eo quod formavis Deus, mutatur Adam, said in peius per iniquitatem suam; ab eo quod operata est iniquitas, mutatur fidelis, sed in melius per gratiam Dei. Item August. epist. 28. Item de great. Christi lib. 1. cap. 19 & alibi. Fulgens. lib. 1. cap. 7.8.9. etc. Dei esse ut bonum facere velimus, & ut bonum facere valeamus.  without the power of the spirit of grace, reviving them being dead 
m joh. 8.44.  in sin? Wherefore as Adam was before in the similitude of God, so is he now 
n Origen. Hom. in Leuit. 4. Si pro misericordia crudelis, etc. abiecta imagine Dei, diaboli in te imaginem suscepisti, & bonum depositum tibi divinitus commendatum abnegasti.  of the likeness of the devil, 
o Gen. 8.21. Isai. 1.5.6.  abounding in sin, boiling with a tormenting conscience, and nothing outwardly before his eyes but death. These are 
p Jude vers. 6.  the chains of darkness, in which the evil Angels are imprisoned, and 
q 1. Pet. 3.19.  the wicked souls departed. In these Adam being wrapped, looked 
r Theodores. quaest. in Gen. 38. Siquidem post sententiam divinam, per singulos ut ita dicam, dies mortem expectabat.  as steadfastly for execution, as an offender condemned looketh for the sword.   

Question 8. verse 8. How it is said: they heard the voice of the Lord God walking: and of the answer of Adam being examined, until the fourteenth verse?  
WHen man through sin 
a Psal. 119. vers. 176.  had lost himself, the Lord like a 
b Matth. 18.12.  careful Pastor, goeth 
c Aliqui contendunt, hoc Dei judicium immediatè post commissum initum esse. calvinus postera in aurora. Plures ad vesperam eius diei. Non est, ut opinor, horum diversa animi sententia, nam unusquisque summa cum convenientia actum pro tempore statuit. De catero inane est movere lights.  speedily after him to seek him, and like a 
d Chrysost. de Prou. lib. 1. Ita ferè & medicu●, si vulnus negligat ac deserat, purulentum amplius reddit: sin verò id contractum, iugiter depurare persistat, ulterius progredisaniem ac morbi virus vetat.  good Physician bringeth with him medicine to heal his 
e Psal. 147.3.  sickness. They heard the voice of the Lord God walking, saith the text: which some 
f Rabb. jonah & Rabb. Solom. in Comment. & alij.  interpret: they walking heard the voice of the Lord God: some 
g Pagnin. in translat. priore. Tremel. Vocem jehovae Dei itantem reddit.  other: they heard the walking voice of God, that is, according to the Hebrew phrase, 
h Exod. 19.19.  waxing more and more loud & terrible. But of the 
i justin. Martyr. dialog. cum Triffon. Hieron. in Tradit. Hebra. Item in Psal. 81. Audivit vocem Dei ambulantis, quia ipse cum Deo non stetit. August. de Gen. ad lit. lib. 11. cap. 34. & de Trin. lib. 2. cap. 10. Quomodo enim possit ad literam intelligi, talis Dei am●ulatio & collocutio, nisi in speci● humana non video. Neque enim dici potest, vocem solam factam, ubi deambulasse dictus est Deus (si modo ita interpretandus est locus, quod aliqui negant) aut eum qui deambulabat, in loco non fuisse visibilem.  most interpreters, and as I take it, most consonant unto the scope of Scripture, it is taken for the voice of the Lord God walking, that is to say, 
k The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kol, doth often signify a sound or noise, strepitus: as 2: King. 6.32. Ezech. 1.24. where this word is five times used in one verse for sound.  the sound of his feet; meaning thereby no doubt, that the Lord did manifest a token of his presence. That the Lord did walk in the garden, who is 
l 1. King. 8.17.  not contained in any place, but himself containeth 
m Act. 17.28. Coloss. 1.17.  time and place, and all 
m Bernard. de considerate. ad Eugen. lib. 5. In quo omnia, non quasi in loco, sed quasi in virtute, etc. Suo autem sublimi & incomprehensibili modo, sicut omnia in ipso, sic ipse in omnibus est. Deus non est in loco inclusus, sed ipse continet locum: per omnia est & in omnibus.  things; is spoken either 
n Chrysostom. Hom. in Gen. 17. Voluit illos haec tali modo sentire, ut in magno mentia angore constituerentur, id quod factum est.  according to the present sense of Adam; or rather, 
o justin. Mart. Dialog. cum Triff. Quod autem jesus fuerit, qui Mosi & Abraha & alijs sanctu patriarchis apparuit, etc. Tertul. adver. Praxeam. Ipse enim & ad humana semper colloquia descendit, ab Adam usque ad Patriarchas. August. epist. 3. Novit Deus venire, non recedendo ubi erat; novit abire, non deserendo quò venerat: miratur hoc mens humana; & quia non capit, fortasse non credit.  that the Son of God, who afterward was clothed with our flesh, appeared unto them, as before he 
p Gen. 1.29. & 2.15.22.  did, not by the substance 
q joh. 1.18. 1. Tim. 6.16.  of the deity which is invisible, but by 
r August. de Gen. ad lit. lib. 11. cap. 33. Nunc tamen quod a●dierunt, etc. Non nisi per creaturam visibiliter factum est, ne substantia invisibilis eorum sensibus, locali & temporali motu apparuisse credatur. Idem. de Trin. lib. 2. cap. 10. Et ille videtur loqui ad primum hominem, qui dixit fiat lux: (scil. Trinitas quo modo per verbum fecisse commemoratur) & potest esse transitio occulta à persona ad personam. Idem. de civitat. Dei. lib. 16. c. 29. Et idem apparuit non per id quod est, sed per creaturam, quae sibi subdita est. Idem. in epist. 102. In specie qua voluit, sicut & quibus voluit.  the ministery of some creature, as it pleased him. Neither can it rightly be gathered by the words of Scripture, that this his coming was in more 
s As that he came with tempest or whirlwind, as some do understand, by the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruack,) wind or cool of the day.  terrible manner, than was accustomed, whereby Adam had any farther cause of fear, but that which arose of his own default. But such is man's corrupted nature, that whether the Lord do come in 
t Matth. 17.5.  mercy or in judgement, his presence 
u Matth. 17.6. Heb. 12.21.  can not be endured, no not even of righteous and holy men. But here the Lord doth come to judgement, notwithstanding he maketh man therein partaker of his endless mercy. The form of this judgement is described: partly, that the righteousness of God 
x jerem. 2.5. Eorum scil. qui Deum ex hoc judicio Ada nimis petulanter severitatis arguunt. juliani scil. & nostri temporis nonnulli: de quibus verè dicitur: Humiliter irrepunt, blandè capiunt, molliter ligant, latenter occidunt. Leo. Serm. 5. de I●iunio. 10. mens.  might be maintained against the slanders of the wicked: partly also 
y Chrysost. Hom. in Gen. 17. Et quasi mansuetus judex & misericors, in tribunali terrore & horrore pleno, sedet & examinat diligenter. Per hoc nos docens, ne quam fratrum nostrorum condemnemus, nisi causa antè diligenter cognita.  that it might be as a pattern unto men, who are authorized 
z Deut. 16.18. & 17.15.20. Psalm. 82.1.6.  of God to judge their brethren. And again, as an 
a Compare Matth. 25.32.33.34.41. Reu. 20.12.  example of the latter judgement, where transgression shall no more be pardoned, but there shall be judgement 
b jam. 2.13.  merciless, in that every wicked one without the means of a mediator, shall receive the fruit of his own works. First of all the Lord by coming, giveth token of the searching out of guilty persons, as a judge. secondly, 
c Vers. 9  he calleth them to the bar of judgement. thirdly, he examineth the cause; and lastly giveth sentence upon the same. In the discussing whereof doth notably appear, the 
d Contra Pelagianos & Papistas, in doctrina liberi arbitrij, Concil. Trident. Sess. 6. cap. 5. & Can. 4. Bellarm. Tom. 3. part. 3. lib. 3. cap. 5.  untowardness of the nature of all mankind to come to God; that neither it can come 
e Concil. 2. Auransican. cap. 25. Prorsus donum est Dei, diligere Deum. Ambros. de vocatio. Gent. lib. 1. cap. 6. Et ut brevissimè pateat qualis sit humana natura sine gratia, dicat Apostolus Iudas quid agat vel ignorantia imperitorum vel doctrina sapientum. Hi autem (inquit) quaecunque quidem ignorant, bl●sphemant: quaecunque autem naturaliter ut muta animalia norunt, in his corrumpuntur. August. lib. de natura & gratia. cap. 32. Praevenit misericordia ut sanemur, quia & subsequitur ut etiam sanati vegetemur. ibid. cap. 33. Caneat homo, nedum quod Dei est deputat suum, amittat quod Dei est & redeat ad suum.  of it own accord, neither being provoked, unless it be 
f joh. 6.44. Hos. 4.16.  overruled by the power of grace. secondly, that it is by grace only 
g Rom. 11.6. Ep●es. 2.8.9. Concil. Arausican. 2. can. 12. Tales nos amat Deus, quales futuri s●mus ipsius dono, non quales sumus nostro merito. August. epist. 105. Quia universa ista massa meritò damnata est, contumeliam debitam reddit justitia, honorem donat indebitum gratia, non meriti praerogativa, non fati necessitate, non temeritate fortunae, sed altitudine divitiarum sapientiae & scientiae Dei.  that we are delivered, which 
h Philip 1.6. Fulgent. lib. de Praedest. cap. 8. Primum inchoans in homine voluntatem bonam, deinde eandem voluntatem adiuuans inchoatam.  doth both begin and finish our salvation, as here appeareth. The Lord findeth man 
i Vers. 8. Luc. 23.30.  possessed with terrors of death; he cometh therefore, to 
k Look question 16.  appease his conscience, and to plague his enemy. Man can in no wise endure his coming, but flieth from God, and seeketh most brutishly to shun his presence, 
l jerem. 23.21. Bernard. in Psalm. qui habitat. Serm. 6. Deus est in omni loco, omnia universaliter continens, omniaque disponens, sed longè tamen aliter atque aliter. Apud homines est praestant & dissimulans, apud eloctos operans & seruam, apud superos pascens & cubans, apud inferos arguens & damnans.  who is present every where, and to hide himself from him, from whom the 
m Psalm. 139.12.  darkness cannot hide. But the Lord preventing 
n Chrysostom. Hom. in Gen 17. Verùm diligentur. tendite, videbitu q●antum inte sit inter misericordiam Dei, & homi● 〈◊〉 se austeritatem. 〈…〉 est, & 〈◊〉, & inter●ogat, & r●sponsum accipit, & quasi am●●●● amno loquitur, & exp●●●tul●t cum eo, etc. 〈◊〉 homines ●acere nunq●●m serrent interse, lu●s candem naturam sertuisint.  him in mercy, doth cause him to appear, who otherwise, as he had made himself through sin 
o R m. 6.16. Ephes. 2.2.  the slave of Satan, had justly so continued, forasmuch as of his own accord 
p Rom. 6.16. joh. 6.44.  he yielded him obedience, and would not, or could not will to be released. And yet this second mercy was not enough for Adam, he abuseth it as he did the former. And seeing he cannot hide himself being drawn perforce out of his covert, he is so far void of grace, that he seeketh what he can to hide his sins, keeping them 
q Prou. 28.13.  thereby (somuch as in him was) from being pardoned. And so desirous is he, that 
r joh. 3.19.  they should not come to light, that he addeth therein 
s Deut. 29.19.  as the Scripture saith, drunkenness to thirst, and covereth them with blasphemies and lies, and by charging the Lord himself to be the author of them. The Lord first calleth him: where art thou? that is, in what state 
t Tertul. in Martion. lib. 2. Quaerit Deus, nec incertus admissi, nec ignorans loci. Chrysostom. Hom. in Gen. 17. Significat, quasi●ta diceret ad illum: qui factum est? in alio statu reliqui te, in alio nunc invemo. unde tibi hoc accidit? Qui● te in ta●tam induxit alierationem?  art thou? how is it that thou fleest my presence? Here had Adam just occasion to have answered, Lord I have sinned, Lord I crave thy mercy. But saith Adam: I heard thy voice, etc. that is, thou art every way so terrible unto me, that even thy voice will not suffer me to be free from fear, no not in this garden which thou hast given me, to be my dwelling place. And as thou art glorious unto me and fearful; so I am naked, and therefore ashamed to appear: wherefore this is the cause of my not appearance; my nakedness wherein thou hast created me, and thy Majesty which is greater than such a creature can endure. What falsehood and lies, and devilish hypocrisy doth rest herein, the Lord himself uncovereth, whereas he answered: Who told thee that thou wast naked? etc. That is to say, thou wast naked before, and hadst no shame of nakedness, also my glory was the same it is: how cometh it now that thou art ashamed of thy nakedness? this can be of no other cause, then of thyself: hast thou eaten of the tree? etc. Of shame and guiltiness of conscience the only cause is sin. Wherefore tell me plainly: hast thou eaten of the tree whereof I commanded thee thou shouldest not eat? Here again was Adam compelled to show, if any relic of grace remained in him, to have plainly confessed his fault and craved mercy: but herein appeared no more show of grace or goodness remaining in him, then shall be of the 
u Luc. 13.26. Matth. 25.11.44.  reprobate at the latter judgement: he confesseth the fact, but not the fault. This woman which thou gavest to be with me, etc. This woman is in the fault that gave it me to eat, yea thou thyself didst give this woman to be with me, by whom I was provoked to offend; wherefore in that I eat the fruit, mark in justice, who is in fault thereof. A notable confession, and worthy pardon. Such 
x Concil. Arausican. 2. can, 2. Si quis soli Adae praevaricationem suam, non & eius propagini asserit nocuisse, aut certe mortem tantum corporis quae poena peccati est, non autem & peccatum, quod mors est animae, per unum hominem in omne genus hominum transisse testatur: iniustitiam Deo dabit, contradicen Apostolo; per unum hominem, etc. Rom. 5.  is the nature of all men, unless they be guided by the spirit of grace, which is not of themselves; for even the woman immediately doth show the same corruption. Here may you see the very image of Satan's wickedness and subtlety. Hatred 
y Psalm. 81.15. Huiusmodi est Satanae denominatio.  against God, as though he were the cause of man's offences; 
z Vers. 1.4.5.  blasphemies in accusing him of blame; hatred 
a joh. 8.44.  against man; in so much that Adam spared not now his own flesh: hypocrisy and lies, whereof this confession was fully fraught. God gave unto him the woman 
b Gen. 2.18. Et eo nomine ingrati sunt erga Deum Sophista tam Ethnici quàm pontificij, qui nupiijs quibusdam interdicunt.  for a stay (as Adam knew right well) and not a stumbling block: and she gave him of the tree; she 
c Chrysostom. Hom. in Gen. 17. Nusquam necessitas, nusquam violentia, sed voluntas & electio; dedit solum, non coegit aut vim fecit.  could not compel him; but persuade him to receive it; 
d Chrysost. Hom. in Gen. 17. Nam licèt mulier cibum dederit, sufficiebat tamen mandatum meum, & timor supplicij ad fugam escae incutiendam. Num ignorabas? Num nesciebas? Ideo curam vestri gerens praedixi, ne in haec incideretis.  mulier tibi ad transgressionem mandati ministravit, tu propterea insons non eris. Caput enim es mulieris, & propter te producta est. 'tis autem ordinem perverticti; oportebat reliquum corpus capiti obsequi; sed diverso modo res evenis, corporique reliquo caputobsecutum est, & quae sursum erant, in infimum locum devenerunt.  his part it was to rule her as the head, and not to follow her as the heels. Thus we see that there remaineth in man 
e jerem. 4.22.  wisdom to do evil, but to goodness there is none understanding. secondly, that the wicked are perverse 
f Psalm. 58.3.  even from the womb. thirdly, that Hypocrites are grieved and ashamed 
g 1. Sam. 15.24. 1. King. 20.43. & 21.27.  of the punishment, not of the fault of sin. fourthly, that man being dead in sin, his 
h Psalm. 5.9. To send forth stinks of blasphemies and slanders. Matth. 15.19.10.  throat is as an open sepulchre, 
Bernard. Sermone de Dupl. Baptism. Serpens o Eva decepit te, decepit profecto non impulit aut coëgit. Mulier tibi o Adam de ligno dedit; sed offerendo utique, non violentiam inferendo: neque enim potestate illius, sed tua factum est voluntate, ut eius voci plus obedire● quàm divinae.  all his members 
i Rom. 6.13.  are weapons of unrighteousness, and can no otherwise be converted 
k joh. 5.21.25. revel. 20.5.6.  then as dead men are raised from the grave, not by the power of any creature, but 
l joh. 6.63. & 15.5.  of the Lord.   

Question 9 verse 14.15. How the punishment of the Serpent is to be understood, and what this meaneth: he shall break thy head, and thou shalt bruise his heel?  
NOw that the Lord by due examination hath found out the offenders, and the fault, and the original thereof, he proceedeth to pronounce the sentence of desert. And because the Serpent is found to be the first in sinning, the Lord justly also maketh him the first in punishment. In whom must be considered, that as before 
a Quest. 1.  we showed the serpent was the instrument, and Satan the author and chief worker in the temptation: so the Lord doth declare his vengeance on either of them, according to desert; insomuch that the Serpent, who did not of his own accord offend, but was compelled to be an instrument by Satan; the Lord doth in great displeasure for the love of man condemn, 
b Chrysostom. Hom. in Gen. 17. Nam sicut clementissi● pater, ●unien● eum ●ui filium suu●●oc●i●e it, & gla●i● & easem ●uibus si●●● su●● oc●●su● de●truit, & in ●ulta frusta fran●it: eo 〈◊〉 modo & D●us epit. Quip serpent quasi gladius quidam di●bolicae seruivis malitiae  as one that in anger, breaketh the sword, wherewith his son or friend was wounded. Wherefore as these two were joined together in the trespass, and yet did severally offend; so it must be understood that the Lord in punishing them together, doth notwithstanding give either of them according to their nature, several punishment. That which belongeth to the brutish creature, is according to the words and letter to be understood; that which belongeth unto Satan, being a spirit, is figuratively & spiritually to be perceived. Wherein I find diversity among interpreters, according to the 
c 1. Cor. 12.4. 2. Pet. 3 15. Hieron. epist. ad August. 30. inter ep. August. Quisque in suo sensu abundat, juxta Apostolum Rom. 14. alius quidem sic, alius autem sic.  divers measures of their knowledge; some taking this to be pronounced of the Serpent only, and that which belongeth unto Satan, to be understood: some, that this belongeth unto Satan only, under the figure of the Serpent: some again, that it is to be understood of both, in divers senses and meanings of the same words: and some also, that they are both punished, but in divers words; as that the former part belongeth to the Serpent, the latter part belongeth unto Satan. And surely for mine own part I rest in this; that the same may be wholly understood of the Serpent, according to the letter of the text; and wholly also of the devil, in the spiritual meaning of the Lord: but yet, that the former part belongeth more properly to the Serpent, the latter part thereof to Satan. The Lord did not ask the Serpent, as he did the woman: why hast thou done thus? because if we consider it of the Serpent, as of the brutish creature, he was destitute of reason 
d Caluin. in Gen. 3. Quia nec in bestia sensus erat peccati, & diabolo nullam spem veniae residuam facturus erat.  and without the sense of sin, neither to speak of sinning properly, 
e August. de Adulter. coniug. lib. 1. cap. 16. Peccare autem propriè non est nisi eius, qui utitur rationali voluntatis arbitrio, quod in onmibus mortalibus animantibus, non nisi homini est divinitus attributum.  could he sin, although he were the instrument thereof. If we consider it of Satan (whom the justice of God doth 
f Ambros. lib. de suga Seculi, cap. 7. Etenim quia malum Deus non fecit, sed nequitia diaboli inseruit, vindictam Deus distulit, ut ab ipsis quos deceperat diabolus vinceret tur, etc. nam Christi gratia quae te resoluit, illum adstrinxit: manet enim maledictio directa in serpentem propter tuam deceptionem.  chiefly level at in punishing) he being the author, was without excuse; neither could he in justice in any wise be pardoned, either of his first or latter offence. For therefore is the sin of 
g Qui primarius suit apostata.  Satan, & of the Angels 
h job. 4.18. 2. Pet. 2.4. jude. v. 6.  that fell together with him, 
i Cyprian. exposit. Syml. sect. 39 Artic. Credo sanct. Eccles. etc. Concilium vanitatis est, quenquam (sicut Origen.) diabolum debita absoluere damnatione poenarum,  desperate, and without recovery of pardon: because that being created in the 
k August. Tract. in joh. evang. 110. Cum verò noverimus bonorum omnium creatorem reparandis angelis malis nihil gratiae contulisse, cur non potius intelligimus, quòd tanto damnabilior eorum iudicata sit culpa, quanto erat natura sublimior? tanto enim minus quàm not peccare debuerunt, quanto meliores nobis fuerunt. Idem sive author de mirabil. Sac. Scrip. lib. 1. cap. 2. Angelus in summo honoris sui ordine constitutus, immutationem ad excellentiorem statum non habuit, nisi per contemplationem sui creatoris confirmatus, in eo statu permaneret ubi conditus fuit: & idcirco prolapsus, iterum revocari minimè potuit, quòd de sublimissimo sui ordinis statu proruit. Homo autem in terra positus, meliorem & spiritualem vitam aliquando recepturu●, etc. clementia igitur conditoris est non ad primum ordinem sed ad summam beatitudinem revocatus.  highest perfection that a creature can contain: there was, nor could be any more excellent estate of any creature, whereunto they might in mercy be restored, then that which they had already despised and rejected. secondly, they sinned 
l Heb. 6.4.5.6. & 10.26  against the spirit they had received, and 
m Heb. 10 27. August. de mirab. lib. 1. cap. 2. Ad cumulum diabolici peccati illud accedit, quod statim postquam peccavit, foneam desperationis incurrit.  thereby fell into perpetual desperation, of the pardon of their fault. Thirdly, they sinned without provokement, 
n August. quaest mixed. 1. Nemo fidelium dubitet diabolum apostasy suae authorem non habere. Vide & de lib. Arbis 3. cap. 28.  and therefore the justice of God would not permit, that they should have help to rise again. The Serpent therefore, as he was the instrument, the Lord doth stain the nature of his first creation, with horrible & 
o Vers. 14.  perpetual disgrace. Thou art cursed (saith he) above all cattle: that is to say, although all cattle through Adam's fault 
p Verse 17. Rom. 8. 2●.22.  are partakers with him in his punishment, yet thou which hast deserved by thy own default, shalt (as reason is) endure a greater misery than any other. He showeth wherein: in his going, in his meat, in hatred unto 
q The woman and her seed.  man. The going of Serpents may seem 
r Chrysost. Hom. in Gen. 17. Sicut diabolus qui per te operatus est, è coelo deo sum impu●sus est, etc. ita similiter impero, ut & in tu aliam formationis figuram habeas, & super terram repas. Basil. Hom. de Paradis. Serpent tunc non horribiliter in terram prorepens, ac veluti inundans; sed alius super pedes gradiens. Adam gave him his name in Hebrew not of his creeping, but of his subtlety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nachash.  to have been before more comely, either by the uprightness of their bodies, or other means; or else it may be taken that the 
s Gen. 2.25. & 3.7.  comeliness which he had before, was turned (as Adam's nakedness) into shame; so that same which before was nature, is now made misery and changed into punishment. The herbs of the field were wont 
t Gen. 1.30.  to be his meat, now is he condemned to eat the dust, that is to say, to penury and extreme 
u Chrysostom Hom. in Gen. 17. Et semper in hoc maneas statu: & solus ex animantibus terra pascaris.  necessity. For although the Serpents 
x Aristot. Histor. anim. lib. 8. cap. 4. & communis experientia.  do feed oft-times on other creatures, as frogs, fishes, birds, flies, blood and 
y Plin. lib. 8. c. 14. Boae serpents in Italia tantae magnitudinis, ut Divo Claudio principe, occisa in Vaticano, solidus in al●io spectatus sit Infans: Aluntur bubuli lactis succo, unde nomen traxere. De serpentibus immanissim. quaere historiam: unius, Ptolemaeo Philadelpho dono missi. Diodor. Sic. lib. 3 Item contra quem Atilius Regulus bellavit in Africa, ad Bagradan. Tit. Livi. Decad 2. in epit. Plin. lib. 8. cap. 14. Lucius Florus lib. 2. cap. 2.  milk of beasts; yet the Lord hath made their nature so 
z Circa Thessaliam à ciconijs nisi devorarentur, inhabitabilem redderent eam regionem, prae multitudine: Tradit Aristot. lib. de mirab. Ascultat. Ne intra terrem recipi unquam serpentem à quo homo fuerit morsu●, tradit. Dioscor. lib. 6. Plin. lib. 8.  odious to all creatures, that they dare scarcely of any be espied, whereby through penury and famine they are compelled to eat the dust, and therefore as besieged with so many enemies, they take delight to hide themselves within the ground. And although they were before created, as servants unto man; yet are they now against man's estate so fierce and cruel, that if at any time 
a Certum ex communi experientia.  they find him sleeping, or in case that they are sure to prevail against him, they spare not the hurt of their own bodies to do him violence. And but for the fear they stand in, of the nature of man, 
b Gen. 9.2.  which God for the love of man, hath put within them; they would surely maintain more open war. Wherefore they are not without cause in hatred unto man, both in respect of the 
c Aug. quaest. in Exod. 8. Ad justitiam pertinet ut animal hominibus noxium perimatur.  permission of the Lord, as also in regard of the hurt that is in them, especially to women, who as they are more weak, are also more justly fearful of them. If any shall demand how all this may be understood of Satan. Consider that albeit he was before 
d Ambros. de Paradis. cap. 15. Non tam propter corporis figuram, quàm quod propter terrenas cogitationes, de illa coelesti beatitudine sit lapsus.  accursed, by his fall; yet as he doth increase his sin, so he doth increase his curse. He is cursed also above 
e August. de Gen. cont. Manich. 2.17. Quia pecora non amiserunt beatitudinem aliquam coelestem quam nunquam habuerunt, sed in natura sua quam acceperunt degunt vitam.  every creature most worthily, because he is the fountain of the curse upon the creatures. His going is upon his belly; that is, as it were creeping on the earth; which 
f 2. Pet. 2.4.  signifieth that he is plunged in the lowest degree of misery, and perdition. And also dust shall be his meat all the days of his life: that is, 
g Cyprian. in Symbol. Concilium vanitatis est, diabolum debita absoluere damnatione poenarum.  he shall never be delivered by any grace, from that fearful malice, mischief, rebellion, and wickedness, wherein he taketh now 
h August. de Gen. cont. Manich. lib. 2. cap. 17. Poena eius est ut in potestate habeat eos, qui Dei praecept●t contemnunt, & in de maior ei poena est, quia de hac tam inse●t●●. potestate l●tatur. Idem de Gen. ad lit. lib. 11. cap. 36. de duplici sensu verborum. Hoc ergo verè est dictum se●penti: jam caetera verba Dei sunt, quae libero lect●ris in tellectui relinquuntur, utrum prop●iè an figuratè accipi debeant, etc.  delight. Also the Lord putteth enmity &c. (wherein he beginneth to restore the woman & her seed) between the woman and her seed, and Satan and his seed; that is to say, between the godly children of the woman restored, & him, 
i Act. 13.10. 1. joh. 3.8 10.  his Angels and servants here on earth, who do continually make deadly 
k Psal. 15.4. & 139. vers. 21.22. Amos. 5.10. Act. 13.10. Apoc. 12.17.  strife; so that the true seed of the woman 
l Ephes. 6.13. 1. Pet. 5.9.  are commanded, withal their might, to fight against him. The effect whereof which followeth, belongeth properly to sathan: he shall (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jeshuphcarosh) break or crush thy head: that is, 
m 1. joh. 3.8.  dissolve thy malice, 
n Isai. 27.1. Rom. 16.20.  subdue thy power, and finally 
o Matth. 25.41. revel. 20.10.  destroy thee with the second death: and thou shalt bruise his heel: that is, thou shalt not exceed or go beyond his heel in offending of his body: so that thou shalt receive much more hurt by thy maliciousness, than thou shalt cause to Adam; for he by his 
p Iren. lib. 3. cap. 34. & 39 primum hominem fuisse saluatum cont. Tatianum probat.  posterity shall be restored, but the same his seed shall utterly confound thy pride and fury. Thus all the enemies of God do work their own confusion, and the 
q Prou. 16.4.  glory of God against their wills. And so wise and good is the Lord our God 
r Psal. 76 10. fulgent. lib. 1. cap. 27. Bene quip malis interitus à Deo redditur, quam●is sit malu interitus ijs, qui nunc justè des●runtur, & ●ostmodu justè torquebuntur, etc. nam & hoc tempore▪ quo discedentes malos descrit Deus; non operat●● in ijs quod e● di●● licet, sed operatur per eos quod ei placet. Postmodum ijs reddituru●▪ quod ab eius justitia merentur. Recipient enim, non pro eo quod Deus bene usus est eorum operibus malis: sed pro eo quod ipsi malè abusi sunt Dei operibus bonis.  that he can use every crooked instrument, and make every work thereof to serve unto his glory, and the 
s Rom. 8.28.  salvation of his Church.   

Question 10. verse 15. What seed of the woman it is, that breaketh the Serpent's head?  
THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zerahh translated seed, 
a Nomen est collectiwm Linacer Grammat. lib. 1 Quod singulari numero multitudinem significat.  doth sometime 
b Gen. 49.6. job. 5.25.  in the singular number, signify a multitude or many children, and sometime 
c Gen. 4.25. Levit. 22.13.  it is taken but for one singular person, a man's son or child, the fruit of his body. In the former sense it is said: I will put enmity between thy seed and her seed: that is, between every one of thy seed, and every one (indefinitely 
d Quidam enim inventi sunt, quibus serpentes terrestres terrori non sunt, quemadmodum Tiberius Caesar serpentem manu sua cibavit, & in oblectamentis habuit. Sueton. lib. 3. cap. 72.  taken) of the woman's seed. In the latter exposition it is said: he, or it, or that same seed, that is, one singular person of that seed, shall break thy head. What one is he? even 
e Isai. 11.1.2. Matth. 1.21.  jesus the Son of the 
f Matth. 16.16.  living God, who took unto his Godhead 
g Heb. 2.14.16. Athanas. in Symbol. Non conuersione divinitatis in carnem, sed assumptione humanitatis in Deum.  the woman's seed, and was borne of Marie the virgin, 
h Iren. lib 3. cap 20. Si homo non vicisses inimicum hominis, non justè victus esset inimicus: Rursus nisi Deus donasset salutem, non firmiter haberemus eam, & nisi homo coniunctus fuisset Deo nostro, non potuisses particeps fieri incorruptibilitatis.  that in the person of man, he might overcome the enemy of man, & recover again by righteousness, that which man had lost by sin. Whose heel was bruised 
i Leo de pass. Dom. Serm. 1. Prorsus viraque natura unus Christus, nec verbum ibi ab homine disiunctum, nec ●●mo est dissociatus à verbo. Non est fastidiata humilitas, quia nec imminuta maiestas: nihil nocuit naturae inviolabili, quod passibili oportebat inferri.  when his body was crucified: whose heel is bruised, 
k Act. 9.4.  when his members by Satan are afflicted. So that it may not only be translated, as 
l Rabb. Abraham. Pagninus, & Tremel. hoc conteret.  some do, it; that is, that same seed; but much better, he: namely, that one person; as 
m Iren. lib. 5. cap. 3. ipse tu●m. Cyprian. ad Quirin lib. 2. ipse tutum. Leo. Magn. de Natiu. Dom. Serm. 2. Denunciam serpenti futurum semen mulieris, quod no●ij capitis elationem sua vertute contereret, Christum scilicet in carne venturum Deum hominemque signans, qui natus e● virgine, violatorem humanae propaginis incorrupta nativitate damnaret.  many other, & even 
n Hieron. lib. Tradit. in Gen. Ipse servabit caput tuum. Melius est in Hebaero, ipse conteret caput tuum.  Hierom himself, and the Septuagint translation, and our English hath it. But some of the 
o Chrysostom. Hom. in Gen. 17. Sed mala fide translatus, tam contra verba manifesta & sensum authoris, uti testis est, & obseruavit ante nos Philip. Montanus. Ambros. de Fuga Seculi. cap. 7. August. de Gen. ad lit. lib. 11. c. 36. Idem de Gen. cont. Manich. lib. 2. cap. 18.  Fathers, misguided by the translations of Aquila, of Symmachus, and Theodotion, which chiefly in their time were in use, do read it, she shall break: so also doth 
p Targ. Hieros. interpretatur tamen de Messiah.  the jewish Targhum which those translators followed, as jewish 
q Epiphan. lib. de mensuris & pond. Aquila expulsus ob Astrologiae studium ab ecclesiae, proselytus fit, & circumciditur Iu●aeus; deinde tradidit se ad discendum Hebraeorum linguam, quam eum summè didicisset, interpretatus est scripturas, quo aliqua ex receptis libris perverteret, & testimonia de Christo in scriptures prolata, aliter ederet. Hunc secutus est Symmachus Samarita, qui nunquam recepit fidem: hunc autem Theodotion Ponticus ex Sectatoribus Marcionis, qui & ipse ad Iudaismum declinans, interpretationem edidit. Ha● collegit omnes Origenes, & istis praeter vulgares codices patres usi sunt, ut apparet ex Hieron. & alijs.  heretics: yet none of these expound it of any other 
r Non dum de Maria vel somniantes.  woman then of Heva, saving that 
s Aug. de Gen. cont. Manich. lib. 2. c. 18. Dicit animalem partem hominu, quasi mulieris imaginem ostendere. Item. Semen diaboli suggestio est; semen mulieris fructus boni operis.  in a mystical sense, they take it for the affections of the mind. But the church of Rome will needs read it, she shall break, & understand it of the virgin Marie, giving unto her the 
t Quam mediatricem Dei & hominum agnoscunt. Vide infra.  glory of breaking the Serpent's head: and those that refel their folly by the truth of the Hebrew text, which is the very 
u Vide Whitaker. x de Script. quast. 2. c. 2.  language and words, which Moses wrote himself, they 
x Carthusian. in 3. Gen. (sive sit Coloniensium marginalis nota) Vulgata editio, imò & ecclesia Catholica, hactenut legit hoc in loco, Ipsa, non ipse aut ipsum, quemadmodum curiosi & nostri temporis Hebra. isatores legunt.  call in disgrace hebraisatores: as likewise those which acknowledge a figure in the words of Christ, 
y Matth. 26.26.  this is my body; 
z Anton. Constantius, alias Stephan. Gardiner. lib. de Eucharist.  they call at their pleasure figuratores: & those which maintain the authority of Scripture, to be above the church of Rome, they term by a new name 
a Albert. Pighius.  Scripturarios, and I would to God, they did practise no greater mischiefs. Although (God be praised) the wisest of them, begin to mislike 
b bonavent. in 3. sent. dist. 15. q. 2. Canendum est (inquit) ne dum excellentia Mariae matris ampliatur, filii gloria minuatur. Alensi●. quaest 92. Caietan. in Comment. in Gen. 3.  their own Idolatry in this point, & to give testimony to the truth. For even Andradius 
c Andrad. desens. Trident. fid. lib. 4. Quod quamuis Deiparae virgini mu●ti p●è & religiosè accommoddi, tamen cum & in vetustissimis quibusdam Latinis exemplaribus reperitur, Ipse, & cum Hebraeis id voluminibus conspires, ita esse legendum non dubito.  saith, he doubteth not, but it should be read he, not she shall break: and Montanus translateth it: not she, but it, that is the seed. Notwithstanding, it is a wonder to behold, how fast they stick in their own pollution. They count it 
d Colonlensis nota: curiosi & nostri temporis Hebraisatores, etc.  a curious matter to contend as it were for a letter in the Scripture. Surely the difference in the letter is not great; but the difference that cometh of the letter 
e Extreme idolatry to place the Virgin in any step of the office of mediation.  is great, and the 
f Gregor. Epist. lib. 6. ep. 30. Alia sunt frivola valde innoxia, atque alia vehementer nociva.  hurt is very great that ariseth thereof: and God hath said, you shall 
g Deut. 12 32. Prou 30.6.  put nothing to my words, and therefore man may not presume to add a letter. Again, they defend it by 
h joseph. Antiq. lib. 1. c. 3. In quo nihil express reperitur; Ambrosijs, Augustini, Bedae, Bernardi, Rabbani & alior.  antiquity, and by Saint Hierome, who they 
i Reliqua omnia praeter Psalmos, & quosdam. Apocryphos libros, ex version Hieronymi ex Hebraeo habemus in editione vulgata, testatur Bellarm. tom. 1. cont. 1. lib. 2. cap. 9  say, did so translate it. The whole antiquity that can be found, ariseth but from 
k According to which Theodotion and his fellows would have corrupted the sacred Scriptures by their false translation, and have darkened the doctrine of the Messiah.  jewish errors: and those Fathers which followed the same, 
l For they understood it of the woman Heva, so far forth as she was to bear that seed: but it is one thing to be the mother of the Mediator, and another to be the Mediatrix, or to have aught to do in the office of the mediation. In that sense, not only Marry, but Mary's mother, and all the progenitors of Christ may equally be said to tread the Serpents head: yea all the faithful, as they are members of his body, do tread upon his head. Rom. 16.20.  swerved not, as these do, in the point of faith, but only did obscure it. And as for Hierome, who can believe, (seeing 
m Hieron. tradit. Hebrae. showeth most plainly how it was commonly read in his time, and how it should be read (he) as aforesaid.  his own voice doth testify of him also otherwise) that so great a 
n Quem vulgo ecclesiae doctorem, sicut ipse ecclesias magistrum Origenen salutavit.  Doctor could err of ignorance, or commit such a fault, as a boy of the first weeks teaching in Grammar, is able to amend. For albeit it be confessed by 
o Alfonsus' de Castro. lib. 1. cap. 4. Non enim credo aliquem esse adeo impudentem Papae assertorem, ut ei tribuere hoc velit, ut nec errare, aut in interpretione sacrarum literarum hallucinari possit: nam cum constet plures eorum adeo illiteratos esse, ut grammaticam penitus ignorent, qui fit ut sacras literas inte pretari possent?  witness approved of themselves, that it is of certainty, that many Popes of Rome, have been so unlettered, as that they have been utterly ignorant of Grammar: yet Hierome we know, being 
p Hieron. Epist. ad August. Tres Simul, etc. Ego in parvo tuguriolo cum monachis, id est cum compeccatoribus meis, de magnis statuere non audeo. Idem ad August. epist. Crebras add me, etc. non convenit, ut ab adolescentia usque ad hanc aetatem in Monasteriolo cum sanctu fratribus labore desadans, aliquid contra Episcopum communionis meae scribere audeam.  but a poor 
q Quem diu post obitum in numerum Cardinalium asciverunt, Titulo Sancti Laurentij: eundem tamen simplicem presbyterum fuisse testatur Bellarminus. Tom. 1. contr. 3. lib. 1. c. 27.  minister of the Gospel, was 
r August. de civit. Dei. lib. 18. cap. 43. Quamuis non defuerit temporibus nostris Presbyter Hieronymus, homo doctissimus, & omnium trium linguarum peritus. Et Hieron. de seize testatur Epist. ad Rusticum, & ad Lucinium.  excellently skilful in the Hebrew, Greek, and Latin tongues, and in other knowledge 
s Idem Hieron. adverse. Ruff. apolog. 3.  greatly learned. Neither was his conscience so defiled, that in the foundation of man's salvation, he would have corrupted the truth of God. But be it that Hierome had so translated it. Hierome might err 
t August. de Baptism. contr. Donatist. lib. 2. cap. 5. In nullo autem aliter sapere, quàm se res habet, angelica perfectio est. Humanum est errare, Senec. lib. 4. declam. 3.  because he was a man. Yea, but that 
u Sacrosanctum, Oecumenicum, generale concilium Trident. Habet in Titulo. Sed Mindi urbis instar, evius portae magnificae, civitas modica. Parturint montes.  universal Ecumenical Tridentine Council 
x Melchior Canus. lib. 5. c. 4. Concilium generale confirmatum authoritate Romani pontificis, certam fidem facit Catholicorum dogmatum: Et quodcunque dogma posuerit, nobis illud pro Catholica veritate habendum est. Idem lib. 12. cap. 6. Item Ep. 3. Synodalis. Synodi Basiliensis.  could not err, in which the 
y Ex Episcop. 255. in lectione Pauli. 3. praesidentibus Cardinalibus & Legatis. De Monte, Aretin; sanctae Crucis; & sanctae Mariae in Cosmedin Reginaldo Polo Anglo. in Catal. sess. 4.  whole body of the Church of Rome exalted 
z Concil. Trident. sess. 4. Statuit ac declarat Sacrosancta Synodus, ut haec ipsa vetus & vulgata editio, quae longo tot seculorum usu in ecclesia ipsa probata est, in publicis lectionibus, disputationibus, praedicationibus, & expositionibus, pro authentica habeatur, & ut eam nemo reijcere quovis praetextu audeat vel praesumat.  this translation (without exception of any corruption) above the original text itself: binding all men under pain of the curse, in their public readings, disputations, sermons, and expositions, to use it only as authentical; and that no man presume or dare reject it, under any colour or pretence. Whereby it is manifest, that they do not only not acknowledge this for an error and reform it, but they allow it, confirm it, bind men unto it, 
a Author operis de viro perfecto, inter opera Hieronymi: sed nothus est liber, uti monuit Erasmus. Aquinas. Andrad. & vulgus Papistarum.  expound it of the virgin Mary, and give her the honour of the same. Wherefore also they 
b Anselmus in fine operis. Precatio cuius est titulus: invocatio matris virginis Mariae, simul & filii eius. Sancta, & inter sanctos singulariter sancta, etc. The whole book of Psalms turned into blasphemous prayers to the Virgin, by Bonaventura: Blessed is the man that loveth thy name, O Virgin Marie, etc.  pray unto her, they call her the 
c Spiritualis elucidatio Papistarum in Gen. 2.9.  tree of life, the breaker of 
d Antiphona de Domina nostra, secund. usum eccles. Hildenshem. Haec est mulier virtutis, quae contrivit caput serpentis, etc. Sancta, sancta, sancta Maria.  the Serpent's head, the 
e Anton. Episc. Florent. par 3. tit. 3. Summae. Ideo Maria coeli vocatur porta, quia quicquid unquam gratiae de coelis exivit in mundum, hoc per Mariam exivit: & quicquid intravit, intravit per eam.  gate of heaven, the 
f In Indulgent. Sixti. ave sanctissima matter Dei, Regina coeli, porta Paradisi, Domina mundi, etc.  Queen of heaven, the throne 
g Anton. Florent. in 4. Hebr. accedamus ad Thronum Gratiae. Maria est thronus Christi, in qua acquievit.  of grace, the 
h Anselm. orat. de quinque doloribus Mariae. Mediatrix Dei & hominum, & fons misericordiae, etc. te rogo dulcissima matter, etc.  mediatrix between God and man, the 
i Ibid. fons misericordiae.  fountain of mercy, the 
k Ibid. orat. 2. Ad quinque literas nominis Mariae. Auxiliatrix Dei & hominum, & pacis aeternae condimentum Maria, etc. Bernadinus in Mariali: María fuit adiutrix nostrae redemptionis, & est auxiliatrix nostrae iustificationis.  helper of God and man (for it is not good, say 
l Anton. Florentin. in assump. Maria. Fingit Mariam talia respond●sse Seraphim volenti eam apud se detinere, de Christo sedente ad dexteram Dei. Non est bonum hominem esse solum, & data sum (inquit) ei in adiutorium, in redemtionem per compassionem, in glorificationem per intercessionem.  they, that man, that is, Christ should be in the work of mediation himself alone) the 
m Anselm. in orat. 3. de literis Mariae. Reparatrix debilium, etc.  repairer of the weak, the 
n Idem in orat. 4. Illuminatrix caecorum, te flagito, etc.  giver of sight to the blind, the 
o Idem orat. 5. Aduocatrix omnium peccatorum, finisque nostra miseriae Maria, te deprecor.  advocate of all sinners: teaching that 
p Gabr. Biel. super canon. Quemadmodum Assuerus Esterae dimidium regni est pollicitus; sic coelestis pater cum habeat justitiam & misericordiam, justitia sibiretneta, misericordiam exercendam virgini matri concessit.  to her, the father hath delivered up the throne of mercy, reserving the throne of justice to himself. Thus do they worship 
q Rom. 1.15.  the creature, forsaking the creator who is blessed for ever. Thus is the darkness of 
r revel. 9.2. & 16 10.  ignorance and Idolatry powered upon the seat of the beast: and that which the Fathers among them maintained of 
s Sicut perspicuum est ex magna eorum & praepostera devotione.  ignorance, the same do their children 
t Bellarm. tom. 1. controu. 7. lib. 2. cap. 2. Implexis distinctionibus & subterfugijs: quasi Maria pro mediatore, Imagines Christi, Mariae, sanctorum, possens coli pro ipsis, per accidens, per aliud, impropriè, sine manifesta idolatrial. Sed ita colunt jehovam cum idolis suis; etiam filii eorum & nepotes eorum, ut fecerunt maiores eorum sic faciunt usque in diem hunc. 2. King. 17.41.  defend by subtlety, and are worse than their fathers, because 
u Act. 4.16. Rom. 1.18.  more obstinate against the truth. But what shall we say? Lord 
x Psal. 28.9.  advance thy kingdom and save thine elect. And of them: confounded be all they that worship 
y Psal. 97.7.  carved images, and confounded be they that worship the virgin Marie or any creature in the place of Christ. Call them 
z joh. 10.16.  home O Lord, or let them quickly perish. My glory, saith God, 
a Isai. 42.8.  I will not give to any other.   

Question 11. verse 16. What is the meaning of that the Lord saith: I will increase thy sorrows?  
FOrasmuch as the woman followed the Serpent in offending, 
a Chrysostom. Hom. in Gen. 17. Attend hîc oro ordinem contextus, refertum Dei erga homines benevolentia, nam interrogant à viro incepit, deinde ad mulierem transijt. Et post quam ipsa dixit, quis sibi author fuerit, ut ventum est ad serpentem, non iam illum dignatur ut ex eo responsum audiat, sed poenam intentat.  she is now compelled to be next unto him in punishment. Her excuse could not defend her from being faulty, no more 
b Matth. 25.44. Luc. 13.26.  shall theirs which at the latter judgement, shall excuse themselves: yet the Lord so setteth out his endless goodness toward them, by tempering his justice with 
c Hab. 2.3. Lament. 3.22.23.  his mercy, 
d Deut. 32.43. Salutaris severitas vincit inanem speciem clementiae. Cic. epist. ad Brut. 2.  and his mercy with severity: as that in punishing, he teacheth men to stand in dread 
e Rom. 11.21.22.  of his justice, and in showing mercy 
f Psal. 130.7. Dan. 9.7.  not to despair for their sins: and because he also turneth the bitterness of punishment unto the health of man, and 
g Hose. 5.15.  maketh it a way for us to come to him, man also should love him for 
h Psal. 119.167.  his justice, & fear him for his 
i Gen. 39.9. August. in Psal. 32. concio. 1. Quando incipis quis amare justitiam nisi quando mallet furta non esse, etsi gehennae non essent in quas fures mitterentur?  mercy, which none can skill of, but those of his own family. The sentence of the curse is of 
k Dan. 6.15. Isai. 45.23. Luc. 16.17.  much more force than the laws of Persia, and cannot be altered. But yet the Lord is 
l Isai. 55.9.  infinitely more wise than the Persian 
m Hester 8.11.12.13.  king, and knoweth how to help, and hinder not the course of justice. For albeit it were in justice necessary, that the sentence of justice should proceed against offenders, and that man having offended against his God, should therefore endure a punishment answerable to his offence; which punishment was such by his desert of sin, as he could never satisfy by enduring any torment, but he must be held in it for ever: yet now doth the Lord ordain a remedy, whereby his pronounced sentence being unrevoked (forasmuch as in justice it might not be called back) both man might suffer, and man by suffering might be saved from destruction. Mankind now is 
n Galat. 3.10. Rom. 5.12.  fallen into the danger of the curse, & therefore it cannot be but he must die the death. He dieth therefore 
o 2. Cor. 5.14. Coloss. 2.13.  in soul and body: but is 
p Ephes. 2.1. 2. Cor. 1.9.  quickened again, by him that raiseth up the dead. And that this might 
q Heb. 2.14. Iren. lib. 3. cap. 20.  rightly be performed, because it was impossible, but that 
r Psal. 49.14.  man of himself should be holden in death for ever, the second person in Trinity 
s Heb. 2.16. Rom. 9.5.  did take unto him the woman's seed, and being 
t Heb. 4.15.  perfect man, died also 
u In his whole humanity.  as a man. But it being 
x Act. 2.14.  not possible, that he should be holden in death, he raiseth 
y john 10.18.  up himself to life: who by giving himself to be 
z Galat. 3.13. August. de civit. Dei, lib. 10. c. 24. Ideo potuit moriendo peccata solvere, quia & mortuus est & non pro suo peccato.  accursed, for us that were accursed, and to be 
a Isai. 53.5.  punished for us that had deserved punishment, and having fulfilled the law of 
b 1. Pet. 2.22. 1. john 3.5. Levit. 18.5.  righteousness, which who so doth shall live therein, that mankind in him fulfilling it, might live in him, who is the life itself: it could not be in the justice of the Lord, but he should give life to them, and deliver them from wrath to come, 
c joh. 1.12.  as many as receive him, and believe in his name. This is the 
d 1. Tim. 3.16. 1. Pet. 1.12.  mystery of godliness which the Angels desire to behold. This was that seed of the woman 
e Vers. 15. revel. 5.3.5.  promised, who is able to tread down the Serpent's head. Thus doth that 
f Isai. 11.1.  root of jesse, 
g Matth. 1.21.  jesus the son of Marie, save his people from their sins. Thus doth the victorious lion of the tribe of 
h revel. 5.5.  juda, conquer and 
i Ephes. 4.4.  triumph upon that 
k 1. Pet. 5.8.  wolvish lion Satan, 
l Hose. 13.14.  hell and death. Whereby you may perceive, that this punishment which here is laid on all mankind, proceedeth not 
m August. Enchirid. ad Laur. cap. 3●. Cum autem Deus irascitur, non eius significatur perturbatio, qualis est in animo irascentis hominis: sed ex humanis motibus translato vocabulo, vindicta eius, quae non nisi justa est, irae nomen accepit.  from any fury of anger in the Lord (like as men use to punish in the heat of their affections, and do measure the Lord by their own infirmities) but is 
n Chrysostom Hom. in Gen. 17. Congrua & clementi correptione virum & mulierem castigat, quae admonitio potius sit quàm punitio.  a declaration how far the Lord would have the curse which they wholly had deserved, in part to be extended on them. As if the Lord had said: you have both brought 
o Ambros. de Parad. cap. 14. Quò te duxerunt peccata tua, ut sugias Deum tuum, quem aente quaerebas? dereliquisti vitam aeternam, & attumulatus ei morti, consepultus errori.  destruction to yourselves by sin. It 
p Ezec. 16.6. Psal. 103.4.8.  pitieth me of this your misery. For my own 
q Deut. 7. vers. 8. Isai. 43.25.  sake I will deliver you, and 
r job. 33.24. 1. joh. 4.10. Act. 20.28.  receive a ransom of myself: you shall live again, and be perfectly restored. jehova 
s jerem. 23.6.  himself shall take upon him 
t Isai. 7.14.  your seed and nature. Only 
u Marc. 5.6.  believe, fear not. But yet that you 
x Chrysost. Hom. in Gen. 17. At quia non usa es ut oportet tanta prosperitate, sed affluentia bonorum eò te ingratitudinis adduxit: propterea tibi fraenum impono, ut ne amplius lascivias, ad tristitias & gemitus te condemnans.  may the better know my justice, and be 
y Eccles. 3.10.  humbled for your sins; and because you have so far weakened my graces in you, as that your 
z Chrysostom. lib. 1. de provident. ad Stagir. Si in eodem honore perstitissem; 1. Deum malevolum & iniustuur, 2. seductorem, beneficum atque amicum putassent: 3. peccare imm●rtaliter et absque ullo sine perseverassent.  nature cannot bear a better condition, till the same again shall be renewed: therefore thou woman shalt have sorrows in conceptions and children, and thou Adam shalt eat thy bread in sorrow, and shalt return to dust. In this sentence which here the Lord directeth against the woman, it is to be observed, that 
a Chrysost. de lapsu primi hominis H 2. Mulier seritur sententia duplici, altera propria aliera communi: propria qua filios parere in dolore praecepta est: communi, que cum viro morti addicta est.  only such punishments are declared, which properly belong unto the sex of woman kind, but those miseries which are common unto man and woman are farther expressed in Adam's punishment. A threefold affliction is laid upon the woman: increase of conceptions, sorrows in conceptions, and subjection in lust and domination. She was fruitful by 
b Gen. 1.28.  creation; but now her conceptions are increased: so that in the very point of blessedness, she becometh subject unto misery. Increase of conceptions, are a 
c Psal. 127.3. & 128.3  blessing, save when the same is smitten 
d Deut. 28.18.  with a curse by God; as when she 
e Pro. 17.21. as Caine.  conceiveth a reprobate and wicked person, or bringeth 
f Hose. 9.13. Luc. 23.29.  forth children to the murderer: wherefore now that her conceptions are increased, 
g Galat. 4.29. Matth. 26.24. the most interpreters do read it: sorrows of conceptions, taking the word (heronim) conceptions in the Genitive case, and the particle (vau) idle: but because (as Hierome saith) in the Scripture not one title is void of meaning, I take it that this conjunction doth join sorrows and conceptions in another sense, and hath his proper force. I know also that oftimes in Scripture, the latter clause is an exposition of the former: so some do take sorrows of conceptions, to be nothing else but sorrows in bringing forth children. For my part I understand, by the first word sorrows, generally sorrows which belong to women; by the latter as it is said particularly, sorrows in bringing forth: I desire the godly reader to judge charitably.  beyond the Church of God, such over fruitfulness is 
h Eccles. 2.15.19. jerem. 16.2.3.  wretchedness. Again her conceptions are enclosed with sorrows, and sorrows is she made partaker of, not only in conceptions, but both in 
i 1. Sam. 1.6.7. 2. King 4.14.  barrenness, and in bearing of children; in childbirths, in bringing forth 
k Exod. 23.26. Deut. 28.57.  untimely, dead, deformed; in nursing and education and tenderness over them, the pains whereof experience doth teach to women, better than Chrysostom's 
m Act. 18.24.  or Apollo's eloquence. Childbearing by virtue of creation, did bring neither 
n Luther. in Gen. 3. Si non peccasset Heva, non solum sine dolore peperisset, sed etiam ipsa cum viro coniunctio tam honesta fuit, quam honestum est hody, cum uxore in mensa edere aut colloqui. Educatio esset facilima & plena volup tatis: & sicut elegans puella, sine molestia, imo cum magna voluptate, & superbia quadam, pulchram coronam ex floribus contextam in capite gestat: sic sine omni molestia in utero gestasset foetum. Commune Theologorum judicium. August. de civit. Dei. lib. 14. cap. 26. Neque enim quia experientiae probari non potest, ideo credendum non est, etc. Idem de great. Christi. lib. 2. cap. 2.  pain nor grief to women; forasmuch as we know, that pain is of punishment, and punishment is the reward of sin. Wherefore, that pain and sorrow which cometh unto women in bearing of children, they must acknowledge to proceed from sin, and themselves to be the cause and author of the same. thirdly, she is punished in subjection: thy desire shall be subject, etc. that is, thy desire to increase and multiply, which was given as a blessing before the fall, shall no less continue with sorrows, then before it did in pleasure. Shall be unto thy husband: so it is read in the Hebrew text. The pains and danger of bearing children, although they 
o Their own experience is as a thousand witnesses.  are so great, that it often causeth women to despair of life, and sometime through strength of pain doth vanquish life itself, yet it cannot compel them 
p Chrysostom. Hom. in Gen. 17. Sapè cum foetu nato commori eas contingis, & neque hoc caeteras terret, neque persuades ut rem fugiant, etc. propter hoc dicebat: multiplicant multiplicabo tristitias tuas & gemitum tuum.  to abhor it, that endure it, neither doth it terrify the rest; for by the former blessing of creation, there is a law of nature, both in man and woman, of desire of children; by virtue whereof it is, that the woman delivered (as saith our Saviour) 
q joh. 16.20.  remembreth no more the anguish. And such now is made the 
r Bernard. Hom. 3. super missut est. Dura necessitas & grant jugum super omnes filias Euae: & si pariunt cruciantur, & si non pariunt maledicuntur.  hard condition of the daughters of Heva: If they bring forth children, they are in torment; if they bring not forth, they are despised. lastly, it is added, and he shall rule over thee: that is, thou shalt be more inferior unto him, then before thou wast, and his dominion over thee, shall be more grievous. Before it was commodious and delightful for you both, but hereafter it will be more troublesome & bitter. In which estate 
s Coloss. 3.18. Calu. in Gen. 3. vers. 16. Prius quidem subiecta marito fuerat, sed erat liberalis & minimè dura subiectio, nunc verò inseruitutē conijcitur.  thou shalt be in subjection to thy husband; and seeing thou 
t Chrysostom. Hom. in Gen. 17. Et quia nescivisti imperare, disce bene regi. August. de Gen. ad lit. lib. 11. c. 37. Ista servitus est conditionis potius quàm dilectionis; & eam merui● mulieris non natura, sed culpa. Prior illa fuit, de cuius simili Apostolus (Galat. 5.) per charitatem seruite invicem: sed nequaquam diceret, invicem dominamini.  couldst not rule, thou shalt learn to obey. Rule thy 
u 1. Tim. 5.14.  children, goods and family, as second after him, but to him be thou obedient, 
x Ephes. 5.22. Clem. alexander. pedagogue. lib. 2. Neque dominam esse, neque viri ancillam. Idem lib. 3. c. 11. Honestum quidem est, ut viri uxoribus suis fidem habentes, ijs domus custodiam permittant, ut qua ijs ad id opitulatrices datae sunt.  as to the Lord. These punishments are generally allotted to the sex of women, but yet indefinitely to all; so that the Lord doth often reserve from them, or from some part of them, whom he will in mercy, which nothing hindereth the fulfilling of the pronounced sentence. Herein therefore we must acknowledge the justice, wisdom, and special providence of God. How meet was it, that the conceptions of the woman should be increased, that God might manifest his justice and long suffering, on 
y Rom 9.22. August. de Gen. ad lit. lib. 3. cap. 21. Idem de civit. Dei, lib. 14. cap. 23. Potest dici, quod ante peccatum, solo piae charitatis affectu, nulla corruptionis concupiscentia filii nascerentur, etc. donec terra immortalibus hominibus impleretur, ac si instituto justo & sancto populo, qualem post resurrectionem fururum credimus, nascendi etiam modus fieres. Idem Retract. lib. 1. cap. 13. Vsque ad certum sanctorum numerum, quem praedestinavit Deus.  the vessels of his wrath? How necessary for the preservation of the world, to continue the desire of the woman to her husband, lest she should because of pain, abstain from procreation, or as did the 
z Herodot. in Melpom. Si●abo Geograph. lib. 11. Oros. lib. 1. cap. 15. August. quaest. mixed. 115.  Amazons and other 
a Ethelfrida a Queen of the Saxo-britains' in England, and Valasca a Queen of Boheme, caused many women of their country to kill their husbands. In like sort the daughters of Danaus.  wicked women, for sorrows of childbirth, and subjection unto men, abhor the use of marriage, and as instruments of sathan, commit their husbands to death. And how equal, that the woman, who by usurping authority over the man had caused him to sin; should now be made a subject unto him, whom 
b Vers. 17. Chrysost. Hom. in Gen. 17.  she had unhappily ruled, and should lose her liberty that would not rightly use it. Also how 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. β.  convenient for our infirmity it is, that 
d Hest. 1.22.  the man should be chief in his own house, and should govern and rule the wife: examples of the contrary, in 
e 1. King. 11.4.  Solomon, 
f 1. King. 21.23.  Ahab, 
g Mark 6.24.26. joseph. Antiq. lib. 17. cap. 15.  Herode, 
h Cornel. Tacit. lib 1. Livia the wife of Augustus rooted out the posterity and kindred of her husband, to prefer her own. Livia gravis in Remp. matter, gravis domus Caesarum No. verca, etc.  Augustus, 
i Agrippina the wife of Claudius' imp. contrived her husband's death by poison, to obtain the Empire for her son. Suet. in vita Claud. c. 44. Plin. lib. 32. cap. 22. Per bl●nditiarum tilecebras p●●●ectum in amorem.  and others, beside daily experience, doth plainly prove. By this place of Scripture, women are to know that the fountain of their sorrows are 
k Malam culpae progignit malum poenae.  their sins. secondly, that in danger of childbirth, 
l Gen. 25.21.  they have access by prayer unto the Lord: forasmuch as it is of him only to increase, or moderate their pain. thirdly, in ruling, not to pass the bounds of obedience unto their husbands: although it be to 
m 1. Pet. 2.18. & 3 5.6  cruel and uncivil husbands, for the 
n 1. Pet 2 13.  Lords sake, and in 
o Ephes. 5.21.  the Lord: and seeing in liberty she overthrew his happiness, when she should have been his help; now in misery (for amends sake) the woman should endeavour by 
p Tit. 2.4 5. 1. Tim. 3.11.  faithfulness, 
q Tit. 2.5.  obedience and love, to be unto the man a 
r Prou. 14.1.  wise, 
s Col●ss. 3.15. Amiable: such as deserve to be beloved.  pleasant, 
t Prou. 31.16. etc.  careful and comfortable help. So 
u Prou. 5.19.  men likewise are taught, not to add unto the 
x Psal. 69.26.  sorrows of them whom God hath smitten, but in wisdom as the instruments of God, to relieve and comfort them; the husband, by bearing with (so far as he may 
y Rom. 12.18. Gregor. in Pastoral. part 3. admon. 28.  in godlinsse) the infirmities of his wife, 
z 1. Pet. 3.7.  and honouring her, as the weaker vessel: governing and loving her, as 
a Ephes. 5.28.  the soul, if it were not corrupted, would do the body: but yet governing, seeing 
b 1. Tim. 2.12. 1 Pet. 3.1.7.  God hath so commanded, and hath so greatly punished neglect of government. And seeing this is 
c Ephes. 5.33. Hieron, Comment. in epist. ad Tit. cap. 2. Et cum caput mulieris sit vir, caput autem viri Christus, quaecunque uxor non subijcitur viro suo, hoc est capiti suo: eiusdem criminis rea est, cuius & vir, si non subijciatur Christo capiti suo.  his ordinance, that disposeth all in wisdom: those women that will not be subject to their husbands (obeying the voice of God) 
d Psal. 9.17. Bernard. Serm. 10. Ibi clamabit pilosus ad pilosum, unus ad alium, daemon ad daenionem: percute, dilacera, interfice, velociter spolia. infer prunas, & ebullientibus impone lebetibus.  shall for reward, be subject to the devils and hellish torments: the men also that will not govern, are justly deprived of obedience, and shall give account of their negligence, to him that gave them power. But those that by cruelty and injury, profane this ordinance, what will they answer, when the Lord 
e job. 31.13.14. Coloss. 4.1.  standeth up to judgement?   

Question 12. verse 17. Wherefore the Lord cursed the earth, and not man, when man had sinned?  
ADam who was the last in sin, is punished the last. His sin at the length for all his hiding places and excuses 
a Numb. 32.23.  doth find him out. Whereby we learn that not any one of the wicked generation 
b Prou. 16.5.  shall in the end escape God's judgement. The Lord also doth lay against him, his sin before his punishment, showing thereby 
c jerem. 5.25. Hose. 14.2.  that sin is the cause of all his misery: declaring also 
d Exod. 23.7. Deut. 17.6.  that none should be punished either without, or above desert; which is for 
e Chrysostom. Hom. in Gen. 17. Quo etiam nos docet, ut quando & nos reos condemnamus, non tam crudeliter illis loquaemur, neque ferina in illos utamur saenitia, sed longanimiter, & misericorditer agamus, utpote nostra ipsorum membra condemnaturi, suppliciumque misericordia temperantes. Non enim frunstra, tanta verborum humilitate, nostrae ruditati congrua utitur divina scriptura, sed verbis crassiamulari nos debere Dei misericordiam docet.  judges and Magistrates, a notable example of doing justice. The crime alleged is, because thou haste obeyed, etc. Not for that thou hast obeyed, but because thou hast obeyed and hast eaten; and because thou hast eaten of the tree, whereof I commanded thee, thou shouldest not eat of it; the fault therefore is, not that Adam loved his wife, and heard her voice; but that he loved her 
f Bernard. parvi Sermon. 5.27. Peccavit autem nimis diligendo uxorem; non quia eius voluntatem fecit, sed quia eam voluntati pratulis divinae.  so much, that he obeyed her more than God; and the same had testified by a manifest breach of God's commandment, wherein was joined unthankfulness, incredulity, pride, covetousness, rebellion, and many other sins, of which we have already spoken. Wherefore although we 
g Pro. 19.20. & 24.6  ought to hearken unto counsel, yet 
h Pro. 1.10. Chrysostom. Hom. in Gen. 17. Audiant viri, audiant mulieres, & illi quidem ne ferant mala consulentes: ha autem ut ne talia consulant. Nam si hic culpa in mulierem reiecta nullam veniam assecutus est, qualem tu poteris habere, etc.  we must beware of wicked counsel. Men 
i Ephes. 5.33.  ought to love their wives, and be 
k 1. Pet. 2.13.  subject to superiors, or else they 
l Rom. 13.1.2.  despise the ordinance of God: but must withal take heed, that they honour not 
m 1. Sam. 2.29.  any creature 
n Isai. 44.6. & 42.8.  with the Lord, to love it 
o Philip. 3.19. Coloss. 3.5.  as the Lord, or to obey it 
p Act. 4.19.  more than God. Cursed is the earth, etc. It is marvel that the earth should be accursed which had not sinned, for of 
q Hilar. in Psalm. 66. Terra elementum extra crimen est: caretergo maledictione quòd carebat & crimine.  right it ought to be without the curse, that is without the crime. But because the earth was made 
r Psal. 115.6. Isai. 45.18.  for the use of man, therefore 
s Chrysost. Hom. in Gen. 17. Et meritò. nam quia propter hominem producta est, ut illo posset frui his quae ex ea nascerentur: ideo iterum propter hominem peccantem, maledictum ei ingeritur: quia maledictum terra evenient, hominis securitati & felicitati obest.  justly also is the same for man's offences, made subject to the curse; and the earth being accursed, man thereby as it were, is cursed in his goods. The earth is accursed 
t Ambros. de Paradiso cap. 15. Nec terra in se maledicta est, sed maledicta inquit in operibus tuis: & maledicta non in universum, sed ut spinas & tribulos generet, nisi fuerit humanae studio operationis exorcita.  not as the Serpent (who was an actor in this fearful tragedy) that the punishment 
u August. de Gen. contr. Manich. lib. 1. cap. 13. Ergo dicendum est, quòd per peccatum hominis terra maledicta sit, us spinas pareret: non ut ipsa poenas sentiret, quae sine sensu est, sed ut peccati humani crimen semper hominum ante oculos p●neret, quo admonerentur aliquando averti à peccatis, & ad Dei pracepta converti.  thereof should be unto itself: but the earth being smitten, the hurt thereof 
x Caluin. in Gen. 3. vers. 17. Add quod propriè loquendo, non de terra ipsa, sed do solo homine tota vindicta exigitur. Caeterum Dominus iram suam dilwij instar inundare voluit in omnes mundi parts, utquocunque aspiceres homo, in eius oculos incurreres peccati atrocitat, etc. unde nunc in elementis omnibus cernimus nos quodummodo maledictos.  is his, who by sin 
y Rom. 8.20.  did subdue it unto vanity. But yet that we might see, that God so extremely hateth sin, who hath not only commanded to abstain from evil, but from 
z 1. Thess. 5.22.  the very show of evil, & to 
a jud. 23. Isai. 30.22.  hate even the garment spotted by the flesh; he spareth not the earth from punishment, in which there was so foul a crime committed. The whole 
b Origen. contr. Celsum. lib. 7. Ad totam terram pertines, ex qua in molestijs, hoc est laboribus, edit omnis homo in Adam mortuus, proinde & omnes portiones eius. Quid igitur de terra judaea? qua bona, & fundens mel & lac dicitur? Vid. Responsum quast. 13.  earth is accursed, 
c 2. Pet. 3.7.  and therefore subject to devouring fire, with 
d Rom. 8.22. Aug lib. 83. quaest. q. 67.  all the creatures that were made for the use of man, and that for Adam's sake: that is, for 
e Hieron. lib. Tradit. Hebra. in Gen. Theodotio; maledicta Adama in transgressione tua.  his transgression sake: that a 
f 2. Pet. 3.13. revel. 21.1.  new heaven and earth may be prepared, wherein none iniquity shall be committed. Wherefore although it be not said, cursed art thou Adam, but cursed is the earth for thee, yet that which was inflicted on the earth, was Adam's punishment. And much more doth it declare the greatness of his sin, when as the earth, the air, the water, the 
g 2. Pet. 3.7.10.  heaven, all earthly living creatures and things without life, (for so large is the name of earth to be understood) are punished with man, that is to say, have their natural blessing and goodness of creation weakened; then if man had borne the punishment alone. But how is it that no other, but temporal and earthly punishments are imposed 
h Upon the creature. Secondly, pain and sorrow. Thirdly, temporary death.  upon Adam and his wife, for sin? Shall we judge no other to be due to sinners, but such as they receive in this life present? It is most undoubted, that 
i Rom. 6.23. Galat. 3.18. revel. 21.8.  unto sin belongeth eternal death of soul and body, which also in a sort they 
k By the loss of righteousness and felicity which before they had.  found within them; but the Lord came rather to deliver them from the danger of the same: and being already 
l Iren. lib. 3. cap. 37. Intellectus verò transgressionis fecit poenitentiam. Poenitentibus autem largitur benignitatem suam Deus. Quae quidem poenitentia licet sancta non fuit, preparatio fuit ad sanctam, quam Deus mox fuerat largiturus.  reconciled unto Adam by his son the woman's seed, he spareth to repeat 
m August. de ciu. Dei lib. 13. cap. 23. Propterea nihil dixisse, de morte secunda credendum est, quia occuliam esse voluit, propter dispensationem testamenti novi, etc. Perrò mors secunda non unque communis est omnibus.  the pains of hell, whereof Adam by 
n Ephes. 2.8. Heb. 7.25.  faith in Christ was free. But here it may again be asked, if God were reconciled unto Adam, why doth he yet punish him for offending? It is 
o Eccles. 10.13.  wicked madness which some do 
p Scotus in Sent. 4. distinct. 16. q. 2. Gabr. Biel. Sent 3. distinct. 19 conc. 5. Bellarm. tom. 1. controu. 6. lib. 1. cap. 11. Item tom. 2. controu. 4. lib. 1. cap. 5. Et est vulgata fides Papistarum.  answer, he forgave the sin, but not the punishment; forasmuch as Christ hath paid our 
q Heb. 9.12 14. 1. Tim. 2 6. Hebr. 7.25.  ransom, delivering us both from 
r Matth 1.21. Ephes. 1.7. Tertul. lib. de Baptism. Exempto reatu, eximitur & poena. Hieron. in Psalm. 31. Quod regitur non videtur quod non videtur, non imputatur, quod non imputatur non punietur. August. de verbis Dom. Serm. 37. Suscipiendo poenam & non suscipiendo culpam, & culpam delevit & poenam; scilicet Christus.  sin and punishment. Wherefore this punishment is laid on Adam, not in any sort as a satisfaction unto justice, but as a 
s Heb. 17. ●.  father doth correct his son, so doth the Lord chastise his children, that 
t Deut. 8.16.  he may do them good in the latter end. Even so, as many as are partakers of the same faith in jesus Christ, are freed from it, so far as it is a punishment, and have it as 
u Calu. Institut. lib. 3. c. 4. sect. 31. judicium est vel vindictae vel castigationis; judicio vindictae Deus inimicos suos ulciscitur: judicio castigationis, nonita saevit ut irascatur, nec vindicat ut perdat, vel fulmines ad interitum. unde 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 unremitted, they have it as a punishment temporal, and forerunner of that which is eternal. And in this regard the Lord is often 
x Deut 32. ●9. job. 5.18. Mat. 19. 1●. Chrysost. lib. 1. de Provident. Multis Deus malis hominem eiectum Paradiso liberavit, etc. ita ferè & medicus, si vulnus negligat parulentum amplius reddit. Idem ad Pop. Antioc. Hom. 7.  compared to a Physician, because he cureth the souls of men, sometime by promises of mercy, 
y Psal. 147.3. job. 33.24.25.  as it were with oil; and sometime with 
z 2. Sam. 7.14.  scourges and corrections, like 
a Psal. 60.3  bitter medicines according to the quality of their sickness. The soul of man being surfeited with pride, it was necessary that the Lord should give a potion of humility, whereby man being daily emptied of 
b Ephes. 4.22.  his old corruptions, might with hunger and thirst, 
c Psal. 42.2. & 63.1. Matth. 5.6.  gasp for the death of Christ, which is the fruit of life. The death of the soul which is most dangerous, 
d Isai. 22.13. 2. Pet. 2.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the wicked do despise, so they may have their pleasures in the flesh: wherefore God cutteth short their lust by temporary death, to the end they might be moved to hate the pleasures, which they shall enjoy 
e Heb. 11.25. Luc. 12.20.  but for a season, being afterward 
f Luc. 16.25. Clem. alexander. in Protrept. Primus homo in Paradiso erat; ludebat solutus, quoniam erat Dei puer; quando autem subiecit se voluptati, etc. illectus est puer cupiditatibus; vir effectus per inobedientiam; & cùm patrem non audivisset, Deum affecit ignominia: & homo inventus est alligatu● peccatis. Hieron. Epist. ad Fabiolam de 42. mansion. Israel. Voluptas atque luxuria amaritudine terminantur. Quare, sperne voluptates, nocet empta dolore voluptas. Horat. epist. 2.  the causes of everlasting pain. And because the 
g Luc. 21.34.  fear of death is forgotten in a pleasant life, the Lord 
h Amos 4.6.7. etc. 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 moriturun, contemnit praesentia.  the uncertain time of death, would provoke us to be displeased with the life we have, and continually to look for death that is to come: to the end that (he having 
k Nam mortem in morte prorogavit, ut vitam in vera vita viveremus: aeternam poenam distulit, vitam concessit morti similimā, vn●renouati ad vltan 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 urged by calamity, not to forsake the bounds of modesty. So that Adam and his children 
l Amissa sanctitate eu necessario amittitur foelicitas.  being no way able to use aright the felicity they had received, God changeth their condition to calamity, that their dullness might be spurred up thereby, to labour to attain, by Christ, the former happiness which themselves had lost.   

Question 13. verse 18. Wherein consisteth the punishment of Adam? in sorrow shalt thou eat thereof, etc.  
THree things are contained in the punishment: the curse of the earth: the misery of man's life; and the end thereof by death. The Lord herein expoundeth in what meaning he did accurse the earth: namely that man should eat thereof in sorrow: as if the Lord had said: by my 
a Gen. 1. ver. 11. Basil. Hexam. 5. Vox enim tunc & primum illud praeceptum, velut le● 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 jesum omnibus libertatem fertilitatis impertit.  only blessing the earth hath hitherto abounded, with all manner of store, to beautify the felicity of man: now for your sin sake, 
b 1. Sam. 2.30.  I withdraw my blessing, not 
c Ezech. 16.59. Non secundum peccata v●stra.  wholly, but so as thou shalt eat thy bread in sorrow, and behold the reward of sin in every creature, that for thy 
d Rom. 8.20. Calu. in Gen. 3.  quocunque aspiceret homo, in eius occulos occurreret peccati atrocitas.  sake is subject 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 plenteousness: so his curse doth turn a land that 
g Psal. 107.34. Gen. 19.25.  is fruitful into saltness, for the wickedness of them that dwell therein. The force of this curse it was, that deprived the earth of her former fruitfulness, 
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 fru●tuosa. Chrysost. Hom. in Gen. 5. Videre potuisses, subitò terram quae antea info●●nis & inculta erat decoro suo & ornatu cum coelo certare.  in which, by creation it was endued to bring forth of his own accord without the help of man, both corn and fruitful trees, and herbs in wonderful abundance, for the use of man and beast. But now as we see in steed of wheat, it bringeth forth weeds: in steed of fruit, it bringeth thorns and thistles. It is rightly supposed there were thorns 
i August. de Gen. ad lit. lib. 3. cap. 18. Nec tamen facilè dicendum est, tum coepisse ista oriri ex terra. Fortassia enim, quoniam in ipsis quoque generibus seminum multa reperiuntur utilitates, poterant habere locum suum sine ulla poena hominis. Damascen. lib. 2. Orthodox. c. 10. Eduxit mundi opifice mandante plantarum & herbarum genera: Hae quidem plantae, fructiferae & ad esum accommodatae; ha odoriferae & floridae; ha ad morborum (qui nunc sunt) curationem.  before, and thistles, and venomous herbs, and Serpents; but they were not 
k  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 ureret, nec aqua sufforaret, si non fuisset peccatum; nihilominus ignit esset calidus, & aqua humida, ut rectè Albertus. Aquin. Sum. part. 1. quaest. 72. Spinae & tribuli oriebantur in terra, sed non in hominis poenam nisi post peccatum.  noisome, nor had power to hurt: they were for the full perfection of the creature, 
l Basil Hexam. 5. Dixit Deus germinet. etc. & statim cum his quae alimenta prebent, simul prolata sunt venenata, cum frumento cicuta, etc.  not as sores and blemishes therein: they were rare and scarce, as serving 
m Ambros. Hexam. lib. 3. cap. 9 Singula autem corum quae generantur è terris, specialem quandam rationem habent, quae pro virili portione complent universae plenitudinem creatura: nam cicuta sturni vescuntur, veratrum cothurnicum alimentum est.  but to show the wisdom of God in the diversity of his works, and more fruitful plants were then more plentiful. But when the curse was powered forth for sin, thorns and thistles and such like fruits of barrenness increased every where, and choked them of better fruit, which of themselves were ready to decay. Yet as 
n Sicut ipsa Paradisus Gen. 2. ●. cum tamen nullus terrarum situs suit sterilis, nec arbor sine fructu, vel al alimentum vel ad odorem.  Tertul. lib. 2. in Martion. Beda Hexam. 3. Lyra in Gen. 3. & alij.  some places of the earth, before the curse were more fruitful than the rest (as the Lord's garden exceeded all the earth) so the Lord 
o Gen. 13.10.  doth continue the same in mercy; not utterly depriving the earth of blessedness: the which, as experience teacheth, doth decay; and as men's sins increase, so doth the earth's unfruitfulness. The second punishment is derived from the first. In sorrow shalt thou eat thereof, etc. that is, the curse of the earth shall be thy misery, to whom the abundance thereof was given. Thou 
p Tertul. in Martion. lib. 2. Consilium exercendae centinentia intellige.  shalt now seek thy living thereout in scarcity, that 
q Deut. 17.20. Dan. 4.27. Chrysost. Hom. in Gen. 17. Cum tristitia vivere te faciam, ut hoc tibi fraenum sit, ne quid supra dignitatem de te sentias.  thereby thou mayest be bridled from waxing proud. To these shall be added as companions, 
r Eccles. 5.10.  cares in riches, dishonour 
s Prou. 14.20.  in poverty, diseases 
t joh. 5.14. Hoc ipsum Pandorae pixidem extitisse credo, quam ab Epimetheo reclusam, morbos & humanas omnes miserias profudisse fabulantur Ethnici: Pausan. in Atticu. Horat. Epod. 3.  of body, 
u Eccles. 1.14.  vexation of mind, 
x job. 1.21.  loss in wealth, 
y Eccles. 1.8. & 2.23.  painfulness of life, floods, drought, unseasonable weather, thunder, storms, and all other distresses, which shall be caused by those visible creatures which were created for thy behoof. Till thou return to the earth, etc. that is, thou shalt have sorrows all thy life, 
z Chrysost. Hom. in Gen. 17. Ex quo tempore audierunt, terra es et in terram abibis, & sententiam acceperunt mortis; ex illo tempore fuerunt perinde, acsi quis illos dicat mortuos fuisse. Sicut enim in humanis judicijs condemnati, licèt iterum in carcerem conijciuntur, pro mortuis & defunctis habentur. etc.  and last of all shalt be resolved into dust. Because thou art but dust, etc. his 
a Tertul. lib. de Resurrect. Origo recensetur, non substantia revocatur.  original is rehearsed, his substance is not recalled. Notwithstanding the Lord saith not, thou art of the dust, but thou art dust; and as before he said, 
b Gen. 2.7.  the Lord made man dust of the ground, showing that the whole matter whereof man was form, was but dust; so now the Lord saith again, thou art but dust: which is as if the Lord had said. Thou wast raised out of dust to such excellent perfection, as to bear in an earthly body a heavenly image: now through thy default, the matter remaining, the form is perished; the earthly 
c Gen. 5.3. 1. Cor. 15.49.  image is left, the heavenly is lost; and that little, which remaineth by the mercy of the Lord of that same heavenly, 
d Rom. 6.12. & 7.23. August. de civit. Dei, lib. 14. cap. 15. jucta damnatio subsecuta est, ut homo qui custodiendo mandatum fututus fuerat etiam carne spiritualis, fieret (cum peccasset) etiam mente carnalis; & qui mortuus est spiritu volen●, corpore esset moriturui invitus.  thou hast made subject to the earthly image, that is to say, to flesh & blood. For this cause it is not meet that thou shouldest ever continue in this corruption, but either be renewed 
e Leo Sermon. 5. de natiu. Dom. Adam cupidus honoris angelici, naturae suae perdidit dignitatem: Christus infirmitatis nostrae suscipiens conditionem, propter quos ad inferna des●endit, cosdem in coelestibus collocavit.  unto the glory thou hast lost, or else be partaker of such pains, as the defiling of so rich a treasure doth deserve. Wherein we must observe, that the punishment imposed upon Adam, 
f Rom. 5.12. 1. Cor. 15.22. August. Enchirid. cap. 26. Hinc post peccatum exul effectus, stirpem quoque suam, quam peccando in se tanquam in radice vitiaverat, poena morti. & damnationis obstrinxit.  belongeth unto all mankind: for in as much as he had received 
g Eccles. 7.31. Rom. 11.16. Caesarius Dialog. 3. Sciendum quod imago quidem Dei est, qua in tota humanitate perfectionem habuit: inquit enim quod fecerit Deus hominem, non Adamum, secundum imaginem. In Hebrae● quidem est Adam; atqui hoc nomen saepe ponitur pro hominibus: si de Adamo, intelligendum tanquam de radice & massa totius generis humani.  the image of God, and other gifts for all posterity, to be common unto other which should proceed of him; it could not be, but the loss thereof was common, and the want & hurt thereof should be to al. secondly, we are admonished to 
h Psalm. 34.12.13. D. Whitaker. contr. 1. quaest. 2. cap. 14. arg. 6 Historiam Adulterij Davidis utilem esse ecclesiae contendimus; nam primum hinc discimus, neminem impunè peccaturum esse, sed quenquam si peccet. poenam peccati subiturum, vel castigationis ut david subijt, vel ultionis ut alij.  beware of sin, seeing all men do undergo the punishment thereof, either in chastisement 
i Psalm. 118.18.  as do the Saints; or as the 
k Deut. 32.41.  wicked, of revenge. thirdly, that we grudge not 
l Psal. 37.1.8. & 71.3.  at the prosperity of wicked men, whom sometime the Lord 
m Io●. 21.7.17.  deferreth to punish in this life, because they belong not unto him: neither to 
n 1. Pet. 4.10. job. 1. Hieron Dialog. 1. contra Pelagian. Nec mihi Abraham & cateroes quos in veteri testamento divites legimus exemplo proponas, qui divites ingressi sunt regna coelorum, cum ipsis divitijs ad bona utentes opera, divites esse desierunt: imo cum non sibi, sed alijs divites fuerint; & dispensatores magis Dei, quàm divites appellandi sunt.  condemn the righteous, if God increase their wealth, seeing God hath set it down as a punishment, not a commandment, In the sweat of thy face thou shalt eat bread, which in mercy he may take away from whom he will. fourthly, that 
o Rom. 3.3 4.5. 2. Pet. 2.12.  we do not accuse the truth of God, because all men do not labour for living in poverty. For as we are said to labour, when our hands and feet do labour: so 
p Eph. 4.25.  mankind may be said to labour, when most part thereof doth labour, and none is free from 
q job. 5.7. Eccl. 1.14.  labour, care, sorrow, sickness, death. fiftly, that we forsake not the fellowship of God's children for 
r Mat. 10.28.33. Psal. 73.13.  worldly punishments, for whose sake 
s Heb. 12.6.7. etc.  chiefly, they are allotted to the world: forasmuch as they are 
t Heb. 12.10. etc. August. de ●eccat. merit. & remiss. lib. 2. c. 33. Deus ea● ad certamen fidei sinit manner, ut per illas erudiantur & exerceantur proficientes in agone justitiae. Cum tamen constat propter peccatum quod admiserant, illos à Deo primos homines (intentatas poenas) audisse atque meruisse.  wholly taken away from them, from being punishments, and remain but exercises for the godly 
u Hose. 5.15. Calu. in Gen. 3.  whereby to provoke them to repentance, and to beware of sin. sixtly, seeing the earth is cursed for our sins, let us 
x Matt. 6.33. Author oper. imperf. in Mat. Hom. 16. Tu ergo quaere justitiam, & non decrit tibi panis.  seek the righteousness of God; we shall not want convenient food. He that is faithful hath promised to all his children: 
y 1. Cor. 10.13. Heb. 13.5.  I will not leave thee, nor forsake thee. seventhly, we are to understand that death cometh 
z Rom. 5.12. August. de Peccat. mer. & remiss. lib. 1. cap. 2. Proinde si non peccasset Adam, non erat expoliandus corpore sed supernestiendus immortalitate. Idem de civit. Dei, lib. 13. cap. 15. Leo de nat. Dom. Serm. 4. Quam naturae sua speciosissimam dignitatem, si per obseruantiam legis datae perseveranter excoleres; ipsam illam terreni corporis qualitatem ad coelestem gloriam mens incorrupta perduceres. Contra Pelagianos, Scotum & Simplicium argum. 22.  not by creation, but by sin; and therefore as by sin it entered, so by the righteousness of Christ, it shall 
a 1. Cor. 15.21.  be taken away.   

Question 14. verse 20. Wherefore Adam called the name of his wife Heva: as it seemeth immediately after the punishment laid upon him?  
BEcause, as saith the Scripture, she was the mother of 
a Onkelos paraphrast. Chald. Quod sit parens omnium hominum. Rabb. Levi ineptè allegorizat; fuisse matrem omnium viventium dictam, etiam brutorum matrem appellatam, ob mentis ruditatem & stuporem, & quòd terrestria saperet non coelestia.  all living: wherein there may be gathered a double reason. The one of thankfulness to God, for the sparing of his earthly life; wherein although himself was mortal, yet by posterity, in respect of human kind, 
b Alia enim juxta totum & parts sunt aeterna, scilicet permanentia ut coelestia: alia juxta tota se aeterna sunt; juxta partes autem, generationi & corruptioni sunt obnoxia. Sicut quatuor elementa & genus hominum. Philopon. in Arist. de generat & eorr. lib. 1.  he should ever be continued in life: therefore her name was Chava, 
c Hieron. Trad. Hebrae. in Gen. Chava enim transfertur; in vitam: quare vita fuit appellata. Et est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chava, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, caiah, Iod in vau mutata, ne cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, caiah, confunderetur, quod est anima.  that is in English, life or living. The second of faith; 
d Irenae. lib. 3. cap. 39 Mentiuntur ergo omnes qui Adae saluti contradicunt, semper seipsos excludentes à vita, eò quòd non credunt inventam onem quae perierat: Si autem illa non est inventa, adhuc possidetur in perditione omnis hominis generatio: mendax ergo is qui hanc coecitatem induxit Tatianus.  because he embraced the promise of the woman's seed. For seeing we find no monuments in Scripture of Adam and his wife, after the promise bestowed on them, but 
e Gen. 4.1. & 25.26.  as of godly and virtuous patriarchs, we may be bold to understand this action as a fruit of grace, 
f Respondetur Caluino in hunc locum.  not of corruption. His meaning therefore was to commend the bounty of the Lord, & for a monument of mercy showed on him, in sparing his life, he calleth her by the name of life: and that most worthily in respect of faith. Hitherto, she might rather have been called death then life, because by transgressing, she had been the cause of death; yet now the goodness of the Lord 
g Chrysost. in Isai. 6. Hom. 4. Sed aijs, è Paradiso me expulit? Verùm eadem te in coelos induxit.  had made, of the mean by which sin had entrance, the mean by which again it is 
h joh. 1.29. & 1. joh. 2.2.  expelled. And for as much as the seed was promised to break the Serpent's head, he believed he should be restored unto life, by the same seed, which should also give 
i 1. Tim 1.15.  life to the world. Herein also the man beginneth in godly sort 
k Chrysostom. Hom. in Gen. 14. Nominis impositio monstrat manifestè dominium.  to practise that authority which God had given him over his wife, in calling her as it were 
l Isa. 4.1. For in the same sense might Adam be called the father of all living: but the Lord, who only had over him authority, gave him a most significant name of the matter of his original: Earth. Gen. 5.2.  by his own name, which is a token among men, of their pre-eminence: and the woman in receiving it declareth her obedience. Which godly example the more ancient it is, the more worthy to be followed both of man and wife, & especially to be observed in this degenerate and declining age, in which the duties of marriage society, are seldom and but slenderly regarded.   

Question 15. verse 21. How it is said, that the Lord God clothed the man and his wife?  
TO let pass their 
a Origin. in Gen. referent Methodio apud Epiph. Heraes. 64. Item Epist. Epiphan. ad john. Hierosol. Gregor. Nissen.  opinion, who expound it as an allegory, and not a history, that our first Parents were clothed by the Lord: whether we understand it, that the Lord God did by 
b Epiphan. Haeres. 64. Sic etiam tunc voluit Deus, o incredule, pelliceas natura tunicas, absque animalibus, absque arte aliqua humana, & multiformi cultis, & simul ut voluit fecit Adam & Euae, quemadmodum ab initio simul voluit, & mundus & omnia facta sunt. Obiectio. At sunt, qui non possunt hoc in animum inducere. Resp. Qui verò salutis doctrinam suscipere nolunt, his ne totum aenum ad comprobationem suffecerit. Object. At in sex diebus omnia omnium genera creavit, pelliceat tunicas non creavit. Resp. Neque has tunicas pelliceas incepit nunc creare, qui pelles & bestias creavit antea. justin. Mart. in Quaest. orthodox 9  willing or commanding it, make them garments without art or help of creatures, as he did create the world; or that he did it 
c Neque enim Deum aut Linionem aut coriarium egisse debemus existimare, sicut obijciunt. Epiphan. epist. ad johan. Hierosol. Caesarius dialog. 3.  by his Angels, who are ministering 
d Heb 1.14.  spirits, for their sakes who are heirs of salvation; or whether by 
e Chrysost. Hom. in Gen. 18. Et verbum fecit, accipe, pro eo quod est, imperavit ut essent: jussit enim tunicis pelliceis vestiri in perpetuam memoriam, quod inobedientes fuerint Domino. Caluin. in Gen. 3. Crassa Minerva exponit Moses dominum hanc Adae & eius uxori industriam dedisse, ut sibi vestes ex pellibus conficerent.  giving authority & liberty to Adam, to make use of the creatures for his clothing (as Solomon is said to build 
f 1. King. 6.2. etc.  the temple, when he caused his workmen to build the same) it nothing differeth from the rule of faith or godliness: neither is it meet that men should move contentions for opinions that are but fixed in their own conceit. There are of this our age, which will demand, more curious than wise, where these skins were had so suddenly, which made Adam clothing: when notwithstanding no such preposterous haste is signified in scripture, as they themselves conceive without a cause: yea they will be so mad as to demand, where Adam had a thread to sew his fig leaves. And this they do in mirth and 
g Myself hath been an eye and an ear witness.  pastime among their consorts. Such I forewarn in the name of the Lord, that they cease 
h Isai. 28.22.  to dally with the Scripture, lest while they play with it, as the 
i judg. 16.25.  Philistims did with Samson, the sentence thereof do 
k Deut. 27.26.  fall upon their heads, the weight whereof 
l Luc. 20.18.  do grind them unto powder. Others I admonish to be 
m Deut 29 29.  contented with the truth revealed, and that which is secret 
n Irenae. lib 2. cap. 47. Quaedam quidem absoluamus secundum gratiam Dei, etc. i. Some things, viz. things revealed, let us labour perfectly to understand, according to the grace of God revealing them: somethings, viz. things unrevealed, let us be content to commend to God.  to commend to God. For it is not the way to increase in knowledge, 
o August. de Gen. ad lit. lib. 8. cap. 5. Melius est dubitare de occultis, quàm litigare de incertis.  to be curious in matters of uncertainty, such questions are 
p 1. Tim. 3.4.5. Hieron. in 1. Tim. 6. Quae generant lights & blasphemias in deum pugnando sermonibus.  unprofitable, engender strife, & do foster Atheism, and contempt of the word of God. And the godly I exhort 
q Ieh. 5.39. Chrysostom. Hom. in Gen. 18. Quantam sermonis himilitatem attemperat divina scriptura? Ergo omnia ita intelligamus, sicut par est de Deo intelligi.  to search the Scriptures, where they shall be easily answered of such doubtfulness, whereof they shall in christian sobriety, desire to understand the certainty. He is well able to make a garment, that made the world; and to 
r justin. Mart. Quaest. Orthodox. 48.  make a skin (if necessity required) without a beast, that made beasts and skins of nothing. So much is it more easy with the Lord to work, then for us to know the manner how he worketh. So likewise of their former garments, they needed no such instruments, as fools imagine, to do any thing the Scripture 
s For the strictness of the signification is this: they sewed or made fit a figleaf or bough, and made themselves girdles: the meaning whereof is, they compassed their body with the small bough (for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnale, doth also signify) or boughs of the figtree: and thereby covered their privities.  doth report; but those that wickedly make necessity of Scripture, of their own opinions, no marvel if the Lord do leave them to wrestle with their folly, and to be entangled in the nets themselves have made. In a word therefore the Scripture doth record the chief author, and the matter of the garments: and leaveth out the means, 
t Nam omnia nobis utilia contines divina scriptura. Chrysost.  because it is impertinent.   

Question 16. verse 22. What meaneth this that the Lord saith: behold the man is become like one of us: and of the Cherubims that kept the way of the of life?  
ADam having lost 
a Cyprian. lib. de Bona patientiae. Similitudo divina, quam peccato Adam perdidit.  the garment of righteousness, and the glory of creation, and 
b Ambros. lib. de Helia & jeiunio. cap. 4. Quia voluisti esse quod non erat, desiisti esse quod erat: & dum supra te esse affectas, infra te esse coepisti: ecce amictus tuus, ecce dignum te indumentum.  received in steed thereof, these skins to hide his filthiness: behold saith the Lord, 
c Chrysostom. Hom. in Gen. 18. Ecce factus es quod expectasti; imo quod non expectasti, sed qualem te fieri dignum erat. Gravis hoc verbum exprobratio, ut transgressorem pungere valeat: vult enim hic per verba in memoriam redigere, quo modo decepti fuerimus à diabolo per serpentem.  what a change hath Adam made, how well is he become 
d The voice of the trinity, Cyril. lib. 1. an julian. or of one person unto the other, as the father unto the son and holy spirit, or the holy spirit unto the father and the son. Concil. Syrmiense. in Socrat. libr. 2. cap. 25.  like one of us? behold what his pride & disobedience hath brought unto him? Let this be 
e August. de Gen. ad lit. libr. 11. cap. 39 Verba haec sunt Dei, non tam huic insultantis, quàm caeteros ne ita superbiant deterrentis. Quid aliud intelligendum, nisi exemplum timoris incutiendi esse propositum, quod non solum fuerit factus qualis fieri voluit, sed nec illud quod factus fuerat conseruavit.  an example to him and his posterity, of daring to reject the word of God. Thus doth the Lord in wonderful great mercy 
f Irenae. lib. 3. cap. 37. Intellectus verò transgressionis fecit poenitentiam, etc. Dominus autem qui est misericori, tunicas pelliceas pro folijs ficulneis induebat eos.  clothe the carcase, and arm the mind of Adam with humility & hatred of his sin, and afterward doth send him forth of Paradise. The Lord addeth a reason of the same his casting out: lest he should take also of the tree of life, and eat and live for ever. What? was the Lord in doubt, lest he should live for ever, whom he himself had condemned unto death? or could he not have kept the tree, either by commandment, or by his Angels, as afterward he did the garden, or have taken away the tree; but that this was left the only way to save it, to expel Adam out of Paradise? yea doubtless the Lord was able otherwise to have restrained him: but this is the meaning of the Lord. Seeing Adam hath eaten of the tree, whereof he was commanded not to eat, it is justice that he should be deprived of the tree, whereof he had liberty to eat: and seeing by eating the forbidden fruit, he hath procured death; no reason that he should eat of that fruit, which was ordained to preserve his life. Wherefore Adam being made unable to use aright, the 
g Chrysost. de provident. lib. 1. Quo scelerum progressa non esset audaica nostra, si nos affluere divitijs & otio constituisset Deus?  benefits and pleasures of the garden; the Lord depriveth him of that he could not rule, 
h Chrysost. ibid. Omnia igitur hac clementiae signa non minus quam priora.  in no less mercy and goodness, than he gave it at the first. Adam by sin was subject unto death: he could not therefore have continued in life, although he had eaten all the 
i Epiphan. Haeres. 64. Igitur potuisset vivere corpus in aternum, & immortal esse, nisi prohibitus fuisset gustare vitam. calvinus & alij contrà statuunt. Certum quidem est (inquit. in Gen. cap. 3.) non potuisse hominem, etiamsi totam arborem vorasset, vita frui Deo invito, etc. Quid igitur statuendum? Nempe arborem vim quidem retinuisse corpora humana conseruandi in aeternum; sicut testantur praeter Epiphanium, Augustinus, Chrysostomus, Beda, Damascen. Zanchius, & scriptores plerique nobiles; non potuisse autem fieri ut corpus morti addictum vivificaretur quovis fructu. Potuit igitur ex secundo principio, silicet creatione & natura; sed non potuit ex primo principio, id est justitia & decreto Dei quo peccatores morerentur.  fruit, and the tree itself. But lest Adam should 
k Tertul. in Martion. lib. 2. Benignissimè, etc.  put confidence in outward things, or 
l Irenae. lib. 3. cap. 37. Non invidens ei lignum vitae, quemadmodum quidam dicunt, sed miserans eius, ut non perseveraret semper transgressor. Epiphan. Haeres. 64. Prohibitus est autem (fructus) ut peccatum cooccisum cum corpore moreretur, corpus verò peccato perdito resurgeret.  least in misery he should prolong his life, or least through the loss of heavenly wisdom, 
m Galat. 5.13.  he should abuse his liberty, and thereby hurt himself: the Lord in his wisdom knew it better for Adam, to be deprived, and 
n Chrysost. Hom. in Gen. 18. Ita ut magis providentia quàm indignationis fuerit illa electio.  therefore sent him forth; that through labour and affliction being humbled, he might with sorrow of heart for sin, fly unto the author of a better life (which is jesus Christ) by a lively faith. And for this cause he addeth Cherubims or Angels, who 
o August. de Gen. ad lit. lib. 11. cap. 4. Hoc per caelestes utique potestates, etiam in Paradiso visibili factum, esse credendum est, ut per angelicum ministerium esset illic ignea quaedam custodia.  by visible force, as it were with dint of sword, should keep the way of the tree of life; that man 
p Chrysostom Hom. in Gen. 18. Misericordiae etiam fuit, quod & contra Paradisum illum habitare faciebat, ut iugem dolorem haberet, quotidie cogitans unde exciderat, & inde tutior & cautior esset in caeteris: neque immodicae vivendi cupiditate concupisceret, neque foris existens de ligno comedere praesumeret. Ideo praecepit Cherubin. etc.  being void of hope of recovering his lost estate, might quietly submit himself to bear his cross, and hunger & thirst for the life to come. Some there are, which by the name of Cherubims and the 
q Hieron. Tradit. Hebrae. in Gen. Cherubin & flammeum gladium. Alij. gladium cui erat splendour. Targh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, veiah shenan charebah, aclem gladij. Aben Ezra. gladium ancipitem. Septuagint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quoth in omni part versaretur & agitaretur, angelis ipsis tenentibus, sicut Num. 22.23. josu. 5.13. 1. Chron. 21.16. & fort. vibrantibus.  blade of a sword, do understand nothing else, but the heat of the sun, in that space which is called the fiery zone, 
r Aquin. Summ. Secund. Secun. quaest. 165. art. 2.  which they think was as a wall or hedge unto this garden. Other, 
s Strabus Histor. eccles. Lyran. in Gen. 3.  that this garden being situate in the top of some mighty mountain, was now compassed about with material fire. Some papists take it, 
t Rupert. in Gen. 32. Sciendum est quod tam animabus quàm corporibus, ignis ille molestissimus est, & inaccessibilis cunctis mortalibus: Mortuis autem, id est mortuorum fidelium animabus, à tempore dominicae passionis ex●perabilis est, & corporibus quoque illorum in resurrectione erit pervius. Porro ante eandem domini nostri passionem, nulli omnino filiorum Adae pervius fuit, donec fusus de corpore eius sanguis cum aequa, ignem illum exuperavit.  for the fire of purgatory: but these all are manifestly confuted by the text, which saith they were Cherubes 
u The Hebrues say, the Angels were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cherubin, of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cherabiah, that is, in the Chaldee tongue, like a boy; because they did commonly appear in such shape, and were so protraited in the Tabernacle & temple. Rab. David.  or Cherubims or Angels. Wherefore some other of that sort of writers, do acknowledge they were Angels: but withal 
x Perer. Tom. 1. lib. 6. cap. vlt. Voluit enim Deus ingressum Paradisi oc●ludere, tam contra diabolum quam contra homines, ne eum in locum penetrans (diabolus) decerperet fructus arboris vitae, cuius promissione & donatione, mortales prorogandae vitae avidissimos falleret, et ad sui cultum et obsequium abduceret.  affirm, that they were to defend the garden, not only from Adam, but from Satan also, lest he by taking of the fruit of the tree of life, in offering it to men, should of them procure to be worshipped and adored. Which ridiculous conceit could never pass from men, which were not drowned in superstition, and choked with idle speculations, the same having no countenance or colour in the text. Theodoret 
y Theod. quaest. in Gen. 40. Non igitur gladius ille flammeus naturaliter igneus erat, sed visu talis: neque Cherubim erant animalia sed talia videbantur.  also a grave and godly Father, supposeth that they were apparitions only of Angels, and fire and sword: but it is of the 
z Chrysostom. Hom. in Gen. 18. Praecepit etiam ut flammeus gladius ille versatilis, & virtutes illae Cherubim custodirent utam quae illuc inducit. Hieron. Trad. Heb. in Gen. Illo eiecto, ante fores Paradisi Cherubin & flammeum gladium posuerit ad custodiendum Paradisi vestibulum, nequis posset intrare. Aug. de Gen. ad lit. li. 11. c. 40. Hoc per caelestes utique potestates.  most part understood, that they were Angels indeed, and living creatures, unto whom God had added a visible shape, as the Scripture 
a Namely of Cherubims as they usually appeared, and a fity sword shaking.  speaketh of, which were continued 
b Until the death of Adam: Epiphan. Haeres. 64. Other think, even until the flood, & that until that time paradise was known unto men, & the way into it kept by Cherubims. Chrysost. Such like flame is until this time seen in the country of Babylon (where this Garden was) as Pliny reporteth, li. 2. c. 106. Which it may be, is as the brand or foot print of this lamp, & the place of Paradise; but that there is the very Paradise, or the Angels are there keepers, I would not say by any means.  a certain time, not to affray the devil, but to keep from man the way of the tree of life. Observe from hence ver. 21. Apparel 
c Ver. 21. 1. Cor. 12 24.25  is abadge or cognisance of our transgression, wherefore to be proud thereof, or to abuse it vainly, is to 
d Phil. 3.9.  glory in our shame. secondly, vers. 22. Affliction and penury are oftentimes more profitable unto God's 
e Psa. 119.71.  children, than prosperity. thirdly, vers. 23. The Lord doth often use the ministry of Angels 
f Heb. 1.14. Gen. 9.12. 1. Kin. 6.17.  for the preservation of the faithful, and the punishment 
g 2. Kin. 9.35.  of the wicked. Fourthly, vers. 22.23.24. Those that have no part 
h Pro. 3.18. Reu. 22.2.  in Christ, the tree of life, receiving his merits by a lively faith, 
i joh. 3.36.  shall have no part in the Paradise of God, and of the joys of the life to come.    

CHAP. FOUR  

Question 1. verse 4. 5. For what cause had the Lord respect to Abel, and to his offering, and not to Cain and his offering?  
IN this Chapter the Spirit of God beginneth to describe how 
a Euseb. eccles. Histor. lib. 1. cap. 2. 3. Chronologiam ecclesiasticam ab Adamo incipit, eiusque lapsu & restitutione per promissum semen. Confestim cum primus homo, cum in foelici statu esset, minus de divino mandato solicitus, in mortal●m hanc & fragilem vitam decidit, etc.  the Lord did govern the world, but especially his church after the fall of man. Wherein first of all he showeth that the 
b Epiphan. in Ancorat. Item in Epist. ad joh. Hierosol. Ausus est dicere (scil. Origenes) perdidisse imaginem dei Adam: cum hoc in nullo penitus loco scriptura significet.  image and blessing of God, first bestowed on man, was not so utterly perished by sin, but in some small measure it was preserved by the Lord: of the which blessing it is (for of the other we shall speak of 
c Chapt. 5. quest. 1.  afterward) that they were fruitful in generation according to the 
d Gen. 1.28.  voice of God. But is it not sufficient to have said, and Heva conceived and bare Cain? why is it added by the holy Ghost: the man knew Heva his wife? Surely it was thought meet in the wisdom of God to describe in a holy manner the whole condition of generation, that 
e jerem. 29.6. Heb. 13.4. Chrysostom. in Isai. 6. Hom. 4. Si habuit filium propheta, habuit & uxorem, ut intelligat non malas esse nuptias, sed malam esse scortationem. Fulgent. epist. 1. cap. 2. & 3. Neque ex commixtione maris et foeminae, sed ex immoderatione libidinis culpam trahit coitus coniugalis. Quod proculdubi● non appellares Apostolus debitum (1. Cor. 7.) nisi legitimè sciret esse reddendum: nec iuberet reddendum mutuae consensionis officium, si esset iniquae reposcentis exactio.  we might know that the same is not simply evil, but a means 
f Gen. 1.28. August. de civit. Dei, lib. 14. cap. 23. Quisquis autem dicit non fuisse coituros neque generaturos, nisi peccassent, quid dicit, nisi propter numerositatem sanctorum, necessarium fuisse hominis peccatum? illae quidem nuptiae diligendam prolem gignerent, pudendam libidinem non haberent; & si libido non fuisset, ad nutum voluntatis haec seruirent, sicut caetera membra. Quisquis autem ad has literas impudicus accedit, culpam refugiat non naturam; facta denotet suae turpitudinis, non verba nostra necessitatis.  which God himself had sanctified before the fall of man, for the increase of mankind, albeit it be now polluted, as all other 
g joh. 14.4. & 9.3.  actions are, which proceed from our corruption. It is not true which 
h Rabbi Salom. In comment. reddit per plusquam perfectum tempus cognoverat, autumant enim tam ipse quam alij Rabb. Adamum vixisse ante peccatum viginti annos, & Euam gravidam fuisse factam in Paradiso. Quod si factum esset, certè Cain absque peccato originali conceptus, sine labe paterna nasceretur, quod dictu absurdum & impium est.  the Rabbins teach, that Adam knew his wife by copulation before the fall: neither is it true, because he did not, 
i Hieron. contra jovin. lib. 1. Nuptiae replent terram, virginitas Paradisum. Et ideo (inquit) non vidit Deus opus suum bonum secundi diei, nobis intelligentiam derelinquens, non esse bonum duplicem numerum, qui ab unione dividit, & praefigurat foedera nuptiarum. Sunt haec revera foenum & stipula in aedificio Domus Dei, nullo nixa fundamento.  that therefore it was not lawful, or that he had offended in doing thereof. Furthermore herein is signified, how Adam and his wife proceeded in faith. First in that the woman having borne a son, acknowledgeth it, as a gift from God, to whom 
k Vers. 1. Cain of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kana, to get or possess.  in the naming of the same her son, she giveth thanks: neither yet doth she forget to bewail her sin and misery 
l Habel of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hebel, vanity: in the first, magnifying the Lord: in the second, humbling herself. Such is the common duty of God's children, to acknowledge the Lord the author of goodness, and themselves the cause of evil. For by sin all the creature is subject unto vanity.  which by the name of her second son she seemeth to profess. secondly, in that they did nurture their children and bring them up in true religion, 
m Gen. 18.19. Exod. 13.14. Ephes. 6.4.  as godly Parents ought to do. The which is plainly proved, in that Cain and Abel 
n In the Hebrew word for word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mikets iomim) in the end of days: i. after many days, namely when they were come to years.  being come to years, did offer sacrifice, which was to signify the acknowledgement 
o Origen. Hom. 1. in Leuit. Posuit manum super caput vituli: hoc est, peccata imposuit. i. He put his hand upon the head of the calf, the meaning whereof is, he put his sins.  of their sin, and that 
p Epiphan. Heres. 42. Cuius sacrificij, & paschatis, & doctrinae padagogus fuit lex, deducens per figuram & instituens in sacrificium & victimam Christi, qui uno sacrificio omnia quae ante fuerunt complevit & perfecit.  they looked for the seed of the woman promised, to be slain in the evening of the world, thereby to appease the wrath of God for man's offences. And it is more evident, that they were enjoined this worship, by their father, for that Cain did bring his offering, who of himself neither had care of religion, 
q 1. joh. 3.12.  nor any feeling of comfort by it, in his heart. But forasmuch as Cain did sacrifice with Abel, what reason why he was not accepted with Abel? The Scripture seemeth to insinuate a double reason of the same. The first is, that Abel offered with a cheerful heart 
r Heb. 11.4. 1. Chron. 29.17. 2. Cor. 8.12.  and willing mind in faith: to which purpose is expressed, that he brought (not of his sheep, but) of the first fruits, & of the fat and best of them; but Cain's oblation was of the fruit of the ground, 
s Chrysostom. Hom. in Gen. 18. Obserua quo modo pientissima Abelis mens significatur, & quod non tantum de onibus obtulerit, sed de primogenitu, hoc est de preti●sissimis, & maximè eximijs. Deinde & ex illis ipsis primogenitis optima quaeque. De Cain nihil tale adnotatum est. Sed quid obtulit? de frugibus terrae sacrificium, quasi diceret: qualiacunque obueniebans, nulla ad delectum adhibita opera vel diligentia.  as it seemeth without choice or difference, and if otherwise (as the works of hypocrites 
t Isai. 58.2.3. Mark 12.41.42.  are often as fair in outward show, as of the righteous) yet the same 
u jude. 11. 1. john 3.12.  was performed of a wicked mind. And as this cause was in the offerers, so the second cause was in the Lord, whose wisdom was able to make difference of the persons. Of the which it is said he accepted, not Abel's offering, but Abel & his offering; so likewise he refused not alone the offering of Cain, but to Cain & his offering he had no regard. So that now if any one should ask of me; why the Lord had respect to Abel's offering, I would answer with the text, 
x To Abel, and to his offering.  because he respected Abel's person; & why did he respect Abel's person? he respected him as a 
y joh. 15.5.  member of his son, because 
z Heb 11.4. Ephes. 2.20. & 5.30. Ambros. de Cain & Abel. lib. 1. cap. 7. Sacrificium autem & celebritate & gratia. etc.  he offered in faith. If it were again asked wherein his faith was seen? It was inwardly seen of him 
a 1. Sam. 16.7. Psal. 7.10.  that seethe the heart, and outwardly was manifest in the manner of the sacrifice. By which place of Scripture are overthrown two pestilent errors, which at this day do cumber the Church of God: one, of them which teach 
b 
Concil. Trident. sess. 6 cap. 16. can. de justific. 7. Si quis dixerit, opera omnia quae anto justificationem fiunt. quacunque ratione faecta sunt, verè esse peccata, vel odium Dei mereri, aut quanto vehementius quis nititur se disponere ad gratiam, tanto eum gravius peccare, anathema sit.  
Andrad. defence. Trident. Synod. lib. 4. Synodi explicat sententiam. Ab impijs (inquit) in quibus nec persona Deo est reconciliata, nec naturae renovatio per spiritum inchoata, imo qui justitiae de qua Paulus disputat expertes sunt, multa opera emanare, quae omni peccati turpitudine & culpa careant: & quoth in huiusmodi desideretur, non tam justitiae, quam divinae cognitionis desectui adscribendum est. Bellarm. tom. 3. contr. 3. part. 1. lib. 5. cap. 9 Id primum probare volumus, non esse videlicet peccata omnia opera quae fiunt sine fide.   that a wicked man or infidel may do a good or righteous work, and acceptable to God; when as the person that doth the work is wicked, and not through faith of him accepted. The second, which teacheth that the works of the righteous 
c Concil. Trident. sess. 6. cap. 16 canon de justificat. 32. Siquis dixerit hominis justificati bona opera ita esse dona Dei, ut non sine bona ipsius justificati merita, aut ipsum justificatum bonis operibus, quae ab eo per Dei gratiam & jesu Christi meritum, cuius membrum viwm est, fiunt, non verè mereri augmentum gratiae, vitam aternam, & ipsius vita aternae, si tamen in gratia decesserit, consecutionem, atque etiam gloriae augmentum, anathema sit. Et addit canon. 33. Si quis dixerit, per hanc doctrinam, aliqua ex part gloriae Dei, vel meritis jesu Christi Domini nostri derogari, anathema sit.  do of condignity or of their own worthiness, deserve the favour of God, and eternal life. For surely if the 
d Prou. 15.8. & 21.27. August. in julian. Pelag. lib. 4. cap. 3. Sed absit ut sit in aliquo vera virtus, nisi fuerit justus. Absit etiam ut sit justus verò, nisi vivas ex fide: justus enim ex fide vivit. & fides ex auditu, auditus autem per verbum Christi. Ergo nec Fabritius, Fabius, Regulus, etc. operati sunt aliquam veram justitiam. Nam si justi, tennerunt etiam regnum Dei; aut Deus ipse, quod absit, erit iniustus, si ad eius regnum verus non admittitur justus: si verò tennerunt & salui fuerunt, pro his Christus verè gratis mortuus est. At qui fidem non habent Christi, profecto nec justi sunt, nec Deo placent, cum sine fide placere impossibile est. etc. In hominibus Deus operatus est in occulto judicio, tamen justo, ut alij fatui, alij acutè intelligentes, alij lenes, alij iracundi, alij spadones, alij libidinosi, quod divino muneri tribuendum, licet ipsi hoc nes●iunt. Sed non erat in ijs (scilicet eorum abstinentia vel intelligentia) vera justitiae quia non actibus sed finibus pensantur officia. August. de civit. Dei, lib 19 cap. 25. Quamlibet enim videatur animus corpori, & ratio vitijs laudabiliter imperare; si tum Deo animus & ratio ipsa non servis, sicut sibi seruiendum ipse Deus praecepit, nullo modo corpori vitijsque rectè imperat. Promde virtutes quas sibi habere videntur, per quas imperat corpori & vitijs, ad quodlibet adipiscendum vel tenendum, nisi ad Deum retulerint etiam ipsa vitia sunt potiu● quàm virtutes.  sacrifices of the wicked are abominable, then are all their works no less than sins. And if Cain, the first man by birth of all the world, who brought his sacrifice, in 
e Vers. 3.  time before Abel, and offered it unto the Lord, and yet neither his work, nor he himself was any thing accepted, 
f Ex diaemetro adversatur doctrinae Papistarum, placere Deo missas, preces, opera, propter opus operatum.  because he was not justified by faith; it is manifest, that the works of all the wicked, which 
g Lapsus igitur fuit justini Mart. & Clementis, existimare quosdam infideles esse saluos. justin. Mart. Apolog. 2. Quicunque secundum verbum, Christiani sunt, quamuis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & nullius numinis cultores habiti sunt, quales inter Graecos fuere Socrates & Heraclitus & ijs similes. At quidem Socraetes Esculapio gallum dicavit postremis verbis. Plato in Phaedon. Et scriptura docet, neque scortatores neque idololatra regni Dei haereditatem possidebunt. 1. Cor. 6. Clem. Alex. Strom. 1. Ij● qui à philosophia justificati, etc. at scriptura, non à philosophia justificari homines, sed à sola fide testatur. Habac. 2.4. Rom. 1.17. & 3.28. Denique huic opinioni opponit seize Augustinus infinitis in locis, et patrum confensus ex verbo Dei.  either know not Christ, or receive him not by faith, are not accepted of the Lord; and therefore are no better than sins, because 
h Vers. 7.  they are not of him accepted. secondly, if the worthiness of Abel's offering did cause the same to be accepted, or the worthiness of his faith, whereby it was accepted, 
i Rom 4.2 3.4.  then had Abel to rejoice in the merit of his work, or of his faith, but not with God. But seeing the Scripture teacheth, 
k Heb. 11.4.  that the worthiness of Abel's offering was through faith, and that faith itself 
l joh. 6.35.51. Ephes. 2.8.9.  is not a merit, but a means for man to obtain by the mercy of God, the merit of jesus Christ; it followeth that Abel being justified by faith in jesus Christ, his work was respected not for the desert thereof, but for the merit of jesus Christ, which God had given him by imputation as to a member of his son, and Abel himself had received by promise & believed by his faith. It may farther be demanded, how it was known that the Lord accepted the offering of Abel, and not of Cain. Doubtless, 
m Sicut & prophetis.  either by voice, or 
n Quemadmodum Salom●●i. & reddit Theodotio; inflammavit super. etc.  by fire from heaven, or by success and 
o Calu. in Gen. 3.  event thereof, or by 
p Ventilatione aut dissipatione fu●ti, ut quibusdam videtur, sive alio modo.  such like means, which because the Scripture no where expresseth, we must with silence reverence, but not determine. Observe these doctrines: 
q Gen. 20.40. 1. Sam. 24.4. Clem. alexander. pedagogue. lib. 2. cap. 6. Multas utilitates pudici sermonis docet. Fulgent. epist. 1. cap. 3. Huius potestatis inculpabilis est usus, si justitiae terminum transgredi libidinosus non permittatur excessus.  all these works of nature are honest in themselves, and are to be covered with honest names, as doth the Scripture. secondly, those that by filthy speaking 
r Ephes. 5.4. Coloss. 3.5.  uncover their shame, 
s 1. Cor. 15.33.  corrupt their manners, and have not learned the language of 
t Isai. 19.18.  Canaan. thirdly, that the godly from the beginning of the world, 
u 
Hebr. 13.7.8. Hieron. Comment. in epist. ad Galat. cap. 1. Admonere debemus, sanctos qui antiquitus fuerint, ex fide Christi iustificatos.  
August. epist. 89. Vide quemadmodum commendat unum & unum (Rom. 5.15.16.17.18.) id est Adam & Christum, illum ad condemnationem, hunc ad justificationem, cum tanto post Adam venerit Christus in carne: ut sciamus etiam antiquos justos quicunque esse potuerunt, non nisi per eandem fidem liberatos per quam liberamur & nos, fidem scilicet incarnationis Christi, quae illis praenunciabatur, sicut à nobis facta annunciatur. Idem epist. 157. & confess. lib. 10. cap. 44.   were saved by the same faith in jesus Christ which we profess. fourthly, that the sacrifice of men 
x Haggi. 2.13.14.15. Isai. 1.15. Iren. lib. 4. cap. 34. Igitur non sacrificia sanctificant hominem, non enim indiget sacrificio Deus, sed conscientia eius qui offert sanctificat sacrificium pura existens; & praestat acceptare Deum quasi ab amico.  doth not make holy the sacrificer, but contrary that the sacrificer doth pollute the sacrifice: only 
y Heb. 11.6. Rom. 14.23. Heb. 9.14. Ambros. de Cain & Abel, lib. 2. cap. 2. Hinc ergo cognoscimus, quod ante omnia fides nos commendare Deo debet. Bernard. in Cant. Hom. 24. invisibilis animi statum nunciet fides & actio; rectum judica si fide Catholicum, & justum opere probaveris.  faith in Christ doth sanctify them both: So that the offerer must be accepted 
z Prou. 15.8.9. & 28.9. Isai. 1.11.12.  before his sacrifice, otherwise his offering can be no other than abominable.   

Question 2. verse 4.5. Whether did the patriarchs receive a commandment from God to offer Sacrifice, before the law of Moses?  
WE find it not commanded unto Adam, nor unto Abel, to offer sacrifice, neither to any other before the commandment of Moses law, save only 
a Gen. 2.9. & 22.12.  unto Abraham; unless that any will contend 
b For many both Rabbins and Christian writers do think, that history to be more ancient than M●ses. The jews seriously affirm that jobs wife was Dina, the daughter of jacob. Some have avouched that Moses himself wrote that history, as Hierome testifieth, Commentar. in job. cap. 2. & 32. Hereof there is no certainty.  for the History of jobs antiquity. Wherefore some 
c Author quaest. ad orthod. inter op. justin. Mart. q. 83. Nemo corum qui irrationalia victimam Deo sacrificaverunt ante legem, divina id iussione fecit: quamuis pateat Deum hanc recepisse; acceptione eius, sacricantem sibi placitum esse indicantem.  there are which teach, that indeed before the law, the sacrifice of beasts was not commanded, notwithstanding that the Lord accepted them, showing thereby that he accepted the sacrificer. Whereof again one may justly ask, whence it came then to mind to holy men, to offer sacrifice? It is answered by 
d Aquin. second Secu. quest. 85. artic. 1. Offer sacrificium esse de lege naturae. Perer. Tom. 1. lib. 7. in Gen. Nullo docente potuit id Abel naturali ratione cognitum habere, & tacito quodam naturae instinctu & impulsu ad id faciendum induci.  such as defend the former doctrine, that it was by the law of nature; forasmuch as natural reason teacheth man to know his subjection unto God, and that he ought to show the same by outward service. But this opinion is wholly contrary unto the word of God: which firmly testifieth that neither 
e Exod. 20.4. Deut. 12.32. Matth. 15.8. Etiam Socratis sententia est, unumquemque Deum sic colere oportere, quo mo●o ipse se colendum esse praeceperit. Aug. de consensu Euangel. lib. 1. c. 18.  God can like of or accept any worship, which himself hath not commanded: neither that man by 
f jere. 51.17. Rom. 1.21. & 8.7. 1. Cor. 1. vers. 19.21. Lactant. lib. 6. cap. 1. Homines neglect● justitia, quicquid aspectu rarum, quic quid opere aut odore pretiosum est, haec grata esse dijs suis non ex aliqua divinitatis ratione quam nes●iunt, sed ex suis cupiditatibus judicant. Nec intelligunt terrenis operibus Deum non indigere. Aug●st. lib. 50. Hom. Hom. 43 Ideo venit Christus illuminator, quia diabolus fuit excacator. Omnes caecos nasci fecit, qui prinuan hominem decepit. Hanc denique scientiam Christus ipse testatur esse metaphysi●am. Matth 16.17. Ad quam autem scientiam, intellectum anima nostrae perinde se habere, atque vespertilionun oculi ad lumen dici sese habent, fatetur quidem Aristoteles Metaphys. lib. 2. c. 1.  any natural policy or wisdom can find out any, but that which is detested of the Lord. Wherefore it remaineth certain, that Abel and the rest of the godly Fathers, had commandment from God: for proof whereof we need not be beholding to unwritten verities, the Scriptures do yield us sufficient testimony. For whereas it witnesseth, that God had respect to Abel and his offering; it doth determine that Abel had commandment to sacrifice, forasmuch as nothing can be acceptable in the worship of the Lord, which the Lord himself 
g Levit. 10.1.2. Deut. 12.8.10.11.  hath not instituted and ordained. He needed not 
h Psal. 50.9.  at all the fat of Abel's sheep, neither was delighted with the worth of Abel's offering; but it was 
i Heb. 11.4. Ambr. de Cain & Abel. lib. 2. c. 2. Hinc ergo cognoscimus, quod ante omnia fides nos commendare Deo debeat. Cum fidem habuerimus, elaboremus ut opera nostra perfecta sint.  faith whereby it was commended, and obedience, which the 
k 1. Sam. 15.22.  Lord more accepteth of then sacrifice. The ground and foundation of faith is 
l Rom. 4.3.18. & 10.8  the promise of God: the rule of obedience is God's 
m Deut. 12.32. Ios. 1.7.  commandment. Wherefore seeing no work can be accepted, unless it be seasoned 
n Rom. 14.23.  with faith, and the 
o Isai. 1.12. jerem. 7.22.23. 1. Tim. 1.5. August. contr. Faust. Manich. lib. 5. cap. 5. Quid ergo vos ●anquam de perfectione mandatorum Christi iactatis, quod ea quae in evangelio praecepta sunt operamini? Quid enim illa prodessent, etiamsi verè implerentur à vobis, ubi non est fides vera? Quid vos tanquam de Christiana paupertate iactatis, cum Christiana charitate careatis? unde habere potestis veram charitatem, non ex fide ficta surgentem, etc.  fruit thereof, which is obedience; the Scripture in commending Abel's sacrifice doth as well confirm, that Abel had commandment either by his Father, or by the Lord, which is not spoken of; as that he had a promise 
p Gen. 3.15.  which is expressed. Moreover the use of Sacrifice doth testify, that they found it not by natural reason, but were instructed in the same by God. Which use was twofold in every right performed sacrifice; namely, the testification of obedience, and the confirmation of faith. In the former use, they did testify the honour of the Lord 
q Levit. cap. 4.1. etc. 1. Sam. 26.19.  in seeking the pacification of his wrath for sin, or 
r Levit. 3.1. 2. Sam. 6.14.17.  else in thankfulness for his being pacified, and for benefits they had received by the same. Likewise was their faith increased by sacrificing, forasmuch as having 
s Gen. 3.15. revel. 13.8.  the promise of mercy, whereon to ground their faith, they understood that according to the promise 
t Gen. 8.21. job. 42.8. Psalm. 51.19.  they were accepted, yet not for their own sake, or for their sacrifice; but 
u Psalm. 51.16. Heb. 9.8.12.  for the sacrifice of promise, that was to come. Wherefore also their sacrifices did, as shadows, rightly lead them to the death of jesus Christ, in which the same 
x Like as by our Sacraments, Baptism and the Supper: as we shall consider (God willing) in our questions upon Leviticus.  his death was rightly shadowed and depictured. And dare any say, that they either had not the right knowledge of the death of jesus Christ; or that same knowledge, they had of themselves, and not by revelation from the Lord; or that they shaped the manner of their sacrifices 
y In his Priesthood, Gen. 14.18. Heb. 7.24.25. In the Altar, Gen. 8. vers. 20. Heb. 13.10. In the matter of sacrifice, which was a clean beast, sheep or ox, etc. wherein the same resembled Christ, Hebr. 10.6.7.8.9. & 13.11.12.  after the pattern of the death of Christ, and were not taught the manner of his death, by being commanded such sacrifice from God? It may therefore well be gathered, that Adam having the promise of the woman's seed, that 
z Gen. 3.15. 1. joh. 3.8.  it should dissolve the work of Satan; the Lord did afterward instruct him of the manner how, with such other doctrines of 
a Tit. 1.1.  faith and godliness, as were necessary for the time, for man's salvation. By these and many other undoubted reasons, it may be proved, that the godly did not sacrifice, without the commandment of God, albeit the instant when, or the manner how they were commanded, be not expressed in the Scripture. And that the same they were commanded, not 
b justin. Mart. dialog. cum Triff. Deus ad populum illum (scil. judeor.) se accommodans hostias quoque offerre tanquam nomini suo praecepit, ne simulachra coleretis.  only to withhold them from Idolatry, which is the 
c Rom. 1.21.22.23.  fruit of all voluntary worship, devised by man's invention: but also for the exercise 
d Hieron. in Isai. 1.12. Hostiae ergo & immolatio victimarum, non principaliter à deo quaesita sunt, sed ne idolis offerrentur, & ut de carnalibus victimis, quasi per typum & imaginem ad spirituales hostias transiremus.  of true religion for 
e Iren. lib. 4. cap. 32. Ex quibus omnibus (scil. script. locis) manifestum est, quia non sacrificia & holocaustomata quarebat Deus, sed fidem, & obedientiam & justitiam propter eorum salutem.  the confirmation of their faith, and for 
f August. epist. 5. Nec illorum ergo sacrificiorum egebat Deus, nec cuiusquam eget unquam, sed rerum divinitus impertitarum, vel imbuendo virtutibus animo, vel aternae saluti adipiscendae, quaedam signa sunt, quorum celebratione atque functione, non Deo, sed nobis utilia pietatis officia exercentur. Atque haec quidem aequè omni tempore necessaria. The jews understand by the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iabe, he brought) that Cain brought his offering to his father Adam, as to the Priest. Many Christian writers think he brought it to a certain place, where they were wont to exercise prayer and offer sacrifice.  the proof of their obedience.   

Question 3. verse 10. What meaneth it which the Lord saith: thy brother's Blood crieth unto me from the earth?  
IT is not without cause 
a Chrysost. in Epist. ad Hebrae. Hom. 22. Dicitur ignis descendisse & assumpsisse hostias eius. Hieron. Tradit. Hebr. unde scire poterat Cain, quòd fratris eius munera suscepisset Deus, & sua repudiasset: nisi illa interpretatio vera esset quam Theodotio posuit; & inflammavit, etc. ignem autem ad sacrificium devorandum solitum venire de coelo legimus.  supposed, that the Lord by some present token made known, what he liked and disliked in the sacrifice: for in one sentence it is said: Cain and his offering the Lord did not regard: therefore Cain was exceeding wroth, and his countenance fell down: that is, he was 
b Hieronymus interpretatur vultum dimisit in terram.  of a sorrowful & ireful countenance. For now is Cain most 
c Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charah est quasi ira ardere: & deduci à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 monet. Kimchi, quod est incendere, & inter septem voculas Hebr●orum quae iram significant haec omnium est gravissima; cui additur etiam in contextu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. valde, quasi ad incrementum.  vehemently offended, because the Lord will not regard his offering. But who would have thought that Cain so devout outwardly in sacrifice, having humbled his looks, for that the Lord refused him; had doubled his transgression by conceiving malice, rather than effectually sorrowed for his offence? But the Lord that beholdeth the 
d 1. King. 8.39. Psal. 7.9. & 139.2.13.  hearts of men, knew well his hatred, and the cause thereof, 
e Tertul. in Martion. lib. 2. Hac erit ignorantia Dei nostri, quae ideo simulabatur, ne delinquens homo quid sibi agendum sit ignores.  and therefore in his mercy, doth preach unto him a sermon of repentance. Why art thou wroth, etc. that is, how unjustly 
f 1. joh. 3.12. Matth. 5.22.  art thou so exceeding angry? If thou dost well, etc. If thy heart were upright, as is the heart of Abel, 
g Deut. 10.17. 2. Chron. 19.7. Rom. 2.11.  should not thy offering be as well accepted of? But seeing thy heart is wicked, 
h Psalm. 5.4. Isai. 58.5.6.  should I accept thee for thy offering? 
i Psal. 95.7.8. Gregor. Hom. in evang. 12. jam à deo non potest mereri quod petit, qui hic noluit audir● quod jussit, quia qui tempus congrua penitentiae perdidit, frustra ante ●egni ianuam cum precibus venit,  Wherefore I admonish thee defer not to repent, and amend thy wickedness, otherwise thy sin, that is, 
k 2. Cor. 5.21. Galat. 3.13.  the punishment of thy sin, is near thee, and will quickly find thee out. Also to thee, etc. And for thy brother 
l 1. joh. 3.12.  whom thou hatest for his goodness, because I have received him; 
m Matth 10.16. Galat. 6.10.  thou shalt not be hurt nor endamaged by him, in so much 
n Chrysostom. Hom. in Gen. 18. Itaque etiam posi peccatum hoc permitto, ut primogeniturae privilegijs gaudeas, illumque sub tua potestate & dominio esse jubeo.  that the privilege of birthright shall remain unto thee, for all thy naughtiness, so that thou proceed therein no farther. Notwithstanding, Cain being led 
o August. de ciu. Dei, lib. 15. cap. 7. Caro concupiscit adversus spiritum, etc. in cuius carnis fructisibus, & invidiam commemorat, qua utique Cain stimulabatur & accendebatur in fratris exitium.  by the lusts of Satan, whom he 
p Prou. 2.14.15. john 8.44.  delighteth to obey, regardeth 
q Prou. 1.24.25.  not this heavenly counsel: but albeit he saw that the Lord had found his wickedness, yet is he more circumspect to hide it from his brother, then careful to amend it before the Lord. He frameth his countenance to speak friendly unto his brother; speaking 
r Psal. 28.3. Dissimulation a mischief whether more pestiferous or common, is hard to say.  most fair, when he meant most maliciously: and poor innocent Abel, obeying 
s By the instinct of nature, and also by precept.  his elder brother's voice, 
t 1. Cor. 13.5.7. Beda de templo Salom. lib. 1 Simplex erat (Abel, item job.) per innocentiam mansuetudinis, rectus per cautelam discretionis: Simplex quia nullum laedere, imo prodesse desiderabat; rectus quia se à null● corrumpi permittebat.  suspecting no more evil than he meant himself, 
u Ambros. de Cain & Abel lib. 2. cap. 7. Impietas matter quedam est delictorum: & qui gra●iora peccaverit in cetera facilè prolabitur: quomodo enim potest ab humani● temperare, qui divina viola●●, & h●minibus bonus esse, qui Deum lesit? Be●nard. in Cant. Serm. 24. Non mirum igitur si Cain i● surrexit in fratrem, qui suam prius occiderat fidem.  is pitifully, cruelly, and treacherously oppressed and done to death. Now the Lord beginneth to inquire for Abel. But why did he not deliver him from death, which he knew before was meant and practised? Doubtless his death was precious in the sight of God, as 
x Psal. 116.15.  is the death of all his Saints: and the Lord was as able to have delivered him, as he was to save 
y Gen. 32.6.9.25.28. & 33.4. etc.  jacob from the rage of Esau, or the 
z Dan. 3.22.25.27.  three children from the fiery furnace. But the Lord who hath created 
z Prou. 16.4.  all things for himself, will above all other 
a Levit. 10.3. Psal. 48.14.  be glorious in his Saints: sometime 
b Psal. 10.3.4.12.13.14. & 22.1.2 etc.  by his patience in their suffering; sometime by 
c Exod. 14.17.18. 2. King. 19.32.35.  his power in their deliverance, as he seethe it most meet, 
d Isai. 6.10. Ephes. 1.11.  in the counsel of his will. In those which suffer, he hasteneth their immortality, 
e Cyprian. Successo. Epist. 82. Peto ut singuli ex nostris, non magis mortem cogitent, quam immortalitatem: Et plena fide ac tota virtute Domino dicata, gaudeant magis quàm timeant in hac conf●ssi●ne, in qua sciunt Dei & Christi milites non opprimi sed coronari.  which is more to be regarded then their death; he showeth them more mercy, forasmuch as he vouchsafeth them 
f August. de ciu. Dei, lib. 22. cap. 30. Quod sint futuri gradus praemiorum non est ambigendum. Atque id etiam beata civitas illa ma●num in se bonum videbit, quod nulli superiori ullus inferior invidebit, sicut nunc non inuiden● Archangelis angeli caeteri: tanquam nolis esse unusquisque quod non accepit. Tertul lib. ad Martyr. E●hortas. Bonum agonem subituri estu, in quo Agonothetes Deus vivens est: Xystarches, Spiritus sanctu●: corona, aeternitatis: Brabium, angelicae substantiae politia in coelis, gloriae in secula se●ul●r●m.  a greater Crown. In those whom he reserveth, he respecteth their 
g Cyprian. de Mortalit. Nec enim Deus sanguinem nostrum sed fidem quaerit. Nam nec Abraham, nec Isaac, nec jacob occisi sunt. Allud est enim Martyrio animum deesse, aliud animo defuisse martyrium.  faith, and not their blood; their desire, not their deed; and in steed of one, he trieth their valour with many temptations. So that whether they suffer for his sake, or are delivered by his power; 
h Philip. 3 10.  they are therein conformable unto the death of Christ. For this remaineth a foundation in his secret counsel: 
i 1. Tim. 3.12. Caluin. ibid. Constat multos fuisse pios qui nec exilium unquam, nec carcerem nec sugam subierint. Sed non una est ratio, qua Satan persequitur servos Ch●isti: sed tamen omnino necesse est, omnes qualicunque modo habere sibi infertum mundum, ut eorum exerceatur fides, & probetur constantia. Hieron. ibid. P●om ●e timendum nobis est ne non pie viuamu●, qui nih●l patimur propter Deum.  That all that will live godly, shall suffer persecution. And here the wisdom of the Lord did choose Abel, as his instrument of much instruction, unto the world. First by the example of so innocent a life, finished with so lamentable death; he showeth 
k 1. Pet. 4.17.  that judgement must begin at the house of God: 
l Ibid. Si autem à nobis. etc.  terrifying thereby the wicked world of sin. secondly, seeing Abel's righteousness was left in 
m The reward of our good works the scripture every where speaketh of, as Matth. 10 41.42 but the wages of our works or merit of them, is no where found, nor no other acknowledged but death. Rom. 6.23.  this life unrewarded, it gave assurance unto those that by faith did acknowledge the righteousness of God, that 
n Luc. 16.9.  he was received into everlasting habitation, and 
o Heb. 11.35.  made partaker of a better resurrection. Neither was it loss to Abel, thus to be deprived of his life: seeing he did 
p Philip. 1.21. 2. Cor. 4.17. Chrysost. Hom. Quod nemo laeditur nisi à seipso. Mors ipsa, dic mihi, quid nocuit iustissimo illi Abel, & mors amara & acerba mors, parricidio illata non homicidio? nun ob hoc in omni orb terrarum canitur & celebratur Abel? nun ad beatitudinem perduxit? & afflictio huius mundi coronat ei in aeternum paravit?  exchange it for immortal glory, and 
q Isai. 65.5. Eccles. 7.3.  received a name for ever in the Church of God, better than of sons and daughters. But wherefore doth the Lord inquire for Abel, 
r Tertul. in Martion lib. 2. Nec incertus admissi nec ignorant loci.  whose estate he knew before he asked? First, to teach (by Cain's example) that all the wicked must 
s 1. Pet. 4.5. Ind vers. 15.  shortly give account of all their evil words and deeds. secondly, to give occasion 
t Ambros. de Cain. lib. 2. cap. 9 Ita peccantes admonet ad poenitentiam: confessio enim poenarum compendium est.  unto Cain, either to confess his fault, and to crave 
u jerem. 31.18.  repentance, and pardon for his sin; or else to 
x 2. Cor. 2 15.16. Tertul. in Martion. lib. 2. Sed ut & ille haberet potestatem, ex eadem arbitrij potestate, sponte negandi delicti, & hoc nomine gravendi.  increase his fault by resisting stubbornly his offered grace. But how graceless was the caitiff, to return the Lord such a brutish answer? In whom we may see the image of 
y Psal. 14.1.3. Rom. ●. 10.12. etc. Hieron. commentar. in Matth. 27. Qui diversas naturas conantur introducere, & dicunt judam proditorem malae fuisse naturae, nec electionem Apostolatus potuisse servare, respondeant quomodo natura mala egerit poenetentian.  the world, if it be not 
z Psal. 51.10.  restored or 
a Gen. 20.6.  stayed by the Lord. In whom we may also see, how 
b jam. 1.14.15.  lust when it hath conceived bringeth forth sin, and sin when it is finished bringeth forth death. His heart was wicked 
c Isai. 48.8. Psal. 14.1.  through concupiscence, 
d Psal. 26.6.  and not cleansed before his sacrifice. He was therefore wicked in sacrificing, wicked in conceiving murder, wicked in committing murder, wicked in despising the Lords admonition, wicked in his answer, in lying and blaspheming. The same poison of corruption 
e Rom. 3.23. Origen in Matth. cap. 13. ver. 47. Et hic igitur regnum coelorum simile est sagenae missae in mare, non quemadmodum quidam opinantur, qui docent verbo naturas subiectas esse diversas, malorum scilicet & justorum, qui sub rete venerunt: nam huic intellectui repugnant omnes scriptura.  is common to all the sons of Adam, and showeth itself as occasion is given, unless it be purged 
f Matth. 3.11. joh. 3.5. August. contra duas epist. Pelag. lib. 3. cap. 3. Filios Dei jubet orare: Pater noster qui es in coelo, etc. Et tamen eos malos esse dicit, & nosse bona dare filijs suis. Numquid inde mali, unde filii Dei? absit. Sed inde mali unde adhuc filii seculi, iam tamen filii Dei facti, pignore spiritus sancti.  by the spirit of sanctification as in Abel, and in the righteous; or 
g Psal. 76.10. Hester. 5.10.  repressed & restrained by the providence of God, for the government of the world, and the safeguard of the faithful, as it is manifestly in many of the reprobate. Now that the heart of Cain remained obstinate, and his 
h Rom. 2.5. 1. Tim 4.2.  conscience seared with continuance in sin: the Lord doth more forcibly knock 
i revel. 3.20.  at the door of his affections, by terrifiing his conscience, with the 
k Verse 10.  guilt and punishment of so heinous murder. What hast thou done? that is, what a horrible murder hast thou committed? how unjustly hast thou executed thy fury, upon 
l Psal. 10.8.9. 1. john 3.12.  a poor innocent, unprovoked? How cruelly hast thou, being blinded with malice, against the law of God, of nature, of humanity, turned thy hand against thine own flesh, & slain thy brother, whom thy conscience doth testify 
m Vers. 9  thou shouldest rather have defended against the violence of enemies? Thinkest thou to hide it from my 
n Ambros. de Cain. lib. 2. cap. 9 Cur nescis ubi est frater tuus? Soli erat●s cum duobus parentibus: inter paucos, frater te latere non debuit.  presence, because thou didst it in a secret place; or perhaps hast covered his blood with dust, or hide his body in the earth? I know right well thy murderous deed: Thy brother's blood doth cry unto me. I say not thy 
o Epiphan. Haeres. 9 Item Ambros. lib. 2. de Cain. cap. 9 Non accusat frater, non accusat vox ipsius, non anima eius (sed vox sanguinis di●it, ostendens quod est spes resurrectionis) sed vox sanguinis accusat, quem ipse fudisti. Tuum te ergo facinus non frater accusat.  brother, but his blood; not in his body, nor from his body, but from the earth: forasmuch as when thou sawest the same to receive his blood, thou was 
p Homo quod homini lupus sit, hoc sacinus abund● docuit.  nothing moved to pity and compassion. Therefore now though Abel himself were yet remaining, 
r jerem. 15.1.  would ask pardon of me for thy fault, yet his 
s Chrysostom. Hom. in Gen. 19 Ecce quousque volat vox sanguinis huius. & usque in coelum à terra ascendit, & praetercurrens coelum, coeloque superiores virtutes, regio throno assistit, & tuum deplorat homicidium ac nefarium hoc scelus accusat. Ea propt●r talem tibi poenam infero, ut quae in te fiunt, omnibus post haec secuturis castigatio & admonitio sint.  blood requireth vengeance; the guiltiness of the fact itself of shedding blood, must needs in justice be revenged with grievous punishment. Now therefore thou art cursed: Thy heinous trespass deserveth justly, that 
t Deut. 7 10.  thou shouldest be accursed. The Lord himself in interpreting the curse, expresseth no more but earthly punishments: both because the wicked are not so 
u Ambros. de Cain. lib. 2. cap. 9 Augustae mentis homo, praesentem mortem veretur, perpetuam negligit, & diuinu● judicium non reformidat.  greatly feared with the punishments of the life to come, as careful to avoid calamities, which in this present life do fall upon them: And also because he would not cut off from Cain the hope of 
x Athanas. lib. de communi essen●●a personar. Obtrectare filio est obtrectare spiritui sancto. Quin hoc obsernandum est, non dixisse Christum blasphemanti & poeniten tiam age●●i remissionem dandam non esse, sed blasphemanti & in blasphemia manēti● quamdoquidem nullum est peccatum irre●●ssibile apud Deum, in illis qui verè & ex amino, ut par est, poenitentiam agunt.  pardon, if at 
y Ezech 18.27.  any time he would repent him of his wickedness. In this place of Scripture, are manifestly proved these points of doctrine. Vers. 7. first, the Lord 
z Psalm. 7 9 1. King. 8.39.  searcheth the hearts of all the sons of men, and knoweth their thoughts. secondly, the wicked are 
a job. 15.20. Psalm. 7●. 19.  continually in danger of the punishment of their sin. Vers. 8. thirdly, the godly and the wicked are in this life 
b Matth. 13.30.  mixed, as the 
c E cl. 9 12 Ha●ac. 1.14.  fishes of the sea, by the providence of God, but in the world to come they shall be 
d Mat. 25.32.  separated, the 
e Luc. 16 25.  godly rewarded, the wicked punished. fourthly, all the godly in this life 
f 2. Tim 3.12.  must suffer affliction. Verse 9 fiftly, man's nature is an enemy 
g Rom. 8.7.  to the righteousness of God, and therefore 
h Psal 50 17.18.  hateth to be reproved for sin. sixtly, man cannot 
i jere. 31.1. Lament. 5 21 Concil. Arausican. 2. ●. 4.13.25. Arb t●tum voluntatis in primo homine infirmatum, nisi per gratiam baptismi non potest reparari. Item. Prorsus donum Dei est diligere Deum.  convert, unless he be 
k August. de Spir. & lit. cap. 30. Neque lex impletur nisi libero arbitrio; sed per legem cognitio peccati, per fidem impetratio gratiae contra peccatum, per gratiam sanatio animae abolitione peccati, per animae sanationem libertas arbitrij, per liberum arbitrium justitiae dilectio, per justitiae dilectionem legis operatio.  converted, but sinketh farther 
l Isai. 1.5.  by correction into mischief. Vers. 10. seventhly, the Lord is the 
m Psal. 10.14.  helper of the helpless, and he will take their cause in hand. Vers. 11.12. eightly, the wicked by increasing sin, increase 
n Ezech. 9.10.  their punishment. Ninethly, temporal afflictions unto the wicked, without repentance, are but 
o Isai. 65.13.14.15. joh. 5.14.  forerunners of eternal. tenthly, the blood of Christ 
p Heb. 12.24.  speaketh better things then that of Abel: the blood of Abel 
q Exod. 22.27. Ambros. Serm. 65. Nulla utique sangulnis vox est, sed clamare dicitur sangui● qui innocens effusus est, non tam verè quam causa, & interpellare dominum, non tam persecutione eloquij, quàm indignatione commissi, ac reatum suum non tam verborum accusare sermonibus, quàm cons●ientiae ipsius criminatione constringere. Anselm. commentar. in Hebr. 12. Quia sanguis Abel mortem parricidae fratris petijs, sanguis Christi vitam persecutoribus impetraevit: Sanguis Abel expetis vindictam, sanguis Christi misericordiam. Ille uni nocuit, ista multis profuit, & idcirco melius loquit●r.  requireth vengeance, the blood of Christ requireth mercy, and shall undoubtedly obtain, as much more precious, forasmuch as it was shed to appease God's wrath, and to make atonement for our sins.   

Question 4. verse 14. Wherefore Cain saith: whosoever seethe me shall kill me?  
CAine as the 
a August. de ciu. Dei, li. 15 ●. 5. Primus itaque fuit terrene civitatis conditor, fratricida: nam suum fratrem civem civitatis aeternae, in hac terra peregrinantem invidia victus occidit.  standerd-bearer of the malignant Church, doth lively express the Image of all the reprobate, whose property it is 
b Horat lib. 2. satire. 2. D●m vitant stulti vitia, in contrariae currunt. Idem in Arte Poetic. In vitium ducit culpo fuga, si cares arte. s●il. vere secund. Spiritum Sanctum.  to fall from one extremity unto another, but can never find the 
c Vetus Academia dixit virtutes omnes quandam medietatem esse moderatam. Cic. in Lucul. item Aristot, habitus in mediocritato consistens. Ethic. 2. cap. 6.9. Harum via tenuis & aspera Matth. 7.13.  narrow way of virtue, which lieth in the midst. His eyes 
d As Gen. 3.7.  being now opened to see his sin, the sight of the fault thereof doth utterly affright his conscience, and the punishment doth cause him to repine against the Lord. Notwithstanding the worldling is not touched with any show of true repentance; as with 
e Psal. 51.4.  grief for offending God, 
f 2. Cor. 7.10.11. See there the fruits of sorrow.  sorrow for the fault of his offence, 
g Prou. 8.13. job. 32.22.  fear of the punishment of the life to come, 
h Psal. 51.9. & 27.9. & 119.176.  or desire to be reconciled unto God: but only 
i Ambros. de Cain. lib. 2. cap. 9 Praesentem mortem veretur, perpetuam negligit.  sorrow for his worldly punishment, and the loss of the pleasures of this life: neither doth he 
k Chrysostom. Hom. in Gen. 19  seek at all the mercy of the Lord, but rather by his stubbornness resist it. My (gnevon) perverseness, or wickedness, saith he, is greater 
l The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnevon, of gnavah: perverse agere, in English to do perversely or to play the knave, is sometime also taken for the punishment of the fault. Psal. 69.27. Pro. 5.22. Likewise the verb (Nasha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifieth to remit or pardon, and sometime to sustain and bear, like as to bear with, in in our English tongue, is to forgive, not to punish: and therefore must be interpreted according to the circumstance of the place. Kimchi goeth with our English translation. My punishment is greater than I can endure. On●elos the Chaldee Paraphrast, the Septuagint translation, the common consent of the Father's Greek and Latin is: My offence is greater than it can be pardoned. Either of th●se interpretations may well stand, but the latter seemeth rather agreeing with the text, wherein he doth as it were answer the Lord desperately, first of his fault, and after of his punishment. Worse is the jewish exposition, ●argh●m. joseph. Antiq. lib. 1. cap. 3. Is my sin so grievous as my suffering? (ask release) The Roman translation worst of all: My sin is greater the ● I can deserve forgiveness.  than (nesho) to pardon, or then thy pardon, that is, than thou canst pardon. A most 
m Huic sese opponit Augustinus. Mentiris Cain: maior est enim Dei misericordia quàm omnium peccator●m miseria. Et Bernard. in Cant. Hom. 11. Absit, absit, maior est enim eius pietas quàm quavis iniquitas. Idem. Vox sanguinis Christi in●aluit multo plus, qu●d● vox sanguinis Abel, clamans in co●dibut remissionem peccatorum nec dubium est quin efficacior & potentior sit mors Christi ad bonum, quàm peccata nostra ad malum.  wicked voice of 
n Chrysost Hom. in Gen. 19 Tale tantomque est inquit peccatum quod commisi, ut non possim accipere veniam.  desperation. Behold thou hast cast me out, etc. Thou hast compelled me 
o Ambros. lib. de Cain. 2. cap. 10. Repul tenim cum à f●cit sua, & à parentibus abdicatum, separatae habitationis quodam relegavit exilio, eo quod aeb humana mansuetudine, transist ad saevitiam bestiarum.  to fly my native soil; thou 
p Deut. 32.20. Chrysost. Hom. in Gen. 19  wilt not defend me, nor show thy favour toward me, whereby I shall be made to wander 
q Hieron. epist. ad Damas'. Eijcior inquit à conspectu tuo, & conscientia sceleris tremebundus lucem ipsam ferre non sustinens, abscondar ut latiten. etc. Isidorus hoc ipsum peccatum in Spiritum sanctum esse vult, quod vix alius quisquam.  in wilderness unknown, and every one that seethe me, shall judge me worthy of death, and therefore shall endeavour to destroy me. Behold how fearful a 
r Chrysost. Hom. de nequitia depuls. Siquiden & prasentia verentur, & futura pertimescunt, amicos pariter & inimicos, gnaros uti & sceleris conscios suspectos habent, adeo ut neque quiescendo huius sint auxietatis expertes, etc.  hell a wounded conscience is! For why is Cain afraid to be killed, seeing there is none living to perform it, but his Father and Mother, and 
s Vers. 25. Epiphan. Haeres. 39 Seth verò tertius filius post Abel genitus. Quod autem August. de civit. Dei. lib. 15. cap. 15. Refert: potest de caeteris optimè & verè dici, eos relatos quos successionis ordo poscebat, non necessariò primogenitos.  perhaps some women children which the Scripture nameth not? It is Gods just judgement, that they that will not fear the Lord, who is only to be feared, should 
t Psalm. 53.5. Prou. 28.1.  stand in fear of them, who are justly no cause of fear. He that lately feared not to kill his brother, is now made a terror 
u jerem. 20.4.  to himself. Hereby also we may consider what is the repentance of the wicked: they see perhaps the fault together with the punishment, but they admit the fault, and lament the punishment. Such was the repentance of 
x Exod. 9 27.  Pharaoh, 
y 1. Sam 15 24 30.  Saul, 
z 2. Sam. 17.23.  Ahitophel: Such is the repentance of many 
a August. Hom. de temp. 66. Omnes enim impij amaram habent in tormentis poenitentiam: sed non proficit ijs ad remissionem.  Epicures, carnal, and covetous worldly men, when death compelleth them to leave their pleasures and 
b Psal. 49.10. jere. 17.11.  riches unto others. Or if with judas they 
c Mat. 27.4. August. Serm. de Temp. 128. Intelligens enim quantum scelus admiserit, non suffecit ei sacrilegij carere mercede nisi careret & salute.  bewail their fault, yet 
d 2. Tim. 2.25.  want they grace to seek for pardon in jesus Christ; so that although 
e job. 33.23. Act. 28.24.  they have it offered by the messenger of God, they cannot, or not truly, apply it to themselves. Which observation may admonish all that love their souls, not to defer repentance; but to learn amendment by the daily preaching of the word. Observe also, the wicked may be extremely sorry for their sin, and 
f 1. King. 21.27.  not repent unto salvation. True repentance is 
g 2. Cor. 7.10  a godly sorrow for the fault, with persuasion that the same is, or 
h Mark 9.24.  at least wise may be pardoned, by virtue of the death of Christ; and the applying, 
i Psal. 31.22. & 77.10  or at leastwise labouring with inward sighs and groans to attain, and to apply the same. thirdly, the conscience of the wicked 
k  de Ahitophel & juda.  is their jailor and accuser. fourthly, to wander here and there for meat (except it be for 
l Heb. 11.37.  the profession of the Gospel) 
m job 5.4.  is a token of the wrath of God.   

Question 5. verse 15. What meaneth this: doubtless whosoever slayeth Cain shall be punished seavenfold? and whether the Lord deny that he should be killed? also of the mark set on him.  
IT seemeth that the Lord himself infringed that 
a Gen. 9.6. Exod. 21.14. Numb. 25.31.  perpetual ordinance: whosoever sheddeth man's blood by man shall his blood be shed; neither 
b Obiectio julianorun.  rewarded Cain with punishment agreeing with the condition of his trespass: forasmuch as he set a mark on Cain, lest any finding him, should kill him. The 
c The vulgar Roman translation falsely foisteth in: Nequaquam ita fiet: It shall not be so. Item. Septuagint. & Theod.  Lord doth not deny the course of justice, but even by sparing the life of Cain, 
d Conciliatio 4.  confirmeth it. The chiefest 
e Deut. 13.11. & 17.13  end of civil punishments is, as saith the Scripture, that other may hear, & fear, and not commit such wickedness. Forasmuch therefore 
f Perer. Pap. in Gen. 4. vers. 14. tom. 1. lib 7. Credibile est cum mors Abel circa 130. annum Adami evenerit, & per illos 130 annos humanum genus iam numerosissimè multiplicatum etc. Figmenta ista sunt: nun cuiates essent, Abel enim mortuus sine prole, tertius verò Adami filius Seth. Nisi ipse Cain erat ad miraculum faecundus.  that as yet, there wanted those, to whom example might be given by his death; his life is prolonged as 
g Ambros. de Cain. li. 2 cap. 10. Nec tamen magna concedit (cum vitae pepercis) said in eo ipso imprudentiam insipientis ulciscitur.  a plague, not as a benefit (for it was more 
h Chrysostom. Hom. in Gen. 19 Extendam enim vitam tuam, maiorque & inde tibi dolor erit, & relinquam te posteritati magistrum, ut tui spectaculum illis sit admonitio & castigatio, nullusque exemplum tuum sequatur.  bitter than death itself) to the end that those which were yet unborn, might behold the punishment of murder inflicted on him. The curse which the Lord pronounceth doth approve the same. The Lord in chastising Adam 
i Gen. 3.17.  saith unto him: cursed is the earth for thee or unto thee: but unto Cain he saith, 
k Vers. 11.  cursed art thou from of the earth. To Adam, 
l Gen. 3.19.  in the sweat of thy face shalt thou eat bread: but Cain though he labour with sweat of face, should not receive 
m Vers. 12. Non fructus feret solitos, licè● à te diligenter exculta sicut solita. Poena temporalis & mobilis Cain.  the strength thereof. Unto Adam was 
n Psal. 115.16. August. contr. Faust. 12. Non dixit maledicta terra, sed maledictus tu à terra. & non dixit quoniam operaberi● eam: sed quoniam cum operaberis eam non adijciet dare fructus.  the earth given to live & rest thereon: but Cain is made a runagate and wanderer on the earth. So that if the common life of man be as it were 
o Psal. 39.6. jam. 4.14. Gregor. Hom. in evang. 37. Temporalis vita aeternae vitae comparata, mors est potius dicenda quàm vita.  the shadow of death: doubtless that wretched life of Cain, was nothing better than death itself. And seeing death had brought an end 
p Ambros. de Cain. li. 2. c. 10. Nam si nocentes moriuntur qui gradum à peccatis revocare noluerunt, vel inviti: tamen finem non naturae, sed culpa adipiscuntur, ne plura delinquant, quibus vita foenus est delictorum.  unto his faults, not to his nature, and his life could bring no more but sin and misery: Cain 
q Bernard. declamat. in ecce relinq. Omnis qui invenerit me occidet me. grand scil. damnum, grandis iactura si perimatur corpus, quandoquiden anima perijs. Rom. 2.4.  had lost nothing by the loss of life, except that space offered for repentance. Shall be punished seavenfold, etc. The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibgnathaim) seven or seavenfold, is diversly interpreted. Symmachus (Shibegnathaim iucam) 
r Hier. Ep. add Damas'. Postquam ep. etc. Item lib. Trad. Hebra. Aquila Septempliciter interpretatus est. Symmachus septimum. Theodotio per hebdomadam.  shall be the seventh punished. Theodotio and the Septuagint; shall dissolve seven (plagues.) Aquila and the common translation: shall be punished seavenfold, or seven times as much. Not that he should receive (saith 
s Ep. add Damas'. Non quod ipse qui occiderit Cain septem ultionibus subijciendus sit, sed quod septem vindictas qua in Cain tanto tempore cucurrerant s●●●t interfector, occidens eum qui vita fuerat derelictus ad poenam.  Hierome) seven punishments, but should dissolve or unloose seven punishments on Cain, whose life was left him for seven punishments. In deed, he is not to be punished more often, but yet more grievous that killeth Cain, than Cain himself. But how could he 
t Perer. in Gen. 4. lib. 7 Tom. 1. Satis credibile est non significari illis verbis interfectorem Cain graviori supplicio punitum iri. Nam quis dubitet gravius fuisse peccatum cadem Abel factam, quàm necem ipsius Cain. etc.  deserve a greater punishment, that killeth a murderer, than he that so cruelly slew his harmless brother? Although it be less offence, 
u Deut. 19.6.  to slay a murderer (without the form of judgement) then to slay an innocent; yet if the Lord command any murderer to be spared, 
x 1. Sam. 15.23.  it is no less offence to kill him, then to slay an innocent. How much more, when the Lord had exempted Cain 
y Ambros. de Cain. lib. 2. cap. 10. Hoc, scil. reflectere voluit errantem & beneficio suo invitare ad correctionem.  from being killed, by a 
z August. in Psal. 39 Accepit signum ne quis eum occideret. etc.  known and outward token, as a seal of the same his will and pleasure, and that for the behoof and instruction of the world; was it more offence, in doing Cain to death, to frustrate the purpose of the Lord, and untie that, which he had so well established? Wherefore the meaning of this restraint is this: he that killeth Cain 
a Rab. David. lib. Rad. Chrysost. Hom. in Gen. 19 Septulici poenae se faciet abnoxium. Et septem poenarum reus erit.  shall receive more horrible punishment, than Cain himself. Whereby the Lord doth 
b Hieron. epist. ad Damas'. Non ut vis morieris, & finies morte supplicia: verùm longo tempore custodierit ad vitam, & tam infeliciter in hac luce versaberis, ut quicunque te occiderit beneficium praestet o●ciso.  not free the reprobate from being killed, neither altogether from the fear thereof: but as if the Lord had said: Not every one that seethe thee shall kill thee: but thou shalt live and be an example of committing murder to all the world; for I will set such a mark upon thee, and such a punishment on him that slayeth thee, that none shall dare offend herein, unless he be more wretched than thyself. The mark itself is known unto us 
c Ne quis ignorant occideret eum.  by the end, but not by the form thereof. For whether it were 
d  ex ea vagabundus, ut Strab. eccles. Hist.  a madness in his mind, or the 
e Chrysostom. Hom. in Gen. 19 Tam dissoluta, imbelliaque membra circumferens & undique tremiscens. Hieron. ad Damas'. Conscientia sceleris tramebundus. Theodoret. quaest. in Gen. 42. Concussio membrorum.  trembling of his body, or the 
f Laranus in Gen. 4.  shaking of his head, or a 
g  plerique Hebraei: Quidam in front cornu, quidam inustam literam divinarunt. Rab. Salom. Terram quassam & trementem asserit, quo loco eéeianque haberet se. Aben Ezra nihil aliud hoc signum vult, quàm ut crederet se non fore occasurum, in morem Hezechiae. Ramb. Canem ei datum, ut tutum monstrares iter & similes nugas.  print upon his flesh, the Scripture doth no where fully signify. But in what form soever, this it did testify, that Cain was condemned for a murderer, and reserved for example by the Lord; which so plainly was expressed by the sign, that none that saw him could thereof be ignorant. Obser. 1. Actual murder is 
h Exod. 21.18. 1. King. 2.31.  severely to be punished by the Magistrate, and is horribly 
i Exemplo sunt Orestes. Eurip in Orestes. Nero. Tacit. Anal. lib. 14. Suet. de vita Ner. cap. 34. etc.  revenged by the Lord, where men either are not able to revenge it, or do neglect to requite the same. secondly, we are always to admire the secret wisdom of the 
k job. 11 7. & 33.13. Rom. 11.33.  providence of God: Innocent Abel had 
l Signum ponitur ne occidatur parricida, cum prospectum non fuerit ne innocent occideretur.  no token given him whereby to save his life; but murderous Cain was by privilege defended: which 
m Chrysostom. Hom. in Gen. 19 Vide obsecro, quis est qui male patitur, occidens an occisus? etc.  yet was for the good of Abel, and for Cain's confusion.   

Question 6. verse. 17 What meaneth this that is said: Cain went out from the presence of the Lord: Also how it could be that Cain built a City, both in respect of the small number of men in that age: and of the punishment, which God laid upon him: a Vagabond and a Runagate shalt thou be in the earth?  
WHen Cain had received the wages of his sin, the Scripture saith, 
a Vers. 16.  he went out from the presence of the Lord: but the same Scripture also saith, 
b Psal. 139.7. etc.  that the Lord is present every where: that 
c Coloss. 1.17. Act. 17.28.  all creatures consist in him, & 
d jerem. 23.24. August. de Civit. lib. 22. cap. 19 Non autem aliam partem, dicturi sumus, eum in coelo habere, & in terra aliam; sed totus in coelo est, totus in terra, non alternis temporibus, sed utrunque simul, quod nulla natura corporalis potest.  that he filleth heaven and earth. Wherefore Cain could not departed from the knowledge, the power or the providence of God, but 
e Conciliatio. 5.  he departed out of his 
f Deu. 32.20. & 16.16.  protection, and from the place 
g Chrysost. Hom. in Gen. 20. Quid est exijt à fancy This Hoc est: nudatus est praesidio Dei, propter abominabile & perniciosum faecinus. Bernard. in Dedicat. Eccles. Serm. 6. Deus est in omni loco, sed long aliter atque aliter, etc.  wherein he showed his presence. His misery gave name 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nod, à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nud, to move swiftly. Hieron. lib. Trad. Hebrae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nod, interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fluctuans & instabilis atque sedis incertae. Non est igitur (inquit) terra Naid, ut vulgus nostrorum putat; sed expletur sententia Dei, quod huc atque illuc vagus & profugus oberravit, josephus in contrarium fertur, antiq. lib. 1. cap. 3. Naida (inquit) condidit: id loci nomen est. Tremel. in Gen. 4. Hanc Nomadum esse putat in Arabia Petrea: quod non dissimile vero est.  of moving unto the country wherein he dwelled, forasmuch as he wandered in the same according to the curse. The wife of Cain was 
i Importunissimi quidam Haer●tici, Cainum hunc Enochum ex matre Heva suscepisse docuerunt, eò quòd uxoris ipsius natalibus tacuit scriptura, ut Author est Augustinus. lib. de nature. & great. count Pelag. cap. 38. Atqui est nefarium & insipidissimum commentum.  doubtless of the daughters of Adam, of whom the Scripture faith: he begat sons and daughters. Neither was the same unlawful 
k Epipanh. Haeres. 39 Necesse fuit illo tempore filios Adami proprios, sororibus copulari: non enim erat hoc iniquum, quoniam nullum aliud genus erat.  unto Cain or Seth; either in respect of nature, or the 
l Levit. 18.19.  law of God: Because that the Lord creating of one 
m Act. 17.26.  blood all mankind, and making them 
n Gen. 1.27. & 2 18.  male and female, for the end of increase of children, they then performed the right end of the same difference of sex, which in that 
o Chrysostom. Hom. in Gen. 20. Nam quia initia erant, debebatque augeri humanum genus, sorores ut acciperent concedebatur.  necessity and scarceness of the world, did use those means that God had made for procreation. The cause was far otherwise when the world was multiplied, because the Lord to maintain peace & friendship among men, and common unity, hath secretly inspired in the hearts of men a 
p 1. Cor. 11.14. Quod naturae indecorum, & quidem apud Graecoes, Romanos, & plurimas gentes, turpe & nefarium semper fuit habitum. Romani quidem. praterquam quod de gradibus coniugiorum prohibitorum, id ipsum antiquitus sanxerunt, quod & Moses Leuit. 18. Cum à Clodio Caesare libertas e● lege promulgata concessa fuerant, quam ipse sibi usurpanerat; nemo reperitur qui principis exemplum sequeretur, excepto libertino quodam, & altero primipilari. Suet. de Clod. cap. 26. Apud Persa● tamen, & quasdam Orientales gentes, moris est cum seroribus permisceri. Theodoret. in Leuit. quaest. 24. Nec à duarum serorum coniugio (altera videlicet in demortuae locum superinducta) syncerè abstinen● Hispani, ut apparet ex orat. Henrici regis 8. in Parliament. Fox. Act. & Mon. pag. 1053.  detestation of such near conjunction, and confirmed the same by his 
q Levit. 1●. 6. etc. & 20.19.20  commandment: that not having 
r Aug. de civit. Dei lib. 15. cap. 16. Habita enim est rectissima ratio Charitaetis, ut homines quibus esset utilis atque honesta concordia, diversarum necessitudinum vinculis necterentur: nec unus in una multas haberet, sed singulae spergerentur in singulas: ac sic ad socialem vitam diligentius colligandam plurima plu●imos obtinerent. Cic. de fin. lib. 5. In omni honesto de qu● loquimur, nihil est tam illustre nec quod latius pateat, quàm coniunctio inter homines hominum, & quast quaedam societas & communicatio utilitatum, & ipsa charitas generis humani: quae nata à prim● satu, quo à procreatoribus nati diliguntur, & tota domus coniugio & stirpe coniungitur, sexpit sensim foras cognationibus primum, tum affinitatibus, deinde amicitijs: post vicinitatibus cum civibur & ijs qui publici socij atque amici sunt, deinde totius complexis gentis humana.  many bands of kindred in one family, the same, and therewith amity, might be dispersed into many. Moreover the Scripture speaketh not of the marriage of Cain, but of the use of marriage, and Cain also knew his wife; lest it might be thought there was 
s 1. Cor. 7.39. 2. Cor. 6.24. ●  any so wicked of the daughters of Adam, who being not already married, would now willingly be joined with such a damned creature. And he built a City, etc. It seemeth incredible to Infidels and Atheists, that Cain was able to build a City. For where had he builders, 
t August. quaest. in Gen. 1. Quomodo Cain potuerit condere civitatem, cum civitas constituatur mulutudine?  and labourers for the work, or how could he replenish it with multitudes of men, wherein cities and common wealths do principally consist: forasmuch as by the Scripture, there were in all the world but only seven persons, which were divided also 
u For Cain was banished and divided from the family of Adam.  into divers families? Again it is demanded, 
x If he wandered, how did he build? if he were a runagate, how was he a King?  how it can stand with the curse of God, who condemned him to wander in the earth, that now he is said to build a City? Albeit that among the godly, the truth of Scripture needeth not 
y Clem. Alexan. storm. lib. 7. Vox Dei sola fidelibus demonstratio.  be proved by demonstration, in whose heart the 
z joh. 14.26. Heb. 4.2.  same spirit which speaketh, worketh faith to receive and believe the doctrine: yet forasmuch as there are many 
a Leo Pap. 1. Epist. 83. ad Palest. Ecclesia nomine armamini, sed contra Ecclesiam dimicatis.  armed with the name of Christ, that fight against his truth, and that are 
b August. de civit. Dei lib. 1. cap. 3. Eas linguas adversus Christi nomen, dementia sacrileg● perversitatis exercent, quibus linguis usurpanerunt ●●●daciter ipsius no●●●i ut viverent.  defended by the profession of true religion, which 
c Talparum in modum enci & subterranei nunc temporis Ashes. Epiph Haeres. 52. Et plus timendus & cavendus inimicus, cum latenter surrepit, & qui per pacis imagi nem fallens occultis accessibus serpit. Cyprian. Epist. 62.  secretly do undermine the same; it is convenient by opening of the Scripture, to manifest the truth and defend the same against the adversaries. When men which by prayer prepare not their hearts for the understanding of the word, do conceive a falsehood, by the reading of the scripture; the error is not to be imputed to the Scripture, but to their own erroneous heart which misconceive it. Cain as the Scripture saith, did build a City. How (will some perverse, or impudent person say) could one man build a City? Lend thine ear to the scripture; it will teach thee. Solomon built the 
d 1. King. 6.14.  house of the Lord and finished it. How did he build it? he had seventy thousand 
e 1. King. 5.15.  that bare burdens, and fourscore thousand masons in the mountains. He ended it not in a day, 
f 1. King. 6.38.  but was seven years in building it. Consider what is to be gathered hereout. He buildeth, that worketh by, or with the help of other. He buildeth a house, city, or temple that finisheth it in many years. Forty 
g joh. 2.20.  and six years was the latter temple a building, & yet Zerubbabel began 
h Zach. 4.9.  and finished it. One will say, if so many thousand were required for one only building in a City, as is spoken of in the building of the temple of Solomon; how many millions of men were necessary unto Cain for the building of his City, and how destitute was he, having only the society of his wife and his young son? Such vanity is conceived in the heart of men. But consider in one word the second observation. If Zerubbabel were rightly said to build the temple, for that he finished it before his death, notwithstanding he could not finish it under the space of six and forty years: why may not Cain as justly be said to build a City (which perhaps he began to build and other finished) although he scarcely finished it in six or seven hundred years, so that it were done before his death? For that he lived after the common age of those times, which was seven 
i Rabbi. Moses Ben. Maimon. lib. de direc. perplex. Nullos praeter nominatos asserit adeo fuisse vinuaces, hos vero miraculo quodam Dei. sed istum iurgijs castigat. Rab. Moses Aegyptius, & ipsa antiquitas, nec non scriptorum consensus, qui verbo Dei non dissentiens venerandus & sacer haberi debet.  hundredth years, the Scripture doth sufficiently confirm, in that the Lord did reserve him 
k Chrysost. Hom. in Gen. 19  tui spectaculum alijs admonitio.  for example unto life, and set a mark on him that no man might by violence take it away. Neither is there mention of the death of 
l Gen. 5.31. Abel was murdered, Henoch was taken away.  any which lived the course of natural life, before the flood, within the space of seven hundredth and threescore years. Considering the premises, how rightly is it spoken, and how justly to be believed even of an Infidel, that Cain built a City? In the original of Cities, first 
m Deut. 26.5. judg. 10.4. Arist. Polit. libr. 1. cap. 1. Quotidiana socletas secundum naturam constituta Domus est: Ex pluribus domibus constituitur societas prima non quotidianae utilitatis, quae pagus est. inde civitates, etc. Cic. Offic. li. 1. Ex hinc domum primùm comparandam, deinde mulierem & bovem Arator●̄ dixit Hesiod.  private houses were builded and peopled; when one house was too little, because of the increase of children, they builded villages; from villages, by time and number they ascended unto Cities. Wherefore the Scripture affirming that Cain built a City; doth therein testify, that the stock of Cain 
n Neque enim fingenda sunt miracula, sed scripture scopus perscrutandus.  did increase and multiply. So that if any distrust the doctrine, because of the want of builders, he may thereof be easily answered. For if the children 
o Gen. 25.2, 3, 4, 12. Praeter Ishmael, & Keturae liberos. Item Isaaci praeter jacob.  of Abraham were so greatly increased within the space of four hundredth years, and the 
p Exod. 12.37. Numb. 11.21.  sons of jacob only, were six hundredth thousand men of war: how necessary and truly is it gathered, that Cain's posterity were sufficient to replenish 
q August. de civitat. Dei libr. 15. cap. 8. Quis itaque dubitaverit, cum plures in illis temporibus, nongentos annos etiam transierunt, per unius hominis aetatem tantum multiplicari potuisse genus humanum, ut esset unde conflituerentur non una sed plurimae civitates.  many cities and countries also, before his death? Therefore to come unto the second objection: how it could agree with the punishment that God had laid upon him? Although it may seem, (not well considered) to be contrary unto that which the Lord denounced: yet doth it marvelously in truth agree therewith. For why did he build a city? because he was constrained by number or multitude? The stock of Adam increased also as well by Seth; yet none of that family is said to build a City, before the flood. And wherefore not? because the Lord had given them the 
r  fuit omnis reglo Heden extra hortum, ubi Adam consederit.  plenty of the earth; and was a stronger bulwark of defence, than the walls and fortresses of any City. But Cain who was departed from the presence of the Lord, was compelled to defend himself with City walls: and rather for the fear of 
s That he might live the more in safety among his own, which is the common opinion of the learned. Chrysostom thinketh he did it of ambition, Hom. 20. in Gen. joseph. Antiquit. 1. chap. 3. saith, he did it rather for the cause of Robbery and rapine.  evil, performed this labour, then for any pleasure of the same. Again, seeing that through the wrath of God, he lived in 
t Vers. 12. Either because he was condemned to the barrenness of the earth, such as is the desert of Arabia, which was his dwelling place, as Tremellius supposeth: or else that the barrenness of the earth did follow him, as though the curse did persecute the murderer from place to place.  scarcity by his own labours, it may be gathered, he used it 
u joseph. antiq. 1. ca 3.  as a hold to spoil from other. Moreover, in that he called it not by his own name, but by his sons name, it may seem that himself received not the benefit thereof, but continued 
x Hierom. libr. Trad. Hebr. in Gen.  huc & illuc vagus & profugus oberrarit.  oppressed with the curse. Observe: They 
y Matth. 6.32.33. Luc. 12.20.21. Philip. 3.19.  are worldly and wicked men, which chiefly set their mind on worldly things, children, goods, arts, pleasures, and seek not first the kingdom of God. secondly, the 
z Psalm. 17.14. Luc. 16.25.  wicked enjoy the chiefest pleasures of this world; Cain buildeth a City, while the godly family remaineth in the open field, or else covered with a tent; but godly security is a better defence than 
a Psalm. 37.19. Prou. 11.4. Horat. carm. lib. 1. ode. 22. Integer vitae scelerisijs, purus non eget Mauri iaculis nec Arcu. etc.  the walls of a City. thirdly, the wicked 
b Psal. 37.9. etc. job. 15.23 24.25.  are wanderers in the earth, albeit they build and be Lords of Cities, because they are destitute 
c Vers. 14.  of the favour of God, 
d job. 5.4. & 21.19. Psal. 37.35.36.38. 1. King. 14.10.  have always the besom of desolation to sweep them away in their posterity, neither can take any sound comfort 
e job. 15.20.21. etc. August. in Psalm. 96. Non est gaudere impijs, non in potatione, in luxuria, in theatris, in spectaculis, respectu veri gandij, non est gaudium.  in that which they set their heart upon through inward sorrow, which is alway 
f Plaut. in Amphitr. Ita cuique comparatum est in aetate hominum, ita dijs placitum, voluptati ut moeror com●● consequatur: quin incommodi plus malique adsit boni si obtigit quid. Pindarus. in Pythijs. Hym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, ad unum bonum duo pariter incommoda distribuunt mortalibus immortales dij. Homer. Il. ●. Duo quip dolia posita sunt in lovis limine donorum quae dat: malorum alterum, alterum honorum. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  mixed with their mirth, and the uncertainty of that which they possess. fourthly, the beginning of Cities 
g Duplicem causam Primae cogendae civitatis dotet Cicero. 1.  homines qui in agris ferarum more vagabantur, in unum cogerentur ad civiliter vivendum. In Brut. 2. Cum premeretur initio multitudo ab ijs qui maiores opes habebant; ad unum aliquem confugiebant virtute praestantem. Offic. 2. Quas ambas confictas ex hoc intelligi licet.  was an invention of the wicked, and those that trust in the strength of them 
h Deut. 28.52.2. Sam. 5.6.  do tempt the Lord. fiftly, true nobility consisteth not in the wealth of Cities, but in 
i Deut. 22.16. etc. Act. 17.11.  religion, and the fear of God.   

Question 7. verse 24. To what purpose Lamech saith: If Cain shall be avenged seavenfold, then shall Lamech, seventy times seavenfold?  
Out of a cursed root, springeth up a branch of bitterness; & of a murderer proceedeth a cruel tyrant. It seemeth good unto the wisdom of the Lord, to describe the posterity of Cain, thereby to show that the same increased from worse to worse: so that when we shall hereafter hear of the fearful wrath of God which was sent upon the world, we might know that the same was not done, before the Lord long time had been horribly provoked, and that the wickedness of men was otherwise past amendment. The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Henech: imbutus signifieth instructed, stained, infected, namely with his father's manners: or initiatu●, admitted happily unto the principality or government of the city. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ira●. descending, properly like water which by descending oppresseth and overfloweth. Isai. 8. ●. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mehuiael, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delere & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle cum potentia: that is, willing and able to destroy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Methushael, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mori & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulo. i. seeking to slay. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamech à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make poor or to oppress: it signifieth also passively to be made poor. This is the difference between Lamech this wicked son of Methusael, and Lamech the son of Methushela: the one signifieth, borne to oppress; the other, borne to be oppressed.  names of them all bewray their nature until Lamech, who as if he were the ripeness of their sin, doth make a light 
b 1. Kin. 16.31.  matter of the provocations of his fathers: of whom there is reported three memorable monuments. First, that 
c Vers. 19 Mat. 2.15. Hieron. epist. ad Saluin. Primus, Lamech maledictus & sanguinarius de Cain stirp● descendens, unam costam divisit in duas, & plantarium digamiae dilwij poena subvertit.  he presumed to infringe the ordinance of God by polygamy, or marrying many wives. secondly, is showed the fruits of this wickedness, in his children: immoderate desire of wealth, voluptuousness and cruelty, which is seen by the arts which they professed. jabal was the father of such as sit in tents, and of cattle or possession, that is, the author or the first that dwelled in tents, and of cattle: of such as keep cattle. How can he be said to be the first, or author of keeping cattle, when as Abel long before did live a shepherd? Surely for that he lived not in that vocation as Abel did, but for the infinite desire of riches, gave himself more greedily thereunto; so that albeit he neither first invented the keeping of cattle, nor made it perfect, which other had begun; yet he might be said to be the Father of such as have cattle, because he first devised (as it seemeth) to keep and feed them, otherwise then those had done before him (which grew into use in his posterity) by removing from place to place to keep them; either constrained by the barrenness of the earth, or provoked by his covetous lust; to which purpose it may be thought 
d Quemadmodum Nomades & Scenitae de quibus ●lin. lib. 9 cap 28. Nomades, infestioresque Chaldeorum Scenitae vagi & ipsi, sed à tabernaculis cognominati, quae cilicije m●tantur ubilibet. Idem lib. 5. c. 3.6.54. Huiusmodi in Africa versari Nomades vulgo dicti à permutandis pabulis, Mapalia sua, hoc est, domos plaustris circumferentes: i. the Nomads so called because they change their pasture, which carry their houses about in carts. After this manner it may seem was the behaviour of Iabal, who first invented to remove from place to place, & for that behoof, the use of Tents.  he invented tents, that he might more commodiously remove. So likewise, jubal was the inventor of (not music) but certain instruments of music; and Tubal-Caine is 
e The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●atesh, is sharpening or polishing: Hierome translateth it faber, a Smith. The jews affirm, he invented the sword and instruments of war.  said to make sharp every instrument of brass and iron. Notwithstanding, who would doubt that 
f For Adam being so wise by creation, & not losing his natural, but godly wisdom, could not be without the knowledge of such things as belonged to the use of life. But afterward many other things were daily invented, not so much for necessity as for voluptuousness, covetousness, rapine and tyranny; which being unpractised of Adam, were also out of the compass of his invention.  all lawful and profitable Arts, were known and practised of Adam, and therefore in use in the family 
g joseph. Antiq. lib. 1. cap. 3. writeth, that the posterity of Seth, being taught by Adam that the world should be twice destroyed, once by water, another time by fire: wrote divers inventions of their age in two pillars, one of brass, the other of brick, whereof one (he said) did remain unto his remembrance. But this although it were so, yet it was not needful; when as Noah with his two good sons sufficed to instruct the world in goodness: and Cham was enough and more, to lead them into mischief.  of Seth, so far as necessity of life required: but for weapons or warlike instruments, as also melody of vain delight, they are fittest to be found 
h It is not incredible that the Heathen have had the knowledge of these inventions, either by tradition from Cham and his succession after the flood, or rather by this history of Moses, and that this Tubal-cain is that ancient Vulcan (for there have been many famous of that name, Cic. de Nat. dear. lib. 3. Arnob. contr. Gent. lib. 4.) of whom the Heathen histories are full. Look Diodor. Sicul. lib. 1. Dionys. Halicarnass. lib. 2. Laert. lib. 1. cap. 1. Lactant. lib. 1. cap. 17. August. de civit. Dei, lib. 4. cap. 11. which name as it cometh near to Tubal-cain, so the name of his wife is answerable to their Lady of beauty: for Naamah (of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnam to be beautiful) was the wife of this Tubal-cain. So as it may appear, that the farther the Heathen have been from the truth of the word of God, the more foolish hath been their fables: and that truth that was among them of antiquity, the same they have obtained from this holy Chronicle.  in the house of Cain, wherein first was practised lasciviousness and tyranny. thirdly, is described of Lamech, his fircenes, cruelty, & presumption. His fierce disposition is perceived, 
i By a most vehement repetition, which useth not to be but in matters of great importance: as Isai. 1.2. joel. 1.2. Matth. 13.9.  by his so vehement demand of audience, unto so foul a speech. His cruelty in that having as it seemeth committed murder, he maketh 
k Caluin. in Gen. 4. Lamech in uxorum sinum evomuisse crudelitatis sua virus. Item Tremel. & alij. Multi autem in futuro quasi minaciter dixisset legunt.  boast thereof. His presumption, in that he esteemeth himself, free from the danger of being punished. In the variety of judgements of interpreters, I suppose it safest, to come unto the very letter of the text itself, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chi ish &c.) Because I have slain a man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lepitsegni) in my wound, & a young man or lad (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veieled) that is to say, 
l Chrysost. Hom. in Gen. 20. Factum non solum confitebatur, & cader in medio proserebat.  have committed many murders, and neither spared 
l Theodoret. quast. in Gen. 44. Virum occidisse Lamech & eundem iwenem dicit. id est unicum iwenem. Suidas in verbo Lamech. Vult cum occidisse duos, eosque fratres Enochi justi. Rabb. Salomo. Ridiculam excogitanis fabulam, quod cum caecus esset Lamech, occiderit Cainum pro fera invitus, ducente Tubal-caino puero & arcum dirigente, deinde poenitentia ductus & ira, puerum Tubalcainum verberibus ad necem usque contrivisse, quod eum direxerit ad infelix facinus. Eodem argumento audinisti credo Vulcanum è coelis praecipitatum apud Homerun Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vsque adeo Rabbinorum Theologia concordat nonnunquam cum insania. jer.  young nor old: in my hurt or stripe (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lechaburathi: Greeke 
m Dioscor. lib. 1. c. 151.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I being stricken, as it were but lightly provoked thereunto: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chi) therefore if Cain shall be avenged, etc. If he that 
n Chrysostom, and after him Theodoret, do understand these words of Lamech, as of his repentance, and hearty confession of his fault: but therein are they deceived, because the Greek translation referreth the vengeance unto Cain himself, not to him that killeth Cain, as that he should rid Cain of seven plagues. But this we have showed to be otherwise. Hierom. Epist. ad Damas'. determineth that Lamech slew Cain, but notwithstanding denieth his repentance.  slayeth Cain shall be punished seven fold, than he that slayeth Lamech, shall be punished seventy times seven fold: If Cain had security from being killed, how much more may Lamech be void of fear. So grievously doth he harden himself in sin, 
o Caluin in Gen. 3. vers. 24.  that he even derideth the judgements of the Lord. Thus the wicked 
p Prou 14.9.  make but a mock of sin. Thus 
q Gen. 6.5.12.  was sin grown exceeding grievous in the house of Cain, which when the sons of Seth were partakers of, by joining in marriage with such a family; they were also shortly after made partakers in their punishment. Thus shall there come mockers in the latter days, and Atheists which shall laugh at 
r 2. Pet. 3.3.  the promise of his coming. Wherefore seeing such mockers are already found, it is evident that the same his coming draweth near. Obser. 1. God's ordinance of marriage is infringed, when either man or woman is coupled in carnal society, 
s Malac. 2.15. 1. Cor. 7.2.  with more than one. 2. The Lord alway 
t Act. 14.17.  leaveth some tokens of his mercy, as of 
u Isai. 28.26.29. Not that the Heathen were inventors of all profitable Arts, as Pliny lib. 7. cap. 56. falsely ascribeth to them, but that such inventions being partly natural gifts, are common to the godly and the wicked.  wisdom to find out Arts among the wicked, which the wickedness of 
x Either in the invention, by ascribing them to Idols; Hab. 1.16. as Pythagoras, having found the use of the Triangle in Geometry, sacrificed an ox unto the Muses; Euclid. lib. 2. Laert. lib. 8. Vitruti. lib 9 cap. 2. Musis hostias immolavit: or else in the fruition abusing them, as ovid. in Ibin. Muneribusque suis laeduntur ut Icarus in quem intulit armatas ebria turba manus.  men doth pervert to their own destruction. thirdly, continuance in sin bringeth either 
y Rom. 1.28. 1. Tim. 4.2.  deadness of security, or 
z 2 Sam. 17.23. Matth. 27.4.2.  desperation.    

CHAP. V.  

Question 1. verse 3. Wherefore it is said: that Adam begat a child in his own likeness, after his image?  
TO the end that we might understand, after what image and likeness men are naturally borne, 
a Dictis dat ipsa fidem res, ut inquit Lucret. lib. 2.  and thereby might behold the difference between the glorious condition of our creation, and the miserable estate of our corruption. Some 
b As it were in respect of the essence of nature, not the qualities: whereas in truth, the qualities of the image of God in man were by creation so excellent, as that they do oft times denominate the whole man: So Gregory expoundeth it, He died. i. those qualities died: non in substantia vivendi, sed in qualitate vivendi. Epist. 31. lib. 6.  do interpret this, as if the Scripture had said: he begat a Son in the form and likeness of a man, as other creatures do beget their like: the which may be understood either of the estate in which Adam was created, or of the estate which Adam now had gained by corruption. But the Scripture (if you mark it) maketh an opposition between those two conditions, saying: In the day that God created Adam, he made him in the likeness of God, but Adam begat a child in his own likeness. And saith not he begat a Son in the image of God, but in the image of himself; that doubtless is, of the same condition 
c Neither this in respect of renewing by grace, but of corruption of nature. Aug. de peccat. mer. & remiss. 2. cap. 5.  of himself at the time of generation. Neither is the same to be understood 
d Caesarius dial. 1. Secundum imaginem svam, hoc est, qualem habuit ab initio quando factus est à deo, imaginem & splendorem, & vocavit nomen, etc.  of the condition of the body only, but of the whole man. Seth was begotten in the likeness of Adam: in what image then was Cain and 
e Some teach that because Cain was a reprobate, and Abel murdered, neither of them is said to be in Adam's image. But this is far from the the sense of the scripture.  Abel, and the 
f For beside them he begat sons and daughters, vers. 4.  rest of Adam's children? To prevent such an objection the Scripture most wisely saith: not that he begat Seth, but he begat a son, and called his name Seth: Showing thereby that the Sons and daughters which he begat, whatsoever he called the names of them, in as much as they were the children of Adam, were also after Adam's likeness. And as Seth was himself, so was the posterity of Seth, of whom 
g Of whose posterity was Noah, who only with his children escaped in the flood.  only came the offspring of the world. But forasmuch as Adam was created in the image of God, and is no where said in Scripture to be in any other image, how can it be, but that this image of Adam was the image of God; so that Seth was also begotten in the image of God? In deed neither Adam, nor the sons of Adam 
h Epiphan. epist. ad joh. Hierosol. Ausus etiam illud dicere (intelligit Origenem) perdidisse imaginem Dei Adam, cum hoc in nullo peni●us loco scriptura significat. Atqui non intelligit Origenes absolutam abolitionem, sed sicut Cyprianus & alij patres, depravationem. Extitit nimirum nimis rigidus censor Epiphanius in Origenem, impulsu Theophili Alexandrini, cuius gratia etiam cum Chrysostomo gravissimas exercuit simultates.  are said to be in Scripture, of any other image, forasmuch as the same image, as it were 
i Hoc modo distinguunt authores nonnulli inter imaginem & similitudinem. Basil. Hexam. ●. Secundun imaginem habeo quod rationalis sim: secundum similitudinem in hoc quod Christianus sim. Eucher. come. in Gen. 1 Aquin. part. 1. q. 93. art. 9 Similitudo attenditur secundum virtutes, & imago secundum proprietates naturales intellectualis naturae. At Apostolus quidem utrasque agnoscit, sed eadem appellatione donavit. 1. Cor. 15.49.  in the matter remaineth still, like a gorgeous City whereof the foundation doth continue; 
k Chrysostom. Hom. in Gen 17. Franc. jun. in 3. Gen. Nunc vero mansit quidem materia in te, sed forma perijt.  but in the form is perished. To this purpose, where 
l Ephes. 4.23.24. etc.  the Scripture requireth us to be renewed after the image of our creator, it doth testify 
m Heb. 8.13.  that the image of our creation is lost within us: and where it showeth how the same should be renewed, it affirmeth also wherein the same is lost: namely, in righteousness and holiness, & the effect and fruit thereof, which is spiritual joy, and true felicity. And seeing the perfection of the image of God, whereunto the Lord created Adam (that is the form, chiefest, or most excellent part thereof) consisted in 
n Levit. 19.2. Ezech. 20.11. Ephes. 4.24. Bernard. Serm. de annunciat. 1. Acceperat ergo homo misericordiam, acceperat & veritatem (quae eum ad agnitionem summae perduceres veritatis) justitiam quoque qua regeretur accepit: adhuc etiam pacem qua foveretur.  the perfect holiness and blessedness of his nature: and that the 
o Gen. 3.6. Eccles. 7.31.  Scripture showeth, he defaced the image of his holiness 
p Gen. 3.12.13 Chrysost. Hom. in Gen. 17. Nusquam necessitas, nusquam violentia, sed voluntas & arbitratio.  by wilful transgression of God's commandment; which holiness was as it were the 
q Levit. 18.5. August. de verb. Dom. Serm. 34. Quo modo eris sub Domino si non fueri● sub praecepto?  bond and condition of his blessedness: it followed thereof, that in dissolving his holiness, he 
r Psal. 19.21.  overthrew his happiness, and so the image of God concerning the form thereof, 
s Concil. Arausican. 2. cap. 1. Si quis per offensam praevaricationis Ada, non totum (id est secundum corpus & animum) in deterius dicit hominem commutatum: contrariatur Apostolo.  was in every part defaced. Wherefore Adam's nature and condition, being changed from holiness to sinfulness, and from felicity to misery, 
t Rom. 5.12. & 6.23.  because the guiltiness of sin remained, bringing death; and because all creatures in the act of generation 
u Gen. 1.22. Damasc. lib. Discept. Christ. cum Saracen. qu●est. 8. Sar. Quis format foetus in ●etre mulieris? Quid, ●●●m Deus causa malorum? Num co●perator est fornicatorum & adulterorun? Resp. Nequaquam invenimus. po●● primā●e●d●m●●am mundi creati, s●ript●ram di●entem formare Deum aliquid vel creare etc. formavit Deus h●minem & precepit ipsum generare: exhinc cognoscimus quod generantur & generat.  by the ordinance of God 
x Nazianz. ●rat. 4. Quip quod haec geniti natura sit, ut ratione naturae sit idem eum eo quod ips●m genuit. Aristot. de Gener. Animal. lib. 4. cap. 3. Qui enim suis parentibus similis non est, monstrum quodammodo in natura est.  cannot but beget their like: It was no more possible for Adam after his corruption, to beget a child in any other condition or likeness, then of sin and wretchedness; then for a Dog to beget a Lion, or for a Sparrow to bring forth an Eagle. For as Adam, if he had not sinned, had begotten children also 
y August. retract lib. 1. cap. 13. Nondum enim videram fie●i potuisse ut non morituri, à non morituri● nascerentur, si peccato illo magno non mutaretur in deterius humana natura: ac per hoc, si & in parentibus & inf●lij● secund●tas falicitasque mansisset, usque a● certum ●anctorum nume●um quem pr●●estina●it Deus, nasc●rentur.  after the image of his perfection, because the image of God was in him unpolluted: so whatsoever he 
z Fulgent. ad Monim. li. 1 c. 17. Nam primam concupiscentiam, li●èt e●petere n●quiuerit opere, tamen retinuit voluntate. Sic ipse sibi iam factu● est pana, ●t su●plicium semper esset malo voluntas mala, tanquam caeco ipsa caecitas sua, & concupiscentia peccandi tormentum fie●●t peccatori.  lost thereof by sin, and whatsoever by reason of those wants 
a Hieron. in Aboc. 1. c●m. ●t per unum hominem peccatores constituti sunt plu●imi, & in A●am omnes mortus sumus, & universi denique sancti, cum illo pariter de para●iso ●ie●l●. etc.  did grow unto him, the same he could not but impart, as an inheritance 
b Gregor. in Psal. ●aniten. 2. al. 32. Adam, cum se confiteri culpabilem ●enuit, mortif●rae damnationis sententiam ad posteros misit.  unto his children, forasmuch as they could not be but partakers of his nature. But it may be demanded, seeing a blind man may beget a child that seethe, and a lame man a child of perfect limbs: why Adam could not also beget a child of better condition than himself corrupted? Because such diseases are 
c Quare morbum definiunt: esse affectum contra natu●am corpori alicu● insidens. Fernel. Pathed. lib. 1. cap. 1. Et tamen qui ortu & natura cla●di sunt, claudos solent p●ocreare, licèt casu mut●ati non item. Argenter. in. Art. medicine. Galen. comment. 2. Similiter & podagrici; quia huiusmodi non purè pe●sonales sunt morbi: quanto magis, viti●n● animi & corporis tanquam in radi●e attractum ●er peccatum? Rom. 5.12.  personal, not generally belonging unto nature: but the image of God 
d Rom. 3.23. & 5.12. Omnes peccaverunt, & in Adam peccaverunt, quando omnes ille unus homo fuerat. August. de peccat. merit. lib. 1. c. 10. Et distituuntu● gloria Dei: gloriam igitur Dei, omnes in illo habuerunt: Sed bonum d●positum non seruaverunt. Origen. in Levit. 4.  was a gift of God, bestowed, not only upon the person, but 
e Athanas. Serm. 3. in Arian. Nam quanquam Adam solus è terra est formatus, fuere tamen in eo etiam tum rationes successionis posteritatisque humani generis. August. de peccat. merit. lib. 2. cap. 4 Manes malum in carne nostra, non natura in qua divinitùs creatus est homo, sed vitio in quo voluntate prolapsu● est.  on the nature of Adam, whereof all mankind 
f Caluin. in Gen. 3.6. Deus sicuti totam generis humani naturam in uno homine ornaverat, ita in eodem ipsam nudavit: iam verò ex quo in Adam corrupti sumus, non sustinemus alieni delicti poenam, sed propria culpa rei sumus.  had interest in him. Whereby also the loss thereof, was a loss unto Adam's nature, and not unto his person only. For as, if Adam, so soon as he had sinned, had died the natural death, the whole nature of man had been destroyed, and there could have been no children, because there had been no Parents: even so the nature of all mankind in Adam, being corrupted not extinguished, must needs continue corrupted in his children, 
g Quia omnes ille unus homo fuerat. August.  because it was in him, as in the root corrupted. So that what was the state of Adam, after his transgression, before he was restored; the same is the estate 
h August. de peccat. merit. lib. 2. cap. 9 Et quare justus non gignit justum? Resp. Ex hoc quisque gignit, quod adhuc vetustum trahit inter filios seculi, non ex hoc quod promovit in nativitatem filios Dei: non carnaliter gignit qua justus est.  of all men by nature, before they are restored: and 
i Psal. 51.5. August. de peccator. merit. & remiss. Aut ex persona generali ipsius hominis, hoc dicit David: aut non utique de fornication.  every child conceived, according to the course of nature, beginneth to be a sinner, so soon as he beginneth to be a creature. It remaineth now to be considered, how far the image of God is perished in the nature of man through sin. The Apostle seemeth to give a perfect measure of the same, whereas he commandeth 
k Ephes. 4. vers. 24.  to put on the new man, or that the man should be renewed in righteousness, and true holiness. That which is to be renewed, 
l Coloss. 3. vers. 10.  is the image of God: that wherein it is to be renewed, is in righteousness. Wherein he speaketh of the image of God, as of a substance, and calleth it the man; as it is corrupted, the old man; as it is renewed, the new man: of the thing wherein it is to be renewed, as of a quality, which he calleth holiness, and therefore the contrary wherein it was lost, was also a quality, which is unrighteousness. So that this image indeed 
m Iren. lib. 3. cap. 20.  quod praedixeraemus in Adam, id est secundum imaginem & similitudinem esse Dei, hoc in Christo perciperemus. Cyprian. lib. de bono patient. Si patientia Dei patris maneat in nobu, si similitudo divina, quam peccàto Adam perdiderat, etc. In hoc sensu non male Origenes in Leu. Hom. 4. Abiecta imagine Dei, diaboli imaginem in te suscepisti. Quem vehementer afflixit Epiphanius ut suprà diximus.  is lost, not wholly, but in part, not in the substance, but in the quality; the substance of man's nature doth remain, but it ceaseth to be a holy substance. Notwithstanding that in respect of the 
n Gen. 9.6. Caluin. in Gen. 9.6. Si quis obijciat, imaginem Dei deletam esse: respondeo, utcunque corruptus sit homo, manner tamen aliquid residuum, ut praestet non parva dignitate homo.  substantial parts of man, albeit he be corrupted, he is more excellent and more to be regarded, than any creature upon the earth; because that therein the image of God remaineth in him. But the quality or form thereof is perished, whereby the substance is miserably defiled, both through the want of the good it 
o Gen. 3.7.9. Hose. 14 2. Chrysostom. Hom. in Gen. 17. Vbi es? unde tibi hoc accidit? Quis latro vel parietum perfossor, sic simul omnes divitiarum c●pias auferens, in tantam te inopiam induxit?  had, and through access of evil which it had not. Now the substance or matter (that I may so call it) of the image of God, within the soul, was the very substance of the soul; the quality or form thereof, was the holiness that was therein, which it received from the divine nature: wherefore when Adam and mankind in Adam 
p Tertul. Aut igitur Adam mortuus est, aut scriptura mentitur. August. de peccat. merit. lib. 1. cap. 16. Quando ergo peccavit Adam non obediens Deo, tunc eius corpus quamuis esset animale atque mortale perdidit gratiam, qua eius animae, omni ex part obediebat: tunc ille extitit bestialis motus: tunc morbo qu●dam stabilitate aetatis amissa, per mutabilitatem atatum irent in mortem. Quamuis ergo annos multos postea vixerunt: illo tamen die mori caeperunt, quo mortis legem acceperunt. G●egor. lib 6. epist. 31.  did die the death by forsaking God, the substance of the soul 
q Cyril. Alexand. dialog. de adorat. in Sp. Imperiti putant Spiritum sanctum in animam esse transmutatum, & in hominis tranfijsse naturam. Verum id quod conditum est, ineffabili virtute animabatur, donoque spiritus statim ornabatur, non enim aliter divinae imaginis capa●es sumus nos. Bernard. Sermon. de annunc. 1. Et similitudo quidem perijt, veruntamen in imagine pertransit homo. Imago siquidem, in gehenna ipsa uri poterit, non exuri; ardere sed non deleri.  remained, as the matter of this image; but the holiness thereof is lost, and wickedness is come in place. This being in general in the soul, is also in every power of the same. The wisdom albeit it remain as it were in substance, yet is it perished in the right form, or property thereof; all holiness of wisdom in the nature of man 
r Deut. 32.28. jerem. 8.9. Lactam. lib. 1. cap. 1. Magno & e●●●llenti ingenio ●iri, cum se doctrine penitus ded●lis●ent, qui●qu 〈◊〉 bo●●● poter●●● 〈…〉 contemp●●●●m●bus & p●b●●t● & p●●uatis ●ct. onibus, a● inqui●ende ve●●atis studium 〈…〉 Sed neque ad●pes sunt id quod v●lebant, & operam sinful & indu●●●iam perd●●●er●● quiae veritas id est, ●r cantum 〈◊〉 De●, 〈◊〉 se●t omni t●ngen●● a● proprijs 〈◊〉 jest s●nsibus comp●●he●●i.  is lost, all knowledge how to serve the Lord; that original deformity hath made man's wisdom wholly sinful; the force of which corruption is also such, that in the very act or substance of wisdom, albeit it be evil, yet it hath decayed that evil wisdom 
s jerem. 4.22.  in man, in that part wherein it cometh nearest unto goodness; & increased it in that, wherein it is the fittest instrument of sin. 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 holiness thereof is perished, whereby 
t jerem. 10.23. 2. Cor. 3. ●. 〈◊〉. 3. 1●. Concil. 〈…〉 Si quis ut à 〈◊〉 purgemur, v●. 〈…〉 expe ●a●e ●omen●●●: non e●●a a ut p●rga●● velmu●●, ●er sancti sp●●●u● infusione & ope●●tio Turrian in nos fr●●● 〈…〉 ●er, resist: ipsi spirit●● san●●, licenti per Salomonem, to 〈◊〉 al●r voluntas à Dom●o. Prou. 16.1. August. de Spir. & l●●. 〈◊〉. 30 Homines cum servi sunt peccati, quid se 〈◊〉 de libero a●bi●●● Aquo c●●im qui●●de i●●lus est, hui & se●●us a li●●ct us est. S. autem liberati sunt, quid se iactant velut de opere pro●●rio & gloriantis q●asi non acceperint. Duo igitur statuimus ●●n verbo Dei, & patrunt consensu: Homini inesse liberum arbitrium, sed ut est corruptum desti●●itur bono. unde non potest honum appet●●e, nam quia init●●tum est & im●●●m, ●m●●ia qu●rit. Se●●ndo, non este liberum ad apperendum bonum, sed scruum, nisi à D●m●no liberetur: liberata v rò voluntate, non este inutile instrumentum, neque instar lapidis insens●● 〈◊〉 loquitur A gust. de peccat. & ●●mist. lib. 2. cap. 5. Sed mota moans, & liberata à possessione Satins, li●●●è appe●● quod bonum est, in quantum gratia adit. ●atur.  it willeth alway evil, and lusteth of itself 
u joh. 8.44.  to be an enemy to good. The affections also do remain the same in substance, but altered in quality 
x Eccles. 8.11. Gala●. ● 19 Ephes. 4.26.31.  from goodness unto evil. lastly, the body albeit it remain the same both in proportion and in substance, wherein it doth 
y Psalm. 139.14.  wondrously set forth the wisdom of the Lord; yet is it in the beauty and strength thereof, the aptest instrument of the soul to sin. Adam therefore by falling away 
z jerem. 2.19.  from the God of holiness, by his rebellion; lost that holiness 
a james 1.17.  which from him he had received: whereby although he continued a man, yet he remained a wicked man: his wisdom remained wise unto 
b jerem. 4.22.  evil, but to goodness, 
c Rom. 8. vers. 6.  foolishness. His will 
d Isai. 65.12. Gen. 11.6.  at liberty of choosing evil, but 
e jere. 31.18. joh. 15.5.  could not choose goodness, because the goodness of itself was perished, by 
f Fulgent. ad Mon. li. 1 c. 17. 〈◊〉 Domino quip bono dissentiens, & ser●io malo consentiens, malae voluntatis effectum plenum adipiscà non potuit: quia ipsa malitia voluntatis à Deo non fuit.  choosing evil. His affections which were created to delight in goodness, to hate iniquity; forasmuch as they were changed from goodness into evil; became wholly to delight in evil, but not in goodness. And because he had thus defiled the image of his holiness, he every way deserved the second death. Now such as Adam was, as saith the Scripture, such a one begat he 
g Contra Sethianos. Qui Sethum ad imaginem Dei contendunt genitum perfectum. Epiphan. Haeres. 39 August. Haeres. 19  Seth, whom he begat in his own image and similitude: and such 
h Psal. 51.5. Rom. 5.12.  are begotten all the sons of Adam, whether they will take notice thereof 
i Rom. 7.7. Galat. 3.24.  to repentance & amendment of life, or either are ignorant, or will wilfully be 
k As the jews, Pelagians, and Papists.  ignorant of the same. This corruption is called in the Scripture 
l jam. 1.14.  concupiscence and 
m Rom. 7.7.  lust, and of interpreters 
n Augustine, and after him, others.  original sin. Which is, the depravation 
o Ezech. 16.45. Rom. 7.23. Concit. Arausican. c. 25. Praedicare debemus & credere, quod per peccatum primi hominis ita inclinatum & attenuatum fueris liberum arbitrium, ut nullus postea aut diligere Deum sicut oportuit, aut credere in Deum, aut operari propter Deum, quod bonis esse possit; nisi gratia cum & divina misericordia praevenerit. August. ●ib. de pradest. cap. ●. Vitiatae radicis ma●u●a ita propaginis traduce per generationun sarmenta diffisa est, ut nec infan● quidem unius dici à culpa sit primae praevaricationis alienus, nisi per indebitam salvatoris 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. penned. 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 soon as he is begotten 
q Isai. 48.8. Rom. 3.23.  is defiled, both with 
r Gen. 3.7.  defect of goodness, and access 
s Eccles. 7.31.  of evil, and thereby is made 
t Ephes. 2.3. Rom. 6.32.  a child of wrath; and when he performeth either thought, word or deed, the same in nature is wicked and defiled, 
u job. 14.4. Psal. 51.5.7.  because it proceedeth from the same wicked fountain of uncleanness. Thus doth the Scripture declare our sickness, that we might 
x Galat. 3.24.  fly to the physician jesus Christ.   

Question 2. verse 4. To what purpose doth the Scripture so accurately describe the succession, age, death of the patriarchs?  
FOr the confirmation of the godly in many points of necessary doctrine. First, that the world was ever governed by the providence 
a Psal. 9.16.17.18. Zephan. 3.5.6.7. etc.  of God, which most manifestly appeareth in the reward of righteous Henoch, and the punishment of cruel Caine. secondly, that the Lord had 
b Isai. 60.2. & 59.21.  evermore a special 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. Jude 14. August. contr. Faust. lib. 4. cap. 2. Intelligebant enim revelante 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, patre●ma gis de quibus loquimur?) futura, figuranda & pronuncianda decerneres, magisque desiderium corum de norio testamento erat, sed praesens functio corporalis, ad significanda nova ventura pollicitationibus veteribus praebebatur. Ita illorum hominum non tantum lingua, sed & vita prophetica fuit.  Preachers of righteousness as the Scripture witnesseth, and it cannot be esteemed but that 
e Quid enim, num stipites & statuas fuisse credamus, hunc & alios de quorum rebus gestis scriptura non meminit? & sanctos fuisse, & non sancté vinasse; aut sanctos & prophetas, & non docuisse?  Adam continuing until the six and fiftieth year of the life of Lamech, the father of Noah, he did continually instruct and preach unto his posterity, of the estate of the creation; of his own disobedience, and the punishment thereof; of the promise made of the life to come, & such other doctrines convenient for the time: So that these fathers continued together as noble witnesses of the truth of God; divers of them 
f Enoch, Kenan, Mahalaleel, Iared, etc. lived all of them, after the birth of Noah: Lamech died but five years before the drowning of the world: Methushelab died the very year wherein the flood came: as appeareth by the computation of years in the text: and Hierom. lib. Trad. Hebrae in Gen.  until the building of the Ark, and some until the coming of the flood. thirdly, that the transgression of Adam 
g Rom. 5.12. August. lib. de Pradest. cap. 3. Qui peccatum originale negat, negat nos esse mortales. Bernard. Serm. in job. 5.19. Et si Adam pro morsu pomi vetiti mortuus est cum posteris, & fugiebat à facie Dei: quo nos post tanta flagitia fugiemus in die judicij? & quid post tanta facinora praesumimus?  brought death into the world, in which respect it is reported of them all: they died. fourthly, although the Lord long time defer his 
h Psal. 103.8.9. 2. Pet. 3.9.  anger, as he did the bodily death from Adam nine hundredth and thirty years; or that the coming of our Saviour unto judgement, hath been now as it were deferred these sixteen hundred years: yet howsoever the wicked 
i Matth. 25.5.  slumber because he tarrieth long, and will not 
k Matth. 24.42.  wait to receive him at his coming: as it happened unto Adam and all his children, that the word of God was in every 
l Luc. 16.17.  tittle thereof fulfilled; so shall it be unto us, in mercy to the just, in vengeance to the wicked, and the Lord 
m revel. 22.20. Cyprian lib. de Resur. Resurrectio quidem communis est, & any tribunal Christi, necesse est in corpore iusto●stare & iniustos, Dei hoc dictant justitia, ut pietas & impietas, debitis stipendijs donarentur, & quifinem habere contempserunt in malis, infinita clauderentur ultione in poenis; & qui gloriati sunt in cruse, cum crucifixo regnantes, beatae fierent perennitatis participes. Non sunt participes huius gaudij. quos damnat ambitio: non potest surtivos habens loculos paschalibus solennijs interest: nihil proditor & venditor magistri, fermentator profanus commune habet cum azymis: omnis immundus in anima, ad esum huius agni prohibetur accedere: nulla ad hanc laetitiam perfidia recipitur; omnis malignitas excluditur. Hieron. epist. ad Heligdor. Potentissimi quondam reges, nudo latere palpitabunt. Adducetur cum suis slultus Plato discipulis, tunc Aristotelis argumenta non proderunt, quando veniet ille filius paupercula quaestuariae iudicaturus fines terrae. Idem Comment. in Matth. 25. Quoties diem illum considero, toto corpore contremisco, sive enim comedo, sive bibo, sive aliquid aliud facio, semper videtur illa tuba terribilis sonare in auribus meis: surgite mortui & venite ad judicium.  assuredly will come, and blessed are those whom at his coming he shall find prepared. fiftly, that they enjoyed 
n Gen. 3.15. Heb. 11.4.5.  the same promises, and looked for the resurrection 
o job. 29.25.  of their bodies; for confirmation 
p Iren. lib. 5. Quoniam quidem Enoch placent Deo, in quo placuit corpore translatus est, translationem justorum praemonstrans. Tertul lib. de Resurrect.  whereof, the Lord took up Henoch from among them 
q After fifty years.  next after the death of Adam, the rest of the father's being yet alive. sixtly, in the manner of description of their age and death, such plainness of speech is used, in the number of years, that a child may count them on his fingers: to the end we might neither wander 
r For by this computation we are sure, there were from the creation to the stood, no more but 1656. years.  in the uncertain times and ages of the world, neither be 
s Clem. alexander. in protr●pt ad Gent. Audite qui estis longè, audite qui propè: nullis caelaetum est verb●m, lux est communis. etc.  terrified with the hardness of the Scripture. But is it possible that men could live nine hundred years? It cannot be but possible, because it was in them the power 
t Act. 17.28. Matth. 19.26.  of the Lord, to whom all things are possible. And so light and easy a thing was this unto his power, that he made man at the first a living soul, which is 
u Gen. 2.7. & 3.22. Aug●st. de civit. Dei, lib. 13. cap. 20. Resurget quidem spirituale corpus, & non tale quale suit in primis hominibus ante peccatum, qui licèt morituri non essent nisi peccassent, alimentis tum ut homines utebantur, etc. quoniam corporalicès senio non veterascerent, ut necessitate perducerentur ad mortem, qui status ijs de ligno vitae praestabatur. etc.  to live many thousand years, and not to have died at all, but to remain for ever: and that man dieth, there is no other cause 
x Rom. 5.12. August. ●n●hirid. cap 93. Nec prima mors, qua suum corpus anima relinquere cogitur, nec secunda, qua poenale corpus animam relinquere non permittitur, homini t●●idisset si nemo peccasset. Bern. Serm. de translat. Mart. Mors peccati poena, peccatum causa mortis.  but sin, whereby he is found a murderer of himself. Wherefore he hath not in him the wisdom of a man, 
y For the very Heathen confess thus much of the power of God: Plato. Cic. de nat. Deor. Deus regit ipse naturam.  that doubteth, whether it could be; much less of a 
z Athanas. de Trin. dialog. 1. Item lib. de interpret. Psalm. Omnis quidem livina s riptura magistra est virtutis & verae fide●.  christian man, that doth not consent unto the truth thereof, because the word of God doth testify and witness it. Now because it is abhorred 
a As Irenaeus witnesseth of Policarpus, cited by Eusebius Histor. lib. 5. cap. 18. that when he heard any blasphemy, he would stop his ears and say: Good God unto what times hast thou reserved me, that I should hear such things! and would forsake the place wherein he happened to hear such wickedness.  of christian minds, and ears, to deny the Scriptures: some as it were of purpose to darken the truth of God, do expound these years, to be years and courses of the moon, not of the sun: or else that the lives of those that are recorded, were maintained supernaturally by miracle. But such are either 
b Plin. lib. 7. cap. 49. Solin. polyhist. ca●. 3. Et V●●ro, ut teria●● Lactans. lib. 2. cap. 13. Sic facta hommis vita est temporalis, sed tamen l●●nga, que in mill annos propagaretur. Quod divinis literis pr●ditum, cum Varro non ignoraret, argumentari ni●us est, 〈◊〉 putarentur antiqui milie annos victitasse: Aut enim apud. Aegyptios' pro annis menses habert: quod perspicuè falsum est. Nemo enim tunc millessimun annum tran●gressus est. Nunc verò qui ad centessimum perveniunt quod sit saepissimè, mill certè & ducentis mensil us viwnt.  heathen, which knew not the power of God, or worse than heathen 
c For a fouler fault it is to sin of wilfulness, then to fail of ignorance.  denying the power of God; or else 
d Because they will not give due credit unto the word of God.  extremely ignorant, and unexpert in the Scriptures. As we do call the space of twelve months, or thirteen courses of the moon, (in which the sun returneth to the same point of heaven exactly, from which it did proceed) by the name of a year in our English tongue: so do they by the name Shanah, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shanah, to alter or change; one may call it a renewing or iteration: for it hath the name, of the Sunt returning after a years end, to the same point of heaven where it began. There are, as Augustine saith de ciu. Dei, lib. 15. cap. 12. which would go in a mean way, and only tithe or decimate, not duodecimate these years; setting down ninety years, where the Scripture saith nine hundred. But what absurdity would follow? Seth begat Enosh being an hundredth and five years old: that is, as they will have it, but only ten and six months. Mahalaleel but six year old and a half, by that computation, begat Iered. The Greeks' (as it seemeth) marking this inconvenience, they add in the Septuagint translation, to every one, an hundredth years: Adam (say they) being two hundred and thirty year old, begat Seth: which number divided by ten, is three and twenty: Iered ●60. year old begat Henoch, that is, at 26. But of one absurdity follow a thousand. First none of these, by that reckoning, lived 100 years. Secondly, Methushelah in this calculation, is reckoned to live 14. years after the flood. But where was he? he was not in the Ark. Thirdly, Abraham is said to have died an old man and full of days, an hundred and seventy five year old; which by their account is but seventeen. But many of the very Heathen, have acknowledged this truth of Scripture, as Menetho, Berosus, Histiaeus, Hieronymus Aegyptius, Hesiodus, Hecataeus, Nicholaus Damascenus and other: cited by josephus Antiq. lib. 1. cap. 4.  understand the same space of time, in the Hebrew language of the Scripture. The circuit of the moon, which commonly we term a month, is called of them Chodesh, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chadesh, to renew, because in that space the Moon is renewed. Gen. 29.14. Numb. 11.2. Vide Lyran. comment. in Exod. 2.  neither are these names perverted, or the one of them taken to signify the other, in any place of the word of God: whereby it is evident that a year of the life of these patriarchs was no less space of time, than we 
g That is, 165. days and one fourth part, or six hours.  account it (forasmuch as the Scripture numbereth not the months, but years of the patriarchs lives, & saith they lived so many years, not months of time) nor their age of life more short than so many hundredth years. Neither need it seem so strange, or be thought 
h Sicut Rabb. Moses Ben Maimon & Rabb. Paulus Burgens. in Gen. Qui flatuunt miraculo fuisse Dei, nec alijs omnino communicatum. Quem filium Maimonis, Rab. Moses Ben Nahmah, pro talibus ausis, satis acerbè flagellavit.  miraculous, for men of those times to live nine hundred years. For as it is of 
i Psal. 90.10. Exod. 20.12. Prou. 3.2.  nature, whereto the Lord doth add his blessing, that maketh men long lived now (as we account it) and either some natural 
k Deut. 28.59.61. Fernel. lib. de temperam. cap. 3. Quod mediocre temperatum diutissime, etc. Quanto disiunctius, tanto citius dissoluuntur. In this respect Phisians say: Plures perire gula quam gladio: More die by surfeit then by the sword.  imperfection, or outward violence, which the Lord (who numbereth the days of 
l job. 7.1.  men, and in whose hand 
m Dan 5.23.  their life and breath remaineth) disposeth of, by which men die, before they come to perfect age: so was it of 
n August. de civit. Dei lib. 15. cap 9 by like reason the stature of men decayeth.  nature, through the goodness of God to them, that then prolonged life; and is of the wisdom of the Lord for the disposition of his counsels, for our sins, and the weakness of our bodies, that we cannot now live so long as they. And if any shall demand, whether any sufficient cause in reason may be yielded of the same: Although the truth of God be to be received 
o Saluian. de provid. lib. 3. Humana omnia dicta argumentis & tectibus egent: Dei autem sermo, ipse sibi rectis est: quiae necesse est, quicquid incorrupta veritas loquitur, incorruptum sit testimonium veritatis.  for it own authority; yet beside, there may be given reasons manifold. First, the will and pleasure of the Lord 
p August. de Gen. contra Manich. lib 1. c. 2 Dicenti, quare Deus fecerit coelum & terram, respondendum est: quia voluit. Voluntas enim Dei causa est coeli & terrae, & ideo maior est voluntas Dei quam coelum & terra: qui autem dicit, quare voluit facere, maius aliquid quaerit, quam est voluntas Dei: nihil autem malus inveniri potest. Compescat ergo se humana temeritas, & id quod non est non querat, ne id quod est non inveniat.  as the cause of causes. secondly, the excellent and sound temperature of the bodies of men, as coming lately from the shop of God's handy workmanship, neither wasted 
q joseph. Antiq. lib. 1. c. 4. Dei recens cum opisicium. etc. Qu●cunque enim morbo pater cum generat tenetur, eum semine tran●fert in prolem; ita ut parentibus liberi succedans non minus morberum quam possessionum haeredes. Fernel. lib. de morbor. cause. cap. 11. Bene igitur agi potuit cum rebus humanis, si sani tantum parents gi●neren●. Fuchius.  with succession of sicknesses, nor weakened with diseases, was more strong to continue in longer life, and better able to resist things contrary to health. thirdly, because they were 
r joseph. Antiq. lib. 1. cap. 4.  of temperate and sober diet, not given so much 
s Hieron. contr. jovin. lib. 2. Nemo uno aut duebus cibis ijsque vilibus, usque ad inflationem ventris oneratur.  to fleshly appetite, nor mixing their meat with such varieties, but content 
t Author quast. orthodox. in oper. justin. Martyr. quaest. 119. Perspicuum est neque Abelem ita pavisse gregem ut non ederes lac gregis eius, neque Cainum ita coluisse terram, ut non ederet fruges eius. Chrysost. Hom. 27. in Gen. 9  with simple food, which the abundance of the earth brought forth unto them. fourthly, because the fruits of the earth were much more nourishable and healthful 
u See farther in the second and third question of the 9 chapter.  before the flood, than afterward they were, either through the waters of the sea, bringing barrenness and saltness to the earth, and to the fruits thereof; or for that the Lord had given unto man more liberty of food, the fruit of the field was not so necessary. Nevertheless whosoever shall be moved with probabilities or reasons, or authorities of men, rather than with the certain authority of the Scriptures, cannot thereby be 
x Isai. 7.9. Rom. 10.17. Heb. 11.3.  established in faith, because he refuseth to be taught of God.   

Question 3. verse 22. What meaneth this: Henoch walked with God?  
THis godly Patriarch is by three arguments commended in the Scripture. First, 
a Vers. 22.  that he walked with God. secondly, that 
b jud. vers. 14.  he was a Prophet. thirdly, 
c Vers. 24. Heb. 11.5.  that God took him away that he should not see death. To walk with God, is the same, as to walk 
d Gen. 17.1. Hilar. in Psalm. 118. Sin. Omnes viae meae in conspectu tuo, etc. Agens Propheta sub judice & scrutatore cordium Deo, in custodia mandatorum testimoniorumque Dei permanet: non vias seculi, non vias vitiorum & impietatis incedit. Nam quodcunque vita sue iter egerit, adeo tam probabile tamque innocens agit, ut conspectu Dei diguum sit, etc.  before God, or to walk in the 
e Luc. 1.6.  law and commandments of God; which is to say: in his 
f Psalm. 119.59. & 139.17.18. Isai. 8.13.  walking, and his ways, in his 
g Act. 24.16.  conscience, words, and deeds; to have the Lord and his commandment with him, or 
h Psal. 139.4. Heb 11.27. Hieron. count Pelagian. dial. 2.  nunquam securus sis, sed omni obseruantia custodiaes cor tuum: ut consi●tres, etc.  before his eyes. The very wicked cannot but walk with God, in respect of his 
i Isai. 66.1. jerem. 23.24.  presence, who filleth heaven and earth, and searcheth out 
k Psal. ●. 9. & 139.3.  their words, their actions, and the secret corners of their hearts; yet because his judgements 
l Psal. 10.5.  are far above out of their sight, and they as foolish as the 
m job. 39.20. Plin. lib. 10. cap. 1. mira eorum stoliditas, cum colla f●utice o●culta rint latere se exists mantium; cum ipsi altitudinem equitis insidentis equo prae magnitudine eacedunt.  Ostrich or the woodcock, do think themselves are hid, because they see not him; they are not said to walk with God, but rather 
n Gen. 4 16.  to departed out of his presence. But it may seem, that to walk with God is to be void of sin, forasmuch as he was taken up, and the Scripture witnesseth, that no unrighteous person 
o Psal. 5.4.  shall inherit the kingdom of God? It doth not signify to be void in act, from sin; for the Scriptures plainly teach, as well by 
p Gen. 12 12. 2. Sam. 1 4. joh. 2.3.4. Matth. 26.72.  example as by 
q Eccles. 7.22. Rom. 3.19.  testimony, that no man is void of the act of sin: yea rather the contrary is plain by Noah, who is 
r G●n. 6.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ijthhalec, ut est in coniugatione hithpael, si nificat, quod sese compo●●t ad ambulan ium cum ●●eo. Vel ut scriptura lo u●tur: apposuit cor: he set his heart to se●ke God.  also said to walk with God, notwithstanding he is 
s Gen. 9 21.  spotted with that infamous sin of drunkenness. Wherefore to walk with God, doth not signify to be void of sin, but 
t Psalm 119.106. Act 11.23. Ambros. comment. in Luc. cap. 9 Dominus non obsequiorum speciem, sed puritatem quaerit affectus. August. lib. confess. 8. cap. 8. Nam non solum ire, v●rumetiam pervenire ill●c, nihil aliud erat quam velle ire; sed velle fortiter & integrè, non semisauciam hac atque hac iactare voluntatem, part assurgente cum alia part cadente, luctante.  with a purpose of hart to avoid sin. In which respect, albeit the rest of the Fathers, whose genealogy is reckoned 
u Hebr. 11.13.  being godly men, did also walk with God: yet of Enoch, it is expressed and 
x Vers. 22. & 24.  repeated; either because the 
y Nehem. 7.2.  spirit of regeneration was more excellent in him, or that his labours might be commended, forasmuch as so noble a 
z 2. Tim. 2.5.6.  reward is testified. Enoch walked with God after he begat Methusalem. Before he begat Methusalem, saith 
a Precopius Gaze. in Gen. 5. Improbum & flagitiosum, ante natum Methusalem: Et istud andet con●e●tare, ne viro coniugato tantum praeconium cum scripturis ascriberet.  one of the Church of Rome, being an infamous and wicked person, he afterward repent. Why should so fond a guess be uttered, if it were not to bolster up the praise of single life beyond the bounds of Scripture? perhaps then afterward, he forsook the fellowship of his wife (as they 
b Nicephor. Histor. Eccles. lib. 1. Et prorsus stupendum est discernere quam ineptè Philosophantur huiusmodi virginitatu assert●res: Methusalem (inquit Scriptura) vixit centum octoginta soptem annos, & genuit Lamech. Methusalem qui tamdiu in virginitate permansit, videtur fuisse vir magnae devotioni, inquit Carthusian in Gen. 5. Huic satisfacere potest August. de civit. Dei. li●. 15. c. 20. Qui ex hoc movetur, inquit, meminerit, duobus modis istam solutam esse quaestionem: aut de s●ra pubertate, proportione tam longa vitae; aut de filijs qui commemorantur in generationibus, quod non fuerint primogeniti.  affirm that Peter did) & lived a virgin: No, no (saith 
c Hom. in Gen. ●1. Aud●ant mariti & uxores, & d●scant justi virtutem: nec putent nuptias in catosa esse, quo minus quis Deo placiat: nam idcirco divina scriptura semel atque iterum id significavit, dicens, genuit Methusalem & tunc pla●uit, & idem ingeminat & repetit dicens, & placuit-postquam jennet, nequis arbit●etur obstaculum virtutis esse coniugium, etc.  Chrysostome) let married men & wives attend. Neither let them think that marriage is any cause, why they should the less please God: for therefore doth the divine Scripture repeat it once, and again, lest any man should think wedlock a let to virtue. A little after. For if marriage (beloved) and the bringing up of children, were a hindrance in the way of virtue, the Lord of all things would not have coupled it with this our life, to hurt us in temporal and necessary things belonging unto life. But because, it is not only no stop from serving God, if we will soberly use the same, but bringeth great consolation, whilst it doth repress the raging lust of nature, neither doth suffer us to be tossed with temptations as in the sea, but doth cause that our ship may come safe into the harbour, therefore the Lord of all things hath given this consolation to mankind. Obser. They only please the 
d Psalm. 5.4.5.6. Isai. 58.5.6. Micah. 6.6.7.8.  Lord, which walk with God: that is, which are not 
e 1. Chron. 12.33. Act. 8.21. jam. 1.8. & 4.3. revel. 3.2.15.  double hearted, but do 
f Psalm. 139. vers. 23.  lay their hearts open before the Lord: which 
g Act. 24.14. Heb. 11.5.  believe his promises, & endeavour to keep their 
h Act. 24.16. 2. Cor. 1.12.  consciences pure toward God, and toward men. secondly, the godly in this life do 
i Psalm. 8.4.7. Ephes. 4.15.  always increase in godliness, in knowledge, faith, experience, obedience, etc. For by 
k August. de verb. Apostol. Serm. 15. Quid est ambulare? Breviter dico, profi●ere; ne forte non intelligatis, & pigrius ambuletis.  walking is signified a going forward. thirdly, God giveth his graces without respect of 
l Deut. 7.7.8. Rom. 9.11.  persons or callings: Neither 
m Rom. 4. vers. 10 Galat. 5.6. justin. Mart. Dialog. cum Triff. Vos quidem (judei) carnem circumcisi, circumcisione nostra indigetis, nos vero hanc habentes nihil vestra illa habemus opus. Si namque necessaria esset, sicut existimatis, non praeputiatum Deus fin●isset Adam, neque complacitum illi fuisset praeputium Enochi, qui non inventus est, etc.  circumcision availeth, neither uncircumcision, neither 
n 1. Corinth. 7.17.20.24. Chrysostom. Homil in Hebre. 7. in Moral. Name & beatitudines qua à Christo dicuntur, non monachi● tantum dictae sunt: alioquin totus mundus periret, & accusabimus crudelitatem Dei. Si vero beatitudines solis monachis dictae sunt: secularem autem hominem, impossibile est eas implere; cum ipse nuptias i●ssit, ipse ergo omnes perdidit. Si autem aliqui impediti sunt ex nuptijs, sclant quo●iam non nuptiae illis impedimentum fuerunt, sed voluntat, qua male utitur nuptijs. Nam neque vinum facit ebritiatem, sed mala voluntat & excessus moderationis. Vtere cum moderatione nuptijs, & primus crisiu regno. Anselm. in Rom. 5. Opus hoc castum in coniuge non habet culpam, sed origo peccati trahit secum debitam poenam.  marriage nor single life: but 
o Act. 10.35.  every one that feareth God and worketh righteousness, is accepted of him. The second prerogative of Enoch shall be remembered in his 
p In annot. Epist. jud.  place.   

Question 4. verse 24. What meaneth this: He was no more seen, for God took him away?  
THe Hebrues 
a Aben Ezra in Comment. 5. Gen. & alij. David Kimchi affirmeth the same of Eliah.  do thus interpret it: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veenenu) & non ipse, and he (was) not: that is say they, he continued not in life, he died: for so the same words do signify in other places of 
b Gen. 42 36. jerem. 31.15.  the Scripture. But the holy Ghost is worthy to be his own interpreter: who saith; 
c Heb. 11.5. And they that saw death, in the phrase of Scripture, died: according as Luc. 2.26. Matth. 16.28.  by faith Henoch was taken away, that he should not see death: therefore he was taken away and died not. And no marvel is it 
d Rom. 11.28.  that these Hebrew Doctors should cross the authority of the Scriptures of the new Testament: forasmuch as they 
e Matth. 28.13. Act. 4.16.17. Hierom. comment. in Isai. 18. lib. 5. judaei in principio fidei Christiana ad totas gentes epistolas miserunt, ne susciperent passionem Christi, & miserunt usque ad Aethiopian & occidentalem plagam, totumque orbem huius blasphemiae dissensione compleverunt.  are such deadly enemies unto the cross of Christ. But it seemeth strange that any Christian writer 
f Oleaster in Gen. 5.  could doubt, that he was taken away, and saw not death, seeing the same is so manifestly expressed. Some perhaps will curiously demand what became of Henoch, seeing the Scripture saith he was no more seen? We ought with faith to receive the doctrine expressed in the Scripture, 
g Chrysostom. Hom. in Gen. 21. Discat non convenire humanis mentibus, curiosius ea qua à Deo fiunt explorare, sed credere his quae dicuntur.  not with curiosity to search for that which is not revealed in the same. This matter notwithstanding may lawfully be demanded 
h 1. Cor. 15.35. and contrary, not. 1 Tim. 1.4. & 2. Tim. 2.23. Tit. 3.9.  so far as it maketh for increase of faith, and aught to be answered, so far as the Scriptures do teach the same; so as, we are found therein 
i john 5.39.  to search the Scriptures, not men's idle inventions out of Scripture. The spirit of God doth testify of the departure of Henoch, two points to be considered. First, that he was not, that he appeared not, or was seen no more of men. Of which it were impudency, as 
k Calu. in Gen. 5.24. Impudenter ergo contentiosus erit, qui non fatebitur aliquid extraordinarium hic notari.  one very well noteth, not to acknowledge some extraordinary matter: for of all the rest, in all the generations it is plainly delivered, they died: only of Henoch, he was no more seen. Perhaps-that is spoken, to show that men knew not what was become of him, like as histories report 
l Tit. Livius Decad. 1. lib. 1. Subitò co●rta tempestas cum magno fragere tonitrubusque, tam denso regem operuit nimbo, ut conspectum eius concioni abstulerit, nec deinde in terris Romulus fuit. Idem julius Obsequcus prodig. lib. 1. cap. 1. L. Florus lib. 1. Alij tamen à senat● secretò interfectum testantur: ut Plutarc. in vita Romul●.  of Romulus, of 
m Laert. lib. 8. cap. 2. Mane autem facto, e somno excitatis caeteris, solus Empedocles repe●tus non est. Facta autem diligenti inquisitione, è servis qui rogabantur unus adstum, q●● affirmavit, se noste media ingentem aud●sse vocem Empedoclem vocantem; tum verò ubi surrexisset, coelestem vidisse lucem & splendorem tedarum, nihil aliud. Interim Empedocles, quia fidem facere voluit, quod Deus effectus esset, in AEtnae crateres se contecit: agnitus verò, una ex crepidis aereis vi flamma & ardore reiecta.  Empedocles, of 
n Pendarus C. Cassijs libertus, rogatus à suo Domino cerurces praecidit; hunc verò post came cadem nemo mortalium consperit. Plut. in vit. M. Bruti.  Pindarus, that no man living knew the manner of their death. To take such wicked conceit from the heart of men, the Scripture addeth: that the Lord received him. Whereof we undoubtedly do gather, that he was received 
o Epiphan. Haeres. 64. Non est translatus & reliquit corpus aut corporis partem. Si enim reliquit corpus vidit etiam mortem.  into heaven, and there remaineth both soul and body. First, because he died not, as the Scriptures 
p Hebr. 11.5.  do fully testify: wherefore there being no separation of soul and body, it is evident, whither the soul was taken, the body was also taken: but the soul 
q Eccles. 12.7.  doth return to God that gave it, & 
r Luc. 16.23.  remaineth in the resting place of the faithful, until the 
s Reu. 6.11.  number of the righteous be fulfilled. secondly, like as Stephen at his martyrdom called on the Lord: 
t Act. 7.59.  Lord jesus receive my spirit, so it is affirmed in this place, that the Lord received (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 commonly signify, and is most often taken for in Scripture) him, that is not the spirit of Henoch only, but Henoch himself in spirit and body. thirdly, whither Eliah that excellent Prophet was translated, thither also was Henoch this noble Patriarch received, before the flood. But Eliah 
x 2. King. 2.11.  was carried up into heaven, and there remaineth with the same body, in 
y Iren. lib. 5. Quonian quidem Enoch placens Deo, in quo placuit corpore transla●us est, translationem justorum praemonstrans. Et Elias sicut erat in plasmatis substantia assumptus est, assumptionem prophetam: & nihil impedit eos corpus in translatione & assumptione eorum. August. de peccato origin. lib. 2. cap. 23. Vel cum quaeritur ubi 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. ●.) an alicubi alibi, quos tamen non dubitamus in quibus natisunt corporibus vivere. Epiphan. Haeres. 64. Enoch cum corpore translatus non vidit mortem, in corpore enim vivente & 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 ut per coruos nutriatur. etc.  which he was taken up; therefore Henoch was thither translated also. Neither was he translated into that earthly Paradise, whence Adam was expelled, which many 
z Irenaeus quidem ita sentire videtur, authoritate presbyterorum Asiae ductus vs ipse innuit lib. 5. sed & ipse cundem statuit paradisum esse, in quem raptus fuerat Paulus, unde quid senserit Irenaeus non est obscurum. Scholastici doctores long contentiosius. Anselm. come. in Hebra. cap. 11. Translatus est Enoch in paradisum, unde Adam eiectus fuerat. Lombard. 2. Sentent. distinct. 17. Sixtus Senens. biblioth. annot. 16. Dicere Henoch & Eliam non esse translatos in illum paradisum terrestrem, inibique versari est contra divinam scripturam, & à recta sidei regula exorbitare. Sed hic mediocriter à suis vapulat.  of the Church of Rome do so stiffly hold; for how should he (poor man) have escaped drowning, when 
a Gen. 7.20.22. August. de civit. Dei, lib 15. cap. 27. & lib. 20. cap. 18. Name & illo tempore perijsse dixit, qui tunc erat. mundum: nec solum orbem terrae, verumetiam coelos quos utique istos aenreos intelligimus, quorum locum ac spatium, tunc aqua crescendo superaverat.  Paradise, and all places of the earth were covered with water, fifteen cubits above the highest 
b Gen. 7.20.  mountain; except he had been helped by some of their 
c For some, as Lombard. lib. 2. distinct. 17. affirm this Paradise is placed in the air above the Moon: other say that the water was kept out of Paradise by miracle, standing upon an heap, like the waters of the red Sea. Scotus in Sentent. lib. 2. distinct. 17. q. 2.  devised miracles? But some one peradventure will reply against this doctrine, by the words of our Saviour Christ: 
d joh. 3.13.  no man ascendeth up to heaven, but he that descended from heaven, etc. These words 
e CONCILIATIO. 6.  in no respect are to be applied hereunto. Our Saviour in that place teacheth the doctrine of regeneration, which to make more plain he addeth: no man ascendeth, etc. that is (as S. 
f August. in lib. de peccat. merit. & remiss. lib. 1. cap. 31. Sic inquit siet generatio spiritualis. etc.  Augustine doth interpret it) so is the regeneration spiritual, as that men become heavenly men of earthly; which they cannot attain, unless they become the members of my body, that he may ascend which hath descended, because none shall ascend, but he which hath descended; taking his whole Church to be himself, whom the mystery 
g Mark. 10.8. Ephes. 5.32. August. ibid. Non aliud deputans corpus suum, id est Ecclesiam suam, quàm seipsum; quiad Christo & ecclesia verius intelligitur: erunt duo in carne una, de quae re ipse dixit: itaque iam non duo, sed una caro, ascendere omnino non poterunt. Omnes igitur qui renascuntur per gratiam Dei ascendunt in coelum, caeterorum nemo prorsus. Idem de verb. Apost. Serm. 14.  chiefly concerneth, two, saith he, shall be one flesh. Besides, it may be answered, he meaneth not by heaven, the place of the faithful souls departed, but 
h 1. Tim. 6.16. Bucer in evang. joan. cap. 3. vers. 13. Coelum significat lucem in accessam quam Deus inhabitat.  that glorious light which no man can attain unto, or 
i Matth. 11.27. joh. 1.18. Caluin. in joh. 3.13. Ascensus ergo in coelum, puram mysteriorum Dei notitiam, & spiritualis intelligentiae lucem significat: sed appositissima est interpretatio Augustini.  that knowledge of the mysteries of God, which are not revealed but by Christ. But where the Apostle saith: in Adam 
k 1. Cor. 15.22. Rom. 5.12. Heb. 11.5.  all die, how can it stand that Henoch was taken away, and saw not death? The 
l Conciliatio. 7.  Apostle speaketh not so generally, as though none might be excepted, for the same Apostle saith again, we 
m 1. Cor. 15.51.52.  shall not all die; they that remain at the coming of the Lord 
n 1. Thess. 4.17.  they shall not die, but shall all be changed in steed of death. The same also plainly saith: Henoch 
p Heb. 11.5.  was taken away, that he should not see death: and the same is to be affirmed 
q 2. King. 2.11. joseph. Antiq. lib. 9 cap. 1. Sicut alij Rabbini Languescit in hoc dicto. Oecolampad. in Malac. cap. 4. Quiescit autem ipsius corpus, cum reliquis sanctorum corporibus. Quid? num in terra? absit; sed requiescit potius in corpore cum reliquis sanctis. Nam si sicut alij requiescit, vel corpus eius in terra computruit; omnino mortuus est, de quo scriptura dicit non vidit mortem.  of Eliah. But in Adam all die, that is, 
r August. Epist. 28. Hoc est, omnes qui moriuntur non nisi in Adam moriuntur. Chrysost. in 1. Cor. 15. Hom. 42. Mortales crint, etiam qui non morientur.  all are mortal and subject unto death: so were both Henoch and Eliah, like as all other the sons of Adam, and their 
s August. de civit. Dei, lib. 20. cap. 22. In eodem raptu de mortaelibus c●rporibus exituros, & ad eadem mox immortalia redituros.  translation was in steed of death, and a changing of mortality with immortality. 
t An ancient jewish error, as appeareth Matth. 17.10. which, seeing Christ himself confuted, it is marvel it sufficeth not Christians to have him the expositor of Malachi. For if Elias be come, then is he not to come; then these two witnesses revel. 11.3. are not Enoch and Elias, but some other.  Wherefore they that expect Henoch and Eliah to come personally 
u Triffo judaeus apud ●ustin. in Dial. Tertul. lib. de Anima. cap. 28. Morsecrum non est reperta, dilata scilicet. Ambros. in 1. Cor. 4. Quia erunt spectaculum & Henoch & Eliah, usque adeo ut corpora eorum in plateis proije●●ntur. August de Gen. ad lit. lib. 9 cap. 7. Non negat, cum ex aliorum opinione recitaverit. Gregor. in moral. lib. 14. cap. 12. Quod de Antichristi damnatione, & morte Enoch & Eliae. Dicendum igitur cum Vincentio Lyrinens. lib. count Haeres. cap. 39 Antiquae sanctorum patrum consensio, non in omnibus divinae legis quaestiunculis, sed solum in sides regula, magno nobis study, & investiganda est & sequenda, cum rect● senserint. Philip. 3.17. 1. Cor. 11.3. Sed non est papista fere, aut scholasticus professor, qui hoc ipsum non docuerit. Anselm. in epist. ad Heb. 11. Albin. in Gen. 5. Aquin. in epist. ad Hebrae. cap 11. Qui scil. fingunt Antichristum Enochi occisorem futurum, ex tribu Dan nasciturum (quam sententiam euertie Hieron) mus, lib. Trad. Hebrae. in Gen. Erat Dan coluber, etc. Et Bellarm. tom. 1. contr. 3. lib. 3. lib. 3. cap. 12.) vel judaeum, ut ipse Bellarminus.  to reprove the world of sin, & to be slain of Antichrist, as they 
x revel. 11.3.  would prove by Scripture, rather than some other faithful servants & ministers of the Gospel, whom the Lord either 
y Whether hus & Hierome of prague, as Fox is of opinion, med. in Apocah p. 11.3 or else, Wickliff, Scot Bruno, Occam, Husse, Hierom, Luther. Zuinglius, etc. as other think, which are scarcely two, in regard of the multitude of enemies.  hath or 
z Or whether these two are yet to come: doubtless Enoch and Eliah they cannot be, unless Eliah come the third time, or Enoch come alone. But our Saviour expounding Malachi, hath taught sufficiently the exposition of this place.  will raise up according to the Scripture, may hap to find the ashes & cinders of the world, 
a There are, who in stead of Eliah, do join Moses and Enoch, but that error carrieth a greater inconvenience. Hebru. 9.21.  before they be partakers of their expectation. What was the 
b  August. de statu Enoch. de peccan merit. lib. 1. cap. 3. & alij.  glorious estate of the Saints of God, before the 
c Vtrum eundem locum tenuerint, quem nunc sancti: ut videtur. Heb. 13.8. Apoc. 13.8.  death of Christ, as it is another question; so it must be handled in his place. Now the cause why the Lord translated Henoch, as the Scriptures 
d Vers. 24. Causa repetita.  seem to signify, and the 
e Chrysost. in Hebra. Hom. 22. Primùm permittit fieri mortem, terrere volens perfilium patrem. Deinde verò, ut ipsis initijs statim anima humana spem acciperet, & quia solueretur mors, & damnaretur diabolica tyrannis.  Fathers do interpret it; was to give hope unto the faithful of the resurrection of their bodies. For they being 
f Theodoret. quaest. in Gen. 45. ad consolandos virtutis athletas: cum enim Abel, primus justitiae fructus, immaturus ad huc radicitus abscissus esset, nullaque resurrectionis spes, etc.  much afflicted with the fear of death, by the threatening of the curse, and the examples of Abel, and of Adam, the Lord doth by a new example animate his children, that they should not stand in dread thereof, seeing that both soul and body shall 
g 2. Cor. 5.10.  be partaker of immortality, through the promise of the woman's seed. And therefore Henoch next after Adam (of them whose genealogy is reckoned) who had himself 
h Gen. 3.15.  received and heard the promise was taken away; and it is not incredible (according to the opinion of some of the jewish writers) not altogether secretly, 
i Sicut tradidit Rabb. Akiba in Alphabeto cabalico. Item jonathan in Targhun. Vtrunque citat Rabb. Racanati. Neque tamen dixerim, prorsus codem quo Elias modo.  but in the sight & view of men; albeit the scripture applying 
k Theodoret. quaest. in Gen. 1. & 2. Nam eadem silentij ratio, tum de creatione angelorum, & de Mosis sepulchro.  itself to the weakness of the hearers, do not at this time express the same. Obser. 1. The righteous shall be 
l Prou. 11.31.  recompensed in the earth, how much more the wicked and the sinners. secondly, we shall again 
m job. 19.26.27.  be covered with the same flesh, and behold God with no other, but with the same eyes, seeing that Henoch, & Eliah, and our Saviour, in the body they were borne and lived, 
n 2. King. 2.11. Act. 1.19.  were received into heaven. thirdly, God when he withdraweth temporal benefits promised unto his children, as 
o Prou. 3.2.  long life, 
p Deut. 28.1. Psal. 37.9.11.18.  riches and prosperity, he 
q Isai. 54.8.9. & 57.1  breaketh no promise, but enlargeth his liberality: wherefore the godly have no cause 
r 1. Thess. 4.13.  to sorrow for them that sleep, although they be taken in the midst of their strength and age, as Henoch was, forasmuch as they are received into everlasting habitation of the Saints.    

CHAP. VI  

Question 1. verse 2. Who are they that are called in this place the sons of God? and what was the cause of the ruin of the world in the days of Noah?  
THe scope and purpose of this Scripture is to show, by what occasion 
a Vers. 2.4.5.11.12. etc.  the offspring of mankind became to be so wicked, as that they even compelled the most 
b Psal. 103. 8.1● jonah. 4.11.  merciful & gracious Lord to destroy the work of his own hands, by bringing in upon them the waters of the flood. Wherein are couched three points of doctrine. First, that undoubtedly the 
c 1. Cor. 10.11. These things happened to them for examples, and are written to admonish us, etc.  world was destroyed, and that most justly in the days of Noah. secondly, that the cause of the flood 
d Vers. 2.5.6. etc. jerem. 4.7. Hose. 14.2.  was the overflowing of sin, among all conditions and estates of men. thirdly, that the original of this ripeness and growth of sin 
e Vers. 2.4.11.  was, for that the sons of God joined in marriage with the daughters of men, of whom were begotten a wicked seed, so that the earth was filled with cruelty. But what they are who here are called the sons of God, many long ago have stood in doubt, and some unto this day are not well resolved. This name doth properly belong 
f Heb. 1.2.3.5.  only to jesus Christ, who was 
g Psal. 2.7. Heb. 1.3.5.  begotten of the substance of his father before 
h Prou. 8.23.24. Symbol. Nicaen. unigenitum, hoc est, ex substantia patris. etc.  the world. But it is farther attributed by more large relation 
i Ephes. 4.6. Malac. 2.10. job. 28.7. per catachresin.  to the creatures in general, as they 
k Coloss. 1.17. Iren. lib. 4. cap. 79. Et impij secundum naturam, filii sunt propter hoc quod ab eo facti sunt: secundum autem opera non sunt filii.  have their being from God, and again more specially, unto the chiefest creatures, as to 
l job. 1.6. & 2.1. Luc. 20.36.  the Angels, because they are created unto, and do retain the image of the 
m Ezech. 1.10. 2. Sam. 14.10.  wise, 
n revel. 18.21.  mighty, 
o Act. 10.22.  holy, 
p Luc. 20.36.  and eternal God: and also to 
q Hose. 1.10. Exod. 4 22. 1. joh. 3.2.  godly men, whom he hath created of the earth, endued, and renewed unto his image, 
r Deut. 8 4.  nurtured as a father doth his son, and 
s joh. 1.18. 1. Pet. 1.3.  begotten again unto a lively hope by jesus Christ. Again of such men as are called the Sons of God, some are so in deed being borne again 
t joh. 3.5. & 1.12.13  of the spirit after the will of God: some are so but only in name, either for that they bear, but not effectually receive the outward 
u Isai. 29.13.  marks of the sons of God, or else are borne 
x Rom. 9.7.8.  of the true sons of God according to the flesh. Of all which, there can be none so gross, as to conceive this thing, of unsensible or unreasonable creatures. It is moreover against the Analogy of faith, and the authority of the word of God, to understand it 
y Matth. 22.30. Luc. 24.39. Ephes. 5.23. 1. Cor. 6.16.  of Angels good or evil, that they lived with the daughters of men in marriage. It is also 
z 1. joh. 3.6.8.9. 1. Cor. 13.5.7.  against the word of God, and the rule of charity, to interpret of such men who were effectually called by the spirit of grace. Wherefore it remaineth only, by 
a Deut 32.6. Isai. 1.2.  testimony of Scripture, and the authority and judgement of the most and 
b Chrysost. Hom. in Gen. 22.  viderunt filii dei qui à Seth et Enos progeniti, filias hominum, illas quae ab alijs nata sunt, filios autem Cain vocat filios hominum. Ambr. lib. de Noa & Arca. cap. 4. Sicut viri probabilis vitae, filii dei vocantur; ita quorum carnalia sunt opera, filios dici hominum, etc. Aug. li. q. in Gen. q. 4. & de ciu. lib. 15. c. 22. Athan. lib. quast. in Script. q. 98. Theodoret. quaest. in Gen. 47. Cyril. alexander. contra julian. lib. 9 Caesarius Dialog. lib. 1. Cassian. collat. 8. c. 21. Onkelos Chaldaeus Paraphrastes. Reddit filios potentum. Ita & Syn. machus: Hieron. in Trad. Hebraic.  chiefest fathers & interpreters, that these who are called the sons of God, were no other but the posterity of the godly patriarchs, of the line of 
c Nimis confidenter divinat Suidas in Lex. in vocabulo Seth, quod Seth fuerat Deus appellatus ob scientiam rerum coelestium.  Seth, who being brought up in true religion, declined from the steps of their religious ancestors, and by joining in affinity with the wicked, by taking them wives of the family of Cain, became to be partakers of their sins, and therefore shortly after of their punishment. Certain it is, that 
d Philo judaeus lib. de Gigant. joseph. Antiq. lib. 1. c. 4. Alij Rabbini recentiores, ferunt Aza & Azael dilapsos. Ab istis scil. mutuati, & confirmati. Athenagor. lib. de legatione sive apolog. pro Christian. justin. Martyr. Apolog. 1. Tertul. contr. Martion. lib. 5. & lib. de Virginib. velandis. Cyprian. lib. de discipline. Virgin. Euseb. de praeparat. Euangel. lib. 5. cap. 4.  divers ancient writers, & the vulgar sort of 
e Hugo de Sanct. vict. in Annot. in Gen. Strabus Eccles. Hist. in Gen. 31. Burgensis in 6. Gen. in Addit. 1. Quorum tamen saniores ab Augustino edocti, aliter sentiunt. ut Aquin. in Gen. 6. & Summa part. 1. quaest. 51. & Lyra in Gen. 6.  the Church of Rome do affirm, that these sons of God were Angels, unto whom as saith 
f Lactant. lib. 2. cap. 15. Misit (Deus) angelos ad tutelam cultiumque generis humani, etc. Itaque illos cum hominibus commorantes, dominator ille terrae fallacissimu●, consuceudine ipsa, paulatim ad vitia pellexit, & mulierum congressibus inquinavit.  Lactantius, God had committed the government & defence of man, against the power & deceits of Satan. But what proof of scripture may be found to favour this assertion? what sufficient reason to confirm this exposition? It hath often been reported that 
g Posse quidem, ratione suae substamiae non abhorret à sapientia Platonicorum. Apulcius lib. de Deo Socrat. Sunt quidam divinae mediae potestates, inter summum aethera, & insimas terras, in isto intersitae acris spatio, etc. & sicut nubes aliquid gravitatis & levitatis habent. Porphyr. de Sacrific. lib. 2. Quibus ratione, corporeum quiddam est passioni obnoxium atque dissoli bile. Psellus de Daemon. c. 1. Natura Daemonum non est absque corpore. Hac autem deliramenta sunt inania. Facere autem, testatur Aquin. in Tract. qq. 1. part. tit. de miras. q. 8. & 5. & 55. Cardan. lib. de Rebus contra naturam. jacob. Ruffus' de Hominum generat. lib. 5. c. 6. August. de civit. Dei, lib. 15. cap. 23. Creberrima fama est, multique se expertos affirmant, vel ab ijs qui experti essent, de quorum fide dubitandum non est, audisse confirn ant, Syluanos' & Faunos', quos vulgo incubos vocant, improbos saepe extitisse mulieribut, & earum appetisse & peregisse concubitum, ut hoc negare impudentiae videatur. non hic audeo aliquid temerè definire. Aliqui tamen acerrimè contendunt fieri non posse in rerum natura. Sed quid agunt? Disputant scibcet physicè de rebus metaphyficis; hoc est ineptè, & non ad idem. Sufficiat in praesenti, talc aliquid non fuisse, cui scriptura divina multis rationibus contradicis.  evil spirits have had to do with women, 
h joh. Bodin. de Daemon. lib. 2. cap. 7. Mart. de Arles tract. de superstit. Etiam de honesta soemina quae viro nupserat, talia refert.  witches, and 
i jacob. Ruffus' de conceptu Hom. lib. 5. c. 6. Famulam civit Constantiae quandam à Daemone compressam scribit: enixamque non hominem neque daemonem, sed flaccos & quisquilia, damonis arte nimirum subornatas.  other notorious wicked persons; which whether it be, but 
k Hieron. in Catalogo. Beda in Luc. cap. 12. jamblic. lib. de mysterijs Egypt. Quae fascinati imaginamur, praeter imaginamenta nullam habent actionis & essentia veritatem.  a false imagination only of a mind given up to Satan, or whether it be done in deed, as it may seem 
l Qui igitur ex impossibili naturae hunc tanquam errorem evertunt, scriptures vim faciunt, quae de esu angelorum meminerunt, quod utique verum, licet non ex naturalibus; nam quae impossibiliae sunt hominibus, Deo sunt & quibus ipse vult faecilima  as possible, for a spirit so to do, as to 
m Gen. 18.8. & 19.3.  eat meat, whereof the Scripture saith, he set before them and they did eat; it is not for us to handle in this argument. But that spirits should take them wives, and beget children in such wedlock, as the 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nashim, propriè uxoret, mulieres viris iunctae, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enosh, id est. fragilis homo, Aleph in foeminino plurali tantum deficiente. Et nimie audacter scribit. Sever. Sulpitius de Sacr. Histor. li. 1. c. 1 Angeli quidam naturae suae originisque degeneres, relictis superioribus quorum incolae erant, matrimonijs se mortalibus miscuerunt.  word importeth, or that the Elect Angels should sin by lust, after 
o August. de civitat. Dei. libr. 15. cap. 23. Dei tamen Angelos sanctos nullo modo illo tempore sic labi potuisse crediderum: nec de his dixisse Apostolum Petrum: Si Deut Angelis peccantibus non pepercit, etc. Idem de civit. lib. 13. cap. 13.  they were confirmed by the Lord, it is utterly against the truth of God, and to be expelled from the hearts of Christians. But one would think it likely, that they were spirits, because by them were begotten Giants? These Giants were no other but 
p Vers. 11. Gen. 10.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nephilim: properly mighty tyrants oppressors.  men, whom the Scripture calleth, because they were 
q Gen. 14.1. 1. Chron. 20.8. Sons of Haraphah: i. bloody or mighty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, raphah, to cure, so called by the contrary, as a mountain of moving.  great and fearful Rephaim, and 
r Emim, terrible: a rad.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aiam, to terrify.  Emim; because of their pride 
s Anakim, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. gnanak, a chain, i gorgeous, going in chains of Gold. Numb. 13.34. Prou. 1.19.  Hanakim; because of their strength 
t Gibborim à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gabar, to make strong. Gen. 6 4. & 10 9  Gibborim; because of their tyranny 
u Nephilim à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naphal: to kill, to strike to the ground.  Nephilim; because of their 
x Zamzummim, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zamam: to think evil: to invent mischief, Deut. 19.19.  naughtiness Zamzummim: forasmuch as they excelled in these properties other men. Neither doth the Scripture say, that all these Giants came of the sons of God, and the daughters of men, 
y Vers. 4.  but contrary: that there were Giants in those days, to wit, of the sons of Cain; and that after the sons of God came unto, etc. they were augmented in number, and the whole earth was filled with cruelty. Of whom then were those first Giants, which were not of the sons of God? Likewise Og 
z Deut. 3.11.  was of the remnant of the Giants; doubtless not of the remnant of these, who were wholly destroyed with the flood, but of those who were begotten of the sons of Cham. So Goliath, Ishibenob, and the rest were of the same condition, of whom the Scripture doth 
a 1. Sam. 17.4. 2 Sam. 21.15.16.  express their parentage. And others the like 
b. Like as is recorded of Maximinus the Roman Emperor: whole height was eight foot and an half, the length of his shoe, an ordinary man's pace, his wives bracelets served him for rings; his strength was answerable to his statute. julius Capitolin. Herod. de 7. Imperat. lib. 7. Likewise, Nicephor. Eccles. Histor. libr. 12. testifieth, that in the reign of Theodosius the Emperor, was one in Syria, of statute five cubits and an hand breadth. Like to this do Flau. Vopisc. & Procop. de Bell. got. libr. 2. Plutarch. in vit. Sertorij, of the tomb of Antaeus, which for the same thereof Sertorius caused to be opened, and finding the carcase answerable to report, caused it to preserved with honour. I saw myself, saith Augustine (de civit. li. 15. cap. 9) and not alone neither, upon the shore of Utica, the tooth of a man so great, that if it had been divided to the measure of our teeth, as it seemed, it would have made an hundredth. I would think it (saith he) to have been the tooth of some Giant.  both since, and even in 
c It appeareth by our own Chronicles that in anno 1581. was brought to London a dutchman, who was in height seven foot, and seven inches, this man I myself saw at Tunbridge in Kent the same year.  our time, concerning whom it were want of discretion either to deny authority, or to think that they were of such abominable parents. And that we may know the stone whereat the fathers stumbled: the occasion was 
d It appeareth by Tertullian. lib. de Idololatria. August. de civitat. lib. 15. cap. 23. Pet. Mart. in Gen. 6. moved perhaps somewhat by the authority of the jews.  a book of Apocrypha or secret Scripture, falsely entitled by the name of Henoch his prophesy, unto which they gave reverence, as to the holy Scripture, because the Apostle Jude 
e jud. vers. 14.  affirmeth he did Prophesy, notwithstanding he nameth neither book nor writing of Henoch, neither is it of necessity that we should think (although we deny 
f August. de civitat. lib. 15. cap. 23. Notwithstanding, that that prophesy which hath gone under Enoches' name, was written by Enoch, we utterly deny, because it is apparandie countersaite.  it not) that he wrote his prophesy: for the same spirit of prophesy that was in Jude, being 
g 1. Pet. 3.19. 1. Cor. 12.11.  the same that was before in Henoch, could not but know the certain sum and contents thereof. Neither is it a new invention of the jews, and Heretics, to entitle their own works 
h 
Hieron. Epist. ad Laetam. Caveat omnia apocryphas; et si quando ea, non ad dogmatum veritatem sed ad signorum reverentiam legere volverit, sciat ●●on eorum esse, quocum titulis praenotantur, multáque hi● admixta vitiosa, & grandis est prudentiae aurum in lui● quarere.  
August. Tracta. in joh. 98. Idem contra Faustum. lib. 22. c. 79. Innocentius. 1. Epist. Decret. 3.  
Leo Magn. epistol. Decret. 91. cap. 14. Curandum ergo, ut falsati codices, & à syncera veritate discords, in nullo usu lectionis habeantur, etc.   to another more famous or religious author; such is the power of Satan in his instruments, to make them labour without hope of praise, and such is his subtlety and malice, 
i Hieron. commentar. in Isai. cap. 64. De quibus verè dici potest, quod sedeat diabolus in infidijs, cum divitibus in Apocryphis, ut interficiat innocentem. Insidiatur enim in Apocryphis quasi Leo in spelunca sua. Leo Magn. epist. 91. cap. 15. Apocryphae autem scripturae quae sub nominibus apostolorum, multarum habent seminarium falsitatum, non solum interdicenda, sed etiam penitus auferendae sunt atque ignibus conc●emandae.  under colour of names of holy men, to seduce God's people. But as the authority of this counterfeit author is nothing worth, so on the other side the truth of the Lord in holy Scripture, is the 
k Psalm. 19.7. Isai. 8.19.20. Clem. Alexan. Strom. 7.  only help; and fully is it sufficient to overthrow this error. By the daughters of men, is meant as 
l Tertul. lib. de virgin. v●land. Cum filias hominum dicit, manifestè virgines pertendit.  all confess, wicked women, or the daughters of the wicked. Therefore also by the sons of God, such as were of the house and family of God, and godly Parents. Moreover, they took them wives, and continued in the state of wedlock. lastly, they were 
m Vers. 3. & 13.  flesh with whom the Lord was angry, & whom he destroyed in his anger; what were they else therefore but perfect 
n Not medioxumi or mongrels, half men half devils, as is reported that Castor was, and Hercules and Radamanthus. Festus Pomp. in verb. mediusfidius. Item Seruim in Virgil. Aenead. lib. 8. Lactant. libr. 2. cap 15. Quia neque angeli neque homines fuerunt, sed mediam naturam tenuerunt. A Scriptures absonum. Item. Eugubin. Steucus de Perenni Philosop. libr. 6. cap. 32.  men? Wherefore these sons of God were flesh indeed, and 
o Philip. 3.19. Origen. in Psalm. 38. Si terrena sapias & terrena loquaris, & thesaurus tuus & cor tuum in terra sit, terreni (& carnis) imaginem portas.  fleshly minded, such as chose rather to forsake the worship of God, than the fulfilling of their foolish lust, fixed on the fading beauty 
p De huiusmodi hominum procreatione quasi de scripturia hausisset, cecivit Orpheus. libr. 8. Sacri Sermonis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. Nomine coelicolas illos dixere gigantes, orti quod terra fuerint & sanguine coeli: binc Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à terra geniti: i ab impijs mulieribus, & filijs Dei, scilices hominibus recte à parentibus institutis.  of wicked women. Here hath the Church of God a goodly warning. That all those to whom religion is of care, do take heed 
q Deut. 7.3. 2. King. 8.18.  of joining in society of marriage, with Infidels, Atheists, or Idolaters. The example is manifest: the sons of God, that is, such men of the posterity of Seth, as had been 
r Chrysost. Hom. in Gen. 22. Et viderunt filii Dei, qui à Seth & Enos progeniti.  trained up in true religion, saw the daughters of men, of 
s Cyril. Alexan. in julian. lib. 9 Certè & in Noae tomporibus filii Dei, hoc est qui ex sanguine Enos, filias hominum, id est, cas qua ex sanguine Cain, etc.  Cain and Lamech & other of the wicked, Idolaters, tyrannous, Atheists; that they were fair (as the daughter of the Philistim 
t judg. 14.3.7.  was in the eyes of Samson) they 
u They did not by violence ravish whomsoever, as the jews affirm, but they took themselves wives (so the word signifieth) of whom soever they thought beautiful: the word beareth show of no violence, but rather wantonness.  chose them wives, of all that liked them, that is; had not regard how religion might be hindered, but how their affections might be satisfied: by which means the knowledge of God decayed, religion was extinguished, sin increased, and the fearful wrath of God was brought upon their heads. Now although this example be known unto us, and their destruction 
x 1. Cor. 10.11.  written to admonish us; although the word of God 
y Exod. 34.6. Deut. 7.3.  do carefully forbid this sin, and severely threaten 
z Malac. 2.11.  those that practise it: yet how often is it seen in this our age, that godly Christian Protestants (in show and countenance) do join in marriage for beauty, wealth or honour sake, with Atheists, with Libertines, with Papists, and do take the daughter of a strange God? Yea, that which is the greatest shame, such Parents will oftentimes provoke their children to match rather with 
a Cicero. Offic. lib. ●. Themistocles cum consuleretur, utrum hono viro pauperi, an minus probato divitifiliam collocaret: Ego verò, inquit, malo virtum qui pecunia egeat, quàm pecuniam quae viro.  riches, then with godliness. Some do pretend herein, that they may convert a sinner. But the Lord saith, the wicked by marriage 
b Deut. 7.4.  will pervert the righteous, Surely 
c 1. King. 11.2.  they will turn away thy heart. The proof whereof we have beside this example, in the 
d judg. 3.6.  nation of Israel, in 
e judg. 16.4.  Samson, in 
f 1. King. 11.4.  Solomon, and 
g 1. King. 21.25. 2. Chron. 21.6.  other. The contrary through the mercy of God may 
h 1. Cor. 7.16.  sometime happen, but we ought not to tempt 
i Rom. 3.8. Matth. 4.6.7. Ne igitur cum imp●t contrahas, ductam verò iam ne deseras.  the Lord: neither is it wisdom for men to make such dangerous experience. But what hurt cometh by this, unto the Church of God? As water and earth make mire and dirt, which is fit for nothing, but to be trodden under foot: so the combining of two 
k 2. King. 17.33. Hieron. epist. ad Algasiam. In parabola (Luc. 10.) Samaritanus ponitur pro signo atque miraculo, quod malus benefecerit. Item. Lu●. 17.16.  religions, or the mixture of religion, do engender according to their condition, irreligion. None are more hateful unto the Lord, than those 
l 1. King. 18.21. revel. 3.16.  that haut between two religions. None are more 
m Cantic. 5.7. Exemplo Saul, judae, etc.  fierce against the Saints; none are more pestilent unto the Church of God. Never was a more cursed Atheist, than was julian, who 
n Socrat. Scholast. Hist. eccles. lib. 3. cap. 1. At clam quidem disciplinas Philosophorum excoluit, palam autem sacra Christianorum perlegit eloquia, atque adeo in eccl●sia Nicomedensi lector designatur sit: abrasaque cu●e, vitam monasticam simulavit. Theodoret. libr. 3. cap. 2. Idem in conventibus ecclesiasticis recitabat populo sacros libros, & aedem martyrum coepit extruere.  outwardly sometime was zealous for religion; but by 
o In s●hola Libanij Ethnici sophistae. Socrat. Histor. Eccles. lib. 3. cap. 1.  society of wicked company fell away. Never was a more cruel tyrant of the Turks, than Mahomet, the 
p Philip. Lonicer. Hist. Turcis c●●b. 1. in vit. Mahometis 2.  son of a Christian Lady, who by his mother being taught religion, and by others, his country superstition; kept between both, and observed neither, worshipping no other God, but the 
q john Fox. Acts & Montum. Tractat. of the tyranny of the Turks.  goddess of good fortune. And what else is 
r Which is the superstition of the Turks.  Mahometisme itself, but a 
s That is plain by the Turkish Koran: by their eight precepts. Lonicer. li. 2. c. ●. By their profession of faith: there is but one God, and Mahomet is his only Prophet; Non est Deut nisi unus, Mahomet autem Propheta eius: by their praiere, fastings, alms, sacrifice, etc. Ba●th. Georg. epit. de morib. Turcar.  mixture of Gentilism, and of heresies concerning the person of our Saviour Christ? Or what else is 
t The degenerated religion of the Church of Rome. 1. john. 2.19.  Papistry, but a very Chaos or leaven of all heresies 
u Whitaker in praefat. 1. controvers. de Scriptures.  chiefly concerning the offices of Christ, as men by little and little fell away from the true understanding of the word, & 
x 1. Tim. 1.4.  gave heed to fables? Even so, of true religion joined with Papistry or other heresies, can be begotten no other but Apostasy from true religion, Atheism, and that which 
y 2. Tim. 3.1. etc. 2. Pet. 3.3.  the Scriptures have foretold. Those therefore that will join 
z 2. Cor. 6.14. Tertul. ad uxor. lib. 2. Quis enim dubites obliterari quotidie fidem commercio infideli. Bonos corrumpunt mores confabulationes pravae, quanto magis convictus & individuus usus Domino non potest pro disciplina satisfacere, habens in latere diaboli servum, etc. Habes causam, qua non dubites, nullum huiusmodi matrimonium prospere decurri: à malo conciliatur, à domino damnatur.  Papistry in marriage with the right & sound profession of the truth; or in doctrine 
a De huiusmodi conciliatoribus scribit Hieronym. Epistol. ad August. tres simul, etc. Dum volunt & judaei esse & Christiani. nec judaei sunt nec Christiani.  make a mean, between faith and works in the point of justifying: they do no less then overturn religion, bring in Atheism, obscure 
b Revel 9.2.  God's truth, and hasten the 
c Matth. 24.44. 1. Thes. 5.3. revel. 14.16.  coming of jesus Christ. This was the 
d Vers. 2.5.6.  ruin of the old world. The fathers were outward worshippers of God, their mothers were superstitious & wicked women, their children of no religion, but lovers 
e 2. Tim. 3.2.  of themselves, 
f Vers. 11.13. August. de civit. lib. 15.23.  cruel, 
g Psalm. 10.4.  high minded, and 
h 1. Pet. 3.20.  hardened in their sins: and as it was in the 
i Matth. 24.37.  days of Noah, so shall it be in the coming of the son of man.   

Question 2. verse 3. What meaneth this which the Lord saith: My Spirit shall not always strive with man, because he is but flesh: and his days shall be an hundredth and twenty years?  
IT is of the Greeks' translated: my spirit shall not always remain in man: and so 
a Origen in Psal. ●8. Hom. 2. Idem in Isai. Hom. 3. Chrysostom. in Gen. Hom. 22. Ambros. Hexam. lib. 6 cap. 6. Bernard. Sermon. 1. in festum S. Michael.  the Fathers for the most part do expound it. The Hebrew 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iadhon à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dun: from hence, Dan, judgement. Gen. 15.14. & 30.3. joh. 19.29. jere. 5.28  word doth often signify to judge. So that Jerome 
c Hierom. Tradit. Hebraic. Hoc est: Quia fragilis est in homine conditio, non eos ad aternos seruabo cruciatus. sed hîc illis restituam quod merentur. Ergo non severitatem ut in nostris libris legitur, sed clementiam Dei sonat. etc.  understandeth this sentence to be a speech of mercy, not of judgement, thus: my spirit shall not judge these men for ever: that is, I will not judge them to eternal punishments, but will here afflict them, that their souls may 
d 1. Cor. 5.5.  be saved in the day of the Lord. But the word doth also 
e 2. Sam. 19.9. Prou. 6.14. & 27.15. jerem. 15.10.  signify to strive or to contend; which is much more agreeing with the circumstance and purpose of the text; & therefore undoubtedly, the word is so to be 
f Sic autem Rabb. jehudah & joseph Kimchi inter Hebraeos. Chaldaeus Paraphr. Non stabilietur seu consists hac prava generatio, non durabit in longum tempus, scilicet ultra 120. annot. Caluin. in Gen. 6.3. Dominum quasi defessum obstinata mundi pertinacia.  interpreted. But how can the spirit of God be said to strive with man? The Scriptures speak 
g Theodoret. quaest. in Gen. 52. Scriptura divina loquitur, prout hominibus expedit, & pro captu auditorum varias habet loquendi formas.  after our understanding, comparing the ways of God which are unsearchable, to the condition of man, with which by experience and use we are acquainted. In this sense he is said to strive, as he is said 
h jerem. 7.25. & 25.4. & 35.15.  to rise early, and send his Prophets: which is, when he doth diligently send his Prophets, often, or many 
i Ezech. 13.5.  to repress or reprove men's wickedness. Or again, when by his judgements he doth forewarn 
k jere. 7.12. Amos. 6.2 joh. 5.14. ut Hieron. in jer. 3. Aliorun tormenta aliorum sunt remedia.  other of the same or greater punishments; or when by 
l Rom. 2.4. 1. Pet. 3.20.  patiented expectation he doth await for our repentance. The words therefore are thus to be resolved: my Spirit shall not always: that is, I will not always by my spirit, by 
m Isai. 61.1. 2. Tim. 3.16. 2. Cor. 3.17.  admonition, reprehension, threatening, and expectation; strive with man: labour in vain to bring them to repentance; because they are but flesh; wholly sinful and 
n Rom. 8.1.4.5. Orig. in Psalm. 38. Hom. 2. Chrysost. in Gen. Hom. 22. Quasi sola carne circumdati, anima carerent; sic vitam svam absumunt.  set on mischief, and there is no hope of amendment in them. Here may we learn: First, the exceeding mercy of God 
o Ezech. 33.11. 2. Cor. 5.20.  in offering his mercy to the wicked, and striving by 
p Deut. 5.29. Ierm. 25.4. Hose. 6.4. Amos. 4.6.7.  all means with them to bring them to repentance. secondly, the long suffering of God 
q Rom. 2.4. For the bountifulness of God ought to lead us unto thankfulness: in regard whereof, Policarpus being threatened, that unless he would blaspheme the name of Christ he should be tormented to death: I have served him now (said he) these 86. years, neither ever did he hurt me in any thing: how should I then speak evil of so gracious a Lord that hath ever been my preservation? Euseb.  ought to lead us to repentance. thirdly, vengeance succeed 
r Pro. 1.24.25. Zaechar. 1.6. & 7.13. Math. 21.43. Exemplis infinitis.  refused mercy, as the night overtaketh the day. fourthly, the wicked are alway 
s Isaei. 1.5. & 26.10. jere. 44.27.  past recovery, before wrath be sent upon them, which often, when it hath long time been deferred, 
t Mat. 23.38.44. revel. 3.3.  cometh swiftly, dreadfully, and suddenly. But to what purpose saith the Lord: his days shall be an hundredth and twenty years? I will yet, saith he, forbear them 
u Hieron. Trad. Hebrae. in Gen. Hoc est, habebunt 120. annos ad agendam punitentiam.  an hundredth and twenty years. Behold the long suffering of God Men were corrupted in sin by Adam: men began 
x Rabbini ferè omnes, vocem (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huchal, a rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chalal) reddunt prophanare. Sic & D. Kimchi libr. rad. Onkelos paraphrast. Chalda. Prophanati sunt homines ne invocarent. Tremel. Coeptum est prophanari, alij incipere (nam vox ipsa in call, signif. vulnerare, inquinare in hipil, scil. altera specie coniugationum Hebraeorum & rarius polluere sive inquinare) eo sensu, ut coeperunt invocare sive attribuere nomen jehovae idolis suis: sed obseruandum est vocem charah cum beth sequent numquam poni nisi in bonam parten. Deinde, esset dictum, prophanatum est nomen domini invocando, non autem prophanatum (quod verè, captum est) ad invocandun in nomen, ut in textu ad verbum est. Aben. Ezra. in Comment. Item Mercer. in politia judaie. Coeperunt homines de nomine domini vocari, scil. vocabantur filii Dei. Quocunque accipias modo, illud restat, prophanatum esse à plurimis, ritè invocatum à paucioribus.  to profane religion in the days of Henoch, so that few they were which rightly called on the name of the Lord. Cruel Giants, and fierce Tyrants were of the brood of Cain, as Lamech, and other like unto him. lastly, the family of Seth, among whom true religion was maintained, joined in affinity with the daughters of the wicked, whereby the same religion was quite extinguished, & not a man remaining to uphold the truth, but 
z Noah solus in generatione sua, nam in superioribus Methusalem & Lamech, in sequenti Sem & lapheth, etiamsi omnes simul vixerint.  one, the rest being so drowned in security, and cruelty, that they would not be admonished; and yet the Lord would wait for their repentance an hundred and twenty years. One will ask perhaps, how the Lord is said to speak this: My Spirit shall not always, etc. The Lord may be said to speak this (like as the Scripture sometime 
a 1. Sam 18.11. & 27.1. Hest. 6.6.  calleth a man's inward thought, a speech, when as a thought is as effectual as a speech) in respect of himself, because he decreed it in 
b Basil. Hexam. 3. Aut magis pium est dicere quod sancta voluntas, & primus impetus intellectualis motus, hoc ipsum sermo Dei est.  himself. He may be said to speak it, in respect of the world, because he 
c Se●l. per revelationem, ut Isai. 1.1. Hag. 1.1.  made his counsel and purpose known unto the world. For hereby it is perceived, 
d Vers. 13.14. 1. Pet. 3.20. August. contr. Faust. Manicha. Quod Noah quingentorun erat annorum cum ei locutus est Dominus, etc. unde intelligitur per centum annos arca fabricata. Idem de ciu. Dei, lib. 15. c. 24. Sed intelligendum est, hoc Deum dixisse cum circa finem quingentorum annorum esset Not: id est, quadringentes octoginta annos agent. quae re & area codem anno incepta est, dur. n●itque in fabrica centum & viginti annos.  that an hundredth and twenty years before the coming of the flood, God 
e Ezech. 3.17. 2. Pet. 2.5.  taught these Preachers of righteousness, and they delivered it unto the people, that the world should be destroyed by the flood. And to this purpose it is added in the text: And God said unto Noah, An end of all flesh is come before me: for the earth is filled with cruelty through them: and behold I will destroy them with the earth. Make thee an Ark of pine trees, etc. and Noah did according to all that God commanded him. Wherein the Scripture manifestly teacheth, that Noah received this revelation from God, and began to make preparation for the Ark, (Lamech and Methusalem being then in life) six score years before the flood began. Wherefore they are deceived 
f Philo judaeus lib. de Gigant. joseph. Antiq. lib. 1. cap. 4. Primum vitam corum breutori spacio circumscripsit, & abrogata longaevitate intracentum & vigintà annos coercuit, deinde continentem terram in pelagi formam etc. Lactant. lib. 2. cap. 14. Ne rursus longitudo vitae causa esset excogitanderum malorum, paulatim per singulat progenies diminuit hominis aetatem, atque in centum & viginti annis metam collocavit. Long aliter Hieron. Trad. in Gen. Non igitur humana vita, ut multi errant, in centum viginti annos, contracta est, sed generationi illi 120. anni ad poenitentiam dati sunt.  who interpret this space of an hundredth and twenty years, to be appointed for the age of man's life after the 'slud of waters; which hath been overpassed, not only 
g Gen. 11.10.11.13.17 & 35.28. & 47.9.  of the fathers, but also of men of latter years almost 
h job. 42.16. 2. Chron. 24.15. Externi: Epimenides annos vixit 157. author Phasgo. Zenophanes, Laert. li●. 1. in vita Epimen. Arganton Tartessiorun rex in Hispan. 150. inquit Plin. lib. 7. Silius de Bell. Punic. lib. 3. dicit 300. Ter denos decies amensus belliger annos. Nestor 300. ut non pauci attestantur. Galenus 140. ut fama constantest. Cal. Rodigin. lect. antiq. lib. 16. joannes dictus de Temporibus sub Carolo magno 300. Mant. etc.  in every age. For indeed the Lord doth herein limit and bound out the time of old and young, in the age before the flood: professing unto them by his Prophets, that 
i jonah. 3.4.  unless they did repent, they should at the end of one hundredth and twenty years be utterly destroyed. But herein remaineth no less a difficulty then before. The Lord promiseth to spare the world an hundredth and twenty years; and it seemeth by the Scripture, he forbore them but only an hundredth years. For in the former Chapter, Noah is said to be five hundred years old, when he begat children; and in the Chapter following, it is said that in the six hundredth year of the life of Noah 
k Confer Gen 5.32. & 7.11.  the flood of waters were upon the earth. Some writers upon this collection 
l Rabb. in Cabala. Tseror Bahi. & alij. Hieron. in Trad. Hebrae. viginti annorum spatijs amputatis induxit dilunium. sic Hugo in annot. in Gen. Sic Strab. in Eccles. Histor. viginti annos anticipavit vindictam, & plurimi Papista.  have affirmed, that because the wicked world would not repent, God shortened and cut off this time appointed, the space of twenty years. Which opinion beside that it is untrue, is fully against the purpose and consent of Scriptures; which 
m 1. Pet. 3.20.  abundantly express the riches of Gods long suffering, in the days of Noah. But in deed this chapter doth not only continue the former history, in the time where it left, 
n In respect of time, the sixth chapter followeth upon the fourth: the fift containeth a digression of the life & death of the Fathers.  at the birth of the children of Noah, as it is in the end of the former chapter: but also by recapitulation, and exposition (as is the manner of the Scripture) doth confirm and explain that which went before; and therefore it beginneth: And it was when men began to multiply, etc. Men began not to multiply after the birth of the sons of Noah, for then the earth was filled with cruelty: but the Scripture meaneth that long before this time, so soon as men began to multiply, sin also began to multiply; forasmuch as not only the wicked seed increased, but of the household of the godly, some from time to time declined, and made shipwreck of their faith and godliness; and the seeds of this mischief were sown, long before the birth of the sons of Noah, in so much that the earth was by the curse prepared to the flood 
o Gen. 5.29. 2. Pet. 3.5.6. Tremel. in Gen. 5 Consolabiturde opere laboriosissi no cuius necessitatem subivimus tum proper communem illam omnium hominum depravationem, tum propter singulare seculi nostri scelus. Non quod primus fuerit Noah Agricola ut Hebrat volunt, sed quod esset spes unica restaurationis à malo illo seculo, à poena communi, & de Christo in carne nascituro.  before the birth of Noah himself. Wherefore this is to be understood of the course of time. Sin began to wax exceeding grievous, about the time of the 
p Vers. 1.2. etc.  birth of Noah: for the sons of God took the daughters of men in marriage: by their posterity, cruelty and sin increased. For this cause the Lord threateneth to bring the 'slud, and Noah is commanded to prepare the Ark, sixscore years before the drowning of the world; that is to say, Noah being of age four hundredth & fourscore years, and when he was 
q Gen. 5.32.  five hundredth years old, he begat Sem, Ham, and japheth, 
r Sem quidem centum agens annos sexcentessimo secundo anno vitae Noae ut apparet Gen. 7.11. & 11.10. Non fuit primogenitus filiorum Noae, nisi forte indefinite sumas, hoc est circa hunc annum; quod ex textu refutatur. Vide c. 11.  that is to say, the eldest of them. And as the Lord was patiented in long suffering, so was he merciful in giving warning to the world of their calamity. The godly patriarchs foresaw 
s joseph. Antiq. lib. 1. cap. 3. Adamum universalem rerum interetum praececinisse scribit Theodulus Coelesyr. Com. in Rom. 5. Idex naturali lege dictatum & revelatum. Fortè autem ex revelationibus non paucis, cum prophetae fuerint.  destruction (albeit they knew not in what kind it was to come) long before this special revelation given to Noah, for both Henoch and Lamech did 
t jud. 14. Gen. 5.29.  prophesy of the destruction of the world; and Lemech for perpetual monument, calleth his son by the name of Noah, that is to say, rest, 
u Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuach quiescere, to rest; because in him the wrath of GOD in the flood stayed and went no farther: or because he was to refresh and comfort his father's concerning the destruction of mankind.  or refreshing, from grief or sorrow, to the end saith 
x Chrysostom. Hom. in Gen. 21. Praedicit per appellationem pueri mala que totum humanum genus deprehensura essent, ut vel timore castigati abarcerentur à vitijs, & amplecterentur virtutem.  Chrysostome, that all that saw this child, & would inquire his name, might learn thereby the general destruction that was to come. But no warning will suffice the wicked, which 
y jerem. 8.7.9.  despise the word of God, and those which teach it by the 
z 1. Cor. 2.4. 2. Cor. 4.3.  demonstration of the spirit. They knew right well the superfluity of sin, & were partakers of the fullness of iniquity; they heard the preaching of the patriarchs, they found the Ark prepared, they perceived the coming of beasts and cattle to the same for refuge from the waters; they saw the heavens power down rain, and the floods increase: yet would 
a Gen. 7.21.23. & 8.16.  not one person be admonished, not so much as the 
b August. quaest. in Gen. q. 5. Non erat magnum fabros alios adhibere: quamuis operis sui mercede accepta, non curaverint, utrum came Noe sapienter an verò inaviter fabricaret. Et ideo, non in eam intraverunt quia non crediderunt quod ille crediderat.  builders and carpenters which happily wrought upon the Ark, till the waters had stopped their passage, from coming to receive it for their safeguard. The reason was, they 
c Heb. 4.2.  received not the word by faith, they 
d Gen. 19.14. Ezech. 33.32.  counted Noah his preaching, to be but dotage; his building, cost in vain. And those that will not believe the preaching of the word, they will not 
e john 12 35.36. joseph of the wars of the jews, lib. 7. cap. 12. reciteth divers signs, which happened before the destruction of jerusalem, foretold by Christ, Luk. 21. First, that a blazing Star in fashion of a sword, hung over the city. Secondly, that at the feast of unleavened bread, a light shone round about the Altar, about midnight, as clear as day. Thirdly, that a Cow led to be sacrificed, calved a Lamb. fourthly, that the Brazen gate of the Temple, which twenty men could scarcely open, was seen to open at midnight of it own accord. Fiftly, that the first of May there were seen in the air Chariots and standing battles skirmishing in the clouds, and compassing the City. Sixtly, in the Temple was heard the sound of a wonderful terrible base voice, which said: Let us go hence. Seventhly, a certain country fellow, one jesus the son of Anani, seven years before the City was destroyed, began to cry out: A voice from the East, a voice from the West, a voice from the four winds, a voice against jerusalem and the Temple, a voice against this people: and though they whipped and scourged him to the bone, yet he ceased not to cry, Woe, woe to jerusalem. And yet that people that would not obey Christ and his Apostles preaching, were destroyed for all these signs, as though they had had no warning.  be admonished by signs: those that will not 
f Luc. 16.31. Chrysost. in cap. 1. ad Galat Comment. Haec autem Christus ipse in lucit in parabola loquentem Abraham, declarans se velle plus fides habendum esse scriptures, quàm si mortui reuiuiscant.  believe the Prophets, will not receive an Angel, or one that is risen from the dead. But now when they saw the flood increased, the heavens resolved into rain, cattle and wild beasts striving for life within the streams, their houses like fish pools receiving the waters, their children ready to perish, and themselves separate from help and comfort; what could they do, but 
g Prou. 12.28. Heb. 12.17. August. Serm. de Temp. 36. Age panitentiam d●m sanu●es, si sic agis dico tibi quod securus es, quia poenitentiam egisti eo tempore quo peccare potuisti. Si vis agere poenitentiam quando iam peccare non potes, peccata te dimiserunt, non tu●ll●.  repent too late, & wish woe unto themselves, that would not in time be warned. Obser. Sleepy security & contempt 
h Mat. 24. vers. 30.  of the word, is a certain token of destruction, and the same 
i Mat. 24.40.41. 1. Thess. 5.3.  shall go before the end. secondly, those that mix 
k Heb. 4.2.  not the word with faith, 
l Luc. 16.31. Ignati. epist. ad Philadelph. jesus mihi pro archivis est, quim nolle audire manifesta pernicies est.  will receive no grace to believe the tokens that are promised to foreshow the coming of the Lord to judgement: but as it was in the days of Noah, so shall it be in the end of the world.   

Question 3. verse 6. How it is said: The Lord repent that he made man?  
THe Scriptures 
a Numb. 23.19. 1. Sam. 15.29. Malac. 3.6.  often testify, that with the Lord there is no repentance nor 
b jam. 1.17.  shadow of change: and surely as there is no shadow of turning with the Lord, so is there in deed 
c Bernard. Sermon. de quadrup. debit. Viae Domini, viae rectae, viae pulchrae, viae plenae, viae planae; recta sine errore, quia ducunt ad vitam; pulchrae sine sorde, quia docent munditiem: plenae multitudine, quia totus iam mundus est intra Christi sagenam: planae sine difficultate, quia donant suavitateos.  no shadow of contrariety in Scripture, albeit to us, as to them that are blear eyed, 
d Tertul. in Martion. lib. 1. Lippientibus, etiam singularis lucerna numerosa est.  one candle seemeth many. Wherefore we must diligently consider, how the Lord can rightly here be said to repent and to be sorry, when as in other Scriptures it is said, he cannot repent. The Scriptures which are the 
e jerem. 15.19. Matth. 4.4.  mouth of God, 
f Conciliatio. 8.  are compelled through our infirmity and ignorance, to speak many things of God, which in deed are proper unto men, which otherwise of man 
g August. octuag. trium. quaest. lib. q. 52. Divina scripturae à terreno & humano sensu ad divinum & coelest● nos erigentes, usque ad ea verba descenderunt, quibus inter se stultissimorum etiam utitur consuetudo.  could not be understood, thereby to make men rise by little & little from the knowledge of themselves, to the knowledge of the Lord. For this cause it calleth the power & might of God, the 
h Exod. 6.6. Psalm. 44.3. & 118.15.16.  arm and the right hand of God, not that he hath a hand or arm, but because our strength and power is executed by our hand and arm, which the Lord doth otherwise perform than we can understand. In this 
i Anastasius Nicaen. lib. quaest. in Script. q. 21. Nonnulli autem ob summam pultitiā, cum scripturam audiant dicentem, aperi oculos tuos & vide, etc. Malè audientes nec intelligentes, existimant Deum humana forma praeditum, nec intellexerunt, ut qui essent nunium ins●●iente●, quod cum hominibus per homines loquens Deus, auditorum imbecillitati sermonem accommodet: & quoniam videmus per oculo●, videndi facultatem oculos nominas, & audiendi facultatem aures, & iussum, or. Sed oportebat cum non solum audire haec verba, sed etiam ea qu● docent Deum non posse circumscribi: quò en●m inquit ib● à facie tua.  sense, his providence is called his 
k Psal. 34.15. Pro. 15.3. Isa. 37.17.  eye, because we with our eyes do watch & see. The appearing of his presence is called his foot, because 
l Psal. 18.9 Isai 66.1.  we by our feet do come in presence. That which he will preserve unhurt, is called 
m Deut. 32.10. Psal. 17.8. Zacar. 2.8.  the apple of his eye, because the same of us is most carefully preserved. His essential substance is called 
n Amos 6.8. The Lord hath sworn (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benephesho) by his life or soul: that is, by himself.  his soul, because the soul of man is the 
o Of wicked men, the body is the man, for their belly is their God; but of godly men, the mind: Men● cuiusque is est quisque.  man himself. His anger or displeasure is 
p Psalm. 18.8. jerem. 49.37.  called his nostrils, because men are known to be angry, by the moving of their nostrils. And the same his anger (which in men is an 
q Arist. Ethic. lib. 2. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sunt huiusmodi in animo propter que neque laudamur nec vituperamur. Zeno sic definit affectus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: aversio à recta ratione, & contra naturam animae commotio. Cic. Tuscul. quaest. li. 3 Morbos & aegritudines animi vocat. in Academicis, perturbationes. de invent. 1. impetus, commotiones, affectus: talia non reperiantur apud deum.  affection, when as there are 
r Theodoret. quaest. in Gen. 50. Ira & poenitentia humanae passiones sunt, à quibus natura diu●na prorsus est libera.  neither affections, nor passions in the Lord) as likewise his 
s Malac. 1 21. joh. 3.16.  love, 
t Psal. 11.5. Rom. 9.13.  hatred, 
u Exod. ●0. 5. Deut. 32.21.  jealousy, 
x judg. 10.16.  sorrow and such like, are said to be in the heart of 
y Vers. 6. Psal. 11.5. judg. 10.16. Like as men which do earnestly sorrow, do earnestly seek remedy for their grief: so by this so great alteration of his work, God appeared unto men, as it were to be sorry in his very heart.  God, because as men do represent their affections by their deeds, and their hearts remain unsearchable, save 
z Psal. 94.10.11.  of the maker of the hart; so the 
a Eccles. 7.25.26. Isai. 40.13 Rom. 11.23.  thoughts and ways of God are past man's finding out, farther they are explained by his word and works; wherein they are resembled to our affections, that we might measure that in ourselves, which in the Lord cannot be measured. Thus also he is said to repent, when otherwise the Scripture saith, he is without a shadow of change. To repent doth signify 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nacham. vers. 6. properly in repenting to alter his whole purpose. judg. 21.15. Augustin. Amaritudinem animi vocat; Metius est modica amaritudo in faucibus, quam aeternum tormentum in visceribus. de Decem Chordis.  to sorrow for some 
c Psal. 51.3.4. either for gultines or punishment.  action which we find to be amiss, with 
d From hence Aristotle calleth repentance (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the changing of one's care or counsel: and also (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the changing of one's wisdom.  an after-thought, or purpose of mind, to change it into better. This belongeth 
e For evil spirits will not repent: the blessed spirits need it not, because through the goodness of God they cannot fall. August. de civit. Dei. lib. 22. cap. 30.  properly to men, and peculiar it is to God alone, that he 
f Ambros. Epist. 82. Nunquam autem poenitere, solius est Dei.  cannot will, whereof he can repent. For this sorrow of mind, which is repentance, ariseth of some evil committed, or goodness pretermitted: but the divine nature 
g Deut. 32.4. Psalm. 145.17.  being pure from these, so pure, that 
h job. 4.18. & 25.5.  the heavens, or Angels are not clean before his eyes, his 
i Isai. 46.10. August. contra Manich. lib. 1. cap. 3. Idem epist. 54. Deu● ergo singulariter est bonus, & hoc amitiere non potest. Nullius autem boni participatione bonus est, quoniam bonum quo bonus est, ipse sibi est: homo autem cum bonus est, ab illo bonus est, quod à se ipso esse non potest.  will also being the highest rule of righteousness, he cannot fail either in omitting, or committing, whereof he should repent. Why then saith the Scripture, he did repent? Because as men, when they repent, do alter their works together with their thoughts, and by their works it is known their thoughts are changed; so when the Lord doth change his works, he seemeth unto us to change his mind, which the scripture witnesseth he cannot alter, in any thought. Wherefore we ought not to conceive any other of the Lords repentance, 
k Tertul. in Martion. lib. 2. Quis ergo erit mos poenitentia divinae, nihil enim aliud intelligitur quam simplex conversio sententiae prioris. Theodoret. quaest. in Gen. 50. Poenitentia Dei nihil aliud est quàm mutatio dispensationis eius. Aug. lib. Octuag. Trium. quaest q. 52. Quoniam mutare captum aliquod & in aliud transferre non facile solemus nisi poenitendo; quanquam divina providentia serena mente intuentibus appareat cuncta certissimo ordine administrare: accommodatissimè tamen ad humilem humanam intelligentiam, ea quae incipiunt esse neque perseverant, quantum perseveratura sperata sunt, quasi per panitentiam Dei dicuntur ablata. Caluin. Instit. 1. cap. 17. sect. 13. Ita nec aliud debemus accipere sub poenitentiae vocabulo, quam factorum mutationem: quia solent homines sactae sua mutand● testari sibi displicere.  than the mutation of his works, which change or alteration of works, is called repentance, because men by changing of their works, do testify and show repentance. And the same in the heavenly wisdom of the Scriptures, is called not a change of works in God, but repentance itself, which properly is a changing of the mind; because the Lord in every such repentance, doth alter even his revealed mind and purpose; that is to say, that which he hath revealed of his mind and purpose; notwithstanding that 
l August. de Civit. lib. 22. cap. 1. Cum Deus mutare dicitur voluntatem, ut quibus lenis erat, verbi graetia, reddatur iratus, ille potius quam ipse mutatur.  his mind, or will itself is not therein changed, but they of whom he revealed the same his purpose. For the understanding of this doctrine we must remember, that the majesty of God, his 
m Nam ad ipsam substantiam Dei pertines voluntas eius. Aug. Confess. lib. 11. c. 11.  holiness, his will, is incomprehensible of any creature, his wisdom and his counsel 
n Rom. 11.33.  is unsearchable; in which he hath purposed and ordered 
o Hieron. commentar. in jerem. 12. Quicquid in mundo vel bonorum accidit vel malorum, non absque providentia.  every thing, as they are to come to pass, from the creation of the world, and the redemption of the same, to the 
p Matth. 10.29.30.  falling of a hair from the head of man, and to the lighting of a Sparrow upon the ground. This his disposition and his counsel, he hath made known to men, not 
q Athanas. dialog. de Trin. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not possible to know God fully as he is, unless a man were endued fully with the same infinite knowledge that God is. But none can be of the same knowledge, but he that is of the same nature, etc.  so fully as in himself it is; but as men are able to contain the same. For a little dish is more unto the sea, than the capacity of any man or Angel is, 
r Basil. in Psalm. 115. Qui enim mentem suam non humiliat, sed de essentia Dei comprehensione cogitat, etc. Non reputans quod facilius est parva homina totum mare demetiri, quam humana mente maiestatem Dei, frustra inflatus non potest dicere, credidi qua pro●ter locutus sum. Finite ad infinitum nulla comparatio.  unto that infiniteness that is in God. In which respect he saith to Moses: thou 
s Exod. 33.20.  canst not see my face, for no man shall see my face and live: because our eyes, and hearts, and souls would burst in sunder, at the containing of the glory of his greatness. So far then as he hath revealed unto us his will and counsel, the same is called 
t It is called (voluntas signi) his signified or revealed will. Augustin. De Civitat. Dei libr. 22. cap. 1. Multa volunt fieri sancti Dei ab illo inspirati sancta voluntate, nec fiunt, sicut erant; ac per hoc quando secundum Deum volunt & erant sancti, ut quisque sit saluus, possumus illo modo locutionis dicere, vult Deus & non facit. Secundum illam verò voluntatem suam quae cum eius prescientia sempiterna est, profecto in coelo & in terra omnia quaecunque voluit, non solum praeteritae vel praesentia, sedetiam futura iam facis. Peter. Mart, in 1. Sam. 15. Caluin. institut. lib. 1. cap. 17. Sect. 1.2.  of the learned, his revealed will; so far as he hath not revealed it, namely that infinite wisdom, in the order and cause of things, which we cannot comprehend, is said to be his 
u Voluntas beneplaciti (the will of his pleasure) Lombard. lib. 1. Distinct. 45. F.  secret will; not that there are two several wills in God, but 
x August. de civitat, lib. 22. cap. 1. Multa quidem fiunt à malia contra voluntatem dei: sed tantae est ille sapientiae tantaque virtutis, ut in eos exitus sive sines quos bonor & justos ipse praescivit, tendant omnia qua voluntati eius videntur adversa. Damascen. Orthodox. fid. lib. 3. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. The father, the son, and the holy spirit, which have all one substance, have all one will, and one operation or power of working. Also the will of the father is simple and uncompounded.  one, which one is partly known 
y Namely so far as it is revealed. Chrysost. de incomprehens. Dei not. Hom. 1. jam vias eius investigabiles audis. & ipsum esse comprehensibilem putas?  and partly unknown unto us. Wherefore in regard of his mind or will revealed, which we know or can contain, God can repent; but in respect of his secret counsel, and his will itself, he cannot change. And because his mind and will revealed 
z Deut. 29.29. Isai. 8.19.20.  consisteth in his word and works, the repentance of the same his mind and will, is but the changing of his 
a 1. Sam. 2.30.32.  word or works. The example will make this doctrine plain. I will (saith God) destroy 
b Vers. 13.  man from off the earth, for I repent that I have made them. Herein is set down the quality or form of God's repentance: The Lord when he created man, declared that his pleasure was, that man should live upon the earth: now he saith, I repent, when he taketh them away, changing that which he had declared of his will, by their creation, and by farther revealing the purpose of his will, doth change his work; and seemeth also to change his counsel. He made men in deed 
c Mica. 6.8. Luc. 1.74.75. Irenae. lib. 4. cap. 28. Hominem creavit ut haberet in quem collocaret beneficia, etc.  to live in righteousness and holiness, and not to be destroyed by the 
d Chrysostom. Hom. in Gen. 22. Non enim propter hoc produxi (inquit) ut tanta ruina Lapsus. sibi ipsi perditionis fieret author.  waters of a flood; and as this was his revealed will, so he willed moreover, if they sinned wholly in such execrable sort, & would not repent, to destroy them wholly for their sin, thereby to make 
e Rom. 9.22. E● quidem temporalis: poenarum finis bonorum excordium est: Hieron. in Mica. cap. 7. Aeterne; poena patientis ira creditus decernentis. Hilar. in Psalm. 2.  his power and justice known; which being not revealed, was then to be accounted his secret will. Now then when God repenteth, and men are destroyed for sin: men are changed by their own default from good to evil, but the Lord is not changed: he altereth his work, but not his 
f Eucherius in Gen. 6. Poenitudo Dei est mutandarum rerum immutabilu ratio.  wisdom: he changeth his revealed pleasure, 
g 
Idie Homer. Iliad. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: prudentum semper mutabilis animus.  
Cicer Epist. Fam. lib. 1. Epist. 9 Nunquam enim praestantibus in republica gubernanda viris, laudata est in una sententia perpetua per mansio. idem. Neque idem semper dicere, sed idem semper spectare debemus.   as wise men according to occasion do change their mind; but his wisdom and will is infinite, in which he forseeth from everlasting, 
h Psalm. 139.2. Ephes. 1.4. Etiam peccata ordinat non facit. Fulgent. lib. 1.  all occasions, and therefore willeth to alter and change his will and works, in the sight of men and Angels; and therefore doth alter his revealed will and counsel, that his unrevealed will and the purpose of the same, might from everlasting remain immutable. Thus he repent concerning 
i 1. Sam. 15.11.  Saul; he made his pleasure known, that he should be King; of whom the Israelites could conceive no farther, but that to him should have remained the succession of the same for ever: but the Lord did will moreover that Saul for his unthankfulness and rebellion 
k 1. Sam. 15.23.28.  should lose his kingdom, and to perform the same his will, he saith, I repent that I have made Saul king: that is, I have 
l Theodores. quaest. in Gen. 50. Poemitet me (i●quit) pro eo quod est, statui illum deponere & alterum creare: sic & in hoc loco: poenitet me fecisse hominem, hoc est, decreni perdere hominum genus.  determined to depose him, and to prefer another. In like sort, when he threatened the Ninivites 
m jonah. 3.4.  destruction, so far as the Prophet could 
n Save only by experience of God's wont mercy. jonah. 4.2.  conceive, or he had already manifested his counsel, he purposed to overthrow the City; but the Lord had in deed determined to preserve the City, and therefore threatened them 
o Hieron. in jonah. cap. 3. Comminatur ut agant poenitentiam. Look the like example of God's repentance, Gen. 22.2.11. etc. Amos 7.36.6.  to make them forsake their sin, for which cause he had revealed their destruction, that so he might preserve them, and his 
p Author. quaest Orthodox. in oper. justin. Mars. q. 36 Proinde cum ignoscit & non ignoscit immutabilitatem retinet. His qui delicta sua corrigunt, ita ut non mutetur ignoscit: ijs qui in vitijs suis perseverant, ita ut non mutetur non ignoscit.  counsel of preserving them might not be altered. God therefore is truly in Scripture affirmed to repent, because he changeth his work, which 
q jerem. 7.3.  is a part of true repentance, and because his will and purpose, 
r August. de civit. Dei libr. 22. cap. 2. Vult Deus & non facit, etc.  so far as is revealed or may be understood of creatures, is, or may be altered; which in men is the sum of true 
s 2. Cor. 7.11.  repentance: but whereas in himself, as in a 
t Isa. 40.13. Epiphan. Haeres. 70. Nihil discors est in divina scriptura, neque opposita dictio adversus dictionem reperitur: Atenim sicut si quis pertennissimum foramen, coelum conspicaretur & diceret, video coelum: & sane non mentiretur talis, videt enim coelum revera. Dicit autem ad ipsum aliquis non vidisti coelum, & sanè neque hic mentitur. Qui enim dicit se vidisse non mentitur, & qui dixit ad ipsum quod non viderit, idem verè dicit. Neque enim viderat extensionem neque latitudinem. Itae est revera de voluntate Dei, & per consequens de poenitentia eius.  bottomless depth of wisdom and counsel, he doth decree the revoking of his revealed will or works (which revocation is said to be repentance) he is immutable, whereof the Scripture saith: in him there is no shadow of change. Obser. 1. We must look unto the law and to the testimony 
u Deut. 29.29. Isai. 8.19.20. Micah. 6.8.  to know the will of God. secondly, our sins are so execrable before the Lord, that they are 
x Zacar. 12 10. Amos 2 13.  said to wound him, to 
y Vers. 6.  make him sorry, 
z Deut. 32.21. Exod. 20.5.  jealous, 
a Deut. 3●. 21. 2. King. 17.11.17 18. jerem 44.3.  angry: wherefore so far as man is inferior unto God, so far the 
b 1. Sam. 2.25. Matth. 18.24.28.  fault of sin exceedeth, which is done against the Lord, the hurts and damages that are done to us, which make us sorry, jealous, or offended. thirdly, sin was grown 
c Vers. 11.12.13. Gen. 15.16. revel. 14.15.  to height, before the flood of waters; but their sins were not 
d Ezec. 16.48.49. 2. Tim. 3.1.2.3.4.5.  greater then, or more, than now are ours: wherefore 
e Matth. 24.42. Watch therefore, for ye know not the hour.  of certainty the day of the Lord is near. fourthly, they that by notorious sins provoke the Lord, as by cruelty, covetousness, whoredom, hypocrisy, blasphemy, contempt of the word of God, etc. 
f jerem. 44.22. Amos 2.13. Isai. 1.24. revel. 14.15.  are the cause of the hastening of the coming of Christ to judgement.   

Question 4. verse 9 How Noah is said to be a righteous man, seeing the Scripture saith, there is none righteous, no not one?  
THis noble Patriarch is commended by the Lord, with three degrees of praise; that he was righteous, perfect, and walked with God. Whereas the Scripture affirmeth he was righteous, it meaneth no other 
a Luc. 1.6.  but that he walked in the commandments of God, in faith and obedience; that 
b job. 1.8. & 2.3.  he feared God, and eschewed evil. That he was 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamam, perficere, complere, immaculatum esse. Targ. & vulg. Not justus perfectus.  tamim, upright, perfect, that is, 
d Luc. 1.6. Philip. 3.6. 1. Tim. 3.2.  unreprovable, as not avoiding some vices, and following others, but 
e Chrysostom. Hom. in Gen. 23. Hic etiam est perfectus. nihil intermisit, in nullo claudicavit, non in hoc benefaciebat, in illo verò peccabat: sed in omni virtute perfectus erat, qua tunc pollere illum congruebat.  embraced all virtue, wherein it was meet for that time he should be excellent. thirdly it is said, he walked with God, that is to say, he performed 
f 1. King. 8.61. & 3.6 1. Chron. 29.17.  these duties with a perfect heart, not as an hypocrite deceitfully, to the end to be 
g 1. Kin. 15.3. Prou. 11.21. Matth. 23.5.  seen of men; but 
h Psal. 139.23.24. 2. Cor. 1.12.  approving himself before the Lord. Noah therefore was righteous 
i Psal. 34.13.14. Isai. 1.17.18. 1. Thess. 5.22.  avoiding sin and doing equity; 
k Phil●p. 3.6 jam. 1.27.  he lived unblamable and unspotted of the world; neither did he outwardly bear show of greater holiness, then 
l Psal 18.22.23. Eph. 3.17.  inwardly was rooted and grounded in his heart. But if Noah were righteous, and that 
m Gen. 7.1.  in the sight of God, how is it that the Scripture saith, 
n 1. King. 8.46. job. 25.6. Psal. 143.2. 1. joh. 1.8.  that none is righteous? Herein is contained 
o CONCILIATIO. 9  no contradiction, but the more difficult it seemeth to be unto us, the more diligently ought we to search the Scriptures. There are two kinds of righteousness, expressed by name in the word of God. The first is the righteousness of our 
p Eccles. 7.31. Ephes. 4.24.  creation, wherein we were created in the image of God's holiness and righteousness: and this is called in the Scriptures 
q Rom 10.3. Tit. 3.5.  our own righteousness. The second is that righteousness which is given us 
r Act 13.39. Rom. 5.11.  by jesus Christ, in our regeneration, & this is called 
s Isai. 56.1. Rom. 1.16.17. & 3.25. etc. August. lib. de Spir. & lit. cap. 9 justitia, inquit, Dei manifesta est: non dixit justitia hominis, etc. The justice of God (saith the Apostle) is manifest; he saith not the justice of man, or the justice of man's proper will, but the justice of God; not that whereby God is just, sed qua induit hominem cum justificat impium, but that wherewith he clotheth man when he justifieth the unrighteous. Vide Luther. in praefat. in Tom. 1. oper. Atque haec passiva & gratia gratis data. Rom. 3.24. altera justitia nostra, activa, inhaerens.  the righteousness of God, as that which cometh from him, not of ourselves. Of the first kind of righteousness, the Scripture witnesseth that none is righteous. For whereas man had by creation, both 
t Gen. 1.26.27. Ephes. 4.24. Coloss. 3.10. Tertul, in Martion. lib. 2. Liberum & sui arbitrij & suae potestatis invenio hominem à Deo institutum, etc. Nam non poneretur lex ei qui non haberet obsequium debitum legi in sua potestate. etc.  will and power perfectly to have performed obedience unto all the commandments of God; and the Lord doth at our hands require the same perfection, and that 
u Luc. 12 48. Origen in Leuit. 6. Hom. 4. Videamus nunc quid est depositum, quod fidelium unusquisque suscepit. Ego puto quod & ipsam aninam nostram & corpus depositum accepimus à Deo. Et vis videre maius aliud depositum quod acceposti à Deo? Ipsi animae tuae Deus imaginem suam & similitudinem commendavit: istud ergo depositum, tam integrè tibi restituendum est, quàm à te constat esse susceptum.  most justly, forasmuch as he gave it us to keep: the same power 
x Psal. 53.3.  in all men 
y Rom. 5.12.19.  through Adam's disobedience, in whom 
z August. de peccat. merit. lib. 3. cap. 7. Siquidem in Adam omnes tunc peccaverunt, quando eius natura illa insita in qua eos gignere poterat, adhuc omnes ille unus fuerunt.  the nature of all men was contained, is so far 
a jerem. 10.23. Galat. 5 17. Fulgent. ad Mon. lib. 1. cap. 9 unde cognoscimus Dei esse ut & bonum facere velimus, & ut bonum facere ●aleamus August. de Grat. & libero arbit. cap. 17. Deus est qui praeparat voluntatem & cooperando perficit quod operando incepit.  weakened and defiled, and the 
b joh. 8.44. Philip. 2.13. August. de corrept. & Grat. c. 12. Tantum quip à spiritu sancto accenditur voluntas eorum, ut ideo possint quia sic volunt, ideo sic velint quia Deus operatur ut velint. Nam cum fuisset voluntas serna peccati, liberata est per illum qui dixit, si vos filius librauerit, etc.  will corrupted; that no man which ever lived, 
c That is beside Christ alone.  begotten of the sons of Adam, can do, no not so much as will to do (by his own power or will, without the virtue of the 
d That is by Christ's righteousness applied by faith.  second righteousness) obedience 
e joh. 15.5. 2. Cor. 3.5. Philip. 2.13. Concil. Araufican. c. 25 Prorsus est donum Dei diligere Deum, etc. praedicare debemus & eredere, quod per peccatum primi hominis ita inclinatum & attenuatum fuerit liberum arbitrium, ut nullus postea aut diligere Deum sicut oportuit, aut credere in Deum, aut operari propter Deum, quod bonum est possit, nisi gratia eum & divina misericordia p●euenerit. i Man's free-will is so weakened by the fall of the first man, that it can neither love God, nor believe in God, or do any good thing, unless it be prevented by grace and divine mercy.  of righteousness answerable to the least commandment. And therefore the Scripture repeateth often man's imperfection, to confute 
f August. de verb. Apost. Serm. 2. Sunt enim homines ingrati gratiae, multum tribuentes inopi sanciaeque naturae. i Men are ungrateful unto grace, and attribute too much to their beggarly and wounded nature.  the natural pride of men, wherein both 
g Rom. 10.3. & 11.7.25.  jews, and 
h Arist. Ethicor. lib. 3. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. Both virtue and vice is in own power. The Pythagori●ns resembled this choice to the letter (Y) as if all men being borne alike, when they come to discretion had in themselves two ways (in form of Y● to choose good or evil. Lactan. lib. 6. cap. 3. Virgil. Litera Pythagora discrimine secta bi●orni, etc. Christians that hold this, differ nothing but in name from the veriest Heathen. Cic. quaest. Academic. Zeno omnes virtutes in natura & ratione ponebat.  philosophers, and 
i Hieron. Dialog. in Pelagian. 1. Bene operari, & meum est (inquit Pelagianus) & Dei, ut ego operer & ille adiwet. Aug. Epist. 95. Literas misimus contra inimicos gratiae Chr●sti, qui confidunt in virtute sua, & in creatore nostro, quemadmodum dicunt: tu nos fecisti homines, justos autem nos ipsi fecimus.  Pelagians, & 
k Aquin. part. 1. q. 83. art. 1. & prim. secund. q. 85. art. 2. Concil. Senonens. lecret. 15. Concil. Trident. sess. 6. can. 4 Si quis diverit liberum hominis arbitrium, à Deo motum & excitation, nihil cooperari assentiendo Deo excitanti atque vocanti, quo ad obtinendam iustificationis gratiam se disponat ac preparet. etc. If any man say, that man's free-will, moved and stirred up by God, doth not work together with him, by assenting unto God moving it and stirring it up, whereby it might dispose and prepare itself to obtain the grace of justification, etc. hold him accursed. Andrat. defence. Trident. Synod. lib. 4. expoundeth the meaning of the Synod in these words, moved and stirred up, thus: Non quasi mens & voluntas, etc. Not as though (saith he) the mind and will of man before conversion, had no power to begin, and to effect spiritual actions; but because those natural powers, although not extinguished, yet are they wrapped in the cords of sin, so that man by his own power cannot rid himself clear: like as one that is tied is not able to go, unless he be loosed, albeit he have natural power of going, etc. What is thi● but as the Pelagians said, I work, & God helps me forward? Bellarm. tom. 3. cont. 3. part. 1 cap. 1●. Liberun arbitrium cooperatur cu● gratia ad co●ersione peccatorum. i. free-will worketh together with grace unto the conversion of a sinner.  Papists believe and teach, that men are able, by virtue of this 
l Concil. Trident. sess. 6. can. 7. Si quis dixerit operae omnia quae ante justificationem fiunt, verè peccata vel odium Dei mere●i, etc. anathema sit. i. If any man say that all men's works, before justification, are sins, & deserve God's wrath, let him be accursed. And ●et the Apostle saith, Whatsoever is not of faith is sin Rom. 14.23. & those which are not ●●stified, are the children of wrath, Eph 2. Then which, what can be more opposite, I cannot see.  former righteousness, to keep the law, and to do good works, which may stand righteous before God's judgement. But the Scripture doth most fully and plainly confute their lies, whereas it teacheth, that not only not any man is righteous, but not any work of man 
m Namely, which is not of faith, Rom. 14.23.  which is not wrought in the second righteousness. This second kind of righteousness, is 
n jere. 23.6. & 33.16 1. Cor. 1.30. The perfect righteousness fulfilled by jesus Christ, given of God to be our righteousness.  jehova our righteousness, jesus that 
o joh. 1.29.  Lamb of God which taketh away the sins of the world, who by uniting 
p joh. 1.14. Philip. 2.6.7. Ignat. Mart. Epist. ad Ephes. unus est medicus noster, carnalis & spiritualis, factus & non factus: in homine Deus, in morte vita aeterna, ex Maria & ex Deo, primùm Passibilis, & tunc impassibilis dominus noster jesus Christus. Iren. libr. 3. cap. 20. Ostendimus quia non tunc coepit filius Dei existens semper apud patrem, sed quando incarnatus & homo factus, longam hominum expositionem in scipso recapitulavit, in compendie nobis salutem praestans, etc. Vigil. count Eutych. lib. 1. Ita verbum intra virgenei uterisecreta carnis sibi intiae consevisse, id est incarnatum fuisse, ut tamen verbi natura non mutaretur in carnem. Item carnis naturamita per suscipientis commixtionem in verbi transijsse personam, ut non tamen fuerit in verbo consumpta: manet enim utraque id est, verbi carnisque natura, & ex his duabus hodieque manentibus, unus est Christus unaque persona.  the nature of man with the nature of God in one person, in himself, which was 
q Athanas. in Symbol. Non conuersione divinitatis in carnem, sed assumptione humanitatis in Deum; unus omnino non confusione substantiae, sed unitae personae. i. Not by converting the godhead into flesh, etc.  by taking the manhood into God: fulfilling also in that 
r Chrysost. Hom. in joh. 1. Non enim verbi substantia in carnem transijs: hoc enim impietatis est ultimae; sed manens quod est, servi formam assumpsit. Ast. 20.28. 2. Cor. 5.19. Namely, in the human nature united to the godhead, Galat. 4.4.5. Damasus Pap. Rom. lib. Synod. ad Paulin. Tom. 1. Concil. in vit. Damasi. Theodoret Histor. lib. 5. cap. 10. Si quis dixerit in crucis passione sustinuisse dolorem fibum dei, deitate, & non carne & anima rationali, quam assumpserit in forma servi, ut sacra aijt scriptura: Anathema esto.  united nature, that perfect righteousness which justice of man required; and enduring that punishment which unrighteousness committed did deserve; 
s Isai. 10.22. Rom. 9.28. john. 1.12. Iren. lib 3. cap. 20. Recapitulavit in scipso, in compendio nobis salutem praestans, ut quod perdideramus in Adam, in Christo jesu reciperemus.  gathered together as many as received him 
t Luc. 7.30. &. 13.34.  or would be gathered, and made them in himself the sons of God; whereby it cometh to pass, that they which 
u Act. 13.39. & 4.12. Rom. 10.13.  cannot in themselves be righteous, are made the righteousness of God 
x 2. Cor. 3.21.  in him. Wherefore in that natural righteousness, no man is righteous before the Lord: but in this righteousness given of God, both Noah, and many other are righteous. Moreover, for as much as this second righteousness is of the Lord, not of ourselves, and we notwithstanding remain in ourselves who are corrupted; it cannot be that 
y Rom. 7.24.25. Matth. 26.41. August. de peccator. mer. & remiss. lib. 2. cap. 7. Non enim ex quae hora quisque baptizatur, omnit vetus eius infirmitas absumitur; sed renovatio incipit à remissione omnium peccatorum. Hieronym. Dialog. contra. Pelag. libr. 1. Qui pa●lo ante dixerat, non quia iam accepi, aut iam perfectus sum, etc. Philip. 3.12. et simpliciter fatebatur se non esse perfectum: nanc quid sibi propriè denegabat, mittit in tarbam, iungitque se cum caeteris, & ait, quotquot sumus perfecti vers. 15. Ex quo perspicuum est, duas in scriptures sanctis esse perfectiones, duasque iustitias & duos timores. Primam perfectionem & incomparabilem virtutem perfectamque justitiam. Dei virtutibus coaptandam. Secundam autem quae competit nostrae fragilitati, juxta illud; non iustificabitur, etc. Psalm. 143.2. ad eam justitiam quae non comparatione, sed Dei scientia dicitur esse perfecta.  any in this present life, although he be made righteous by this second righteousness, should be free and utterly void of his own unrighteousness. Whereof it cometh to pass, that it may be 
z job. 1.1. & 9.20. Hieron. in Pelag. dialog. 1. job quoque & Zacharias & Elizabet justi dicti sunt, secundum eam justitiam, quae possit in iniustitiam aliquando mutari: & non secii lum illam quae nunquam mutari potest, de qua dicitur: ego Deus & non mutor.  truly, but in divers respects, affirmed of every godly man: he is righteous; and of the same, he is not righteous: And of every godly action, the best that a righteous man 
a Eccles. 7.22. that doth good and sinneth not. 1. joh. 3.9. Whosoever is borne of God sinneth not: Ergo, the works of faithful men being imperfect in themselves, are made perfect in Christ, that is to say, not imputed for sins, but have been punished in Christ. Isai. 46.6. joh. 15.1.2. etc. Rom. 7.22.23. which doctrine albeit it be blasphemed by Papists: Perer. Tom. in Gen. 2. cap. 6. Disp. 5. yet it is evident by Scripture, and confirmed by the Fathers, which in that sense affirm all man's righteousness to be imperfect. August. Epist 29. Virtus est charitas, quia id quod diligendum est diligitur, haec in alijs inaior, in alijs minor, in alijs nulla est: plenissima verò quae iam non possit augeri, quam diu hic homo vivit est in nemine: quamdiu autem augeri potest, profecto illud quod minus est quam debet, ex vitio est: ex quo vitio non est justus in terra. Hieron. contr. Pelag. lib. 2. Orabit ad te omnis sanctus, etc. Psal. 32. Si sanctus est quomodo orabit pro iniquitate? si iniquitatem habet, qua ratione sanctus appellatur? juxta illum videlicet modum, qui & in alio loco scribitur: septies cadit justus & resurgit. Gregor. Moral. lib. 9 c. 1. Sanctus vir (job) quia omne virtutis nostrae meritum esse vitium conspicit, si ab interno arbitrio districtè iudicetur, rectè subiungit: si volverit contendere cum eo. etc. job. 9.2.  can work, the same is righteous, and the same is not righteous before the Lord. The person is truly called righteous, because he is made 
b john. 15.5. Eph. 3.30 1. joh. 2.1. Gregor. Mor. lib. 8. cap. 23. Quantalibet justitia polleant, nequaquam sibi ad innocentiam velelecti sufficiunt, si in judicio destricto iudicantur.  a member of jesus Christ the righteous, and is as truly spiritually in him, and 
c Matth. 17.5. Rom. 5.17.18. Galat. 3.16. To thy seed, not seeds: that is, to Christ & his Ch●●●h, one body. B●za annot. maior. in Galat. August. de peccat merit. & remiss. l●b. 1. cap. 28. Sicut omnes non m●rt●ntu● nisi in Adam, in quo omnes peccaverunt: ita ex his omnes omnino pertinentes ad regenerationem, non vinisicantur nisi in Christo, in quo omnes iustificantur.  was in him in all his obedience and sufferings, as he was in 
d Rom 5.12. Heb 7.10.  the flesh, in Adam, when Adam sinned. Nevertheless forasmuch as he remaineth in the sinful flesh of Adam, he 
e joh. 3.6. Rom. 7 14.  cannot but be partaker of the sinfulness of flesh, in which respect the Scripture saith: If 
f 1. joh. 1.8.  he say he hath no sin, he is a liar, and 
g August de peccat. merit. & remiss. lib. 3. cap. 13. Veritas in eo non est non ob aliud nisi quia falsum putat.  sinneth in the same. So also the works that the righteous do perform, so 
h Vers. 5. Gen 8 21.  far as they proceed from the nature of their flesh, are 
i job. 9 ●1 & 14.4.  foiled as in a pit of corruption, and 
k Isai. ●4 6.  are as filthy clouts: but 
l 1 Cor. 6 11.  they are washed, and sanctified, & cleansed, through the merit of jesus Christ, & are cast into the infiniteness of his desert, 
m Micah. 7.19  as a stone into the bottom of the sea; so that their unrighteousness, even in the judgement 
n Isai 44.22.  of the Lord, is taken away. So taken away, not as though 
o Exod 34.7. 2. Chron. 19.7.  their unrighteousness were not in themselves unrighteousness, or their imperfection no imperfection, or their transgression of the law no sin: but because that same unrighteousness, & imperfection, & transgression 
p Rom. 5.17. Bernard. Vox sanguinis Christi, etc. Nec dubium est, quin effi●acior & potentior sit vox Christi ad bonum quàm nostra peccata in malum.  is countervailed and overprized, by the merit of jesus Christ, with whom 
q john. 15.5. & 17.21.  the faithful are by faith made one, & therefore their sins not 
r Rom. 4.3.4. 2. Corinth. 5.19.  imputed unto them. Insomuch, that albeit they sin through the corruption of the flesh, in which they are; yet they are 
s 2. Corinth. 5.21. Philip. 3 9  perfectly righteous in the judgement of the Lord, through the merit of jesus Christ in whom they are. Yet their sin is not accounted righteousness, but sin; more than an ungodly Infidel is counted just: but as God doth justify the sinner, neither in, nor for his sin, 
t job. 33.24. Isai. 53.45.10. Rom. 3.24.25.  but for the satisfaction and desert of Christ, which i 
u Rom. 3.24. Ephes 2.9. Tit. 3.5.  given without desert unto the sinner, and of him received 
x joh. 1.12. & 6.35.  by his faith; so the work albeit imperfect, is counted perfect, neither as though it were perfect in itself, nor in that it is imperfect, but in that 
y Philip. 4.18.19. Coloss. 2.10. When both our imperfections are taken away, and also the righteousness and merit of Christ is made ours by faith. Micah. 7.19. 1. Cor. 1.30.  the imperfection thereof is abundantly repaired and filled up, by the perfection of the work of Satisfaction of jesus Christ. Therefore also no work of man 
z Luc. 17.10. Rom. 6.23. Ephes. 2.9. August. epist. 105. Quae igitur sua merita tactaturus est liberatus, cui si digna suis meritis redderentur, non esset nisi damnatus? Gregor. lib. 9 Moral. cap. 1.  doth merit any thing at the hand of God, but death; because in man it is defiled, by the natural defiling of the flesh: notwithstanding being purged, by the blood of Christ, who hath for us fully deserved 
a Heb. 9.12.14.  eternal happiness, the same work which of itself deserveth nothing, shall for his sake be crowned 
b Matth. 25.35. 2. Tim. 4.8. August. in Psalm 70. Nihiles per te: Deum invoca: tua peccata sunt, merita Dei sunt: supplicium tibi debetur, & cum praemium venerit, sua dona coronabit non merita tua. Idem epist. 105. Nullane igitur sunt merita justorum? sunt plane, quia justi sunt (hoc est, quia in Christo sunt justi, cuius meritum est ipsorum) sed ut justi fierent, merita non fuerunt. Contrarium statuit Tridentina Synodus: Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non fiat etiam bona ipsius justificati meritae, etc. Anathema sit. Christo igitur retractanda sententia, Luc. 17.10. quin imo ulteritòs ausi sunt imponere Pelio Ossam: Siquis (aiunt) justification, bonis operibus que ab eo per Dei gratiam & jesu Christi meritum, cuius membrum viwm est. fiunt, non verè mereri augmentum gratiae, vitam aeternam, & gloriae augmentum: Anathema sit. Ibid. can. 32. Pet. a Soto. & Andrad. Defence. Trident. Syn. lib. 4. In expositione, addunt ex debito promereri. Caietan. in prim. secund. quaest. 114. art. 3. Docet opera bona justorum esse meritoria vitae aeternae, ex condigno, ratione operis, etiamsi nulla extares divina conventio. Bellarm. Tom. 3 contr. 3. part. 2. lib. 5. cap. 17. Dicit ex condigno, ratione pacti & operis simul.  with everlasting reward, and in this life 
c Prou. 11.31.  doth obtain a recompense, being performed 
d Coloss. 1.9.10. And whatsoever is not of the commandment is not of faith; whatsoever is not of faith, is sin, Rom. 14.23.  in faith, with true obedience. Noah therefore is truly righteous, albeit it be also true, that none is righteous. He is called righteous, not that he was free from either 
e Psal. 51.5. It is not spoken of one man, but of mankind. August. de peccat. merit. & remiss. lib. 2. cap. 14. Item Isai. 48.8.  natural corruption, which his ancestors 
f Gen. 5.3.  Seth and Adam were partakers of, or 
g Pro. 20.9. Eccles. 7.22.  actual transgression, which are the 
h jam. 1.15.  fruits of the same corruption, from which none 
i jam. 3.2. 1. joh. 1.8. August. de peccat. merit. & remiss. lib. 2. cap. 14. De ijs qui divinartem scripturarum testimonijs, in bona voluntate atque actibus justitiae praedicati sunt atque laudati, omnes magni, omnes justi, omnes veraciter laudabiles sunt, sed sine peccato aliquo non sunt.  of the faithful in this life can be exempted: but righteous in his generation saith the Scripture, thereby not only showing the praise of Noah, 
k Chrysostom. Hom. in Gen. 23. Bene agere inter virtutis horles, maius virtutis pondus testatur.  that in the midst of so mischievous a nation, he preserved his soul from their uncleanness: but also limiting his righteousness as not 
l August. de civit. Dei lib. 15. cap. 26. Non utique sicut perficiendi sunt cives civitatis Dei in ilia immortalitate, qua equal untur angei●s Dei, sed sicut esse possunt in hac peregrinatione perfecti.  simply to be free from sin, but as he could be perfect in this pilgrimage. Notwithstanding he was righteous 
m Gen. 7.1.  in the sight of God: not in 
n Psalm. 143.2. & 130 3.  himself, in the severity of justice; but yet by 
o Mat. 3.17. & 17.5.  imputation & giving unto him the righteousness of Christ, (which he received by faith) even in the severity of justice. In somuch that he was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tsedek tamim) perfect righteous, before the Lord, both in respect that his will, by the grace of God, was sanctified 
p 1. King. 11.4. 1. Chron. 29.9.17. Act. 11.23.  with a purpose of heart to cleave unto the Lord; which will 
q Cyprian lib de Exhort. ad Martyrium c. 12. Nec soles anima luc●sot & intersectos divinae pollicitationis manent premia, sed etiam si ipsa passio fidelibus desit, sine damno temporis merces judice Deo redditur; in pierce ut●oue militia, in pace conscientiae coronat●r. Ambros. Comment. in Luc. cap. 9 Deus non obsequ●orum ●peciem sed puritatem querit affectus.  the Lord accepteth for performance, through jesus Christ: And also in regard that his 
r Galat. 3.27. Philip. 3.9. revel. 6.11.  person was wholly clothed with the righteousness of Christ, whereby he being unperfect, was made perfect by his 
s joh. 1.16. Rom. 4.3. ● 5.8. In this point Papists, as it were opposing themselves against the Scripture, race the foundation of justification that is, of faith and salvation, denying in most manifest words, that man's justification consisteth in the imputation of the righteousness of Christ. Bellarm. ●om. 3. 〈◊〉 1●. partic. 2. lib. 2. cap. 7. justificationem non consistere in imputatione justitiae Christi. Notwithstanding that the Scriptures do so plentifully testify it, Gen. 15.6. Psalm. 32.2. Ie●●●. 23.6. Lu●. 18.13. Act. 13.39. joh. 15.3.4. 1. joh. 2. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Apostle do so plainly expound it, Rom. 1.2, 4, 5, 6. etc. 1. Cor. 1.30. Ephes. 1.4. and the same is the only gate of man's true happiness, and of eternal life by Christ. But we refer this to Gen. 15. vers. 6.  perfection, and all his imperfections 
t Micah. 7 19  were buried, as in the bottom of the Sea. A heavenly comfort, for weak distressed consciences, For in Noah, thou mayest see thyself called righteous, by the Lord, (if so be thou wilt receive by faith the righteousness of Christ) although thou be clothed with sinful flesh. And although thou hast many imperfections, such 
u Gen. 9.21.  as there were in Noah; yet by the full satisfaction of Christ, in whom thou dost believe, they are fully 
x jerem. 31.34. Act 10.43.  pardoned, and taken away. And albeit thy conscience do accuse thee of want in every work, so that thou darest not offer it 
y job 9.32. & 10.15.  as righteous before the Lord, much less demand 
z Luc 17.10. As the Papists presumptuously do, by merit of condignity. Aquin. Prim. Secund. quaest. 114. artic 2. The same doth the Council of Trent confirm, albeit in coloured words: Sess. 6. can. 32. Item Aquin. prim. Secund. q. 114. artic. 8. & 9  of him the wages & merit of the same; yet remember thou with Noah, that thy 
a Coloss. 3. ●.  righteousness is hid with Christ in God, and he is thy perfection, of whom the Lord hath said, 
b Matth. 17.5.  in him I am well pleased: 
c Matth. 9.13. joh. 9.39.41. Hear, receive, and mix with faith. Heb. 4.3.  hear him. Obser. 1. Although by nature 
d 1. King. 8 46. Rom. 3.23. & 5.12.  we all are sinners, yet every one that 
e joh. 3.16 36. All true believers, and only believers.  believeth is 
f Isai. 55.1. Rom. 3 24.  freely, and 
g Act. 4.12. Heb. 7.25.26. Psal. 32.2. 2. Cor. 5.19.  fully justified, by the imputation of the righteousness of Christ through faith. secondly, a single heart, which truly doth trust in God, 
h Psal. 15.2. & 24.4.  is an undoubted token of a godly man. thirdly, the Lord in punishing and showing mercy 
i Gen. 18.25. Ezech. 34.17.30. Matth. 25.32.  will make a perfect difference between the righteous, and the wicked.    

CHAP. VII.  

Question 1. verse 2. What meaneth this that the Lord putteth difference between the beasts, calling some clean, and some unclean, seeing that they were all created good, and therefore clean? And how was the same distinction observed of Noah?  
GOD in the Creation made all the creatures 
a Gen. 1.31. Arnob. in Psalm. 139. Malus enim per creaturam nec ipse est diabolus.  exceeding good, and nothing evil or unclean among them, neither is there any beast 
b Act. 10.15. Rom. 14.14. 1. Cor. 10.25. Fulgent. de Praedest. cap. 18. Sic Deus rationali creaturae magis voluit inesse bonum, ut etiam infimae creaturae nullum inesset substantialiter malum.  which in his nature or substance is unclean. Nevertheless as he made them all for 
c Gen. 9.2 3. Psalm. 8.6. & 115.16. Ambros. de Noa & Arca cap. 10 Rationis expertia non propter se, sed propter hominem generata sunt animalia.  the special use of man; so also, and that 
d Levit. 11.44.45. Iren. libr. 5. Praedixit autem figuraliter omnia haec lex de animalibus delineans hominem. Qui in patrem & filium per filem firmiter faciunt, haec est enim firmitat eorum quae duplici sunt ungula: & eloquia Dei meditantur die & nocte, uti operibus bonis adornentur: hac est enim ruminantium virtus.  only for his use, he doth distinguish them. He taught the Israelites this doctrine, and showed 
e Levit. 11.1. Deut. 14.4. etc.  them the difference between the clean beasts, and unclean: but it was 
f justin. Martyr. Dial. cum Triffon.  etiam inter edendum & bibendum ob oculos vobis versaretur Deus.  for their instruction and furtherance in faith, not for the nature of the beasts, or any evil property inherent in them, which the Lord himself doth signify when as he saith; not these are unclean, but these shall be unclean unto you. The swine was called unclean 
g Levit. 11.7.  because he cheweth not the end, which is not 
h August. contr. Faustum. lib. 6. cap. 7. Immundum quip illud animal in lege positum est, quod non ruminet: non autem hoc eius vitium sed natura est. Sunt autem homines, qui per hoc animal significantur immundi, proprio vitio non natura, quicunque libenter audiunt verba sapientiae, postea de his omnino non cogitant.  a fault, but nature in the beast: but because men do imitate 
i Psal. 32.9. 2. Pet. 2.22.  or rather exceed their beastly qualities, he 
k Tertul. lib. de Cibis judaic. Proficere autem poterant, intellecto plus in hominibus vitia sugienda, quae lex damnasset etiam in pecoribus. Nam quando irrationale animal ob aliquid ●eijcitur, magis illud ipsum in eo qui rationalis est homine damnatur.  showeth the beasts, as examples unto men, and condemneth them for warning sake, which otherwise in their nature are 
l 1. Tim. 4.4. Tertul. lib. de Cibis judaic. Credendun est, quicquid est à Deo institu●um, mundum esse; & ipsa instit●tionis author●tate purgation, neque culpandum, ne in authorem culpae revocetur.  clean and good. Furthermore the Lord would make this difference 
m Iust. n. Martyr. Dial●●. ●um Triffon.  vobis ob oculos versaretur Deus, promptis admodum & proclutibus ad deficiendum à notione eius: prout Moses quoque inquit: edit jacob & saturatus est, & impineuatu●, & recal●itrauit dilectus. Deut. 32.  for the practice of obedience, as he 
n Gen. 2.17.  forbade Adam the tree of knowledge. Also 
o Tertul in Martion. lib. 2.  si lex aliquid d●cibi●●●trahit, & immunda pronunciat animalia, quae aliquando benedicta sunt, consilium exerc●nd●●onti●entiae intelli e, & fraer●os impositos illi ●ule acnosce, quae cum panem ederet ●n●elor●m, cucumbers & p●po●e, Ae●●●tiorum deside●●●at.  to put a bridle to the unruly appetite of men, he required thereby temperance, and frugality in meats. Again, by sparingness of food to 
p Tertul. ibid. Proinde ut pecuniae ardour res● ingueretur ex part ●ua de victus necessitate causatur, pr●ti●sorum ciborum ambitio detracta est. Hieron. contr loum lib. 2. T●lle epularum 〈◊〉 bidinis luxu●i●m, nemo quaeret divitias.  quench the thirst and desire of money, 
q 1. Tim. 6.10.  the root of evil; and perhaps no less to 
r Tertul. contr. Mar●ion lib. 2.  facilius homo ad ●e●unandum Deo formaretur, paucis & non gloriosi 〈◊〉 assu● sectu●, & nihil de lantioribus esu i●●rus. Basil. Hom. de iciunio. Chrysostom. Hom. 1. in Gen. Paul●ti n inducebantur, neque delicijs va are permittebantur.  lead them as it were to the use of fasting, wherein they were commanded to humble their souls. But chief to stir up their 
s Iren. libr. 4. cap. 28. Praestruens eos perseverare & servire Deo. per ea quae erant secunda ad prima advocans. Calu. in Leuit. 20 25. Atque haec ratio diligenter notanda est, discrimen inter Cibos illis proponi ut puritati studeant.  zeal, to maintain the purity of true religion, he perpetually 
t Gen 15.9. Levit. 1.2. ex analogia.  forbade certain creatures to be offered, & that no more should be had in use of religion, than God allowed for that purpose. And lastly, to confirm their 
u Deut. 8.3.4.5. Psal. 145.13. & 123.2.  daily expectation of his fatherly protection, who when he in a sort withdraweth the abundance of the earth, because it pleaseth him; yet he sendeth store of 
x Psalm. 78.25. The food of Angels in stead of the food of Egypt.  better things in place, & addeth his promise thereunto: I 
y Levit 26.5. Heb. 13.5.  will not leave thee, nor forsake thee. We read indeed, that this was seriously commanded to the Israelites, and every creature 
z Levit. 11.3. etc.  diligently described, to the end they might perfectly know the difference: but no such commandment is remembered to be laid upon the fathers, before the days of Moses; neither is it likely that 
a Gen. 9.3. justin. Mart. Dialog. cum Triff.  any such was given. Wherefore it may be doubted, through this difference which the Lord maketh here to Noah, whether some creatures were not by nature in themselves unclean, seeing the same distinction of cleanness is not made in respect of food (of which none were as yet permitted to be eaten) but only for the use of sacrifice. Which objection is 
b Gen. 1.31. Act. 10.15. Rom. 14.14. 1. Tim. 4.4.  fully answered by the word of God: wherein is plainly taught, that all the creatures in themselves are good, and none to be esteemed polluted or unclean: neither is the reason in any sort available to prove it otherwise; for neither did that limitation of beasts for sacrifice, make the nature of the rest unclean, which were not permitted to be offered: neither doth the Lord at this time make this difference 
c Contra. Lyraenum in Gen. & Perer. in Gen. T●m. 2. lib. 11. Disp. 2. Non igitur quantum ad cibum sed tantummodo quantum ad ritum & usum sacrificiorum.  only in respect of sacrifice, although the eating of flesh were not yet allowed; but also 
d Chrysost. Hom. 24. in Gen. Considera quomodo in nonnullis locis, ab aliquibus abstinent aliqui ut immundis, & non probati●ali●●●●illi● ipsis vescuntur, consuctudine se ad hoc ind●cente: sic & tunc quoque erat.  in respect of eating flesh, which shortly after he did purpose to permit, in which men by natural instinct, & the very guide of sense & reason, do 
e As we make difference between beef & horse flesh, between Coneys and Cats, between Hares and Foxes without a schoolem ister.  discern of beasts, which are good for meat, & do count the rest as it were unclean. But one will say, it was hard for Noah to know the difference of the flesh of beasts, which never tasted any: & for us as hard to know, which he accounted good for meat, seeing in respect of the situation of countries, & the 
f For the constitution of men's bodies, followeth greatly the quality of the air in which they live: in which respect Galen was wont to say that he prescribed diet no more to Germans and Britain's, than to Lions & Bears, viz. because of the difference of their country, from theirs to whom he prescribed.  qualities of men's bodies in regard thereof; of creatures few or none there are upon the earth, which may be 
g The inestimable goodness and wisdom of God's providence is manifest in this.  thought unwholesome for the use of food. For it is not of light or vain authority, but affirmed unto us by many witnesses, that the 
h Hieron. contra jovinian. Arabes & Saraceni, & omnis eremi barbaria, camelorum lact & carnibus vivit, quia huiusmodi animal pro temperie & sterilitate regionum facile apud eos & gignitur & nutritur.  Arabians feed on Camel's flesh: the 
i Which even by the law of Moses were counted clean, Leuit. 11.21.22. and were john Baptists common food, Matth. 3. and yet of us they are esteemed unclean, loathsome and unwholesome. Hieron. contra jovin. lib. 2. Orientales locustis vesci moris est. Strabo de situ orb. lib. 16. Vinunt ex locustic, quas verni Libes & Zephiri vehementius flautes, in ea loca compellunt. Item Plutarch. in Sympos. Aristoph. in Acarnens. Plin. & alij.  people of the East, and of Libya, on Grasshoppers: the 
k Hieron. contra jovin. lib. 2. Asri etiam lacertis viridibus vesci soleant.  Syrians and Africans, have Lizards or Neuts for dainty fare: those of 
l Hieron. ibid. In Ponto & Phrygia vermes albos & obesos, qui nigello capito sunt, & nascuntur in lignorum carry pro magnis redditibus pater familias exigit.  Pontus and Phrygia count worms that breed in rottenness of trees as delicate: the 
m Hieron. ibid. Sarmatae, Quadi, Vandali, & innumerabiles aliae gentes equorum & vulpium carnibus delectantur.  Sarmatians and Vandals feed on horses and wolves: the Nomads 
n 
Sallust. in Bello Ingur●h. Getuli & Libes, queis cibus erat caro ferina atque humi pabulum uti pecoribus.  
Strabo de Situ Orb. lib. 16. Beyond the city Sabe, is the city Daraba where they hunt Elephants, and those do dwell which do eat Elephants: their manner of hunting is in this sort. When an herd cometh in the woods, they espy them from the top of some tree, then cometh one privily behind them (for none so great a multitude dareth to set upon them) and suddenly cutteth the sinews of the hindmost. Other shoot at them with arrows dipped in the blood of a Serpent Other also do mark out that tree where against the Elephant doth use to rest; and cutting it half in sunder on the contrary side, when the beast cometh to lean against it again, he falleth over with the tree and all: then, for that he cannot rise again, because the legs of Elephants are of one bone without joints, and cannot be bended, they come down which have watched him, and do hue him to pieces.   of afric, on lions and bears: the 
o Plin. lib. 6. cap. 10. Hieron. lib. 2. cont. jovin. Sylli cro●odilis terrenis vesci soleant. Strabo de situ orb. lib. 17.  Egyptians on crocodiles: the 
p Plin. lib. 6. cap. 39 Quos Ophiophagos vocat: alios Galenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Indians on serpents. Seeing therefore as yet 
q Tertul. lib de cibis Iudaici●. Postea usus carnium accessit, divina gratia humanis necessitatibus competentia ciborum genera oportunit temporibus porrigente. etc.  no liberty was given of eating the flesh of any creature, which when it was permitted, was given without restraint, whereby all creatures were lawful to be eaten, and few can be named, which were not 
r As appeareth by testimony, and also by experience.  received unto food; of which, this or that kind 
s Chrysostom. Hom. in Gen. 24. Considera quomodo, etc. Hierom. contra jovin. lib. 2. Compelle Phrygen & Ponticum ut locustam comedat, nefas putabit. Coge Syrum & Arabem ut vermes ponticos glutiat: ita eos despiciet, ut muscas & millepedas & lacertos.  which to one was clean, to another nation was counted as unclean; how can it be discerned, which in this place are counted clean, and received by seven into the Ark? To this is answered: that by the name of clean beasts, 
t Theodoret. qurst. in Gen. 50. Nam cum hominibus esses permissurus manducare carnes, & homines pij sacrificature essent illis, maiorem numerum mundorum animalium custodiri jussit. Beda has esse species asserit quae judaeis postea mundae habebantur.  are meant the same which afterward were permitted to the jews to eat: which is manifest, both because 
u Gen. 15.9 & 22.13.  those kinds were ever counted clean for sacrifice; and also if any other had been meant, then were 
x Levit. 11.1.  afterward expressed by name in Scripture, the holy Ghost would doubtless have described them, either by their names or properties, for the better understanding of the Church. And Noah did well perceive the meaning of this distinction, both 
y Chrys. in Gen. 27 Quia Deus qui praeceperat, idem & scire ea manifesta fecit.  because he which gave this difference, taught him the meaning of the same; and also by natural judgement, 
z Chrysostom. Hom. in Gen. 24. Qua de causa (dic oro) asinum immundum censemus quamu●● le●uminibus tantum pascatur, alia autem qua●●upedia cibo convenientia putamus, etiamsi immundo paescantur alimento.  knowing what beasts were more convenient for food than other. Neither needed he to have respect to all places of the world, but only to those beasts, which were most 
a Sic & Glossa vulg. Immunda vocat quae homini non adeo fuerunt necessaria, & horum numerum restrictiorem fuisse dicit.  necessary, most profitable, and most 
b Such as the ceremonial law adjudged clean. Ergo, God gave unto the Israelites the best & most profitable, the rest which were prohibited were not so necessary, yea not necessary for that people and that time.  generally to be used of the world, having principal regard unto the place wherein he lived, which is 
c For there Adam both lived, and died: as Origen would teach by tradition, in Matth. tract. 35. Venit ad me traditio, etc. & Hieron. epist. ad Marcell. Mensuran charitas, etc. Item ad Eustochium virgin. Epitaph. Paulae. & August. Serm. de temp. 71. buried either in Caluarie or in Hebron. It may be true, but it is not necessary to be believed.  thought to be the land after given for possession unto Abraham, or at least wise, not far distant from the same. So that this difference here made of beasts, is in respect of 
d Theodoret. quest. in Gen. 50. Nam cum hominibus esset permissurus, etc.  conveniency of food, not only for religious sacrifice; and their uncleanness which the Scripture speaketh of, to be esteemed 
e Caluin. in Leuit. 11.1. Tenendum est, sanctos ante legem dictant naturae sensu, sponte refugisse quosdam cibos: sicut hody nemo lupos aut leones venabitur ad carnes eorum edendas.  unsavorines, or hardness of their flesh, not any defect in the goodness of their kind. Wherefore those that for 
f Sicut Marcionitae, Gnostici, & Manichaei. Epiphan. Haeres. 42. Docet enim hic animatis non vesci, pronuncians esse judicij eos qui carnem edunt, velut qui animam edunt. August. de morib. Manichaeorum lib. 2. cap. 17. Homicidium vos dicitis occidere animalia.  religions sake, count beasts unclean; or under any colour of authority of holy Scripture, command abstinence from meats, for conscience sake, and not for civil uses 
g This difference is to be understood between the Prince's laws and the Popish canons concerning fasting and abstinence from meats. The civil Magistrate forbiddeth flesh, not for conscience of days and times, but for the increase of the creatures and benefit of the public wealth: he that heareth him not, resisteth the ordinance of God: the other forbiddeth them as unclean, or for conscience sake (when as yet they are not by God's law forbidden, but so far forth as they are forbidden by the Magistrate, whom men ought in conscience to obey) albeit they confess they are not forbidden by the law of God, but by the Church. Bellarm. Tom. 3. contr. 3. part. 3. lib. 2. cap. 4. Non alia de causa nisi quia placuit Ecclesia prohibere. Idem cap. 7. Sententia communis totius Ecclesiae Catholicae; quae legibus ieiuniorum obligari homines in conscientia docet.  only; as 
h Herodot. in Clio. Babylomorum tres sunt family, quae nullo alio nisi piscibus victitant. joseph. Antiq. lib. 18. cap. 2.  the Babylonians and jewish hypocrites were wont to do from flesh, the 
i Euseb. de praeparat. evang. lib. 6.  Indians from fish, the 
k Laert. lib. 8. in vitae Pythagorae. Cic. de divin. lib. 1.  Pythagorians from beans and pease, the 
l Ex decret. Gregor. 1. Pape. & Gratian. distinct. 5. de consecrat. Diebus Sabbatorum. Item. Monacho carnem gustare non licet. Mantuan. Faster. lib. 2. Polidor Virgil. de invent. lib. 6. cap. 6. Cum ieiunamur primùm à carne; & à quocunque ciborum genere quod sapiat carnem, sicut sunt lac, cascus, ona, authore diuo Gregorio, abstinendum est. Idem faciunt & Turci, Alcoran. cap. 2.  papists in their holy 
m Concil. Moguntin. cap. 34. De quatuor temporibus obseruandis. Ember days. Respons. Nicholas. 1. Papae ad consult. Bulgar. cap. 4. Tom. Concil. 3. Quadragesimali videlicer tempore, item 4. temporibus, sexta seria omnis hebdomadae, & in cunctis vigilijs insignium festivitatum, à carnium usu cessandum: qui verò dicbus quadragessimae esum carnium praesumpserit attentare, non solum reus erit resurrectionis Dominicae, verum etiam alienus ab eiusdem diei sancta communione. Concil. Toletan. 8. cap. 9  times from butter, cheese, eggs, milk and flesh: they do 
n Sueton lib. 4. cap. 26. Non nunquam horreis praeclusis, populo samem indixit.  with Caligula, proclaim a famine without a scarcity, by shutting up men's barns and store, and by their traditions 
o 1. Tim. 4.1.3. Ignat. ad Philadelph. Si quis Deum & Christum confiteatur, & cibos aliquos immundos putet, talis apostatam illum draconem in se habitantem sovet. Concil. Gangrenes. can. 2. Si quis carnem manducantem ex fide, cum religione, praeter sanguinem, & idolo immolatum & suffocatum, crediderit condemnandum, tanquam spem non habentem, qui eas manducat; anathema sit. Prosper. de vita contemplate. lib 2. cap. 17. Primasius in Epist. ad Rom. cap. 14. De jeiunio non est lex posita. Theodoret. Epitome. divin. dogmat. cap. vlt. De abstinentia à vino aut ab esu carnium, etc. eiusdem abstinentiam non similiter ac haretici amplectimur: nam neque Ecclesia, eorum prohibet participationem: Et ideo alij permissis à lege bonis securi fruimur. alij verò ab ijs abstinent; nullus autem qui sapit & recte sentit, condemnat eum qui comedit. Et hoc ex Apostoli legibus probat oportere.  transgress God's ordinance.   

Question 2. verse 2. Wherefore the Lord commanded Noah, to receive the beasts into the Ark, & why there were preserved more of the clean beasts then of the unclean: also how many of every sort did enter?  
THe cause is manifest, and expressed in the text: 
a Vers. 3.  to keep seed alive upon the earth. Such was the fierceness of the wrath of God, against the sins of that wicked world, as that the Lord, when he was constrained to take vengeance of their ungodliness, could not 
b Chrysostom. Hom. in Gen. 17. Et merito, nam quia propter hominem producta (terra) est, ideo & propter hominem maledicta. etc. Ambros. de Noa & Arca. cap. 10. rationes reddit. 1. Sicut in bello cum imperator ab hoste occiditur, commoritur eius exercitus, sic justè cum periret homo, etc. 2. Sicut cum caput inter membra moritur, omnia commori necesse est. 3. Quia non propter se, sed propter hominem: ergo cum deleretur homo, convenient erat, ut pari delerentur occasu.  in justice but punish the unreasonable creatures for their sakes, 
c Lactan. lib 2. cap 11. Alia nimirum ad ci●o●, alia ad vestimenta, etc. Cicer. Tus●ul. quaest. li●r. 1.  which were created for their use, as though they had been partakers of their offences. But forasmuch as the Lord was determined not utterly to destroy the race of man 
d Matth. 24.22.  for his Elect sake, and the coming of our Saviour in the flesh: it was also necessary, that a seed of the creatures should be reserved, that the use of them might remain to man. And although the Lord were able, as at the first, with the breath of his mouth to have again created them, yet being created already 
e Gen. 1.31.  exceeding good, in their several kind, it was more convenient 
f Num●. 14.16.  for the honour of their creator, that in their first creation they should not wholly perish. And sith that the preserving of the creatures was only to keep seed alive, it is unnecessary to demand, whether of every kind of creature, there were some preserved in the Ark, seeing that it is manifest that some creatures needed not such preservation for generation sake. For of Fishes (which were 
g Vers. 22.  not destroyed, either because they were 
h Author. de Mirab. Sacra Scrip. in oper. August. libr. 1. cap. 4. Aquatilia enim maledicti vindictae non suc●umbunt, quia in maledictionis participatione non sunt: & non participant, quia non sunt terrae participes, quae maledicta fuit. Terra autem non aqua maledicta, quia Adam haius non illiu● fructum vetitum comedit: Ista ratio an satis valida sit, lector viderit; & num aquam & coelos sub terrae nomine maledixerit, quaerat à Scriptures, 2. Pet. 3.7. ab experientia, & à nostris, cap. 3. quast. 13.  farther separat from the sins of men, as it were divided from them by the element of waters, or for some other cause in the good pleasure of the Lord) it was utterly needless to preserve any in the Ark, as also of such creatures which live as well 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ancipites bestiae, idem. de mirab. libr 1. cap. 4. August. de civit. Dei lib. 15. cap. 27. Non fuerat necesse conseruare in Arca, quae possent in aquis vivere, non solum mersa sicut pisces, verum etiam supernatantia ut multa alites.  in the water as on the land, as Otters, sea wolves, water souls, and water serpents, and if there be any other of the same condition: so likewise of those that do not breed by generation, as 
k Which are not bred in their own kind, as we shall (God willing) show more at large in the 36. chapter, notwithstanding which, report is that Mules do sometime breed, as Sueton. in vit. Galbae. cap. 4. but it is counted a matter of great admiration. Theophrastus affirmeth, they do ordinarily bring forth in Syria: Of flies, etc. Aristotle writeth, Histor. animal. libr. 6. cap. 19 and our own experience showeth sufficiently.  mules, flies, and certain kinds 
l Plutarch avoucheth, that sometime they are bred of the ●arrow of men. Baptista Deo in vit. Mar●ini. ●. Pap. reporteth, that a great serpent was found in a sepulchre of stone so close, as that by no means he might seem to take air.  of serpents, which being wholly perished might be restored in other creatures 
m As Mules are engendered of an Horse and a she Ass: which is commonly known.  which were preserved. But of those creatures which proceed by generation, and have their whole abode upon the dry land, it is thought of some not possible, that they should be gathered together in the Ark, that they could be together preserved in the same, or that the Ark was sufficient to contain so many creatures. For answer whereunto, we are first to observe out of the text, that the Lord doth not lay that labour upon Noah, to take all these beasts and fowls, and to keep them in the Ark, but 
n Gen 6.19. & 7.3. August. de civit. Dei lib. 15. cap. 23 Non ea Noe capta intromittebat, sed venientia & intrantia admittebat. Ad hoc enim vales quod dictum est, intrabunt ad te: non scriicet industria hominis, sed Dei nutu.  only to give them entrance at their coming, which came unto him of their own accord. So that it was the mighty power of God, which at the first created them, that gathered them together unto Noah; and the faith of Noah was an instrument of much more value, than all the nets and toils, that might be thought sufficient. And 
o Caluin. in Gen. 7.  the same instinct of the will of God was it, that made the beasts return unto the 
p Isai. 11.6. Basil. Hexam. Hom. 11. Etiam vultures cygnorum more vivebant, etc. Beda & Alij.  lenity of their first creation, so that the fiercest of them, meekly, not only submitted themselves to Noah, and received the 
q Gen. 6.21.  food at his hands which he gave unto them, but also suffered the most weak in other kind, to remain beside them without hurt or fear. And no marvel if we look into the original of them, which were not created 
r Prou. 16.4. Basil. Hexam. 11. Nobis enim & bestijs, & volatilibus coeli, & omnibus feris, terrae fructus dati sunt; atque hec omnia animantia legi naturae subiecta fructibus nutriebantur.  to devour one another, but to glorify the Lord, as now most notably in the Ark they do, and to do service unto men, wherein it is only the sins of man that hath caused them 
s Basil. Hexam. 11. Postquam autem homo dietam transgressus est, permisit dominus ut carnibus vescerentur. Hac permissione, etiam reliqua animalia libertatem edendi acceperunt; ex illo tempore de caetero cruda vorat Leo, ex illo vultures expectant morticinia. Damascen. Orthodox. libr. 2. cap. 10. Omnia ante transgressionem homini subdita, & ad manum parentia erant.  so greatly to degenerate. But was not the Ark of sufficient measure to contain them? Who can look with indifferent judgement in to the description of the same, and so affirm? Apelles that infamous heretic, grossly blasphemed 
t Origen. in Gen. Hom. 2. Apelles dum assignare cupit scripta Mosi nihil in se divinae sapientiae, nihilque operis sancti spiritus continere; exagitat huiusmodi dicta, & dicit, nullo modo fieri potuisse, ut tam breve spatium tot animalium genera eorumque cibos qui per totum annum sufficerent, capere potuisset.  this place of Scripture, nouncing both his faith, and the truth of this history; and to set a colour upon his blasphemy, would needs understand the text of a double number, as though fourteen of the clean beasts, and four of every other kind had been said to be received: which also 
u justin. Mart. in quaest. Orthodox q. 43. Verius locutus est, qui quatuor & quatuordecim, etc. Origen. Hom. 2. in Gen. Contra Apellem disputans, in numero non contradicit. Lira. in Gen. 7. Oleaster in Gen. in eodem consentiunt.  some other writers have been deceived in. And to answer this objection, some 
x Origen. Hom. 2. in Gen. Atebant saptentes viri & hebraicarum traditionum gnari, quod Moses, qui vs de eo Scriptura testatur, omni sapientia Aegyptiorum fuerat eruditus, secundum artem Geometricam, quam praecipuè Aegyptij callent cubitorum numerum hoc loco posuisse: apud Geometras enim secundum eam rationem quae apud eos virtus vocatur, ex solido vel quadrato vel in sex cubitos unus deputatur. August. de civit. Dei lib. 15. cap. 27. Origenes non ineleganter astruxit. etc. Idem in Gen. quest. 4.  interpreters would understand, these cubits to be Geometrical, containing six cubits of common measure: other, 
y Hugo de St. Victore. libr. de Arca Noae. Quasi cubitum sacrum, an't quod viridicitur. Deut. 3.11.  that they did contain the double, or one & an half of common cubits. But the Scripture doth not warrant such exposition, but 
z For what a monster had Og been and Goliath, and the rest, if the Scripture had spoken of any such double or six fold measure, and not of common Cubits? Notwithstanding, we must remember, that the standing measure of a cubit, did something differ, like as our English measures do in divers places. Herodot. in Clio. calleth one the Regius cubitus, the King's cubit, which said he, was three inches longer than the common cubit. Likewise in Euterpe, he maketh mention of the cubit of Egypt and of Sa●os, Vitruu. lib. 3. cap. 1. saith the cubit consisteth of six hand breadths or four and twenty inches, wherein he scarcely agreeth with our measure or with himself.  rather withstand it; neither is there any cause why we should suppose them to be of greater measure then common cubits are esteemed, 
a Namque tribus granis digitus formabitur unus, ter simul in palmo digitus, quater in pede palmus, tresque pede● passum faciunt, cubitus semipassum. In our common English measures, three barley corns make an inch, three inches an hand breadth, four hand breadthes a foot, three foot a pace, one and an half a cubit, and two cubits a pace. A cubit properly taken, is the measure between the uttermost point of the elbow & the top of the middle finger. Isodor. li. 11. Cubitus articulus brachij in quo homines cubare solent. In the sanctuary, it was of the largest, and a standing measure.  that is to say, of half a yard, or a foot and a half, which is eighteen inches of our measure: saving that it is not unconsonant to truth, that the bodies of men 
b August. de civit. Dei lib. 15. cap. 9 Ita quip non credunt, etiam magnitudines corporum long ampliores tunc fuisse quam nunc sunt. Cyprian. lib. ad Demetrian. Qua in part illud primo loco scire debes, senuisse iam mundum, nec illis viribus stare quibus prius steterat, nec vigore & robore eo valere quo antea pravalebat. Non hieme nutriendit seminibus tantaimbrium copia est, non frugibus aestate torrendis solis tanta flagrantia est. etc.  in those times were greater than now they are, and therefore the common measure of a cubit, was also greater. But concerning the number of every sort to be received, the text is manifest: of every clean beast thou shalt take unto thee (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. shibegnah, shibegnah) seven, seven, that is (as we in English use to speak) seven of one sort, and seven of another; or of every kind or sort seven, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ish ve isheto) a male & a female; & of unclean beasts (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high shenaijin) one pair or couple, one male, & one female: wherefore undoubtedly by the express words of Scripture, and the consent of the chief interpreters, there were but two of every kind, except of the clean beasts, whereof were seven. Furthermore the measure expressed of the Ark, convinceth that it was abundantly sufficient to contain all the creatures that were to be received, and their food (if need had been) for many years. The length thereof three hundredth cubits (which was five times the length 
d 1. King 6.2.  of the temple of Solomon) and the breadth thereof fifty cubits, which being joined together do make of square measure by the common rules of Art, fifteen thousand cubits. Besides this, it contained in the height thereof, three floors or rooms, in regard whereof it was three times as capable of the creatures, containing thrice the measure of the lowest room, that is, if account be rightly made in the whole, five and forty thousand cubits, and every several room contained ten 
e Except only the thickness of the floor between the several rooms.  cubits, or fifteen foot in height. How 
f As Appelles on the one side would not believe this history, because in his judgement the Ark was too little, & not capable of so many creatures: so contrariwise Celsus would not receive it, because he esteemed the measure of the Ark to be so great, as that it could not by man's industry be builded. We have at this day (I fear) Apellites, we have also Celsians, whom if reverence of scripture will not move, it is in vain to move with arguments. Yet Origen doth answer thus: Cont. Cells. lib. 4. Quid enim absurdi est, cum centum annis fabricata dicatur: an non mirandum opisicis ingenium, etc. An non merandum, introducta omnium generum seminar●a per Dei providentiam? Item A●gust. d civit. Dei, lib. 15. cap. 27. Quod disputant tantae. etc. Whereas some dispute that an Ark of so great measure could not be reared up, they do but foolishly cavil, sith that they know that huge Cities have been builded, neither have regard to the hundredth years wherein it was in building.  senseless then was that Appelles, to say the Ark was not great enough for four Elephants? & how blasphemous is that 
g The true Berosus was a most ancient Heathen writer of great authority; as appeareth by josephus. Antiq. lib. 1. cap. 4. etc. Euseb. de demonstrat evang. & in Chron. Hieron in Dan. c 5. Berosus qui Chaldaeam scripsit historiam, & josephus qui Berosunt secutus est: ● this writings being long ago lost, one Annius of Viterbium, forged a pamphlet under the name of Berosus; wherein he writeth that No being one of the Giants of those days, foresaw the flood by skill in Astronomy, and prepared the Ark. But the same is impious and blasphemous, sacrilegiously contradicting the sacred Scripture.  forged fable of Berosus, which affirmeth that this so great a work was devised, and framed, and finished, by the only wisdom of Noah, & 
g For indeed he could have no more foreknowledge of the flood by the stars, than Atheists shall have of the second coming of our Saviour.  direction of the stars; whereas in deed it was passed the wisdom of a mortal man, to find out such a work; neither was ever such a building seen upon the waters; it was passed the reason of man to know the necessity of such a work, past the providence of man so well to provide for so many creatures, and past the power of man to guide it in the water, safe from 
h August. de ciu. Dei. lib ●5. cap. 27. Area fabricatur, quam n●llu● in mare mittat tonatus hominum, sed levet unda 〈◊〉 venerit naturali ord ne pōde●●●; magisque divina provi dentia, quam humana prudentia natantem gubernet, ne incurrat ubicunque naufragium.  shipwreck. And concerning the number of the creatures therein to be preserved: It is found among the 
i Plin. lib. 10. Histor. nat. Gesnerus de Animalibus. Of which, the fowls & creeping things would require no great room: of the beasts, no above forty kinds, do so greatly exceed the residue.  learned, that there are not known to be of beasts and creeping things, above the number of one hundred and fifty kinds, & of likelihood they are not many nor great that are not known. How easily night they be ranged in such a space, though they were double in number, as in deed they were, & though the fowls were preserved and placed by them, and of every clean beast & foul, there were seven in the Ark, and as much 
k Origen in Gen. Homil. 2. supposeth that there were beasts also brought into the Ark, for to be devoured of the ravenous beasts as their food: but Augustine thinketh otherwise, that ravenous beasts for that time, fed on herbs, or hay, as at the beginning: Quid e●go (inquit) mirum si vir ille sapiens & justus, etiam divinitus admonitus quid cuique congrueret sine carnibus, aptam cuique gèneri alemoniam praeparavit & recendidit? Quid est autem quod vesci non cogere● Pa●●●● aut quid non suave & salubre facero posset Deus? What could not hunger compel them? what could not God make sweet?  of every kind of food, as was sufficient for them all? Some one will ask, seeing these creatures were kept to preserve seed alive, wherefore that seventh beast was kept, seeing he remained without a fellow? Perhaps to fill up the number of seven, which is 
l Ambros. de Noa & Area, cap. 12. Et ideo virgo dicitur quia nihil ex se general.  called the virgin number, 
m Clemens Alexand. Strom. 6. Aliorum referens potius quam suam sententiam. Origen. in Gen. Hom. 2. & in Exod Hom. 9 Euseb. de praeparat. evang. lib. 13. cap. 7. Ambros. lib. de Noa & Arca, cap. 12. Quia mundus & sacer septimus numerus. August. de Gen. cont. Manich. lib. 1. cap. 13. Beda in Hexam. & alij.  a mystical number, a holy number, a number of perfection, and so much regarded by writers both ecclesiastical, & 
n Philo judaeus lib. de opific. Mundi. Solon apud Clement. Alexand. Strom. 6. Infans septenos posiquam compleveris annos. Hermippus Beritus lib. de Septenar. apud eundem. Varro lib. 1. Hebdomadis apud Gellium, lib. 3. cap. 10. Irenaeus lib. 2. cap. 19 Valentinianos aijs suae haereseos infectus, quod in numeris essent superstitiosi. Quod autem velins in numeros transferre universum, hoc à Pythagoricis acceperuns. Primum enim hi initium omnium numeros substi●uerunt, & initium ipsorum, parem & imparem. etc.  profane. Concerning which observation Chrysostome giveth this godly answer. Many (saith 
o Chrysostom. Hom. in Gen. 24. Multi enim varias de ijs fabulas narrant, & hinc occasione sumpta obseruationes numerorum ostendunt. As non obseruatio, sed intempestiva hominum curiositas talia fingere molitur, unde & multae haereses orta. etc.  he) do tell divers fables of the number of seven, & taking occasion from hence, do set forth observations of number. But it is not observation but the untimely curiosity of men, that endeavoureth to feign such things, from whence many heresies have sprung. For we find often (in the Scriptures) 
p Luc. 10.1. Mat. 21.1. Marc. 14.13.  the number of two observed, the number of 
q Matth. 10.2.  twelve, and 
r The four Gospels, the four beasts, revel. 4.  four: whereof it is in waste, to put your charity in memory, who are sufficiently instructed to stop your ears against such curious sayings. Wherefore not for the number sake, but for the worship of the Lord this number was fulfilled. For as the number of six was fulfilled for the benefit of Noah & his family, for his necessary clothing 
s unde iumentum, à invando dictum est, sive arando sive onera portando Isidor. lib. 12. c. 1. vel à iungendo Nonius Marcel. de propriet. Serm. cap. 1.  or help in his labours, or for his food when it was permitted 
t Gen. 9.3. justin. Mart. dialog. cum Triffon.  him to eat of the flesh of them that were convenient for food: so the seventh beast was kept for 
u Chrysost. Hom. in Gen. 24. Ne hoc faciendo mutilaret paria.  sacrifice, which Noah did diligently 
x Gen 8.2.  perform, after he escaped the danger of the waters. Obser. 1. The word and promises of God 
y Deut 6.7.8. Psal. 94.18.19. & 119.97. Act. 13.42.  are often to be read, heard, and continually to be meditated of us in this life, lest we should faint in the manifold temptations of the world; for which cause the Lord doth so 
z Gen. 6.18. & 7.1.4.  often repeat to Noah the promise of his preservation, and that his labour should not be in vain. secondly, it is the 
a Levit. 26.6.22. Deut. 32.24. Aristot. Histor. Animal. lib. 6. c. 31. Rarum est leonis genus, nec multis nascitur locis, sed totius Europaea part solum, quae inter Acheloum amnem & Nessum est. Leones terrae Syriae quinquies in vita pariunt, deinde steriles degunt.  special providence of God, that the number of the clean and profitable beasts, doth far exceed those that be devouring & hurtful. thirdly, the Lord doth change and rule the heart 
b Prou. 21.1. & 16.17  of man and 
c job. 5.23.  beast, and maketh (for his children sake) 
d Isai. 11.7.8.9. Dan. 6.20.22.  the hearts of wolves, as lambs; and for the wickedness of men 
e Exod. 8.6.24.  the weakness of flies to be revengers of his covenant. fourthly, great and magnificent buildings 
f 2. Sam. 5.9. 1. King. 7.2.  are not disallowed of the Lord, 
g Such as are her majesties Navy Royal, for the defence of the Commonwealth; Churches well garnished or goodly built for the setting forth of Religion; Princely houses for the honour of Nobility: but such as exceed their measure, or are built for lasciviousness, ambition, or vainglory, are condemned and threatened in the Scripture, and often manifestly punished, Isai. 5.8.9. jere. 22.13.14. etc.  so they tend unto the glory of the Lord, and profit of his Church. fiftly, the godly do increase in knowledge by the often 
h Mat. 13.36.37. etc. joh. 16.28.30. 2. Tim 2 25.21. & 4.2  hearing of the word, forasmuch as the Lord by himself and by his ministers, by often teaching, doth amplify and explain the doctrine: as here the Lord instructeth Noah, 
i Gen. 6.19. August. quast. in Gen 8 Hoc resertur non ad numerum murdorum vel immundorum animalium, sed ad msculum & foeminam, quod in omnibus sive mundis sive immundis duo sunt, masculus & foemina.  first of the quality not of the number, two of every sort, afterward the certain number of them, of clean beasts by sevens, of other by couples.   

Question 3. verse 11. To what purpose it is said: In the second month, the seventeenth day of the month the fountains of the great deep were broken up?  
HErein may we behold the diligence of the Scriptures, in describing the month, & the day of the month in which the flood began. This argueth the 
a Isai. 44.7. In this one point, the holy history excelleth all the histories of the heathen, and whatsoever other; in that it was indicted by the holy Ghost, who being present in all places as an eye-witness, can neither deceive, or be deceived.  certain knowledge of the author of this history, not only of the matter, but also of every circumstance thereof. secondly, it doth admonish us that we be 
b Prou. 22.2. Matth. 21.42.43.  diligent to learn, as the Scripture is diligent to teach. thirdly, it declareth, that 
c Basil. Hexam. 10. Otiosum verbum in scriptures ponere, grandis est blasphemia. Hieron. in Ephes. c 3. Singuli sermons, syllabae, apices, punct●, in divinis scripturis plena sunt sensibus. Chrysostom. Hom. in Gen. 18. & 21 Syllaba & apiculios unicus reconditum habet thesaurum.  not a word nor tittle in the Scripture, but is profitable and necessary for our instruction. The month and the day is here described; notwithstanding, there is grown no small dissension among interpreters, which is the month that is here described, and called the second month. There are which 
d Caietan. Comment. in Gen. cap. 7. Perer. in Gen. Tom. 2. lib. 12. Disp. 2.  suppose it to be the second month, not of the common year, but of the life of Noah. But I would demand what end they could assign, why the life of Noah should so exactly be declared. It sufficeth unto the Church of God, to know that he was then old, as having lived six hundred years, but how many more months or days he lived, was nothing necessary. The second month then, was the second of the common year, which year no doubt in the sacred history 
e As the Israelites began the year from their deliverance out of Egypt 1. King. 6.1. and the Christians from the birth of jesus Christ: the Romans from the building of Rome.  doth take his beginning from the creation of the world. But at what season this year began, is not a little doubtful, by reason of the difference thereof, both among the heathen, and in the Church of God: the Egyptians and they 
f joseph. Antiq. lib. 1. cap. 4. Mense secundo, qui Dius à Macedonibus vocatur, ab Hebraeis Marsonane, sic enim Aegpptij distinxerunt annum. Lactant. lib. 1. cap. 6. Aegyptij Mercurium appellant Thoth, à quo apud eos primus anni sui mensis, id est, september, nomen accepit. Hieron. in Ezech. 1. Apud Orientales enim populos post collectionem frugum, & torcularia, cum decimae deferrebantur in templum, October erat primus mensis, & januarius quartus.  of Asia, began the year in harvest, which month we call September: the 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Abab saith Rab. David, properly is the stalk with the ear of corn, of which the month Abib is so called of the Hebrues, because in that month, the corn in that region did come in ear: like as the Romans call April, which partly in name and time answereth to Abib, ab aperiendo terram. Varro de l●ngua Lat. lib. 5. of opening the earth: because then the earth (or the hand of the Lord in the earth, Psal. 104.28.) is opened. Of the Athenians, the same month April is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because then the earth beginneth to wax warm.  Israelites and Arabians, at the spring or March: The 
h Dionys. Halicarnas. lib. 1. Ilium est captum, astate iam vergente, decem & septem diebus ante solintitium aestiwm, octavo die mensis Thargelionis deficientis, quemadmodum Athenienses tempora computant. Sed post solstitium supererant viginti dies qui annum illum complebant.  Athenians and Grecians, in the height of summer which is june: the Romans 
i Macrob. lib. 1. Satur. 3. Plut. in vit. Numae. Primus ab Iano dictus est januarius, qui janus vitam seram atque immitem dicitur immutasse, unde bifrontem fingunt eum, quod aliam ex alia faciem rationemque accomodavit vitae.  in the deep of winter, closing up the old year, and beginning the new, with the month of 
k ovid. Factor. Isiodor. libr. 5. Originum. cap. 23. Quia limbs & ianua sit anni.  januarie. Although every one of these would seem to draw their account, from the original of the world, yet the truth remaineth only with the Church of God. Wherefore to let the heathen pass, and to come unto the Hebrues who were directed by the word of God, the difference as yet remaineth untaken away. For it 
l Exod. 12.2. Levit. 25.9.  appeareth by the Scriptures, that as the affairs of men consist in Ecclesiastical and civil things, so they had a twofold beginning of the year, the one in respect of Sacred uses, which 
m Exod. 12.3.  account began in the month of 
n Exod. 12.2.  Abib, the other in respect of temporal affairs, which began at the end of the sixth month by the first account. Concerning which josephus a learned jew 
o joseph. Antiq. lib. 1. cap. 4. Moses autem Nisan qui est Xanthicus, mensem primum in suis fastis ordinavit, quod per hunc Hebraeos ex Aegypto eduxisset ●eundem etiam omnium quae ad rem divinam pertinerent exordium fecit; alio qui quod ad nundinationes rerum venalium reliquamque dispensationem anni attinet, nihil de pristino ritu innovauit.  affirmeth: that Moses ordained the month Nisan or Abib to be the first month, because that in this month he brought the Israelites out of Egypt, and made it the beginning of the year in all divine and sacred matters: but otherwise in respect of merchandise and matters of sale, and the whole disposition of the year beside, he altered nothing of the former (Egyptian) custom. Wherein josephus (as in many other things) doth violent injury unto the Scripture, and not only to the Scriptures, but even to Moses and the Lord himself. For this ordinance was 
p john. 7.22.  not of Moses, but the Lord commanded it to Moses, and Moses 
q Numb. 12.7.  being faithful in the house of God, declared 
r Exod. 12.21. & 13.3.4.  this ordinance unto the people as from the Lord. And although it was appointed to be unto them 
s Exod. 23.15.  a remembrance of their deliverance out of Egypt, yet was it ordained, they being 
t Exod. 12.1.  as yet in bondage, before the passover was eaten. And the Lord doth most significantly express his ordinance: 
u Exod. 12.2.  this month shall be unto you the beginning of months: it shall be to you the first month of the year; therein 
x Iren. libr. 4. cap. ●0. Cum autem haec justitia & dilectio quae erat erga Deum cessisset in oblivionem & extincta esset in AEgypto. etc.  calling them from the customs and errors of the Egyptians, unto the right knowledge of times, which their fathers and ancestors understood before. Notwithstanding in respect of the 
y When as every man was by the law of God to return to the possession of his inheritance which he had mortgaged, or sold, except to the nearest kinsman of his tribe: Levit. 25.13.16.23.  year of jubilee, & the rest of the land which the Lord commanded, it was necessary, that the term of the year should end with the end of harvest, lest otherwise they should be hindered from reaping the land which they had sown. And for this cause we, although we begin the year at an other season; yet for the most part in matters of tenements & lands, and leases, and revenues, we account the year endeth, at the end of the fruits thereof. This second month therefore was not the second month of the year of jubilee, 
z Lyra. in Gen. cap. 7. Oleaster. in Gen. c. 7. Perer. in Gen. Tom. 1. lib. 1.  as many do determine, for than had it been called the 
a Levit. 25.9.  eight month, and not the second; & if it had differed from the second month of the sacred reckoning, doubtless the holy Ghost would have observed the same; but seeing the contrary is manifest, it remaineth, that that which to the Israelites, by the institution of the Lord, was the second month, was also to Noah the second month: and by consequent, the first month was it, in which 
b Exod. 13.4. Deut. 16.1.  their deliverance was wrought; in which also the Lord 
c Gen. 15.14. Exod. 12.41. Galat. 3.17. August. quaest. in Exod. 47. Ex illa ergo promissione qua vocatus est Abraham & credidit Deo, post quadringentos & triginta annos, factam legem dicit Apostolus (& exijsse ex Aegypto dicit Moses) non ex tempore quo jacob intravit in Egyptians.  forepromised their deliverance unto Abraham; in which 
d Exod. 12.2. Marc. 14.12. etc.  he performed the deliverance of the world by jesus Christ; and the month in which 
e Ambros. Hex. lib. 1. cap. 4. In hoc principio mensium, quo pascha jussu Dei celebrabant judai, coelum & terram fecit Deut. Gitudent. Episc. Brixian. tract. 1. de Pascha observat. Nam veris tempore Deus condidit mundum. Martio enim mense dixit per Mosen Deus: mensis hic vobis initium mensium, primus est in mensibus anni, quem mensem verax utique Deus primum non diceret nisi primus esset: sicut septit●um diem non diceret Sabbatum, nisi Dominicus primus esset. Athanas. libr. quaest. ad Antioch. q. 17. Eodem dicit quo Christus in virgins utero conceptus, in mundi principio Deus creavit Adam. Cyril. Hierosol. Cateches. 14. Damascen. Orthodox. lib. 2. cap. 7. Per solem quatuor temporum versiones immututionesque constituuntur, & prima quidem verna est, in ipsa enim Deus fecit universa. Leo. 1. de pass. Dom. Serm. 5. & 9 Beda lib. de rat. temp. cap. 40. Rabb. Eliezer, etc. And whereas other Rabbins in Bereshith Rabath hold that the world was created in the harvest time, either by the transposition of the letters in the word Bereshith, or because that the herbs and trees were created with ripe fruit: the reason followeth not more, then that it was in harvest when Aaron's Rod budded: neither was it more labour to the Lord to create fruits than trees: lastly, ripe fruit was to continue at all seasons by creation. But let every man enjoy his own opinion (in things indifferent) without contention.  the world was first created; in which man also by transgression stood first in need of a deliverer, and received the first promise of the same. Whereby it is apparent, that the second month here spoken of, was in the season of the year next after it, which the children of Israel were commanded to account the first, and is called of the Scripture 
f 1. King. 6.1.37. Erravit igitur Gauricus in annot. in Ptolom. Alinag. lib. 13. Q●i Hebrae●s ni●il de memsium nominibus, ante captivitatem Babylonis habuisse scribit.  Zif: as the first month was called of the Hebrues 
g Exod. 12.2. & 13.14. Deut. 16.  Abib, of the Chaldees 
h Nehem. 2.1. Hester 3.7. Eliah in Tishbite. Tremel. in Nehem. cap. 2.  Nisan. The first month began 
i And the same is rather to be understood after the ancient Roman computation, then that which we now have, who began the first of March, or the Ideses of March, that day which to us is counted the twelfth of March: on which day the Sun entereth into the first degree of Aries. Which degree in the ancient time, the Sun entered into, the seventh of the Calends of April, that is, about the five or six and twentieth of March: as Ovid truly testifieth, Faster. lib. 3. And so is Vitrunius to be understood, lib. 9 cap. 5. Sol enim cum Arietis signum mit, & partem octavam pervagatur, perficit aequinoctium vernum: i. When the Sun cometh into Aries, and passeth by the eight part or degree thereof, it maketh the equinoctial of the Spring, that is, the Sun doth now pass the eight degree of Aries, at that season wherein it was wont but to enter into Aries & make the Spring: for always the Spring equinoctial was at the entering of the Sun in Aries. To this agreeth Euseb. in Fragm. Omnim. historiae. Theodo●et. quaest. in Exod. 72. Beda lib. de rat. temp. cap. 4. declareth that the world was created, the Israelites delivered, and that Christ suffered the five and twentieth of the month of March.  in the tenth or twelfth of that which we call March (saving that the 
k Hieron. Comment. in Agge. cap. 2. Secundum Lunae cursum, menses variantur apud Hebraeos, ut saepe primus mensis partem Martij possidet, interdum incipit in Aprili.  Hebrew months are movable, according to the courses of the moon) the second at the tenth or twelfth of April, the seventeenth thereof about the last of 
l The certain day cannot truly be determined, unless the years be reckoned, and the variable change of the Moon calculated from the flood.  April or the first of May, by our account. When as the Lord had opened 
m Psal. 145.16.  his hand over all the earth, the same every where abounding 
n For in the East and South countries the fruits are ripe sooner than ours, of which we will speak in another place.  with riches, or with 
o As in England, and such other countries of the North; of which it is said: When May is gone, of all the year the pleasantest time is past.  pleasures: when they were in the midst of their chief delights, and proclaimed peace and safety to themselves, and doubted least of any danger: when their hearts 
p 1. Sam. 25.36.37. 1. Thess. 5.3.  were merry within them, and they lest suspected any change; the wrath of God cometh on them 
q Prou. 1.27. jerem. 18.7. 1. Thess. 5.3. revel. 16.15.  suddenly, and fearful vengeance, which destroyed 
r Luc. 17 27.29.  them all. A most admirable example of the justice of the Lord, 
s Rom. 15.4. 1. Co●. 10.11. Luk 17.30.  continually to be laid before the eyes of this sleepy generation! How great was this destruction, which was universal over all the earth? How miserable, in that they 
t Heb. 12.17. Be not rash, for the residue, but commit the judgement to the Lord.  found no space unto repentance, at the least for the preservation of their bodies? How sudden unto them, that in sixscore year would not be 
u Gen. 6.9. 1. Pet. 3.20. Lut●er in Gen. 7. Probabili●s videtur, circa vernum tempus coepisse dilwium, cum scilicet spe noni anni omnium animi pleni essent.  warned? It taketh them, when of all other times they would least have believed. But on the other side, what a grievous cross was this to Noah, to 
x Cicer. orat. post redit. ad Quiris. Ipsa autem patria dici vix potest, quid charitatis, quod volaptatis habeat.  leave his sweet country, and native soil, and to be imprisoned in the Ark, as in a stall of beasts? How greatly was he moved with reverence unto 
y Heb. 11.7.  the voice of the words of God, that he would close up himself in such a pinfold, while as yet both heaven and earth did promise as it were security without the Ark? Or how might it be thought he 
z jere. 13.17. Luc. 19 vers. 41. compared. Here some of the Rabbins, from the text, dispute against the text; that Noah did not pray for the common safety of the world. Their reasons are, first, because his age is so often repeated, which (say they) is to note his want of wisdom. Secondly, for that the Lord deferred it of his own accord seven days. But they are manifestly confuted by the Scripture: first, Gen. 6.3. in respect of God's foreknowledge. Secondly, Gen. 7.4 God saith not, I will defer seven days; but prepare thou within seven days, for seven days hence I will cause to rain, etc. Thirdly, though Noah, Daniel and job had then lived, etc. jere. 15.1. Ezech. 14.14  lamented the desperate case of so many millions of souls, which would not yet be warned, although they now were ready to be overwhelmed with the waters? Wherefore surely his faith was very great, as the 
a Hebr. 11.7. 1. Pet. 3.20.  Scripture doth commend the same, that he would not be snared 
b Luc. 17.2.3.  with the scandals and offences of the world, but believed the coming of the flood, when as almost heaven and earth, and all the creatures did secure him otherwise. His obedience wonderful, that 
b Gen. 6.22. & 7.5. Matth. 8.10.  he did in all things obey the will of God, and despised the reproof of sinners, and the allurements of the world. His patience a mirror to the godly, that 
c Numb. 11.15. job. 3.1. etc. jere. 20. vers. 14. compared.  did not murmur under so great adversity, of loss of goods and lands, of banishment out of the world, danger that in human reason might ensue; but in all things did follow the calling of the Lord, and committed himself unto his protection. Obser. 1. The godly have need of 
d Heb. 10.36. 2. Thess. 4.10.11. revel. 3.10.11.  strong faith and patience to 
e Ephes. 6.12. Matth. 24.21.24.  resist the scandals, wherewith they shall be besieged, especially toward the latter end. secondly, those that will not watch, and 
f Vers. 11. Prou. 1.27. jerem. 2.31. Matth. 24.14. Ezech. 33.5.  be warned by the word, shall suddenly be taken 
g 1. Thess. 5.2.3. revel. 16.15.  a sleep in sin. thirdly, the tokens which shall go before the day of judgement 
h Which were foretold by Christ and his Apostles in the Scriptures, Mat. 24. ver. 15. Luk. 17. & 21. Rom. 11.26. 2. Thess. 2.  shall not of the wicked be regarded, because the common course of things 
i 2. Pet. 3.4.  shall continue alike, as from the creation.   

Question 4. verse 11. What are meant by the fountains of the great deep, and the windows of heaven which were opened?  
IT pleaseth the spitit of God, to describe unto us the manner how the earth was overflowed, by two notable arguments thereof: First, by the means or causes by which it came, which are called the fountains of the great deep, and the windows of heaven. secondly, by the effect which these instruments of God did bring to pass; a flood of waters fifteen cubits above the highest mountain under heaven. The word (tehem) which 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taham: Locus aquarum multarum, aquarum multitudo & profunditas. Rab. David.  is Englished the deep, is commonly taken in the Scripture for 
b Exod. 15.5.8. Psal. 106.9. Esai. 51.10.  the sea, or 
c Gen. 1.2. Psal. 42.7 Metaphora.  a place of much water. The great deep therefore (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tehom rabba) or 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabath, to multiply or increase: Gen. 8.17. Psal. 78.15  multiplied waters, is nothing else but the universal gathering together of the water, which is called 
e Gen. 1. vers. 10. Basil. Hexam. Hom. 2. Abyssus significat copiosam aquam, ad cuius fundum non facile penetrari possit deorsum versus. August. in Psal. 41. Abyssus est profunditas quaedam impenetrabilis & incomprehensibilis: & maximè solet dici de aquarum multitudine. Vbi enim altitudo ibi profunditas est, quae penetrari usque ad fundum non potest.  seas. The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnenoth) translated fountains, is derived from the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnaijn) 
f Deut. 19.21. Esai. 52.8  which signifieth an eye: And because fountains as men's eyes do drop forth tears, therefore also a spring of water in the Hebrew tongue 
g Gen. 16.7. & 24 42. & 49.22.  is called (gnaijn.) The same word doth also signify 
h Exod. 10.15 Levit. 13.55. Numb. 11.7.  the colour or outward proportion of any thing: as where it is said, the grasshoppers of Egypt, covered (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth gnen) the upper face of the earth, namely, the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tanquam umbra. Appolon. Summum. Cicer. fin 3. Superior pars cuiusque rei cenfacies quae externos oculis cernitur, longitudinem cum latitudine habens sine profundo.  superficies, or that which the eye beholdeth of the earth. So that from the very signification and nature of the word, I gather, that as there were two chief immediate causes of the flood, one from the sea, the other from the heaven: so also there were two special causes from the sea; one by the 
k Eccles. 1.17. Psal. 100LS. 10. Hieron. in Eccles. 1. Putant quidam aquat dulces quae in mare fluunt, vel ardente desuper sole consumi, vel salsugini maris esse pabula. Ecclesiastes autem noster, & ipsarum aquarum conditor, eas dicit per occultas venas, ad capita fontium regredi, & de matrice abysso in sua semper ebullire principia.  veins and pores of the earth, which now were broken 
l Ambros. de Noa & arc. cap. 14. Vim dilwij convenienter scriptura expressit, dicens coelum & terram pariter esse commota; undique ergo influentibus aquarum molibus conclusum genus hominum purgetur.  up to send forth mighty streams; the other 
m Gen. 1.10. Chrysost. Hom. in Gen 25. Quasi diceret, praecepit tantum Dominus & statim aquarum natura mandato conditoris obedivit, & ut confluxit totum orbem inunduit. Ambros. de Arc. cap. 14. undique ergo influentibus aquarum molibus, conclusum genus hominum purgetur. Philo jud. Maria tumentia, flwijque aucti, torrentes simul & perennes, civitates cunctas in campestribus regionibus sitas inundarant, de vita Mosis lib. 2.  from the gathering together of the waters, which now were 
m 
Seneca de Natur. quaest. lib. 3. cap. 27. de causa dilwij Prima imbres. 2. flamina aucta & redandantia. 3. cum per ista profusium est, cres●unt maria supra solitum, etc. & in miram altitudinem erigitur mare, & tuta illa hominum receptacula supergreditur. Deinde, senientiam de solis terrae irruptionibus sequitur absurdum, cum aquae enim evocabantur, quò abibant fon i●us occlusis? Resp. author de mirab. in operibus August. lib. 1. cap. 6. Quamodo retrò nisi apertis aditibus remtrabant?  
Et Hieron. Tract. in Gen. Nota secundum Ecclesiasten, quod omnes aque atque torrentes per occultas venas ad matricem abyssum revertantur.   again dispersed, and oveflowed their banks 
n Tehom Rabath. The Ocean Sea, not a lake.  in every place, whereby the upperface or proportion of the sea was altered, yet nothing but (magnenoth) the upper face, and fountains of the deep 
o Whatsoever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnenoth doth signify, that same was broken up: but it signifieth both the upper face of the deep, as well as the fountains: as Psalm. 87.7. My sight, my watchfulness, or providence, Ra●b. jonah. therefore being used in this place in the plural number, I see no cause why we should take it in this signification, and not in the other, or not rather indeed for both together.  were broken up: Some will demand how it is possible, that the sea should overflow the earth? I would ask also of them again, how such an impossibility doth so often come to pass, as almost in every age is found by lamentable experience? Who knoweth not, but the Lord is able to 
p Psalm. 135.6.  work whatsoever he will? but here the question is of natural causes, which the scripture therefore doth express, that we should not vainly run to causes supernatural or miraculous. In nature, it is acknowledged of all, that the place of the waters, 
q Aristot. de coelo lib. 2. cap. 13.  tër l●●●● est aqua, sic & aqua levior est terra. Quare quonam modo id quod est levius, inferius eo quod gravius est natura iacere putatur? Idem meteoror. libr. 2. cap. 2. Cum enim aqua aqua ipsam terram complectatur, atque huic aenris globus adiaceat; aëri, vocati ignis globus, etc.  is to be above the earth: and therefore when the Lord did 
r Gen. 1.9.  withdraw them from the earth, and couched them together in the sea, the same was a supernatural work of his almighty power. Wherefore if God by his almighty power do 
s job. 38.8.10.11.  restrain the waters in their place, and make that natural unto them, which is against the nature of their first creation; it is not therefore against their nature (although it be 
t Miracuia enim, quae digna admiratione dicimus. Fest. Pomp. de significat. verbor.  miraculous in the eyes of men) when soever he permitteth them to flow unto their original seat and place. Neither is 
u Caietan. come. in Gen. cap. 1. Nam dicere, inquit, mare omnipotentia Dei teneri, ne destuat in terram, ineptum est (& tamen dicit scriptura ut infrà videbitur) & puerilis inscitiae, ponere sine causa, tantum & tam perpetuum miraculum.  it to be called a perpetual miracle as contrary to nature, that the water should remain thus gathered together; seeing the Lord hath made it a second nature, and worketh 
x Aestus & scaturigine aquarum, ut panlo infrà.  causes in nature from the same. And that we may enlarge the exposition of this doctrine, (not to the end to prove by demonstration 
y Scriptura enim omni demonstratione maior, vel potius sola demonstratio est. Clem. Alexan. libr. 7. Strom.  the truth of scripture, which is of his own authority 
z Basil. in Psalm. 115. Fides praeeat ac ducat sermons de Deo, fides & non demonstratio. Fidei supra rationales methodos animam ad assensum trahens. Fides non per geometricas necessitates, sed per spiritus actiones accedens.  sufficient unto the godly; but to repress blasphemers & contemners of the word, who judge the causes and event of all things, by the smallness of that light of reason that is in them) we testify; first of all, 
a job. 38.8, 9, 10, 11. jerem. 5.22.  according to the authority of Scripture, that the waters are restrained from overflowing the earth, only by the power and decree of God, which hath given them that nature, whereby they cannot overflow, except by special liberty from God. secondly, as a consequent thereof, that the waters by being gathered together, are not so depressed in the sea, but that they are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be gnen) in the upper face of them, remaining as at the first above the highest places of the earth, and do stand above the mountains, 
b Psal. 104.6. & 33.7  as the Scripture speaketh. Those which in this case are ruled by their 
c Caietan. in 1. Gen. Si quis dubitas, terram que apparet extra aquas, esse superiorem aquis, non tam egit ratione, quam applicatione ad sensum: cernimus enim motum a●●ue, semper fieri in decliviorem locum, flumina autem per terram decurrunt in ma●e. Quod si altius ess●t quam terra, profecto in eam ut in locum decliviorem & humiliorem necessariò deflueret. Forte quidem non videris Caietanus ipsius Tibiris recursim, maris astu retrusum, & quidem cum bis semper in die flumina retroeunt, propter maris supernos impetus, miror quo animo talia exaravit Caietanus, vel quid statuisset, si ea qua Roma dilwio prope perijs, vixisses tempestate.  senses, do greatly err, wherein those that are ruled by their reason, are not perfect. For albeit it be rightly said, 
d Psalm. 107.23.  those that go down to the sea in ships, etc. that the rivers do flow unto the sea as to the lower place; and we do rightly esteem the waters to be lower than the earth, because they are contained within the shore; yet none of these reasons do hinder any whit, but that the waters of the deep (that tehom rabba) should stand above the mountains. For to think that the face of the waters are fully even, because they appear unto the eye so to be; and that therefore there can be no gathering and 
e Psalm. 33.7.  heaping together of the waters; manifest reason doth persuade the contrary, and the principles of nature do convince such a one to want both due consideration of the cause of things, and good experience. For by reason of the compass of the earth (whereof in the first chapter hath been spoken) the plainest place that is upon the earth, must needs give some thing unto the compass, 
f Because the earth is acknowledged to be a globe or compass, both in the Scripture and of Philosophers. Isai. 42.22. Amos 9 6. Arist. de coelo lib. 2. cap. 14. Ptolom. Almagist. lib. 1. cap. 4.  or else it declineth from the common proportion of the same. In this respect, many meadows and plains, which seem level and even unto the eye, are found by the certain grounds of art, to differ in equality of height. The waters & streams of rivers, albeit the difference of higher or lower ground is not, or at least wise not every where to be discerned; yet do they flow unto the lower ground, and the waters which follow are always higher than those which pass before. The sea appeareth even (& yet not without a secret check unto the eye) notwithstanding in the ebbing & flowing of the sea, there is no little difference in a little space. Those also which seek help among Philosophers in the denial of this doctrine, are nothing therein relieved by them. For it is not hereby denied, that the face of the earth, and of the waters do make one 
g Arist. de coelo. lib. 2. cap. 4. Perer. in Gen. Tom. 1. lib. 1. in oper. 3. deie: quid quod aquam esse rotundam, & e● aqua et terra unum conflari globum. Scilicet. Quis contradicit?  perfect globe, but 
h Quia & ipsa terra punctum est respectu coelestium orbium. Ptolom. Almag. lib. 1. cap. 6. Atque ipsi montes & convalles, ad terrae magnitudinem sunt ut si in pila sit puluisculus quispiam, & quasi eminentiae circa spheria Platanorum, quae nihilo prohibens ipsa esse spherim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cleomed. lib. 1. cap. 10.  as the valleys and mountains of the earth do nothing hinder the exact compass of the earth, because they are as motes, or nothing in regard of the greatness of the earth; so likewise the height of the waters, albeit fifteen cubits or more above the mountains, is nothing in respect of the greatness of the earth. And withal it is absurd to think, that by reason of any such ascension of the waters, 
h Obiectio Pererij. Tom. 1. in Gen. lib. 1. in oper. 3. diei: Primò quod navis velocius ferretur ad portum, deinde quod in alto prospectius cerneretur. Non valet.  a vessel or ship should more perfectly be seen a far in the sea, then near at hand; forasmuch as the declining of the compass in the globe of waters, & of the earth 
i Ptolom. Alm. libr. 1. cap. 4. Ex spherica figura terra & maris factum est, ut si omnibus aut quibusdam altioribus locis à quovis & ad quemni● angulum navigantes accedimus, paulatim magnitudines eorum accrescere videntur, quasi ab ipso mari emergant, que auteae submersa propter convexam aquae superficiem videbantur. Clecm. libr. 1. cap. 8. Et huius rei causa, aerborem navis scandendo, prospicere consueverunt. Et cum vix huic obiectioni satisfaciunt, qui ex editissimis montibus longinquat naves intuentur, quam iniquè tales proclivitates omnimodo superfluas & nunquam vel fictas quidem obijciunt.  prevaileth against the same, and the greatness of the compass of the earth doth make the former 
k Quid enim est altitudo quindecim stadiorum, ad octoginta millia stadiorum?  difference to be as nothing. It were also fondness to conceive that in every 
l Vel de freto Anglicano vel mari mediterranco, etc.  narrow sea, the same proportion were to be observed, but only or at leastwise chiefly, 
m Gen. 1.9. We esteem that Tehem Rabath to be that great gathering together of the waters in the Hyperborarie, Britain, Atlantic, Lybic, and Eoic Oceans, which are not so many Seas, but alone, compassing the earth, so that the land inhabited, is to them as it were an Island. Pompon. Mela. lib. 1.  in the main sea or deep, which we in our language term the high or ocean sea. And that the waters of the deep do stand above the mountains, three special reasons seem to argue; which I lay before the reader, desiring him to judge in godly wisdom. First, the testimonies of Scripture, 
n job. 38.8.9.10. Psal. 104.6. jerem. 5.  which if they prove it not, have not until this age 
o For in this sense the Fathers do interpret those places of the Scripture. Basil. Hen. 4.  non superinfluens aqua, etc. Ambros. Hexan. lib. 3. cap. 2. Dicant mihi quomodo tanquam in utrem congregavit. Aquin. Sum. part. 1. quaest. 69. aertic. 1. Caluin. in Gen. 7. And such new interpreters, which are carried into another sense, do not satisfy the Scriptures.  been sufficiently interpreted. The second is from the form or proportion of the sea, which is 
p The quantity is less, but the breadth of the Sea is greater than of the earth, as appeareth by their tables of Geography: Ptolom. etc.  much more space in the upper face thereof, than the residue of all the earth, yet is it not exactly even in itself, as experience doth manifest in springs and tides; which because they show a falling and a rising of the waters, and are not found in the great or main sea, in the which 
q Plin. lib. 2. cap. 97.  there is no falling, or at any time abating of the waters: it followeth thereof, that the waters are wholly ascending in the Ocean, which because it is more large, than the breadth of the earth, it is also more ascending 
r Ascension in the Sphere of the earth is the farther distance from the Centre or middle of the earth: now the waters being gathered together on an heap, as the Scripture saith, although their heaping together be so small, and not sensible to the eye, yet by reason of their breadth it must needs accrue to more than the height of any mountain.  in the compass of the same. The third reason I take from the effects that do come, or may seem to come from the gathering of the waters; in which they are said to be above the mountains. One is, the fountains and springs of water which are seen to arise out of the earth, even in the top 
s Aristot. lib. 1. c. 13. Meteor. Maximi amnes maximis de montibus deferri videntur. Quod terrae ambitum cognoscentibus, constare poterit.  of the highest mountains. Whence come they? not of miracle: for the Lord so governeth the 
t August. de civit. Dei, lib. 7. cap. 3. Sic itaque administrat omnia Deus, quae creavit, ut etiam ipsae proprios exercere & agere motus sinat.  things which he hath created, that he permitteth them to exercise and do the natural motions which he hath placed in them. Not of the 
u Aristot. Meteor. lib. 2. cap. 2. Cum enim aqua ipsam terram complectatur, etc.  vaporous sweat, and distillation of the earth, as is manifest by their boiling up, and vehement arising, even in the top of mountains, as though they were forced forth by vehemency of following waters. It remaineth therefore according to 
x Eccles. 1.7. Hieron. ibid. Ecclesiastes autem noster & aquarum ipsarum conditor, eas dicit per occultas venas, ad capita fontium regredi.  the Scripture, and 
y The opinion of Thales, as appeareth by Aristot. de caelo lib. 2. cap. 13. & Meteor. lib. 2. cap. 2. Nec defuerunt qui scriberent, stumina non modo in mare fluere, sed ex co etiam effluere. Et Laert. lib. prim. vit. Thales. Plato. in Phaedon. in hoc (s●il. tartareum oceanum) uti receptaculum omnia confluunt flumina & inde rursus efflunt. Ind quatuor flumina describit poeta●um more lectis Mosaicit libris ut tradit. justin. Martyr. Apolog. 2.  divers ancient Philosophers, that they come from the sea; and that through the veins & pores of the earth, which are found 
z Defodientibus praesertim in locis saxosis & in glarea, copiosiosiores ●●uae & salubriore●, in sabulosis rart●res, neque na salubres. Vuruu. lib. 8. c. 1.  almost in every place. This also 
a Arist. lib. 2. Meteor. cap. 2 Haec si ita cue●●ant, i● fieret quod in proverbio usurpatur, sontes sursum stuitant, quod fieri non potest.  may seem to be against the nature of the waters, to arise up in the veins of the earth: for being heavy they always of themselves descend unto a lower place. But as we see a spring that riseth in an hill, conveyed in lead 
b ●inl● of Hexam. li. 3 cap. 2. ●aeterum quis ignorat quod rap●do plerunque impetu in imae descendeus in superiora se sulo●gat, atque in supercilium montis attollat? plerunque eti●m cavalibus manu artificis derivata, quantum descender●t, tantum rursies ascendat; naque si impetu suo fertur, vel artificis derivata ingenio, contrae naturam suam ducitur & elevatur; miramini si divini operatione praecepti, aliquid ad usum eius natura (scilicet congregationis aquarum) accassit, quod in usu aniè non fuerat.  unto a lower ground, will force his waters to ascend unto the height it beareth at the fountain; even so the waters which stand above the mountains, do force out springs of water, by necessary and natural cause out of the highest mountains. Another effect that seemeth to come from thence, is the flowing & ebbing of the sea. This as some suppose, doth come to pass 
c There have been many opinions of the cause of the eb●●ng and flowing of the Sea. Of Lucan, and Soline it is left as a point indissoluble: De quo (inquit) plura pro ingenijs disserentium, quam pro veritatis fide expressa. Some say it is the breathing or blowing of the world, as Strabo lib. 1. Geograph. Albert. Magn. de propriet. clement. tract. 2. cap. 2. Apollon. Tyanaeus said, it was because the waters getting into certain holes of the earth, was forced out again by Spirits remaining within the earth: reported by Philostratus, lib. 5. Macrobius de Somno Scipio. lib. 2. saith, it is by the meeting of the East and West Ocean. Cicer. de nat. Deorum seemeth to ascribe it only to the power of God: Quid? aestus maritimi. vel Hispanienses, vel Britanici eorumque certis temporibus vel accessus vel recessus sine Deo fieri non possunt. Si cum eo secundum intulisset principium, omne tulisset punctum. Other for the most part ascribe it to the influence of the Moon. Ptolom op. Quadripart. lib. 2. cap. 11. Picut Mirand. contr. Astrol. lib. 3. cap. 15. Silius de bell. Punic. lib. 3. affirmeth, the Moon hath the same virtue to draw water as the Loadstone hath to draw iron. Item Plin. lib. 2. cap. 8.9. Caesar. de Bell. Gal. lib 4. Hieron. Zanch. de oper. Dei part. 2. libr. 4. suppose it to be caused by the variable light of the Moon: which several opinions I can commend for reverence; allow I cannot.  by the variable light of the moon. And is it not as likely, which other 
d Nich. Copernic. in Astronom. lib.  do imagine, that the light of the moon should be caused by the flowing of the waters? No man denieth, but that the Lord hath imparted power unto that creature, in things of 
e As in Oysters and Cockles it is manifest.  moistness. But forasmuch as we reason with natural men, of natural causes, I demand: what cause in nature from the moon, that so huge floods of waters, so large and heavy should be driven to or fro, when as in pools, in fountains and rivers, it cannot be perceived that one drop of water is thereby increased, or moved, or diminished? What cause also from the moon, that in places near the Ocean, the tides are more vehement when as 
f As at Venice the tide is greater than at Tyrus: the reason whereof is indeed, because the waters flowing into the middle sea at the creak of Gades out of the Ocean, hath a greater rise and fall (according to the Ocean) in places near hand, then in those which are farther off. The same reason it is, why the tide is at Bristol twenty foot, when at London it is scarce sixteen.  in middle seas they are small, & in 
g As in the Sea Euxinum. Arist. Meteor. libr 2.  some place not at all perceived? What cause moreover, that some where the flowing is so violent, that it stayeth and turneth the course of a ship that saileth with the wind; as is reported to be in the 
h In the mouth of the Red sea, the waters flow with such violence, that they turn a ship, which is driven with full sail. Sebast. Ʋerro. Phys. lib. 3. cap. 18. Ad caput rubrum Africa, etc.  coasts of afric, and also in the 
i Between Montausis and Capo Florida, in the North part of the country Caba in America.  current of Capo Florida, by those which have seen it, and are yet alive? lastly, what cause that the red sea floweth but four 
k Ad caput rubrum Africae aestus diversus est, nam quaternis horis affluit, octonis autem recurrit.  hours, and ebbeth eight: that 
l Cicer. de Nat. Deor. lib. 3. Quid Chalcidico Euripo in motuidentidem reciprocando, putas fieri posse constantius? Idem pro Muraena. Pompon. Mela. lib. 2. cap. de insulis Mediter. Euripon vocant rapidum mare quod septies die ac toties nocte fluctibus invicem versis adeo immodicè fluens, ut ventes etiam ac plenis velis navigia frustretur. Idem. Strab. Geograph. lib. 9 Die quolibet ac nocte septies cursum transmutat. Plin. lib. 4 cap. 12. Senec. in Herc. Oeto. act. 3. Scen. 2. Euripus undas flectit instabiles vagus; septemque cursus flectit, & totidem refert, dum lassa Titan mergo● oceano ●uga. Aeschines orat. contr. Ctesis. L. Valla. Dialog. de libero arbit. Aristoteles cum non posset Euri●i naturam investigare, se in profundum illius praecipitans demersus est, prius id testatus elogio Graeco quod Latinè sic habet: Aristoteles non cepit Euripum, Euripus capiet Aristotelem.  Euripus sloweth and falleth seven times within the space of a day and a night? Wherefore seeing it were miraculous that the light of the moon should work such 
m To toss to and fro so great waters, so diversly, with so great force, seeing it is said to be the least of all the heavenly bodies, and above forty times less than the earth, as saith Copernicus.  masteries in the sea; it seemeth more convenient to suppose, that the natural cause of the flowing of the waters, is in the waters: that they do in the wisdom of the Lord after the courses of the moon, flow to and fro at certain appointed seasons, to the end that men might 
n As it were a sign given from heaven by the Moon, lest the tide should take men at unwares, as it was likely to have oppressed the army of Alexander, as Curtius writeth, de gestis Alexan. lib. 9  wisely be warned of them: that they flow naturally, as to a lower place, as being 
o Neque abhorrent ista à ratione Aristotelica, qui mare rubrum compertum esse terra Aegypto excelsius refert. Meteor. lib. 1. c. 14 Idem. Basil. Hexam. 4. Neque impedit authoritas Strabonu lib. 1●. Geograph. Name & poterit Aegyptus littore rubri maris depressior esse, que cum ab aquis Nili tota praeter habitationes quae in quibusdam cumulis sive aggeribus tam pagi quam civitates maximae sitae sunt, quotannis obruitur, necessiriò est ipso Nilo, denique rubro mari inferior, ipso Strabone teste. lib 17. Nemo denique rubrum ma●e pro magna illa aquarum congregatione vel somno acceperit.  gathered and heaped up together in the deep, above the mountains. And as by the rising of the sun 
p Matth. ●. 45.  the Lord doth signify his mercy; by the variety of the moon 
q August. quaest. Euangel. 19 Luna significat mortalitatem nostr●m, propter hoc quod nascitur, crescit, senoscit.  the fragility of man: so by the flowing of the waters he showeth his justice, that he hath in his hands wherewith to punish sinners. Also that the waters do retire, is by the natural power of the voice of God, 
r Basil. Herom .. Vox enim tunc & primum illud praeceptum. velut lex quaedam naturae facta est & permansit (simul in mari atque) in terra ipsa. generandi & fructifi●andi (in mari congregandi) vim consequenter ipsi exhibent.  let the waters be gathered together: by virtue whereof they do as naturally retire or slow unto another place, as a stone descendeth unto the centre of the earth, or a tree though it be heavy, groweth upward out of the ground. Many other reasons 
s Ex optica ratione & consimili.  might be observed, which for tediousness unto the reader I omit. The purpose of the premises is this: to admonish those, who 
t Sicut Philosophi, Patriarchae Hereticorum Tertul. adverse. Hermog. Maximè Athei omnibus deteriores. 2. Pet. 2.22 Quorum dogmata cum frigeant & volare non possint, sedem sibi ac requiem inter Aristotelis & Chrysippi spineta reperiunt.  inquit Hieron. in N thum. cap. 3. vers. 17.  only will be wise in natural things, and deny the authority of Scripture, where they find not reason to confirm the same; that they despise not the authority of Scripture, which agreeth 
u Albeit it do exceed human reason, and of julian's and Atheists cannot be sounded, nor reached unto. Cyril. in julian. lib. 9  ever with the truth of reason, as the truth is one, and truly doth record the works of God 
x Psal. 111.7.8.  which were done in truth and equity, sometime declaring the virtue of his power; who as he is 
y Bernard. de considerate. lib. 5. ●e●nere est in v●●tutibus, unam ubique equaliter praesto esse virtuten, etc. Nam Deus amat ut charitas, n●●● ut veritas, se let ut equitas, dominatur ut ma●estas, regit ut principium, tuetur ut salus, operatur ut vi●●us, reue●●s ut lux, issistit ut pietas. Quae omnia faciunt Angeli, facimus & 〈◊〉, said longè inferiori modo, non utique bono quod sumus, sed quod participamus.  the author of nature itself, worketh beyond and against the course of nature whatsoever pleaseth him: and sometime expressing by what natural causes he worketh, that we might he moved thereby to reverence his works, and acknowledge his power to be 
z 1. Sam. 2.9. Coloss. 1.17. Act. 17.25. Huius gratia ab Aristotele primus motor dicitur: natura quidem principium rerum est, Physic. lib. 2. cap. 1. motor ille primus principium est principij, & cuius gratia caetera moventur, lib. 7. cap. 1. & 2 à Cicerone anima mundi vocatur, naturae principium & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lib. 2. de natura De●r.  the natural power of the creature. To those that will examine the truth of Scripture, by the 
a As Simplicius and other Atheists.  writings of Aristotle and Philosophers, I answer with Epiphanius, that 
b In Anchorat. Sic docet sancta Dei scriptura, sic sentit ecclesia Dei; non enim astabit nobis Origenes (vel Aristoteles) in die judicij.  Aristotle shall not stand to defend their errors and presumptions at the day of judgement. The second general means whereby the earth was overflowed, was that which the Scripture calleth the windows of heaven. The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aruboth) doth properly signify 
c Eccles. 12. vers. 3. josua 8.7. judg. 10.29.  watch windows, of the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, arabh) to lie in wait, and is also taken for any place, where 
d Hose. 13.3.  smoke or 
e 2. King. 7.19.  water is let out; which is as if the Scripture had said: The heavens 
f An Hyperbolical speech of Rain, like as is 1. Sam. 7.6. of weeping. Ambros. de Noa & arca cap. 14.  also powered down rain, not by mists and drops, but even by streams continually, for the space of forty days & forty nights. Whereby it appeareth, that whereas the waters of the sea are gathered together, and the waters above, are contained, 
g job. 26.8. Prou. 3.20.  borne up, and bound together in the firmament, 
h Gen. 1.6.7.  by the separation whereby God divided the waters from the waters; at this time the Lord did release them unto liberty, 
i Gen. 1.6.9.  pulleth down the partition, and lets them go together as at the first. Obser. 1. The mighty power of the Lord, who hath in his treasures 
k job. 38.22. Psalm. 135.7.  creatures 
l The earth, Numb. 16.31. Wind and waters, as jona. 1.4.13. Fire from heaven, Gen. 19 ver. 24. 2. King. 10.12. Wild beasts, 2. King. 2.24. & 17.25. Grasshoppers, flies, Exod. 8.6.  great and small, ready to 
m Levit. 26.25.  execute his wrath against the wicked. secondly, his goodness 
n jerem. 5.22. Lamen. 3.22.  that he doth restrain them. thirdly, his patience 
o Exod. 34.6. Psal. 103.8.10.  that he is not provoked to the contrary for all our sins. fourthly, our own conditions, 
p Gen. 1.1.6.7.9. Basil. Hexam. 4. Per omnem aquarum historiam memor sis primae vocit: congregentur aquae; oportebat ipsas currere, ut proprium locum occuparent: deinde ubi essent in praestitutis locis, manner in seipsit, & non ulterius procedere. Caluin. in Gen. 7. Sed consulto Deus inter duo sepulchra nos posuit, ne securè contemnamus eius gratiam, unde vita nostra dependet.  who are placed on the earth, as in the midst between two swallowing pits, the waters of the sea and of the firmament; both which if 
q job. 38. ver. 11. Psalm. 104.9. Prou. 8.29. etc.  they were not restrained and upholden by the power of the Lord, would overwhelm the wicked every moment.   

Question 5. verse 20. What was the just and exact measure of the waters which the Scripture speaketh of: fifteen cubits upward were the mountains covered, and whether those natural causes which the scripture speaketh of, were sufficient to procure so mighty waters?  
THe height of the waters is described by the highest mountain, but the height of the highest mountain is not any where described: because the mountains remain unto the view of men, but the waters could not of any be considered by view, but by the spirit of the Lord. That mountain of Ararat 
a joseph. Antiq. lib. 1. cap. 4. Quin & Nicholaus Damascenus libr. 96. de his rebus narras in hac verba: est super Regionem Minyarum magnus mons in Armenia nomine Baris, in quo multos profugos duunij tempore seruator ferunt. & quendam arcae vectum in huius vertice haesisse, & reliquias lignorum eius longo tempore durasse, qui fortassis is fuit, de quo etiam Moses scribit judaeorum Legistator. Diceret fortassis Lubaris non Baris ut obseruavit Tremel. Sic enim est apud Epiphan. Haeres. 1. Post dilwium cum requievisset arca Noa in montibus Ararat, per mediam Armeniorum & Cardyentium terram, in monte Lubar appellato, isti● prima hominum habitati, sit post dilwium.  appeareth to be of a notable height, upon which the Ark rested two months & thirteen days, before the rest of the mountains were discovered. The mountain 
b Deut. 32.49. & 34.1. joseph. Antiq. lib. 4. c. 8.  Abarim in the top of Pisgah, for the height thereof, was chosen of the Lord, whereon to show Moses the land of promise. The mountain whereon our Saviour 
c Matth. 17.1. Luc. 9 28.  showed his glory to his Disciples, which was called 
d Iud● 4.6. Hieron. Epist ad Eustor. epitaph. Paul●. Scandebat montem Tabor in quo transfiguratus est dominus.  tabor, or 
e Hieron. adverse. Hel●id. Mon● Tabor Itaburium dicitur. Idem. in Hose. cap. 5. à septuagint. interpret. Sic reddi & appellari.  Itaburium, is 
f joseph. de b●●lo judaic. lib. 4. c. 2. M●●tem Itaburium occupaverunt, cuiu● altitudo quidem triginta stedijs consa●gens, sep●entrionali tractu inaccessus. Quod dicit consurgit, est pro declivitate mo●tis non raetione perpendicul●.  affirmed to ascend from the plain and champion fields, by the space of thirty furlongs. Moreover the testimony of approved writers doth confirm, that there are mountains whose top doth reach above the clouds. The mountain 
g Aristot. Meteor. lib. 5. cap. 13. Catech●●● port maximus est montium omnium qui estiwm ad o●t●m sunt cacumine atque latitudine: cuius ●uga à sole radiantur usque ad conti inium ab ortu & iterum ab occasit.  Caucasus doth advance his tops so far above the common compass of the earth, that thereon the Sun doth shine, until 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conti●●rium, crepusculum, Ma●rob. Saturnal. lib. 1 cap. 2. Tempus à deiuculo ad galli cantus. Varro lib 6. de linguae Lat. Quod in eo hom●nes incipiunt conticescere. Nomus Marcel. Conticinium noctis primum tempur, quo omnia quiescendi gratiae conticescunt.  to those which dwell at the foot of the mountain, the evening is overspread, or as we say, the day light is shut in. The hill Olympus in Thessaly, is 
i August. de Gen. contr. Manichi. lib. 1. cap. 15. & de civitate lib. 15. cap. 2●. Quidam inquit hanc historiam non esse ●estam, sed solas rerum significa●darum figuras esse contendunt: primum opina●tur tam magnum fieri non esse dilwium, ut altissimos montes, quindecim cubitis aqua c escendo transcenderet, propter Olympi verticem montis, supra quem perhibentur nubes non posse cons●endere, quod tam sublimis quàm Coelum sit, ut non ibi sit aer iste crassior, ubi venit nebulae, imbresque gignuntur, etc. Solin. Polyhist. cap. 18. & alij.  affirmed to be so high, as neither wind nor clouds, nor rain, are at any time perceived to be in the top thereof. Much like is written of the Alps in 
k Herodian. Hist. lib. 8. Hi sunt longissimè quidem montes, vice murorum Italiae circundati, adeò in altum editi, ut etiam superare nubes videantur, etc.  France, of 
l Herodot. in Melpom. Extat in hoc marimons cui nomen Atlas, est autem ubique perangustus & ●●res, ita verò sublimis esse dicitur, ut ad illius verticem oculi mortalium pervenire non possint: neque ibi unquam vel per astatem vel per hiemem nubes deesse consueverunt; hinc incolae coeli columnam esse dicunt.  Atlas in Barbary, of 
m Plutarc. lib. de fancy apparent in orb. Lunae, etc. reciteth the proverb: Athos obumbra● latera Lemnia bonis; that is, Athos shadoweth the Ox of Lemnos, which is used when one obscureth another's glory. The occasion of which proverb was, that in the market place of Myrinum, a City of Lemnos, there was set the image of a great Ox, which image the hill Athos did overshadow at the setting of the sun, being seventy furlongs distant. Idem Apollonius. Argonaut. libr. 1. Pomp. Mela. libr. 2. Geograph, reporteth of the hill Athos, the like unto that which Augustine and Solin. cap. 14. do affirm of the hill Olympus.  Athos a mountain of Macedonia. Concerning which, as it is no matter of faith, to believe or to reject the report of the measure of the mountains: so we ought not lightly to respect the monuments of famous writers, which have gathered their knowledge by labour and experience, & in gage of their estimation do report unto us the wonderful works of God, performed in these his creatures. But hereof it cometh to pass, that men of profane and corrupt minds, which rather embrace the report of men, than the certain testimony of the word of God; do 
n August. de ciu. Dei, lib. 15. cap. 27. Primò opinantur tam magnum fieri non posse dilwium, ut altissimos montes quindecim cubitis aqua crescendo transcenderet.  demand how it is possible that the waters were above the highest mountain, seeing as they affirm, the highest mountain is found to be above the clouds. It is neither of necessity, nor yet convenient, that we should 
o Sicut L. Vall● in Comment. in Aug. de ciu. Dei, lib. 15. c. 27. Ex authoritate cuiusdam Franscisci Philelphi, qui se montem ascendisse affirmat, fabulosum esse dicit. Item ex hoc Perer.  for defence sake, deny the authority of writers; but give every one liberty to esteem thereof, as his judgement shall discern. But first of all we answer with S. Augustine, 
p August. de civit. Dei. Ibid, An fortè negant esse hanc terram verticem montis? Cur igitur usque ad illa coeli sparta terris exaltari licuisse, & aquis exaltari non licuisse contendunt; cum isti mensores & pensores elementorum, aquas terris perhibeant superiores atque leviores.  that it is not so greatly marvel if the waters did ascend unto the still air above the clouds, if so be the earth be found to be so high (as it is said to be in the top of Olympus) forasmuch as the natural place of the water, is to be above the earth. Here again they will object, that the means before expressed, were not sufficient to raise the waters to such a height: seeing those which were the highest and chiefest means, are called by the Scriptures the windows of heaven; which of the 
q Vide infrae. At alij aliter interpretantur. Gulielm. Parisien. ep. lib de univers. par. 1. cap. De firmament ait Mosen vocasse cataractas coeli eas coeli partes que sunt generatrices plwiarum & ●●undationum aquarum, qualia sunt signa aquatilia, Cancer, Pisces, Ple●ades, Orion; inter Planetas, Mars, Venus, Luna, etc. Iten Pet. Abacus quest. in Gen. Noturam vel certè constellationem, dilwium figurantem. Id ipsum voluit ficlitius ille Berosu●.  chiefest interpreters are esteemed to be placed in the clouds. For seeing that some mountains are above the clouds, how could the waters by them be enforced to be above the mountains? whereunto again we answer. First that albeit the clouds are often carried in the firmament, not perhaps so far distant from the earth, as the height of some mountain is: yet the firmament itself wherein the clouds are carried, and wherein they did at the voice of God power rain upon the earth, until the end of the forty days; is greatly above the height of any mountain. So that albeit commonly the clouds are carried, not past the 
r Hieron. in ●sai. lib. 13. cap. 50. aiunt Philosophi, non amplius decem stadijs à terra, nubes in sublime sustolli, & solis splendorem abscondere. Ergo non coelum sacco ob●●oluitur, sed intercluso coeli lumine aer qui subter est nubis tenebris obscuratur.  distance of ten furlongs from the earth or there about, as is confirmed by learned writers, & that there are mountains found, which are fifteen furlongs, by the plumline or perpendicular, 
s Cleomed. lib. 1. cap. 9 Neque enim editior mons quindecim stadijs ad perpendiculum invenitur, neque maris profunditas ad sum num stadia tripinta.  ascending from the plain; yet the clouds are also 
t Plin. lib. 2. cap. 23. Possidonius (inquit) non minus quadraginta stadiorum à terra altitudinem esse in qua nubila ac venti nubesque proveniant, sed haec à Plinio rarum Philosophicè explicantur.  sometime found to be no less than forty furlongs from the earth; and the space of the firmament, wherein they are or may be gathered, is much 
u Possulonius teacheth that there a●● four hundred furlongs to the higher region of the air: from thence to the circle of the Moon twenty thousand: which Pliny reporteth lib. 2. cap. 23.  greater than the space of forty furlongs. Whereby it is evident, that this only mean was sufficient unto the Lord, to have destroyed the world with water; as also that such is the wisdom and power of God, that he hath placed in the creatures together, & in every one of them particularly, sufficient 
x Like as in the destruction of Sodom, Gen. 19 As learned Doctor Fulke (whom of love and reverence I name) teacheth in his Gallery of Meteors.  power to destroy all the wicked; as to dissolve the earth with water, or with fire, or such like other means at his commandment. Notwithstanding (lest any should find unto himself, an entrance whereby to cavil at the Scripture) it is manifest also that the fountains of the deep were no less available, for the destruction of the earth, than was the means which we have spoken of, forasmuch as the waters of the deep do 
y Psal. 104.6.  stand above the mountains, & therefore are sufficient to cover them, being permitted thereunto. Which point will be soon acknowledged and understood, after we have prevented an objection or two which may be opposed by the adversaries. It may seem unto some (not well considered) contrary to reason, that the waters of the sea, which are of those waters beneath 
z Gen. 1.7.9.  the firmament, should be above the mountains, seeing the waters above the firmament are by 
a August. de Gen. ad lit. lib. 2. cap. 4. Ergo ex aëre, qui est inter vapores hum does, unde superius nubila conglobantur, & maria subterfuga, siendere ille voluit esse coelu● inter aquam & aquam. Hieron. in epist. ad Ephes. Comment. cap. 6. Maximè si intelligimus, quomodo coelestia nominentur, propter volucres coeli, & quoth in usu d citur, plwia venire de coelo. non quod plwia de coelo veniat; Philosophi quip aiunt non amplius, etc. Caluin. in Gen. 1.6. Hieron. Zanch. de oper. Dei, part. 2. lib. 2. cap. 2.  interpreters acknowledged, to be those which are gathered in the clouds, which often are found to be not the distance of the mountains from the earth: whereof it would follow that the waters beneath the firmament, were higher than those above the firmament. Which notwithstanding, is nothing contrary to experience. For we often perceive that 
b August. de Gen. ad lit. 2. cap. 4. Et nubes quip, sicut experti sunt, qui inter eas in montibus ambulaverunt congregatione & conglobatione minutissimarum guttarum talem speciem reddunt.  clouds and mists, being gathered beneath in valleys, are again dissolved into rain, 
c Gen. 1.7. August. de Gen. ibid. cap. 41.  which is of the waters above the firmament, before they are taken up so high, as the mountains; for which cause they seem to those that behold them beneath in the valleys, to be gathered in the tops of mountains, and do hide the mountains with mists and darkness; in the height of which mountains, springs 
d Aristot. Meteor. lib. 1. cap. 13. Quorcirca rapidi fluminum cursus ex iugis montium videntur praecipitari, atque etiam plurima amplissimaque flumina de montibus in celfissima cacuminae elatis defluunt: ut ex Pyrene Dan●bius, ex Parnaso vel Parapamiso Bactrus, Choaspes, Araxes, Tanais & Indus.  do often rise, which are of the waters beneath the firmament. But yet again, this doubt may be thus augmented: the mountains are said to be above the clouds; but the waters of the sea are not said to be above the clouds, either by the Scriptures, or by any approved writer: wherefore it can not be that the waters of the sea should be above the mountains. This objection the Lord himself 
e job. 38.9.  hath answered long ago: I have made (saith he) the clouds as a covering of the sea, and darkness, as the swaddling bands thereof. Wherein is affirmed that by the wisdom and appointment of the Lord, clouds, vapours and darkness, do compass the waters of the deep, as swaddling bands and garments, like as also they do compass the earth, and are 
f Gen. 9.14.  as a covering for the same. For wherefore doth the Lord to particularly express the excellency of his wisdom, in placing the clouds as the garment of the sea, if there were not a special point of workmanship therein to be considered? namely, that albeit 
g job. 38.8. Psalm. 104.6.  the sea is so gathered, and closed in with bars and doors; that it standeth above the mountains, which are higher than the clouds which cover the earth (and thereby are 
h Name & altissimi qui dicuntur montes, ut Olympus & Atlas, juxta summitatem quidem & cacumina saepissimè nubibus circundantur. Hinc Olympus pro coelo sumitur & deorum domicilium apud Homerum (nisi quod & ipse verum coelum intellexit) quòd Olympus mon● saepe cacumen retinet circumfusum nubibus & tamquam occlusum, saepe contra apertum videatur, ut refert Eustath. in Homer. Il. 1. Id ipsum de Atlante refert Herodot. in Melpom. Adeò celsus est, inquit, ut eius cacumen nequeat cerni, quod à nubibus nunquam relinquatur neque hyeme, neque aestate. Supra cacumen nubes non habere tradit antiquitas, & fortè ratio est, quod cum supra communem locum nubium montes extolluntur, atque ipsi aridi & angusti; non habent unde sol vapores eliciat. At mare contra & latitudinem habet & humorem, unde optime potest sol vapores cogere, atque crediderim in aëre altius propter frigiditatem elevari, quod ipsum mare ex magna part sub aequatore & solis ipsius continuo cursu positum, & quo feruentius aduritur, eò altius vapores ad frigidam aeris regionem quicunque colluntur evehi necesse est.  not perhaps covered with clouds) yet he hath made the clouds as a garment for the sea, which do cover the sea alike as they cover the earth. If any will examine this doctrine by the rules of nature, he shall find it in all things correspondent thereunto. For this notwithstanding, the clouds are or may be carried by means alike, gathered alike, & in like place, that is in the middle region 
i Which is the place in which they are gathered and thickened. Aristot. Meteor. 1. c. 9  of the air. For as the earth is nothing 
k Aristot. de Coel. lib. 2. cap. 14. Cleom. lib. 1. cap. 9  in respect of the greatness of the spheres of heaven, and the gathering of the waters, nothing in respect of the greatness of the globe of the earth itself: so this difference in the sea & in the clouds, from the earth and the clouds which cover it, is also nothing; whether we compare it with the heaven, or the compass of the earth, 
l For what are fifteen furlongs, in respect of twenty thousand?  or only consider it with the space and largeness of the firmament. This therefore may suffice to convince an Atheist of his impiety, that will not believe the history of Scripture, because he cannot find how in reason it might be done. Notwithstanding neither this, nor whatsoever may be 
m Hieron. lib. adverse. Heluid. Non Rhetorici campum desideramus eloquij, non Dialecticorum tendiculas, nec Aristotelis spineta conquirimus, ipsa scripturarum verba ponendae sunt.  confirmed by reason, or adorned with eloquece, is sufficient to persuade him 
n August. in epist. joh. Tract. 3. Sonus verborum nostrorum aures percutit, magister intus est. Nolite p●●are quenquam hominem aliquid discere ab homine. Admonere possumus per strepitum vocis nostrae, si non sit intus qui doceat, inanis est strepitus noster. Adeo fraires vultis nosse numquid sermonem istum omnes audistis, quam multi hinc indocti exituri sint? quantum ad me pertinet, omnibus locutus sum: sed quibus unctio illa intus non loquitur, quos spiritus sanctus intus non docet, indocti redeunt.  of the truth thereof, which by the virtue 
o joh. 14.26. & 1. joh. 2.20.  of the spirit of God, hath not his heart 
p Luc 8.15.  prepared to receive by saith, the plain narration of the Scripture. It maketh also much unto the glory of God, his power, and wisdom in the creatures, being considered and understood. For first the same declareth his wisdom, that hath 
q 
Gen. 2.1. Quaelibet suo ordine, ut leviora natura sint altiorae, sic ut vel ipse subscripsit Aristot. de Coelo lib 2. cap. 13.  
Oecolampad. in jere. 5. In mari Erithraeo, dicunt multo mare sublimius l●tore: imò si naturam advertimus, omnia eius rationis sunt maria, nam spericae figure sunt.  
Caluin. in jerem 5.22 Levitas ipsa ostendit (maris aquas) eminere super terram.   placed the creatures in such excellent order. secondly, his power, who 
r job. 38.10 11. jerem. 5.22. Basil. Hexam. 4. Debilissima re arena, id quod violentia intolerabile est franatur: alioqui quid prohiberet, etc. Ambros. Hexam. lib. 3. cap. 2. Vtrumque igitur ex praecepto dei, ut & fluat aqua & non superfluat.  maketh the sand of the shore as bars and doors, to keep the waters, which but for his word and ordinance, would overflow the earth. thirdly, his fidelity, 
s Gen. 9.11. Psal. 146.6. 1. Cor. 10.13.  that according to his promise he doth keep them in. lastly, if these creatures have such power in them, by virtue of their 
t Deut. 32.24. Amos 9.3.4. which is the effectual voice of God, or his working power, in and by his creatures Gen. 1. Psal. 104.9 & 119.91. For the word Nature is taken diversly: first, for God himself, so that by the word Nature, God is understood: 2. Pet. 1.1.4. In this sense Aristotle calleth God or Nature the first mover: Bernard. Principium, the beginning, ad Eugen. lib. 5. Zeno, Fire, and the Soul of the world. Cicero de nat. Deor. lib. 2. Secondly, it is taken for the will of God. So Plato de leg. Natura est quod Deus vult: that is, what God willeth, that is Nature. And August. de ciu. Dei, lib. 20. cap. 8. Voluntas creatoris cuius que rei natura est: that is, the will of the Creator, is the nature of every creature. Thirdly, the effect of execution of that will, Rom. 11.24. 1. Cor. 11.4. this is the second and subordinate beginning, which Heathen Philosophers do commonly understand: of which Aristotle saith, de part. Animal. lib. 1. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. No work of Nature is to be contemned, because there is nothing in Nature, which hath not in it some cause of admiration. And Galen de usu partium lib. 20. in the end (having spoken of God's wonderful works in the parts of man's body) Videmur nobis in Dei laudem honoris cantum cecinisse: that is, we seem to have sung herein a song of honour to the praise of God. And Zen●phon lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: These are the works of that wise Architect and lover of his creatures. Item Cicer. Nat. Deor. lib. 2. & in Lucull. Naturae effecta esse quaecunque sint, etc. Wherefore we which sometime are compelled to use the word Nature in Divinity, do mean thereby the power and ability of the creatures, which God hath put within them to do his will, in their creation such as is of the water, by their first power to overflow the whole earth, by the second power whereby they were gathered together, to ebb to and fro in the Sea. And in saying the flood was brought to pass by natural causes, we mean the power which God put in those creatures by their first creation before they were restrained: but we join withal this saying of Seneca: T● naturae Deo nomen mutas: quanto pulchrius si dixeris, Deus, hoc aut illud fecit: i. Change that name Nature into that name God: how much better were it to say, God (rather than to say Nature) did this or that. And affirm moreover that the nature of the creature, is the effect of the will of God, which is engrafted into every creature.  nature and creation, as at the commandment of God to destroy the world, what is he able by his power to perform, who made the creatures themselves of nothing, gave them the power that 
u Rom. 13.1. Coloss. 1.17. Gregor. libr. Mor. 7. Bona ordine suo est potentia, sed nuncta regentis indiget vita.  is in them, and worketh whatsoever he will without the creatures as without his instruments, for the preservation of his people, and the overthrow and destruction of the wicked.    

CHAP. VIII.  

Question 1. verse 1. By what means were the waters of the flood diminished, and the ground dried up, which was overflowed so deep with water?  
ANd God remembered Noah, saith the text: that is to say; albeit the Lord did so fiercely show his wrath upon the world, by pouring rain from heaven upon them, by the space of forty days and forty nights, & caused the deep to return to cover the earth, whereby the highest mountains 
a Caietanus in Gen. cap. 7. Excipit montem Paradisi: apparat (inquit) quod Moses non loquitur de omnibus montibus excelsis simpliciter & absolutè, sed de illis tantum qui sunt sub coelo, hoc est sub regione acris in qua generantur plwiae: attestatur quoque huic sensus communis acceptio montis in quo est Paradisus terrestris, ubi Henoch erat tempore dilwij adhuc ibidem versatus. Satis est quod hunc convincit falsitatis Perer. Tom. 2. lib. 12. disp. 9  under heaven (which at this day remain as a standing 
b Cleomed. libr. 1. cap. 10. Nam quod Plinius altitudinem montis Casiij per directum esse quatuor mill passuum lib. 5. c. 22. magis coniectura nititur, quam veritate; & quoth Plutar. refert in vita Pauli Emilij: Nec montis altitudinem nec maris profunditatem decem siadia excedere, manifestè impingit. Vrinantibus enim mars viginti stadia multis in locis abyssum non sufficiunt penetrare. Quare sequenda magis sententia doctiss. Cleomedis qui nec montem quindecim stadia, non mare 30. stadia supergressum esse prodidit.  measure of the height of the waters of the flood) were covered fifteen cubits upward: yet God remembered Noah: that is, made known unto Noah that God remembered him. For seeing no 
c 
Tertul. contra. Martion. lib. 2. Stultissimi qui de humanis divina praeiudicant, ut quoniam in homine corruptoria conditionis habentur huiusmodi passiones, idcirco & in Deo eiusdem status existimentur: discern substantiat, & suos ijs distribut sensus tam diversos quam substantiae exigunt, licet vocabulis communicare videantur.  
August. comment. in Psalm. 10. Nemo ita positum putet quasi oblivio cadat in Deum. Idem. in Psal. 87. Nam neque oblivio cadit in Deum, quiae nullo modo mutatur; neque recordatio, quia non obliviscitur.   forgetfulness can be in God; he 
d Chrysostom. Hom. in Gen. 20. Quid est recordatus est? Misertus est vult dicere, justi in arca degentis. Augustin. in Psalm. 87. Tunc Deus dicitur meminisse quando facit.  than is said in Scripture to remember, when he declareth by his deed or word the effect of his remembrance. Before he remembered the preservation of Noah, where 
e Gen. 7.16.  it is said the Lord 
f Origen. Hom. in Gen. 2. Quod divinae virtutis opus fuit ne ingrederetur aqua per aditum quem humana non munierat manus.  shut them in: now he remembreth his deliverance, when he maketh a wind to pass upon the earth. He remembered Noah and every beast: that is to say, so showed the Lord 
g Ambros. de Noa lib. cap. 16. Cum dixerit quod Noae ●emor fuerit, in authore & praeside domus necessitates eius reliquat comprehendit. Simul exprimi videtur quidam reliquarum consensus necessitudinum Etcium cum omnes invicem sibi ●hari sunt, una est domus, etc.  his mercy and remembrance, as that neither Noah, nor his family, nor the smallest or weakest creature in the Ark, but 
h Psalm. 145.15.  he provided in due season for the same. Whereby we learn; that although God do often 
i Psalm. ●4. 23. & ●3. 19. Lament. cap. 5. vers. 20. August. in Psal. 119. Conc. 15. Tunc dicitur obliuis●i quando tardare videtur adiutorium vel promissum.  seem to have forgotten his afflicted church, yet 
k Esai 49.15. 1. King. 9.3.  the same and every member 
l john. 10.28.29. Matth. 18.14.  of the same, is perpetually regarded in his watchful providence. And if God remember the meanest creatures, will 
m Matth. 6.30. Psal 34.22.  he not be much more mindful of those which attend with confidence upon his promises? This remembrance of the Lord is farther amplified by the cause or instrument: he made a wind to pass upon the earth, & the waters ceased. There are which understand by the word (ruach) spirit or wind, the 
n Ambros. de Noa & Arc. lib. cap. 16. Non puto hoc ita dictum, ut spiritus nomine ventum acciptamus. Neque enim ventus poterat siccare dilwium. Alioquin cum mare ventis exagitetur quotidie, exinaniretur profecto.  spirit of God which first did move upon 
o Gen. 1.2. Ruach Elohim, hîc verò sine additione est.  the waters, even the same who is called the holy spirit, the 
p joh. 14.16.17. & ita intelligit Rabbi Rasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruach nichumin. i. spiritum consolationis.  comforter, the 
q Esai. 6.5. Act. 28.25  Lord of glory: Nevertheless although the holy Ghost, which is 
r Esai. 51.9.  the very power of God, did show his might in diminishing the waters, yet he used a creature as his means, which is expressly named a spirit or wind, of which creature 
s Athanas. lib. de Spir. Sanct. Quod non sit creatura: ad Serapion. quin & ventus spiritus dicitur, ad istum modum in Genesi: & excitavit Dominus spiritum in terra, etc. Item, Author de Mirab. sacr. script. in op. August. lib. 1. cap. 7. Caluin. in Gen. 8. Peter Martyr in Gen. cap. 8.  the scripture doth here entreat. It is also demanded, how the wind is said to pass upon the earth, when the earth was covered so deep with water? which of 
t Caietan. in Gen. 8. Hunc spiritum seu ventum per totam profunditatem aquarum penetrasse ac permeasse.  some is answered, that this wind did pierce within the waters unto the earth: but in deed the wind did pass upon the earth, when 
u Luther. in Gen. c. 8. Facilis responsio est, dicit Moses adductum fuisse ventum super terram, super aquae superficiem, ●antisper donec aqua exsiccatae terram iterum ostenderent hominibus.  it passed upon the waters, which were upon the earth. Furthermore, we may behold the almighty power of God, in bringing forth 
x Psalm. 145.7. & 147.18.  this wind out of his treasure house, which could not in the ordinary disposition of the creatures, which is called the course of nature, be drawn 
y Aristot. Meteor. lib. 2. cap. 4. Venture naturalis est fumus seu halitus ex calore & siccitate consurgens, quem sol calefaciendo terram ex terra evebis. Non igitur hic naturalis ventus, cum tota terra sit aquis obruta.  out of the earth: as also in making it to pass 
z The place where the winds do naturally blow, is only between the earth and the middle region of the air. Aristot. Meteor. lib. 2. cap. 4. Hieron. Zanch. de oper. part. 2. lib. 3. cap. 4.  so far above the natural place thereof: and thirdly by it, in diminishing so speedily, such mighty waters. To which purpose the Scripture saith: not, that a wind did pass upon the earth, but a wind was made to pass, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnavar: in hiphil, fecit transire.  and God made that wind to pass upon the earth. Lest any should think, that the diminishing of the flood, was done by the virtue of the second causes, as was the 
b Illud tantum quasi loci mutatione & naturali, hoc de mandato ad secundum locum reductio, ex miraculosa venti operatione, ut verbi in prima congregatione.  bringing of the flood, but by the supernatural and miraculous power of God, which at the first created them of nothing, and gathered them together, and established 
c Psal. 104.9. job. 38.  their natural abode for ever. The means therefore whereby the waters were abated, were the 
d Vers. 2.  restraint or closing up the springs or flow of the deep, and the rain from heaven, 
e Aben Ezra in Gen. 8 Dicit pluisse post 40. dies alternis vicibus ad finem 150. dies, sed nescio quo ●ititur fundamento.  that they might not give nourishment as it were unto the flood: and secondly the wind; which when the waters did receive no farther augmentation, did diminish them. But was the wind sufficient to dry up so great a sea of waters in so short a space? yea doubtless, seeing the Lord did give power unto it, partly by resolving these waters into 
f Rabb. in Sedar olam. Aquin. in Gen. cap. 8. Quaedan redibant sursum rarefactae in vaporem aëreum.  airy vapours as they were before, but much more available for the drying of the earth, by causing these waters to go and to return to the place which is by God ordained for them, 
g Chrysostom. Hom. in Gen. 26. Tantum credamus quod jussit, & exaltata est abyssus, & praecepit, & iterum suum continuit impetum, & ad proprium concessit locum, quem solus ipse Dominur scit qui condidit. It is to be observed that the 72. Interpreters, and Chrysost. in Gen. Homil. 26. August. quaest. in Gen. 12. and other, do read it exaltata est abyssus, the deep was lifted up, when as in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the waters were diminished: whereby it seemeth they understand, that as they were diminished from the earth, so they were treasured and heaped together in the Sea.  that is the sea. Wherein we see that the Lord, who by his power was able to have dissolved this flood, without the means of creatures, as first he did, when he commanded the dry land to appear; is able also 
h Isai. 40.29. Psal. 78.45.46.  to command his creatures; and to give power unto them to work his pleasure. Thus as it were at his beck, or 
i Isai. 7.18.  the wagging of his finger; the rain ceaseth, the fountains are stopped, the 
k Psal. 107.25. & 147.15.18.  wind ariseth, the waters ebb 
l For naturally it could neither go nor return, for as much as they flowed over all: but when as they began to be gathered either by the voice of God, as Gen. 1.9. or by the wind, they begin to go & to return; whereby it seemeth apparent, that the ebbing and flowing of the Sea is caused by the gathering together of the waters. Ambros. Hexam. libr. 3. cap. 2. Hinc coepit labi aqua, quod iusserit Deus audiunt (vex enim Dei efficiens natura est) & in unam confluere congregationem, etc. Cursum eius ante non legi, motum eius ante non didici (non enim ex usu hoc habet caeterorum elementorum, sed speciale ac proprium) nec oculus meus vidit, nec auris audivit. stabat aqua diversis locis, ad vocem Dei mota est. Non quod non habuis in se potestatem fluendi, sed quod non undique erat quo flueret. Item Caietan. in Gen. c. 8.  and flow, and are gathered together both 
m Gen. 1.7.9.  above & beneath the firmament. Obser. 1. The Lord to show 
n Psalm. 106.8.9. Isai. 7.18.  his power and glory in the creatures, doth use them at his pleasure to effect his will. secondly, he is able to make strong creatures 
o Exod. 14.31. 1. King. 19.11. jerem. 37.10. joel. 1.4.  of more force, and weak creatures strong, for the accomplishment of his heavenly purpose. thirdly, the winds do not blow, neither the waters ebb or flow, but 
p Psalm 107.25. & 147.15.18. jonah. 1. Matth. 10.29.  at the commandment of the Lord. fourthly, the power and disposition of the creature, is not 
q Sicut Ethnici solent & Athes.  always to be sought for, in the course of nature, but to be 
r Isai. 9.13. Prou. 21.31. August. de civit. Dei, lib. 21. cap. 8. Omnia portenta contra naturam dicimus esse, sed non sunt. Quomodo enim est contra naturam quod Dei fit voluntate; cum voluntas tanti utique conditoris condita rei cuiusque natura sit? Portentum ergo fit non contra naturam, sed contra quae est nota natura. Sic regit Deus ipse naturam Cicer. de Nat, Deorum lib. 2.  considered as from the Lord; forasmuch as the Lord doth 
s Isai. 30.26. Ios. 14.11.  add to, 
t Psalm. 107.34. Gen. 5.17.18.  diminish, and alter the course, condition & nature of them, so oft as pleaseth him.   

Question 2. verse 4. If the flood began the seventeenth day of the second month, and the rain continued forty days, and the waters prevailed an hundredth & fifty days as the Scripture seemeth to report: how could it be that the Ark rested upon the mountain of Ararat the seventh day of the seventh month, which by this account is four days before the falling of the water?  
IT is very convenient, that this point of doctrine should be diligently considered, for many causes, especially 
a 
Rom. 15.4. Hieron. comment. in Ephes. cap. 3. Scriptura sacrae nullus apex caret sensibus.  
Chrysostom. Hom. in Gen. 13. Nam sicut aromata, quanto magis digitis atteruntur, tanto maiorem sua natura fragrantiam reddunt: ita & in scriptures usu venit, quanto quis illis est familiarior, tantò magis videre potest latentem in ipsis thesaurum, pluresque percipere ineffabilium divitiarum fructus.   seeing the spirit of God hath so diligently described the same unto us. Wherein first is to be observed a manifest and 
b Gregor. Epist. lib. 6. Epist. 30. Alia sunt frivola & innoxia, alia sunt frivola & valde nociva. Et in scriptures ne minima differentia emitti debet.  hurtful discord between the truth of the Hebrew text, and the common Latin translation, 
c Concil. Trident. Sess 4. in Decret. de Canonicis scriptures. 8. die Aprilis. Ita ut nefas sit, etc. So that it is an execrable thing with them, to say, that that translation is false or faulty. Perer. Tom. 2. lib. 13. Disp. 5.  which is authentical (that is to say of greatest authority) among the Papists; & thereupon a 
d Sic enim decrevit Hieron. epist. add Damas'. omissis riwlis ad ipsum fontem recurramus, ipsa Hebraea verba ponenda sunt. Item. August. de civit. lib. 15. cap. 13. Quandoquidem ad fidem rerum gestarum, utrunque esse non potest verum; ei linguae potius credatur, unde est in aliam per interpretes facta translatio. Plane contrarium decernit Concil. Trident. Sess. 4.  illa ●● a vetus & vulgata editio in publicis lectionibus, disputationibus, praedicantionibus, & expositionibus, pro authentica habeatur, & ut eam nemo reijcere quovis pratextu audeat vel presumat.  mortal dissension between the judgement of the ancient fathers, and the established authority of that translation in the Tridentine Council. For where the first resting of the Ark is affirmed in the Hebrew text to be, the seventeenth day of the seventh month, the same translation (obeying 
e Act. 4.19.  rather the voice of man than God) hath followed 
f The Greek translation, and not the Hebrew fountain.  translations and not the text, and saith the Ark rested the seven & twentieth day of the seventh month: which is 
g For if it were the 27. day that the Ark rested, it was not the seventeenth: if the seventeenth, than it began not to rest the twenty seventh. Notwithstanding Chrysost. Hom. in Gen. 26. and Ambros. de Noa & Arca. c 17. and also Augustin. count Faustum. lib. 12. cap. 19 do follow the Greek translation, the cause whereof we shall show in the next question.  false in regard of the history of time, and can never with the truth be reconciled. But to continue in the truth of Scripture: the Ark began to rest, the seventeenth day of the seventh month. This seventh month 
h Chrysostom. Hom. in Gen. 25. Tos diebus mansit sublimis, etc. Caietan. Com. in Gen. cap. 7. Caluin in Gen. cap. 8. intellexisse videntur.  by some interpreters is understood, to be the seventh month, not of the year, but from the beginning of the flood; which notwithstanding by other is disallowed, because the Scripture nameth before, 
i Gen. 7.11.  the second month of the six hundredth year, and afterward 
k Cap. 8.5.13.  in the tenth month of the same year, as all interpreters do understand it; and again, the first month of the six hundredth and one year: by which it is gathered also by them of the contrary judgement, that this seventh month, was the seventh of the year, not of the flood. Such difference of judgements in matters of obscurity, which the wisdom of man can not throughly find out, is nothing at all hurtful, 
l Augustin. Enchir. cap. 59 Cum ista quaeruntur, & ea sicut potest quisque coniectat, non inutiliter exercentur ingenia, si adhibeatur disceptatio moderata, & absit error opinantium se scire quod nesciunt.  but greatly commodious unto the godly that labour to understand the truth: for hereby it cometh to pass, that two sufficient answers are delivered; whereof although but one of them is answerable unto the truth unknown, yet neither of them is different from the ground of faith, and that judgement which is not sufficed with the one, may be fully satisfied with the other. Many contrariwise therefore, 
m Rabbi Moses Ben. Nahmah. in Leg. Mosis. Tremel. Annotat. in Gen. cap. 8. Decimo septimo die mensis septimi, hoc est, inquit centesimo quinquagesimo primo die à dilwio coepto. Item Lyra. in Gen. c. 8. etc.  do understand this seventh month to be the seventh month of the year in which the flood came. Unto whom is objected, no smaller inconvenience than the former. For the Scripture saith, the rain 
n Gen. 7.11.12.24.  began the seventeenth day of the second month, and continued forty days: and again, the waters prevailed upon the earth one hundredth and fifty days: which being joined together (for many 
o 
Rabbini in Beresh. Rabb. Chrysost. Hom. in Gen. 25. Exaltata est abyssus. 150. diebus. tos diebus mansit sublimis illa aquarum altitudo.  
joseph. Antiq. libr. 1. cap. 4. Centesima autem & quinquagesima die post quam pluere desijt, tandem coeperunt aquae sidere. Caluin. in Gen. Com. cap. 8. vers. 3.   do so, and not without good reason understand the Scripture) amount to the number of one hundredth, fourscore and ten days. So that from the seventeenth day of the second month, it might seem that the flood continued in perfection, until the 
p For between the seventeenth day of the second month, and the nine and twentieth day of the eight month, there are 190. days, that is 40. and 150. days.  nine and twentieth day of the eight month of the year: and to say that the Ark rested on any mountain before the waters were diminished, were to feign a miracle, and to falsify the Scripture. Unto this is answered, that the 
q 
Oleaster. in Gen. cap. 8.  
Muscul. ibidem. in Gen. 7.24. Annotarunt quidam centum istos & quinquaginta dies, referendos esse non ad principium dilwij sed ad finem quadraginta dierum, quibus plwia continua coelitus demissa est. Sed falsi sunt.   forty days in which the flood increased, are part of the number of that hundred & fifty days in which the Scripture saith, the waters prevailed upon the earth. This being granted (although it may with sufficient reason be denied) the doubt remaineth as yet untaken away. For the space of a month 
r Munster in Calendario, secundum Lunae cursum. etc.  among the Hebrues, and in the account of Scripture, is but of twenty nine days, and half a day, two months make threescore days save one, four months one hundredth and eighteen days, whereunto nine & twenty days being added (which is the just space of five months, between the seventeenth day of the second month, and the seventeenth day of the seventh month) the sum compriseth one hundredth forty and seven days, the first whereof is the beginning of the flood; the last of them, the Ark rested on the mountains, which was three days, or 
s For this remaineth uncertain (and is nothing material) for if the first month were of thirty days, than was it but two days and an half; if nine and twenty days, than was it three days before the falling of the waters.  two at the least, before the waters began to fall. For the waters prevailed one hundredth and fifty days, in which the highest mountain under heaven was covered fifteen cubits. How then could it be, that the Ark did rest upon the mountains before the flood began to be diminished, the seventeenth day of the seventh month? For hard it were to say, that 
t Yet it is not against the authority of very learned writers, to say, these mountains were as high as any in the world: for first joseph. Antiquit. libr. 1. cap. 4. Epiphan. Haeres lib 1. cap. 1. Onkelos Paraphrastes Chaldaeus, do call these mountains Cardiaeos' and Kardu, and of them, that whereon the Ark rested, Baris, or Lubaris: these mountains are in Ptolom. Geograph. in descript. Asiae tabul. 6. Straho de s●● orbis. lib. 11. called Gordiaeos', which by the description are found to be certain tops of the mountain Caucasus, which of all the mountains of the northeast parts of the world, is the greatest, both for height and breadth; as Aristotle affirmeth: Meteor. lib 1. cap. 13. And lest any should say there were higher mountains in the South, the same Aristot. lib. 2. Meteor. cap. 1. affirmeth by demonstration, that the North parts of the earth are higher than the South, but the reader in such points as these, must beware of curiosity and stiffness in opinion, remembering Hierom● saying: whatsoever in Divinity cannot be proved by the Scripture, is as easily denied as it is affirmed. Quicquid de scripturis authoritatem non habet, eadem facilitate contemnitur qua probatur. Hieron. Comment. in Matth cap. 23.  these mountains of Ararat were the highest in the world, or that the Ark being in all in height but thirty cubits, should 
u Rabb. Solomon gathereth that the Ark dive water eleven Cubits: Hugo de sanct. Victore hath but nine: Lyra saith thirteen: and whether more or less, it is not greatly pertinent.  draw so deep of water, as to rest upon them. It seemeth that to give answer hereunto, the Septuagint and Latin translation, in steed of the seventeenth day, have put the seven and twentieth day; wherein might be contained three days for the fulfilling of the number of an hundredth and fifty, and seven days for the abating of the waters before the Ark rested upon the mountains. But this is to deface, not to defend the Scripture. For if 
x August. Epist. 8. Mihi quidem videtur exitiosissimè credi, atiquod in libris sanctu esse mendacium, id est, eos homines per quos nobis illa scriptura ministrata est atque conscripta, aliquid (errasse Epistol. 19) in suis libris (aut) suisse mentitos. Admisso enim semel in tantum authoritatis fasi●●ium, vel officios● aliquo mendacio, nulla eorum librorum particula remanebis, quae non utcunque videbitur, vel ad mores difficilis, vel ad fidem incredibilis, eadem perniciosissima regula, ad mentientis authoris consilium officiumque referatur.  any error may any where be found in the divine Scripture, which is the rule 
y Isai. ●. 19.2●. joh. 5.39. Ephes. 2.20. Aug. lib. 2. cont. Crescon Gram cap. Canon Ecclesiasticus constitutus est, ad quem prophetarum & Apostolorum libri pertinent, quos omnino judicare non audeamus, & secundum quos de cateris literis vel fidelium vel infidelium liberè iudicemus. Idem de Gen. ad lit. libr. 5. cap. 7. Maior est huius scripturae authoritas, quam omnis humani ingenij perspicuitas. Idem de unitate Eccles. cap. 10. Imò nec Cathol●cis Episcopis consentiendum est, ubi contra canonicas Dei scripturas aliquid sentiant. Idem de consensu evang. 1. cap. 35. Nam quicquid Mediator Christus de suis factis aut dictis nos legere voluit, hoc scribendum Prophetis & Apostolis, tanquam su● manibus imperavit, itaque cum illi scripserint quae ille ostendit aut dixit, nequaquam dicendum est quod ipse non scripserit, quandoquidem membra eius id operat● sunt, quod dictant capite cognoverunt. Proinde ne quis aliter arcipiet quod narrantibus discipulis Christi in evangelio legerit (vel quod in veseri canone continetur) quam si ipsam manum Domini, quam in proprio corpore gestabat scribentem conspexerit.  of faith; how shall it from thence forth continue the rule of truth, seeing itself admitteth error, which needeth to be defended by the wit of men? God forbidden that any should think so wickedly of the Scripture; that howsoever there may be some want in translations, through the weakness of men, or want of 
z As in some things it is not agreed upon among the Rabbins themselves, as of Zijm and Limb, Isai. 31.21. whether they are apparitions, or Spirits, or beasts; and such like, which we shall consider in their proper place; which things are of that sort, whose names are worn out and unknown unto the Hebrues.  knowledge in the original language, there were also imperfections in the Hebrew fountain, which are the writings of holy men, as they were inspired by the holy Ghost; seeing the 
a Prou. 30 6. job. 13.7.8.9.10.  Lord himself pronounceth against him that shall seem in such sort to defend his truth, even he will condemn him for a liar. Wherefore seeing the Scripture hath affirmed the Ark rested upon the mountains of Armenia the seventeenth day of the seventh month, the same of us 
b Ignatius Epist. ad Philadelph. Christus mihi pro archivis est, quem nolle audire manifesta est pernicies.  must be maintained and believed, albeit the wit of man, the perverseness of the adversaries of the truth, the subtlety 
c Which thing he setteth on work by a threefold endeavour against the holy Scripture; the open denial of Atheists, the depravations of heretics, the rejecting of Canonical books, or thrusting in of Apocryphal (as of enoch's prophesy) into the Canon: of which Hierom saith, Comment. in Isai. 54. the Devil lieth in wait in Apocryphal books, that he may slay the simple.  of the devil himself do bend themselves against it; and we remain unable 
d August. Epist. 2. Tanta est enim Christianarum profunditas literarum, ut in ijs quotidie preficerem, si eas sola● ab incunte pueritia, usque ad decrepitam senectutem, maximo otio, summo study, meliore ingenio conarer addiscere. Non quo ad ea que necessaria sunt sal●ti, tanta in ijs perneniatur difficultate sed cum quisque ibi fidem tenue: it sine qua piè recteque non vivitur, tam multa tamque multiplicibus mysteriorum umbraculis opaca, intelligenda proficientibus restant, tantaque non solum in verbis, quibus ista dicta sunt, verùm etiam in rebus qua intelligenda sunt, lates altitudo sapientiae, ut annosissimis, acutissimis, flagrantissimis, cupiditate dicendi hoc contingat, ut cum consummauerit homo tunc incipit.  to defend the same. Nevertheless herein remaineth no such difficulty, but only this; seeing the truth hereof might by two means be fulfilled, the learned stand in doubt, which of these means was it, by which the Lord performed it, which whether so ever we take, 
e Hilar. lib. 2 de Trin. De intelligentia haeresit (& error) non de scriptura est, sensus & non sermo fit crimen.  the truth remaineth as it is. First therefore a full sufficient answer is found among the writings of the jews. The waters (say they) 
f Liber incerti authoris, cui titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnekidhothlischac: ligationis Isaac. Vide Mercer. praelect. in Gen. cap. 8.  prevailed upon the earth one hundredth and fifty days, albeit they began to be diminished, before the full end of an hundredth and fifty days: for nothing letteth but they might well be said 
g Ijgeberu invaluerunt, significat ut vulgata fers editio, obtinuerunt terram.  to prevail, to be strong and deep upon the earth, albeit they were in part diminished. That God remembered Noah (as saith the text) may 
h Per recapitulationem. Augustin. quaest. in Gen. 25. Recapitulatio ista si advertatur in scriptures, multas quaestiones soluit, quae indissolubiles possunt videri. Quid sit recapitulatio vide quest. 4. in cap. 2. & August. de Doctr. Christiana lib. 3. cap 36.  well be understood before the end of an hundredth and fifty days, or otherwise, then, 
i Caluin. in Gen. 8. Recordatio ista de qua loquitur Moses, non modo ad externam rei apparentiam (ut loquitur) sed ad sancti quoque viri affectum referri debet.  when Noah perceived it. For where it is said the water ceased, the fountains were stopped, and the rain from heaven, is 
k Gen. 7.11.12. Quicquid in contrarium contendunt Aben Ezra & Hier. Oleaster in Gen.  doubtless to be understood at the end of forty days, and so continued. Neither is this against that place, which saith, that 
l Vers. 3.  the waters were abated, after an hundredth and fifty days; for the Scripture doth often speak to fit our 
m Chrysost. Hom. in Gen. ●2. Pro nostra infirmitate omnia narrat divina scriptura.  understanding, so that albeit they did before decrease, yet Noah neither by mark nor means could understand the same. But now that the Ark was settled on the mountains, and the wind began to force away the water, Just Noah might well consider 
n August. Arcan magis divina providentia quam humana prudentia gubernavit, ne incurreret ubicunque naufragium. de civit. Dei, lib. 14. cap. 27. Haud aliter enim non cecinisset cum Ouidio. Trist. 1. Eleg. 2. M●●ise●um, quanti montes voluuntur aquarum! etc.  his greatest danger past, and certainly conceive that God remembered him. Such answer I suppose to be sufficient, to withstand the slanderous cavils of the wicked; whereunto may be joined the second exposition of the words of Scripture. For what inconvenience, if it be understood, of the seventh month, not of the year, as 
o Gen. 7.11. & 8 5.  is meant in other places; but from the beginning of the flood? This (will 
p Pe●er. in Gen. cap 8  one say) were to darken the course of history. Surely, nothing less; for seeing the Scripture (as the 
q Non occurrit.  Hebrues use to say) doth presuppose an understanding reader, & seeing it plainly signifieth, that the flood endured longer 
r For surely it had been miraculous if the Ark had rested before the falling of the water. Wherefore it is necessary that thus the scripture should be opened, and the mouths of gainsayers should be stopped.  than the seventeenth day of the seventh month of the year, which was but just five months from the 
s Namely months of the Moon, or after account of Scripture, which contain 147. days, and an half.  beginning of the same: It leaveth only to be understood, that this was the seventh month and seventeenth day (which is six months & sixteen days) after the first increase of waters. For mine own part (reverencing the judgement of learned men, which understand it otherwise) I consent unto those that gather thus much by the text. First, that the flood increased forty days, 
t 
Gen. 7.11.12. Sic intelligunt joseph. Antiq. 1. cap. 40  
Chrysost●m. in Gen. Hom. 25.  
Caluin. in Gen. 7.   according to the Scriptures, at the end whereof it continued fifteen cubits above the mountains, one hundredth & fifty days, that is, until the nine and twentieth day of the eight month of the year, which was the thirteenth day of the seventh month of the flood. At that time the waters began to fall, and Noah perceived it, by the wind that passed upon the earth. Four days after, which was the seventeenth day of the seventh month, the Ark rested 
u Ptolom. Geograph. de script. Asiae tab. 3. Strabo de situ orbis, lib. 11.  on the mountains of Armenia, which day was the fourth day of the ninth month of the year; and the first day of the tenth month, which was the seven & twentieth day after, were the tops of the inferior mountains seen. Whereby it is perceived, that (as in the 
x As in the ebbing of the Sea, or any other flood: for the greater their fall is, the more vehement is their course.  ordinary course of nature) the waters were more 
y 
Lyra. in Gen. Statuis aequalitatem.  
Pererus Tom. 2. lib. 13 disputat. 7. nobiscum facit, sed ratio impotens est: cum non per totum globum diminuta, sed a terra facit retracta sunt.   speedily diminished, in the height of the flood; then afterward, when they were in part decreased. It remaineth to the godly reader, to discern which of these answers is more agreeing with the text, and pray (if he be not satisfied) that God would farther reveal this secret unto him.   

Question 3. verse 7.8. What is to be understood of the Raven and the Dove, which Noah sent forth out of the Ark: and whether the Raven returned as saith the text, seeing the common translations both Greek and Latin, do say he returned not, until the waters were dried up from the earth?  
THe scope of this Scripture is to show, that Noah being enclosed in the ark, so long time exercised 
a Chrysostom. Hom. in Gen. 26. Ego verò admiror quomodo pra tristitia non fuerit absorptus, cum mentem illius subiret humani generis interitus, sua solitudo, & difficilis illa vita: cum post quadraginta dies & quadraginta noctes, quibus impetu magno pluniae ingruebant, videret diebus centum quinquaginta in eadem part manner aquas: & quod multo gravius, oculis cum non posset inclusus assequi quanta essent mala, scil. maiorem sustinebat dolorem, gravioraque quotidie suspicabatur: at causa bonorum omnium fuit, sua in Deum fides, per quam & restitit, & omnia fortiter tulit: cumque spe pasceretur, nihil triste sentiebat.  in temptation, seeketh 
b Pet. Mart. in Gen. 8. Obseruandum est, istum quamuis prophetam spiritu Dei praeditum, tamen naturali industria esse usum in scrutando orbis statu.  help by the use of creatures, for the sustentation of his faith: for so much the Scripture doth imply: that he might see if the waters were dried up upon the earth. Unto this purpose, he chooseth 
c Vers. 3. Rabbini quidam in Cabala causam reddunt quod in Camum, canem & coruum animaduersum fuit, quia in arca coijssent. Alij eorum statuunt imp●dentius, ut me refer piget. Poenam attend peccati & judaeorum excaecationem! The true cause why the Raven was sent forth, was because he was a foul that fed on dead carcases, and partly domestical; so that for the one he might go seek the prey, and for the other cause return, and Noah by his going and returning might know the falling of the water.  a Raven, as the fittest creature in the Ark, and sendeth him 
d Absque socia. Rab. in Cab. Marlor. in Gen. 8.  forth alone. After which he sent a Dove, 
e Vers. 9 Chrysostom. Hom. in Gen. 26. Auem mitem & familiaren, quae miram trae se fert sapientiam, & non nisi femimbus pasci solet.  which returned unto him into the Ark, because (as saith the text) she found no rest for the sole of her foot. But how is it said she found no resting place, seeing the tops of the mountains were uncovered? Both because the Dove was not sent 
f The meaning therefore is, she could find no footing in those places whereunto she was sent.  to search the mountains, which might be seen out of the Ark, but the plain wherein Noah also might rest his foot: and also because 
g 
Chrysostom Hom. in Gen. 26. Neque convenientem invenire cibum valent.  
Pet. Mart. in Gen c. 8.   the mountains being so lately overflowed with waters, could yield her neither convenient food nor footing. What became of the Raven may seem more doubtful: for concerning his return, the translations 
h Graeca illa non vera quae fuit 72. interp. sed de qua Hieron. in praefat. libr. 16. in Isai. vulgata quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur et in toto orb diversa est. Latina faliò dicta Hieronymi, sicut merito statuunt inter Papistas, saints Pagninus praefat. bibliae suae interpretationis, ad Clem. Pap. 7. Paulus Episcop. Forosempron. libr. de pass. Domini die. lib. 2. c. 1. & multa esse à sententia Hieronymi aliena concedit Bellarm tom. 1 contr. 1. lib. 2. cap. 9 partim ex errore & negligentia librariorum, partim quòd quae Hieronymus muranda fenserit, Ecclesia Romana retinenda judica ●it, & alijs de causis quas ipse ibidem demonstrat.  Greeke and Latin, are contrary unto the Hebrew text. The Hebrew hath: 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaietze jarzo vashobb: & exijs egrediendo & redeundo.  He went forth going and returning: the translations say, he went forth and did not return, until the waters were dried up upon the earth. And after the translation, do 
k Vulgat qui egrediebatur & non revertebatur, donec siccarentur, etc. Ita Chrysost. Hom. in Gen. 26. & in Matth Comment. Hom. 5. Ambros. de Noa & arc. cap. 1●. August. quaest. in Gen. 13.14. & Dialog. ad Oros. quaest. 59 contra Faust. lib. 12 cap. 20.  many of the Fathers read it, and 
l Ita ut nefas habeatur si quis legat aliter. Perer. Tom 2. lib. 13. disp. 5.  the church of Rome with one consent. So that here we have a manifest contrariety of speech, between the Hebrew copies, which now are extant or to be found throughout the world; and the translations Greeke and Latin, the reading of the Fathers (for the most part) the testimony of Hierome, who saith it is so in the Hebrew text, and the authority and decrees of the Church of Rome. On the one side, it may seem an injury done unto the Fathers, to challenge that translation which they allowed in handling of this history. On the other side, it may move a godly conscience, to doubt some corruption in the Hebrew text, especially if it be objected, that Hierome did so translate it, and affirm it 
m Hieron. Trad. in Gen. libr Pro ostio, fenestra scripta est in Hebraeo: & de coruo aliter dicitur, emisit coruum & egressus est exiens & non revertens.  to be otherwise in the Hebrew text, than now we find it. For by these authorities it 
n Sic enim statu●●● nonnulli Pontificiorum. Melchior Canus de locis Theolog. lib. 2. c. 13 Hebraeorum Doctores, nostri videlicet inimici, multo studio contenderunt textum Hebraicum corrumpere. etc. Graeci quoque eadem contentione multis locis, ut scripturam ad suum sensum traherent, nowm testamentum violarunt. Non igitur ad Hebraica & Graeca exemplaria, ut quae depravata sint, est recurrendum: & probatex Euseb. Histor. Eccles. libr. 4. cap. 18. justin. Martyr. Dialog. cum Triffon. justin. autem non ex Hebraeo sed ex translatione Septuag. quae fortasse ideo apud homines perijt quòd corrupta esset. Id ipsum cum Cano statuit jacob. Episcop. Christopolitan. praefat in Psalm. Qui quoniam tam impudenter mentiuntur, ut à Christiano homine ferri non possit, eos zelo bono sed non secundum scientiam praditos fuisse dicit Bellarm. Tom. 1. contr. 1. lib. 2. cap. 9  may seem apparent, that the Hebrew text hath been corrupted by the jews: which if it be; where is the truth of Scripture to be found, but 
o Vide quàm apertam fenestram fecerunt Pontificij omni Atheisms & Haeresi, nam si non sit Hebraica summa veritas, atque ipsa Latina editio multis in locis à suis meritò reprobatur, quae est omnino veritas evangelica? statim admisso vel uno errore in tantum authoritatis fastigium, nulla illorum librorum particula remanebit, quae non utcunque videbitur, vel ad mores difficilis vel ad fidem incredibilis (ut inquit Aug. epist 8.) quin ut falsum & erroneum respuetur.  either perished, or only remaining in that translation, which the Papists 
p Concil. Trident. Sess. 4. Perer. super hunc locum: alij, inquit, incumbant, istas dua● lectiones inter se conciliare: dummodo illud ratum & fi●um sit. si Hebraea lectio contradicat omnino Latinae, nec utraque simul cohaerere queat; standum esse potius Latinae quam Hebraea: quip cum illa Trident Concilij authoritate tantopere commendata & communita sit.  so greatly magnify? For answer whereunto, we affirm and testify by the authority of the 
q Isai. 40.8. Matth. 5.18. Luc. 16.17. Rom. 9.4.  Scriptures themselves, (which is the 
r Origen. in Isai. lib. 8. citant Hieronymo.  voice of God) of the 
s Hieron. Comment. in Isai cap. 6. August. lib. de civit. Dei, lib. 15 cap. 13.  Fathers, and of 
t Bellarm. Tom. 1. contr. 1. libr. 2. cap 9 Restat tertia sententia quam ego verissimam puto, scripturas Hebraicas non esse in universum depravatas, opera & ●●abtia Iudae●rum, nec tamen esse omninò integras, sed habere suos quosdam errores: at hoc, quosdam errores, esse Bellarmini errorem alij confirmabunt Papistae. Vbi enim errant Hebraae scriptura? certè quibuscunque cum authentica translatione consent●●nt non errare fatebitur ipse Bellarminus: ubi dessentiunt, defenduntur contra Bellarminum, vel à Pagnino, vel Montano, vel Hieronymo, vel à veritate, ut suo loco docebitur.  the adversaries themselves; that the Scriptures in the Hebrew tongue are pure, and unspotted of all corruption. secondly, we convince by manifest reason, that through the special providence of God, they neither were, nor could be in any sort corrupted, but remain the same that 
u Fab●la igitur est judaica & impia que habetur Ezra lib. 4. cap. 14. de scriptures ab Ezra renovatis & conscriptis; scripturae etiam contradicet Nehem. 1.2. & ab ipsis exploditur Papistis. Bellarm. ibid. cap. 8.  Moses, the Prophets and Apostles wrote, inspired 
x 2. Pet. 1.21.  by the holy Ghost. For if they were at all corrupted, the 
y Argum. est Hieron. in Comment. in I ai. cap. 6. Quod nunquam Dominus & Apostoli cum caetera crimina arguunt in scribis & Pharisaeis, de hoc crimine quod erat maximum reticuissent. Sin autem dixerint, post adventum Domini & praedicationem Apostolorum, libros Hebraeos fuisse falsatos, cachinnum tenere non potero, ut salvator & Euangelistae & Apostoli ita testimonia protulerint, ut judaei postea falsaturi erant.  same had been done before the coming of our Saviour Christ, or since his time; but surely not before, for than he would have given the faithful warning of the same, when he commanded them 
z joh. 5.39.  to search the Scriptures: neither since, as appeareth by all the testimonies, 
a Praesertim ab Euangelistis, ad confirmandum Christum verum fuisse Messiam.  which both our Saviour and his Apostles have alleged: therefore the Scriptures remain in their first integrity. secondly, in regard that the jews have ever been dispersed, as it were throughout the world, 
b August. de cin. Dei, lib. 15. c. 13. Sed absit ut prudens quispiam vel judaeos cuiuslibet perversitatis atque malitiae tantum potuisse credat in codicibus tam multis & tam longè lateque dispersis.  it was not possible that they would, or could consent universally in all their copies to corrupt the Scripture, but the same must have been known unto the world. thirdly, the jews have ever showed such 
c Euseb. De Praeparat. evangel lib. 8. cap. 2. Scribit Philo, etc. id est, Philo the jew writeth, that until his time, which was the space of more than two thousand years, not one word of the law of God was altered, & that every jew would rather die an hundredth times, than that he would suffer any letter thereof to be diminished. Moreover, J. Isaac testifieth, that the jews have been so careful of the scriptures, that they have counted how often every letter of the alphabet is found in all the Scripture, that thereby they might easily find if any letter of the Scripture were at any time altered, or taken away.  zeal and diligence, for the preserving of the Scriptures uncorrupted in the Hebrew tongue; as that the same without extreme and universal negligence cannot decay for ever. And for defence of this private place of Scripture, let prevail 
d Cic. Orat. pro. Roscio. Amer.  Cassianun illud, cui bono fuerit: what advantage should the jews have gotten, by withdrawing this letter (Lo) from the text? Again, the same, going forth and returning, is 
e Deinsuper in nonnullis Latinis & Graecis.  read in all copies of the Hebrew. lastly, the Rabbins, or jewish interpreters do with one consent expound it so: which argue that the same is to be reverenced and received, as having the authority of the word; and that the Scripture neither here, nor in any other place, is changed from the very first writings of the Prophets and Apostles. Wherefore these translations must of necessity, strike sail unto the authority and truth of the Hebrew text: and the Church of Rome reform their rashness, in giving to their common translation supreme 
f 
In Cabala; Bereshith Rabath, etc.  
Concil. Trident. Sess. 4.  haec ipsa vetus & vulgata editio, quae longo tot saeculorum vs●, in Ecclesia ipsa probata est, in publicis lectionibus, disputationibus, praedicationibus, & expisitionibus pro authentica habeatur, & ut eam nemo r●ijcere, quovis praetextu audeat vel praesumat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propriè qui arma: id est, potestatem & authoritatem habet in se: omnium rectissimè Deo attribuitur & Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse: nam ut Deus est Iehoua quòd essentiam in se habet & omnia in illum Exod. 3.14. Colos. 1.17. sic scripturae etiam fonsita est authenticus, ut qui ex Sp. Dei immediate authoritatem habet, & reliquae versiones in illum; huiusmodi non est translatio Romana, nisi quatenus eam canonizavit Romanus Pontifex; & quatenus authoritas sit ei ex non authentica authenticam facere: nam si tantum declarat hanc authenticam esse; tum quando ita córperit, per quem, & cuius gratia, quaerendum est.   authority; or else not only forfeit 
g Sancta & universalis Ecclesia (quem titulum sibi usurpant in decretis Romanis & decretalibus epistolis ementitis, secus ac fecerit Aaron. Heb. 5.4.) Nam est Ecclesia coetus hominum, sub regimine unius Christi in terris Vicarij Romani Pontificis, ut docet Bellarm. tom. 1. Contr. 4. lib. 3. cap. 2. Quomodo hoc probatur? scil. ex decret. epist. Clement. 1. Papae ad jacobum, Apostolum, quem docet in hunc modum. Notum tibi facio Domine, quia Simon Petrus, qui verae merito, fundamentum esse Ecclesiae definitus est. &. Conciliorum, tom. 1.  their glorious titles of Catholic, holy Church, but even be 
h Qui Scripturam authenticam facit, quae authentica non est, & veram authenticam non agnoscit pro authentica, errat in fundamento Religionis Christianae. Qui autem in fundamento aliquo errat, haereticus est: Haereticus autem post primam & alteram admonitionem reiectaneus & in se damnatus: vide ergo an non hoc ad mysterium iniquitatis quasi cumulus accedat.  secluded from being a member of the same. For what if the fathers in such a point as this, did follow the Greek translation, wherein (as being for the most part 
i Ambrose Provinciae Praefectus, communi omnium suffragio, deinde ipsius Imp. Valentinlani consensu ad praesidendum Ecclesiae ascitus est, cum nondum sacris intiatus erat. Socrates' eccles. hist. lib. 4. cap. 25. Theodoret. eccles. hist. lib. 4. cap. 6. Sanctissimus tamen Episcopus, & qui ad Ecclesia utilitatem multa utilissimè scripserit. Chrysostomus in Hebraicis libris non est versatus: ignorabat enim hebraicam linguam. D. Whitak. contr. 1. quaest. 6. cap. 9 August. de seize apertè fatetur. Neque enim in Hebraica lingua quami●oro, potuit interpres. etc. Epist. 131. Omnes praestantissimi Patres & celeberrimi.  not greatly skilful of the Hebrew tongue) they were chiefly exercised: must it for their sake, be counted of sole authority? The fathers themselves in matters of weighty difference, do 
k August. epist. 80. Hebrai condices expressius habent, etc. Idem de civit. Dei, lib. 15. c. 13. Quandoquidem ad fidem rerum gestarum, utrumque esse non potest verum, ei linguae potius credatur, unde est in aliam per interpretes facta translatio. Hieron longae saepissimè, nec non & Origenes:  appeal from translations, to the original fountain. Hierome a very learned father, and excellent in the knowledge of the Hebrew language, doth very 
l Hieron. lib. de Traedit. Hebraic. Idem Comment. in Isai. lib. 1. in fine. Noluerunt (inquit) Septuaginta tam perspicuam de Christo prophetiam in Graecum vertere. Et alia ubique eius ferè generis.  often and grievously reprehend the same Greek translation (which other of the Fathers read) as disagreeing greatly from the Hebrew fountain. The Church of Rome 
m Neque unquam pro authentica agnoverunt, etiamsi à patribus maxima ex part lecta fuerit.  denieth the authority of that Greek translation, but yet notwithstanding placeth another as impure in the stead of that which it doth in some things reprehend: and also of that Hebrew fountain, which the singular 
n Quod vel ipse fatetur Bellarminus, controu. 1. lib. 2. cap. 2. ex authoritate Iustini Martyris in protrept. August. de civit. Dei, libr. 8. cap. 46. & ex Psalm. 58. Ne occidas eos, etc.  providence of God hath hitherto preserved pure; presuming (which never came into the thought of any godly father) to make their own translation 
o Constat. ex Trident. Synod. Sess. 4. Etiamsi mendax ipse Bellarminus idipsum mendacij nomine obtrudit Caluino, controu. 1. lib. 2. cap. 10.  evincit testimonium Cani & Andradij qui interpretes Concilij celebres & Bellarmino antiquiores extitere. Canus de locis Theolog. lib. 2. cap. 13. ex concilij authoritate concludit omnem quaestionem fidei definiri oportere, per Latinam & veterem editionem: cuius videlicet si aliquod testimonium alteram quaestionis partem confirmaverit, ea sit Catholicis amplectenda, sin contra reprobauerit, ●eijciendae. Deinde in disputatione, non esse ad Hebraica & Graeca exemplaria provocandum. Postremò in his quae ad fidem & mores pertinent, non esse Latina exemplaris per Hebraica & Graeca corrigenda. Item Adread defence. Prident lib. 4. Non est ferendum ut cuius liceat illius editionis, qua ecclesia utitur, authoritatem aspernari, atque ad Hebrae● Graecaque libere provocare.  a judge of all, and to be judged of none, no not of the Hebrew and Greek original. Wherefore sith this is evident, that the Hebrew remaineth uncorrupted, let us consider, what was the cause why the translation addeth (not) unto the text, and altereth the sense? Because it followed conjecture, 
p Addit particulam adversatinam.  and not the text: for seeing it is not said 
q Vers. 7.  that Noah received in the Raven, as he did the Dove, it is gathered of many, 
r Ab ipso Hieron. epist. ad O eanum. Idem adverse. Luciferian. dialog. sicut à recentioribus qui Hebraeam lectionem equuntur, non intra arcam fuisse rursum recentum, sed supra arca tectum resedisse, cirum circaque volitasse, sic enim textus ipse sonas, exiens & revertens donec, etc.  that he returned not. Moreover, the Hebrew word which the Scripture useth, doth sometime signify a 
s Gen. 3.23. jerem. 38.6.  sending forth without return, and is so observed of the Hebrues: notwithstanding it cannot in this text be so interpreted, because there is added her return. But most marvel it is, that Hierome 
t Hieron. lib. Tradit. Hebraic.  doth affirm that it is in the Hebrew text, he returned not. For it cannot be, but either the Hebrew text since Hieroms time hath been corrupted, or else Hierome himself doth wilfully bely the text. Here is the truth, the Romans' have 
u Deut. 8.11. Non magica fraud, sed tamen diabolica.  asked counsel of the dead. Hierome being alive, was wont to say: it is otherwise in the Hebrew: he went forth going and returning; but being dead he saith, he went forth and returned not. Hierome himself and not the text hath been corrupted. Hierome spoke it not an 
x 
Quid enim hoc est aliud. Carthusian. in Gen. 8. impress. Colonia anno 1534. sic habet. Lyra dicit quod in Hebraeo habetur exiens & revertens: idem aijs (inquit) Hieronymus in quaestionibus Hebraicis.  
Aquinas verò in Gen. 1573. Lovaniae impressus, cum censorina authoritate, dicit secundum Hieron. & septuaginta dicitur, egressus non redijt. Deinde quam incausè & stulte hoc diceret Hieronymus; sic enim legit ex vulgata editione: emisit cornum & egressus non redijs ad cum. Deinde corrigit ex Hebraeo, de coruo aliter dicitur: emisit coruum & egressus est exiens & non revertens. Quam putidè hoc? cum nihil sit aliter, vel in verbis vel in sensu. Aufer quod in vulgata authentica habetur non: long est aliter sicut voluit & scripsit Hieronymus ex testimonio tum Carthusiani, tum aliorum.   hundredth year ago, but 
y Ratio quia etsi beatus Hieronymus interdum senserit quaedam mutanda in sua version, & ea notauerit in suis Commentarijs: tamen ecclesia (Romana) postea magis iudicavit veram primam versionem, & eam retinere maluit in vulgata editione. Bellarm. controu. 1. lib. 2. cap. 9 Deinde etiam iudica●●unt censores illi Romani non esse conveniens, ut vulgatam editionem tam apart damnaret Hieronymus, quin ipse potius ex editione esset corrigendus, tum hic, tum in alijs si auderent. De qua re, rite Bellarminus fecerunt bono zelo sed absque scientia ibid. c. 2.  now he is forced so to say (or else to hold his peace) in favour of the new authentical translation, and the Tridentine Council. Thus deal these 
z Name in qualibet urbe sua ditionis censores & correctores habent, qui authores excudendos à zizanijs impurae doctrina in typographiae expurgarent: ut ex Diplom. regis Hispan. in Indic.  Roman censurers, with writers new and old. They 
a Vide indicem librorum prohibitorum per totum.  stop the writings of those that favour not the Church of Rome, whom they dare presume to entitle heretics: but the Fathers of whom they would seem to hold, the Counsels & the Scriptures, they make vassals to that Sea. For under the name of 
b Council Trident. Sess. 4.  innotescat quaeam pro authentica habenda sit etc. Cum prius apud bonos nunquam in dubium vocatum fuerit.  Hieronimus & Augustinus abunde testantur.  allowing of the Scriptures, because they 
c Codicibus tam longae lateque dispersis ultra fines Romanae ditionis.  cannot purge the Hebrew copies for their purpose, as they do the Fathers, 
d Concil. Trident. sess. 4 Statuit & declarat, ut haec vetus & vulgata editio pro authentica habeatur: id est, omnem fidei questionem per hanc definiri oportere, nec eam per examplaria Hebraica in ullo corrigendam, nec in disputationibus ad Hebraica provocan lunsicut Canus lib. 2. c. 13. Andrad. libr. 4. qui concilio interfuit & eius sensum explicavit.  they take from them authority, and give it to translations, which they have more aptly for many causes 
e Ipsa conteret caput, Gen. 3.15. Merificè consentit cum sancta Maria conterens caput Serpentis, ora pro nobis. Item stylo Papistico, Laus Deo virginique matri Mariae. Cum in Hebraeo sit. Gloriam meam alteri non dabo, Isai, 42.8.  serving their necessities. But the Counsels and the Fathers, under pretence of purging and correcting them, by truer copies (which copies 
f Codex Vaticanus cum quo confertur editio conciliorum. Codex Cambr. ex quo corrigitur Cyprianus, etc.  are their own, for the most part sergeant 
g Neque hoc nowm inventum Romanorum, ut apparet ex Concil. 3. Africano cap. 105. Sozimus Papa canonem Nicaeni Concilij de appellatione ad Romanam sedem, qui nusquam habebatur, in fraud capitur: quia illud quod prident etc. non potuimus reperire: ex actis concilij dignam lectu historiam intelliges. Habet & jewel, in Hard. art. 4.  and suborned) they add, they take away, they frame & fashion for the behoof of the Church of Rome, beyond the bounds of shame or modesty. And not only Hierome hath felt the taste hereof, but also the Counsels of 
h Concil. African. 3. canon. 26.  prime sedis Episcopus non appelletur princeps sacerdotum, aut summus sacerdos, aut aliquid huiusmodi, sed tantum primae sedis Episcopus; universalis autem Episcopus nec etiam Romanus appelletur. Vltimam clausulam quò directè facit contra primatum Romanum, in editione Pet. Crab, Surij & & Venetica delerunt & expunxerunt. Item in epist. Concil. African. ad Coelestin. clericos vestros quibusque petentibus nolite mittere, etc. hic pro petentibus ut est in editione Parisiensi, iam legunt potentibus: & cum delere penitus non audent, gestiunt vitiosa lectione corrumpere.  afric, 
i Concil. Milevit. can. 22. Ad transmarina autem qui putaverit appellandum, à nullo intra Africam in communione suscipiatur: huic canoni addit Gratian. caus. 2. cap. 6. nisi fortè Romanam sedem appellaverint: is autem qui appelauerit ad eum, à quo appellavit, remitti non debet. Bandemque cum glossa probant censores Romani in editione Venetica. 1585.  Milevita, and 
k Recitatur Concil. huius canon ab Aquin. lib. contra Graecor. errores. Si quis Episcopus accusetur, poterit appellare beatissimum Episcopum urbis Romae, quia habemus Pertrum petram refugij & ipse solus, etc. Deinde legitur in ●uit in Concil. Chalcedonensi, concilium conclamasse. Leoni sanctissimo, Apostolico, oecumenico Patriarchae longa sint tempora. Sed hanc lectionens quod mendacium inane esset, sequi Romanti ppsteriores non ausi sunt.  Chalcedon: of the Father's 
l Origen in cap. 6. johannis sustulerunt. jewel.  Origen, 
m Cyprian. de unit. Eccles. sic auxerint in edit. Pamelij: Hoc utique erant caeters Apostoli quod fuit Petrus pari consortio praediti & honoris & potestatis: sed exordium ab unitate proficiscitur (primatus Petro datur) ut una Christi Ecclesia (& cathedra una) monstretur. Hîc ex codice Hosij & Cambron. addiderunt: Primatus Petro datur, quod adversatur Cypriano: pari consortio praediti honoris & potestatis. Tum & Cathedra una, & alias similes clausulus: ut, super illum unum aedificat ecclesiam suam: qui cathedram Petri super quam fundata est Ecclesia deserit, etc. Quae Hosij vel cuiusdam alius Papista glossemata ita Romanis complacuere, ut ex margine in textum transtulerint, adeo ut Cyprianus pro primatu ecclesiae Romana pugnat qui solebat eundem evertere: hoc erant utique & caeteri Apostoli quod fuit Petrus. Item lib. 1. epist. 27. Item epist. 55. Nisi si paucit desperatis & perditis, minor videatur esse autoritas Episcoporum in Africa constitutorum, scilicet quam Romani pontificit.  Cyprian, 
n Fran. jun. in indice expurgat. praefat. ad lectorem. Rem, inquit, meis visam oculis ad exemplum adfer●m. Franciscanos duos pro authoritate, aliquos paginas Ambrosis, alias ex part, alias universe dispunxisse, & alias in locum priorum substituisse, praeter omnem antiquorum exemplarium fidem: pluribus narrat verbis. Talia scilicet incassum cona●● sunt, cum fuerint alia apud alios exemplaria.  Ambrose, 
o In impression 1494. cum Commentarijs Thomae Val●is & Nicholai Trevith ita legitur: cuius rei sacrament. etc. Lib. de civit. Dei, 10. cap. 20. Cuius rei sacramentum quotidianum esse voluit ecclesiae sacrificium: cum ipsius corporis ipse sit caput, & ipsius capitis ipsa sit corpus: tam ipsa per ipsum quam ipse per ipsam suetus offeri. In Augustino incorruptè legitur: quae cum ipsius capitus corpus sit, seipsam per ipsum discit offere. Cui etiam plurimas offixerunt sermons & tractatus aliquos, qui ne pilum habent Augustini, sicut testis est Erasmus. Similia & Hieronymo affixerunt Tom. 4. & Athanasio, praesertim ad Marcum Papam epist. in qua de rebus gestis post obitum Marci ad decem annos, scribit, & Arrianos Nicani Synodi decreta incendisse: ut apparet ex Socrat. histor. 2. cap. 10. epist. Athanas ad Orthodox.  Augustine, 
p Aquin. lib. contra. error. Graecor. citat Cyril. Alex. ex Thesauro sic loquentem: quemadmodum Christus à patre recepit potestatem super omneos potestatem, sic & Petro & eius successoribus plenissime commisit. Deinde, nulli alij quam Petro Christus quod suum est plenum, sed ipsi soli dedit. Postea verò: cui (scil. Petro) omnes iure divino caput inclinant, & primates, mundi, tanquam ipsi Domino jesu obediunt. Nos verò tanquam membra corporis, caepiti nostro pontifici Romano ●tharemus, solius pontificis enim est arguere, corrigere, increpare, ratum facere, disponere, solvere & ligare. Quae omnia Aquinas de suo finxit cerebro, & Papistas ipsos reserre pudes ut apparet ex Dialog. D. Reinald. cum job. Hart.  Cyril, 
q Bertramum in Tract. de sanguine & corp. Domini, miserè dilacerant censores universitatis Duacensis: in Catholicis veteribus (inquiunt) plurimos feramus errores, & extenuemus, excusemus, excogitato commento persaepe negemus etc. istum librum magni non aestimemus momenti etc. corrigunt tamen.  Bertram, and 
r Nam non solum Protestantium libros prohibent quicunque de religione ex professo tractant. Index prohib. lib reg. 2. sed & non pa●cos Catholicorum nisi emendantur. Cuius causa non solum Erasmum, Lod, Vinem. & similes correxerunt, sed & Polidorum de inuentione, Velcurionis Commentaria in Aristotelem, Leovitij Ephemeridem, etc. quod contra Concilij Tridentini decreta facere videntur. Ex indice expurgat.  many other authors, as is manifest to the perpetual infamy of the workers thereof. Wherefore it behoveth 
s Magistratus enim est ecclesia & religionis custos & pater nutricius. Isai. 49.23.  Christian Princes, to cause carefully to be maintained the ancient copies of the Fathers, that learning and religion do not decay. The learned it becometh to detect the lewdness of such enterprisers. And the godly to esteem no trespass small which is committed 
t Sam. ●. 25.  against the Lord, against— 
u Non patitur ludum, fama, fides, oculus.  true religion, or the 
x August. de Doctr. Christia. lib. 1. cap. 37. Titubabit enim fides, si divinarum scripturarum vacillet authoritas. Nihil igitur parnum in tantis ausis astimandum est.  perfection and authority of holy Scripture. Observe out of this verse. First, the Lord doth often upon his children 
y Gen. 30.20. 1. Sam. 20.3. Psal. 105.18.  lay long temptations and very grievous: wherefore the godly must labour 
z 1. Cor. 1.5. Ephes. 6.16. Philip. 1.9.  to be rich in faith, whereby to stand in the day of trial. secondly, we may not 
a Gen. 14.14. Exod. 10.9. Prou. 28.7.  without just cause forego, the creatures and goods which 
b Matth. 25.14.  are committed unto us by the Lord. thirdly, the godly have liberty in time of temptation 
c Gen. 25.22. judg. 6.37.  to seek godly means to strengthen their weakness. Verse 4. fourthly, the brutish creatures, through the goodness of the Lord, do 
d job. 5.23. 1. King. 17.6. Marc. 1.13.  often administer unwonted comfort to God's children, in their adversities.   

Question 4. verse 13.14. For what cause the ground being dry, the first day of the first month: Noah continued in the Ark until the seven and twentieth day of the second month?  
TWo causes hereof may be gathered by the words of Scripture. One, where it is said, the upper part 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Panim, facies, à panah aspicere: id quod videre possiomus.  or face of the earth was dry. Whereby it appeareth, that albeit the waters were dried from the earth, yet the earth being so long before covered & drenched with the waters, was soft & unfit for the foot of man and beast, and did begin to be dried, & to return to his former hardness & 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Charabu, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Charab. Arescere extrinsecus, à sole: To dry on the outside by the sun, fire, or wind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iabesha haeartes, ver. 14. the earth was dried up. Lament. 4.8. Isai. 27.11.  solidity, from the first day of the first month, & thence forth waxed firm, and more and more increased to be habitable, till the Lord commanded Noah out of the Ark: In the distance whereof is also signified, the fatherly care 
c Gen. 1.11.24. Psal. 145.15.  of the Lord toward all his creatures, who permitteth them not unto the earth, till the same was fully refreshed of the waters, and had time to bring forth herbs and food for man and beast; as also his providence toward them in the Ark, that continued with 
d Levit. 26.5.6. etc.  abundance for all necessities. The second cause did rest in the 
e Ambros. de Arca. cap. 21. Itaque recedente aqau & siccata terra, exire potuit Noe ex arca, sed justus nihil sibi arrogat, sed totum se divino committis imperio: & maximè qui coelest● fuerit ingressus oraculo, coeleste debuit ut egrederetur expectare responsum.  obedience of Noah: whose constancy was such, and faith 
f Heb. 11.7.  toward God, that albeit he saw the ground was dry, and longed no doubt for the fruition of thereof; yet 
g Chrysostom. Hom. in Gen. 26. Tantum ibi afflictionem ferre cogebatur justus ille in tanta existens angustia, neque auram recentem captare valens, ferarum insuper brutorumque convictum ferens: qui & in omnibus mentem suam solidam declarabat, & voluntatem flecti nesciam, & fidem erga Deum. Caluin. in Gen. 9 In suo foetore iacere manuit, quam liberum spiritum colligere, donec migrationem suam sentiat placere Deo.  he had rather die in that unsavoury closet, then to enjoy the benefit of pleasant air, and the Lordship and riches of the whole earth, without permission given by the Lord. A notable example in so noble a Patriarch of 
h Pet. Martyr. Comment in Gen. 8. Qui vere se agnoscit in aliena potestate, haud secus facere debet.  righteousness, 
i Chrysost. Hom. in Gen. 26. Qu● declarata est justi patientia.  patience, 
k Ambros. de Noah & arc. cap. 21. Verecundia enim justitia est, quia inverecundia iniquitas, qua usurpat indebita nec reveretur authorem.  temperance, 
l Matth. 24.14. Chrysost. Hom. in Gen. 26. Qui & in omnibus mentem suam solidem declarabat & voluntatem flecti nesciam.  perseverance, 
m Heb. 11.7. jam. 2.22. Chrysost. Hom. in Gen. 26. Fidem declarabat erga Deum per quam facile & leviter omnia sustinebat.  faith. Thus it behoveth 
n Psalm. 27.14. & 31.24. & Psal. 37.5. & 55.22.  the faithful to walk with God. This is a worthy 
o 1 Pet. 2 19 Gen. 14.23.  token of an upright heart. Neither is a happy issue 
p Psalm. 37.25. & 55.22. Chrysost. Hom. in Gen. 26. expend hic Dei, bonitatem quomodo per omnia justum consolatur, etc.  ever wanting to those that wait on God; which the Scripture also doth call to our remembrance: for 
q Vers. 15.  the day, as it were, that the earth was meet and fit the Noah, the Lord doth call him forth to enjoy the same.   

Question 5. verse. 14.18. How long time did the waters of the flood continue upon the earth: And whether the heathen have had any knowledge, or made report thereof?  
FOrasmuch as the scripture doth so diligently describe the beginning, the increase, the fall, and the final end of the flood of Noah, in respect of the circumstance of time; there is no doubt, no small regard and estimation to be had thereof. For the Scripture delivereth nothing 
a August. Epist. 3. Modus autem ipse dicendi quo sancta scriptura contexitur, quam omnibus accessibilis, quamuit paucissimis penetrabilis, ea quae aperta continet quasi amicus familiaris sine fuco ad cor loquitur in doctorum atque doctorum. Ea verò quae in mysterijs occultat, etc.  without weighty reasons and ponderous judgement. And surely to those that will religiously consider the cause of things, as it is administered by the mighty power of God, it may justly seem no less an argument of admiration, that the waters continued so long upon the earth, then that they overflowed in so great a measure. When the earth was first 
b Gen. 1.10.  overcovered with waters, the same in one days space was unburdened of them. When floods do happen from the waters of the sea, 
c Vide Gaspar. Contaren. de 4. elem. Vbi multas inundationes descripsit.  although they range far, and do great violence, yet are they commonly returned together with the tide. The flow which are caused by the rain of heaven, although they continue 
d As it cometh to pass by the meeting together of much water in land floods.  a day or twain, yet they are maintained by following waters. But this flood being only caused by the waters of the fountains, of the deep, and the windows of heaven, being increased 
e Gen. 7.17. Aben Ezra affirmeth that after the forty days of rain, it reigned every second day, until the end of the 150. days. But it is uncertain, and not to be built upon, for the authority of Rabbins.  forty days, continued in perfection, without any new supply of waters (as being only preserved in the nature of their first creation by the Lord) one hundredth and fifty days, and afterward decreased one hundredth and eighteen 
f That is, from the 29. of the eight month, or the 17. day of the seventh month, which is from the beginning of the flood, to the beginning of the next year, so many days do come between.  days, before the earth was throughly unburdened of them: whereby it is evident that the floods continued the 
g Gen. 7.1. & 8.13.  space of ten months, and thirteen days, and Noah remained in the Ark a year & ten days, 
h Gen. 7.13. & 8.16.  as the Scripture doth account the same. But the reader must remember, that the months are reckoned by the Scripture, according to the Hebrew custom, 
i 
Hieron. Comment. in Ezech. cap. 29. Menses apud Hebraeos secundum lunae cursum supputantur.  
August. de civit. Dei, lib. 15. cap. 14. Mensis, quem luna caepta & finita concludit. Munster. in Calendar.   after the courses of the moon; whereas in a year, by the compass of the sun, which is the space of a year by our account, there are twelve such months, and the tenth day finished, of the thirteen moon or month. So that where the Scripture accounteth from the seventeenth day of the second month, unto the seven and twentieth day of the second month of the year that followed, the same is no more than the 
k Aben. Ezra in Com. in Gen. affirmeth that Noah continued in the Ark a year and ten days, after the suns course: the same, Luther in Gen. 8. seemeth to gather: but the Scripture speaketh of months, only and in all places, after the courses of the Moon, as Augustine witnesseth the civit. Dei, lib. 15. cap. 14. Now twelve times 29. days, and twelve half days, that is, six days, are in sum, 354. which is a year after the account of Scripture, and twelve just courses of the Moon: whereunto if you add the ten days, from the 17. to the 27. of the second month, Gen. 7.11. & 8.14. they amount unto 164. days, which with the day in which Noah came forth of the Ark, is a full year after our account. Note also, that the Hebrues every third year have intercalarem mensem, a leap month (as we have a day every fourth year) whereby it cometh to pass that every three years by their account, is equal to three years of our account.  just space of a year by the course of the sun, consisting of three hundredth & threescore days and five. The heathen histories 
l Origen. contr. Celsum. lib. 5. Lactant. lib. 1. cap. 1. Institut. Omissis igitur terrenae philosophiae authoribus, nihil certi afferentibus. etc.  corrupt through ignorance, do in part notwithstanding, express the history of the flood, as well in respect 
m For some say Deucalion's flood lasted three months: other say nine months, which can be true in none but in this flood of Noah. Vide Zenophon. Annian. lib. de aequivocis.  of the time thereof, as of other circumstances of the same. Which albeit they do nothing confirm the truth of Scripture, yet their authority is a strength sufficient to convince 
n isai. 1.3. jerem. 2.11. Sic Atheus Atheum, hareticus haereticum convincit.  an Atheist. But Augustine 
o August. de civit. Dei, lib. 18. cap. 8. Quod dilwium, gentium nec Graeca nec Latina nonis Historia.  denieth that the mention of this flood is known to any heathen writer Greek or Latin. Which if it be of truth, the Scriptures are the more to be beloved of Christian people, which do so faithfully and fully deliver the memory of such an ancient and peerless monument. Howbeit Saint Augustine meaneth not, that there were no parcels of this history appearing in heathen writers; but that the heathen, which have understood the same by ancient report, have corrupted the truth thereof, and covered it with names of less antiquity. For both josephus, whose works 
p August. epist. 80. Nam josephus qui judaicam scirpsit historiam, talia mala dicit illi populo tunc accidisse, ut vix credibilia videantur. Hunc ipsum Hieronymus in catalogo ecclesiasticorum scriptorum annumerat.  were not unknown to Augustine, in making report hereof affirmeth, that 
q joseph. Antiq. lib. 1. cap. 4. Huius autem dilwij & arcae, meminerunt omnes barbarica historia scriptores.  all Barbarian histories whereof he citeth 
r Berosum Chaldaeun histor. Hieronymum Aegyptium li. Antiquit. Phoenicum, Muaseam, Nicholaeum Damascen lib. 96.  many, did hear remembrance of this flood. And likewise 
s Euseb. in his Chronicle, which Hierome turned into Latin.  Eusebius remembereth; 
t Idem Euseb. lib. 9 de praeparat. Euangel.  Abidenus and other 
u Alexandrum Polyhistorem, Molonem, Eupolemum & alias.  Greek historians, which have put the same in record: not under the name of the flood of Noah, but of Deucalion; nor according to the truth of history, but as they had received it, as it were in pieces, by report. And first that 
x ovid. 1. Metamorph. jamque mare & tellus nullum discrimen habebant, omnia pontus erat, decrant quoque littora P●nto.  fabulous Poet, speaking of Deucalion's flood, describeth by a false title, this flood of Noah. For as justin Martyr 
y justin. Mart. Apolog. 1. Sicut ante dilwium reliquum neminem faciens, prater unum cum suis, apud nos cognominatum Noen, apud vos autem Deucalionem.  speaketh, we christians call him Noah, that whom the heathen called Deucalion. Plutarch in his treatise 
z Plutarch. li. deindis stria animal. Columban ex arca Deucalionis emissam attulisse indicium recedentis dilwij.  of the apt disposition of the creatures, affirmeth that a Dove sent out of the Ark of Deucalion, brought a token of the falling of the waters. Another heathen writer more ancient than these, and as strong an Atheist as any that shall deny this history, maketh report thereof in these words. The Greeks (saith 
a Lucian. lib, De dea Syria. Exauditum est à Graecis hanc hominum generationem qua nunc est, ab initio haudquaquam fuisse, sed eam qua tunc fuit totam interijsse. Hos autem homines qui nunc sunt, secundi generis esse eius quod rursus à Deucalione in tantam multitudinem excreverat.  he) do tell, that this offspring of men which now is, was not the same which was from the beginning; but the same which then was, did wholly perish. The men that now are, are of that second race, which from Deucalion grew into so great a multitude. The former sort being fierce & proud, committed evil works: they kept 
b Ibid. De illis autem hominibus huiusmodi quaedam narrari: cum efferi admodum essent, nefaria opera perpetrarunt. Neque enim insiurandum seruarunt, neque hospites receperunt, neque supplicum miserti sunt, vid. & Ezech. 16.49.50.  not their oath and promises, they harboured not strangers, they pitied not the poor. For which cause they endured great calamity. For suddenly the earth powered forth abundance of water, great rain came from the Sky; the rivers swelled with greater than wont streams; the sea arose unto such a height, that it overwhelmed all with water, and all things perished. Of all that multitude, no 
c Ibid. Deucalion autem solus hominum relictus fuit. Aduersatur iste stultissimo mendacio Hectoris Beothij in histor. Scotiae, qui tradit mulierem quandam etiam navim conscendisse & cum suis in Hiberniam delatem esse. Sed insipida est fabula, & convincitur fallaciae testimonio verbi Dei & Ethnicorum. Pergis Lucianus: seruatus autem fuit hoc pacto: arcam quandam magnam, quam ipse habebat, impositus in eam cum liberis & uxore sua conscendit. Caterùm cùm ipse ingrederetur, venerunt eôde, & Apri, & Equi, & Leones, & Serpents, aliaque quacunque tel●●re pascuntur bina ex unoquoque genere cuncta.  more but Deucalion was left alive; who was preserved by this means. He put himself with his wife and children in a great Ark, which he had made. And when he entered, there came unto him, swine, and horses, and lions, and serpents, and of all other creatures which the earth nourisheth, two of every sort. All which he received, which beasts notwithstanding hurt him not at all, but 
d Ille autem recepit ad se omnia● atque ea ipsum haudquaquam laedebant, sed magna inter eos, jove sic dispensante, concordia erat, unaque in arca omnes naviglabant quandiu superabat aqua.  (God so ordering the matter) there was great peace and concord among themselves: and thus they sailed together, so long as the waters were above the earth. Change here the name of Deucalion into Noah, by justin's authority, and we have a brief of all this history. This was not the voice of 
e 1. Cor. 1.20.21.  Princes or great Philosophers, which were in their own conceit too wise to believe the same, and therefore 
f Abidenus refere Sissithrun, id est Noen, accepisse à Saturno praecognitionem futuri dilwij, quaere hic Armeniam versus navigio confugiebat. In ●ecero concordat cum Plutarch. de Columba. extat apud Euseb. de praeparat. Euangel. libr. 9 Quod templa Deorum condidit, & civitates. Apollonius libr. 3. Athemide eductus, reparavit humanum genus, etc.  devised lies of their own in place thereof; but is told as the speech of the vulgar people: whereby doth appear, how God left not 
g Act. 14.17. & 17.27. Rom. 1.19.  himself without witness among the heathen, thereby to have stirred them up to have searched out the truth, which only remained in the Church of God. secondly, we may understand, that those wise 
h justin. Mart. cohort. ad Gates. Plato. ne quemodo Socrati accidisse vide●●t, ipse quoque Anitum quempiam excitaret accusatorem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cicuti metu, fucatam de dijs instituit orationem. Lactant, lib. 2. cap. 3. de Cicerone: Vana esse intelligis (deorum cultus scilicet) & tamen eadem facit, quae faciunt ipsi, quos ipse stultissimos confiteris, etc.  and grave Philosophers among the heathen, did more grievously offend, in that by their own wisdom, they obscured the wisdom and works of God; which neither in their wanderings, 
i Plato Athenis profectus est Mecaram, à Megaru Cyrenem attigit; hinc in Jtaliam, inde in Aegyptum, Laert. lib. 3. Similiter & Pythagoras, Epim●nides & alij. Athenas, Cretam, Italiam, Aegyptum, Indiam profecti; judaeam interiacentem propter res afflictas judeorum contempsere. Vide Hieron. epist. 1. Tom. 3.  and searching after wisdom, were wise enough to seek it among the people of the Lord, where only true knowledge & wisdom was preserved: nor yet 
k 1. Cor. 1.27. & 3.18.  foolish enough to receive the true report of things which might be taught them of idiots among themselves; but spent their 
l Eccles. 1.3. They built stubble and straw without a foundation. 1. Cor. 3.15.  days in vanity, and became 
m Tertul. adverse. Hermogen. Haereticorum Patriarchae Philosophi. Hieron. lib. 1. adverse. Pelap●an. philosophi patriarchae hereticorum, ecclesie puritatem perversa maculavere doctrina. August. in Psal. 8. Sapientiae philosophi se amatores profitentur, id est Christi, qui virtus & sapientia Dei est, unde etiam philosophi nominantur; & propterea illam videntur defendere, cum inimici sint eius: quoniam superstitiones noxias ut colantur & venerentur huius mundi clementa, suaderè non cessant.  the authors of heresies, and teachers of lies unto the people. Notwithstanding that 
n Rom. 2.14.  through the natural wisdom that was in them, they showed divers testimonies 
o Arattis in Pheinom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. Every one of us do stand in need of God: for we are his generation, Act. 17. The first of all things is God, saith Thales, for he alone is without beginning, Laert. lib. 1. Chilo being asked what God did: He humbleth the proud (saith he) and extolleth the humble: Reproach not thy friend, saith he, no not thy enemy, etc. Exercise godliness, be th●i●tie, love purity, endeavour the truth iovis omnia plena, All is full of God, or God is in every place. And infinite other such sayings in Philosophers and Poets.  of the wonderful works and providence of the Lord, for a farther witness 
p Rom. 2.1.21. Because they rather commended virtue than followed it. Hieron in jerem 34.1. Et verae sapientiae, id est, Christo, fuerunt inimici. August. in Psalm. 8.  against themselves. thirdly, we must observe, that albeit this only flood of Noah was universalll over all the earth, yet there have been since, many floods of waters, whereby divers countries have been drowned with their inhabitants: which also is the cause that the heathen more freshly remember the name Deucalion. The first flood that is remembered after this universal deluge, 
q Berosus lib. 1. Diod. Si●●●. biblioth. 1. Pomp. Mela. lib. 1. cap. 10. est joppes (inquit) ante dilwium ut ferunt condita. Non ante universal dibatium, nam id nec agnoverit Mela, nec loquitur de Ogygio aut Deucalionaeo, qua Graeciae terminos teste Augustino non excesserint. Intelligit ergo dilwium Niliacum quo Aegyptus & omnia Syriae maritima submersa seruntur.  is called the flood of Nilus, whereby Egypt was drowned in the days of Prometheus' king of Egypt, and of Atlas' king of Mauritania, which flood continued one month. The second is named Atticum and Ogygium: whereby the greatest part of Grecia was overwhelmed 
r Berosus lib. Antiq. Chaldae. lib. 1. cap. 7. Helameus ●esblu●. Philocorus. lib. de Sacrificijs. Euseb. de praeparat. Euangel: lib. ●0. cap. vlt. August. de civit. Dei. lib. 18. cap. 8. Quingent●s circiter annos à dilwio contingit Noetico: ut colligitur ex Eusebio, Orosio. & Augustino.  in the reign of Ogyges King of Thebes. The third, Thessalicum, which 
s Pausan. in Atticis. Arrian. lib. de rebus Bithynicis. Aristot. Meteor. lib. 1. cap. 13. justin. histor. lib. 2. Euseb. de preparat. evang. lib. 10. cap. vlt. August de civit Dei, lib. 15. cap. 10. de tempore litigant authores. Clem. Alexand. Strom. 1. Statuit inter Devecalionis dilwium & Ogygium centum interfuisse tantum & triginta annos. Euseb. in Chron. Centum & septuaginta annos. Orosius lib. 1. Decenta & triginta. ●olin. cap. 18. Sexcenta.  destroyed the inhabitants of Thessaly, in the time of Deucalion king of Thessaly, and of Amphitryo, or Amphiction king of Athens. This rage of water 
t In eo conveniunt quod non fuerit tam latè patens quàm fuit Ogygium. Videtur igitur quod de duratione dicitur, plane ad N●ëticum esse referendum, à quo & plurimae historia partes desumpta sunt.  is said to have endured three months. The fourth Pharonicum, by which the 
u Herodot. in Euterpe. regnant Proteo Aegyptio, ad quem rapta Helena diducta est, vel decessore eius Pherone, sub quo, flumen supra octodecim cubitos rura transcendebat. Annian. lib. de aequivocis. Horat. Ode 3. jam satis terris, etc.  Isle Phares was overwhelmed. Beside these also, floods more fresh in memory in 
x Anno. Dom. 1230.  Phrygia, 
y Anno Dom. 1446.  Italy, 
z Anno Dom. 1530. De istis tradit Gaspar. Contaren. lib. de 4. element.  Flaunders, and 
a In Epidauro. ut refert Hieron. in vita Hilarion. in Anglia. ut Polidor. Virgil. de prodigijs, lib. 3. circa anno 1012.  other places of the world, do testify the 
b Psalm. 107.34.  justice and power of the Lord, in destroying the earth for the sins of men: as also his mercy, in defending us from the 
c Lament. 3.22. Basil. Hexam. 4.  violence of that furious element.   

Question 6. verse 21. Wherefore seeing Noah would do nothing either in the making, entering, or leaving of the Ark, without express commandment, he now offereth sacrifice, without express commandment: whereof the Lord smelled a savour of rest?  
BEcause it was not meet 
a Ambros. de Noa & Arc. cap. 22. Dominus utique non debuit quasi avarus mercedem gratiae postulare, & justus eam intellexit veram actionem gratiarum esse, qua non iuberetur sed deferretur.  saith Ambrose, that so great a work of thankfulness should seem to be performed of exaction or constraint, but rather of a willing mind. And surely it appeareth by the text, that 
b Vers. 20. He built an altar, and offered of every clean beast, so soon as he was arrived on the earth.  Noah did it readily, and willingly, not at all being urged thereunto: but withal the Scripture doth instruct us, that 
c 1. Sam. 15.22. Deut. 12.32. Rom. 14.23.  obedience and faith is as fire and 
d Levit. 2.13. Marc. 9.49.  salt, wherewith the sacrifice is seasoned, which the Lord will accept at the hands of men. So that neither for the work 
e job. 35.5.7. Luc. 17.10.  performed, or the 
f Esai. 66.1.  greatness of the same; but for the faith and obedience 
g Deut. 26.17.18. 1. Chron. 29.17. Matth. 10.41.  wherein it was performed, it was graciously received, 
h Rom. 3.24.25. & 11.6. Heb. 9.14.  being sanctified by the merit of jesus Christ. Noah therefore did not Sacrifice without commandment, albeit he were not at this time commanded sacrifice. For the Lord having 
i Gen. 3.13. & 43.4 Levit. 1.2. etc. Hebr. 9.13.14. being compared.  made it a perpetual law unto his Church, from the fall of man, until the 
k Heb. 10.14.15.18.  perfect sacrifice of Christ; it needed not to be repeated by commandment, as the making of the Ark (being a private action, belonging to none, but Noah himself) seeing it was before commanded, and taught from God. Wherefore, such 
l Isai. 58.2. Matth. 23.  hypocrites have hereby no defence, which 
m Such as are the Popish Pilgrimages, Fasts, Vows, etc. of which Papists teach: Omne quod fit ex voto, etiamsi alioqui non sit à Deo praeceptum, verè & propriè esse cultus Dei: that is, Whatsoever is done, to fulfil a vow, albeit it be not commanded by God, yet it is truly and properly the worship of God. Bellar. Tom. 1. contr. 5. lib. 2. c. 16. when as the Scripture 1. Sam. 15.22. Rom. 14.23. doth proclaim the contrary. And S. August. de civit. Dei, lib. 14. cap. 12 Obedientia commendata est in praecepto, etc. Obedience is the scope of the Commandment, which virtue in a reasonable creature is as it were the mother and keeper of all virtue. For as much, as the creature is made after that condition, that to be subject to the creator, is the profit of the creature; and his great hurt, to do his own will, and not the will of him that did create him. And Ignatius epist. ad Philadelp. Christum non audire manifestus est interitus. Not to hear Christ is manifest destruction. And Bernard. Serm. in Cant. 29. Quicquid sine voluntate & consensu Patris, filii, & Sp. fit, vanae gloria deputabitur non mercedi: that is, whatsoever is not done, according to the will of the holy Trinity, shall be accounted to vain glory, not to reward. The heathen Aristotle doth confess in effect as much, ad Alexan. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. God is not delighted with the costs and pains bestowed in Sacrifices, but with the religious obedience of the Sacrificers. They will say perhaps: God willeth it, albeit he command it not. Isaiah denieth that, cap. 1. vers. 12.13. and Moses, Deut. 12.32. also Tertul. libr. de Castitate. Deus utique quae vetat non vult, à quibus & offenditur; sicut & qua vult, praecipit & accipit, & aternitatis mercede dispungit. i. Doubtless that which God forbiddeth he willeth not, for which also he is offended: as also that which he willeth, he commandeth and receiveth, and requiteth with eternal reward.  worship the Lord without the warrant of his commandment, for the commandment of worship 
n Rom. 2.15. The Law was written in man's heart; therefore also this special Law of worship, which consisted partly in sacrifices, from the fall of man, until Christ's Sacrifice.  being given already, and put in practice by the fathers, and taught unto Noah by 
o The word of God being not yet written, the godly taught one another, and were taught by revelation from God, Gen. 18.19. & 49.2.  tradition and revelation from the Lord; was of the same force and nature unto him, as to us 
p Quia vice verbi illis scripti fuerant: Such revelations were to them in stead of the word written, whereof Chrysostome showeth the reason. Chrysostem. Hom. in Matth. 1. Oportuerat quidem nihil nos indigere auxilio literarum, sed tam mundam exhibere vitam, ut librorum vice gratia spiritus sancti suppeteret nostris animabus; & sicut atrame●to illi, ita corda ●●stra inscripta essent à spiritu. Nam quod primum illud sit praestantius, & ex verbis suis Deus & ex operibus ostendit. Name & Noae & Abrahae eiusque posteris, & job & Mosi, non per literas sed per semetipsum locutus est, quia scilicet puram eorum mentem repererat. Quia vero hanc à nobis excussimus gratiam, etc.  is the written word of God: wherein although not every private action be commanded, yet every private action must have his warrant, 
q Deut 4.2.8.9 & 12.32. Non singula generum, sed genera singulorum: id est omnia capita doctri●ae. D Whitaker. controu 1. quaest. 6. cap. 9  from the commandment of God contained in the word. And the Scripture doth not obscurely signify, that Noah did nothing in this sacrifice without the warrant of the word. For surely he that 
r Gen. 6.22. & 7.5. & 8.15.  in the least thing, would not pass the bounds of God's commandment, would much less in the 
s Deut. 10.8.12.13. Basil. Hexam. 11. Glorifica creatorem; neque enim alterius rei c●●sa factus es. i. Glorify thy Creator; thou wast created for no other cause.  principal point of his obedience; altar, diminish, or go beyond the same. secondly, it could not be unknown to Noah, that the Lord had provided for this Sacrifice, and 
t Tertul. lib. de cast●tat. Deus quod vult pracipit. Chrysost. Hom. 24. in Gen.  therefore had commanded it, forasmuch as the seventh beast was sent into the Ark, neither for procreation, or for the necessity of Noah, but for the Lord. thirdly, where the Scripture saith, the Lord smelled a savour of rest therein, seeing the Lord 
u 1. Sam. 15.22.23. Isai. 64.6. August. lib. de mori●. Manichaeor. lib. 2. c. 13 Finis quo referi●tur ea quae fa●imus, in quaque re, spectandus est. De Cat●lina memoria proditum est quòd frigus, sitim, famem ferre poterat, haec erant illi spurco sacrilegoque etiam cum Apostolis nostris communia. Et unde ergo discernitur parricida iste ab Apostolis nostris, nisi fine illo quem diue●fissimum sequebatur. Idem contr. julian lib. 4. cap. 3. Absit igitur ut in aliquo sit vera virtus, nisi fuerit justus. Absit ut sit justus verè nisi vivat ex fide: quomodo sint verè justi, quibus vilis est humilitas veri justi?  abhorreth all devotion, which is not ruled by the obedience of his word; it is manifest that Noah was commanded sacrifice, and did nothing without the warrant of the same. And that the Lord is said to smell a savour of rest, is a phrase of speech most apt for our capacity, to understand the graciousness and goodness of the Lord. As a nurse or tender mother, doth teach her infant, at the first, unperfect and broken speech; that thereby it may learn to speak, and afterward attain to eloquence: so the Scripture doth descend to 
x Basil. in Psalm. 37. Conc. 10. Talia per metaphoram translata scriptura sermo usurpare solet. Velut etiam oculos dei, & aures, & maru●●, & digitos, & peses, & reliquas parts, quas tanquam & homines commode disponit ad auditorum qualitatem condescendens seseque accommodans.  our infirmity, that it might teach us as we are 
y August. lib. quaest. Ostoginta trium quaest. 52. Ad ea verba doscendit quibus inter se stultissimorum etiam veitur consuetudo.  able to conceive of God, and we might grow from children 
z Ephes 4.14. 1. Pet. 2.2.  in godly knowledge, to be ripe & perfect men in Christ. The Lord hath no 
a Tertul. lib. de Trin. Loquitur non quomodo Deus est. sed quomodo populus capere poterat, non igitur mediocris est Deus, sed populi mediocris est sensus.  nostrils, and yet is said to smell, he hath no feet and yet is said 
b Psal. 18.10. Gen. 11.5. judg. 5.4. Arnob. contr. Gent. lib 4. Suo forsitan genere non nostro.  to go; no eyes, no ears, and yet 
c Psal. 139.16. Malac. 3.16. hen. lib. 2. c. 47. Deus cum sit totus mens, totus ratio, totus spiritus operans, etc. Et Ethnici, Plin. lib. 2. cap. 7. Deus quisquis is est (inquit) totus est sensus, totus visus, totus auditus, totus animae, totus animi, totus sui, etc.  he seethe, and heareth all things. He hath no body, and therefore no members of a body, because he is 
d joh. 4.24. Luc. 24.39. Tertul. lib. de Trin. Deus secundum id quod est, nec humano sermone dici, nec humanis auribus percipi, nec humanis sensibus colligi potest.  a spirit, 
e joh. 1. vers. 18. 1. Tim. 1.17.  invisible, 
f job. 11.7 Isai 40.28. 1. Tim. 6.16.  unsearchable, 
g Exod. 3.14. Bernard. de consia. lib. 5. Deus non partibus constat ut corpus, non ●ffectibus distat ut anima▪ etc. Gregor. in Ezech. Hom. 8. Deus omnia implet, complectitur omnia, superexcedit omnia, sustinet omnia: nec alia ex part sustinet, atque alia superexcedit; neque alia ex part impl●t, atque alia circumplectitur; sed circumplectendo implet, implendo circumplectitur, sustmendo superexcedit, superexcedendo sustinet. Idem moral. in job. lib. 2. cap. 12. Ipse man●t intra omnia, ipse extra omnia, ipse supra omnia, ipse infra omnia; superior est per potentiam, inferior per sucto●tationem, exterior per magnitudinem, interior per sublimitatem. unus idemque totus ubique praesidendo sustinens, sustinendo praesidens, circundando penetrans, penetrando circundans. Est itaque & inferior & superior sine loco, est amplior sine latitudine, est subtilior sine exte●●atione; quo igitur ab eo exitur, qui dum per molem corporis nusquam est, per incircumscriptam substantiam nusquam deest?  most pure in substance, and 
h Psal 139.6. & 147.5 Tertul. in Martion. lib. 2. Discern igitur substantias, & suos ijs distribue sensus, tam diversos quam substantia exigunt, licet vocabulis communicare videantur. Name & dextram & oculos dei legimus, nec ideo tamen humanis comparabuntur, quia de appellatione sociantur.  infinite. But because we cannot see 
i Damascen. Orthodox. lib. 1. cap. 14. Scire nos decet cum nos ipsi simus crasso carnis indumento circundati, nos minime posse divinas & subtiles & immateriales dei operationes aut intelligere aut eloqui, nisi imaginibus, & formis, & significativis nostro more utamur signis.  him as he is, nor comprehend the glory and perfection of his nature, he showeth himself unto us, as we are able to understand; showing therein his nature and his work, 
k Idem. Quaecunque igitur de Deo corporaliter dicuntur, symbolicè sunt dicta: habent autem altiorem intelligentiam. Simplex enim divinitas, & figuram nullam habent.  after, and above our understanding. To this intent when he would let us see his mercy in accepting man's obedience, through faith in Christ: he saith, he smelled a savour of rest, in the sacrifice of Noah. For because men are delighted with 
l Aristot. Problem. section. 12. Idem de anima. lib. 2. cap. 9 Odoris homo nihil percipit absque dolore aut voluptate, quia huius sensus instrumentum non est exactum neque perfectum.  pleasant savours, therefore to express, 
m Rabbi. Abraham, commentar. in Gen. Absit, absit ut Deus odoretur, sed est sensus quod suscepit holocaustum.  how greatly God was pleased with this sacrifice, he saith he smelled a pleasant savour, or 
n Oeculampad. in Gen. Quicscere faciens iram ipsius. Idem Ambros. de Noah cap. 24.  savour of rest. Wherefore in that the Scripture saith: the Lord smelled a savour of rest, it meaneth thereby, that 
o Onkelos Paraphr. Chaldaeus. Recepit cum favore. Targ. Hieros. Suscepit cum beneplacito.  he received with favour, 
p Psalm. 51.16. Isai. 1.11. & 66.3.  he accepted or took delight in the sacrifice of Noah. But if the Lord delighted in this sacrifice: how saith 
q CONCILIATIO. 10.  the Scripture, he 
r Isai. 66.3. Hieron. in Comment. ibid. audiant judaei, quod Deus non quaerit sacrificia, sed offerentium animos. Chrysostom. Hom. in Gen. 2. Fides sine operibus mortua, & opera sine fide mortua sunt.  delighteth not in sacrifice? It is not the work 
s Isai. 58.6. Clem. alexander. Strom. 7. Sacrificium D●o gratum & acceptum, cor à superbia & fastu alienum, cum recta scientia, etc.  of sacrifice, but the 
t justin. Martyr. Dialog. cum Triff.  Dei recordemini, & Deus ante oculos versaretur.  manner of the work that pleaseth him. The Lord commandeth sacrifice 
u job. 35.7. Iraen. libr. 4. cap. 28. Non quasi indigens Deus, hominem plasmavit, etc. August. de civit. Dei. lib. 10. cap. 5. Sed ne ipsa justitia hominis Deum egere credendum est.  for the exercise of our obedience; he needeth not our 
x Irena. lib. 4. cap. 28. Obedientiam requirit ut benefaciat ijs qui perseverant in servitute eius.  sacrifice, nor yet obedience; but we have need of obedience, and exercises, whereby to manifest the same. Wherefore when men do sacrifice to God, or any other work or worship, as it were to pleasure him, 
y Sordidus est sensus natura hominis communis, judaeis & Papisti● praedominans. Lactant. libr. 6. cap. 2. Mactant opimas & pingues hostias Deo quasi esurient●, etc.  as though he stood in need thereof, rather than to manifest their faith, and true obedience; they do therein dishonour God, and proclaim him poor and wanting, who hath 
z Deut. 10.14. Psalm. 50.10. Isai. 66.1.  in possession heaven and earth. No marvel therefore if the works and sacrifice of those, who for the merit, wealth and worthiness of works, 
a Concil. Trident. Sess. 6. Can. 32. Bellarm. Tom. 3. Controuer. 2. lib. 5. cap. 1.  do claim a recompense thereof, and do offer it, as 
b Isai. 58.3. Ad promerendum vitam aeternam, in qua pro meritorum diversitate vitae aeternae mansiones assignat Deus. Bel. Tom. 3. Cont. Gen. 3. cont. p. 2. li. 5. cap. 3.  usurers to receive again thereby, rather than to testify their hearty obedience unto the precept of the Lord; are 
c Esai. 66.3. Luc. 18.14.  detested as the works of hypocrites, and their presumption 
d Isai. 1.15. Bernard. Sermo. in Cant. 13. Quoniam dolose agunt in conspectu eius, invenitur iniquitas eorum ad odium.  menaced; when as those, which to show their love, 
e 1. Chron. 29.9.17.  do freely yield obedience in faith, and perform religious works, are accepted of God; and their works 
f Chrysostom. Hom. in Gen. 27. Si quando vides iacentem in foro, etc. Ambros. in Luc. 9 Deus non obsequiorum speciem, etc.  which to men oft times appear unsavoury, are smelling sweet in the nostrils of the Lord. When the Lord therefore in Scripture rejected sacrifice, 
g Heb. 9.8.11.  before the offering of that all-sufficient sacrifice the son of God, it was either where the outward work, was 
h Isai. 1.11.15. jerem. 7.23.  not combined with the inward virtue of true obediene; or where he showeth 
i Isai. 66.1. Hieron ibid. Potest & hic esse sensus: post filium meum qui venit mansuetus & pauper, etc.  such sacrifice in time should be abolished: or where he commendeth the 
k August. de civit. Dei, lib 10. cap. 5. Nihil aliud quam sacrifi●ium sacrifici● praelatum oportet intelligi.  inward obedience to be more excellent than the outward work. But those that did in faith and true obedience sacrifice to God, and those that now do 
l August. de civit. Dei, lib. 17. cap. 20. Id enim sacrificium suc●essit omnibus illis sacrificijs veteris testamenti, quae immolabantur in umbra futuri: quia pro illis omnibus sacrificijs & oblationibus, corpus eius offertur & participantibus ministratur.  rightly receive the Sacraments, which the Lord hath ordained, in the steed of sacrifice, rendering unto God 
m Hosea. 14 2. Heb. 13.15.  the calves of their lips, and their 
n Rom. 12 1.2.  members as instruments of righteousness; 
o Heb. 13.7.8.  have ever been, and 
p Gen. 4.7. Act. 10.35.  shall be accepted of the Lord, through 
q Rom. 5.2. 1. Tim. 2.5. August. in Psal. 142.  the merit and mediation of Christ our Saviour. Observe out of this godly example. First, as we may do 
r Deut. 12.32. Rom. 14.23. Bernard. Sermon. in Cant. 29. Sapientia est Deus, & vult se amari non solum dulciter, sed etiam sapienter. Quia scripturae sufficiunt ad omnem veritatis instructionem, 2. Tim. 3.16. August. Epist. 112. Quicquid divinarum scripturarum perspicua firmatur authoritate, sine ulla dubitatione credendum est. Alijs vero testibus, etc. Athanas. lib. contra Gent. Ergo qui sacra non utitur scriptura sed ascendit aliunde, id est, non concessa via, fur est. Chrysost. Hom. in joh. 58. cap. 10.  nothing without the warrant of the word; so may we not like children, omit occasions 
s 2. King. 12.2. 2. Chron. 24.14.17.  of doing good, because we want new revelations, or one to instruct us in the word of God, but 
t josu. 1.8. Deut. 6.7.8.9. joh. 5.39.  must be diligent to search the scriptures, wherein is 
u 2. Tim. 3.16. August. de doctr. Christ. lib. 2. cap 9 In ijs quae apertè in scriptura posit: sunt inveniuntur illa omnia, que continent fidem moresque vivendi, spem scilicet & charitatem. Vincent. ●yrinens. lib. contra Haeres. cap. 2. Cum sit perfectus scripturarum canon, sibique ad omnia satis, superque sufficiat, quid opus est, ut ei ecclesiasticae intelligentiae ●ungatur authoritas? In qua obseruandum est, quod perinde sunt ea, quae ex scripturis colliguntur (perspicua authoritate & necessaria, ut loquitur Augustinus) atque ea quae scribuntur.  contained a direction for all our actions: by which we shall plainly see with Noah, when we are called unto sacrifice. secondly, we ought to place the worship of God 
x Haggi. 1.24. Psal. 132.4.5. Mat. 6.33.  in the forefront of our affairs, and to prefer the things of God before our own. thirdly, the building of this altar 
y Exod. 20.24 25  teacheth, that God delighteth not 
z 1. Sam. 16.7. Isai. 66.1.2. Ambros. in Luc. lib. 9 Non obsequiorum speciem sed puritatem quaerit affectus. Lactant. lib. 6. cap. 8. Nihil aliud ab homine desiderat quam solam innocentiam. Ergo non Hierosolymis fuisse, sed Hieros●lymis bene vixisse laudandum est. Hieron. epist. ad Paulin.  in the outward pomp or show of worship, but requireth 
a Exod. 20. ●4. 25. 1. Cor. 14.40.  decency according to the rule of godliness. fourthly, in the difference of beasts for sacrifice. Although men live together in common as in the Ark, and every one 
b Prou. 16.2.25.  in his own way is a worshipper of God, yet the Lord is rightly served of none but 
c Psal. 26.1.12. & 66.18. Isai. 66.2. joh. 4.23.  those, who are clean in heart, which worship the Lord in spirit and truth. We ought therefore with Noah in matters of Sacrifice, to separate the precious 
d jerem. 15.19.  from the vile; and those who by enormous sins do show uncleanness, aught to be restrained 
e Mat. 18.17. 1. Cor. 5.5 Notwithstanding, the Lord hath declared, john. 13.10. that of those which receive the Sacrament, in one congregation, the uncleanness of some receivers doth not defile those which religiously communicate with them. Likewise also August. count Lit. Petiliani. libr. 2. cap. 22.  from the supper of the Lord. fiftly, albeit the worship of God be perpetual unto the Church, yet 
f Ezech. 20.24.25. Heb. 10 9.26. Chrysostom. Hom. in Matth. 1. Postquam omnis etc.  the ceremonies of worship, are not perpetual. The Patriarch doth offer 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, micoi humicol: and thus the Rabbins do interpret it, and reason persuadeth, seeing of every clean beast there were seven preserved: yet some would persuade that Noah offered no more than were after allowed by Moses law, albeit the words of Scripture do so plainly show the contrary.  of every clean beast, and also foul: but the jews might sacrifice, but 
h Levit. 1.2.3.10.  oxen, sheep, or goats, neither of the fowls, but doves 
i Levit. 1.14. Except Sparrows which were offered for lepers.  or pigeons, notwithstanding there were many 
k Levit. 11.3. Deut. 14 4.  other beasts accounted clean, and of fowls, more kinds that were for use then were forbidden: even so also when 
l Galath 4.4.  the fullness of time was come, in steed 
m Matth. 26.26.  of the Passeover and of Sacrifice, the Lord himself ordained the Sacrament or ceremony of eating the body and blood of jesus Christ.   

Question 7. verse 21. What meaneth this? The Lord said in his heart, I will henceforth curse the earth no more for man's sake, for the imaginations, etc.  
HErein doth manifestly appear, how largely the Lord rewardeth the works of faithful men, which are grounded in obedience unto the word of God. First, he receiveth them, 
a 2. Cor. 2.15. Philip. 4 18. Hieron. in Philip. c. 4. Odour suavitatis non in re oblata, sed in mentis devotione consistit, sicut sacrificium Noae Deus describitur odoratus, cum ipse dicat nec carnibus se nec animalium sanguine delectari.  and they are of a pleasant savour unto him: secondly, he crowneth them with reward 
b Matth. 10.41.42. & 25.34.  and blessing, as in this example he doth to Noah; I will henceforth curse the ground no more for man. But least any man should think 
c As the Apostle doth both object & answer, Rom. 4.12. etc.  this blessing came of debt, and not of favour, that it was 
d Concil. Trident. sess. 6 can. 32. Si quis dixerit, etc. If any man say, that the good works of a man justified, be so the gifts of God, that they be not also the good merits of him that is justified, etc. let him be accursed. Examine this definitive doctrine by the Scripture. Tit. 3 4.5. Luc. 17.10. Isai. 64.6. and by the consent of the Fathers of the church.  the wages or merit of man's righteousness, rather than reward which proceeded of the only mercy of the Lord; the Lord addeth this reason unto the same: because man's heart is only evil: and not because of the sacrifice of Noah. The pleasant savour therefore 
e 1. Sam. 15.22. Galat. 5.6. 1. Tim 1.5. joseph. Antiq. libr. 1. cap. 4. Deus justitia viri delectatus. Cyprian. ad Quirinum. lib. 3. Fidem in totum prodesse, & tantum nos posse quantum credimus, & tantum acceptos Deo probat. Gen. 15.6. Isai. 7.9.  that the Lord delighted in, was the obedience and faith of Noah, not the 
f Sicut docet Perer. Tom. 2. in Gen. lib. 13. alijque Papistae.  simple work of sacrifice: the desert or merit whereby it was accepted, 
g Origen. in Leuit. H m. 4 c. 6. Quicunque tetigerit carne sacrificij sanctus erit. Igitur sacrificium pro quo haec omnia sacrificia in typo & figura praecesserant, unum & perfectum immolatus est Christus. Huius sacrificij carnem, si quis tetigerit (id est amplectitur fide, john. 6.35.) continuo sanctificatur, si immundus est mundatur, si in plaga est sanatur. Aug. in Manuel cap. 22. Tota spes mea est in morte domini mei, mors eius meritum meum, refugium meùm, salus, vita & resurrectio mea: meritum meum miseratio Domini. Et Aquin. Comment. in Gen. c. 8. Odoratus apertè innuit se ista promittere non propter meritum Noae, sed propter meritum Christi, in fide & sacrificio Noae sacramentaliter contentum.  was the death and sacrifice of Christ as yet 
h Heb. 13.8. revel. 13.8.  to come; which who so 
i Quemadmodum Papista dogmate suo posse hominem operibus demereri vitam aeternam, ut supra ex Concil. Trident. & Bellarmino. Vide Isai. 42.8. Heb. 10.10.  robbeth by the merit of man's works, shall 
k Sicut & Pelagiani, August. epist. 95. Qui olim docuerunt posse hominem implere justitiam per liberum arbitrium, cùm adiutorio divinae gratiae, quod Deus hoc dederit homini, ipsa possibilitate natura. Quibus meritò (inquit) responletur: ergo evacuatum est scandalum crucis, ergo Christus gratis mortuus est. Istis verò Papistae haud multo melius determinant: id est, posse hominem nulla tentatione urgente, fine fide & auxilio speciali, opus bonum perficere omni peccato vacuum. Albert. z. Sent. dist. 28. Aquin. in Prim. Secund. q. 109 art. 23. bonavent. in 2. Sent. dist. 28. Bellarm. Tom. 3 part. 1 contr. 1. lib. 5. cap. 4. Deinde. liberum arbitrium cooperatur cum gratia ad conversionem pe●catorum. Bellarmin. Tom. 3. controu. 3. part. 1. lib. 6. cap. 10.  want the fruit thereof unto salvation: For the Lord himself doth teach what is the merit of the heart of man, and 
l Matth. 15.19.  of the works that proceed thereof: the imagination of man's heart is evil, even from his youth. To follow the interpretation of the text. The Lord said in his heart. In the vulgar Latin translation it is: the Lord said unto him. The cause of which difference seemeth to be, the doubtful acceptation of the phrase original; for in the Hebrew text it is, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 el-libo) unto 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jomer el-libo.  his hart, which (his) may either be understood of the hart of Noah, or of the Lord. To speak unto ones hart, in the property of the Hebrew speech, is to 
n Gen. 24.3. & 10.21.  speak favourably unto, or friendly to entreat: So that by speaking unto the hart of Noah, is signified, he spoke lovingly & favourably to Noah: so 
o joseph. lib. Antiq. ●. cap. 4. Rabb. Isaac Carus reddit gnal●libo.  divers jewish Doctors do expound it. But to speak unto his heart, doth also signify one 
p 1 Sam. 27 1. Gen 17.17. Vana igitur distinctio Rabbinorum semper de impijs dici bi-libbo, quia suo sensu & cord reguntur● de bonis el-libbo quod contrafit.  which speaketh in his own hart, that is, which doth 
q Chrysost. Hom. in Gen. 40. Dixit Abraham in cord suo, id est animo cogitavit. August. in Psal. 14. Dixit insipiens non est Deus. Dixit in cord, quia hoc nemo audet dicere, etiamsi ansus fuerit cogitare.  conceive or purpose in his hart: Which when the scripture speaketh of god, it meaneth not only his purpose, but the 
r Pro revelatione voluntatis.  manifestation of the same. So that it is as if it had been said: the Lord now openeth the purpose of his heart to Noah, that he would no more curse the ground for man's sake. Wherein is gathered two points of doctrine: first, that the Lord 
s Tertul. in Martion. lib. 3.  having decreed from everlasting the preservation of the earth, from the flood of Noah, until the full consummation of the world; made known 
t Aquin. in Gen. 8. Odoratus, apertè innuit se ista promittere.  the same his pleasure unto Noah immediately after his sacrifice. Secondly, that the promise was more large to Noah, than the history of the chapter following doth contain. For therein is expressed a promise of no farther deliverance 
u Gen. 9.11.  but from waters, for which cause the rainbow was given for a seal unto the covenant, which the Lord doth chiefly handle, as being the chiefest danger and fear of Noah; but withal, as appeased with Noah through 
x Heb. 10.10.  the pacification of jesus Christ, he addeth promise & security from all universal punishments, & the succession of course, in the nature of things for ever. I will from henceforth (saith God) curse the ground no more for man's sake. In the Hebrew it is: I will not add to curse the ground: the same being doubled in the text, as 
y Heb. 6.17. Gen. 22.16.17.  it were for more certain confirmation, and declared to be decreed and pronounced by the Lord, 
z Rabb. Salom. in Commentar.  is taken to be the form of the oath 
a Isai. 54.9.  which the Lord had sworn concerning the waters of Noah, that they return not. Neither will I add to smite all things living. An amplification and exposition of the promise: wherein is taught, that the cursing of the earth, is the smiting of the earth, and the creatures that are therein. Again saith the Lord, I will no more curse the earth, that is, all things living therein, as I have done, that is, as I have now destroyed them together by the flood. Wherein we may perceive, that there is no breach of promise, when the Lord for the wickedness of men, doth smite some special part thereof, with 
c Gen. 19.24.  fire, or 
d Gen. 14 3. Hieron. tradit. in Gen. Vallis autem Salinarum, sicut in hoc eodem libro scribitur, in qua fuerunt antè putei bituminis, post Dei iram & sulphuris plwiam in mare mortuum versa est, quod à Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, stagnum bituminis appellatio.  water, or 
e Psal. 107.34.  barrenness, or 
f Ezech. 36.13.14.  maketh it to devour the inhabitants thereof. It seemeth wonderful, which the Lord here promiseth, that he will destroy the earth no more for man's cause, in respect of the reason which is given; because (he saith) man's heart is only evil from his youth: for 
g Gen. 6 5.6.7.  this was the very reason for which before he saith, I will destroy man from the earth, from man to beast, to the creeping thing, and to the soul of heaven, for I repent that I have made them: and therefore the Lord repent, because the imaginations of man's heart was only evil, and the earth was filled with cruelty. Wherefore we are herein to mark a worthy point of doctrine, explained and amplified in other places of the 
h Esai. 28.22.23 24.  Scripture: namely, that the Lord in governing the world, and every 
i Matth. 10.29. Act. 17.28. Coloss. 1.17. August. de civit. Dei, lib. 14. cap. 26. Omnipotenti Deo summo, ac summè bono creatori omnium naturarum, voluntatum autem bonarum adiutori ac remuneratori, malarum autem relictori & damnatori, utramque ordinatori non defuit utique consilium, etc. Fulgent. lib. 1. ad Monim. cap. 26. Deus itaque licet auctor non sit malarum cogi●ationum, ordinator tamen est malarum voluntatum: & de malo opere cuiuslibet mali non desi●it ipse bonum operari.  creature and work thereof, followeth not the 
k Isai. 55.8.9.  ways and rules of men, in administering mercy and justice unto his creatures; but worketh all things, 
l Ephes. 1.5.11.  after the counsel of his will: which is the 
m Isai. 46.9.10. job 34.18. August. i● Psalm. 35. Voluntas Dei est aliquando, ut sanus sis, aliquando ut agrotes: si quando sanus es d●l●is est voluntas Dei, & quando aegrotas amara est, non recto cord es: quia non vis voluntatem tuam dirigere ad voluntatem Dei, sed Dei vis curuare ad tuam. Illa resta est, sed tu es curuus. Voluntas tua corrigenda est ad illam, non illa curuanda est ad te. & rectum habebis cor.  true and perfect rule of mercy and of justice. So that albeit the wicked cannot discern the righteous ways of God, and therefore 
n Psal. 14 1. & 53.1.  do say in their heart, there is no God, or that he hath 
o Ezech 8.12. ovid. Non vacat exig●●● re● ut a ●esse ●●ui. 〈◊〉 est d● Deo, pe●udis non hominis, imo diaboli incarnati.  forsaken the earth, because unto every one he giveth not, 
p Eccles. 8.11.  according to their works presently before their eyes: yet the Lord being infinitely more wise, then man's conceit, findeth cause to spare, when they see cause to punish; and likewise to punish, 
q Like as Titus the Emperor, looking up toward heaven, complained that his life was taken from him undeserving it: for he knew not (he said) of any sin that ever he committed, but only one. Sueton. in vita Tit. cap. 10.  when they think in justice he ought to pardon; and both in sparing & punishing, to observe the rules of perfect justice. As in this example is manifest to be seen. The reason is grounded in the mercy and justice of the Lord. In respect of his mercy, thus standeth the condition of the world. The heart of man is evil, even from his youth: If therefore the Lord should deal with men after the deserts of men, and after the wickedness of their heart, there should continual floods be raised to destroy the race of man, not only every year, but every moment. Albeit therefore (saith the Lord) the heart of man is only evil, and they will continually provoke my justice, by their sins, yet I will in mercy and compassion spare the punishment, that my 
r Rom. 2.4.  mercy and long suffering may lead them to repentance, and that the 
s Isai. 48.9. Matth. 24.22.  Church may be gathered, and the number of the faithful may be fulfilled. Likewise in the justice of the Lord, the reason is excellent. The cause for which the Lord was moved to destroy the world in the days of Noah, was 
t Gen. 6.5.13.  the wickedness of their hearts and works, as the Scripture saith. The cause why he did destroy them, was for 
u 1. Cor. 10.11. 2. Pet. 2.5.6. Hieron. in jerem. cap 3 Aliorum tormenta aliorum sunt remedia. Cumque punitur homicida, recipit quidem ipse quod fecit, sed alij deterrentur à scelere.  example sake to those that afterward should live ungodly: for which cause also the Lord overthrew 
x Gen. 19  Sodom with fire, jerusalem with 
y jerem. 38.9. & 39.6 Whose first and second overthrow was so much the more grievous, by how much before they abounded in blessings, Amos 3.2. For as they had received above other nations, Psalm. 147.20. so for contempt and abuse of those benefits they received more punishments than other nations, Lament. 1.12. Ezec 5.9.10. etc.  sword and famine, that they might be as monuments in the Scriptures, 
z jere. 26.6. Ezec. 5.15 Tria hac vindicta Dei celeberrima exempla & toto terrarum orbi notissima.  & examples of the wrath of God against the wicked. Those that will not by these examples be admonished, it is not meet (although in the sight of the godly, he 
a Zephan. 3.5.  bringeth his judgements every day to light) that they should have farther warning, save in their own calamity. For this cause the Lord denieth, albeit the heart of man be only evil even from his youth, that he will destroy the world any more, for example sake: as likewise our Saviour for the former cause denounceth, that after the destruction of jerusalem should no such example be found 
b Luc. 21.20.23.24. Which miseries foretold by our Saviour Christ, were abundantly fulfilled: as witnesseth josephus de bello judaic. lib. 7. cap. 16. In time of the siege of jerusalem there died in the city by famine, sword and pestilence 1100000. There were taken captives 97. thousand. A noble woman in the famine eat her own son, lib. 6. cap. 11. & 7. cap. 8. Likewise Euseb. in his Ecclesiastical history, lib. 3 cap. 5.6. Lastly, when as the City was so wasted and made even with the ground, that there was nothing left standing but certain towers, by which it might appear to posterity how great and well fortified the city had been (joseph. of the wars o● the jews, lib. 7. c. 18.) yet were the jews forbidden to come within the ruins of the city, and as many jews as entered were put to death, justin. Mart. Apolog. 2.  of the wrath of God; but 
c Mat. 24.29. Mark. 13.24. Luc. 21.25.  that the next and immediate so apparent manifestation of his justice, should be in the consummation of the world. Hereby it hath come to pass, that the world having now continued the space of fifteen hundredth and threescore years 
d The fortieth year after they had crucified Christ, joseph. lib. 3. cap. 7.  from the last example, and having forgotten the severity of God, by 
e Rom. 2.4.  the continuance of his patience, as not regarding the remembrance thereof, by the 
f Matth. 24. etc. 2. Pet. 3.4.  testimony of the Scripture; now is frozen 
g Zephan. 1.12.  in the dregs of sin, and the harvest of men's wickedness 
h revel. 14.15.  is ripe to judgement. Observe also: First, the secrets and will of God 
i 1. Sam. 3.21. Isai. 8.20. 2. Tim. 3.16.  are revealed in his word, and the same is to be unto us, as 
k Galat. 3.24. Psal. 119.24. August. de doctr. Christ. lib. 3. cap. 80. Nam quicquid homo extra didicerit, si noxium est hic damnatur, si utile est hic invenitur: & cum ibi quisque invenerit omnia, qua utiliter alibi didicit, multo abundatius ibi inveniet ea, quae nusquam alibi invenire poterit. Hilar. lib. de Trin. 3. Bene igitur habet, si ijs qua scripta sunt (scilicet in verbo Dei) contenti simus.  a Schoolmaster and a Counsellor. secondly, men's sins 
l Mica. 3.12. Rom. 8 ●0. Onkelos Paraph. Chaldai●. Propter hominem: reddit propter peccatum hominum.  are the cause of the cursing of the earth, and all calamities. thirdly, albeit the heart of man be evil from his youth, yet the same is 
m Heb. 9.14. Act. 15.9.  purged in the godly, and purified by faith, to bring forth 
n 1 King. 18.3. & 22.2  works acceptable to God, not 
o job. 33.24. Esai. 64.6. Bernard. in festum omn. sanct. Serm. 1. Quid ergo de peccatis erit, quando ne ipsa quidem per se poterit respondere justitia?  for the worthiness of the works, but for the worthiness 
p Matth. 3.17. Rom. 3.25.  of the death of Christ. fourthly, I will not curse neither will I smite, etc. The curse is 
q Deut. 28.16.17.18. 1. King. 16.34.  ever accompanied with punishment, and the 
r Psal. 119.27. jerem. 5.7.  punishment of the creature, is the fruit or effect of the curse of God. fiftly, the Lord promiseth the continuance of the world; it 
s Psal. 119.90.91.  standeth fast: so, all the promises of God 
t 2. Cor. 1.20. Oecolampad. in Gen. 8. Magis afficimur, cum audimus aliquid esse illi fixum apud se.  are yea and Amen in Christ. sixtly, the certain succession of times and seasons, have for their 
u Act. 1.7. Isai. 38.8.  foundation, the will of God.   

Question 8. verse 21. What meaneth this which is said: the imaginations of man's heart is evil, even from his youth?  
TO stop the 
a August. de bono perseverantiae, lib 2. c. 2. Tria sunt quae maximè adversus Pelagianos Catholica defendit ecclesia. Primum, gratiam Dei non secundum merita nostra daeri. Secundum, in quantacunque justitia, sine quib●slibet cunque peccatis, in hoc corruptibili corpore neminem vivere. Tert●um, obnoxium nasci hominem peccato primi hominis, & vinculo damnationis obstrictum, nisi reatus qui generatione contrabitur regeneratione soluatur. Qùae tria in hac clausulae habent fundamentum suum, & aduersi● Papistas hody defenduntur, qui idem ferè cum Pelagianis sentiunt; sed melle litum gladium.  mouths of heretics, and to confound the 
b Hieron. epist. ad C●esiphon. De Philosophorum & maximè Pythagorae & Zenonis font manarunt, qui passiones asserunt extirpari posse de mentibus, & nullam fibram radicemque vitiorum in homine omninò residere meditatione & assidua exercitatione virtutis. Aduersum quos & Peripatetici & Academici novi fortissimè disputant. Similiter & Papistae, neque tamen quisquam Peripateticus, sive Academicus, sive Papista, doctrinam de miseria naturae humanae, vel defendit, vel ritè intelligit, ut postea demonstrabitur.  natural pride of man; the Lord which is 
c Psal. 33.15.  the former of the heart, and the 
d jerem. 17.10.  searcher of the heart; doth plainly testify the natural condition of the heart of man: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ietzer leb haadan ragn minnegnurahu,) The imagination of the hart of man is evil from his youth. The word (ietzer) translated the imagination of the heart, doth 
e Aralic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iatzar formare, to form or make. Isai. 4●. 10. Amos. 7.1.  fit vel forma scilicet acquisita cordis, vel id quod formatur à cord.  properly signify, the form or frame of the heart; which is not only the cogitations which are framed in the heart, but moreover the 
f August. de civit. Dei, lib. 22. cap. 22. Ab illa erroris & perversi amoris radice, hac hominum sunt, cum qua omnis filius Adam nascitur.  habit, quality and disposition of the soul, from whence the cogitations do proceed, is only evil. Thus is the soul of man, which first was created in the image and similitude of God, corrupted by sin, and defiled with iniquity; by reason 
g job. 14.4. Psalm. 51.  whereof, it cannot but bring forth sinful thoughts, unrighteous words & deeds, and those not in part but wholly evil; as a bitter fountain cannot but send forth his bitter waters. Wherein we see the deformed condition of our natural corruption; testified not in types and parables, but by plain and manifest words of doctrine; not by the mouth of man, but from the very heart of the Lord himself. But yet because this doctrine of the Lord, is not authentical at Rome, where contrariwise they teach that this corruption, which the Lord calleth evil in the heart of man, is a guiltiness or subjection unto punishment 
h Scot in Sentent. lib. 4 distinct. 14 art. 1. Iniustitia enim actualis (scilicet Adaemi) ut inde derivetur iniustitiae originalis, manner non potest cessant actu; dicitur ergo quod manet in anima qua peccavit reatus culpa, quae est quaedam obligatio ad poenam debitam illi culpa. Illa autem obligatio, est quadam relatio realis non fundata super actum culpae, sed super ipsam essentiam anima, etc. Quid igitur hoc cordis malum de quo Dominus hoc loco? scilicet non iniustitia originalis, sed reatus, sive obligatio ad poenam debitam prima culpae. Idem Durand. sent. 2. dist. 30. q. 2. 3. Quare & hoc naturale vitium, nulla poena degnum esse defendit Gulielm. epist. Parisiens'. lib. de peccat. & vitijs, cap. 7. Albertus' Pigh. controu. de pecc. origin. Negat infantes ullo vitio insito, & suo, laborare, sed duntaxat alieni criminis culpam sustinere. De hac re Concil. Trident. Sess. 5. Peccatum originale statuit ab Adamo propagatione transfusum: sed quale sit, cum inter Catholicos in questione versetur, opinandi nobis libertatem reliquit, Andrad. defence. lib. 4. Certè suorum hareses tacendo approbavit.  indeed, but not a fault; or if 
i Bellarm. Tom. 3. controu. 2 lib. 3. cap. 5. Est tamen peccatum minimum inquit, quia minus voluntarium. Sic & reliqui statuunt, quovis venali minus: quod est plane nullum. At nos peccavimus in Adam inquit Apostolus, Rom. 5.12. qui certé voluntariè peccavit.  a guiltiness and fault (as some of that Church, convicted with the manifest light of the sacred Scriptures, are forced to acknowledge and condescend unto) yet the same in Baptism, is perfectly, and fully taken away, not only in the guiltiness, but also 
k Bellarm. Tom. 3. controu. 2. lib. 3. cap. 3. Originale peccatum perfectè sollitur baptisms.  in the fault thereof: therefore also they have given to that translation supreme authority, without exception of fault or error, which thus interpreteth the words of God: the cogitation of man's heart is (not evil but) prone to evil, not from his conception or infancy, but from 
l Vulgata Romana authentica editio: sensus enim & cogitatio humani cordis in malùm prona sini ab ad●loscentia sua.  his middle age. Now if they are accursed from the Lord, which add 
m Deut. 12 32. Prou. 30.6. revel. 22.18.  unto the word of God; what account shall be made of that translation, which hath added words, and diminished the 
n Pronus dicitur ad malum, sicut facilis ad virtutem; non qui malus est, sed qui ad malum inclinatus, ut nihil est tam pronum ad simultates, quàm aemulatio, in foeminis praesertim, Plin. in Panegyr. Dispositus.  meaning of the Lord, contrary to the express tenor of his words; and in steed of being evil, hath said, is prone or apt to evil? And where the Lord saith, from the 
o Nagner, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nagnar excuteré, Nehem. 5.13. Quasi excussus. Graces' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui recens vel ab utero, vel conceptu, à parentibus derivatur. Interpretatur etiam rudis quoniam pueri tales sunt. joh. 11.12. At hic alius requiritur sensus, & reliqua scriptura confirmatur, 1. Sam. 1.24. licet Rab. Dau. Perspi●acem intelligit. Isai. 48.8.  womb, & from the very 
p Psal. 51.5. Gen. 6.5. Col●iamim: Omni die.  conception, the translation will afford it, but from the time of youth, when men begin to 
q Isidor. Originum lib. 11. cap. 2. Ad●lescentia, quae ad gignendum adulta, quae porrigitur à decimoquart● anno ad vicessimum octanum. Adolescere est crescere, dumque adolescendi summum tetigere cacumen. Lueret. lib. 11.  discern between good and evil? Wherefore unto the Church of Rome, let that translation be of supreme and sole authority, as being made to decline unto the doctrines of men: but unto the Church of God, let the divine Scriptures, derived 
r jerem. 19.19. 2. Tim. 3.16. 2. Pet. 1.21. August. de consensu evang. lib. 1. cap. 35. Quicquid enim ille de suis factis & dictis nos legere voluit, hoc scribendum illis (scilicet Prophetis & Apostolis) tamquam suis manibus imperavit.  from the mouth of God, in their proper & natural fountain, govern the doctrines and hearts of men, which neither bow to 
s Hinc canon dicitur & canonica scriptura, regula, amussis. Psal. 19.8. & 119.4.9.  the right hand or to the left, but perfectly and plainly 
t Psal. 19.7. & 119.130. Bernard. in verb. sap. justum deduxit Dom. per via● rectas. Via Domini via recta, viae pulchrae, via planae, etc.  deliver the mind and counsel of the Lord, as being the 
u Matth. 10.20. 2. Pet. 1.21.  immediate doctrine of the holy Ghost: & let those be 
x Heb. 13.7.17.  regarded in the Church, which are able to draw these waters, out of their native fountains, by the gift of knowledge 
y 1. Cor. 12.8.10.11.  which the spirit of God hath shed abroad in the hearts of men. Out of these words of Scripture do naturally arise these points of doctrine. First, the corruption of 
z Rom. 7.7.  concupiscence which is commonly called original sin, 
a Contra Flac. Illyricum. lib. de pecc. Orig. qui peccatum Originale esse de natura & essentia hominis, esse ipsum cor. ipsumque rationem c●● omnibus viribus praedicanit.  is not the substance of the soul, but 
b Basil. libr. constitut. exercitatoria. cap. 4. Peccatum verò est quidem nunquam, neque in propria substantia deprehenditur, verùm in facientibus ipsum, etc. August. libr. folily q. cap. 4. Malum nihil aliud est quàm privatio boni. Sicut cacitas nihil aliud est quàm privatio lucis.  a quality of corruption inherent in the same. For so the Scripture speaketh of the heart of man 
c Sic Isai. 1.5.  as of the substance; of evil, as the quality thereof: like as the colour is a quality, but not the substance of the thing we see; or as an evil savour is in a rotten carcase. secondly, that through this corruption of evil, the 
d Matth. 15.18.20. Tit. 1 15.  very substance of the soul of man is evil 
e job. 14.4. jerem. 17.9.  in itself before the Lord. And through the same evil wherein it is corrupted, by defect or want of the goodness of creation, and by access of sin, through Adam's first rebellion (forasmuch as the soul 
f Anima definitur esse primus actus Aristos. de anim libr. ●. cap. 1. Cicer. de fin libr. 5. In omni animali appetit animus aliquid agere semper.  is always moving) it 
g Matth. 15.18.  bringeth forth thoughts, words, and deeds, which 
h job. 14.4. jam 3.11.  cannot be but evil, & thereupon procureth the wages of such evil, which is both 
i Rom. 5.12.  temporal and eternal death. thirdly, the nature of man is thus defiled, not from the creation, but from the conception of man, or from his youth; by reason that Adam in his transgression sinned 
k Contra Pighium de pecc. origin. Infant's nullo vitio suo sed duntaxat alieni criminis culpam sustinere. Et Cartharin. Comsan. Comment in Rom 5. Eo ipso (inquit) quod sumus filii praevaricatoris, qui promisit se retenturum pro se & filijs suis, etc. nec retinuit, nos peccatores & digni odio constituti. Et Bellarm. Tom. 3. Contro. 2. lib. 3. c. 5. Originale peccatum minimum esse quia minus voluntarium. Nos scilicet in voluntate Adami non peccavimus!  not alone, and to his own only hurt 
l Which we refer to Ezech. 18.  and damage; but 
m Rom. 5 12.14 Concil. Milcuit. Can 2. Non aliter intelligendum quod ait Apostolus; per unum hominem peccatum intravit in mundum & per peccatum mors, & ita in omnes homines pertransijt, in quo omnes peccaverunt, nisi quemadmodum Ecclesia catholica ubique diffusa semper intellexit. Augustin de peccat. mer. & remiss. libr. 1. cap. 10. Hoc unum in quo omnes peccaverunt, quando omnes ille unus homo fuerant.  we also in him against ourselves, so that we receive not this corruption 
n Which was the error of the Pelagians, whom Augustine so zealously and religiously confuteth, Epist. 89 quast. 3. etc.  by imitation, but by descent 
o Ambros. lib. de Apolog. David. lib. 1. cap. 11. Antequam nascimur maculamur contagio, & ante usuram lucis originis ipsius accipimus iniuriam, in iniquitate concipimur, etc. Vitium contraxit conditio, infecit culpa naturam. Merito ergo david flebiliter in se deploravit ipsa inquinamenta naturae, quod prius inciperet in homine macula, quam vita.  or propagation, & 
p Rom. 3.23. & 11.32.  are 
q Because all of us were that one man as Augustine saith, de peccat. merit. lib. 1. cap. 10. whereby it cometh to pass, that that one man sinning, we all lost in him to be of the image of God, or, the image of God was defiled in us all, Rom. 5.12. Origen in Leuit. Hom. 4. Cyprian. lib. de patience. Iren. lib. 3. cap. 20.  unto our selves in Adam the authors of our misery. fourthly, the imaginations of the heart, the 
r 
jetzer, figmentum, formatum: hoc est nova ipsius animae transformatio sine potius deformatio per peccatum. Non tamen propter seipsam quae laudabilis est, quia opus Dei est, sed propter damnabile vitium quo vitiata est, natura humana damnatur.  
August. de Nupt. & Concupiscent. libr. 1. cap. 23.  
Anselm. libr. de concept. virgins, cap. 2. Totum quod erant. etc.   frame and constitution of the heart, 
s jerem. 17.9. Matth. 12.34.35.  the heart itself is evil: not only at the middle age or youth of men, but from the birth and 
t Isai. 48.8. Psal. 51.5. Ambros. Apolog. David. cap. 11.  very conception of them, and thenceforth remaineth sinful in all the sons 
u Rom. 3.23. & 5.12. August. Non unum aliquem designat hominem sed hominum genus. Idem de praedestinat. & great. cap. 3. Vitiata enim radicis macula ita propaginis traduce per generationum sarmenta diffusa est, ut nec infans quidem unius diei à culpa sit prima praevaricationis alienus, nisi per indebitam salvatoris gratiam fuerit liberatus.  of Adam, both before 
x Contra Bellarm. Qui baptismo perfect tolli peccatum originale, nec deinceps propriè peccatum dici, contendit. Probatur, Rom. 7.17.24. Galat. cap. 5.17. jam. 1.14. August de nupt. & concupiscent. lib. 1. cap. 26. In ijs qui regenerantur in Christo, cum remissionem accipiunt omnium prorsus peccatorum, utique necesse est ut reatus etiam huius, licet adhuc manentis concupiscentiae remittatur, ut in peccatum sicut dixi non imputetur.  and after Baptism; but the corruption thereof is daily weakened 
y Rom. 6.3.4.  in the faithful, and the guiltiness is taken away by the 
z 1. Cor. 1.30. Galat. 3.27.  pureness and holiness of Christ, to as many as are 
a joh. 17.21. 1. Cor. 6.17.  united unto him by faith: who as they sinned 
b Rom. 5.12. Concil. Milevit. Can. 1.2.  when Adam sinned, because 
c Rom. 5.16.17. Heb. 7.10.  they were in the loins of Adam, and their substance sinned in him; so they have in 
d Rom. 4.24.25. 1. Cor. 1.30. August. de peccator. merit. & remiss. lib. 1. cap. 10. Legimus justificari in Christo, qui credunt in eum, propter occultam communicationem & inspirationem gratiae spiritus, qua quisquis haret Domino unus spiritus est.  Christ fulfilled the righteousness of God; his 
e Philip. 3.9  merit, is their merit; and they 
f Ephes. 5.32. 1. Cor. 6.17.  are one in him, being of 
g 1. Cor. 12.12.13.  his Spirit, of his 
h Heb. 2 14. Iren. lib. 3. c. 20. Christum à patre vni●●● suo plasmati passibilem hominem factum esse.  substance, of 
i Ephes. 5.30.  his bone and of his flesh.    

CHAP. IX.  

Question 1. verse 2. What meaneth this which the Lord saith: the fear of you, and the dread of you shall be upon every beast of the field, & c?  
WE often find in Scripture, that after prayer, or sacrifice performed with fervency, zeal, & faith; the Lord did appear by dream or vision, answered the petition asked, adding of his infinite liberality, a blessing more than was required; and farther manifesting himself unto them, that were thus godly exercised. Thus did he to 
a Gen. 15.12. & 22.13.15.  Abraham, to 
b Gen. 32.9.24.  Iac●b, to 
c 1. Chron. 16.4. etc. & 17.4. etc.  Dau●d, to 
d 1. King. 9.3. 2. King. 19.19.20. & 20.3.6.  Solomon, and other. The same is it, which here the Scripture signifieth of this sacrifice of Noah: First, how the Lord received it as a savour of rest: secondly, how he answereth unto the 
e Vers. 1. Psal. 37.4. josephus affirmeth moreover, Antiq. 1. cap. 4. that Noah prayed in sacrificing that the world might no more be destroyed with water. The cause and reason is sufficient, but the authority wanteth weight.  heart of Noah, & blesseth him and his posterity with an everlasting blessing for the same. Wherein we learn that the 
f Jam. 5.16.17. Psalm. 18.6.  prayer of the faithful availeth much with God, and that if we ask, 
g Matth. 7.7.8. & 21 22. joh. 14.13.15. August. in Psal. 65. Ergo non deficiamus in oratione. Ille quod concessurus est, essi differt non aufert. Securi de pollicitatione ipsius non deficiamus orando, & hoc ex beneficio ipsius est: cum videris non à te amotam deprecationem tuam, securus est●, etc.  we shall also assuredly receive: also that the Lord is 
h Psal. 145.18.  always near to those that call upon him, albeit h●e do not now reveal himself but in his word, and by giving success unto us (so far 
i jam. 4.3. 1. joh. 5.14.  as is expedient for us) according to our prayers. This blessing is first described, by the largeness thereof: And God blessed N●ah and his sons. God blesseth Noah, and in him his faithful children, for whose 
k 1. Cor. 3.22. Oecumen. in 1. Cor. 3. Ipse quoque mundus & vita, propter vos sunt, & condita sunt.  sake the world is again restored; and Cain and his wicked race is made partaker of worldly benefits, which are 
l job. 5.3. etc. & 8.13.14. etc. Isai. 22.16 Psal. 37.9. Notwithstanding that the wicked are partakers of outward felicity, lest they should complain, that means were taken from them, and ability of doing well. Wherefore the prosperity of this life is not a sufficient token of the favour of God, and man's obedience; because many pass through this life's misery to life everlasting; and many from the height of this life's felicity, go into eternal torment. For this cause, that sometime good men want, and wicked men abound, this providence of God is blasphemed of the wicked, and called blind Fortune: but Fortune herself is not blind (saith Cicero, lib. de amicit. understanding by fortune this administration of the world) but men are blind whom she embraceth.  properly belonging to Gods Elect. secondly, the content or matter of this blessing is declared, which is expounded by the Lord, until the eight verse; and after amplified, until the eighteenth verse of this Chapter. In the former part, the Lord layeth down the means which in his providence he hath ordained, for the increase and preservation of the world, which are ordinances and constitutions of the Lord, of men to be put in use and exercise. Whereof the first is a law of nature, consisting of 
m Vers. 1.  multiplication, of 
n Vers. 2.  pre-eminence of man over all the creatures of the earth, and of 
o Vers. 7.  man's receiving and enjoying the profit and benefit, that cometh by the creatures. The second law was ceremonial: but flesh with the life thereof, etc. The third judicial; wherein the Lord appointeth man, to be revenger of the blood of man: and concludeth with 
p Vers. 7.  commandment to all, to endeavour to multiply their kind, and not in any wise to be the cause of diminishing thereof. Which is as if the Lord had said: bring forth fruit and multiply; 
q Rabb. Moses been Nahmah. Aben Ezra. Comment. in Gen.  neither be afraid of the beasts of the earth, or 
r For they feared lest they might be drowned afterward by an other flood, as the jews affirm: joseph. Antiq. 1. c. 4. and Chrysost. and other.  the rain of heaven; I myself will repress their violence, and give unto your use 
s Vers. 2.3.16. Levit. 26.3. Deut. 28.12.  the commodity of them. Only have you regard, 
t Vers. 5.6.7. Exod. 20.13. Galat. 5.15.  that you do not oppress and devour one another. To this end, I command you to abstain from blood, that 
u Chrysostom Hom. in Gen. 27. Hoc autem facit ideo ut primis illis temporibus comprimat illorum impetum, & propensionem ad homicidia. Author. quaest. Orthodox. inter opera justini. q●. 145.  ea quoque re, Deus nos à ferarum immanitate & similitudine secerneret qua in laniatu carnium sanguinem quoque eorum lambunt quorum carnes vorant.  the blood of men may be precious in your sight; and those that will not by that instruction be admonished to abstain from murder; that their lives 
x Vers. 6. Exod. 21.14  be taken from the earth. Wherein first of all, we see the cause, why the Lord reneweth this law of dominion to Noah, which 
y Gen. 1.28.  before was given to Adam, in full possession: which was, to dissuade that 
z What time there were many more savage and ravenous beasts, than men to join together against them.  little family from fear of evil, and to encourage them against supposed dangers, which they had conceived of themselves; either because (as it is affirmed) 
a Rabb. Solom. in Com. and other Rabbins.  they had seen the violence of beasts, before the flood, which had been 
b For so the jews do gather by these words, that the Lord, before the flood, sent wild beasts to destroy much people, like as 2. King. 17.25.  sent by the Lord against the wicked; or for that now they were more acquainted with their might, by their long abode with them in the Ark. But chiefly for that the nature of man (through 
c Psal. 53.5. Prou. 28.1. Chrysost. Hom. in Gen. 9 Quemadmodum inter servos fieri solet, ut probatiores & honestiore● conseruis terrori sunt, qui autem deliquerunt, soci●s & seruo●timeant, sic & de homine factum est: nam salva illius in Deum fiducia, terribilis erat & bestijs; ubi autem deliquit, timere capit & conseru●rum extremos.  the guiltiness of sin) cannot but stand in dread and danger of the creatures: their fear also taking strength 
d August. in Epist. john. Tract. 8. Quia per peccatum homo deseruit eum sub quo esse debuit, subditus est ijs supra quae esse debuit.  from the smallness 
e But eight persons.  of their number to make resistance: and (that which was the chiefest point) that in their safety, consisted the safeguard of the world. Wherefore also it is perceived, that this Sovereignty granted unto Noah, was in many respects different from that which before was confirmed unto Adam. For that was 
f Gen. 1.26.28.  fully given to Adam, void of sin; this was but 
g Namely in regard of fear and dread, but no fullness of power over them, save touching the use of them.  in part restored unto Noah and his children in corruption. That was lost of 
h Chrysostom. Hom. in Gen. 9 Vbi per inobedientiam libertatem & dignitatem nostram amisimus; etiam principatus noster mutilatus est.  Adam, by his sin; this is 
i jam. 3.7.  retained of the wicked. That was a 
k Gen. 2.19. Basil. Hom. de Paradiso. Illic etiam animantium varia spectacula: omnia enim sunt mansueta, omnia enim sunt inter se moribus concordia.  loving subjection of the creatures void of dread: this a 
l Fear and dread.  dreadful slavery, by compulsion. In this they fear 
m Pet. Mart. in Gen. 9 Nec ulla ferè est bestia, quae hominis praesentiam non horreat, timent enim nostras arts, dolos & vires, 〈◊〉 capiantur: & qua rapiunt & dilacerant homines, non fine norsto timore vinunt, i●●o statim ut deserta loca habitari capta fuerint, mox fuga sibi consulunt.  the power, the snares, and sleights of man, and therefore 
n Psal. 104.22.  flee, or else submit themselves; in that, they did most willingly 
o Chrysost. Hom. in Gen 16 Sicut nunc domestica animalia, ita & sera & immansueta tunc suhdita erant.  submit themselves of reverence. They are now preserved by man's endeavour, and yet by 
p Rom. 8.20.22. jam. 3.7.  force and power are made to yield: then were they utterly without the help of man created, notwithstanding which, they rendered unto man a greater duty. This only have they indifferently: that as before they served 
q Basil. Hexam. 10. Statim ut conditus es, etiam princeps conditus es.  for the beautifiing of man's felicity, now they are for 
r Lactant. lib. 2. cap. 11. Alia ad cibos, alia ad vestimenta, quae verò magnarum sunt virium, in excolenda terra invarent.  the supply of man's necessity; so that in both estates they are given of God for the use of 
s Tertullian. lib. de Patient. De bestijs obedientiam exprimimus, intelligentes usibus nostris e●● à Domino provisat tradit asque.  man. But it may be demanded how it is fulfilled, which the Lord here promiseth that the fear of man should be on every creature of the earth, and of the sea? we see the contrary: yea the Scriptures themselves, do seem to affirm the contrary, as namely 
s Prou. 30.30.  that the Lion turneth not for fear of any: and many other 
t job. 39.13.30. & 40.1. etc.  beasts, are said to resist the power of man, and are by 
u job. 41.25. August. in joh. Tra●tat. 1. Propter superbiam nostram domandam, creata sunt ista qua molesta nobis essent.  the terror of their fierceness, ordained to abate their pride. Nothing 
x Conciliatio. 11.  more consonant than these places of the Scripture, being rightly understood: For wheresoever the Scriptures testify of the strength and fierceness of these brutish creatures, therein do they also amplify the praise of God, who notwithstanding their rage and cruelty, hath subdued them unto the power of men, and hath made them for his promise sake, to stand in awe of creatures weaker than themselves. And who so looketh into the nature of the beasts, shall easily by experience perceive plentiful arguments, both of their power and untamable nature in themselves, & of this bridle, wherewith the Lord for our sakes, doth curb their cruelty, and by his secret power maketh them to give reverence and fear to men. The Lion, which is 
y job. 39.1. Pro. 30.30 He is called the tyrant or king of beasts.  of greatest & rarest fortitude, although 
z Nazianz. Orat. de Hominis vilitate. The Lion at the sight of weapons doth presently set up his bristles, and maketh assault upon the hunters. Plin. libr. 8. cap. 16. Their valiantness is chief seen in dangers; being pursued with never so great a multitude of huntsmen and hounds, as it were in scorn of them, he will sit down in a plain field, where he may be seen. The Lioness when she fighteth for her young ones, fixeth her eyes on the ground, lest she should be afraid of the Huntsman's spear.  he dare stand and defend himself in open field, against a multitude of pursuers; yet he 
a Ambros. de Cain & Abel. lib. 2. cap. 1. Toruos leones cernimus naturalem feritatem imperata mutare mansuetudine, suam rabiem deponere, nostros mores sumere, & cum sint ipsi terribiles, discunt t●mere: caditur canis ut pauesc●● lo, & qui sua iniuria exasperatur, coercetur aliena, alteriusque exemplo frangitur. Plin. lib. 8. cap. 16. Of all wild beasts the Lion only useth clemency: he useth to spare those that do fall down before him. When he doth rage, he is rather fierce against men, than women. He hurteth not children unless he be pressed with great hunger.  doth not lightly do violence to men, but being provoked: and although he regard not the force of hunters, where he hath liberty to defend himself, yet being in woods and coverts, he ceaseth not fleeing 
b Pliny in the same chapter. When he is chased into thickets or woods, he fleeth with all his might, as it were avoiding the place that covereth dishonour.  for fear of snares, and the 
c Ambros. Epist. 38. Videmus leones quoque ipsos, si vox hominis resultauerit praedam dimittere. i. We see the very Lions (although their own voice by nature be so terrible, as that many beasts which might easily escape their power by swiftness, when they hear his roaring, are so astonished, that they stand still, and have not power to flee away: Ambros. Hexam. lib. 6. cap. 3. Basil. Hexam. 9 Aristot. Histor. Animal. lib. 9 cap. 44.) do at the sound of the voice of man forsake their prey.  voice of a child is sufficient to make him forsake his prey. The Elephant, which is the greatest 
d job. 40.14. Cicer. de nat. Deorum. lib. 1. Elephanto belluarum nulla prudentior, at figura quae vastior? No beast more vast, none more discreet.  beast on earth, for all his 
e job. 40.12.13.19. Aristot. hist. animal. li. 9 c. 46. Plin. lib. 8. c. 4. Vestigio hominis animaduerso, etc. Elephant's when they perceive man's footsteps, before they see the man himself, do tremble for fear of snares.  fierceness, doth tremble at the sent of the foot of man. The Tiger also 
f August. de civit. Dei, lib. 19 cap. 12. Quae tigris non filijs suis etc. Virgil. Aenead. lib. 4. Hyrcaniaeque admorunt ubera tigers.  more fierce than the Elephant (although much less in quantity) perceiving man's footsteps, although she see him not, 
g Plin. lib. 8. cap. 4. Tigris etiam Elephanto tr●culentior hominis viso vestigio, transfer protinus dicitur catulos metu.  transporteth her young ones, for fear, into another cave. And no less the creatures of the waters, (to let pass the little ones, which none of us are ignorant, how hastily they void the sight of man) that Princely fish 
h Basil. Hexam. 10. Delphin quamuis sit omnium natatilium regalissimus, & omnis aquatica creatura, uno apparent homine consternatur.  the Dolphin of the sea, the very shadow of man doth terrify. And that great Leviathan, not so easily daunted 
i job. 40.22.23.  at the sight of man, is more easily 
k Which for greediness of bait, are plunged in the sands and taken at the ebbing of the water: whereas the Dolphin alured with no deceit, avoideth his danger, being of all living creatures the swiftest, whether fish or foul. Omnium animalium tam terrestrium quam aquatilium velocissimus. Aristot. Histor. animal. lib. 9 cap. 48. Plin. lib. 9 cap. 8.  by the policy of man subdued. Herein therefore we may perceive two notable arguments of the providence of God, in the government of his creatures according to his word. What maketh them to fear the power of man, seeing themselves do much more 
l job. 29.1.13.22. & 40.10.21. etc. An argument of the strength of the Lion is that their bones are , having no place for marrow, or at leastwise, the smallest of all other creatures; and are also so hard, that they strike fire, being switten together, like the flint. Aristot. Histor. Animal. lib. 3. cap. 7. The Elephant is able to carry on his back a tower of wood, with eight or ten fight men, and to fight withal. Aristot. Histor. Animal. lib. 6. c. 18. Elian. Histor. Animal. lib. 3. cap. 10. Plin. lib 8. cap. 9 Lin. Decad. 3. lib. 8. Gesner. Tom. de Animal. terrestri●. Notwithstanding, of the Indians they are used to the plough. Plin. lib. 8. c. 6. Ambros. Hexam. libr. 6. cap. 9 Vsus Elephan thrum in bello, etc. In medijs campis (homines de Elephanto) tanquam de muro dimicant, & velut in arce quadam & speculo coll●cati, spectant magis bella quam subeunt: & bestiae velut quidam mobiles montes versantur in praelijs, & nuda, iaculorun ferr● prae tergoris duriti● sunt impenetrabiles.  excel in strength? What maketh them dread the policy of man, whereof they never 
m Plin. lib. 8. cap. 4. Pet. Mart. in Gen. 9  had experience, but this law of fear which God hath endued them withal, whereby, 
n V●bentas enim Dei efficiens naturae est.  as commanded from superior power, they all of them reverence the face of man? secondly, that they are not throughly subdued unto man, that Lions are not as meek as Bulls, & Wolves as Sheep; is no less an argument of the heavenly wisdom of the Lord in governing the world, then is the former. For as Adam being created an inhabitant of Paradise, enjoyed the same, by reason of his rebellion, 
o As it is thought by many, not one whole day. Iren. lib. 5 Look cap. 3. q. 1. annot.  but a little space; and the Israelites 
p It appeareth by Gen. 15.18. compared with judg. 3.3.  were not parakers of the fullness of the promise, in respect of the 
q From the river Euphrates to the river of Egypt.  largeness of the land, because 
r judg. 21.27. & 2.2.  through their own default and negligence, they did not wholly expel the old inhabitants; and yet there 
s josu. 21.45.  nothing failed in the goodness of the promise, in that which they enjoyed, but it wholly and fully came to pass: so also these creatures, albeit through the sins of men, they are fearful unto men; notwithstanding they themselves 
t Such as regard not men's strength, as Lions, Aristot. Histor. Animal lib. 9 cap. 44. do fear his policy and sleights. From hence it seemeth to be, that Lions are afraid of the turning of a cartwheele, of fire, and the crowing of a Cock. Basil. Hexam. 10. Plin. lib. 8. cap. 16. And no less is man's spittle venomous to venomous beasts. Aristot. Histor. Animal. lib 8. cap. 29. Briefly all beasts do stand in awe of the force and vigour of the reason of man, as we ourselves do of the Lord: Vigorem animi humani, etiamsi non vident, tamen reformidant, sicut nos Deum. Ambros. epist. 38.  do no less fear man, than they are feared. Like as the Crocodile, which most furiously pursueth one that seeketh to escape by flight, 
u Plin. lib. 8. cap. 25. Terribilis haec contra fugaces bell●a est, fugax contra insequentes.  and devoureth whomsoever he taketh in the chase: yet if one turn his face against him in the pursuit, he dareth not resist, but fleeth incontinent. Wherefore these creatures, that they often assail mankind, and rebel against him, whom they were created to obey; 
x Basil. Hom. de Paradis●. Qu●tiescunqu● video florem, peccati mei recordor, ob quod terra ad spinas & tribulos ferendos damnata est. Chrysoctom. in Gen. Hom. 16. August. in epist. john. Tractat. 8. Damascen. de Orthodox. fide. lib. 2. cap. 10. Theophil. Antioch. lib. 2. contra religionis Christi Calumniatores: Nec tamen fera à rerum primor di● noxia & exitiales creatae sunt; sed hominis delictum conditionem creaturarum deterior●m reddidit; & peccante homine, etiam reliqua quae in hominis ministerium creata sunt pravaricarentur.  the only cause is sin, whereby man rebelled against his Sovereign; and 
y August. Tract. 1. in john. evang. Quare autem patimur multa mala à creatura quam fecit Deus, nisi quia offendimus Deum? de poena tua, peccatum tuum accusa, non judicem. Quia enim per peccatum homo deseruit eum sub quo esse debuit, subditus est ijs supra quae esse debuit. Subdere igitur ei qui supra te est, & infra te erunt illa quibus praepositus es. Ideo enim cum Daniel agnou●sset supra se Deum, agnoverunt eum infra se leones. Idem in Epist. joh. Tract. 8.  therefore is smitten with the rod that he hath made. That they still remain in subjection of fear, is through the 
z Numb. 23.19. 2. Cor. 1.20.  promise and special providence of God, who thereby 
a Psal. 104.22.  hath tied them in caves, as in chains and fetters, that their fury should not bring forth so great annoyance. That they are not wholly subject, but do often 
b Especially being sent of God, as 1. King. 20.36. 2. King. 2.24. & 17.25. As also among the heathen Eurydice & Demetrius Phalareus were killed with the sting of a serpent. Euripides was torn of dogs. Gell. lib. 15. c. 20. So was Heracl●tus. Laert. lib. 9 Mil● Crot●niates torn of Wolves; Pausan. in Arcadicis: and Menpricius a King of England, etc.  in their rage and hunger devour men; is 
c Caesarius. Admin. 6. Percutitur hac animaduersione peccator, ut moriendo obliviscatur sui, qui vinē● oblitus est Dei.  for the punishment of man, who hath by sin 
d Rom. 8.29.  subdued the creature unto vanity; and to repress 
e August. Tract. in Euangel. john. Populum Pharaonis superbum potuit Deus domar● de ursis, de leonibus, de serpentibus: muscas & ranas illis immisit, ut rebus vilissimis superbia domaretur.  their pride and security: that seeing they will not fear the Lord, they should fear the creatures, of whom they themselves are feared; and learn by the danger 
f 2. King. 2.24. Dan. 6.24. compared with Isai. 38.12.13. Psalm. 50.22.  of falling into the power of them, how 
g Heb. 10.31.  fearful it is to fall into the hands of God. That righteous men do 
h 1. King. 13.24. Ignatius, Euseb. Eccles. Histor. lib. 3. cap. 32. Hieron. in Catalogue. Who when he heard the roaring of the Lions, spoke thus: I am the wheat of Christ, I must be ground with the teeth of these beasts, and be made pure manchet for my maker. Come fire, come cross, come beasts, come breaking of bones, with division of my members, or beating to pieces of all my whole body; let come what will come, even all the torments of the devil, so that I may enjoy my love Christ, Tantum, ut Christo meo fruar. Cornel. Tacit. libr. 15. Christians were put to death (by Nero) to make pastime: they were covered with wild beasts skins, that they might be torn in pieces with dogs.  sometime taste this misery, it witnesseth that all 
i jerem. 15.19. 1. Pet. 4.17.  men are attainted with sin, and none is free. That some of the godly 
k judg. 14.6. 1. Sam. 17.36.37. Heb. 11.33.  have vanquished their might and cruelty, approveth that the 
l Luc. 17.6. Marc. 16.18 For them that believe, death may kill, but it cannot hurt.  strength of faith is more of force to make resistance, than the 
m For the Roman Captain Regulus, could nor overcome the Serpent at the river Bragada, with engines and slings of war, without the great calamity of all his army, Livi. Decad. 2. libr. 8. in Epic. Plin. libr. 8. cap. 14. But David being but a shepherds boy, killed (through faith) a Lion and a Bear, and himself unhurt. 1. Sam. 18.35. Heb. 11.33.34.  engines and weapons of mighty men, and that the Lord is able to abate their strength and courage, or give his weak servants power 
n judg. 14.6.  abundantly to overcome them; whereby when we see the creature, we 
o Isai. 9.13. Matth. 10.28. Psal. 3.6.  should not so much regard his brutish violence, as have respect to the providence of God, who hath created them 
p Psal. 119.91.  to execute his will, the bounds whereof 
q job. 40.14. etc. Matth. 10.29. Gaudent. Brixian. in Exod. Tract. 8. in ordine 10. Ipsiu● nutu, omnium, rerum natura cursum suum vel jussa peragit vel prohibita subtrahit. August. in Psal. 9 Cusus causa & ipse diabolus plerumque vult nocere & non potest, quia potestas ista est sub potestate; nam si tantum posset nocere diabolus quantum vult, aliquis justorum non remaneret.  the breadth of a nail or hair, they cannot pass. Obser. 1. Increase of children in 
r Malac. 2.15. Heb. 13.4.  lawful marriage, is 
s Psalm. 137.3. Deut. 28.4 11.  the blessing of the Lord. secondly, it is the only goodness and steadfastness of the promise of the Lord, 
t 2. Cor. 1.20. For this cause it is, that tame beasts are more fruitful and plentiful in breed; the Lioness scarcely bringeth forth above one Lion, her womb being rend with the claws of her whelp: the Vipers come forth by gnawing their way out of their mother's bowels. Basil. Hexam. 9 Plin. lib. 9  that noisome beasts do not utterly destroy the seed of man, 
u 1. King. 17 25.26. In like sort the City Amyclae in Italy was destroyed by serpents, Seru. in Virg. Aeneid. lib. 10. Also Plin. lib 8. cap. 29. maketh report of a town in Spain, undennined by Coneys: of a town in Thessaly by Moules: of a City in France wasted by Frogs, and the townsmen driven away: of a City in Africa by Grasshoppers; the men of the island Gyarus were compelled to lea●e their country, because of Miso. Beyond the Cynamolgae in Aethiope lieth a large country, whose inhabitants were destroyed by Scorpions, and the flies Solfugae. Likewise Theophrastus testifieth, that the Trerienses were driven out by the worms Scolopendrae.  which they do attempt, whensoever permission is left unto them. thirdly, it is against the ordinance of God, and instinct of nature, for men to 
x job. 31.13.15. Hieron. in Lament. 4. Cum tremor super animalia esse praecipitur, profecto esse super homines prohibetur. Gregor. Moral. libr. 21. cap. 11. Contra naturam superbire est, velle, ab hominibus timeri.  seek to be feared of men, rather than to be beloved; notwithstanding, the Magistrate must with fear 
y Rom. 13.3.4. Gregor. Moral. libr. 21. cap. 11. Plerunque à subditis etiam sancti viri timeri appetunt, sed quando ab ijsdem sub litis Deum minime timeri deprehendunt; ut humana saltem formidine peccare metuant, qui divina judicia non reformidant.  compel the wicked, which will not of love perform their duty.   

Question 2. verse 4. In what sense is it said: every thing that liveth and moveth shall be meat for you?  
BY the tenor of this Commission given to Noah, concerning the liberty of eating flesh, as also by that restraint which was made unto Adam, both before and after his transgression; it seemeth manifest unto the judgement of 
a Consent of Divines is reverently to be regarded.  the most and chief interpreters, that permission of eating flesh was not granted unto men, neither was in use among the godly before the flood. Notwithstanding, it being no essential point of faith, forasmuch as the 
b Rom. 14.17.  kingdom of God consisteth not in meats and drinks, and that the Scriptures do not expressly affirm the same; it may be permitted unto the judgement of the Reader without offence, so as we hold the analogy or substance of the same; namely, that if before it were not given, the fruits of the earth did abundantly supply the benefit thereof: if given before, seeing the same is not expressed, it is not material unto the edification of the godly to be known. But besides the judgement and testimony 
c The Rabbins agree in it with one accord, also Chrysost. Hom. in Gen. 27. Theodoret. quaest. in Gen. 55. Hieron. contra jovin. lib. 2. Pet. Mart. in Gen. 9 Hoc primum etc. Item Lyran. in Gen. cap. 9 Aquin. prim. secund. q. 102. dist. 2. Et nemo veterum retractavit. calvinus tamen dubitavit, Gen. 6. Caietanus in Gen. 4. negavit. Dominicus à Soto reprobavit. lib. justit. 5. quaest. 1. art. 4.  of learned writers, there may reasons and inducements be perceived, that the same was first, at this time granted unto men. For whereas until this time the 
d Gen. 1.29. & 3.18.  herbs of the field continued wholesome and nourishable food, and were after the curse appointed unto man, as in the creation they had been: now through the waters of the flood, which were of the salt waters of the deep, the 
e Rab. Tseror Hamor. & alij non pauci.  earth became less fertile than before, & the herbs of the field more 
f By experiment of Heraclitus, Laert. lib. 9 who by eating raw herbs and roots, fell into a Dropsy incurable.  unapt for sustenance. Secondly, because beasts had been 
g Francisc. jun. Anal. in Gen. cap. 9 Quae●itur num usque ad illud tempus homo carnibus animantium pa●●us non fuerit: respon. primum non legi: secundò, institutione cibarij humani aliter videri: tert●ò, ex hac ipsa institutione sic uno consensu à judaeis confirmari: postremò, quia animantes reliqua humano generi secundum Deum acceptam ferebant vitam; aequum fuisse, ut Deo authore, etiam hunc fructum homo ex animantibus perciperet propter vitam ab ipso acceptam atque conseruatam.  preserved, by the means of man; the Lord rewardeth this obedience of Noah, with permission of their flesh: for it seemed of equity, (God being the author) that man should reap this benefit of the beasts, in respect of their life and nature preserved by him. thirdly, in regard of Idolatry, which 
h Theodoret. quaest. in Gen. 55.  after the flood abounded through the world: for what more beastly folly, then 
i The citizens of Memphis worshipped a Calf: the Mendesijs a Goat: the Leotophanti a Lion: the Lycopolitanis a Wolf: the Cynopolitanis a Dog: they of Hierapolis a Dragon: the Asp and the Crocodile were worshipped of all Egyptians. Elias in Comment. in Nazianz. orat. 2.  to worship beasts, whereof they had liberty to eat; or 
k The Egyptians gloried that they worshipped living creatures, not stocks and stones. In like sort the Persians, who honoured the Sun and Fire for God, insulted over the Grecians, that made Temples for their gods, and broke down both their Idols & their Temples, Herodot. in Clio. The Chaldeans that worshipped the Fire, carried their god about, to try masteries with all other gods of gold, silver, brass, wood and stone, and their god always obtained the conquest. At last cometh the Priest of Canopus, with an earthen pot made in fashion of a man, with a great belly and small legs, wherein were many holes finely stopped with wax; this filled with water he set to skirmish with the Chaldees god, wherein the wax being heated, the water runneth out, and so was an earthen pitcher adored for god of gods. Ruffin. Histor. lib. 2. cap. 26.  any other creature being more unsensible than they? fourthly, because 
l Rom. 14.17.  the kingdom of God consisteth not in meat and drink, the Lord would permit 
m Neque dehinc cogit ad carnes edendas neque vetat: cum prius ipse pr●hibuerat tamen.  as indifferent unto his children, that now it might be received without offence, which 
n Basil. Hexam. 11. Post dilwium cum Dominus insatiabiles homines vidisset, in omnibus fruitionem permisit.  before the wicked had usurped without authority. From henceforth (saith the Lord) every thing that liveth and moveth shall be meat for you; and as before I gave you the herb of the field, so now with like liberty, I permit you the flesh of beasts. These words, unto the jews 
o justin. Mart. dialog. cum Triff. Quia verò quaedam non edimus ex oleribus, propterea tum quoque Noae ipsi discrimen, delectumque carnis praeceptum est, sicut vos dicitis. Sed hoc minimè credendum.  seem to imply a restraint: as the green herb have I given you all things. For as of herbs 
p Ambros. de Noah & area. lib. 3. c. 25. Non omnia holera ad escae usum habilia sunt, ita & iam non omne vinum reptile.  all are not good for meat; so every creeping thing is not good for meat. Wherefore it is thought of them, that the Lord meaneth thus: as I have given you authority of the herbs of the field, so I now commit unto you the beasts of the earth: but as the herbs are not all for the 
q Quedam ad cibariae, quaedam ad medicamenta. Lactant.  use of meat, so that which is good of the beasts, 
r Of likelihood such as are allowed for clean, Deut. 14.4. etc.  shall be your food. But this is a jewish shift, to bind on the christians, religion in choice of meats, as though the same 
s The objection of the jews in justin. cum Triffon.  had been, and were perpetually to be observed: for surely every herb was not 
t Gen. 1.29. & 3.18.  given unto man for meat, but every herb bearing seed, and every tree bearing fruit; and they were 
u Basil. Hexam. 5. Ambros. Hexam. lib. 3. cap. 9 Nullas autem arbores videmus, etc.  universally good for meat. Wherefore indeed, in these words: as the green herb have I given you all things: the Lord seemeth not to restrain man's liberty but to secure it: that he might make them secure of liberty, 
x Chrysostom. Hom. in Gen. 27. Edendi facultatem concedit, & valde securos reddit; quasi olera herbarum dedi vobis omnia.  saith Chrysostome, it is here said, as the herb of the field: wherein all things very largely are permitted: wherein is evident, the wisdom and bounty of the Lord. His wisdom, that hath so tempered and disposed the nature of beasts, with the quality of the air, and condition of men's bodies throughout the world, that there is 
y Vide Hieron. contra jovin. lib. 2. Ran. Textor. part 2. cap. 3 Cibi diversorum populorum: ut supra quaest. 1. cap. 9  scarcely any creature of the earth, which though in some countries, it be thought unwholesome and unclean, yet unto others is in chiefest use, and agreeth most aptly unto nourishment. Again, his liberality which 
z Psalm. 8.6. 1. Cor. 10.23. Act. 15.29. Basil. Hexam. 11. In omnibus fruitionem permisit, ut omnibus vescerentur animalibus, velus oleribus & herbis.  giveth them all indifferently for food: so that what creature soever, and wheresoever, is or may be eaten; the same may also 
a 1. Tim. 4.4.5.  lawfully be eaten, if it be eaten with giving thanks. And where the Lord hath given to this our land, the choice and principal creatures for common food, when as if he withdrew them from us which we have in use, the residue 
b Such as are of us rejected and out of use for food, as horses, dogs, etc.  which in our fullness are contemned, (as 
c 2. King. 6.25. & 18.27. Also Valerius Maximus, lib. 7. cap. 6. recordeth, that the Cassilinates besieged by Hannibal, for want of victuals were compelled to eat the leather of their bridles and of their Targets, soaked in warm water. josephus of the wars of the jews, lib. 7. cap 7.8. testifieth, that the famine in that city was such in the overthrow thereof, that they forbore not to eat any manner of filthy or venomous creature; the leather of their shoes and Targets; that men sustained hunger, by eating hay and straw, and that a wealthy Lady of that city, killed her own child, and roasted and ate the fruit of her own body for distress of food. Like grievous distress of hunger is reported to have been at the town of S. Vincent in Spain, besieged the last year by the Turk. Our sins have deserved the like or greater punishment. Lord for thy Christ's sake deliver us.  experience of famine teacheth) would preserve our lives: those doubtless which in receiving their daily bread, acknowledge not with thankfulness 
d Whereof we may say, He that sits down to drink or to eat, forgetting to give God thanks for his meat, and so riseth up letting thanks overpass, sitteth down like an ox, and riseth like an ass.  this sovereign bounty, do horribly offend the heavenly Majesty. Those also that cavil at this Scripture, 
e Because those beasts which in some countries are counted wholesome and nourishable food, to other nations are counted unwholesome and unclean. Hieron. contr. jovin. 2. Saraceni Camelorum fact & carnibus vinunt. etc.  because in all places, all sorts of creatures are not wholesome food, bewray their ignorance: those that refuse 
f As the jews until this day do, for the ceremonies of the Law: and the Pythagorians were wont to do of their superstition: Porphyr. lib. 4. de abstin. animal. Plutarch. de esu carn. orat. 2. and the Papists in their set fasting days, for the authority of the Church of Rome. Whereas the authority of the Scriptures and the Church of God should move them otherwise, Act. 10.15. Coloss. 2.16. 1. Tim. 4.3. Tertul. lib. de cib. judaic. Primo credendum est, quicquid est à Deo institutum mundum esse, & ipsa institutionis authoritate purgatum; nec culpandum, ne in authorem culpa revocetur.  the creatures for conscience sake, their superstition: those that acknowledge not the whole benefit 
g jam. 1.7. Psal. 145.15.16. Luther in Gen. 9  from God, ingratitude: those that think they have not liberty to eat, or not to 
h Rom. 14.2.14.21. 1. Cor. 8.7.  eat, simplicity. As the green herb have I given you all things: that is, before, I gave you the whole use 
i Gen. 1.29. & 3. 1●. Tertul. lib. de cib. judaic. Divina gratiae humanis necessitatibus competentia ciborum genera opportunis temporibus porrigente.  of the herbs of the field, which was sufficient: now I have added the flesh of beasts, that 
k Tertul. ibid. Postea accessit usus carnium, divina gratia, etc.  the former decayed, may be thus supplied; and that in the fullness of them both, 
l Deut. 8.10. Coloss. 3.17.  you may abound in giving thanks.   

Question 3. verse 4.5. Wherefore the Scripture saith: the life of the beast is his blood: & the life of man is in his blood, and what difference there is to be observed in the same?  
FOrasmuch as through the permission of the Lord, 
a Luther in Gen. 9.4. Quia enim tam non peccatum erat occidere bonem aut ovem ad cibum, quam non peccatum est decerpere florem aut herbam nascentem in agro.  it was made no more sin to slay a beast for meat, then to crop an herb or flower of the field; 
b Chrysost. Hom. in Gen. 27. Ideo ut comprin. at illorum impetum & propensionem ad homicidium, etc.  least men should abuse this liberty, and pass this precinct, from the slaughter of beasts to human murder: the Lord in great wisdom doth prevent this mischief, and repress their proneness by a double law. The first is 
c August. contr. Faust. lib. 32. cap. 13. De effundendo sanguine in figura praeceptum est ipsi Noae.  ceremonial, that they should abstain from the blood of beasts: the second judicial, that the blood of men should be by man revenged. Because (saith God) I will require your blood, etc. that is, if you shall through inhumanity 
d Pro. 12.10. Basil. lib. quaest. Diffuse explicat. quaest. 41.  use cruelty toward your beasts, and the same by 
e Consuetudo peccandi tollit sensum peccati. Augustin. Enchir. cap. 82.  custom break forth on men, I will require the blood of man, on him that sheddeth man's blood: therefore that the 
f Luther. in Gen. 9.4. Ideo ut ad mansuetudinem assuefaceret homines, jubet etiam à pecuino sanguine abstinere.  blood of men may be precious in your eyes, I command you to abstain from the blood of beasts. Herein also is closely couched a twofold reason of this ceremonial precept, drawn from the end or final cause thereof. One, in that the blood of the beast is called his life. For seeing the life of every 
g Deut. 16.22. Coloss. 1.17.  creature belongeth unto God, the Lord requireth them to abstain from blood, because it is the life, that thereby they might show 
h Chrysostom. Hom. in Gen. 27. Prius benefacit, & multitudine beneficiorum naturam nostram ad se allicit, & postea imperat facilia & levia, etc.  their abstinence in things forbidden, and acknowledge 
i Chrysost. ibid. Quia igitur sacrificia persecturi erant ex brutis, quasi doceret illos dicen●: quia sanguis mihi segregatus est, vobis caro.  God the author of life to every creature. The second, in that he joineth: for surely I will require your life, at the hand of every beast, etc. Wherein is implied, that the life of every 
k Psalm. 145.9.  creature is regarded of the Lord, but the life of man is precious above the rest; therefore man should not be 
l Prou. 12.10. Luc 6.36.  tyrannously affected, or careless toward the creatures, lest as the 
m 1. King. 16.31. August. Serm. 4. de advent. Dom. Nolite fratres contemnere peccata in quibus forte consuetudinem iam fecistis: omne enim peccatum consuetudine vilescit, & fit homini quasi nullum fit; obduruit iam, dolorem perdidit & valde putr● est, nec est pro sano habendum, sed pro mortuo computandum. Idem contra Fortunat. lib. Disput. 2. Bernard. lib. de consider. ad Eugen. 1. Per consuetudinem in incuriam venitur: primùm importabile videtur aliquid; processi● temporis, si assuesca●, iudicabis non adeo grave; paulo post & levesenties; paulo post etiam delectabit.  custom of sin doth take away the sense of sinning; so 
n jam. 3.5.  the show of cruelty on beasts, should kindle their cruelty toward men. It is inquired how the life of the beast is said to be his blood, for life is taken for a power spiritual in every creature, 
o Aristot. lib. 2. de anim. cap. 1. Anima est primus actus, perfectioque corporis naturalis, potentia vitam habentis, & talis plane ut partes ipsius sint instrumenta.  whereby it moveth: but the blood is perceived to be a corporal matter, so soon as it is derived from the body wherein it was, and remaineth the same in substance, when the life is perished. Hereunto we answer; that by these words the wisdom of Moses may be perceived to excel the wit of all Philosophers; which proveth that it was not his, but the wisdom of the Lord in him. For which of them can tell, 
p Eccles. 3.21.  whether the spirit of man descend upward, and the spirit of the beast descend downward to the earth? Or who hath ever taught the 
q Plato in Timae●. Animam humanam immortalem esse vult, sed eandem particulam deitatis, sicut & testatur Galem de decret. Hippocrat. & Plat. li. 9 cap. 9 Et corporis principium, & geometrica constare ratione, Laert. libr. 3. Potuit verò Aristoteles eò usque progredi, ut animam agnosceret esse causam moventem, & quod sit actus & forma corporis; sed quaenam sit propria illius forma essentia, & quo pacto differat ab alijs formis, nequit docere, nisi ex diversis operibus & à posteriori, Argenter. in arten Medicine. Galen. lib. 2. Stoici & alij omnes turpius à vero aberraverunt. Post omnes laudatur ipse Galenus, qui eius rei ignorantiam profitetur. libr. 7. de usu partium. cap. 8. & in lib. 6. Hippoc. de morb. vulg. come. 5.  true difference between the life of man and beast, which hath not himself been taught and instructed by the Scriptures? Wherefore thus much we have to learn from Moses, 
r 2. Pet. 1.21. Chrysost. Hom. 2. in Gen. Obsecro igitur ita ascultemus quasi haec non iam à Mose, sed per linguam Mosis, ab ipso omnium Deo audiamus. August. de consensu Euangel. 1. cap. 35. Christus qui Prophetas ante descensionem suam pramisit; & Apostolos post ascensionem suam misit: & quicquid de suis factis aut dictis nos legere voluit, haec scribenda illis tanquam suis manibus imperavit: ergo. etc.  that is, from the spirit of God that was in Moses, confirmed by the 
s 1. joh. 5.7.  testimony of the holy Trinity, which is stronger proof 
t Galen. de different. ●uls. libr. 2 cap. 4. In Mosi & Christi schola leges audias, nulla constitutas demonstratione, idque ubi minime deceret. Sed nos voce Domini probamus quod quaeritur, quae est magis fide digna, quam quaenis demonstrationes, vel p●tius quae sola demonstratio est, Clem. Alexand. Strom. lib. 7. Alia quidem omnia, id est humana dicta, argumentis & testibus egent: Dei autem sermo ipse sibi testis est, quia necesse est, quicquid incorrupta veritas loquitur, incorruptum sit testimonium veritatis, Saluian. epist. massilians. de provid. lib. 3.  than a thousand demonstrations, that the blood of the beast is the life thereof. And although the wits of men are rather inclined to describe the life of the creatures by the quality, then by the substance, calling it an 
u Arist. libr. 2. de anim. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam vocem reddit Cicero. Tusc. quaest. 1. Continuata motio & perennis. Item. Fernel. lib. de animae facultate cap. 1. Est anima principium & causa functionun viventis corporis. Vita verò propria illius functio est. cap. 2. Vita tamen revera actio nulla est (ut recte monet Argent. in art. med. Galen lib 2.) tametsi ex actionibus deprehenduntur res vivere. Minus multò est anima actus, nam substantia revera est. Sed melius sapuit Fernelius secundis cogitationibus, lib. de facult. anim. cap. 16. Est (inquit) vita animantium facultatum actionumque omnium conseruatio.  act or action, because they are ignorant in truth of the substance of the same; yet the Lord doth not spare to call it by the substance, as only knowing aright whereof it doth consist. And what though we see the blood and not the life? and that which we call blood, may be separated from the life? the defect is in our 
x Nam Hebraicè sanguis in animali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 netsach, appellatur à natsach, roborare, quod sit fortitudo & vita animalibus, sanguis effusus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dam, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adam à rubore nominatur, licet nonnunquam ha voces inter se justis de causis confanduntur. Sic inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graecis d●scrimen est. Aristot. Histor. Animal lib. 3. cap. 5. unde Homerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dijs suis concessit. Il. ●. Latini humorem eum extra venas cruorem, non sanguinem appellari volunt. Cicero. de Fin. lib. 2. Isidor. lib. 11. cap. 1.  speech and understanding, but the truth of God is not thereby shaken. For we cannot possibly behold the blood in the creature containing life, neither is the same which we can behold, the same which is the creatures life. For as quenched coals, are coals which have no fire; and chalk is the whiteness of a wall, the substance whereof remaineth, notwithstanding lamb-blacke may be spread thereon: so the blood which by slaughter or emission is derived from a beast, loseth his proper form or quality of life, so soon as it cometh forth. And as quenched coals, continue coals, but are unproperly called fire: so that red humour which we behold, is unfitly called blood, save in that meaning, wherein we call a hand or foot cut from the body, not as it is, but as it was, a member of the same. Blood therefore is the life of beasts, the form or property whereof is 
y Sanguis igitur consistit ex materia & forma. Materia cruor est, forma vita sive spiritus vitalis in brutis animantibus.  life, which is the effect of the voice of God, 
z Gen. 1.21.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, caiah. Nephesh. Anima vitae, & nephesh dicitur de brutorum animabu●.  let the waters, & let the earth bring forth the soul of life: the matter is the same which our eye beholdeth, which being separated from the body, is severed also from the form of life. But the life of man, is not his blood, but 
a Obserua. contr. Manich●os.  in his blood, as saith the Scripture. Wherein is perceived the perfect difference between the life of man and beast. The life of the beast hath no other form, 
b Sic ut sanguis vera sit illorum anima non autem cruor.  but that which is united with the blood, as the life of trees is the sap of trees, which 
c Gen. 1.12. Psalm. 104.16. Basil. Hexam. Hom. 5. Vox enim tunc & primum illud praeceptum velut lex quaedam naturae facta est, etc.  the Lord by his voice hath made their life: but man consisteth of 
d Gen. 2.7.  breath of life, which is not made one with the blood of man, but hath his seat or room 
e Sanguis igitur est sedes animae & quasi vehiculum ipsius. Arist. de Gen. anim. li. 3.  therein; and therefore although the blood be putrefied, yet that 
f Stulti igitur Empedocles & Critias, qui sanguinem hominis esse animam volverunt, nec minus Cleanthes, Chrysippus, Zeno, qui animam ex sanguine nutritum affirmarunt. Gal. de decret. Hippocrat. & Plat. libr. 2. cap. 8.  breath remaineth perfect, although it be removed from the blood. Hereby Philosophers are taught, truly to discern 
g  sit pecudum anima qualitatina, hominum verò substantiva. Aquin.  between the life of creatures. Hereby also Atheists are condemned, which 
h Quemadmodum multi cum partem corporis aut terrenum quiddam statuunt. vid. Cic. Tusc. 1. & Dicaearchus, qui nihil esse animam diceba●.  deny the immortality of the soul of man, or that are offended that the scripture teacheth, that the blood of beasts is the life of them. And withal, are the Manichees confounded, which 
i Epiphan. Haeres. 66. Augustin. Haeres. 46. Damascen, de Haeres. 1.  under this pretence, blaspheme this Scripture, as if Moses had called the life of men their blood, as he calleth the life of beasts their blood: whereon they deceitfully infer the Apostles saying, that 
k 1. Cor. 15.20.  flesh and blood shall not inherit the kingdom of God; treacherously concluding thereupon, that either this Scripture was not indicted by the author of the new testament, that is the holy ghost; or else that men are wholly excluded from the kingdom. Unto whom 
l Conciliatio. 12  S. Augustine that learned Father, answereth thus: You 
m August. contra aduersar. Legis & Prophet. lib. 2. cap. 6. Sed Moses, inquit, omnem spem futurae resucrectionis in hominibus extinxit.  shame not to teach (saith he) that Moses hath extinguished the hope of the resurrection, for that (as you say) he pronounceth the soul of man to be but mortal, when he saith the same was blood: for the Apostle testifieth, that flesh and blood shall not inherit the kingdom of God. Thus you, 
n Aug. lib. cont. Adimantum cap. 12. Nusquam enim hoc invenient in illa scriptura, quam lacerare miseri quanquam diu conantur, nullo modo permittuntur intelligere. Item, Clausa sibi esse regna coelorum arbitrantur, si pecorum animis clausa esse consentiant, etc. Neque enim dubitavit Dominus dicere, hoc est corpus meum, cùm signum daret corporis sui.  saith he, presume to rend the Scripture, & therefore are not permitted to understand the Scripture. But you shall never find in all the Scripture, where the life of man is called his blood; but the life of beasts is said to be their blood. And will you think yourselves excluded, because beasts are excluded from the kingdom? But suppose ye, that the life of man were called his blood: It is not rare in Scripture, to call the sign by the name of the matter signified: for the Lord himself doubted not to say, this is my body, when he 
p Mat. 26.26.  gave (unto them) the sign of his body. And even so it is 
q 1. Cor. 10.6. August. contr. adversar. legis. lib. 2. cap. 6.  said: the rock was Christ, because by it, he was signified. Nevertheless, the Apostle by the name of flesh and blood, understandeth either the corruption of flesh and blood, or men given to the delights 
r 1. Cor. 6.9. Ephes. 5.5. Iren. lib. 5. Origen. Dialog. in Martion. 3. cap. 3. Epiphan. Haeres. 66. Revera non potest scortatio regnum coelorum possidere, neque adulterium, neque petulantia, neque simulachrorum cultus, hoc est caro & sanguis.  of flesh and blood, which shall not inherit 
s Ephes. 5.5. Galat. 5 21.  the kingdom of God. Obser. 1. verse 4. We must abstain from 
t job. 31.1. Matth. 5.29.  occasions of evil, least by 
u Ephes. 4.7.  giving liberty to the tempter we be seduced. secondly, those that 
x jerem. 13.23. 1. Tim. 4.1 Act. 4.16.17. Exod. 17.23. & 8.19.  continue in sin, are hardened in the same. thirdly, the ceremony of abstinence from blood 
y joh. 4.21.23. Coloss. 2.14.17. Decreueru●● tamen. Apostoli à sanguine abstinendum: in qua elegisse mihi videntur, rem facilem, & nequaquam obseruantibus ●●erosam, in qua cum Israelitis etiam gentes, propter angularem illum lapidem, duos parietes in se condentem, aliquid communiter obseruarent. August. contra Faust lib. 32. cap. 13. Quod tamen institutum, diu obseruatum fuisse constat ex Tertul. Apolog. cap. 9 de suis temporibus: & Betan. Presb. Raban. in Penitentiario & alijs.  is taken away by Christ, but 
z Mich. 6.8. jerem. 7.5.6. Isai. 58.6.  humanity and mercy thereby signified, is perpetually to be observed.   

Question 4. verse. 6. What meaneth this which the Lord saith: whosoever sheddeth man's blood, by man shall his blood be shed?  
BEcause the Lord would have mankind on every side defensed from cruelty and shedding blood, he in heavenly wisdom ordaineth a double law concerning it: the first being of abstinence from blood, that he might thereby 
a Caluin. in Gen. 9.4. Voluit autem Dominus, haec prohibitione in abstinentia pecuini sanguinis, homines ad mansuetudinem assuefacere; ne si in victu fero & effraeni nimium audaces essent, non parcerent etiam tandem humano sanguini.  provoke them to the detestation of offending against human blood, and might add unto them a reverend regard of the life of man: the second, of judicial revenge; that if any shall neglect the former statute, and offend against the meaning of the same, he should endure the punishment that was due to his desert: by man shall his blood be shed. And because the nature of man is 
b Hieron. in Micae. 7. Propemodum naturale est, ut nurus socrum, & socrus oderit nurum. Basil. Serm. 5. exercit. Si Deus charitas est, omnino necesse est, ut odium sit diabolus: quaemadmodum igitur qui charitatem habet, demn habet; sic qui odium habet, nutrit in scipso diabolum.  so fiercely carried unto hatred, 
c john. 8.44. humana crudelitas vincit belluinam. vid. August. de civit. Dei, lib. 3. cap. 28. Valer. Max. lib. 9 cap. 2. P●lidor. Virgil. invent. lib. 5. cap. 8. De truc●lentia Aegyptiorum, Scytharum, Sarmatum, Nomadum, Graecorum, Massi●iensium, Scotorum, ante propagatum evangelium.  cruelty, 
d Luc. 9.54. Hieron. epist. ad Algas. quast. 5.  and revenge of private injuries; it was most needful that the same their mischief, should be repressed with extremity of pain; than which there is not 
e Solon. Rempub. contineri dicebat, praemio & poena. Cic. ad M. Brut. epist. 15. Id ipsum Democritus docuisse fertur. Patric. de repub. li. 1. T. 6.  a greater bond for the maintenance of laws and societies of men. In this place, are three points chiefly to be considered; the persons to be punished: the persons by whom: and the reasons why so great a pain is ordained for transgressors. Concerning the first point, the Lord giveth sentence: whether 
f Exod. 21.28.  it be beast or man, that sheddeth the blood of man, he shall not live. We may thereby understand, that the Lord doth wondrously detest the fact of murder, which hath ordained that of beasts, albeit 
g August. de Adulterin. Coniug. ad Pollent. libr. 1. cap. 16. Peccare enim, propriè non est nisi eius, qui utitur rationali voluntatis arbitrio, quod in omnibus mortalibus animantibus, non nisi homini est divinitus attributum.  they are uncapable of sin, yet 
h 
Caluin. in Gen. 9 Non animantium respectis, sed quiae pretiosam habet vitam hominum,  
Pet. Mart. in Gen. 9 Ad sceleris detestationem, ut magis à caedibus homines deterreantur.   for the detestation of sin, and the terror of murderers; he should be slain, that slayeth man. But the words seem difficult, how the Lord will require the blood of man at the hand of beasts. There are which 
i Origen in Psal. 36.14. Hom. 3. Cum verò contraria potestas fera & nequam perurget hominem, etc. Rupertus & alij.  understand by beasts, infernal spirits, which provoke men unto murder. Other, 
k Rabbini autem aliter: Si sera immissa in aliquem fit ab alio, requiram per manum bestiae, poenas de homicida sumens. Hunc in modum locum detorquent, quia à Tito & suis successoribus Caesaribus multi luda●rum hestijs damnabantur. Sueton, in vitae Titi. Ioseph●s de bello judaic. lib. 7. cap. 28.  by requiring of blood, do understand the resurrection of the dead: as if the Lord had said, albeit the bodies of men; are sometime torn and devoured of beasts, yet I will restore their bodies again and raise them up. Although both these are true, yet are they from the purpose: for the Lord himself doth interpret this law in other sense: I will require it at every beast, that is, 
l Exod. 21.28. Which law was no less necessary unto Noah in that scarcity of men, then unto Moses: nor any whit less needful unto us in respect both of natural order, and repressing of the bloody minds of murderers, by example of punishment.  that beast shall be slain. But doth God inflict upon every special beast, that hath slain a man, particular punishment? Some 
m Rambam. in Gen. 10.5. Si ●estia hominem occiderit efficiam ut altera bestia illam occidat. Plin. lib. 8. affirmeth, that the earth never receiveth within her entrails, that Serpent that hath stung a man. Bees, Wasps, etc. breed themselves more hurt, than they can give to man by stinging. Idem lib. 11. The best remedy against the stinging of a Scorpion is, to rub him to pieces, and apply him to the place Dioscor. lib. 6. c. 45.  are so bold to affirm the same. Some otherwise think, that the 
n For that men to men, are more cruel than the beasts.  Lord hath omitted it for the sins of men. But both these are ignorant of the purpose of the Lord: which is to 
o Exo. 21.28.29. etc.  arm mankind with authority against hurtful beasts, as afterward he armeth the Magistrate with authority against a murderer. Wherefore it is not needful for us to search, whether every beast which hath been the death of man, be by the virtue of this judgement destroyed by the Lord; but rather to remember, that he hath ordained man to be his executioner upon the beast: who therefore ought to slay 
p Which law doubtless is in force for ever, proportionally to be observed: the reason is the same: lest manslaughter being unrevenged upon the beast, should embolden men in committing murder. Our common law also adjudgeth him dead, and permitteth him unto the chief Lord of the fee. By what right he may be preserved we shall consider further in his place.  every beast, that hath destroyed the life of man. And of those creatures whose natures are bend to cruelty and hurt, as Lions, Bears, Tigers, Serpents and venomous beasts, he requireth of them the life of man (as well 
q August. quaest. in Exod. 31. Ad justitiam pertinet, ut animal hominibus no●ium perimatur, & quod de tau●o positum est, à part totum intelligendum est, quicquid de pecoribus usui humano subditum, infestum est hominibus. De feris igitur multo maximè.  which have offended, as which would offend) by making the 
r Exod. 4.3. Amos 5.19. Elia●. Var. Histor. lib. 13. cap. 34. Dionysius having commanded a Lion to be killed, called him back again three times, and three times changed his mind; at the last bade kill him: Alas lion (said he, overcome with fear) thou mayst live no longer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  nature of man abhor them and seek to root them out. It may also be demanded, how this is verified, which here the Lord pronounceth, that he will require the blood of man, of every one, that unjustly sheddeth it. For so often do 
s Sylla the Roman died in peace, (a most bloody tyrant) but was eaten up of life: Plutarch in the life of Sylla. So Dionysius the first, Ochus the Persian, Amasis the Egyptian, having reigned forty years in great prosperity. Alexander, by whom the world was vexed with most cruel wars, died (saith Plutarch) of an ordinary fever: although other say, of poison.  tyrants and murderers escape unpunished, that the wicked thereby embolden themselves 
t job. 21.14.15. Psal. 73.6.  in mischief, as 
u Psal. 10.4. ●. Ezech. 8.12.  though the Lord had forsaken the earth. Moreover, some one committeth so many murders, that his blood is not sufcient 
x 
Chrysostom. Hom. in Gen. 27. Quid ergo fi innumeras quis paetrauerit caedes, & tantum sanguinis effundat? quo modo dignam dabit poenam sanguinis effusi?  
Alexander slew of the Thebans 90000 Eliau. Var. Histor. libr. 14. cap. 7. In his first battle against Darius 150000. Quint. Curt. libr. 3. beside those which were slain in his ten years wars, undertaken not for justice or necessity, but of ambition and worldly glory. In the wars of Julius Caesar were consumed 1192000. as Pliny avoucheth lib. 2. beside his civil wars 100000. Dioclesian flew 70000. Christians within one month. Oros. in Chron.   to give for every one a drop. We must herein again consider 
y Se●sum legislatoris, interpreti requirendum. August. Epist. 19  the purpose and intent of the maker of the law: which was indeed to repress the rage of murderers, from the societies of men, 
z Exod. 21.12.  by giving authority to man to take away such monsters from the earth: yet not 
a Matth. 10.28. They are not able to kill the soul.  supreme authority of punishment, but reserveth the same unto himself. For murder deserveth a greater punishment, then to have his blood shed, that sheddeth blood; because he sinneth, not only against 
b Gen. 42.21.  his brother, or 
c No person can unjustly be done to death, without the hurt of the Commonwealth: therefore the Roman Scipio was wont to say, he had rather save one citizen, then kill a thousand enemies, Cicero Offic. 2.  the society 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.  deserveth endless 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 supreme authority.  for the height of power and dignity, which before they have received; the Lord himself 
i Eccl. 12.14 Rom. 14.11.12. etc.  hath bound over to the day of his appearance. But it were ridiculous to think, that then the blood should be shed for murder. Doubtless 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 brain, de placit. Philosoph. lib. 5▪ Columbus seemeth to plant it in the liver, Anatom. lib. 6 They all have several reasons: the liver is the fountain and author of blood: the heart, of the vital spirits: the brain, of motion: so that the liver is indeed the chief particular instrument of growth or vegetation: the heart of feeling (for although the sinews by which we feel, are from the brain; yet the spirits by which they have their feeling, are from the heart) the head of understanding and of reason: but the seat for the substance of the soul is in the blood, as he hath testified that made them both.  seat of life, understandeth that 
l Hieron. in Zoph●●. cap. 1. Quo modo Dominus est effusurus sanguinem in talionem, etc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the life or vital faculty, whereby men are sustained, and do live; as he that destroyeth the life, should lose the life, and so shall they lose their blood or life; or that which after the judgement should be 
m That is, they shall be separated from God, 2. Cor. 1.9. who is the life of the soul. And it is infinitely more grievous and miserable to have the soul separated from God, then to have the soul removed from the body. 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 greatness, so shall their punishment be fully answering thereunto; and their 
n Chrysostom. Hom. in Gen. 27. Non hoc confidera homo, sed tal● non multo post accipie● corpus incorruptibile, quod poterit continuam & aeternam poenam far.  bodies incorruptible, and able to endure the pain: so that they which have committed many murders, shall then 
o Levit. 19.8. 2. Cor. 5.10. Gregor. Dialog. libr. 4. ●●nes Gehennae ignis credendus est, sed non uno modo omnes cruciat peccatores; unusquisque enim quantum e●igit culpa, tantam illic sentiet poenam.  endure as many deadly torments. Let them therefore who are guilty of this wickedness, though they fear not man, yet dread 
p Hebr. 10.31. & 12.29.  the judgements of the Lord; and return to him, who 
q Isai. 53.5.12.  for their sakes was counted among the murderers: and even those 
r 1. Pet. 3.17. Ezech. 18.21. Isai. 5●. 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 brevitas temporis, nec horae extremitas, nec vitae inormitas (si vera contritio, si pura fuerit voluptatum mutatio) excludit à venia.  that suffer as evil doers, if they shall unfeignedly repent, 
s 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 intra●it per latronem.  their cross is made to them a path way into Paradise. The second point, is of the 
t Romana E●itio ita legit: Quicunque effuderit humanum sanguinem in terram. fundetur sanguis illius: at in Hebraeo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baadam in adam, i. per hominem. On●elos interpretatur, per, vel non absque testimonio & sententia judicis. In multis vulgatis exemplaribus est, quicunque effuderit humanum sanguinem, fundetur sanguis illius. Sed quo impulsu, instrumentum vindicta à Deo expressum, surpressum volverunt, non aliud occurrit, nisi quod ex ficta Donatione Constantini, & ipsius ad Nicaenos Episcopos oratione (Ruffian. lib. 10. c. 1) Quam isti ad Romanam Curiam transtulerunt, conceditur in hunc modum: vos inquit nobis à Deo dati estis dij, & conueni●ns non est ut homo indicet Deos, sed ille solus de quo scriptum est: Deus stetit in Synagoga deorum, etc. 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 judice conveniri, nec vale● consuetudo contraria. Ergo nec imperatorem adeunt. Concil. Mogontin. cap. ●4.  person by whom this punishment of shedding blood is to be ministered. That person is a man appointed thereunto by God. Not 
u judg. 3.9. 1. Sam. 12.11. Deut. 16.18.  every man; but a man of the Lords appointment, to take revenge of blood. As if the Lord had said: I have ordained man, and do give unto him 
x Exod. 7.1. Rom. 13.1.  authority from myself, to take revenge for blood. The man therefore of chief 
y Psal. 72.1.2. Exod. 18.19. Nazianz. in Apolog. Revera mihi videtur esse ars artium, & disciplina disciplinarum, hominem regere; qui certe est inter omnes animantes, maximè & moribus varius, & voluntate diversus.  authority in the societies of men, is to execute this office from the Lord. The King or Prince 
z Prou. 8.15. August. de civit. Dei, lib. 5. c. 1. Prorsus divina providentia regna constituuntur humana. Quae si propterea quisquam sato tribuit, quia ipsam Dei voluntatem vel potestatem fati nomine appellat, sententìam teneat, linguam corrigat.  which ruleth in the common wealth: the 
a Gen. 14.15.  father in his family, where no superior authority is found. From this commandment, ariseth the stay 
b Psalm. 72.4.  and state of societies and common wealths, and also the authority and 
c Rom. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex necessitate subijci. Nam regum est, adeoque omnium imperantium, eorum quibus praesint, commodis vtilitatique soruire. Cic. ad Q. fr. epist. lib. 1. Epis. 1.  necessity of Magistrates. The Magistrate is therefore a person ordained by God, in the 
d Exod. 18.19. 2. Chron. 19.6. Psalm. 82.1.6.  room and place of God, to punish the wicked according 
e Psalm. 82.4. Crudeles autem sunt, qui puniendi causam habent, modum non habent. Senec. de Clement. ad Neron. libr. 1.  to their crime, which shall offer in any violence unto the life of man, and to 
f Rom. 13.4. 1. Tim. 2.2.  maintain the good, that they may live in peace. For seeing the wicked would not be restrained from shedding innocent blood, neither feared by threatening of revenge in the life to come, the Lord in his wisdom found it necessary, to arm man with power to revenge the same their cruelty with present death. The 
g Rom. 13.1. Prou. 8.15. August. de civit. Dei. libr. 4. cap. 34. Deus solus est qui regna dat terrena & bonis & malis: & ideo bonis & malis, ne eius cultores adhuc in provestu animi paruuli, haec ab eo munera, quasi magnum aliquid concupiscant, Anastas. quaest. in Script. 15. Cum Deus dicat in lege, dabo vobis principes secundum corda vostra. Hieron. 3. evidens est quod ex principibus & regibus, alij à Deo praeficiuntur tanquam digni eo honore; alij autem rursus cum sint indigni, Dei permissione aut voluntate praeficiuntur populo digno eorum indignitate.  author therefore of the Magistracy 
g He therefore that obeyeth not the Magistrate, albeit a wicked Magistrate, for God's cause, but not against God, as Dan. 3.28. doth resist the ordinance of God. What more honest excuse can be than David might have found, being a King anointed, to have killed Saul? What greater tyrant than Nero? to whom the Apostle counseleth obedience, Rom. 13. What more wicked governor than Phocas, of whom it was said, he was the meetest ruler for such a people, because a worse than he could not be found? to whom notwithstanding, Gregory persuadeth homage, and the Church acknowledgeth their Emperor.  is God, which hath given the power thereof to man. The form thereof 
h Romans 13.4. Numbers 31.2.  is, in the place of God to take revenge. The matter, to requite 
i josu. 7.25. Matth. 10.28. Cyril. Alexan. epist. ad Theodos. Imperator. pro●●m. contra julian. Quod ver●● sacerdotes concilietis, & eos qui debacchantur in illos abominemini, inque maximorum hostium numero censeatis, sic enim divinus Propheta David, (Psal. 139.21.) vestris celsitudinibus dignissimum dixerim.  outward or uncivil faults, with bodily or civil punishments. The end, 
k Rom. 13.4.  that men may live in peace, and exercise 
l 1. Tim. 2.2. Quibus sicut & navigantibus, finis est salus & conseruatio societatis, Aristot. Polit. lib. 3. cap. 3.  both godliness and honesty. By reason of this authority from God, although it be murder, for a man unauthorised 
m 1. King. 2.5.  to kill, and his blood is to be shed that sheddeth it: yet that man, whom the Lord 
n Deut. 13.8. August. in josu. quaest. 16. Non dimisit in ea quicquid spirans: propter hoc nullo modo putandae est ista crudelitas, quia Deus hoc iusserat. Qui autem existimat hic Deum ipsum fuisse crudelem, tam perverse de operibus Dei, quam de peccatis hominum judicant, nescientes quo quisque dignus fit, & magnum putantes malum, cum casura deijciantur, mortalesque moriantur.  hath permitted to revenge, is bound by commandment, to shed the blood of him that unjustly sheddeth blood; and is so free from sin thereby, that 
o Rom. 13.4.  he executeth the vengeance of the Lord, & sinneth no less than 
p 1. Sam. 22.23. De Clodio Caesare dicebatur: non faciendo nocens, sed patiendo fuit. Auson de vita Caesar, tetrastie.  murder, which suffereth a murderer to live. It is therefore the Magistrate, that hath from 
q Rom. 13.1.  God the power of revenge, and those whom the Magistrate permitteth 
r 1. Pet. 2.13.14.  thereunto: and to them hath the Lord permitted this authority; who from 
s Deut. 31.25. Whether of wisdom or of power: according to the word of God, and the common laws of Nations.  him, are endued with gifts of dignity: and whom the Lord hath placed in his stead to execute his judgements, 
t As by succession, election, or lawful victory, 2. Sam. 7.12. & 2.4. & 8.1.2.  by manifest token of his pleasure, the same 
u 2. Sam. 16.18.  must we esteem as the Magistrate of God, and 
x Rom. 13.5.7. 1. Pet. 2.13.17.  reverence for conscience sake with honour, love, and due obedience. Now because the Magistrate is put 
y Exod. 18.19. 2. Chron. 19.6.  in the place of God, & cannot 
z Psalm. 135.6. & 139.8.9.  be like God in every place (forasmuch as he oftimes is ruler under God, 
a Hester. 1.1.  of great and large dominions) he is also permitted to have lieutenants under him, as he is under God, in wars and peace. In peace, judges & 
b Exod. 18.20. 1. Pet. 2.14.  inferior Officers, who in the place of Kings & Princes, yea of 
c Deut. 17.8.9. Rom. 13.1.7.  the Lord himself, are duly with reverence to be obeyed. In wars likewise, are Captains & soldiers 
d Exod. 17.9.  the Prince's deputies, who may therefore lawfully 
e Deut. 7.16. 1. Sam. 15.3. And that Christians did serve in wars under Heathen Emperors, is manifest by justin Martyr Apolog. 2. For they by prayer obtained rain, and saved the Army of Antoninus Verus Emperor from perishing by thirst. By Tertullian. lib. de Corona Militia: Inter tot (inquit) fratres commili●●es solus Christianus: But Christians ought not to take it upon them without lawful vocation: Luk. 3.14. whereof the Heathen give Christian's example. Maulius Torquatus put to death his own son, for that he attempted to fight (although in the field he had slain his enemy) contrary to his precept and authority. Livi Decad. 1. lib. 4 Aul. Gel. lib. 9 cap. 13. And Cato admonished his son to abstain from fight, for that it was unlawful for him, after he was discharged by his Captain: Cic. Offic. lib. 1. Voluntaries therefore are not to be commended, by the judgement of Ambros. & Augustin. Possid. in vita August. unless for the special defence of their religion, Prince and country, as judg. 5.9. 1. Sam. 26.6.  shed blood in battle, in a lawful cause, because the Magistrate doth arm them, and 
f Numb. 31.2.3. Nazianzen. orat. 18. ad Praesidem. Cum Christo geris imperium, cum Christo rempub. administras, à Christo gladium consecutus es.  God himself the Magistrate, to take revenge of blood. In like case, the Magistrate in extremity of danger, doth 
g 2. Sam. 14.8.10. Cic. pro Milo●●. Est haec non scripta, sed nata lex: quam non didicimus, accepimus, legimus: verum ex natura ipsa arripuimus, hae●simus, expressi●●●s: ad quam non docti, sed facti; non instituti, sed imbuti sumus: ut, si vitae nostra in aliquas insidias, si in vi●, si in tela aut latronum aut inimicorum incidisset: ●●●is honesta ratio esset expedienda salutis.  arm a private subject, against unlawful violence, to defend himself. For as it is permitted to wear lawful weapons for peaceable defence; 
h Luc. 22.36.38. Cic. orat. pro Milon●. Quid comitatus nostri, quid gladij volunt? quos habere certè non liceret, si uti illis nullo pacto liceret. Sed obstat mandatum Christi, Mat. 5.3 9 ne resistite malo. Respondat Chrysost. Hom. in Mat. 18. Quid igitur si non oportet nos resistere malo? oportet quidem, sed non hoc tamen modo, verum eo quo ipse praecepit, ut scilicet ad pa●iendas nos iniurias praebeamus. etc. Aug. q. in nowm Testam. q. 68 Si quis ergo Christianus ad tempus vindicet, non acerbè, neque cum sanguine, non peccat; melius tamen fecerit, si dimiserit judici Deo. Item contra Faust. lib. 19 c. 25. Est quodam justa vindicta, iusteque debetur ei, qui suerit passus iniuriam: unde utique cum ignoscimus, de nostro quodamodo iure largimur. Caluin. in Matth. 5. Duplex est resistendi modus: Alter quo innoxiè arcemus iniurias; alter quo retaliamus: quamquam autem Christus suis non permittit, ut vim vi repellant; non tamen prohibet qui● deflectant ab iniusta violentia.  so is it likewise lawful, to strike with weapon, to wound, to kill, for the same defence, in case where otherwise the murder of the innocent would be performed, before the innocent person should have the benefit of just revengement. Wherein notwithstanding must be observed, that so much as is possible, 
i Namely, that thou defend thy innocency with that desire, to bring (if it may be) thy cause before the judge: which if it cannot be but with extreme danger, the Commonwealth rather chooseth to lose a murderer, than a peaceable Citizen.  we reserve the life unto the Magistrate, and do show in our defence no 
k And he that with that mind repelleth injury, is not therein void of brotherly charity: as 1. Cor. 5.5. where the Apostle showeth, a man may in some cases punish his adversary in love. August. lib. count Adimant. cap. 17.  private desire of revenge. The third point which is to be considered, is the reason of the greatness of the pain, which also doth aggravate the greatness of the sin. He is thy brother, saith God, of the 
l Act. 17.26.  same original and parentage, of 
m Eccles. 2.15.16. Psal. 49.6.7.  the same privilege of nature, of 
n Natural, not civil, Ambros. lib. de Naboth. cap. 13. Quid superbis dives? quid dicis pauperi: noli me tangere? Nun sic utero conceptus, & natus es ex utero, quemadmodum & pauper natus est? etc.  the same honour and dignity; joined unto thee, in 
o Man is by nature apt unto society: Arist. Polit. lib. cap. 1. but this society is of two sorts: first, either ecclesiastical or civil. Ecclesiastical, of God, or of this world: of good men, or of the wicked: August. de civit. Dei, lib. 1. cap. 1.  society, in 
p Act. 17.26.  affinity, and 
q Cicer. lib. de Amicit. Plutarch. lib. de dignoscedo assentatore ab amico. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A friend more necessary than fire and water.  amity: thou therefore 
r In so much, as we may truly say: Man for man's cause was created: Cic. de fin. lib. 2. and all for the glory of God, Prou. 16.4.  oughtest to have loved him, sustained & defended him from injury. Thus is the nature of all mankind, conjoined in one band by God: but this is not the fullness of the greatness of thy fault, he is moreover created in the image of God. So that in murder, or shedding the blood of man unjustly; thou dost violence to thine own blood, whom thou defilest, to thy brother whom thou sleyest, to the society of men whom thou robbest of a brother; to the Lord himself, whose image in thy brother thou dost despise and violate. For this, it is meet thou shouldest endure, 
t Qua tamen non justa compensatio est, quo hoc tibi merito compensatur, quod tu immerenti inflixisti: Chrysostom. Hom. in Matth. 18.  the like as thou hast caused thy brother to suffer wrongfully; that those which love themselves and not their brother, may be restrained 
u Deut. 13.11. Ephes. 5.29.  from farther violence, by the pain, which for their brother's blood they must abide. It is made a question, whether this law for murder, were now first given, or renewed only. It is not material in regard of the 
x It sufficeth us, that the Lord being author thereof, the same law is continued unto us.  present use thereof, neither can it fully be determined. Only it may be gathered, that before the flood, the Lord reserved all revenge of murder to himself, at leastwise did not unto Adam prescribe the same. For so 
y Gen. 4.11.  he himself doth execute the punishment on Cain; and Lamech, being but a private man, 
z Gen. 4.23.24.  triumpheth in his murders, with much security, which could not well have been, if Adam had received this authority. Also when he saith, 
a Gen. 6.11.  the earth was filled with cruelty, he seemeth to affirm, it abounded in every place without discipline corrected. Wherefore that the world might know, 
b 2. Pet. 2.5.9. Exod. 14.17.18.  that God, he is Lord of temporal punishments, as well as of those that be eternal; he performeth the office of the Magistrate alone, brought in 
c Luc. 17.27.  the flood upon them, and destroyed them all, Obser. 1. The Lord doth most severely require, that is, revenge the blood of men at the hand of murderers, as 
d Exod. 21.14. Numb. 25.16. etc. & 33.34. 1. King. 2.31.32. 2. King. 19.37. Matth. 26.52.  the Scriptures testify, and 
e Alexander died of tormenting poison, Curtius lib. 10 Valer. Max. lib. 1. cap. 7. his body was left without care of burial for thirty days, no man vouchsafing to enter the same. Elian. Var. Histor. lib. 12. cap. 64. julius Caesar was torn with three and twenty wounds: Plutarc. in the life of C. Caesar. Nero that raised the first persecution against the Christians, when he found (as he said) neither friend nor enemy that would dispatch him, cut his own throat, and was made a horrible spectacle to all beholders: Defecitque extantibus rigentibusque oculis ad horrorem formidinemque visentium. Sueton. in vitae Neronis. Ergo. Ad generum Cereris fine caede & sanguine pauci descendunt saevi, vel siccae morte tyranni.  infinite examples. secondly, the creatures that are hurtful to the life of man, are 
f Exod. 21. 2●.  worthy of themselves to be destroyed. thirdly, the Magistrate is the ordinance of 
g Rom. 13.4.  God, for the punishment of evil doers, and the praise of them that do well, & therefore 
h judg. 17.6. & 19.1. Isai. 32.1.2.  most necessary unto the societies of men. Fourthly, Magistrates ought to punish 
i Exod. 21.14. Numb. 35.31.  murderers, with death: notwithstanding such murderers were themselves created in the image of God, because 
k Deut. 19.19.20.21. Muscul. in Gen. 9  they have presumed to violate that image in their brethren. fiftly, the judgement of blood appertaineth to the 
l 2. Chron. 19.6. Psal. 28.1.2.  Lord, as to the highest judge, and the punishment thereof to be acknowledged 
m josu. 7.25.  from him, not from the Magistrate; who also will reward the sin of murder, 
n revel. 21.8.  with greater punishments, then can be inflicted by the Magistrate. sixtly, those that seek to defend 
o judg. 20.13.  the life of murderers, for favour, fellowship or kindred; or the Magistrate that doth 
p Deferred it may be, neglected it may not be, for regard of the excellency of the person; as to joab, for the slaughter of Abner and Amasa. 1. King. 2.5.31.32.  neglect to punish it; do make themselves 
q 1. King. 2.31.  partakers with the murderers, & of the punishment of them; and also 
r Deut. 21.8.9.  the land wherein they live. seventhly, the consideration of the dignity of man ought to restrain us from 
s Luc. 10.16. jam. 3.9. Chrysostom. Hom. in Gen. 27. Cogita quod ad imaginem dei formatus est, & quiesces à mala voluntate.  cruelty toward man. eightly, man was 
t Gen. 1.26.  created in the image of God, and continueth (although 
u Gen. 3.7.8. & 5.3  corrupted through the fall) in the same his image, in 
x Psal. 8.6.  excellency above the creatures of the earth, in 
y Matth. 10.28.  immortality of soul, in 
z 2. Sam. 14.17. Ambros. Hexam. lib. 6. cap. 8. Cyril. in julian. lib. 9 Damascen. lib. de imag. Dei: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  reason, memory, providence, conscience, all which 
a Rom. 8.5.6.7. Galath. 5.17. Tit. 5.15. The Apostle calleth our corruption, an earthly image, 1. Cor. 15.49.  notwithstanding are horribly defiled, & stained with sin. Ninthly, it is 
b Exod. 23.7. Deut. 27.25. Prou. 17.15.  a most grievous sin, for the Magistrate or any other, to put such innocents to death, which are 
c Eph. 4.24. Coloss. 3.10.  renewed to this image through faith, especially if it be 
d Matth. 5.10.11.12. 2. Thess. 1.6.7.8. Let the Papists consider whose blood they spill: they say they kill none but heretics (and that they deny to, for they say they deliver them unto the Magistrate: but a more reasonable excuse we find, joh. 18.31.) let therefore the word of God, who hath given authority of death, try who are heretics; whether those that inflict, or those that suffer death.  for the true profession of the faith of jesus Christ. tenthly, when we see the wicked murderers departed, whose blood is not required; it ought to move us to remember another life, 
e Gen. 18.25. Psalm. 73.17. etc. Eccles. 3.16.17. Basil. in Psal. 10. Quoniam exquires sanguinem, etc. Indicat hoc loco, nullum homicidium impunè abiturum, sed omnino in id requisitum iri.  for the restoring of their bodies, that in the same, 
f 2. Cor. 5.10 Luc. 16.24.  they may receive according to their works.   

Question 5. verse 13.16. What meaneth this: behold I have set my bow in the cloud, etc. Therefore the bow shall be in the cloud that I may see it?  
FOr the full and perfect 
a Chrysostom. Hom. in Gen. 28. Quia verifimile erat is●● adhuc in angore esse, & mentem illius formidine teneri, & si quando ingrueret vel parvus aliquis imber, futurum tristen & attonitum; ideo ut ipse fidere possit omnisque posteritas, id circo misericors Deus in magnam securitatem inducturul promisit ei. etc.  security of Noah and his posterity, the Lord vouchsafeth to bind himself by covenant, that the earth shall not be drowned any more with waters. In this history of the covenant, is contained 
b From vers. 8 to 16.  a promise; and the 
c Vers. 17. Conclusio, qua quasi digito commonstrat. Tremel. in annot. in Gen.  confirmation of the same. In the promise is to be considered: first the persons between whom this covenant is made: God himself 
d Vers. 9.10.  on the one part which freely promiseth, and every earthly creature, which freely receiveth the benefit thereof. secondly, the 
e Vers. 11.  substance or matter of the covenant: that from thenceforth all flesh should not be rooted out by waters. thirdly, the sign 
f Vers. 12.13.  or seal thereof. lastly, 
g Vers. 14.15.16.  the end or use thereof: then will I remember my covenant. We find herein a long persuasion unto Noah, to be free from fear of another flood: the reason is, 
h Chrysostom. Hom. in Gen. 28. Verisimile erat, etc. nam praeteritorum experientia ad formidinem incutiendam multum habet momenti.  the exceeding fear of Noah, in respect of the calamity which Noah had seen, and the danger 
i August. de civit. Dei, lib. 15. cap. 27. Magis divina providentia quàm humana prudentia ●atantem gubernavit, ne incurrat ubicunque na●fragium.  he was partaker of: as also in regard of the means, 
k jerem. 5.22.  which only are barred out by the mighty power of God. And albeit the promises of God are 
l Numb. 23. vers. 19 Tit. 1.2. 2. Cor. 1.20. To promise, with God, is as much as to sweat by his holiness and truth. 2. Sam. 7.12. Psal. 89.35. & 132.11. and such promise, is called his oath, Isai. 54.9 The Rabbins teach, his oath is contained in this: I will not add to curse, neither will I add to smite: I will not add, being doubled, is the oath of God. Rab. Salom.  infallible in themselves, and cannot but be verified: yet in respect of man's 
m Chrysostom. Hom. in Gen. 28. Deus non ad suam naturam spectans, sed nostram infirmitatem, non conténtus est promissione sua.  infirmity, his slowness to believe, and his aptness to despair; the Lord is contented to promise, & to bind himself by covenant, and oath, 
n Heb. 6.17.18.  to the end we might believe, and receive the comfort of his promises. Even so in this place, the Lord doth give a perpetual token of his covenant, that his promise should be kept perpetually: This is the token of the covenant, I have set my bow in the clouds, etc. The bow of God doth signify in Scripture, 
o Psalm. 7.12. & 21.12. Hilar. in Psal. 57 In arcis severitatem judicij Dei significari ostendimus, peccatorum hunc semper poenis hi● qui punientur intentum.  the severity of judgement and wrath of God: but the Lord here speaketh of another bow, which he hath placed in the clouds. This bow in the clouds, of 
p Ambros. de No● & arca. cap. 27. Est ergo virtus invisibilis Dei, qua & specie istius arcus extendendi & remittendi, moderatur pro divina voluntate, misericordia, potesta●●● qua neque omnia confundi nimia solutione, neque dirumpi nimia irruptione patiatur.  some is also taken to be no other, but the invisible power of God, whereby the moisture of the air is drawn together, and resolved into rain, like a bow that is drawn, and again let go with an arrow shot forth of it: so that the Lord here should signify, that this bow should not be shot with an arrow of destruction, as 
q Gen. ●. 17.  late before, but the 
r Vers. 14. Ezec. 1.28. revel. 4.3.  Scripture expresseth a bow that may be seen: which the learned for the most part, both 
s Rabbini in Cab. Tres iridis colores referunt ad tres Patriarchal, sicut & Christiani, quatuor colores, ad quatuor elementa.  jews and 
t Omnes quod scio, Ambrosio dempto.  Christians, do understand to be that notable and visible bow, that appeareth in the clouds, than which, 
u For which respect, of Chrysostome it is called a miracle, Hom. in Gen. 28. of the Heathen, Thanmantis filia: i. the daughter of admiration. Hesiodus. in Theogon. Calimachus in Lanacr. Deli. & Plato in Crat.  among all the imperfect creatures, there is none more excellent. Which bow both 
x Ambros. lib. de No● & arc. cap. 27. Casarius frater Nazianzen. Dialog. 2. August. Hom. 3. in Apocalyp. Tom. 9 Hieron. Zanch. de oper. Dei, part. 2. lib. 3. cap. 3.  Divines and heathen Philosophers 
y Aristos. lib. 3. Meteor. cap. 4. Ammian. Marcellin. lib. 20. Plut. de placi. Philosoph. 3. Zeno & Possidonius. Laertius. 7. cap. 1.  agree, to be nothing else, but the beams or brightness of the sun, when it shineth against a thick and watery cloud, by which those beams are unto our sight returned (as the heat reboundeth from the earth in Summer) so that 
z If a man do with a staff raise the water against the Sun, he shall perceive in the drops dispersed, as it were a white Rainbow, by which he may more easily perceive the cause of the Rainbow in the cloud.  where the brightness that reboundeth from the cloud, and the brightness from the sun do meet together 
a Nam omninò consistit iris optica ratione: sive per conum, ut vult Euclid. optic. Hypothesi. 2. (c●nus autem est pyramis rotunda. Apollon. Perg●us. Conor. 1. Vitellio opticor. lib. 4.) siue ut alij volunt per triangulum, alij autem aliter. Vide Theophrast. de vertig. sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in our eye sight, they make this beautiful show which we bebold, and call the rainbow. Which never appeareth square or long, but round or compass, because it taketh his proportion from the sun. Neither ever containeth it 
b Arist. Meteor. li. 3. c. 5. Zanch. de oper. Dei, li. 3. part. 2. c. 3.  more than half a circle, because the residue of reflection is shadowed by the earth. The cause of the divers colours in the same, is said to be the 
c A cloud is a fume or exhalation gathered together in the middle region of the air, which is borne up (as is thought) by the heat or warmness which is in it: consisting for the most part of airy matter, having therewith of the earth, water, and fire, some parcels mixed. Basil. in Psal. 134. Mirabile quod in levi aenre aequa continetur: multo mirabilius, etc. Great marvel it is that water should be borne up in the very thin air, etc.  variety of matter, whereof the cloud consisteth, wherein it is. For it partly consisting of dry and fumie matter, 
d Aristotle teacheth that they are only appearances, not true colours in the Rainbow. Meteor. libr. 3. c. 4. Other affirm they are colours in deed, and not alone in appearance. Methodor. lib de Iride. Heliodor. Larissae. lib. de optic.  doth thereby give that purple colour like fiery smoke, or as dry clouds are red, at the setting and rising of the sun. The waterish moisture of the cloud casteth forth that greenish colour, like unto the waters of the sea. And forasmuch as the cloud hath alway airy matter joined withal, the same doth yield that whitish stream, or straw colour that appeareth. Sometime is added a perfect red, which is caused by the elementary heat that is within the cloud. Sometime appear two 
e For a double Rainbow is a sign of great showers: Arat. in Pheinom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel gemina circuncingit magnum coelum iru. Virgil. Georg. 1. Et bibit ingent arcus, etc.  rainbows for the abundance of matter, the one within the other, their colours placed contrary, for that the one is the image (by reflection) of the other. Wherein we have cause to extol the wonderful wisdom of the Lord. For if God do show such glory in gliffes & shadows, how glorious is his wisdom and his power, 
f Ambros. Hex. lib. 6. cap. 1.  in things of substance? And if his power and wisdom so plainly are 
g Rom. 1.20. Lactant. Institut. lib. 1 cap. 3. Qua in re quoniam & sensu deficimus & verbis: quia neque tantae intelligentiae lucem pectus humanum, neque explanationem tantarum rerum cap ● lingua mortalis, id ipsum intelligere nos oportet & profiteri.  perceived, and are so excellent in the creatures; how far doth he himself surmount our words and thoughts, in infinite majesty, and incomparable glory? Concerning this rainbow, there ariseth another doubt. For seeing it is said to proceed of causes natural: it may be supposed the same had been seen before the promise; and seeing the Lord in six days finished the creation, and set the perfect 
h Gen. 2.1.  order of all the creatures; it followeth that the rainbow had then his place, either 
i For it reigned not in the first six days of creation. Gen. 2.5  in being or in power. Which if it were of old: how is it now said, this is the token of the covenant: I have set my bow in the clouds? There are indeed which persuade themselves, 
k Author. de mirab. sacr. script. inter oper. August. lib. 2. cap. 10.  that there was never rainbow seen before this promise made; yea, some do 
l Lyza in Gen. 9.1. Alcui● in Gen. ●. 9 Strabus Eccles. Histor.  fondly think, that it never reigned on the earth, before the flood. But these being private judgements, without authority of Scripture, are to be commended to the credit of the authors. And that the rainbow hath always been, since the sun and watery clouds have been, even 
m Argum. ab eff●●iēta.  from the first creation, may much rather be esteemed; neither is there any let or hindrance to be found. The Lord saith not, I now create the rainbow, but I have set the rainbow in the clouds; this is the sign; that is, the rainbow which is in the clouds, shall henceforth be the sign. So that although the rainbow were before (as the 
n 
Some of the Hebrues say, that the Rainbow was before, but was not in a cloud before: but this is against both Philosophy & reason, and not at all approved by the Scripture.  
joseph. Antiq. libr. 1. cap. 4. Arcus coelectis signum vobis erit, etc. Chrysostom. Hom. in Gen. 28. Sole radios suas contra nubes mistente: i. The Sun casting his beams against a cloud.  
Ambros. de Noah & Arca. lib. cap. 27.  
Hi●ro. in Ezech. Comment. cap. 1.  
August. in Apocalyp. Tract. 2. Who all in setting down the cause of the Rainbow to be from the beginning, do in effect affirm that it was from the beginning.  
Caluin. in Gen. 9 Neque enim Mosis verba sonant fabricatum suisse arcum, qui prius non fuerat; verùm notam esse illi in sculptam qua divinae gratia signum hominibus daret. Ita arcum coelestem qui naturaliter prius fueras hic consecrari dicimus in signum & pignus.   most Divines consent) yet was it not before a token of the covenant, but now was made a sign, which before it was not. If any man think it ought to be a new creature, which was newly made a sign; let him also excogitate a reason why it so should be. The virtue of Sacraments 
o August. contr. Maxim. lib. 3. cap. 22. In sacramentis non quid sint, sed quid osten●ius attendatur: i. In the Sacraments we must consider, not so much what matter they are of: but what they signify.  depend not of the creatures whereof they are, but of the 
p Ambros. de Sacram. lib. 4. cap. 4.  Lord, as of the author, by whom they are. Water was before it was ordained unto the use of Baptism: and bread and wine were before the Supper of the Lord; but were no Sacraments before the 
q Ambros. ibid. Panis istae panis est ante verba sacramentorum, ubi accesserit consecratio, de panefit caro Christi. August. in evangel joh. tract. 80. Accedit verbum ad elementum & fit sacramentum, etiam ipsum tanquam visible verbum.  institution of Christ was joined with them: which being added, 
r August. ibid. Detra●● verbum, & quid est aqua nisi aqua?  and the creature in form thereof administered, is made a Sacrament. So likewise those that believe this promise of the waters, and receive the rainbow as the seal thereof; to them is the rainbow a seal of the covenant, & a confirmation of the promise. But before it was promised, it could not be believed, or received as a seal, whereof there was no covenant: and since it is promised, it is 
s 
Namely to whom the covenant is unknown: to Philosophers, Heathen, or beasts.  
Calo. in Gen. 9 Quare si anellitur facramentum à verbo, desinis esse quod vocatur.   no Sacrament to those of whom the promise is unknown, or unreceived. The Lord doth make this covenant with all the 
t Vers. 9.10.  creatures, but the sign 
u Vers. 13.  belongeth properly to those of faith: wherefore though all the creatures are delivered by the covenant, yet only the believers reap spiritual benefit. Now as it belongeth unto Sacraments, to 
x Nisi enim facramenta similitudinem quandam earum rerum quarum sacramenta sunt, haberent, omninò sacramenta non essent. August. epist. 23.  have resemblance to the matter signified: so was there not a more apt creature, to be seen in heaven or earth, to manifest in sight 
y August. contr. Fa●st. ●br. 19 cap. 16. Sacramenta corporacta quasi visibilia verba. Idem tract. in joh. 10.  this mercy promised. The Lord was now 
z Gen. 8.21. & 9.11.  appeased with Noah, & promised to shoot no such arrows of displeasure as before. Even so 
a Iris Graecis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à pace, quasi fignum pacis venl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod ostendit pactam. Latini à Graces, vel ab ●ere vocant, quia descendit per ●ērem ad usque terram. Isidor. lib. 13. cap. 10.  this bow is placed in the clouds, as one that holdeth a bow in peace, the string is toward us, the ends are downward to the earth. Again, the earth that then perished, overflowed with water, is 
b 2. Pet. 3.7.  now kept in store, and reserved unto fire: wherefore the Lord, as it were to put us in remembrance, 
c Gregor. Mag. in Ezech. Hom. 8. unde & in aerens eodem, colour aquae & ignis, ut v●riusque indicij testis sit.  hath joined with the colour of water, the colour of fire. Moreover, as we do not always fear a 'slud when we see a cloud; so the 
d Neque enim in aenre denso apparet, nec apparuit unquam, sicut fabulantur non philosophantur Rabbini, said in densa nube & concreta.  rainbow appeareth not in vain, but either before a tempest that is to come, to admonish our faith of the promise of the Lord: or after it is passed, to provoke us unto thankfulness for our deliverance. In which respect the Lord also saith: the bow shall be in the cloud, that I may see it, and remember the everlasting covenant. For he seethe the rainbow, as all his creatures are before his eyes; but he 
e August. contr. adversar. Legis, lib. 1. cap. 20. Dico Deum admoneri se voluiss●, quamuis non sit oblitus, sicut Christus doceri se voluit ubi Lazarus positus fuerit, quamuis non esset ignarus: & sicut alibi dicit, gaudete quia nomina vestra sunt scriptae in coelis, quae nisi piè accipiantur, donec fides impetret ut intelligantur, nonnè ut fabulosa videantur?  hath a special eye unto our faith, how we beholding it, believe his word. Neither 
f Chrysostom. Hom. in Gen. 28. Non quia ipse habeat opus recordatione.  needeth he to be put in remembrance by the rainbow, lest he should destroy the world with waters: but that we by seeing it, 
g 
Chrysost. ibid. Sed ut nos ad illud respicientes nihil durum suspicemur.  
Hieron. in Ezech. c. 1. Quando apparebit in nube, sciamus nos secundum antiquitatis exemplum nequaquam perituros esse dilwio.   might remember that God remembreth us, and upon the assurance of his promise, might fear none evil. But whether is this rainbow a sign of nature, or a sign of grace; a token that the earth cannot from thence forth be overflowed, or that it shall be kept by the mercy of the Lord. Surely although 
h Aquin. quodlibet. 3. artic. 30. Idem in Gen. Comment. cap. 9 Caietan. in Gen. Comment cap. 9  some do take it as a natural sign to show that there is no such abundance of waters gathered, as whereby the world is in danger of a flood: yet much more doth it pretend the infinite power of God, which restraineth the waters that they cannot flow. For always it is perceived, the darker the clouds are, and the more disposed to rain, and the more the creatures do threaten a flood; the clearer is this sign of heaven, if no natural cause beside, do let the same. And much rather it agreeth with the power of God, to whom it 
i Deut. 32.36. 2. King. 3.13.14. Isai. 63.5.  appertaineth to save when none can help, and in the greatest 
k Exod. 14.15. etc.  dangers, to show the greatest tokens of deliverance. Doctrines. 1. verse 1.8. This covenant confirmed unto Noah, 
l Sic enim legendum est: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vaeni hineni; & ego ecce ego, id est, hoc insuper addo ad benedictionem: oratio continuata.  immediately after his sacrifice; teacheth that the Lord will give unto the godly their 
m Psal. 37.4.13.14. & 55.22.  hearts desire, and grant them 
n 2. Sam. 7.19. 1. King. 3.13.14.  more than they do ask. secondly, verse 9 The Lord bestoweth his blessings on his creatures, 
o Deut. 9.6. Isai. 48.9.11.  for his own sake, not for 
p Rom. 9.11.16. Against the new sprung opinion of justification. This was an absolute covenant, not conditional. In the covenant of grace there is a condition required, as jere. 31.33. and the same not for the Lord, job. 35.7. but for our own behoof, 2. Pet. 1.8. etc. Iren. lib. 4. c. 28. Nec nostro ministerio indigens Deus; sed quoniam bonus & misericors, ut beneficiat ijs, qui perseverant in servitute eius.  foreknowledge of any recompense: for here is no stipulation of reward. thirdly, verse 10. The covenant of preservation is extended to the beasts: 
q Psal. 36.6. & 145.9  for God is loving unto all his creatures. fourthly, if unreasonable creatures are vouchsafed to be partakers of the covenant of preservation; how 
r Gen. 17.7. Exod. 20. I will be thy God, and the God of thy seed, to a thousand generations, to them that love me. Against the Anabaptists.  much more may the children of the faithful, be partakers of the covenant of grace by Baptism, although 
s Gen. 17.7. August. Epist. 23. Itaque paruulum, etsi non fides illa, quae in credentium voluntate consistit, iam tamen ipsius fidei sacramentum fidelem facit. Nam secundum quen●m modum, sacramentum corporis Christi, corpus Christi est, sacramentum sanguinis Christi, sangnis Christi est; ita sacramentum fidei fidei est.  they have not by reason of their infancy, attained the gift of lively faith. fiftly, verse 11. God hath most constantly performed 
t Isai. 54.9.  his promise, in the preservation of the creatures, which was not confirmed in the blood of Christ: he will therefore most undoubtedly 
u Isai. 62.8. Heb. 6.17.18.  perform the covenant of grace, sealed by his death, to those that observe the condition thereof. sixtly, verse 13. That the world neither hath been, nor shall again be drowned with waters, 
x 2. Pet. 3.5.6.7. jerem. 5.22. Basil. Hexam. Hom. 4.  ne superinfluens aqua, etc. Luther. in Gen. 9 Iris significat nullum dilwium venturum esse, tamen hoc non ex aliquae naturali causa, sed tantum ex verbo Dei. Caluin. in Gen. 9 Idem in jerem. 5. Hieron. Zanch. de oper. Dei. part. 2. lib. 3. cap. 3. Non autem ex causis naturalibus, ut nunquam futurum sit dilwium. Contra ●pinant●● non posse terram totam aquis obrus nisi miraculo, & qui ponunt Iridem signum naturale serenitatis. Valer. Flacc. Argonaut. lib. 1. Emicuit reserata dies, coelianque resoluis arcus.  standeth not of causes natural, but of the good pleasure and promise of the Lord. seventhly, the promises of God, and the seals thereof 
y 2. Cor. 1 20. Rom. 8.7. 1. Cor. 2.14.  are sure, although they seem never so greatly contrary to the reason of man. eightly, vers. 14.15. When we behold the rainbow in the cloud, we 
z Vers. 14.15. Luc. 22.19. Hinc dicitur sacramentum, visibile verbum. August. tract. in evang. joh. 80. The jews are accustomed when they see the Rainbow, to go forth and confess their sins, that they are worthy of a flood, and are preserved only by God's mercy: take away superstition, the rest belongeth unto Christians.  ought to remember the covenant of God, and to confirm ourselves therein by faith.   

Question 6. verse 2. Wherefore the Scripture maketh report that Noah was drunk with wine?  
LIke as before the Scripture testified, that 
a Vers. 1.  God blessed Noah and his sons; so now doth it proceed to teach, in what manner this 
b For this cause the Genealogies are recited.  blessing was bestowed upon them. In the register or record whereof we may consider an excellent doctrine: namely, that such of them and their posterity, as were wicked and worldly men, were partakers of worldly and temporal benefits but have had withal 
c As it came to pass to Cham and Canaan, vers. 25.  the wages of their sin: and that the godly, although not so greatly flourishing in 
d For Sem was not so fruitful in children: beside in joctan who (as the Hebrues say) made shipwreck of his father's religion. Heb. 10.36.  worldly things, yet in the end, have fully enjoyed the promises. This is the scope of the two next following Chapters. In this place is laid down a preparation thereunto. Herein also two points are chiefly handled. First that 
e Vers. 6.  only of these three sons of Noah, the nations have increased over all the earth: against the presumption of some 
f Berosu● avoucheth that Noah had thirty sons after the flood, whom he calleth Titan's. But it is not the true Berosus, but a forged fable of Annius of Viterbium.  heathen and 
g Methodius Patarensis, lib. Revelat. cap. 6. citeth a fourth son of Noah, and calleth him jonithus, by whose counsel (saith he) they builded the tower of Babel. Caictan. Cardinal. in Gen. 9 The sons of Noah which went out of the Ark were Sem, Ham and japheth: it appeareth therefore (saith he) that Noah had other sons after the flood, which went not out of the Ark: a wide and false conjecture. Hector Boethius in his history of Scotland affirmeth, that a kinswoman of Noah in the time of the flood embarked herself and arrived in Ireland, from whom that Nation is derived. But it is an impudent falsehood, and contrary to the Scripture, Gen. 7.23.  christian writers, which have crossed the plain authority of the word of God, in this respect. The second is, an oracle of God, wherein is fore-described the condition of the offspring of these three sons of Noah, in time, long afterward. In this also is to be considered: the occasion of the oracle; which is, that Noah was drunk with wine: and also the matter of the oracle, the prophesy of Noah unto his children. Wherein we may also indifferently behold the sincerity of the word of God, in observing 
h Cicer. de orat. lib. 2. Prima est historiae lex, ne quid falsi dicere audeat; deinde ne quid ve●i non audeat: ne qua suspicio gratiae sit in scribendo, ne qua simultatis.  the common laws of history, which neither 
i Chrysost. Hom. in Gen. 29. Neque propter invidiam iusto●●m virtutes pratexit, neque propter gratiam peccata adumbrat.  for favour of the godly, concealeth their faults; neither for envy pretermitteth their virtues: and that which is common with no other histories; the 
k Numb. 11.11.21. & 20.10. Psal. 51.1. jona. 1.3.5. & 4.3.7. jerem. 20.14. Matth. 9.9. 1. Tim. 1.13.  writers themselves are forced to declare their own infirmities, which is 
l 2. Pet. 1 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acti à spiritu sancto.  an evident argument that the Scriptures are of God. Noah also (saith the text) began to be an husband man. In the Hebrew text it is read thus 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaiachel Noah ish headhamah: and Noah began (to be) a man of the earth. Ambros. de Noa, cap. 29. understandeth it otherwise, but worse, that he began to plant vines, before to sow seed, but this is not the meaning of the Scripture.  word for word: And Noah began (to be) a man of the earth: that is to say, a husbandman. The which conjunction 
n As if it had been said: whereas before the stood men lived in husbandry, Noah continued the same also after the flood: wherefore it is very well translated; And Noah began again, etc.  (And) importeth that as before, so after the flood he was a husbandman, and now began again to be an husbandman. Whereby as it is evident, that both 
o Gen. 3.17.18. Ambros. de Noah. c. 29. Ergo sicut Adam primigenes magister, terram videtur operatus, ita & iam egressus ex arca Noah, seminationis & agriculturae author est factus.  Adam, and 
p Gen. 4.12.  Cain, and Noah and other, did till the earth, and lived in husbandry before the flood; so it seemeth no less by this, and 
q Eccles. 5.8. Luc. 17. vers. 27. Mat. 24.38. Whereby that appeareth a forgery of Berosus, that saith Noah invented the making of Wine. Notwithstanding I suppose this history was not unknown unto the Heathen: and that he was Noah who of them was called Bacchus, or Boacus: of the Greeks Oenotrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of wine: of others, janus, à 〈◊〉 jain, which in Hebrew & Syriac signifieth wine, whom they pictured with two faces, because he saw the first world before the flood, and this after, and joined them as it were together. Tertul. lib. Apolog. cap. 11. A●nob. count Gent. lib. 6. Of him ignorant Antiquity among the Heathen hath sabuled many things; as that Nicander lib. 1 linguar. telleth that the mother of Bacchus was enclosed in an Ark by Ca●mus. Other, that he invented sacrifice. ovid. faster. 3. Ante tuos ortus arae sine honore fuerunt Liber. Other, that he invented and taught men husbandry, and planting of vineyards. Euripides in Bacchis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Semele satus potum racemi reperit mortalibus. Plin. lib. 7. cap. 56. saith also, he was the first that taught to buy and sell. Other which are fond fables are derided by August. de civit. Dei, libr. 7. cap. 7.8. Lactantius libr. 2 cap. 2. Diodor. Siculus. libr. 4. cap. 5.  other Scriptures, that the use of the vine and 
r Rabb. Moses Ben. Nahmah, upon this place, and David Kimchi lib. Rad. say, that the vine was known before, but men planted no Vineyards, neither used Grapes for drink, but for meat: Rabb. Levi saith, he took the seed and slips of every tree with him into the Ark. In the Cabala it is, that he took them out of Paradise. But it is the custom of the jews, in divining to over reach.  wine itself, were not unknown unto the world; which augmenteth greatly 
s Chrysostom. Hom. in Gen. 25. Ostendit quod ipse vini bibendi primus inventor fuerit: sed perignorantiam & nescien bibendi mensuram, in ebrietatem inciderit. Alij contrà statuunt & verisimilius.  the fault of Noah, and he drank of the wine, and was drunk. Which report of Noah, although 
t julian. apud. Cyril. lib. 7. Nun & Solomon nostris seruivit dijs, à muliere, ut dicunt, deceptus? Igitur siquidem à muliere deceptus est, eum sapientem ne dicatis.  Libertines, and Atheists do deride; yet is it of most precious use unto the Church of God. For first seeing the righteousness of Noah, is so greatly 
u Gen. 6.9. & 7.1. Ezec. 14.14.  praised, and his wonderful deliverance 
x Gen. 7.18.23. & 8.1.3.  declared in the Scripture; his sin is also published, to the end it might be known, 
y Psal. 130.3.4. Isai. 53.6. Hieron. in Isai. cap. 3●. August. epist. 105. Quaerimus obdurationis meritum & invenimus; quaerimus autem meritum misericordiae nec invenimut, quia nullum est: ne gratia evacuetur, si non gratis donatur sed meritis redditur. Bernard. in festo omnium sanctor. Serm. 1. Quid potest esse omnis nostra justitia coram Deo? Nun iux●● prophetam, ut pannus menstruatae reputabitur? Quid ergo de peccatis erit, quando ne ipsa quidem per se poteris respondere justitia?  he was saved not of merit, but of mercy. And if so great a Prince 
z Rom. 3.19. & 4.2.  of righteousness, hath not to glory in his works; what can we wretches claim 
a Rom. 3.23. & 6.23. August. Epist. 105. Quae igitur sua merita iactaturus est liberatus, cui si digna suis meritis redderentur, non esset nisi damnatus.  of due desert, save punishment. secondly, albeit he 
b 
Gen. 6.9. Heb. 11.7 Hieron. libr. tradit. Hebraic. in Gen. justus non juxta justitiam consummatam, sed juxta generationis suae cum justum fuisse, justitiam.  
August. de civit. Dei, lib. 15. cap. 26. justus non utique sicut perficiendi sunt cives civitatis Dei in illa immortalitate qua aequabuntur angelis dei, sed sicut esse possunt in hac peregrinatione perfecti.   were righteous, and walked with God: yet was he 
c Gen. 5.3. 1. Cor. 15.49.  of Adam's image, and had his imperfections; which the Scripture therefore recordeth, 
d Iren. libr. 4. cap. 45. Scriptura veteres increpavit, de his quae sine consilio spiritus egerunt, ut non glorietur universa caro in conspectu domini. Ambros. Apolog. David. lib. c. 2. Nam si inoffensum à vitijs inter tot lubrica hu●● seculi curriculum peregissent, dedissent nobis occasionem infirmioribus aestimandi cuiusdam superioris eos naturae ac divinae fuisse, ut delictum recipere, & culpae consortium habere non possent.  lest we should have thought him perfect. So doth it in like manner 
e Gen. 12.12.  of Abraham, 
f Gen. 42.16.  joseph, 
g Numb. 11.22. Psalm. 106.33.  Moses, 
h 2. Sam. 11.4.  David, 
i job. 3.1.3.  job, 
k jerem. 20.14.  jeremy, 
l joh. 2.3.4.  Marie the virgin-mother of Christ, 
m Matth. 26.74.  Peter and the rest: to the end that we might know, that 
n job. 4.18.19. Rom. 7.23.  none is void of sin, and therefore that we ought not to despair for our infirmities, but 
o Clem. alexander. pedagogue. lib 2. cap. 2. Quocirca No● quoque indecora vinolentia scripta est, ut ebrietatem quam maximè vitemus, manifestam scriptisque mandatam lapsus imaginem habentes. August. in Psalm. 50. Multi enim volunt cadere cum David, & nolunt surgere cum David. Non ergo ca●endi exemplum propositum est, sed si cecideris resurgendi. Audiant qui non ceciderunt, ne cadant; audiant qui ceciderunt, ut surgant.  learn to rise again with speed by their example. But how saith the Scripture then: he 
p 1. john. 3.9.  sinneth not that is borne of God? I answer by 
q CONCILIATIO. 13.  the Scripture. Sin after two sorts doth excrcise his force on men. Some where 
r Rom. 6.12. john. 8.44.  it reigneth in them, as in those that take delight in sin. In others, it 
s Rom. 7.15.16 18.  lurketh, but doth not rule their hearts: who with a purpose of heart 
t Rom. 6.13. 1. joh. 2. 1●.16.  do cleave unto the Lord. So he that is borne of God sinneth not, that is, 
u Rom. 7.15.18. Galath. 5.17.  delighteth not in sin: but although he seek continually 
x Rom. 7.24. 1. Cor. 9.27. Philip. 3.13.  to subdue concupiscence, yet often he is 
y 1. King. 8. 4●. Eccles. 7.22.  taken in infirmity. So that if any say in this life, he is 
z job. 9.20. 1. joh. 1.8. August. de peccat. merit. & remiss. lib. 2. cap. 10. Si me justum dixero contra judicium eiu●, ubi perfecta illa justitia regula me convincit iniustum, profecto impie loquetur os meum, quia contrae veritatem Dei loquitur.  free from sin, he is a liar, and therein showeth the thing which he denieth. Here therefore ungodly drunkards have no patronage. Noah 
a August. ibid. No sicut legimus, fuit atiquando ebrius, quamuis absit ut fuerit ebriosus.  was no drunkard albeit he were drunk with wine. Although once overcome, yet he did not practise it. Yea the Lord so 
b Vers. 21 22. Chrysostom. Hom. in Gen. 29. lacet ridiculus, etc.  scourged him for it 
c Prover. 3.11. revel. 3.19.  being a son, that he plainly showed, that those that use it daily 
d Heb. 8.9.  are but bastards, and shall not, without most speedy repentance, receive 
e Psalm. 95.7.8.  inheritance in the kingdom.   

Question 7. verse 29. What meaneth this, that when I'm sinned, Canaan is punished and accursed?  
I'm although the 
a Vers. 24.  youngest son of Noah, is always placed between his brethren: for 
b Gregor. Hom. in evang. H. 38. Ex Noae tribus filijs, electi duo unus reprobus fuit, boni enim soli nunquam sunt nisi in coelo, mali soli in inferno: hec autem vita utrosque participate.  so the godly in this life are mingled with the wicked. He is so often 
c Verse. 18.22.  called the father of Canaan, because 
d Chrysostom. Hom. 28 Ne putetis obsecro hoc absque causa fuisse aediectum. Nihil enim in divina scriptura continetur, quod non aliqua ratione dictum sit, quod non & latentem in se habeat utilitatem. Ambros. de Noah & Arca. cap. 28. Significat igitur ex illo Canaan Cananaeos fuisse, qui post multas generationes à populo justo oppressi cesserunt in e●●● possessionem.  he was also author of the curse on Canaan, whose 
e Gen. 15.16. Deut. 7.1.2. etc.  race were wholly ordained, of the holy seed, to be extinguished. The greatness of his fact caused Cham to suffer a grievous punishment. He saw (saith the Scripture) his father's nakedness, 
f Gen. 9 22.  and told his brethren without. This only word (letting conjectures 
g The Rabbins in Cabala affirm, that I'm cut off his father's privity. So doth Rab Levi in Comment. in Gen. Berosus Annian. that he enchanted them. I he●e are absurd and fabulous lies.  and fables pass) doth sufficiently display the fault. First in that he saw, and did not cover; secondly, in that he saw, & told without. The law of nature and 
h Cicer. Offic. lib. 1. Quiequid sine detr●mento possit commodari, i●i tribuatur cuique vel ignoto.  humanity prescribeth, that what help or benefit, we may yield without our hindrance, the same can no less then be afforded unto the farthest alien: but unto Parents, friends, and country, we 
i Cic. Offic. lib. 1. Charisunt par●tes, chari liberi, propinqui, familiares: sed omnes omnium charitates patria una complexa est pro qua quis bonus dubitet mortem oppetere si ei sit profuturus? Among Heathen examples, that of Cimon the son of Miltiades, is worthy memory, who to deliver his father of imprisonment, was content to be imprisoned in his steed, V●ler. Max. lib. 5. cap. 4. and that his father might be buried, he paid all his creditors after his death, his debts arising to fifty Talents: Herodot. in Erato. Notwithstanding that Miltiades, a worthy Captain & member of his country, had been unjustly accused of bribery, and causeless condemned to such penalty, as imprisonment and payment of fifty Talents: Plutarch. in vita Cimon.  ought to spend our lives for help. The law of God requireth farther, 
k Rom. 15.1. 1. Pet. 4.8.  that we should hide the imperfections of our brethren, and be 
l Ephes. 4.32. Coloss. 3.12.  grieved for their infirmities; and for the godly (much more our godly Parents) we 
m joh. 3.16. Rom. 5.7  ought if need require, 
n Alcesti● the wife of Admetus, offered to die for her husband: and with more holy love Priscilla and Aquila, for Paul, laid down their own neck, Rom 16.4.  exchange our lives. How barbarous then was this negligence of Cham, to see his 
o Hieron. epist. ad Ocean. No ad untus hora ebrietatem, nudavit famora sua, quae per se●centos a●●●o● contexerat.  father's distress and shame, and not to cover him? Besides, he added unto this: that he told his brethren without. Think you he asked their helping hand, as not being able to relieve his father? no surely: for when they with reverence did cover their father's 
p Vers. 13.  nakedness, he gave them not assistance with the least of his fingers. It is evident therefore he did his father villainy, either by 
q Chrysost Hem. in Gen. 29. Fortassis etiam & derisit & subsann●nit patrem.  derision, or more opprobrious injury, both in his father's sight, and in the hearing of his brethren, for so the history doth import: Noah 
r Ve●s. 2●.  knew what his younger son had done unto him. How knew he? being certified 
s Chrysost. Hom. in Gen. 29. Vorte fratres significa●erunt, non accusatien●● quidem gratia, sed re●● ut facta erat docentes, ut conneniens ille suo vulneri remedium acciperet.  thereof by Sem and japheth? Nay rather of himself he knew or did 
t For the drunkard is said to remember, both what he hath done or suffered in his drunkenness, when his fit is past; which one that hath been mad doth not: yet is drunkenness voluntaria i●sania, a wilful madness, as Cato saith: being for this cause detestable, because it is a wilful abuse of God's benefits, of health and nature itself.  remember, as the nature of the word doth 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jadagh is properly belonging to the mind and understanding, sometime also to the sense or feeling. Gen. 39.8. & 4.1.  signify. And said cursed be Canaan. A question may here be moved, whether these words, cursed be Canaan, were the very words of Noah, or the interpretation of Moses, by the same spirit of God, recording the history. Some think 
x Francs. jun Analys. in Gen. c. 9 Hac vox maledictus Canaan, aut Noachi dictum est aut Mosis interpretamentum. Si Mosis (quod ego quidem facile probaverim) etc.  that as Canaan is so often named 
y Ambros. de Noa & Arca. cap. 28. Muscul. in Gen. Comm●nt. cap. 9  of Moses for the encouragement of Israel, against the Canaanites; so he beareth in the history the curse by name, which was cast by Noah upon his father. Nevertheless it seemeth rather by that which followeth, that Canaan was by name accursed of Noah. Again, it is esteemed of 
z Cal●. in Gen. cap. 9 Videri posset Noah etsi iustam excandescentiae causam habeat, parum tamen modest & graviter se gerere. jun. in Analys. in Genes. 9 Plerisque visum est, hanc sententiam aut ab ebrio Noacho, aut ab exacerbato pronunciatam fuisse.  some, that Noah inflamed with wine, or anger, pronounced this malediction. But it is unsound (I might truly say, ungodly) so to think. The scripture, for this cause hath testified, and Noah awoke from his wine, that is: was clearly freed from the strength thereof. Again, this curse containeth a 
a justin. Mart. Dial. cum Triffo. Praedixit Noah quod qui à Semo proventuri erant, occupaturi fuerint possessiones & domicilia Canaan.  prophesy long ago fulfilled, whereof the Scripture testifieth, 
b 2. Pet. 1.20.  that no prophesy in Scripture is of any private motion. Wherefore the holy Ghost, who is the 
c Vers. 21. 1. Pet. 1.  author of prophesy, is likewise the author of this curse. Wherefore also the same is thus to be interpreted: cursed is 
d Theodoret. quaest. in Gen. 62. Maledictus est vel eris Canaan.  Canaan, or cursed shall he be: Or if it be read as a wish or imprecation, we are to consider the affection 
e Psal. 79.6.12. & 109.6 revel. 6.10.  of the godly, when they desire vengeance on the wicked; they 
f August. in Psal. 78. Quapropter cum & homo justus & homo malus de inimicis suis ve●●nt à Domino vindicari, unde discernerentur, nisi quia justus magis cupit inimicum suum corri●i ●●am pu●iri● & cum vidit à Domino vindicari, non cius delectatur poena, quia non eum odit, sed divina justitia quia deum diligit.  delight not in their punishment, because they hate not the persons of the wicked, but their sin; but in the justice of God which punisheth, because they love the Lord. So that when the just man 
g Psal. 58.10.  seethe the vengeance and rejoiceth, it is not of malice, but of benevolence, either hoping that the 
h August in Psal 78. Denique si in hoc seculo in cum vindicatur, vel pro illo etiam letatu● si corrig●●r, vel certe pro alijs ut timeant cum imitari: ipse quoque sit melior non supplicio illius odia sua pascendo, sed errata emendando. Si autem in futuro seculo, ultimo Dei judicio vindicatur, hoc ci placet quod Deo, ne bene sit malis, ne piorum praemijs etiam impi● perfruantur; quod utique iniustum est, & à regula veritatis quam justus diligit alien●.  wicked may by punishment be amended, or loving God's justice above men's persons, not being displeased with the punishment of the wicked, because it proceedeth from the Lord, nor desiring that the wicked may be acquitted from penalty, because they deserve in justice to be punished. If any demand, why rather this curse is laid on Canaan; many causes thereof may be afforded. divers learned writers 
i Chrysostom. Hom. in Gen. 28. Canaan fuisse genitum tempore inundationis. Sic & Rabbini aliqui.  testify, that this accident was after the birth of Canaan, of whom 
k Theodoret. quaest. in Gen. Aliorum senten. tiam refere: tum ipse, Cuius rei inquit magnum & illud argumentum est quod Noe maledictionem suam, & quasi admissi sceleris supplicium in Canaan potissimum contulit. Videtur igitur primus nuditatem avi vidisse, & patri indicesse ut est sententia Rabbinorum.  some affirm, he was the beginner of this mischief; and some, that 
l Aben Ezra in Comment. in Gen 9 Scribit ipsum risisse referent Camo.  he was partaker with Cham his father, which if it were evident (as 
m Origen. in Num. Hom. 20. Canaan puer antequam nasceretur maledicitur. Ambros. de Noc. cap. 30. Vtique Canaan natus non erat.  the same by other is doubted and denied) then were the cause more manifest, why the curse was imposed upon him. But contrariwise if as yet he were unborn, the commendation of the prophesy is so much more excellent, foretelling so justly his 
n Canaan propriè sernus est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canagh humiliate: Significat & mercatorem. Hose. 12 7. Prou. 31.21. Quasi dicas homo Canaan, nam ●●●ra Canaan mercati●●e rerum nobiliu●m maxime seruiebat. EZeck. 27.17. & 17.4. Videtur igitur hoc nomen non sponte susceptum, sed inustum potius spirituque prophetico declaratum ab ipso Noah, & à posteris sic vocatunt.  name, person and condition; and whether or not it be maintained, it is not material unto doctrine, seeing that the Lord directed the mouth of Noah, from whose 
o Psal. 139.6. jerem. 1. ●.  knowledge, power, and providence, Canaan unborn could not be secret. Moreover when Canaan is cursed, Cham is not freed, but himself is accursed in 
p Deut. 28.15.18.  his posterity and 
q August. in Psal. 103. Filios vocat scriptura opera nostra: inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Grae●os. Ari●●ci. Polit. lib. 1. cap. 8.  goods. And therefore it is directed specially to Canaan: first in regard of the sons of Sem and Abraham the Israelites, of whom the Lord had 
r Ambros. de Noah & arca. cap. 28. Caluin. in Gen. cap. 9 judais videtur habita fuisse gratiae Dei ratio.  special regard, both in directing the mouth of Noah, and the pen of Moses recording the history. secondly, for the instruction of 
s Est enim certissimum signum prophetiae ipsius complementum. Deut. 18.22.  all succeeding ages, concerning the admirable providence of God. The Lord doth long before point out as it were with finger, where this plague should burn in the house of Cham: whose children both 
t Gen. 12.15. & 41. etc. Herodot. in Euterp. Reges in Aegypto fuisse ante Ninum Assyrium: ex Trog. justin. lib. 2.  Egyptians, and 
u Cush obtained the greatest part of Africa and Arabia: look chap. 10.  Aethiopians, and 
x Canaan flourished almost a thousand years after the curse. Numb 13.28.  the Canaanites themselves, most notably flourished long after the threatening of this curse, and even after the recording 
y Qui haec scripserit in eremo.  of the same by Moses: notwithstanding in the end, 
z Gen. 15.16. josu. 11.19.20. Isai. 28.23. etc.  in the fullness of the time thereof, this prophesy was fufilled upon Canaan, according to the strictness of the curse. thirdly, to daclare the heinousness of the offence of Cham, the punishment 
a Ambros. lib. de Noah & arca. c. 32. Vel certe diutius poena producitur cum etiam ad filium usque pertendit & successoris afflictio in tempora multa profertur.  was not only laid on him, but also on many generations after him. fourthly, that the punishment of Cham, being laid also upon his children, might 
b Ambros. ibid. Et fortasse ideo quod pius afficitur iniurij● filii sui maxime quarum reut & author existat.  the more astonish his wicked heart: considering it often happeneth 
c Tertul. contr. Martion. lib 2. Quis enim non magis filiorum salutem quam suam cures? Chrysost. Hom. 29. Scitis enim, quomodo saepenumero patres orant, ut siliorum poenat ipsi ferrent.  that men are more careful of their children, then of themselves. fiftly, forasmuch as the Lord before had blessed Noah & his sons, therefore Noah doth so adjudge the punishment, as that the offender receiveth his just reward, and yet 
d justin. Mart. Dialog. cum Triff. Filium namque una cum reliquis duobus benedictione à Deo auctum, spiritus propheticas execraturus non erat. Chrysost. Hom. in Gen. 29. Volebat enim corri●ere filium propter peccatum & simul noiebat praeiudicare benedictions quae illi pridem facta fuerat.  the blessing granted, remaineth unuiolate. Noah therefore doubtless, doth neither rashly or cruelly correct his children, but 
e Matth. 7.3.  first repenting of his own offence, which gave 
f Rom. 14 13.  the stumbling block to other, chastiseth his son as one that 
g Sicut Moses, Exod. 32 27.32.  feeleth the smart himself: and yet spareth not his own bowels, when God commandeth him to strike. But how standeth this with justice, that Canaan is punished, when I'm offended, seeing the Lord affirmeth, the children 
h Ezech. 18.20.  shall not bear their father's sins? The 
i Conciliatio. 14.  children that are not 
k Hieron. in lere. comment. cap. 2.5. Offensam ducit à patribus, non quo peccata pati●● fisijs imputentur, sed quo & fil● habentes patrum similitudinem, & suo, & parentum scelere puniantur. August. contra Adimant. cap. 7. Ex eo quod addit, qui me oderunt (Exod. 20.5.) intelligitur eos puniri peccatis parentum, qui in eadem perversitate parenium, perseverare volverunt.  partakers of their father's sins, shall in no sort be partakers of their punishment. For the Lord is so greatly inclined to mercy, that he always pardoneth the fathers themselves, 
l Ezech. 18.21.27.  whensoever any doth repent; and himself also doth 
m Psal. 51.8. Lament. 5.21. Ezech. 11.19. August. epist. 105. Sicut ergo nemo recte sapit, etc. nisi acceperit spiritum sapientie & inteliectus, etc. quod est ergo meritum hominis ante gratiam, quo merito perciptat gratiam, cum omne ●onum meritum nostrum, non in nobis faciat nisi gratia: & cum De●s co●●nat merita nostra, nihil a●●●d coronat quam minnera sua.  give them grace, whereby they do repent. But so horrible a thing is sin, that it doth attaint the 
n Isai. 43.27. Rom. 5.12. August. de Nupt. & Concupisc. lib 1. cap. 19 Quod dimissum est in parent trahi●● in prolem; mi●is qui●e m●●i● fit, sed tamen sit.  propagation unto many generations, and staineth it with the father's trespasses: yea so far, as that none is free 
o job. 14.4 Prou 20 9  or can be freed there from, but by the 
p Psalm 51.12. joh. 8.22.  free spirit of the Lord. Canaan therefore, continuing in his father's sins, and 
q Gen. 13.13. Deut 18 2.  his posterity; were punished with their father's 
r Hos●. 2.4 Gal 3.10.  curse most justly. But why Canaan more than the rest of the sons of Cham? The potter hath power of the clay 
s jerem. 18 6. Rom. 9.21.  to do therewith as pleaseth him. God's counsels are infinite, let him 
t Aug●st epist. 105. Scrutetur qui potesi iudiciorum eius tam ●●●●tum p●●si ●ndri, ver●●tamen caveat praecip●●ium. Calum. in Gen. 9 Quisque nostrum suae infirm●●tis sibi cons●tu● tri●uere pe●●us Deo laudem i● stitiae discat, quam ut se insana anda●●a in profunda a●●fl●●n praecipitet. Cum enim totum sen●en Cham Deus maledicti●ni haberet obnoxi●m, Cananita● sibi nominatim sumpsit, quos prae alijs malediceret.  that is able search the depth of them, but let him beware of drowning in them. Obser. 1. The godly which sin of infirmity, for the most part receive 
u 2. Sam. 2 14. Psal. 89.31. Exemplis patet.  more grievous punishments in this life, then do the wicked. secondly, God's children ought to cover 
x Prou. 17.9. & 20.3 Rom. 15.1.2. Gal. 6.2 Quae scilicet tegenda sunt, nam quaedam non sunt. Deut. 13.8.  the imperfections of their brethren with love. thirdly, children which despise their parents are 
y Deut. 27.16. Prou. 30.17.  cursed of the Lord. fourthly, the blessing of Parents 
z Exod. 20.12. Gen. 49.1.  prolongeth life unto their children. fiftly, the Messias jesus Christ, is come of 
a Gen 11.10. Matth. 1.1. Luc. 3.  the posterity of Sem, and liath 
b joh. 10.16. Ephes. 2.13.14.  gathered together the sons of Sem and japheth, according as the 
c Vers. 27. Ezech. 37.22.24.  Scriptures have foretold. sixtly, those that fall with Noah into the sin of drunkenness, & 
d Luc. 13.3. Heb. 10.26.  rise not again with Noah by repentance; shall in this life be 
e Prou. 21.17. & 23.29.30. 1. Cor. 6.10. Chrysost. Hom. 29 in Gen. Ebrius in peio●i statu, quam est mortuus; mala enim facere potest, bona non potest; tacetque ibi ridiculus omnibus, & uxori, & pueris & famulis. Idem in Act. Hom. 27. Bestia magis quam homo, ridiculus est inimicis, miserabilis apud amicos, omnium detestatione dignus. Idem ad pop. Antioc Hom. 71. Cane & Asino, imo omni animanti long deterior. Idem ad pop. Antioc. Hom. 57 Vbi regnat ebrietas, ibi & Diabolus. Basil. Hom. de ebrio. Ebrius spontaneo seruit daemoni. August. ad Sacr. Virgin. ●brietas est flagitiorum omnium matter, culparumque materia, radix criminum, origo vitiorum, turbatio capitis, submersio sensus, tempestas linguae, proc●lla corporis, naufragium castitatis, amissio temporis, insania voluntaria, ignominiosus languor, turpitudo morum, de decus vitae, honestatis infamia, animae corruptela.  partakers of shame and misery, and in the world to come, of 
f 1. Cor. 6. vers. 10. Gal. 5.21.  eternal fire    

CHAP. X.  

Question 1. verse. 1.2. etc. To what purpose are these generations so largely described?  
NOT without many, & those very necessary causes, doth the spirit of God so fully, and amply describe the restoring of the world, by Noah and his posterity. First that we might acknowledge the 
a Author. ad Heren. lib. 1. Historia est res g●sta, sed ab aetatis nostrae memoria remota. Est ergo testis temporum, lux veritatis, vita memoriae, magistra vitae, nuncia vetustatis. Cic. orat. lib. 2. August. libr. de vera relig. cap. 25. Quoniam autem divina providentia, non solum singulis hominibus quasi privatim, sed universo generi humano tanquam publicè consulit; quid cum singulis agitur, Deus scit qui agit, & ipsi cum quibus agitur sciunt: quid autem aegatur cum genere humano, per historiam (sacram) commendari voluit & per prophetiam.  history of the Bible, to be the history of histories, containing a perfect, faithful, and necessary record of all the monuments of antiquity; wherein 
b For among the Heathen there is no history of antiquity, which reacheth beyond the wars of Troy (which was about the time of Elie and Samuel) and the games of Olympus, as Eusebius testifieth by the witness of jul. Africanus, Euseb. de praepar. evang. lib 10. In this respect Varro called the time from the beginning of the world until the flood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secret or unknown: from the flood to the Trojan wars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fabulous: from thence until his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made known by history. Censorin. lib. de die Natal.  all the histories of men do fail: and therefore aught to be read, perused, and 
c 
Psalm. 119.97.98. Now the very Heathen esteemed their histories so much, that Scipio would never lay the history of Cyrus bringing up, forth of his hands. Cicer. Tusc. lib 2. Alexander was wont to hide Homer's history of the wars of Troy, under his pillow whereon he slept.  
Alcibiades coming into a Grammar school, asked the Master to see a piece of Homer, who answering he had none of Homer, Alcibiades strake him a buffet on the face, saying he was an ass, and made his scholars like himself. How much more should Christians be studious and zealous in and for the word of God.   loved above them all. A perfect record it is, because it fully delivereth as well 
d joh. 20.31.  in history, as in all other 
e Vincent. Lyrinens. cap. 2. Cùm sit perfectus scripturarum canon, sibique ad omnia satis superque sufficiat, etc.  matters of salvation, whatsoever unto the Church of God is expedient to be known. Faithful, as being 
f 2. Pet. 1.21. Iren. libr. 3. cap. 1. August. de consensu euangel. cap. vlt.  indited by the holy Ghost, the searcher 
g 1. Cor. 4.5. Tit. 1.2.  of all secrets, and author of all truth. Necessary, because it containeth 
h Basil. Hexam. 10. Otiosum verbum in scriptures ponere grandis est blasphemia. Tertul. de Praescripe. Haeret. Apostolos domini habemus authores; qui nec ipsi quicquam ex suo arbierlo, quod inducerent, elegerunt, sed acceptam à Christo disciplinam, fideliter nationibus assigna●erunt.  no empty or idle circumstances, but necessary doctrines (even in those places, which oft times of men are thought impertinent) directly appertaining to man's salvation, and the edification of the Church. The second cause is, that whereas these nations are for the most part remembered again in Scripture, with divers accidents which in the providence of God befell them, in the days of Moses, & of the Prophets; it could not be without the light of this narration, that the wisdom and providence of God in disposing of them, 
i Francise. jun. in analies. in Gen. 10. Tum ut fines ad ecclesiam decre●o Dei pertinentes, tum vero ad alios, prout ad historiam Ecclesiae intelligendam visum est per●inere, hoc capite circumscriberet: Nam abque hoc capite essent multa, quae spiritus Dei per Mosen aliosque Prophetas consignavit scripto, neque illo tempore fuissent ab Ecclesiae percepta, neque hoc nostro perciperentur.  could be so manifestly understood. thirdly, to explain the prophesy pronounced before of Noah, concerning the estate of his three sons, and in them of the condition of the world. Which prophesy consisteth of three parts, according to the number of the sons of Noah, whom it concerneth. The first is of the punishment of Cham in Canaan his son, to which purpose is here described the offspring of Canaan, and the place of their habitation, whereby there can nothing be made more manifest in the sequel of this history, then that those were the people, whom the Lord gave up unto the sword of Israel, and which endured bondage, of all other servitudes most miserable. In the second place, it containeth the blessing upon Sem, wherein if we diligently observe the words of Scripture, we shall find the exposition of them, in this which followeth. Blessed (saith Noah) be the Lord God of Sem: why saith he not rather, blessed be Sem of the Lord God, but that the Lord God of the Prophets directed his mouth? For what is this, blessed be the Lord God, then as if he had said: 
k Psalm. 145.2.  praised be the Lord God; or I have, and the world with me shall have infinite cause to praise the Lord for Sem? And why the Lord God of Sem? Not only in respect of the righteousness of Sem, in which respect 
l 
Hebr. 11.16. Chrysostom. Hom. in Gen. 29. Hoc forte quis dixerit non est benedicere Sem● Imò valde benedixit illum. Quando enim dominus benedicitur, & aguntur illi gratiae ab hominibus, tunc uberior ab illo solet istis benedictio dari, propter quos ipse benedicitur. Si●ut autem quando benedicitur propter nos, multum id nobis conciliat fanoris: ita & contrà quando propter nos alij illum blasphemant maior hinc nostra fit condemnatio.  
Oecolampad. in Gen. 9 Eratutique etiam Deus Noah & Deut japheth & omnium praeterea mortalium; verùm significat esse cum singulari quadam gratia Deum filii sui Sem, propter futurum benedictionis semen Christum, ex ●o secundum carnem nasciturum.   God was not ashamed of Sem to be called his God (for so he was also the God of Noah, and of japheth) but particularly the God of Sem, for that among the sons of Noah, the promised 
m Gen. 3.15. Luc. 3.36.  seed should come of the root of Sem, for whom all nations should have cause to bless the Lord: and that son of Sem should be 
n Matth. 22.43.  his Lord God, in whom all nations 
o Psal. 72.17.  should be blessed. Thus is the woman's seed, first promised to Adam, again particularly promised to come of the stock of Sem; and thus do the Scriptures in the following history, declare him yet more particularly the son of 
p Gen. 12.3.  Abraham, and yet more specially 
q 2. Sam. 7.16. Matth. 22.4.  of the house of David, that all the world might know 
r Wherefore, the blindness of the jews and Turks is horrible and lamentable: who albeit all the prophesies foretold of the Messiah, do fully agree in Christ, and only in man; yet they will not acknowledge him for their Saviour until this day. The former part of this assertion is proved by all the Evangelists, the content of whose history is this: that which the Prophets have foretold of the Messiah, as that he should be borne of a Virgin, that he should fly into Egypt, that he should be slain, his garments divided, not a bone of him broken, etc. the same was fulfilled in Christ the son of Marie: Ergo, that Christ is the promised Messiah. The later part is manifest by the jewish stubbornness, and the Turkish superstition: whose custom is to have this inscription in their Chapels in the Arabic tongue: ●a illah ilella. Mehumet iresul, that is to say, there is but one God, and Mahumet is his prophet. Barthol. Georgieu. lib. 1. cap. 1. de morib. Turcar. in their triumphs and rejoicings they use these words: Illalla illallà, Machomet Russolalla, that is, God is and ever shall be, & Mahomet his servant. Leon. Chiens. Mitylen. Archiep. lib. de excidio Constantinop. Such stuff is their Alcoran filled with: which book if a Turk permit unto a Christian to read, he is punished with death.  that jesus that son of Marie, is the Messias of the Lord, 
s Gen. 3.15. revel. 13 8.  promised from the beginning, and 
t Isai. 63.5. Matth. 1.21. Act. 4.12.  only he that can save his people from their sins. To this intent, the genealogy of Sem is reckoned and repeated, and Sem is called the 
u Vers. 21.  father of all the sons of Heber, of whom proceeded the Hebrew Abraham, to whom the promise was after renewed by the Lord. The third part of the prophesy concerneth japheth, than which nothing could be more agreeable to the success, which God hath given to japheth, and his children. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 japhet Elohim Lelepheth) God 
x Eadem vox & Chaldeis & Sy●is dilatare est. Et in Hiphil Hebraeis omninò id significat: in Cal saepius aliter, quandoque tamen ita redditur.  enlarge japheth, and let him dwell in the tents of Sem: wherein is contained a double blessing. The first is temporal, the other spiritual, conjoined by the Hebrew conjunction (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and The word which is interpreted to persuade, doth also signify to 
y Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patha: blande alloqui; Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sapissime accipitur in malam partem: est etiam dilatare, authoritate Hieron. & Rabbinorum.  enlarge, in which sense the most part of antiquity 
z Onkelos. Chaldaic. Paraph. in Gen 9 Hieron. lib. Tradit. in Gen. dilatet. justin. Martyr. Dialog cum Tr●ffon. Chrysost. Hom. in Gen. 29. D●●●ndo dilatare omnes gentes significavit. athana's. Orat. 1. contr. Arrian. Ex Deo, etc. Ambros. libr. ●e Noa & Arca. cap. 32. Augustin. de Civit. Dei. libr. 16 cap. 2. Name & japheth latitudo interpretatur. id est, For japheth is by interpretation breadth or wideness. Translat. Septuagint. vulgaris, Pagninus & Montanus.  doth understand this place; & it seemeth most agreeable 
a Chrysostom. homil. in Gen 29. No aberrabit quis si dixerit benedictiones justi prophetias esse. Nam si paeter Noae non simpliciter neque frustra vocabulum indidit Noae, sed vaticinatus est per nomen futurum Dilunium: multo magis justus ille non simpliciter neque frustra benedictiones protulit. Opinor autem quod benedicendo hos duos duorli populorum vocationem significare volverit; per Sem quidem judaeos: per Iapheth autem Gentium vocationem.  to the purpose of Noah, in the naming of his son, and with his purpose afterward in blessing him, and with the purpose of this Scripture, in describing his posterity. The rest of the blessing is spiritual: and let him dwell in the tents of Sem: that is, let him also be partaker 
b Hieron. libr. trad. Hebr. Quod autem dicit & habits in tabernaculis Sem, de nobis prophetatur, qui in erudition & scientia scripturarum eiecto Israele versamur.  of the blessing of Sem, and joined & adopted unto the Church of God, whose lot it is 
c August. in Psal. 30. Ecclesia huius temporis tabernaculum ideo dicitur quia adhuc in hac terra peregrinatur. Figuratur autem in Sarah, pulcherrima foemina in tabernaculis habitante. Idem contr. Faust. man.. lib. 22. cap. 28. Hilar. de Trin. lib. 7. Hoc habes proprium Ecclesia, dum persequitur floret, dum opprimitur crescit, dum contemnitur proficit, dum laeditur vincit, dum arguitur intelligit, tunc stat cum supera●i videtur.  to dwell in tents. Concerning which, it is evident also by this Scripture, that both God did well entreat, or enlarge japheth, and that his children even until this day, continue in the tents of Sem. In which description it is first to be observed, which the holy Ghost doth so expressie teach; that as the whole world consisteth 
d Gen. 9 29.  of the progeny of these three sons of Noah; so 
e Vers. 1. contra ac Chrysostomus videtur admittere.  none of them had children till they were at liberty from the Ark, and the danger of the waters, in which but only eight souls were saved, as saith the 
f 1. Pet. 3 20.  Scripture. Wherein is perceived the singular goodness of the Lord: for seeing that only from these three roots, the earth was shortly overspread; and that none of this increase was found, either before, nor in the time, but after the flood of waters; it showeth evidently the force & strength of the blessing of the Lord, wherewith he had endued them: bring forth fruit and multiply, and replenish the earth. Neither yet is there 
g Caluin. in Gen. 10. Jam nasutis hominibus quib●s ab, urdum non est, nullum agnoscere mundi conditorem, tam subita mundi propagatio incredibilis videtur, atque ideo quasi fabulosum rident. Fatemur quidem si sensu nostro, etc. At ego interim respondeo, quid incredihile si in praescripto spacio à scriptures, longaevi homines in tantum numerum excreverint? imo nihil insolitum significatur.  occasion, why ignorant and foolish men should cavil at this history, in respect of the multitude of nations that here are spoken of, as though they had been at an instant brought forth into the world. For the scope of the Scripture is to show, who were the heads and original of the nations, which in process of time were derived from such parentage. And to this intent it saith: of these were the Isles of the Gentiles divided in their lands, every man 
h For these things are spoken of by Anticipation, as shall appear in the next Chapter.  after his language, when as yet the whole earth was of one language, and one speech: and again; afterward were the families of the Canaanites overspread: that is in convenient time, which was long time after. So that the chief fathers of the nations here spoken of, were 
i Sic enim statuere videntur, qui linguas 72. diversas factas in confusione scribunt. Arnob. in Psal. 104. Hieron. tradit. Hebraic. Epiphan. ●b. 1. Haeres. cap. 1. August. de civit. dei. lib. 16. cap. 3. Rabbini & alij.  all, or for the 
k For seeing that Peleg was borne in the time of the division of tongues, it cannot be that joctan who was his younger brother, should at that time have children, whose languages were divided; wherefore it must needs be, that either Pelegs name was given by Prophecy, which well might be, or that joctan was the elder: which is unlikely: or that joctans children were not of that number which were at that time divided which is likest of all.  most part borne before the division of languages, which afterward is remembered. Concerning whom, it were a vanity to suppose 
l The Scripture only teacheth such things, as do make for the edification of the Church.  that the Scripture would endeavour to feed the curious minds of men, to show of what particular ancetor every nation of the earth descended, whereof there is no use in matters concerning faith or godliness: but only in general, to show the lineage of our Saviour, the stock of Cham that was destroyed, the issue of japheth, how at last they enjoyed the blessing promised; and such other points as served to the necessary instruction of the church. It appeareth in the account of genealogies, that God enlarged 
m Vers. 2.6. & 22.  japheth above his brethren, for he enjoyed seven sons, I'm but four; Sem slew: and, that his succession is not prosecuted, as is the residue, is not 
n August. de civit. Dei, lib. 16. cap. 2. Nec eos defuisse crediderius, sed si omnes commemorarentur nimis longum fieres, & hac esset magis historita diligentia quam prophetica providentia.  for that he was inferior to his brethren in multitude; but because of the situation of the country 
o By the divine providence, Deut. 32.8. Some affirm that Noah cast lots for his sons: which is not against faith, albeit it be not necessary to be believed.  allotted for his inheritance, his habitation was farther distant from the family of Israel, and therefore not so necessary to them, to be described; or by their special nations, of the Church of God, to be discerned. It seemeth moreover, that the bounds of his habitation were more large then of his brethren, and that the mightiest nations of the world have risen of this root of japheth. The eldest son of japheth was Gomer, whose habitation was in the north from Canaan, & from the common enemies of Israel, as 
p Ezech. 38.6.  appeareth by the Scriptures: wherefore, 
q Vers. 5.  where here it is said, that of the sons of japheth, the Isles of the Gentiles were inhabited: it seemeth rightly 
r For in the North part of the world from judea are found no islands, until the Hyperboraic Ocean, nor any sea but the lake Meotis. Wherefore it is necessarily concluded, that japheth inhabited the north part, as Armenia, Scythia, etc. and the Isles of the Gentiles, which is Europa. josep. of't. l. 1. c. 7 Hieron. trad. Hebraic. japheth filio Noa nati sunt septem filii qui possederunt terram in Asia ab Amano & Tauro Syriae Coeles & Ciciliae montibus ad flwium Tanaim: in Európa verò usque ad Gadira, etc.  concluded by interpreters, that ˢ from those famous mountains Taurus and Amanus west & north, unto this our country of England and Ireland, and that of Spain, which are esteemed to be the 
t Ptolom lib. 1 Tab. Europae. 1.  farthest west part of the world, that is to say, a great part of Asia, with all Europa, which is counted of itself a third part of the world, came into the possession of the sons of japheth. I'm enjoyed the 
u Aegyptum & Africam, & partem Arabiae.  south part; & Sem the 
x Vers. 30. Scil. reliquam Asia partem.  east, of whose line Israel was 
y Ad mare mediteraneum sitae.  on the west the uttermost border. Of the family of japheth, these mighty nations are said to come. Of Gomer (not the 
z For the land of Gomer is in the North part from judea, Gallia or France in the West; and it were folly to place Galatia instead of either Gomer or Gallia, for those Galatians or Gallogrecians were of the Galls and Britan's, which under the conduct of Brennus, brother to Belinus' King of England, sacked Rome, and afterward spoiled the Temple of Delphos, & lastly planted themselves in that country Galatia: who because they were called Celts or Galls (which name was then common to the inhabitants of England and France) and spoke the Greek tongue, were called Gallo-Graeci, French Greeks. Ptolom. lib. 3. cap. 32. justin. libr. 34. alij. quod Galli & Graeci à rege Bithyniae auxiliares socij solicitabantur & in eius ditiones resederunt.  Galls or Galatians, of which there is no countenance of truth, but rather the 
a Comari scilicet & Massagetae. Pomp. Mela. Geograph. libr. 1. à filijs Gomer Ascene, Pontici & Bithynici populi quibus eadem denominatio est, & Ascanius flwius, Strab. libr. 12. Vsque ad Ascanij Lacus, à Riphath, Riphij sine Arimphai, Plin. lib. 6. cap. 7. à Togarmah, Armeni, quorum reges Tigranes, oppida Tigranocertae. Strab. lib. 16.  people of Armenia, & the borders of the same. Of Magog, 
b joseph. Ant. lib. 1. c. 7. Hieron. lib. Trad. Hebraic.  maxime fidem facis, quod simili ratione nationes Gog & Magog describuntur, Ezech. cap. 38.5. & 59.2. etc.  the Scythians; of Madai, 
c These are called Madai in Hebrew, as Dan. 6. etc.  the Medes; of javan, the 
d So doth the Scripture call the Greeks', Dan. 8.2.  Grecians: of Tubal, the inhabitants of 
e joseph. Antiq. lib. 1. cap. 7. Tobelus Tobalais sedem dedit qui nunc sunt Iberi. Hieron. trad. in Gen. Tubal Iberi, qui & Hispani à quibus Celtiberi, licèt quidam Italos suspicentur. Celtiberi verò à Celtis, id est Gallis, ad Iberum flumen habitantibus: Lucan. lib. 3.  France, England, Italy and Spain; of Meshech, the 
f Meshech. Cappadoces qui olim Meschinos vocatos & eorum urbem Mazacam: testis est joseph. Antiq. lib. 1. cap. 7. Hieron. Tradit. Hebraic.  men of Cappadocia; of Tiras, they 
g Quorum non satis (ut inquis Hieron. ibid.) immutatum est vocabulum.  of Thracia & Phrygia. But as it were in vain to be curious in bounding out their habitations: so were it folly to suppose those nations which now remain, to be purely the offspring of such parentage. For such hath been the wickedness of men, their 
h They were soon turned out of the way: Exod. 32. for within one hundredth year after the flood, they forgot the great example of God's justice; and his exceeding mercy in their own deliverance; provoking him a new in building Babel.  unthankfulness to God, and their cruelty within themselves; and such the wrath of God for their offences; as that they have been by wars and seditions dashed one against another, and in their habitations mingled 
i As Troyans', with the Latians of Aborigenes in Italy: Goths with Italians and Spaniards: Saxons and Normans with Britan's: French men with Galls, etc.  and confused. Notwithstanding it cannot be perceived, by any testimony of antiquity, but that in general, the sons of japheth have 
k Not universally expelled of any region by the Sons of Sem or Cham.  kept their habitation; and to Sem and Cham's posterity have 
l It is to be observed out of all histories, that the greatest empires have been either from the North toward the South, as of the Babylonians and Persians, as it were to subdue Cham's posterity; or toward the East and South, as of the Macedonians and Romans; or lastly toward the West and South, as now is of the Turks and Tartars, which seem to be of Togarmah, and of japheth's family, though they have changed their religion with the Saracens, the counterfeit Sons of Sem, and Sarah.  rather offered, then suffered violence. By which as it is manifest, that as God enlarged japheth according to the prophesy, so he also hath dwelled these many 
m 1600. years.  hundred years, in the tents of Sem. For so soon as the God of Sem was made known unto the world: even from jerusalem, and round about 
n Rom. 15.19. Hieron. trad. Hebr. in Gen. de japheth populus gentium nascitur; quia igitur lata est multitudo credentium, à latitudine quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 japheth dicitur, latitudo nomen accepit.  unto Illyricum, and to the 
o As England, Ireland & Sneveland: For the longitude of the earth, that is, of Cities and Countries, according to Mathematicians, is their distance from the Meridian, which is taken from the islands called Insulae Fortunatae.  farthest habitation of men westward, (all which are the territories of the sons of japheth) hath abounded of long time the Gospel of jesus Christ. So that even Italy 
p 2. Thess. 2.9. revel. 2.13. & 18.2.  where Satan now hath set his throne; and Spain 
q Ambros. comment. in Rom. cap. 15. Venturum promittit tempore quo ad Hispaniam erat iturus, quia illic Christus non erat praedicatus, ut occuparet mentes illorum. Confer cum Euseb. Eccles. Histor. lib. 2. cap. 6.  (the last of all the sons of japheth receiving the gospel) hath been 
r Martyrum & professorum ferax, inter quos Osius Cordubae illustris prasul. Socrat. libr. 1. cap. 4. Sozom. lib. 3. cap. 10.  renowned for the profession of jesus Christ, albeit now they do furiously oppress and persecute the same. Obser. 1. The Lord hath 
s Psalm. 115.16.  given the habitation of the earth unto the sons of men. secondly, the Prophecies of the Scripture are the 
t Isai. 55.11. Habac. 2.3. Luc. 1.28.  undoubted truth of God, and shall be fulfilled in their seasons.   

Question 2. verse 9 What meaneth this; that Nimrod is said to be a mighty hunter before the Lord?  
THe genealogy of Cham is prosecuted by the Scripture, unto the third generation: not somuch for that his seed was full of nations, as because such nations being bordering neighbours unto the inheritance of Israel, 
a As Philistims, Egyptians, Arabians, etc. Isai. 14.28. & 19 & 20. jerem. 46. & 47.  are often set out in Scripture, as vassals of God's wrath: whereby, as than they might perceive, that such punishments 
b Isai, 19.12. & 20 6. Ezec. 30.17. & 31.10 Amos 1.6.9.  were inflicted on them for their wickedness, to give example 
c jerem. 7.12. & 46. ●7. & Ezech. 26.8. Hieron. in jere. 3. Tormenta aliorum, aliorum sunt remedia.  to the Church of God: so having recourse unto this record, they might also find the parentage whereof they were descended. Cush gave name to 
d jerem. 13.23. Nunquid verteses Cushith pellem suam?  Aethiopia, which therefore doubtless is to be esteemed his inheritance. Misraim to 
e Terra Aegyptus Mizraim dicitur passim in scriptures.  Egypt, which is also called 
f Psalm. 105.23.  the land of Cham. Put to 
g joseph. Antiq. lib. 1. cap. 7. Hieron, libr. trad. Hebraic. in Gen. Cush usque hody ab Hebraeis Aethiopia nuncupatur, Mizraim Aegyptus; Phut, Libya, à q●o Mauritaniae flwius usque in praesens Phus dicitur, omnisque circa cum regio, Phuthensis. Plin lib. 5. cap. 5.  Libya. Canaan to the place of his possession. The sons of Cush: Seba, of 
h Hieron. lib. trad. Hebraic. in Gen. Saba à quo Sabai, de quibus Virgilius, Solisque est Thuria virga Sabais. Neque enim extra hanc Arabia felicis tractum thus alicubi reperitur.  Saba in Arabia. Hanila, whose country is 
i Descriptio eius habetur, Gen. 2.11. & 25.18. 1. Sam. 15.7. quibus intelligitur esse porrectam à Perside & Susiane Austrum versus juxta amhitum Euphratis: vid. Plin. libr. 6. cap. 27. Solin. cap. 68 Hinc palam est, terram Cush duplicem esse, quod filii Cush partim Aethiopiam, partim Arabiam, & Babyloniam, cum Nimrod filio Cush incoluerunt; unde non immerito uxor Mosis Midianites vocatur Cushith, N●●, 12.1. Licet Midianita fuerit non Aethiopissa. Namque Abrahae filius Midian sortem accepit in finibus Arabia felicis, quae ipsa à posteris Cush possessa fuerat.  oft remembered in the Scripture: Sabtah of whom 
k joseph. Antiq. lib 1. cap. 7. Sabathes à quo Sabatheni, qui Gracis dicuntur Astabarri, vel potius Ascabari, & Cascaboraei, à Nili appellatione quem incolunt, ut trad. Tremel. in Annot.  the Sabatheni. Raamah, and Sabtecha 
l Hieron. trad. in Gen. Regma vero & Sabbatheca paulatin antiqua vocabula perdidere, & quae nunc pro veteribus habeant ignoratur.  have lost their ancient names, if ever they were known to be a people. The sons of Raamah: Sheba, who 
m Obseruandum est Seba filium Cush, Hebraicè scribi cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech, ut obseruavit Hieronymus, Seba filium Regina scribi cum Shin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheba: & praeterca notandum, Sheba cum Shin esse vel hunc filium Regina, vel alium filium Iokshan filii Abraham, hic ●utem filius Regina in Australi Aethiopia tractu sedem tenuis, unde venit regina Austri. Filius Iokshan in Oriente à Canaan, cuius posteri jobi ●rmenta depradantur, job. 1.15. cuius meminit Strab. lib. 17. Plin. lib. 6. cap. 29. joseph Antiq. lib. 8. cap. 2. quare im●●●ito Pererius invehitur in josephum vera praedicantem de situ terrae Shebae, nam fuit illa Regina Austri non Orientis. Ergo ex Sheba filio Regina, non filio jokshan, qui dimissus fuerit orientem versus Gen. 25.6.  possessed a noble country in Aethiopia, where after reigned that famous Princess; who came to 
n Matth. 12.42.  prove the wisdom of Solomon, whom our 
o Luc. 11.21.  Saviour calleth the Queen of the south, which came from the uttermost parts of the earth: and Dedan, after whom was 
p Ezech. 27.7. Semper tonenda est distinctio inter Sheba & Dedan filios Regma, & Sheba & Dedan filios jokshan. Quorum utriusque mentio est ibid. vers. 15. & 20. videntur utrobique esse confines Sheba & Dedan, tam huius, quam illius: & Regma nonnunquam pro Sheba sumi, nonnunquam pro Dedan è suis filijs.  named his nation and posterity. The sons of Misraim except Lubim & Casluhim (being not else where remembered in holy Scripture, save in 
q Chron. 1.11.  the repetition of this genealogy) are unknown saith josephus, & 
r joseph. Antiq. lib. 1. cap. 7.  their names through wars have perished in forgetfulness: for whom also I think it vain, to seek farther than the kindreds of Egyptians. The Canaanites are most largely described by name and situation; to the end the Israelites might fully know the bounds of their country, which the Lord had promised: as namely in their west border, from Sidon in the north, until Azza in the south; and in their east side from Sodom and Gomorra Admah Zeboiim, even unto Lasha, that is from the south to the north again; thus pointing out 
s Vid. Tremel. in Annot.  the four corners of the country. And Cush begot Nimrod saith the Scripture: why then is not Nimrod named among the sons of Cush? because being 
t Ob eius eminentiam, inquit August. de ciu. Dei, lib. 1. cap. 3.  more famous than the rest, the Scripture reserveth him unto his place. Of Nimrod is recorded: first his lineage of the stock of Cush, and Cham. secondly his condition, that he began to be mighty, and a mighty hunter before the Lord. thirdly, his kingdom and dominion is bounded out. fourthly, his succession is signified, that 
u Epiphan. Haeres. 1. & Chrysost. Hom. in Gen. 29. do think that this Assur was the son of Nimrod: but the Scripture is against it, and reason, & consent of authority: the Scripture nameth Ashur the son of Sem, but of Ashur son of Nimrod remembreth not.  Ashur, not of his 
x joseph. Antiq. libr. 1. cap. 17. Semae vero quinque fuerunt filii quorum Assurus urbem Ninum condidit, & subditos de se Assyrios nominavit. August. de civit. Dei. lib. 16. cap. 3. Ashur autem unde Assyrij, non fuit ex filijs Cham medij filii Noae, sed ex filijs Sem.  children, but of the posterity of Sem, avoided his tyranny, and bridled his fury, by building 
y August. ibid. unde apparet ex progeny Sem exortos fuisse, qui postea regnum Gigantis illius Nimrod obtinerent, unde proced●rent, atque alias condirent civitates, quarum prima est à Nin● appellata Ninive.  Ninive, Rehoboth, Calah, and Resen, the last and the least whereof 
z Tremelio visu●s est et alijs, de Ninive praedicari, quòd civitas esset magna: sed quis huius sententiae usus cum omnibus esset Niniue notissi na tanquam culmen & caput orbis? Deinde ipsa phrasis & ratio contextus aliter sonat, nec huiusmodi transpositionem ferè patitur; multo est tutius intelligere Resen ips●m esse magnam etiamsi incognitam.  was a great and noble City. Unto which Ashur of Ninive, and his posterity (being 
a Ptolom. Geograph. descript. Asiae. Strab. de situ orbi●. lib. 16.  near in situation unto Babel) it seemeth by records of 
b Numb. 24.22.24. 2. King. 15. & 16.7. & 17.3. & 18.13.  Scripture, and 
c joseph. Antiq. lib. 1. cap. 7. Herodot. in Clio. Diodor. Sicul l●b. 3. cap. 6. justin. lib. 1. August. de civit. Dei, lib. 16. c. 17. From Ninus about the time of Abraham, until Esarhaddon son of Senacherib, about a thousand and four hundred years.  other testimonies, the Lord for many ages permitted the chiefest Empire of the world. Of Nimrod it is said, he began to be mighty: that is to say, he was the first 
d Hieron. lib. tradit. in Gen. Nimrod fill us Cush arri●uit insuetam primus in populo tyrannidens. August. lib. quaest. in Gen. q. 18. Quaeritur cur diceret s●riptura: caepit esse gigas super terram, cum gigantes antea natos commemorat, an fortè post di●uu 〈◊〉 nonitas generis humani reparandi de novo commemoratur, in quae novitate, hic caepit esse gigas super terram? Severus lib sacr. histor. Cami filius Cush nomine, Nimrod Gigantem genuit. Philastr. lib. de Haeres. Nimrod primus Gigas appellatur à scriptura: i. Nimrod is called the first Giant in the Scripture: observe that the old translation which Augustine followed, in steed of fortem coram Domino, mighty before the Lord, translated Gigantem, a Giant before the Lord.  that exercised his might and cruelty in manner of tyranny, after the flood of Noah. For this his cruelty, he is called a hunter and a mighty hunter before the Lord. There are two sorts of hunting which the Scripture speaketh of. The one of beasts, as Esau 
e Gen. 27.5.  hunted. The other is of men, which is a spiritual kind of hunting. This also is in divers sorts. Some there are that hunt the souls of men, of whom the 
f Ezech. 13.18.22.  Prophet speaketh: you hunt the souls of my people, because with your lies, you have made the heart of the righteous sad, whom I have not made sad; and strengthened the wicked, that he should not return from his wicked way, by promising him life. Some also hunt the bodies of men: and after 
g jerem. 16.16.  (saith the Lord) I will send hunters, and they shall hunt them from every mountain. Some, their lives; in which sense the Scripture 
h Prou. 6.26.  saith; a whorish woman will hunt for the precious life of a man. Some also 
i Prou. 1.17.18.19.  their lives and goods. By this it may be perceived, what kind of hunting this Nimrod exercised; namely hunting of men, their lives, liberties and goods: to which purpose, he erected Babel as a net, to be the beginning of his tyranny. The which his subtlety and cruelty, the anceint 
k Non depravatè ad sensum vulgata legis editio: ab hoc exivit in proverbium: quasi etc.  people in a proverb termed hunting. But he is said to be a hunter and a mighty hunter before the Lord. Some understand thereby 
l Vatab. Annot. in Gen. Coram Domino. Id est, omnium qui sunt sub coelo maximus. Idem Mecer. in Gen.  his excessive greatness, as one would say a marvelous exceeding great hunter; in which sense, a very great mountain 
m Psalm. 36.6. Sicut montes Dei.  is called in the Scripture, a mountain of God; a great tree 
n Psal. 104.16. Item jon. 3.3. Nini●e civitas magna Dei: eodem sensu os maximum hominis, os sacrum dicitur ab Anatomicis.  is called a tree of God. Some understand also, as though it had been meant, that he was not a worker of secret injuries, but 
o August. de ciu. Dei, libr. 16. cap. 4. Sicut Nimrod Gigas venator contra Dominum, quod non intellegentes nonnulli, ambiguo Graeco textu decepti sunt, ut non interpretarentur non contra Dominun, sed ante Dominun; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim & ante & contra significat. Tremel. in annot. Pessimè igitur Aben Ezra in bonam partem accipit, quod feras caperet & coram Domino offerebat.  even of open villainy, in the sight of God and men, as the earth is said 
p Gen. 6.11.  to be corrupt b●fore God, and the men of Sodom 
q Gen. 13.13.  exceeding sinners against the Lord. Other think, that 
r joseph. Antiq. lib. 1. cap. 5. Hanc superbiam dei●; contemptum excitavit in ijs Nab●odes, vir audax & manu promptus, subinde iactani non Deo, sed propriè virtuti praesentem faelicitatem eos debere. Similia & Rabbi Rasi, Vatab. Eximere se conatus ex numero omnium.  his insolency and pride of heart was such, as though he would have exempt himself from the common condition of mortal men, to be like the almighty. He was mighty in the earth, and a mighty hunter before the Lord: that is 
s Chrysost. Hom. in Gen. 2●. Quidan dicunt hic coram Deo, id est adversarius Deo: ego autem non puto scripturam hoc insinuare, sed quod robustu● fuerit, & virilis, & quod dicit coram Domino: hoc est a Domino constitutus, eo quod acceperat ab illo aliquam divinam existimationem.  saith Chrysostome, he was endued with excellent parts by God; he was mighty in strength, mighty in wisdom, mighty in fame and estimation; but these his privileges he abused (& became a mighty hunter) seeking to be made a king, when as yet 
t 1. Sam. 12, 12.  the Lord was king, and to bring the free people in subjection, when before 
u Chrysostom. Hom. in Gen. 29. Sed hic iterum proawm suum imita●us, & abusus naturae privilegijs, alium servitutis modum adinuenit, & princeps atque rex fieri attentavit. Rex enim nondum erat cum nondum essent subditi.  there were neither king nor subjects. This is it which the Scripture chiefly meaneth, and condemneth in Nimrod and all his followers: namely ambition, pride, and tyranny. To be mighty, or noble, or wise, or rich, or honourable, is no where discommended by the holy Ghost, for they are indeed the 
x Gen. 24.35. 1. King. 3.13.  blessings and gifts of God. But when men will lift up themselves above their gifts, or because they have no more, will rob and spoil from other; such men are hunters before the Lord. Nimrod was valiant, and wise, and noble: he ought 
y Psal. 82.1.2.3.  therewith to have defended, not oppressed his weaker brethren. He had no right of government. Noah his great grandfather, the Monarch of the world was yet 
z For Noah lived after the birth of Peleg (so called because of the division of tongues) two hundred and nine and forty years, as appeareth by the Scripture.  in life. Sem and japheth were much more honourable and more worthy; but none of them presumed of regal government, but governed their own, as a father in his family. But this wicked rebel 
a Nam Hebraicè Nimrod rebellem sonat à marad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellare.  waxing proud of the gifts he had, albeit not satisfied with the greatness of them, spared not to deprive the people of their ancient liberty, and his superiors of their authority, to the end (undeserving it, save in his own opinion) he might be made a king. But such was the providence of God (who useth the wicked and crooked instruments 
b August. de ciu. D i, lib. 22. cap. 1. Potentius & melius judicant, etiam de malis benefacere, quam mala esse non sinere.  unto his own glory, and his people's good) to brand this wickedness of Nimrod with perpetual infamy, 
c Caluin. in Gen. 10. Constat hoc Mosis elogio inuri tyranno aeternam probri notam: hinc statuere licet, quantum Deo placeat moderata administratio inter homines.  making it a proverb in the mouths of men, and cutting 
d For the Scripture maketh no mention of any children of Nimrod. Historians teach that Ninus was the builder of Nini●e. Strab. lib. 16. D●odor. Sicul. lib. 3. Plin. lib. 6. that he overcame all the countries ab●●t him. Diodor. lib. 3 cap. 6. justin. lib. 1. August. de civit. Dei. lib. 16. cap. 17. that his wife S●m●●anis builded Babylon. justin. lib. 1. By which it is perceived that Nimrods' empire lasted but a little while. So August. de civit. Dei, lib. 16. c. 3. thinketh that Ninus was this Ashur son of Sem. But other writers affirm, that Ninus was son of Belus of the house of Chan, which Belus built Babylon: Euseb. de praepar. lib. 9 cap. 4. Q Curt. lib. 5. which Belus was this Nimrod according to the Scripture. I suppose these authors may truly be reconciled thus: Nimrod built Babylon, and Ashur Ninive. Nimrod was called Belus, or Saturn of Babylon; Ninus son of Ashur subverted his Empire, but following his manners, was as well counted his son, as of his godly father Assur, which Ninus also continued his father's enterprise, & finished Ninive: his wife Semiramis after her husband's death re-edified Babylon: but of uncertainties, let every one have his judgement.  off his race from bearing rule. In whose example, we may observe 1. That those that seek for, or do attain to honour, rule-bearing, or office in the Church or common wealth, not 
e Heb. 5.6.  being lawfully advanced or called thereunto, either by lawful 
f 2. Sam. 7.12. 2. Chron. 13.5.6.  inheritance, 
g 1. Sam. 11.12.  free election, or other means 
h According to the laws and customs of the Nations.  which the Lord hath established, for the succession and continuance of such offices; they are before the Lord, accounted 
i judg. 9.1.20. 1. King. 15.27.28. & 16.1.2. 2. Chron. 23.3.14. etc. Isai. 22.15.16.  hunters of men's souls, or of their bodies, lives, liberties, or goods, and shall be rewarded as 
k Prou. 1.19. Psalm. 5.4.5.6.  spiritual murderers. 2. Those also that seek for honour and authority for their own sake, their lucre or their glory, rather than for the glory of God, and the good of the Church and common wealth: even they are 
l 1. Sam. 2.29.30. Ezech. 34.2.3.  hunters before the Lord, the Lord hath not sent them, & yet they ran. 3. They that to place themselves in honour and dignity, displace or hinder other, which by right have more title thereunto: they also 
m judg. 9.1. 2. Sam. 15.4.5. Numb. 16.1.2.  are hunters in this spiritual chase, they 
n Habac. 2.13. Micah. 1.7.  often labour in the fire and get no gain, for the 
o Prou. 20.21.  inheritance unjustly gotten, the end thereof shall not be blessed. 4. Those that have received gifts, must 
p 1. Sam. 26.9.10. 2. Sam. 4.11. Psalm. 131.1.2.  wait upon the Lord, until he call them forth to exercise them, which when 
q Prou. 8.15. Hosea. 8.4. Isai 22.21. Rom. 3.8.  ever he doth, he doth by lawful and holy means; and be humbled 
r Exod. 3.11. judg. 6.15. etc.  with the sight of their infirmities, not 
s judg. 9.28.29. 1. Cor. 4.7.1.  lifted up with the measure of their gifts, nor hasty to climb before the Lord do stay 
t Psalm. 94.18.  their hand and foot; for it is much more warm and safe, to sit at the root of a tree then in the top; and honour 
u Num. 11.11.12.13. Et honos est ●nus, est in proverbio. Hieron. epist. ad Marc. Non est dignum ut inde exigat honorem unde refugis laborem.  of itself is burdenous, much more 
x 1. King. 16.1. Chrysostom. Hom. in Psalm. 50. Conscientia peccati formidinis est matter: Conscience of sin is the mother of fear. Therefore the proverb is: Nothing so fearful as a Tyrant: whereof many examples are: Valer. Max. lib. 9 cap. 14. Dionysius for fear of being killed of his Barber, taught his daughters to pole his head: afterward not daring to trust them, he burned his hair with nutshells set on fire. Di●dor. lib. 20. Cicer. Offic. libr. 2. Alexander Phareus used to search his wife before he went to bed, lest she carried any knife to murder him. Sueton. in vit. Domit. cap. 14. Domitian was so fearful that he walked almost continually in his gallery, which he caused to be set with the stone Phengites, that by the brightness thereof (as in a glass, Plin. libr. 36. cap. 22.) he might see what was done behind him.  when it is attained with an evil conscience: notwithstanding when the Lord doth call thee unto office, (which thou shalt know by his 
y Psal. 19.11. & 119.98.99.  word, and the lawful means he layeth before thee) Arise, and do the work of the Lord with cheerfulness; be thou a 
z Zach. 4.2.6.  candlestick of light in the house of God, a 
a Isai. 32.1.2.3.  conduit pipe to convey God's mercies and benefits to men, a 
b Rom. 13.4.  sword in the Lord's hand to avenge sin and wickedness: punish the evil, maintain 
c 1. Chron. 18.14. Psalm. 72.2.  the good: deliver 
d Psalm. 82.3.4. Virgil. Aenead. 6. Regum est parcere subiectis & debellare superbos.  the oppressed from the hand of the wicked: have not 
e Levit. 19.15.  respect unto the rich, nor to the poor: be unto 
f Isai. 49.23.  the Church of God, a nursing father: cause the nurses thereof 
g 2. Chron. 17.7.8. & 31.2.3. 1. Pet. 2.2.  to feed with the milk of wholesome doctrine. If thou shalt thus be occupied in the 
h Matth. 21.28.29  vineyard of the Lord, not doing 
i john. 6.38.  thine own will, but his that sent thee; not 
k Philip. 2.21.  seeking thine own things, but his that put thee in authority: the Lord will be with thee 
l Exod. 3.12. josh. 1.5.  as he was with Moses, with josua, with David, and 
m 1. King. 1.29.  deliver thy soul out of all adversity: he 
n Psalm. 55.22.  will bear the burden of thy magistracy; he will make thee a 
o jerem. 1.18.  defenced City, an iron pillar and walls of brass against all thy enemies; he 
p Psalm. 105.15. Zach. 2.8.  that toucheth thee, shall touch the apple of his eye: he will preserve thine honour, & 
q 1. Sam. 2.30.  peace of conscience in this life, and continue thy 
r Prou. 15.15. Psal. 5.11.12.  regency in the life to come, with eternal glory and felicity. 5. Observe also in Cham's posterity, they flourish and are mighty, and Canaan exceedeth in outward blessings, as in number of children, and rich inheritance: so is the Lord not hasty to bring 
s Exod. 34.6. Psal. 103.6.  destruction upon the wicked, but 
t Rom. 2.4. 2. Pet. 3.9.  provoketh them with his goodness to repentance. 6. There is 
u job. 21.7.8.9. etc. Psalm. 73.7.  no discerning in the present estate of temporal things, between the righteous and the wicked. 7. The wicked, 
x job. 21.17. etc. Psal. 73.18.19.20.  although for a time they flourish with prosperity, yet they soon decay, and are in the wrath of God consumed.   

Question 3. verse 21. For what cause is Sem called, the father of all the sons of Heber: and what is to be esteemed of the eldership or seniority of Sem & japheth, concerning whom there is difference in translations and interpreters?  
BEcause the Scripture purposeth, from hence forth to abide 
a August. de ciu. Dei, lib. 16. cap. 3. Caeptum esse dicit à minimo, & gradatim generationum istarum in maximo finitam orationem: Sed ex falsis praemissis non sequitur conclusio.  in the history of the house of Sem, as by which only true religion was professed in succeeding ages; of 
b Rom. 9.5.  whom are the fathers, and of whom came jesus Christ concerning the flesh: therefore in the beginning 
c After the same manner in disgrace of Cham, the Scripture calleth him the Father of Canaan.  of his history these words are placed, as a preface to commend his person, and the blessings which the Lord God of Sem bestowed upon him. One would think it at the first, a speech absurd, that Sem should be called the father of all the sons of Heber. For if Heber were of Sems' posterity, how could Sem but be the ancetor of all his progeny. But herein is a 
d Chrysostom. Hom. in Gen. 3. Merito thesauro cuipiam confertur divinarum scripturarum lectio: nam sicut ex illo, quisquis vel paruam micam capere valeat, multas sibi parat divitias; ita & in sacra scriptura, etiam in brevi dictione variarum sententiarum vim & ineffabiles divitias invenire licet.  mine of treasure hid. He was father of all the sons of 
e August. libr. de ciu. Dei. 16 c. 3. Orde verborum est: & Sem ●●●us est Heber etiam ipsi, id est, ipsi Sem natus est Heber, qui Sem pater est omnium filiorum. Sem ergo Patriarcham intelligi 〈◊〉 ●●s, omnium qui de stirpe eius exorti sunt, quos commemoraturus est, sive sint nepotes, sive abnopo●es, & pronepotes, & deinceps indidem exorti.  Heber, that is of 
f Some interpret it thus, the Father of all the Sons beyond (namely Euphrates) not taking the word Heber to be a proper name, but as it signifieth tram, ultra, tra●ectum, vel ulteriorem partem, beyond or on the further side: like as the word Beth bara, joh. 3.29. signifieth a house (Beth gnebar) beyond jordane, for as josephus testifieth, Antiq. lib. 1. cap. 7. & Hieron. Trad. in Gen. the Sons of Heber possessed, from Cophes a river of India, unto the border of Euphrates and Assyria. Therefore it is here interpreted of all the Sons beyond the river: But the conjecture is fetched too far, to come home in season.  Heber and all his sons. And why of Heber? for so was he also of Elam and Ashur, and Lud and Aram, and all the nations that came of them? Surely, because the wisdom of God, willing to commend Sem, for the blessing upon Sem, which Noah had prophesied; could find no such argument of commendation in any of these, as was easy in Heber to be found; which was sincere piety, and zealous perseverance in true religion, which the Lord regardeth 
g Deut. 26.17.18.19. Hieron. ad Celant. Sola apud Deum libertas est, non servire peccatis: summa apud Deum nobilitas est, clarum esse virtutibus. Nazianzen. Orat. 13. Triplex est genus nobilitatis; unum quod supernè originem duxit, cuius respectu omnes ex aequo nobiles sumus, ad Dei scilicet imaginem facti: alterum à sanguine provenit, cuius ratione num quis fit nobilis equidem haud scio; praeserti● cum ortus eius cum interitu coniunctus est. Tertium, ex ultio vel virtute aestimatur, cuius vel magis vel minus participes s●●●us, prout vel seruanerimus imaginem vel corruperimus. Nam ●●●tum genus ex rescriptis & edictis pendens apud me tunc erit in precio, cum pulchritudinem sitam in coloribus amplexus fuere, & Simiam capero venerari, quae leo sit esse jussa.  above all the titles of nobility. Which appeareth partly by the name of Heber, 
h Transeuntem vel transuenitentem significat, quasi ab eorum societate transissès.  that he separated himself from their assembly, which stubbornly 
i Gen. ●1. 4. For it signifieth one coming from beyond, departing or passing.  rebelled against the Lord: and partly by the benefit, which he received of his constancy, which was that when every family of the earth had changed 
k Gen. 11.7.9.  his dialect of speech, only Heber continued with that he had attained from his infancy. It seemeth also that Heber is here remembered, rather than Arphaxad, both because being young, and more apt 
l Psalm. 119.9. Eccles. 11.9. Ambros. libr. de viduis. Vicina est lapsibus adolescentia, quia vaeriarum astus cupiditatum furorem calentis inflammas aetatis.  to be seduced, by preserving his soul from sin he obtained a greater commendation; as also for that the Lord having chosen his Church, out 
m Deut. 7.7.  of a little family, would hereby describe the limits and visible bounds thereof. The father of all the sons of Heber. The father therefore of all joctans multitude? yea doubtless: but much rather in the meaning of 
n August. de ciu. lib. 16. cap. 3. Et praelatus est Heber etiam filijs cum sit quintus nepos: quid nisi verum est quod traditur, ex illo Hebraeos esse cognominatos, in quo Dei civitas & in sanctis peregrinata est, & in omnibus sacramento adumbrata.  the Scripture, of the Hebrew Abraham, of Moses and the Prophets, of David the king, and of the Messias jesus Christ. This is the style of honour which the Lord thought meet to bestow on Sem, thereby to distinguish him from his brethren. secondly, it followeth: the brother of japheth the great. Why is he not called the brother of Cham and japheth; especially sith I'm in the repetition of their names is always next him placed, as here he is also in the recount of genealogies? Surely, be use the Lord would not vouchsafe 
o Caluin. in Gen. 10. Non vocatur hoc loco Sem, frater Cam, quia resectus ex fratrum ordine, & iure suo abdicatus fuerat.  that honour unto Cham, although he were as near by conjunction in the flesh, to call him the brother of the fathers 
p For as Abraham is called the father of the faithful, albeit some are Gentiles; so Sem is called the father of all the sons of Heber, because in them was the visible Church remaining until the Messiah; namely for his praise and commendation. Rom. 11.13.  of the Church, who by his sin had made himself 
q August. de civit. lib. 16 cap. 2. Cham verò tanquam se ab utrisque discernens, & inter utrunque remanens, nec in primitijs Israelitarum, nec in plenitudine Gentium; quid significat nisi haereticorum genus callidum, non spiritu sapientiae, sed spiritu versipellis astutiae, quo solent haeresi eorum feruere praecordia, & pacem perturbare sanctorum.  an enemy: but only japheth, who was with Sem a partner 
r Gen. 9.23.  in his piety, was also meet to be partaker of his praises. Herein is also handled as difficult a question; whether japheth or Sem were the elder brother: thus stand the words in the Hebrew text: Achilles japheth Hagadol: the brother of japheth the 
s For so it is word for word, and very fitly to be translated, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha, is a prepositive particle with the Hebrews, and answereth to (the) in English, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gadal, to be great, also to magnify, from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gadol, great.  great. For first because this greatness is given to brotherhood, it is 
t Sic enim August. de civit. Dei, lib. 16. cap. 3. Caluin. in Gen. 10. Lyra. & consensus interpretum.  wholly understood of the age of one of them, that he was the greater or elder borne; but whether to japheth or to Sem to be referred, it cannot fully be by the 
u For the Hebrues having neither cases of variation, or degrees of comparison; it cannot so plainly be perceived as if it had been varied of the Greeks or Latins, but by comparing the order of the words before and after: which is common to us also with the Hebrews for the most part, in our English tongue.  letter of the text determined. There are of the 
x Aben. Ezra. in comment. in Gen. Other make Chan the middle son, and Sem the youngest, as Rab. Solomon, but neither of both opinions containeth sufficient probability.  Hebrew writers which affirm, that Cham was the eldest son of Noah, but where the Scripture calleth 
y Gen. 9.24.  Cham his 
z Hachatan, parvus filius. Desunt ijs comparationes.  little son, it cutteth off that judgement from the truth. But for the 
a David. Kimchi. August. de civit. Dei, lib. 16. cap. 3. Pagnin. in trans. etc.  most part, Sem is esteemed the eldest son, both because he is always first named among the brethren; and also for that (as 
b Rab. Salom. in Gen. 27.15.  the Hebrues would avow) the Priesthood was joined with the 
c Et inde sequeretur hunc esse Melchisedec, de quo Gen. 14. quod Hebraeis placet. Rasi, Lyra. etc.  privilege of birth, until that Aaron was called and confirmed by the Lord. Notwithstanding on the contrary, there want not many reasons, why we are to hold, that japheth by nature was the eldest of them. For first the placing of the words in the Hebrew text, do seem to 
d He saith not Sem Hagadol, Sem the great, or Sem the great brother of japheth: but Achilles japheth Hagadol, the brother of japheth the great.  show the meaning of the Scripture, that japheth not Sem was greater or elder borne. secondly, the 
e Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek translation doth read it so, 
f The Rabbins in Bereshith Rabath, and Rab. Salom. do doubt of it, Rab. David. Kimchi in 1 Paralip. persuadeth it. Lyra. in Gen. 10. Genebrard. in Chronolog. Mercer. in Gen. 10. Broughtons' consent of Scripture do confirm it.  and many learned writers do so expound it. thirdly, it is most evident by this: Noah being five hundred year old, as saith the Scripture, 
g Gen. 5.32.  begat Sem, Ham, and japheth, that is to say, 
h August. lib. de ciu. 15. Generavit id est generare coepit. quaest. in Gen. 25.  began to generate, and had none of them before. I'm was not then begotten, for 
i Gen. 9 ●4.  he is called his youngest son. Neither yet was Sem at that time borne, according 
k Gen. 18.10.  to the time of life, but two year after, as the Scripture witnesseth; being an hundredth years of age not till the six hundredth and second 
l Gen. 11.10.  year of Noah, which was two year after the flood of waters. Whereof it remaineth that japheth being borne in the 500 year, was by birth the eldest son of Noah, and to Sem the elder brother. Now this which the Scripture speaketh, may not unfitly be understood, of japheth, not only in respect of age, that he was eldest, but also in respect of worldly greatness, in which sense Esau is so often 
m Gen. 27.1.15.  called Hagadhol, the great or elder, to show the greatness of his condition in respect of jacob. As if the Lord had said: not inferior to japheth's greatness: and as japheth was enlarged in earthly things, so Sem was preferred in spiritual benefits. It may also not amiss be understood of Sem: not in respect of age, but 
n Franc. jun. anal. in Gen. 10. Primogenituran verò ad Schemū pertinuisse, haec verba denotans. Fratrens japhethi natu maximi: id est, ascitum in juris eiusdem communicationem, ade●que antepositum occasione illius beneficij quod in Noachum contulerat, cum author illius obtegendi primus fuisse dicitur.  of his privilege. For as he was 
o Gen. 9.22.  author of covering his father's nakedness, as the Scripture seemeth to signify; so he obtained the chiefest blessing, to be father of the sons of Heber, that is, the Church of God; in which respect, as if he had received a superior dignity, he might be called the greater brother. The which his privilege 
p And whereas his Genealogy is in the last place reckoned, it is for the continuance of the history with the which followeth of the house of Sem.  doth give him foremost place, throughout the Scripture, as to the worthiest. Their error is great, and their negligence more large, 
q Perer. in Gen. cap. 10. disp. 10. Noën (di●it) non coepisse generare 500 aetatis suae anno precise, sed quingentessimo secundo: vel Sem secundo anno post dilu●ium non fuisse centum annorum pracise: sed fuisse centum & duorum annorum. Sed hoc est contra omnem authoritatem, contra rationem, & scripturam impingere manif●●tam.  who to reconcile this Scripture, would import that Noah was not exactly 500 years old, when he received the gift of generation: or that Sem was not exactly an 100 year old, two years after the flood, when he begat Arphaxad. For the purpose of the Lord is 
r It is manifest by the computation which the Scripture useth in many places, as Gen. 8. Exod. 12.41. etc. and also by the judgement of Eusebius and Hieron. in Chronic. of Orosius, Eucherius, Augustine and other.  exactly to describe the time, whereon the whole certainty 
s Dan. 11.26. Gal. 4.4.  of time dependeth. It is farther reported of the sons of Sem, that they were also the original of nations, and were divided into languages 
t Vers. 31.  and countries. Elam was the father of those whom the 
u So the Persians are called in the Hebrew, Dan. 8.2. So in the Greek Act. 2.9. They are also otherwise called Paras, but this seemeth to be a more common name belonging also to the Medes, Parthians, Sogdians, Bactrians, & Atr●mites, as that all these sprang of Paras: of which nation also, some one was the founder of the Persians. Artop. in Gen. 10.  Scripture calleth Elmaites, which 
x joseph. Antiq. lib. 1. cap. 7. Hieron. libr. trad. in Gen.  are the Persians; Ashur, of 
y Vers. 24.25. & Gen. 11.13. etc.  Assyrians; Arphaxad of the 
z Gen. 11.10.  sons of Heber; and of the 
a Cashdim. id est, Chaldaei, fine per Apheresin ab Arphacashà quasi Arphachashdim. Hieron. Trad. in Gen. Arphaexad à quo Chaldai. joseph. Antiq. lib. 1. c. 7. Arphaxades eos qui nune Chaldaei sunt Arphaxadaeos nomin●uit: sive ut alij volun● à rad. Cashah, quod est operiri denominati.  Chaldees; Lud of the 
b Hieron. in Gen. trad. Lud. à quo Lydij, Populus scil. m●noris Asia, quorum rex Cr●sus à Cyro captus est. Herodot. in Clio.  Lydians; Aram of the 
c joseph. Antiq. lib. 1. cap. 7. Hieron. Trad. in Gen. Arameos Aram genuit: Aram was the father of the Aramites, whom the Greeks' call Syrians, whose head City was Damascus. But remember that the Aramites were distinguished into divers nations: as Padan Aram, or Aram Naharaim, Aram Sobah, Aram M●achah, and Aram of Damascus.  Syrians, whose chiefest city was Damascus. Whose posterity (save Aram & Arphaxad, although not farther amplified) grew doubtless as the 
d Nam Arami citati filii nationum Patriarchae dicuntur. Hui. Armenia incolentium, Hus Damasci, Gother Caria, Mes, Meoniae, joseph. Antiq. lib. 1. cap. 7. Hierom. Trad. Hebr. in Gen.  rest in multitudes and nations. For if joctan had fourteen nations derived from his loins, we have cause to think (through the blessing 
e Gen. 9.2. Di●dor. Sicul. lib. 2. by the authority of Csesiar reporteth that Ninus which lived a little after these times, had an army of men, of seventeen hundredth thousand footmen, and two hundredth thousand horsemen, which if it were certain true, no doubt the world was wonderfully, and speedily increased. For Ninus was in the time of Abraham, as Augustine proveth, the civit. Dei. lib. 16. cap. 8.  of the Lord) the other patriarchs were not unfruitful. But concerning these latter nations (saith 
f Hieron. lib. trad. Hebr. Harum genetium posteriora nomina invenire non ●otui, sed usque in praesens, quia procul à nobis sunt, vel ita vocantur, ut primum, vel quae immutata sunt ignorantur.  Hierome) because they are distant so far from us, as inhabiting 
g Vers. 29.  the East parts of the world, and their former names being also changed, they remain to us 
h Ne● alius ab Hieronymo haectenus explicuit.  as yet unknown. Obser. 1. The providence of God is the only 
i Deut. 32.8. Act. 17.26.  author and director of the habitation, and bounds of nations. secondly, true nobility 
k 2. Sam. 7.21. Isai. 56.3.4. Demost. Philip. 2. Vir bonus mihi nobilis cidetur; qui verò non justus est, licet à patre meliore, quam jupiter sit genus ducat, ignobilis à me habebitur.  consisteth not in greatness of inheritance, but in true religion and the fear of God. thirdly, our kindred is often a scourge 
l Isai 9 20.21. & 19.2 Mica 7.5.  unto us for our sins, and 
m 1. Sam. 22.3.4. Prou. 16 7. job. 5.23.  strangers in our repentance do give us comfort: Ashur is here the next of kin, who first 
n 2. King. 17.6.  brought Arphaxads sons in bondage. Arphaxads family 
o 2. King. 25. jerem. 39.5.  did captivate the sons of Heber. Elam was 
p Isai. 21.2. & 45.1. Dan. 5.30.31. et 6.28 which containeth a prophetical narration of Cyrus the Persian, subduing the Median and Chaldean Empire, as it is declared to have been fulfilled, 2. Chron. 36.23. Herodot. in Ch●. justin. libr. 1.  their deliverance after seventy years. Aram a continual 
q From Chushan Rishathaim. judg. 3 8. the first enemy of the Israelites, after their entrance into Canaan, until Antiochus Epiphanes, the year before Christ 165. joseph. Antiq. lib. 12. cap. 7. & de bello judaic. lib. 1. cap. 3.  vexer of Heber's house, and of all other, most 
r 2. King. ●. 12. & 1●. 7. joseph. Antiq. lib. 12. cap. 7.  bitterly oppressing them, until they were rescued by the 
s Macab. libr. 1. cap. 8. joseph. Antiq. libr. 12. cap. 17. Ne cui Romanae ditionis cum Iuden bellum gerere liceat utque si quis judaeos invadat, Romani succurrant pro viribus, etc.  family of japheth, being ready to 
t Namely about sixteen years before the birth of Christ.  enter into the tents of Sem. Who although they 
u For before Christ's time, they were enemies in religion, albeit they were friends by league, as appeareth by Cicero pro Flacco. Cum aurum judaeorum nomine quotannis ex Italia, & ex omnibus vestris provincijs Heirosolymam exportar● soleret; Flaccus sanxit edicto, ne ex As●a exportari liceret etc. huic autem barbara superstitioni (sacram Dei religionem intelligit) resistere, severitatis; multitudinem Iudaeroum flagrantem nonnunquam in concionibus, pro repub. contemnere, gravitatis summa fuit. Et quod Cn. Pompeius captis Hierosolymis victor ex illo fano nihil attigit: huius rei non religio judaeorum, sed pudor imperatori impedimento fuit.  hated their religion, yet maintained their 
x Until Caligula and Nero.  estate, until the God of Sem 
y For the doctrine of the Gospel most speedily was spread throughout the world, like lightning, as our Saviour Christ foretold, Matth. 24.23. Luc. 23.24. and the event approved. Esub. Histor. Eccles. lib. 2. cap. 3.  was known unto the world; from whom when the sons of Sem 
z joh. 1.11. Luc. 19.14.  withdrew their tents, no marvel if they were destroyed by their former friends, forasmuch as they would needs departed from his protection. 
a By the Romans under Vespasian. joseph. de bell. judaic. lib. 2. & 3.     

CHAP. XI.  

Question 1. verse. 1. Wherefore is it said: the whole earth was of one language and one speech: and how it agreeth with the truth of that which went before, that the nations were divided according to their tongues and languages?  
AS there is not a place of Scripture more 
a 
julian. libr. in Christianos, apud Cyril. lib. 4. Vos autem recipientes hanc historiam, quare per Deos ero, reprobatis Homeri fabulam, etc.  
Philo. judaeus. libr. de confus. linguar. Homines impij historiam hanc Mosis de aedificatione turris cavillantur, nosque derident. Ecce sacri (inquiunt) quos vocatis libri fabulas continent, quales vos alijs referentibus irridere soletis. Hac enim historia de aedific●●●●ne turris usque ad coelum, persimilis est fabulae Gigantum.   grossly or disdainfully abused by atheists & contemners of the truth: so is there not a more noble testimony in Scripture, to confounded their absurdities and blasphemies. They cavil first at the words of the history: in the second place, the matter & doctrine seemeth to them incredible. For if the multitude of nations were derived of the offspring of one man's children, how could it be (say they) that 
b julian. apud Cyril. lib. 4. Nam illud opinor eacendum apud rudes homines, quod licet una vote & lingua omnes per universum orbem homines utantur, etc.  so many languages, and divers dialects should be spoken in the world. And by such like reasons, are they rather moved, to maintain the doctrine of the heathen Aristotle 
c Aristot. de coelo, lib. 1 cap. 10.12. & libr. 2. cap. 1. Mundum nec esse factum, nec eorrumpi posse. Item Methodor. Chius, & Zenophanes. Cyril. lib. 2. in julian. Sic igitur ratiocinantur: mundus e●t aeternus, ergo hominum genus aeternum: nih●l enim natura fecit frustra, & mundus revera propter homines. Quod si ab aeterno homines fuerint, fabulae de creatione, de confusione linguarum, etc. jul. ib. li. 2. & 4.  concerning the world's eternity, them to acknowledge with the word of God, that the world 
d Gen. 1. etc.  was created, and in such sort governed (as hath been declared) by the almighty. Against which kind of adversaries, the holy Scripture setteth down a most strong defence: The whole earth was of one language and one speech: that is, as all nations were sometime united in one, so had they but one common speech. That they have attained more languages, and one understandeth not another's speech, let all the heathen and Philosophers declare, if they can give in nature, a reason thereof. For seeing man (as 
e Aristot. Polit. libr. 1. cap. 2. Homo natura est animal politicum.  they teach) is a creature apt by nature unto society, how should it come to pass in nature, that the chiefest help & allurement of society, which is 
f Aristot. Polit. lib. 1. cap. 2. Paret sociale animal esse hominem, magis quam omnes apes, & quam omne gregarium animal; quìa sermonem homo habet solus, quo utilitatem & damnum, justum & iniustum ostendere potest. Cicer. Offic. libr. 1. Est autem vinculum societatis ratio & oratio, quae docendo, discendo, commanicando, disceptando, iudicando, concilias inter se homines, contungitque naturali quadam societate.  the voice and speech of men should be the only cause of separation of societies, between 
g  vers. 7.8. Et omnium experientia compertum est, in illis enim linguis quas non intelligimus quae sunt innumerabiles surdi profecto sumus. Cic. Tusc. Quaest 3.  men and men? Again, seeing the speech is nothing else, but the 
h Basil. epist. 41. ad Maxim. Imagines animarum revera sunt sermons. Et oratio dicitur quasi oris ratio. Isodor. lib. 1. Originum cap. 5.  image & character of the mind; what cause in nature can be given, why this man should so express his thoughts and purposes by his words, as that I should not, although I think and will the same, understand his meaning and intent? But as I understand not the voice of the 
i Which notwithstanding are said to have in their kind a proper dialect. Clem. alexander. Strom. 1. Lactant. lib. 6. cap. 4.  dumb and brutish beasts; so I should be a Barbarian unto him, and he to me, and as far in voice different, as the beasts are different in understanding; albeit we both which speak without understanding of each others voice, are endued with like soul, like wisdom, and gift of reason▪ This only cometh to pass through the diversity of languages of speech, which now are in the world. But whence came these diversities of languages into the world, by 
k For seeing it is utterly against nature, we must need● acknowledge another author.  whom, 
l Whether from eternity, which is against the principles of Philosophy; or whether it were done in time.  when, to 
m Aristot. natura enim semper tendit ad optimum finem.  what end and purpose; for nature 
n Natura enim frustra fecit nihil. Idem Polit. 1. cap. 5.  worketh nothing in vain or waste? Seeing beasts retain their voices without alteration, notwithstanding the variety of sounds among them; how much more men endued with reason, should preserve their speech, if God had not sent among them, as a punishment of sin, confusion and alteration of speech and languages? To this the Scripture answereth (when the wit of man, or reach of reason can yield no cause but silence) that the speech and voice of men 
o Author. de mirah. sacr. script. inter oper. August. libr. 2. cap 9 Cum illud usque tempus esset unius linguae cunctus populus, universorum qui ad tale opus venerunt, linguas in diversa verba divisit. Contra errorem Philastrij qui plures linguas fuisse à mundo condito opinatus est, Haeres. 106.  was sometime one, as the soul and reason of men is one in kind: & that it continued not so as in nature is required, it was by the miraculous 
p Caluin. in Gen. 11. Et sane prodigij loco est lingna●um diversitas.  work of God. The whole earth, that is, all creatures 
q Chrysostom. Hom. 30. Non de terra loquent sed de hominum genere, ut nos doceat unum linguam omnium hominum fuisse natura. August. libr. Locus. in Gen cap. 11. Notandam omnem terram appellatam omnes homines qui tunc erant, quamuis nondum in omni terra.  of the earth endued with speech, which is 
r Aristot. Polit 1. cap. 2. Sermonem vero homo habet solus omnium animantium.  only man; or all men through out the earth, were of one language and one speech. Of one lip, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shapa erath hudebarim acadim: ad verbum unius labij, & unorum verborum.  saith the Hebrew, and one word: that is, 
t Aben Ezra in Comment. in Gen.  say the Hebrew interpreters thereof; to one common matter spoken of, there was but one common name in speech; to one notion of the mind, one simple means of expressing the same by voice, which both the eloquent 
u The Heathen have felt as it were the sent hereof: which doubtless is the menning of their corrupted fables, whereas they have taught that men at the first being mute and dumb, were vexed and destroyed of fowls & beasts: but Prometheus (that is provident or watchful wisdom) being careful of men's welfare, obtained speech of God. afterward Mercury taught them eloquence. Aristid. lib. 2 contr. Plaeton. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Compare this with the Scripture, and consider how shamefully they erred: and praise the Lord for the light of his sacred word.  and ignorant did utter and understand alike. But although perhaps not so strictly to be taken, yet this is the manifest meaning of the Scripture; that as yet there was but one speech or language used, or spoken, or known unto the world. But this (one will say) is contrary to that which was taught before, that the 
x Gen. 10.5.20.25.31.  posterity of Noah was divided by their tongues and languages. There is no 
y CONCILIATIO. 15.  contrariety nor diversity herein: but the Lord most graciously by this latter history, would 
z August. quast. in Gen. 20. Quomodo hoc potest intelligi quando superius dictum est quòd filii Noae, vel filiorum eius, distributi essent per terras secundum tribus & linguas, nisi quia per recapitulationem, postea commemorat quod prius erat. Idem de doctr. Christian. lib. 3. cap. 36. Lasenter narratione redeunte, ut diceretur quo modo factum fit ut ex una omnium lingua, fuerint divisi per multa●.  interpret unto us and expound the former. All nations were derived from the root 
a Gen. 7.25. & 8.16.18.  of Noah: How became they to speak such divers languages? Noah had not himself the use of them, Sem, Ham, and Inpheth enjoyed one voice or speech, 
b Philastrius, lib. de Haeres. cap. 10. writeth, that before the confusion, all languages were known to all men: habentes enim angelicam gratiam, id est multarum linguarum scientiam, non agnosc●bant datorem tanta sapientiae, etc. i. Having (saith he) obtained angelic grace, that is, the knowledge of many tongues, they did not acknowledge the giver of so great wisdom. But this is an error, for the Scripture saith they were all of one language and one speech.  which they had received from one common parent, as their mother's milk. Neither if they had received the gift of many tongues, could they easily have imparted them, as an inheritance unto their children, in such sort that none should understand another's speech. Wherefore that the nations were divided, as we know they are divided, 
c Vers. 7.  and their speech confounded, which by 
d It may here happily, not altogether causeless be demanded, what language it was that men spoke, before this confusion of tongues? The Egyptians affirmed the Phrygian tongue was the first & natural, for Psammeticus their king causing two children to be kept, without hearing of any sound of voice, to prove whether they would speak of themselves, and what they would say; the children were first heard to pronounce beccoes, which in the Phrygian tongue is bread: Heredot. in Euterpe. Theodoret quaest. in Gen. 59 would prove that the Syrian tongue was the first, by the signification of Adam's name, for Adam (saith he) in the Syrian tongue signifieth red earth. Philo the jew, lib. de conf●●. linguar. affirmeth the Chaldee tongue was first. But greater reason there is, which confirmeth that the Hebrew was the original and mother of all. First, both the Syriac and Chaldee tongues, of many learned men are thought to be but as divers dialects within themselves and one language (which notwithstanding Imm. Tremel. in prafat. in Gram. Chaldaie. & Syriac. doth utterly deny, as indeed they are to be taken as divers tongues) both of them agreeing for the most part in signification with the Hebrew, as Adam in the Hebrew signifieth the same. Secondly, the Syriac and Chaldee are, as it were but dialects of the Hebrew (differing not much more than Northern and Western speech from plain English) and differ more within themselves, then from the Hebrew. Thirdly, the Nations the nearer they have bordered upon the Hebrues, the more they have agreed in their speech, as the Syrians and Chaldeans, next the Arabians, and after them the Egyptians and Persians, etc. and the languages which are farthest disagreeing, are (for the most part) farthest scattered. Fourthly, all the names which are spoken of in Scripture before the confusion of tongues, are in the Hebrew significant, which in no other language, generally they are. If any man would say that Moses translated them into Hebrew: I would ask how he knew it: or what maketh him to suspect that of Moses, which neither Moses, nor any prophet or good history writer ever used to do, and which the Scripture in the practice thereof abhorreth. Fiftly, authority of ancient writers doth confirm it. Origen. in Num. Hom. 11. Hieron. Comment. in Sophon. cap. 3. Chrysost. Hom. in Gen. 30. postremo Heber. etc. Aug. de civit. Dei, lib. 16. cap. 3. & 11. Eucher. in Gen. lib. 2. cap. 2. In sola (inquit) domo Heber, quae aniea suit, lingua commansit. joseph. Antiq. lib. 1. cap. 5. etc. and new writers for the best and chiefest part.  nature and nativity was one; the cause (saith the holy Ghost) was this: the presumptuous sins 
e Vers. 4. So that first, men were Antithei: i fighters against God: next, Polythei, worshippers of many gods, or of Idols with jehova: afterward Pseudothei, worshippers of Idols without jehova: lastly, they are like to be Athei, worshippers of no God, neither Idol● nor jehova. Sibylla witnesseth of this accident: Cum universi homines, etc. What time all the world spoke one language, men built a tower so high, as if they would have climbed to heaven, but the gods sent down storms and overthrew their building, and gave every man a proper speech. joseph. Antiq. lib. ●. cap. 5. Here heathenish Atheists that will not receive the Scriptures, may by Heathenish testimony be convinced.  of men provoked the most gracious Lord to divide their languages. Through this occasion, they which not long before 
f An hundred years and one, vers. 11.14.  were by the mercy of the Lord delivered in a wonderful manner, from extremity of death: and now were multiplied in the place of their deliverance, the hills 
g Vers. 2. & Gen. 8.4 Joseph. Antiq. libr. 1. cap. 6. Primi relictis montibus planitiem habitare caperunt. Epiphan. Haeres. 1.  of Ararat; departed from their place of habitation, and found a plain in the land of Shinar 
h Shina● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seemeth to be so called of the event: of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shen: that is, a tooth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnar, to strike or shake out, as it were the striking out of their teeth, because their speech which is uttered by their teeth and lips, was as it were stricken out in the confusion. The same also, of the confusion was called Babel: which country is said to be so fruitful, that it bringeth forth two hundredth fold, and where it excelleth itself, three hundredth fold, ubi autem bonitate scipsam vincit ad tricena reddit: the same in power and increase, is as much as the third part of Asia beside. I cease (saith Herodotus) to speak further of the fruitfulness thereof, knowing well that they which never saw the country, will think the report thereof incredible. Herodot. in Clio. Pliny also libr. 18. cap. 17. speaketh as largely of the fruitfulness thereof.  most fertitle and meet to maintain so great a multitude. Then they said one unto another, go to, let us build a City & a Tower, whose top may reach to heaven. Hereby is discovered the exceeding great corruption that resteth in human nature, which either of the one side remaineth 
i Chrysostom. Hom. in Gen. 3. Vide quo modo humanum genus non potest subsistere intra suos limits, sed amplius concupiscens, maiora supra se appetit: atquo hoc est quod humanum genus potissimum perdidit, quia non vult natura sua mensuram agnoscere, sed semper maiora desiderat, & qua supra suam sunt dignitatem votis concipit.  discontented with the blessing which the Lord vouchsafeth, for the furnishing of our necessity: or on the other side, abuseth 
k Gregor. in Prologue. Psal. 50. Admonemur in hoc psalm prospera metuere & contra omnem saculi faelicitatem acrius vigilare: sicut enim per fletus ad gaudia ducimur, ita per gaudium ad fletum pervenitur. Quit sanctior David, etc.  the fullness of prosperity, unless it be preserved and guided 
l Prou. 1.32. & 30. August. de verb. Dom. Serm. Magnae virtutis est cum felicitate luctari, ne illiciat, ne corrumpat, ne ipsa subvertat foelicitas. Mag●e inquam virtutis cum foelicitat eductari; magnae soelicitatis est à felicitate non vinci.  by the Lord. For what compelled them to leave their 
m Epiphan. Haeres. 1. Cum autem se extenderent & ultra procederent à monte Lubar ac sinibus Armeniae, hoc est à regione Ararat, consederunt in terra Sinar.  habitation in the East, but an inordinate desire of plenty, and greater pleasure? And when they were in possession of the plain of Shinar, and enjoyed the plenty & abundance of the same; what moved them to build a City, and a Tower, whose top might reach to heaven, save that which plenty bringeth forth, and the pleasures of this life in the heart of man, which is not grounded 
n Nehen. 5.15.19.  in the fear of God; that is to say 
o Deut. 32.15. Gregor. Moral. in job. lib. 11. Sicut boni per contumelias meliores existunt; ita semper reprobi de benefitijs peiores fiunt.  unthankfulness, and 
p Deut. 8.14. Bernard. libr. de diligendo Deo. Superbia est & delictum maximum, uti datis tanquam innatis, & in acceptis beneficijs gloriam vsurpar● beneficij.  pride, & 
q Pro. 30.2. Isai. 1.2.  rebellion against the Lord? It cannot be perceived by the Scripture, but as they all enjoyed a common benefit of ease and plenty; so the sin was common among them all, of this common counsel to build a City. So that albeit one perhaps first opened this enterprise, either 
r joseph. Antiq. lib. 1. cap. 5. Hanc superbiam deique contemptum excitavit in ijs Nabrodes nepos Cham. August. de civit. Dei, libr. 16. cap. 4. unde colligitur, Gigantem illum Nimrod fuisse illius conditorem. Caluin. in Gen. 11.2. Caeterùm ut demus Nimrod praecipuum fuisse ducem extruende tanta molis, quo formidabile sua tyrannidis monumentum stat●eret, etc.  Nimrod or some other 
s Musc. in Gen. 11. Vérisimile est hanc cogitationem à pa●cis Camitis sumpsisso exordium, verum tandem abijsse in studium Catholicum.  wretched tyrant, yet was not the devise sooner broached then allowed; which plainly showeth that although the invention was not, yet the 
t Their ready agreement argueth their common corruption.  sin and corruption was common to them all. They found to these endeavours a mighty adversary of distress (as 
u Isai. 19.3.12.13.  is common to them that follow their own devices) for stone they could not find, nor 
x For this cause, as well the tower itself, as the walls and houses of the City are of brick wrought wish slime. Quint. Curt. libr. de gest. Alexand. 5.  mortar sufficient for the matter of their building. Yet, such is the courage that men take in evil, that they will not yield until the uttermost 
y Caesar. de be●t. civil. libr. 3. Hominibus nimia pertinacia atque arrogantia accidere solet, uti eò recurrant, & id cupidissimè appetant, quod paulo●●te con●●m●ferint.  necessity. And so ripe is their invention to set forth evil attempts, as that they find out among the creatures, new means to furnish their 
z Plin. libr. 33. cap. 10. Postetis, laxitat mundi terumque amplitudo, damno fuit Idque exemplo Romanorum omniumque fere gentium comprobatur, Po●●dor Virgil. de invent. rer. libr. ●●●p. 5.  unlawful enterprises. For now they invent the making of brick, and the use of slime, wherewithal they had hitherto been unacquainted. And where it is first said, let 〈◊〉 make b●●●●e, and presently thereon let us build a Cities, it showeth they were inclined to build a City, before they found 
a Quent. Curt. de gest. Alexand. libr. 5. saith, that Babylon is so far destitute of stone or stony earth, that to make a bridge over Euphrates, they could scarce find ground firm enough to lay the foundation. Plin. libr. 35. cap. 15. also, that this slime is instead of mortar unto the wols of Babylon. Item Curt.  matter wherewith to build it. And that first making of brick is spoken of, declareth how men's sins by continuance do 
b Hieron. in Isai. 14. Primùm in cogitationibus nostris semen colubri radicatur. Secundò, de semine pessimo nascitur regulus, qui rex serpentum est.  grow; and inventions which of themselves are not unlawful, when they are devised for wicked purposes, they 
c Quemadmodum Perillus in tauro fabrefacto perijt, Plin. libr. 34. cap. 8.  breed the bane of the inventors of them. The invention of arts 
d Gen. 4.2. Exod. 31.2.3. Cicer. Tuscul. Inuentio quid est? Prosecto id quo nec in deo quicquam maius intelligi potest.  a commendable exercise. To build a City 
e 2. Sam. 5.9. 2. Chron. 8.2.  an honourable achievance. But to build a City and tower, whose top may reach to heaven; to build a City to get a name thereby: here was the sin; this 
f August. libr. 2. de morib. Manichaeor. cap. 13. Finis enim quo reseruntur ea quae facimus quicquid facinus, si non sol●●● inculpabilis, sed etiam laud●bilis sueris; tum demum etiam facta nostra laud aliqua digna sunt: fin ille iure meritoque culpatur, id quoque officium in quo versantur, nemo improbandum, vituperandumque dubitaveris.  end brought dishonour to all the work. But did they mind indeed to build a tower and castle up to heaven? Who so devoid of judgement as to esteem it possible, for all nations of the earth (if all the land of Shinar had been excocted into bricks, or all the earth were stone & mortar) to finish such a building? Where then is the offence, that 
g Philo. judae. lib. de confus. linguar. julian. apud Cyril. lib. 4. Civitatem aedificare non possunt ad c●●lum pertingentem, etiamsi in laeteres totam terram coquant: infinitis enim opus esse● lateribus aequale.  Atheists stumble at in this narration? In the report of history, or in their own blindness and perverseness, that will not understand? For the Scripture reporteth what they spoke, by the testimony of him, that knew their thoughts. Neither is it strange in use, either in the 
h Deut. 1.28. Psal. 107.26.  Scripture, or in common 
i O●ud. Tri●. libr. 1. Eleg 2. Me miserum quan●i ●●ntes voluuntur aquarum, iam iam tacturos sydera clara putes. Quanta diducto subsidunt in aequore valles, iam iam tacturas tartara nigra putes.  speech of men, in such sort to amplify the declaration or report of any thing, which seemeth to exceed our common judgement. Again, where such adversaries do deride this history, 
k julian. Apud. Cyril. libr. 4. Cum veram censo●tis, & de Deo opinemini quod tertitus sit humanae vocis unitate, quare per Deos H●●eri fabulam non recipitis, etc.  as though a Tower built to heaven, could any whit annoy or offend the Lord, and not rather, the presumptuous & 
l August. libr. 16. c. 4. de civitat. Dei, quid denique noceret Deo, quantacunque vel spiritualis vel corporalis elatio? Tutam veramque in coelum viam molitur humilitas, sursum levans cor ad Dominum non contra Dominum.  wicked minds of men on earth: they vainly triumph without show of victory. For the Scripture ascribeth not their scattering and confusion, to their building; but to their wicked intent in building: their purpose 
m Chrysostom. Hom. in Gen. 30.  faciamus (inquit) nobis nomen. Vidicti radicem mali? ut inquit, perpetuam memoriam consequamur.  was it, their building set a part, wherewith the Lord was so greatly angry. They would get a name thereby, lest they should be scattered upon the whole earth. Here first appeareth unthankfulness, and pride. The Lord had imparted unto them 
n Act. 14.17.  the abundance of his benefits, for 
o Prou. 16.4.  his own name sake, not theirs; that he in 
p Deut. 10.12. Psal. 50.15.  them might be magnified: and 
q 1. Sam. 2.30.  they in honouring him, might receive 
r joh. 5.44.  the true honour that cometh thereof. But they convert this wholly to get themselves a name, and neglect to honour him at all, whose only honour they should have 
s Bernard. Serm. in Cant. 35. Gratianum cessat decursus, ubi recursus non fuerit: nec modò nihil agetur ingrato, sed quod accipit vertitur ei in perniciem. Fidelis autem in modico, censetur dignus munere ampliori.  sought. Such is the state of those whom the Lord hath raised up in wealth and dignity, unless they chiefly seek to honour him, with that which from him 
t Prou. 3 9  they have received, by being profitable unto his Church, & common wealth, wherein they live: or if they consume his benefits upon themselves, their pleasures, honours, children, without 
u Ezech. 18 18.  doing good among their people; they build to themselves 
x Isai. 22.16.  a City of confusion: such gorgeous buildings shall quickly come to nought. secondly, they fear to be sattered, and therefore build. Why fear they to be scattered, whom the Lord by so many bands had 
y Chrysost. in 1. Corin. Hom. 34. Principio etiam omnes in unum collegit locum, nec antea dispersit quam essent concordiae dono abusi: verùm undique no● coniun vlt. à natura, à cogitation, ab affinitate, à lingua, à loco.  joined? If they doubted the greatness of their multitude, would soon have been 
z Metuebant igitur aeternam ca●●n tatem, nec tamen necesse est ut alierum dilwium suspicabantur, sed quodlibet aliud malum. Pra●● autem Graeca & L●tina vulga●a, antequam: pro ne forte.  sufficient to inhabit all the earth: what hurt had they received in being distributed to convenient inheritance? But they feared doubtless 
a Prou. 28.1.  for the guiltiness of sin; and how fondly would they avoid the punishment? The means to escape adversity is to 
b Deut. 30.3 4. judg. 10.16.  abandon sin, and 
c 1. Sam. 12.20.21.22 Psalm. 130.4.8. August. tract. in Epist. john. 8. Haec spes est, nondum res; sed qui gaudet in spe tenebit & rem, qui autem spem non habet, ad rem non poterit pervenire.  hope for mercy. Albeit their wicked lives foretold a scattering, yet the Lords former mercies did promise safety to those that would repent. But such is the nature of the wicked, who prophesy to themselves, through wound of conscience, a time of misery: therefore they hoard up treasure 
d jerem. 49.4. Habac. 2.9.  against the evil day; they 
e Isai. 28.15.  make a covenant with hell and death, supposing by their own provision to avoid the scourge: and make no peace 
f job. 22.21.22. revel. 18.4.  with the Lord by true repentance, nor cease to be partakers of ungodliness: to whom the Lord pronounceth, 
g Isai. 28.18.  your covenant with death shall be disannulled, when the scourge passeth thorough, it shall take you away, for that which 
h Prou. 10.24.  the wicked feareth shall come upon him. thirdly, they build, lest they should be scattered, that is, they endeavour to arm themselves, to 
i By this appeareth whence that unsavoury fable of the Giants which made war with the Gods, took his original among the heathen: And how the wicked negligence of men, had blotted out the remembrance of this history in ingrateful oblivion, and covered it with lies. God therefore be eternally praised for this true light of holy Scriptures. vide Euseb. de praepar. lib. 7. cap. 3.  resist the justice of the Lord; as though they were able to war with him. This open rebellion did justly cause their fall: they build a City for fear of being scattered, and the building 
k August. de civitat. Dei. lib. 16. cap. 4. Merito enim malus punitur affectus, etiamsi non successit effectus.  of the City, is the cause of scattering. Thus doth the Lord scatter the 
l job. 12.14. etc. 24.  devices of the wicked; for there is neither counsel nor strength 
m Prou. 21.31.  against the Lord.   

Question 2. verse 4. How is it to be understood, which is said: The Lord came down to see the City, and again: Come on let us go down, & there confound their languages?  
FOrasmuch as the whole people of the earth (save 
a Many writers affirm, that Heber was not with them in the building of Babylon, which is to be esteemed of Noah, Sem, japheth, & all the godly. The Rabbins avouch in Bereshith Rabath, that Abraham was there, and when he would not consent to help them, but reproving his father Tharah for his Idolatry, he was taken by Nimrod and thrown into the fiery limekill, but was delivered by a miracle of God. They say also that only twelve persons joined not with the rest in building: but on what ground they say it, I cannot find.  happily one little family) had conspired together to rebel against the Lord: it seemeth good in the sight of God, in their confusion, to triumph of them victoriously. And for this cause, is this holy history arrayed and garnished with many figures of heavenly 
b Hieron. epist. ad Rusticum. Cuius eloquentiae torcularia, non verborum pampinis, sed sensuum quasi unarum expressionibus redundat.  rhetoric. In the first four verses, the cause was expressed why that one common language of the world, was divided into many. In these five which follow, is showed the effect, and manner how the Lord performed it. But the Lord came down to see the City, etc. It seemeth strange to some, that the Lord here is affirmed to go down to see the City. For the Scripture teacheth, that the Lord 
c Psal. 139.7.8.  is every where, and that 
d jerem. 23.24.  he filleth heaven and earth: which notwithstanding is 
e CONCILIATIO. 16.  quickly reconciled, if we mark the cause wherefore, and the manner how, the Lord is said to have descended. The cause wherefore the Scripture useth this phrase of speech is this: The holy spirit by Moses, contenteth not himself, in delivering unto the Church the bare record of action, in this history; but for the farther instruction of the faithful 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae continet in se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 6.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 7.8. Hypotyposis dicitur propofita quaedam forma rerum, ita expressa verbis, ut cerni potius videatur, quam audiri, Quintil. institut. orator. lib. 9 cap. 2  depictureth before our eyes, the manner how it was done and finished. And because our weakness is such, as there are not words sufficient 
g Marius' Victor. adverse. Arrium. libr. 2. Etenim in divinis & in Deo sic accipimus substantiam ut in hilicis corpora, & in corporalibus animum. Haec enim est ibi substantia esse supra substantiam. Deum esse omnes fatentur, cum fit potentia substantiae, & ideo supra substantiam, atque ex hoc, substantia: etenim potentiae inest esse quod potest esse. Non dubitandum est igitur dicere substantiam Dei (vel quicquid de Deo scriptura dicit) quia cum nos circa prima & summa propriè verba deficiunt, non incongruè demum apud nos quod convenire possit intelligentiae aptamus.  to give us full understanding of the unsearchable greatness of the Lord, because man is neither able to 
h 2. Cor. 12.4.  utter nor conceive them: therefore he describeth this marvelous work of God, as we may understand; & that by 
i Like unto this is the speech of Christ, joh. 8 42. as Athanasius teacheth Orat. contra Arrian. Deu● de Deo: The father hath since me, etc. wherein he calleth his union with the manhood, by which the indivisible nature of God was by visible human nature made known to men, his sending: for God changeth not place, after our manner, which are contained in place, etc.  that light which thereby we may behold, we might be provoked to love his goodness, to admire his greatness, to believe his promises, which so far excel 
k Cyprian. lib. de Idolor. Vanit. Deus nec videri potest, visu clarior est: nec comprehendi, tactu purior est: nec astimari, quia sensu maior est: & ideo sic cum dignè actimamus, dum inastimabilem dicimus.  our understanding. For whereas it is said, the Lord descended, we know that the Lord did descend in deed (albeit in such manner as is proper to the Lord, not as the creatures do descend) but because he 
l Tertull. lib de Trinitat. Quid si idem Moses ubique introducit Deum patrem immensum, atque sine fine, qui non loco clauditur, sed qui omnem locum claudat, nec cum qui in loco sit, sed potius in quem omnis locus sit, omnia continentem & cuncta complexum, ut merito nec descendat nec ascendat, quoniam ipse omnia & continet & implet, & tamen introducit descendentem etc.  ever filleth heaven and earth, and the lowest places of the world; and we cannot conceive how he can be said 
m Cyprian. in prolog. Quicquid au●iri vel videri, vel sciri potest non convenit maiestati. Hebe● est in hac consideratione omnis acies sensuum, & caligat aspectus hanc invisibilem lucem, & inaccessibilem naturam, sed alis hinc & inde Seraphim statu & volatu circumeunt & abscondunt.  to descend, which filleth already the lowest places: therefore it is meet, that with humility we reverence the testimony 
n joh. 5.9. 2. Pet. 1.2.  that God doth witness of himself, although the understanding of the same cannot be comprised in man's capacity. But some man peradventure will ask this question; What profit of that doctrine can be made, which the mind of man cannot fully comprehend? It is answered, that 
o Iren. libr. 2. cap. 47. Quid mali est, si & corum quae inscripturis requiruntur, universis scripturis spiritualibus existentibus, quaedam quidem absoluamus secundum gratiam Dei, quaedam autem commendemus Deo, & non solum in hoc seculo, sed & in futuro: ut semper quidem Deus doceat, homo autem semper discat, quae sunt à deo.  God may always teach, and man might always learn: that man might know the measure 
p Gen. 18.27. job. 4.16.17. Gregor. Mor. 9 c. 10. Qui facit magna etc. divinae fortitudinis facta tunc verius explemus, cum haec nos explere non posse cognoscimus; tunc facundius loquiuntur, cum ab his obstupescendo reticemus.  of himself, and not presume to meet the Lord, who is infinite, and cannot be measured. Now the Scripture teaching that the Lord came down to see, doth signify; that this stop of man's rebellion, and this overthrow of building, & confusion of languages, was the only, proper, immediate & mighty power of God: for who is there, that can weaken the strength and power of the world united, but God alone? And because it was his immediate work, a work wherein he did evidently show (as Princes in their glory show themselves) his power & wisdom, which none is able to countervail: therefore saith the Scripture, the Lord came down, that is, he showed his wisdom, his power, and justice on them by their confusion. In like sense of speech doth 
q Mat●h. 6.9.  our Saviour command, although our heavenly Father fill the heaven and the earth, to call on him in prayer: Our father which art in heaven, 
r August. Epist. ad Dardan. ep. 57 Non dicimus pater noster qui es ubique, cum & hoc verum sit, sed qui es in coelis, ut templum eius potius commemoremus in oratione, quod & nos ipsi esse debemus.  because he doth more clearly and fully show his glory in the heavens; that we being his temples, as the 
s Isai. 66.1. 1. Cor. 6.19.  heavens are his throne; might be admonished, that as he is more glorious in the heavens, then can of earthly creatures be contained; so most of all, he showeth his glory on them that call on him, and is chiefly glorified in his children. Now the manner how the Lord descendeth: although it cannot sufficiently with words be uttered, nor understood with the intelligence of man (for in descending, 
t Athanas. orat. count Arrian. Deus de Deo. Non enim Deus locum mutat nostro more, qui locis continemur, neq, ad similitudinem nostrae paruitatis praesentia dei tota comprehensa latuit.  he neither forsaketh the place wherein he was, neither approacheth to a place wherein he was not, but containeth in himself all 
u Tertul. adverse. Prax. libr. Ante omnia Deus erat solus, ipse sibi & mundus & locus & omnia. Idem de Trin. Qui non loco clauditur, sed qui omnem locum claudit.  space, & place, and whatsoever 
x Coloss. 1.17.  his hand hath made) yet is it not unprofitable to be considered; for the Scripture hath declared it for our behoof. The attributes and properties of God are 
y August. de ciu. Dei, lib. 7. cap. 6. Neque aliud dei est esse, aliud vivere, quasi posset esse non vivens: nec aliud illi est vivere, aliud intelligere, quasi possit vivere non intelligens: nec aliud intelligere, aliud beatum esse, quasi posset intelligere & non bea●us esse: sed quod est illi vivere, intelligere, beatum esse, hoc est illi esse.  of the very substance of his nature, his power, his wisdom, his justice, goodness, providence: wherefore when by these he manifestly showeth his glory, to us inferior creatures, he is rightly said to descend unto us. Thus is he said to descend to see the City. For although his power 
z Nazianzen. orat. 21. Nemo quidem potentiae dei & oculis sese subducere queat: solus quip Deus ex omnibus rebus, nec fuga vitari, nec bello sustineri potest.  was never absent, nor his providence 
a August de civit. Dei, lib. 22. cap. 1. Fulgent. lib. de praedest. ad Mon. cap. 26. Deus itaque licèt author non sit malarum cogitationum, ordinator tamen est malarum voluntatum.  in directing that which men did wickedly commit, unto his own glory, and the profit of his Church: yet now he descended by his power, when he showed unto men the force thereof; and by his providence, when he declared himself displeased with their wicked enterprise. Neither is it disagreeing from the christian faith, if any think, that 
b justin. Mars. dial. came Triff. Non debetis vos putare, ipsum ingenitum D●●m vel ascendisse vel nescendisse quopiam, nam in effabilis etc. Tertul. lib. de Trinitat. Neque ergo pater descendit, ut re● indicat, neque Angelis ista praecepit, ut res probat; super est igitur ut ille descenderit, de quo Apostolus (Ephes. 4.10.) dei filius Dei verbum.  this is spoken, especially of the second person of the Trinity, who, as in the fullness of time, he took our perfect nature, 
c Galat. 4.4. Hebr. 2.15.  and was clothed with our flesh; so even before that time was come, as 
d Malach. 3.1. Hilar. ●e Trin. lib. 4. Qui angelus dei dictus est, idem Dominus & Deus est. Est enim secundum prophetam filius Dei magni consilij Angelus: ut personarum distinctio absoluta esset, Angelus Dei est nuncupatus.  the angel of the covenant, he immediately 
e Iren. libr. 3. c. 6. Descendit inquit etc. ipse est qui ascendit & descendit, propter salutem hominum per filium: naque qui est in patre, & habes in se patrem, his quibus est manifestatus, patre testimonium praebente filio, & filio annunciante patrem.  by himself performed the counsel of his father, appeared 
f Tertul. aeduers. Praex. Filius erat qui ab initio iudicavit turrim superbissimam illidens linguasque dispergens, orhem totum aquarum violentia puniens, pluens super Sodomam ignem & sulphurem, Deus de Deo. Ipse enim & ad humana collequia semper descendit. Chrysostom. Hom. in Gen. 58. Ne admireris dilect, quod tanta humiliationis illius magnitudo, sed cogita quod et patriarchae cum apud quercum sederet (Genes. 18.) in hominis ●●gura cum angelis hospes fuerit: praesignans nobis multo ante & ab initio, quòd humanam naturam esses suscepturus.  unto the patriarchs, and in this place descended to see the City. It is no less strange in respect of the end, that the Lord is said to descend to see. For sith that he 
g 1. King. 6.39.  seethe the hearts of all men, and 
h Psal. 139.2.  beholdeth their thoughts before they think them, it might seem in vain to descend to see the City, which he beheld, before they had laid a corner stone thereof. But the Lord doth herein by his own example, teach 
i Chrysost. Hom. in Gen. 30. Descendit inquit Dominus non ut humano more intelligeremus, sed ut per hoc erudiamur, nunquam temere fraires nostros condēn●ndos, neque auditis solo judicandum nisi pluribus argumentis prius certius reddamur.  Magistrates and Princes to examine seriously the crimes of offenders, before they punish; who although he knew before, their rebellion and trespass worthy punishment; yet he proceedeth not to execution, without full and perfect evidence of their iniquity. The crime was manifest; for they had begun to build the City, which the Lord therefore permitted to proceed, that 
h Chrysost. Hom. in Gen. 30. Per●nisit illos laboribus sese affligere, ut rerum experientiae praeceptoris loco illis esset.  it might be a witness unto their condemnation. Now saith the Lord, the people is one, and have all one language; that is, 
l judg. 20.8.  they are united in consent, and fully of agreement in this business; & they have the 
m Ezech. 3.5.6.  greatest means to maintain 
n Cicer. orat. 1. Qua vis alia potuit dispersos homines unum in locum congregart, aut à sera agrestique vita ad humanum cultum civilemque deducere, aut iam constitutis civitatibus leges, judicia, iura, describere.  their society, which is community of speech: and build they will, for they have begun to build; by which it is evident, they thus presume, that by no ordinary means they can be stopped from their enterprise. Here then great reason is found, why the Lord should give sentence against his adversaries, for all this even in human reason was convinced. But was there indeed no means to hinder them? were they become so mighty; or the Lord of hosts so weak, that he could not restrain them of their folly? Assuredly the flies, or frogs, or pismires of the earth 
o Exod. 8. ●. & 10.14 Isai. 7.18.  had been an army strong enough, if the Lord had sent them out to execute his wrath: how much more so many 
p Psal. 68 17. Heb. 12.22.  thousand thousand Angels, of whom one, in one might 
q Esai. 37.35.  slew all the army of Saneherib? yea such is the condition of all the creatures, if the Lord 
r Psal. 104.29.  hide his face, they presently are troubled; if he take away their breath they die and return unto their dust. But the Lord in this plea of judgement, 
s Chrysostom. Hom. in Gen. 30. Quonian conatus illorum impediturus erat, primum cum illis expostulat, & quasi ●stendis peccati illorum magnitudinem. Hic enim dei mos est, ut puniturus prius indicet quàm indgna sint peccata, & quasi expostulam etiam ipse satisfaciat nobis, & tunc demum corripere incipiat.  speaketh according to the intent and purpose of the offenders: and withal, in indignation derideth the folly 
t Calu. in Gen. 11. Videtur potius subesse ironia, quasi Deus sibi difficultatem proponeret reprimendae corum audaciae.  of their inventions. As if he had said: behold 
u Musc. in Gen. 11. Beni haadam habet Emphasin, sic vocat eos Dominus per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut de eorum originis humilitate admoneat.  what these sons of men have taken in hand: the 
x Isai. 45.9.  potsherds of the earth do strive with him that form them. They are all of one agreement, and are furnished with all things necessary for the work; they suppose, their conspiracy can not be broken, nor their devices hindered: an 
y Isai. 37.28.  invincible army are they and cannot be mastered. Now shall they see how easily their pride & height of mind shall have a fall. Come on let us go down, and there confound their languages. The Lord before is said to come down, to judge their cause; here again he doth descend to punish: in 
z Hieron. in Mica. 1. comment. descensio Dei est maiestatis eius ad inferiora decursus. August. de civitat. Dei. lib. 16. cap. 5. Non loco movetur deus qui semper ubique est totus: sed descendere dicitur, cum aliquid facit in terra, quod praeter usitatum naturae cursum mirabiliter factum, praesentiam quodammodo eius ostendat.  both which he showeth a notable token of his majesty, which is chiefly manifest in heaven. He neither by 
a As Psalm. 78.49.  Angel nor spirit vexeth them, neither 
b Gen. 7. & 19  by fire nor water destroyeth them, neither 
c Deut. 32.24.25.  useth the help of creatures, neither yet dissolveth any 
d Mark. 7.35.  power of their body or their minds: but as the purpose of these sons of men, was ridiculous and monstrous before the Lord: so the Lord again would punish them, by that which might make them 
e 1. Sam. 2.30.  a derision and a scorn for ever. For what could be a more jesting sport to all succeeding ages, then to hear of a multitude agreeing to build a City, of whom one could not interpret another's speech; so that the master knew not for what to call, & the servant understood not what to bring. And what more contumelious, then that the whole wisdom and power of the world, should by so 
f Deut. 32.21. 1. Cor. 1.25.  foolish a means be overthrown. We see therefore this Scripture (which Atheists 
g Athei & Ethniei apud Philon. de linguar. confus. Item julian. Cyril. lib. 4 Manich. apud August. qui ignorantiae Deum accusant.  do deride) is full of gravity and majesty of the wisdom of the Lord. If any would demand, to whom the Lord did communicate these words: Come on let us go down, etc. Albeit it may be understood without impeachment of the faith, 
h August. de civit. lib. 16. cap. 5. Quod intelligitur Angelis dictum: per Angelos descendebat qui in Angelis descendentibus erat.  to be spoken to the Angels, by whom & in whom he did descend; and therefore to be said, let us go down, not go you down, because 
i August. ibid. & bene non dicit, venite, & descendentes confundite, sed venite & confundamus, ostendem ita se operari per ministro: suos, ut sine etiam ipsi cooperatores Dei.  the Lord so worketh by his ministers, as that they are said to be 
k Mark. 16.20. 1. Tim. 4.16.  his fellow workers: Yet it is much rather to be esteemed the voice of the 
l August. de civit. lib. 16. cap. 6. Poterit & híc eadem intelligi Trinitas tanquam pater dixerit ad sitium & spiritum san●tum. Chrysostom. Hom. de trin. tom. 3. Dicendo venite, pares honore exhortando vocat, neque enim si Angelis imperasset, dicere debuit venite, sed imocrando ite. Vide autem obsecro quomodo patris vox filium & spiritum sanctum vocat: nam si ad unum solu●● hoc dictum esset, debebat dicere, veni & descendamus: venite, unius vox est ad duos aequales. Hilar. de trin. libr. 4. Qu●d si deum patrem solitarium sibi haec locutum fuisse affirmare voles, etc. Athanas. orat. contra Idola. Ex quibus apparet Deum cum aliquo sibi proximo sermones his●r de rebus con●c●tre: & quis ille fuerit nisi ipsius verbum. Concil. Sardicens. in Socrat. hist. lib. 2. cap. 15. Hic enim est ad quem dixit pater: faciamus hominem etc. qui antiquis patribus propria persona apparens legem dedit.  fountain of the Trinity the heavenly Father, or of the unity 
m Cyril. contrae julian. lib. 1. Ipsa ad seipsam, sanctae & consubstantialis Trinitas, ho● de hisce facit sermons.  of the Godhead, in the persons of the deity. If again it be demanded, by what means this confusion of tongues was wrought? The Scripture declareth it in these words: that one could not understand another's speech: whereby is signified: first, that all of them 
n Vers. 7.  lost the understanding of the speech they had before. secondly, they were endued 
o 1. Cor. 14.10.  with a several voice significant in steed thereof. Thirdly, that therein their understanding was not 
p Philo. lib. de confus. Lingu●r. quid est confasionis simile? Mixtura scilicet & temperatura. Philo likeneth this confusion to mixture of dry things, and temperature of moist things, as Wine and water. And indeed it seemeth likely, that first every one forgot the use of their native tongue (which was done of the Lord miraculously, as the Scripture signifieth, albeit some by natural imperfection have forgot the knowledge of their proper names, as Mess●la corvinus. C●in●t. lib. 1. cap. 12.) and that afterwards they invented to themselves other words and sounds to express their minds; divers, after their divers wits and dispositions; and what they thus found out, they constantly kept as their several language, like as also so much as they remembered of their primity tongue. By this means it came to pass, that no language but hath some remainder of the Hebrew. Of the Greek we have spoken in the second chapter, quest. 6. so the Chaldee, Syriac, Arabic, Egyptian, Persian, etc. The Latin Hierome proveth in Sophon. 2. in the word Nugae, which signifieth one thing in Hebrew and in Latin. And Augustine affirmeth the Punic cometh near the Hebrew. Among other (as worthy as any) our English hath many words which are common with the Hebrew, and seem to be derived from the same. To shiver or break to pieces, in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Savar: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chubb, a chub or rich Usurer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dad, a dug, the mother's breast: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phag, a fig, etc.  increased nor diminished, but altered to the notion of the language which they spoke. Whereof it followeth, that as this confusion was 
q Isai. 28.11.13.  an horrible punishment, powered out upon the world for sin: so that speaking and understanding 
r Act. 2.3.4.  of all languages, shed forth upon the Disciples of our Saviour; was 
s 1. Cor. 12.10.  such a treasure and real gift, as from the beginning was not bestowed on mortal creatures. Of some it is asked, how many languages were from hence derived. To whom there are divers of the fathers which make this answer, that 
t Arnob. in Psal. 124. ●iunt ergo omnes simul linguae 72. Epiphan. Haeres. 1. Et divisit illorum linguas; ut ex una, in 72. distribueret juxta numerum virerum tunc repertorium. Hieron. lib. trad. Hebrae. in Gen. August. de civit. Dei. lib. 16. cap. 3.  their number was according to the number and names which are expressed in the former chapter (which is 70.) and that the Lord 
u The exposition of the Rabbins in Deuteronom. 32.8.  appointed the borders of the sons of Adam, according to the number of the 
x For there are 70, beside Sem and japheth.  children of Israel. Yet because many 
y The ten sons of Canaan, for aught that can be proved, had but one language.  there remembered enjoyed one common speech, as the sons of Canaan: and that many languages 
z Exod. 17.14. Pliny libr. 5. cap. 30. reporteth by the authority of Eratosthenes, that the nations of the Solimi, Lesegi, Bebrici, Colicantij, Trepsedi. etc. in Asia, were utterly destroyed. The Canaanites were so destroyed, that their language also perished, etc.  are known to have perished with the nations; and many have 
a Nehem. 13.24.  risen since this confusion, by the mixing and confusing of divers tongues: it is utterly unnecessary to be decided, neither can it by the Scripture be determined. Obser. 1. The 
b Deut. 32.15. & 8.12. job. 21.14.  prosperity of the wicked doth make them proud, and doth 
c Psal. 10. Prou. 30.9.  arm them with rebellion against the Lord. secondly, sumptuousness in building, apparel, and such like, wherein men exceed their condition and estate, 
d I●ai. 5.8.9. jerem. 22.13.14. Zephan. 1.8. 1. Pet. 3.5.6.  are great provocations unto the Lord, to send down his wrath on the usurpers of them. thirdly, to seek for fame on earth, either by 
e judg. 9.54. Such as were of Lucretia, of Cato vticen's. of Pausanias: which though they seemed to be done for virtues cause, yet were they indeed against virtue and justice, and not worthy commendation. August de civit. Dei, lib. 1. cap. 19 Valer. Max. lib. 8. cap. 15.  ungodly actions, or 
f Psal. 49.11. Isai. 22.10.  indifferent things, as riches, strength, honour, lands, buildings, and only save by righteousness, and 
g Philip. 4.8.  good desert in the common wealth and Church of God, 
h Isai. 10.13. & cap. 14.4. etc.  is sin, and provoketh a curse of infamy. fourthly, the Lord doth deride the 
i Psal. 2.4.  counsels of the wicked, when they fortify themselves against the working 
k Act. 4.25.  of his providence. fiftly, counsels and purposes of men which 
l Isai. 30.1.  are not grounded in the word of God, do work the woe of the inventors 
m josu. 9.14. Isai. 30.5.  of them.   

Question 3. verse 12. Whether Shelah were the natural son of Arphaxad, as the Scripture saith, Arphaxad begat Shelah: or whether Shelah were the son of Cainan, & Grand child of Arphaxad, as it is in the Gospel by saint Luke?  
IN the latter part of this Chapter is contained a Catalogue of the genealogy from Noah, until Abraham; both because the certain 
a August. de ciu. Dei, lib. 16. cap. 14. Absurdum est existimare in ista serie generationum, ubi diligenter commemoratur quo● annos quisque vixerit unius alicuius numerum annorum vitae, non commendatum esse memoriae. Isle enim ordo qui dirigitur ab Adam usque ad Noah, & inde usque ad Abraham sine numero annorum vitae sua neminem continue.  distance & revolution of the time, might be fully known unto the Church of God: and also to the end 
b Matth. 1.1. Luc. 3. 2●. Rom. 9.5.  that the parentage of our Saviour jesus Christ, might be described according to the flesh. In record whereof, this diversity is found, that in the gospel, where this pedigree is repeated; one 
c Luc. 3 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Cainan is placed as the father of Shelah, and son of this Arphaxad, which Arphaxad himself is here said, to have begotten Shelah at his age of 35. years. Now if Cainan were the father of Shelah, then can it not be also agreeing with the truth, that Shelah was begotten by Aphaxad: and if Arphaxad when he had lived but thirty five years had Shelah borne unto him; it can not be, that Arphaxad had Cainan, and Cainan Shelah, and that Shelah was borne in the five and thirtieth year of the same Arphaxad. And seeing both these Scriptures are Canonical, and the 
d Iren. libr. 3. cap. 1. Non enim per alios dispositionem saluin nostrae cognovimus, etc. We have known the dispensation of our salvation, not by other than those, by whom the Gospel hath come unto us; which Gospel they themselves then preached, and afterward, by the will of God, delivered to us in the Scriptures, to be the foundation and pillar of our faith; fundamentum &. columnam fidei nostrae futurum.  undoubted rules of faith, it seemeth to be a matter of great importance, that such diversity is found between these testimonies: for that must needs be granted which Augustine confesseth; if one error be 
e August. epist 8. Admisso enim semel in tantum authoritatis fastigium officioso aliquo mendacio, nulla illorum librorum particula remanebis, quae utcunque videbitur, vel ad mores difficilis, vel ad fidem incredibilis, eadem perniciosissima regula ad mentientis authoris consilium officiumque referatur.  admitted in the rule of faith, it cannot but diminish the whole authority thereof. Wherefore seeing 
f Hebr. 6.19.  faith is the anchorhold of our salvation, and the Scriptures are 
g Rom. 10.14.17.  the ground, the rule and 
h joh. 20.31.  matter of our faith, it behoveth christian men, as they tender the common salvation, & the glory of God, to maintain the sincerity and truth of Scripture. As there are two causes whereby errors are contained in the writings of men, the one unfaithfulness 
i August. epist. ●1. Romani maximus author Tullius eloquij, nullum inquit verbum unquam quod revocare vellet emisis. Quae quidem laus quamuis praeclarissima videatur, tamen credibilior est de nimium fatuo, quam de sapiente esse trofecta. Sed si in bonam partem accipiatur, hoc potius de hominibus dei qui spiritis sancto acti locuti sunt quam de illo quem sic Cicero laudat saluberrima pietate credendum est: quorum scripta summa sunt authoritate dignissima, qui nullum verbum non quod revocare vellent, sed quod revocare deberens emiserunt.  of the authors, of ignorance of the truth: the other, unheedfulnesse 
k Quibus huiusmodi adiuratione usus est Irenaeus: Adiuro te qui transcribis librum istum, per Dominum jesum Christum & per gloriosum eius adventum, quo iudicaturus est & vivos & mortoos, ut conferas postquam transcripferis, & emendes illum ad exemplar unde scripsisti diligentissimè: hanc quoque obtestationem similiter transferas, ut invenisti moxempla●i. Hieron. in Catol.  or negligence of those, who have exemplified such writings, renewing by transcription the ancient and worn copies: so are there two sorts of adversaries which falsely impute errors unto the Scriptures, which are both alike dangerous and deadly enemies unto the faith. Of the first kind are 
l julian. lib. 3. confuted by Cyrill, calleth Christian religion (which sometime he professed the learning of the Galileans; and the holy Scriptures a forgery devised by men: yet Porphyrius his fellow Atheist, confesseth that Moses writings were histories of truth. Contra Christianos lib. 4.  Atheists, and heathen men, which renounce the whole body of the Scripture, or 
m Libros veteris Testamenti respuerunt Simonianis. Iren. lib. 1. cap. 20. & Martion. ibid. cap. 29. Manichai. Epiphan. Haeres. 66. Cerdoniani. August. de Heres. c. 21 Librum job. Talmud. Hebraeor. ord. 4. tract. 3. Psalmos Nicholaitae, & Gnostici Philastri lib. de Haeres. cap. 127 alij Salomonis libros infestant. Philast. cap. 132. jacob. justinop. in praefat in Cant. Porphyrius Daniclem, ut refer● Hieron. in Daniel. in praefat.  heretics, which deny the parts thereof. These most blasphemously impute unfaithfulness and falsehood to the authors of holy writings, whose names they bear. Now because the Lord long ago by his mighty hand, 
n By horrible examples; as of julian, Socrat. libr. 3. cap. 8. who having overcome his enemies, is in the field deadly wounded, and dieth blaspheming God and Christ: of Manes, whom the heathen Persian King caused to be flaied alive, his skin to be stuffed with straw, and to be hung up at the gates of the city, for sorcery and working false miracles, Epiphan. Haeres. 66. Arrius voided his bowels at the privy, Ruffian. Histor. lib. 1. cap. 13. So●rat. lib. 1. cap. 3. Nestorius' his tongue was eaten in his head of worms, and thereof died. evagr. lib. 1. cap. 7.  hath weeded out such enemies, and they are not suffered to show their head within the 
o Levit. 24.15 16. 1. Cor. 16.22  walls of the city or Church of God: therefore Satan, (who chiefly laboureth to 
p 2. Cor. 11.3. Ephes. 6.12. 1. Pet. 5.8.  overthrow the faith) hath secretly sent in another sort of more subtle adversaries, who tread a secret path to undermine the Scripture, by calling into doubt the integrity and purity thereof. Such were in old time 
q August. epist. 19 Quidam Manicha●rum falsa esse contendunt, ita tamen ut eandem falsitotem non scribentibus Apostolit tribuant, sed nescio quibus codicum corruptoribus.  the refuse of the christians, who not daring to accuse the authors themselves, accused certain corrupters of the books: and such are now in the Church of Rome, who to advance the credit of translations, 
r jacobus Christinop. praefat. in Psal. & Canus locis Theolog. lib. 2. c. 13. affirm that the Scriptures have been corrupted by the jews: other Papists are ashamed of this, and Bellarmine saith, they were endued with good zeal, but not according to knowledge, Bellarm. Tom. 1. libr. 2. cap. 2. But in the same place he saith; that to say the Hebrew is a most pu●e fountain, is a false sentence.  accuse of corruptions the original fountains. Wherein they commit a triple injury. First against the Lord, 
s Psal. 19.7.  the honour of whose word hereby they violate. secondly against men, 
t Matth. 18.7.  whose faith and reverence toward the heavenly word of God, they do most unworthily disturb and hinder. thirdly against the truth, which they falsely, and causeless bring into suspicion. For never shall either 
u In this point hath Bellarmine dealt unfaithfully, and used many fallacies and subtleties.  Papist, or Atheist, or any power of Satan be able fully and sufficiently to show, either error in the 
x Eugubin. Steuch. in Comment●m Gen. 11.7 saith the 72. Interpreters erred, and that S. Luke followed their error.  author, or 
y Bellar. Tom. 1. lib. 2. cap. 3. citeth (as he would bear the world in hand) a manifest corruption. Psal. 21. (for the test of his proofs are nothing to his purpose, and unworthy to be answered) where it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caari, which is in English, as a lion: whereas it is otherwise to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caru, that is, they pierced: to this it is answered, that all copies have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caari, but some. Secondly, the Rabbins acknowledge a divers reading. Thirdly, I find saith Rabbi jacob Ben Caijin lib. Masoreth litera Aleph Resh, in the truer copies it is written, caru, though it be read caari. Look joan. Isaac contra Lindan. defence. verit. Haebraic. ●●lun. animad. in Bellarm. Tom. 1. lib. 2. cap. 2. Therefore this is a weak argument of Bellarmine. Some copies vary in a letter, ereo the Scriptures are corrupted: yet this is the only proof of moment or difficulty, that hitherto could be alleged, that the Scriptures are not pure and free from all corruption.  corruption of the copy generally received, in any writing of Canonical 
z De Apocryphis dicit Augustinus propter multa salsa ij● nulla est canonica authoritas, libr. de civit. Dei 15.23. quare de ijs in contrarium centendimus contra Papistas.  account in holy Scripture. In such weighty causes 
a Neque valet nifi universalis & certa demonstratio.  suspicions must make no proofs; neither is it 
b S●spicatur quidem Theod. Beza varias translationes verborum, ut annot. maior. Apoc. 16.15. etc. sed absis (inquit) ut ego quicquam hic audeam ex nuda coniectura, & cap. 18. Mihi semper maxima religio fuit vel apicem in his sacro sanctis libris mutare ex nuda coniectura. Quam religionem omnes bonos decet. Et licet alijs non deest huiusmodi suspicio, nullo ha●: iure damnare debet veritatem, cum nullis rationibus pro cario e●●nci potest.  meet that private judgements should prejudice the common cause of man's salvation. Concerning therefore this Scripture whereof we speak, and to reserve the residue unto their place: In all Hebrew copies of this genealogy, and in the repetition which 
c 1. Chron. 1.18.  the Scripture maketh of the same, in the book of Chronicles, 
d Hebraicè diure Haiamim, id est, verba dierum.  or account of times, the scripture constantly doth testify that Shelah was Arphaxads' son. Notwithstanding in the Greek translation, which is 
e Nam hanc quam habemus non esse genuinam multi non sine magna causa dubitant. Whitak. controu. quaest. 2. cap. 4.  supposed to be made of seventy jews, from out of Hebrew into Greek; there is not only made an augmentation of the time, 
f Addunt annos 800. & plures.  above that the Hebrew doth account; but also this addition in genealogy, that 
g Vers. 12. in sept. Graec.  Arphaxad begat Cainan, & Cainan Shelah. Now because the jews in their common speech, did use 
h Nehem. 13.24. Nam ex Hebraica & Chaldaica nata est Syriaca  the Aramites or Syrian language in the time of our Saviour Christ and his Apostles, and had little use of the Hebrew tongue: and because the Greek was famous and known among the Gentiles, therefore the Disciples of our Saviour, alleging the 
i Rom. 9.33. & 10.11 19 2. Pet. 1.21.  Scriptures of the old testament, allege them after the translated copy, where they differ in words but not in meaning from the Hebrew. To this effect there are some which answer; that S. Luke (whose hand was guided and directed 
k Conciliatio. 17.  by our Saviour jesus Christ) writing unto the Gentiles, 
l Pet. Martyr. Comment. in Gen. Caietan. Comment. in Luc. cap. 3. Genebrard. in Chronolog.  did also choose to follow that authority, wherewith they were acquainted; and after a sort with modesty to tolerate a 
m Pet. Mart. ibid. Non est illi vitio vertendum cum Gentibus scriberet & versio illa 72. vulgata esset, & in manibus passim haberetur. Franc. jun. in Analysi cap. 11. Cum enim videret, non esse positum in hac repiorum salutem, sed errorem iam olim temere à maioribus invectum, & apud omnes gentes aetate illa receptum, non posse sine gravi offensione tam repent convelli ex manibus & libris hominum: dedit Lucas charitati & pietati, ne dum history veritas ageritur, labefacte●etur pietas infirmorum & dissueretur charitas quae primis illis temporibus nascentis ecclesiae omnibus modis fuit falcien●a.  light error, consisting but of person, rather than to disturb the faith, which was newly springing by the Gospel. But to this answer, another question would be moved, whether it be lawful to 
n August. epist. 9 Si enim ad scrioturas sanctas admissae fuerint velut offi●iosa mendacia, quid mijs remanebit authoritatis?  avouch an error or falsehood, to a godly end: seeing we may not 
o Rom. 3.8.  do evil in witness bearing, that good may come thereof. Which if it be unlawful; be it far from godly men to impute such spots of charity to the writers 
p August. epist. 19 Ego fateor charitati tuae. solis ijs scripturarum libris, qui iam canonici appellantur didici hunc timoreom h●noreuque defer, ut nullum eorum authorem. scribendo aliquid errasse, firmissimè credam.  of sacred Scriptures. It is manifest therefore that the Evangelist would never testify any record that should be contrary to the writings of Moses & of the Prophets; neither could offend therein of will, of ignorance; forasmuch as his 
q Matth. 10.20. 2. Pet. 1.21.  heart and hand was guided by the Lord. It remaineth therefore to the adversaries to object against us this only scruple; that this place of the gospel hath been corrupted, since the authentic writing and inditing thereof. And this is indeed no small scandal (if it be admitted) to the embracing of the faith: for if any 
r Eccles. 10.1. August. epist. 8. Admisso enim etc.  error be found to be in the sacred Scriptures, whether it proceed from the authors, or by fault of other; it cannot but greatly hinder the prosperous proceed of religion, and alienate the minds of men from receiving the rest of Scripture without suspicion. Now therefore God be praised, who hath not suffered the occasion of such scandals in the Scriptures: but hath rather by the negligence and impiety of men, given warning of such offences before they come; as in this place of Scripture is well perceived. Arphaxad begat Shelah, saith the Hebrew word, by Moses, and by the Chronicles or register of days. Why then saith the Greek translation, Arphaxad 
s Gen. 1.12. in Septuag.  begat Cainan, and Cainan begat Shelah, save only to enlarge the time, and to add unto the Scripture 
t Franc. jun. in Anal. in Gen. cap. 11. Quod existimaverunt non esse genti Aegyptiorum aut ulli alter● cedendum in laudatissimo antiquitatis argumento, quia antiquitatis nomen dignitatem cebus venerand●m adferre solet. Quapropter dederunt illi operam, ut certis scripturae locis infarciren● nomina personarum & rationem temporum adaugerent, non eo consilio ut de veritate derogarent, sed eo potius ut de exterarum gentium gloriatione, quam adhibebant illa antiquitatis specie detraherent.  a show of great antiquity; following therein unlawfully, the vain glorious boasting of the heathen, at whose entreaty 
u joseph. Antiq. 12.2.  the same translation was taken in hand. Nevertheless, we have thus much for defence of that translation; that it cannot be sufficiently confirmed, that the ancient copies thereof were so with falsehood blemished: because 
x joseph. Antiq. lib. 1. cap. 7. Translationem 72. in omnibus fere secutus, tamen hic ex Arphaxade (inquit) prognatus est Sales. Epiphan. Haeres. 53. Qui translationem etiam secutus est; Arphaxad, inquit, annos natus centum triginta quinque genuit Sale: in primo erravit cum translatione in numero annorum, ergo procul dubio extranslatione dixit, Arphaxad genuit Sale, nisi dixeris nequae Gra●am neque Hebraeam secutum esse, quod absurdum est. Hieron. trad. in Gen.  divers notable writers, who followed that translation, do otherwise read it out of the same translation, than now (for the most part) it is found therein: and where they diligently 
y As Hieron. lib. trad. Hebr. where he noteth all disagreement between the Hebrew and the Greek translation, and observeth the error of the translation in the account of time, speaketh nothing of this so great diversity, which showeth that the same could no● then be observed as a difference, or was not a general disagreement.  note the faults of this translation, & disagreement from the Hebrew; they have in this place observed no such difference; which is a manifest argument, that the Greek and Hebrew (at the least in many copies) did accord. Moreover if some copies of the Greek translation, agreed in old time with the Hebrew text; like as many at this day are found 
z For at this day there are found copies both old and new which (in 1. Chron. 1.18.) have it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arphaxad begat Salah, making no mention at all of Cainan.  to do: surely without all reason is it, to suppose, that the holy writer for common peace sake, admitted such an error, and followed corrupted copies before the true. And that indeed he did not, is no less apparent by evidence, then is the former. For albeit most copies now adays have included the name of Cainan in the register: yet some are also found, 
a Beza in annos. in Luc. 3.36. Ante hoc nomen legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod non dubitavi expungere secutus authoritatem Mosis (Gen. 11.12.) & me● vetustissimi codicis. Augustinus tamen secundum vulgar exemplar legit Cainan; non modo in evangelio, sed in hac historia Mosis, & post eum Beda & alij plerique: non est igitur levis aut nona corruptio, non tamen propter authoritatem sequenda est.  which have it not, but do read it altogether agreeing to these words of Moses. Whose truth and reverend antiquity doth teach: First that the writings of Moses and Luke were undoubtedly in all things of full agreement. secondly, that ignorance, and evil purposes have heretofore endeavoured to pollute the holy history. Thirdly, that the Lord hath always, and will preserve his word, that it may ever be a 
b Isai. 8.20. Psal. 119.105. Prou. 30.5.  perfect guide unto the faithful, and an 
c joh. 12.48. Matth. 5.18.  uncorrupted judge, for Atheists & unbelievers. Wherefore seeing all copies of the Hebrew agree, concerning this report; but the copies of the gospel do dissent among themselves: it followeth that the truth remaineth with the Hebrew text, and with those copies of the Gospel which accord therewith. And albeit some copies of the Gospel may happen in this point (being no fundamental point directly concerning man's salvation) to be corrupted, forasmuch as universally they suffer not the same corruption: therefore neither Atheists have cause hereby to condemn the word of contradiction; neither papists, to allege that the fountains are corrupted; nor christians have cause to be offended, although some copies disagree. For the holy Scripture hath no such privilege, that none shall dare presume against it, but that none that do presume, shall 
d Isai. 59.21. revel. 6.6.  fully, and finally prevail. But because such heinous faults have proceeded to so great enormities, we are all admonished to have care to preserve with integrity, to maintain with purity the sacred word, & to amend with modest such copies of the same, as are found by wifulnes or negligence of men to be corrupted.   

Question 4. verse 31. Wherefore are the children of Terah more largely entreated of in this genealogy, then of the rest of the Fathers, and for what cause departed Terah from Vr of the Chaldees to go into the land of Canaan.  
THe ancient generations are recounted but only in the line of the Messiah, until Terah the father of Abraham; not that they were 
a August. de civit. Dei, lib. 16. c. 10. Intimans quemlibet filios filiasque genuisse: ut intelligamus unde po●●erint populi accrescere, ne in paucis qui commemorantur hominibus occupati pueriliter hesitemus, unde tanta spacia terrarum atque regionum repleri potuerint.  not partakers of the blessing of increase in farther measure; but because the residue of their children became 
b August. ibid. Tenenda est igitu● sertes generationum ab ipso Sem, ut ipsa ostendat post dilunium civitatem Dei: propter hoc divina scriptura, cum terrenam civitatem in babylon, hoc est in confusione esse monstrasset, ad patriarchan Sem, recapitulando revertitur.  even strangers unto the Church. Abraham as the 
c Rabbinor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Beresh.  pearl that is hid amongst the sand, as the Father 
d Gen. 17.5. Galat. 3.7.  of the faithful, and the 
e Isai. 41.8. jam. 2.23.  friend of God, his life was as a pattern 
f Gen. 12.10. & 18.6. 50. etc. & 22.10.12.  unto the godly, of patience, of faith and piety to God: for this cause the affairs of his life are largely recorded in the following history. Nahor as the Grandfather of virtuous Rebecca, whom 
g Gen. 24.7.27. ●0.  the Lord God directed in marriage unto Isaac; and Haran as the father of righteous Lot, of Milcha rebecca's Grandmother, and Ischa (who as 
h Rabbinorun consensus. Item joseph. Antiq. 1. cap. 7. Aranes relicto filio Lotho & filiabus Sara & Milcha in regione Chaldaeorum est mortuus, neptes verò ex f●atre duxerunt coniuges Milcham Nachores, Saram Abraham. Hieron. in tradit. Hebrai●. in Gen. August. de civit. Dei, lib. 16. cap. 12. Iste Aran pater Milchae suit & pater Ischae, quae Ischa creditur ipsa esse etiam Sara uxor Abraham.  many writers affirm, was Sarah) are necessarily in respect of their posterity remembered. Who Ischa was, and wherefore named in this record, can no way be perceived, save by the signification of her name. By which it seemeth that Sarah Abraham's wife 
i Hieron. lib. trad. in Gen. Aran filius There scatter Abraham & Nachor duas filias genuit, Milcham & Sarai cognomento Ischam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was called also Ischa of her father's household, which in signification is 
k Ischa enim Chaldaeo sermone & Syro est spectata vel conspicus, vel clanum administrationis tenent, ut testatur Francisc jun. in Anal. Rab. Solom. in Comment. à radic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nasach, diducit, quod est magnificare, aut principem constituere, quod idem est cum significatu Sarah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one with Sarah, but differeth in sound according to the common language of the family. Neither maketh this against the speech of Abraham: she is my sister, or where he saith, she is the daughter of my 
l Gen. 20.12  Father: for in the language of the Church of God many which are 
m 2. Sam. 19.12.13. Gen. 19.7.  farther in descent of kindred, are called brethren; and Lot is also called of Abraham himself, his 
n Gen. 13.8.  brother. In which respect might Sarah well be called his father's daughter, because she came of Terah being 
o Notwithstanding some Interpreters affirm that Sarai was the natural daughter of Tharah, not of Haran, as Clem. Alexan. Strom. 2 upon these words, She is the daughter of my father, but not the daughter of my mother, Gen. 20.12. he teacheth thereby (saith Clemens) that they which were of the same mother, might not then be taken to wife. Of new writers, Theodor. Beza, libr. de Repudijs. But the former sentence is more consonant, confirmed by josephus, Hierome, Augustine, Caluine, junius and other. Wherein we must observe that Haran was not by the same wife of Terah that Abran was; for otherwise Sarai had also been the daughter of his mother, Gen. 20.12. But of this more in another place.  the daughter of his son. That Haran died before Terah his father in the land of his nativity, is observed by many writers. Some affirming that 
p Hieron. lib. trad. Hebrate. in Gen. Tradunt Hebrai ex hac occasione huiusmodi fabulam: quod Abraham in ignem missus sit, quia ignem adorare nobuerit, quem Chaldaei colunt; & Dei auxilio liberatus, de Idololatriae igno profugerit: mortuus est Aran in conspectis patris sui, in igne Chaldaeorum: quod videlicet ignem noluit adorare, igne consumptus sit.  he died a witness of the Lord, by the hands of Idolaters at the building of Babel. Some contrariwise, 
q Epiphan. Haeres. 1. Hinc fieri taperunt statuae ex luto & arte sigulari per industriam huius Tharrae Duravit autem hoc studium in vigessinam generationem usque ad hunc dieus annis 3332. Suidas in voce Sherug. hoc inuentu●● ipsi tribuis, & Tar statuarium fuisse scribit.  that being himself an inventor of Idolatry, he was destroyed by the Lord for his iniquity, being 
r For Lamech the father of Noah died also before Methushela his father: and the same is to be supposed of many other.  untruly called of them the first 
s Epiphan. Haeres. 1. Et nullus unquam ex prioribus hominibus filius ante patrem mortuus est, donec Tharre aemutum Dei per propriam versutiam commeritus erat.  that died a natural death before his father. But whether he died a Martyr or for his sin, before his father; or whether for neither, but that 
t joh. 9.3.  the work of God might be showed upon him, seeing the Scripture itself is silent, men 
u August. de Gen. contr. Manich. lib. 1. cap. 2 Compescat se humana temerita●, & id quod non est non quarat: ne id quod est non inveniat. Prosp. lib. de vocat Gent. Quae Deus occulia esse voluit, non sunt serutanda; qua autem manifesta fecit, non sunt negligenda●e & in illis illicitè curiofi, & in his damnabiliter inveniamur ingrati.  must be contented to be ignorant. And Terah took Abram his son, and Sarai his daughter in law, and Let the son of Haran, and they departed together, etc. The cause why Terah in this sort forfooke his country, was the 
x Chrysost. Hom. in Gen. 31. Abraham imperavit Deus ut inde utigraret, quod ut agnovit Tharra pater eius, lices infidelis pater esset, attamen ob amorem in filiws, socius illi peregrinationis esse voluit.  voice and oracle of God to Abraham, which is recorded in the Chapter following: Come out of thy country, and from thy father's house, etc. For Abram now came out, and departed with his father to go into the land of Canaan: but before his departing, while he 
y Act. 7.2.  dwelled in Vr of the Chaldees, 
z For Chalden itself and all Babylon is called by Geographers, Mesopotamia. Plin. Hist. nat. lib. 6. cap. 27.  and in Mesopotamia, the Lord said unto him, Go out of thy country, & from thy father's house. Wherefore the beginning of the chapter following, repeateth and expoundeth 
a August. de ciu. Dei, lib. 16. c. 15. Et dixit Dominus, exidae terra tua etc. non quia hoc sequitur in sermone libri, hoc etiam in rerum gostarum tempore sequi existimandum est: sed intelligendum est more suo scripturam redijsse ad tempus, quod iam narnatio illa transierat. Sicut superius de linguarum unitate dictum est. Francisc. jun. in. Anal. in Gen. cap. 12. Hic primus vocationis locus est plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & causam exponena cur Tharra cum familia, Vre Chaldaeorum discesserit.  the cause of their departing, which thus in regard of time must be understood: The Lord had said to Abraham while he dwelled in Mesopotamia, Come out of thy country, etc. Then Terah took Abraham his son. And for this cause doth the wisdom of God observe this order, in delivering the report, because it was necessary in the life of Terah, to describe the acts of Terah, chiefly this most memorable, which happened in all his life. But because the commandment was given to Abraham, as was the promise of his reward: it was also most aptly reserved unto the history of Abraham, thereby to declare his obedience and faith. Now it may be objected, seeing Abraham was commanded to forsake his country, and his Father's house, that he in departing, obeyed not the voice of God, forasmuch as Terah his father with his household, went out together in his company. Doubtless Abraham obeyed the voice of God, not only in joining company (in the departure) with his father, but also in 
b Chrysostom. Hom. in Gen. 31. Anim●tu ortere licet, quod cum Patriarcha Deo a●ceptus esset, visus ei Deus imperavis quod ut agnonit Tharra pater eius, etc. Caluin. in Gen. 11. Nec obstat quod prim●● Thaerrae assignat Moses; quasi eius auspicijs, & ductu potius quam dei mandato agressu● fuerit Abraham: nam hoc honoris desertur patrio nomini.  making known unto his father, the revelation of the will of God. Neither had the Lord denied him his Father's company, when he bade him forsake his Father's house in forsaking of his country: but that he 
c Ambros. lib. 〈◊〉. Abrah. cap. 2. Satis fuerat di risse exi de terra tua, ibi enim erat de cognatione exire, de paterna Dom●● sed ideo addidit singula, ut eius affectum proba●er, ne fortè aut imprudenter capisse vateretur, aut fraus aliqua mandatis coelestibus pararetur.  should so forsake his country, as that his father's house should be to him no hindrance. In like sort, the godly are commanded 
d Ephes. 5.11.  to forsake the fellowship of the wicked, & in this respect 
e Matth. 10.37.  to forsake both Parents, and wife and children and possession. Notwithstanding they are commanded, 
f Ephes. 6.4. etc.  to honour and love their father, and mother & wife and children: in regard of which reverence and love, they are bound with Abraham to 
g Isai. 2.3. Rom. 11.14.  provoke them by all means, to go with them unto the land of 
h Heb. 4.9.  rest: yet if they will not be persuaded to obey the calling of the Lord, then 
i josu. 24.15. Psal. 45.10. Origen. in joh. tom. 20 Est autem quaedam uniuscuiusque nostrum terra, atque quaedam ante divinum responsum non bona cogitatio, & postremò quaedam domus patris nostri, ante quam pervemat sermo dei ad nos, quae omnia nobis propter sermonem dei damnanda sunt & omittenda, si seruatorem audimus dicentem: si filii estis Abrahae opera facite Abrahae. Bernard. serm. de cute, carne & ossibus animae. Excamus de terra nostra, ut non comprehendat nos cogitatio spectans ad voluptatem carnis. Ex●amus de cogitation nostra, id est à cogitationibus curiositatit, quae carnali utique est cognata voluptati: exeamus etiam de domo patris nostri ut fugiamus cogitationes superbie & vanitatis. Eramus nos aliquando sicut caeterifilij ●ra. etc.  are they to forsake them and go alone. The meaning therefore of the Lord was to admonish Abraham, to have more regard of God's commandment, then of his father's house; not to forsake his father's house, if his father's house forsake not Abraham; but Abraham must in no case forsake the Lord: Let them return to thee, but return not thou to them, saith the Lord to the 
k jerem. 15.19.  Prophet, in a like commandment. But here remaineth, yet a greater doubt. The Scripture 
l Heb. 11.8.  commending the faith of Abraham, affirmeth he went out not knowing whither he went: but here it is said, that Terah took Abraham, to go into the land of Canaan. The words of the Apostle are nothing contrary to this narration, but only 
m CONCILIATIO. 18.  teach, how the same should be understood, namely as an inestimable argument 
n Chrysost. Hom. in Gen. 31. Quasi diceret relinque certa & omnibus confessa, & elige magis incerta, & non apparentia. Considera quomodo ab initio exercetur justus, ut praeeligat non apparentia pro apparentibus, & futura prae ijs, que in manibus sunt. Neque vulgar & parvum erat etc. non enim dixit ei in quam regionem transferre eum voluit sed mandato indefinito pium patriarcham exercuit. Ambros. de Alrah. lib. 1. c. 2 Tentatur ut fortis, incitatur ut fidelis, provocatur ut justus, meriroque exivit quemadmodum locutus est illi Dominus.  of the faith of Abraham, that at the calling of the Lord he would readily forsake his native country, and wander he knew not whither certainly, and therewithal would have forsaken his father & his house, if he would not have gone with him, and have been partaker of his hope. But the same country (albeit to Abraham as yet unknown) to which they were directed, by the guiding of the Lord, was Canaan: so that Abraham came out, and prepared himself to go, before he understood he was to go to Canaan; yet afterward the Lord in mercy not only showed him the way, but the place whereto he had assigned him. Wherein we see, that where the Lord commandeth, he requireth 
o 1. Sam. 15.22. Deut. 12.32.  absolute obedience, and 
p Psal. 55.22. 1. Pet. 5.7.  blessed are they that cast their care on him.    

CHAP. XII.  

Question 1. verse 4. Forasmuch as the Scripture saith, Terah lived seventy years and begat Abraham, Nahor, and Haran; and again, Terah died at the age of 205. years: how could it be that Abraham departed out of Haran after the death of Terah, being but 75. years old, as saith the Scripture?  
IF Abraham were borne in the seaventith year of Terah, and entered not into Canaan, before his father's death; he could be no les of age, them an hundredth thirty & five years, for so much distance of time there is between the birth of Abraham and Terah his death. Again 
a August. Epist. 2. ad Volusian. Tanta est christianarum profunditas literarum, ut in ijs quotidie proficerem, si eat solas ab intunte pueritia usque ad decrepitam senectutem, maximo otio, summo study, meliore ingenio conarer addiscere, etc. In ijs cum consummaveris homc, tunc incipit.  if Abraham departed into Canaan, being seventy five years old, 
b Act. 7 4.  his father being dead; he could not be borne in the seaventith year of Terah, but in the hundredth and five and thirtieth year. For answer whereunto, the 
c Veter● Rabbini, ex quibus narrat Hieronymus. Item. Rab. Solomon in comment. in Gen. sic resert. N●mrodo Tharra coniunctus & charus erat, atque una in Idolola tria communicabant, Abraham contradice bat, quare à tyranno suit coniectus in forn●cem, sed Deo favente ereptus est ex illo incendio.  jews endeavouring to reconcile the Scripture, have broached this tradition, (whereunto 
d Hieron. trad. in Gen. Vera est igitur illa Hebraeorum traditio, etc. Et ex illo tempore ei dies vitae & tempus reputetur aetatis ex quo confessus est dominum, spernent Idola Chaldaeorum. August. de civit. Dei, lib. 16. cap. 15. Soluta autem est quaestio ista & aliter, ut 75. Anni Abrahae quando egressus est de Charra, ex illo computetur, ex quo de igne Chaldaeorum liberatus est, non ex quo natus est, tanquam tunc potius natu●, etc.  Hierome also giveth his consent) that Abraham at the age of sixty years being thrown by the Chaldees into the fire, because he would not (as they did) worship it for a God, and being miraculously delivered by the Lord, his age is thenceforth counted not from his birth, but at his deliverance from death. And in this sense it is (say they) that the Lord speaketh thus to Abraham, I 
e Gen. 15.7. Kimehi lib. Radic.  brought thee out of Vr Chashdim, the fire of the Chaldees: for Vr in 
f Hieron. trad. Hebraic. in Gen. Pro eo quod legimus in regione Chaldeorum, in Hebraeo habetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vr chashdim, id est in igne Chaldaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vr, à rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, lucere, illuminari, succendere. Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Hebrew tongue is fire. Nevertheless we may certainly perceive by the words 
g Gen. 11.31. Et sic docet Rabb. Abrab. Ben. Ezra in Comment. in Gen. 1. Item Rab. Moses Ben. Nahmah. Licet non natale solum Abrahae fuisse dicit.  of Scripture (forasmuch as Terah, and Lot, and Sarah departed together with Abraham from Vr, as the Scripture witnesseth) that this Vr was a town or City of the Chaldees where Abraham dwelled. So that this tradition being no where grounded in the written word, we leave to those who embrace traditions 
h Bellarm. Tom. 1. controu. 1. lib. 4 cap. 7. Rectissimè aequari traditiones scripturis docet. Et quaedam (inquit) sunt traditiones maiores quam quaedam scripturae, quaedam minores & quedam aequales, cum tamen omnes traditiones, & omnes scripturae sunt aequales quantum ad fidem & venerationem, quae illis debetur, cum proficiscantur ab eodem authore Deo, & veniunt ad nos per manus ciusdem ecclesiae quae est matter nostra.  as the word. Wherefore taking the age of Abraham from the birth of Abraham, divines have endeavoured to find a more apt reconcilement of the Scripture. Augustine a man of excellent dexterity and judgement in interpreting the Scripture, affirmeth, that this departure of Abraham 
i August. de ciu. Dei, libr. 16. cap. 15. Non ergo inde post mortem patris. id est post 205. annos quibus pater eius vixit egressus est, sed annus de illo loco profectionis eius, cum ipsius septuagessimu● quintus erat, procul dubio patris eius, qui septuagesimo vitae suae anno genuerat, centissimus quadragesimus quintus fuisse colligitur.  into Canaan at seventy five years old, was before his father's death. And although many objections may be made against this opinion out of the Scripture; yet being well considered they seem to be light, and easily taken away. For where the Scripture placeth this departing of Abraham after the death of Terah: it is found to be a continual practice 
k Sic enim de exitu Terah. Gen. 11.31. & 12.1. & 14.27. Venerum ad fontem judicij (Mispeth) Hieron. trad. Hebraic. in Gen. Per anticipationem dicitur quod postea sic vocatum est. Num. cap 12.24.25. August. locut. in Num. 13 Cum superius dixisset venerunt in vallem Botri, dictum est ergo per anticipationem, non quia tum hoc vocabatur, quando venerunt, sed cum scriberetur hic liber iam vocabatur. Et de Doct. Christian. lib. 3. c. 36.  in the histories, first by anticipation to declare a matter done, and after by recapitulation to show the cause and order of the doing thereof. Again, where the Scripture repeateth this history, it useth these words. Then 
l Act. 7.4.  came Abraham out of the land of the Chaldees, and 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dwelled in Haran: and after his father was dead, God brought him from thence into this land wherein you now dwell: whereby it is manifest, that Abraham's departure was after his father's death. This objection is also dissolved by Augustine and other writers: that 
n August. de civit. Dei, lib. 16. cap. 15. Non ut postquam mortuus est pater cius exijt de Charra. Sed inde postquam mortuus est pater eius hic eu● collecavit.  where the Martyr Stephen saith, that God translated him after his father's death, he meaneth not of Abraham's first arrival into Canaan, wherein he wandered many years, but his 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex qua sue rei capit esse possessor, nam altero sequent anno, tossessionem emit ad sepulturam, Gen. 23.17.18 prius ne vestigium pedi● possidebat.  settled abode when he was translated wholly after his father's death. So that Abraham is thought to have a double entrance into Canaan, one at the age of seventy five years, and another after the death of Terah. Which answer notwithstanding, well considered, seemeth not to be sufficient unto the purpose. For the Scripture 
p Origen. in jerem. Hom. 2. Qua propter necesse est nobis scripturat sanctas in testimonium vocare: sensu● quip nostri & enarrationes sine his testibus non habent fidem. Basil. in Mor. reg. 26. Quicquid vel dicimus vel facimus, id testimonio divinarum literarum confirmari debet.  no where doth insinuate any twofold departure of Abraham into Canaan, but rather contrariwise that his departure was at once, and that the same was after his father's death. For at this his departure being seventy five year old, he carried with him 
q Verse 5.  all his commodities and goods, and left not any thing for another time to be transported. secondly, the famine being in 
r Vers. 10.  Canaan, he returned not to Haran, which of likelihood he would have done his father being alive, neither is it ever found when he returned back to Haran, that he might the second time departed to Canaan. thirdly, sith that Terah departed with Abraham his son to 
s Gen. 11.31.  go into the land of Canaan, for what cause remained he by the way in Haran by the space of threescore years? Shall we say 
t ●ben Ez●a Com. in Gen. & alij trad●nt Tharra Charr●● in I●olatrià cap. tom, sed ipsum in sine die●um resi●●isse. Mortuus est (inquit) Tharra in Cha an qu● jam n p●●cuit illi ea regio, nec sil●um est comitatut in Canaan. etc.  that he was infected with Idolatry in Haran, and therefore remained there? Much rather we are to think, that this revelation being given to Abraham a little before the death of Terah, they departed together to go to Canaan: but Terah his 
u Caiu. in Gen. cap. 11 Ridiculum enim est, cum patria egressus Tharra rectà peteret terrant Canaan, se●aginta annos hospitem in alieno opid ●hesisse: magis verisimile est senem annis consectum morbo & lassitudin● fuisse consumptum. Bernard. epist. 105. Pretiosa mors sanctorum, pretiosa plane tan quam finis laborum, tanquam victory consummatio, tanquam vitae ia●u●, & persefectae securitatis ingressa●.  time being finished, by the mercy of the Lord, enjoyed a better rest, before he came at Canaan. fourthly, it is said: after his Father was dead God brought him into this place, and gave him none inheritance, no not the breadth of a foot. Whereby it is evident, that 
x Beza in Annot. in Act. cap. 7. Itaque non assentior ijs qui ut hunc nodum soluant duplicem secerunt Abraha vocationem, quarum unam à Mose praetermissam recenseat Stephanus. Atqui si haec Stephanus non accepit à Mose, à quo tandem accepit? dein quis non videt Stephanum si quaedam à Mose discrepantia narrasset, maximam calumniandi o●casionem fuisse adversarijs praebiturum.  he came, but after his father's death: that he came after his father's death, and enjoyed not the inheritance of a foot: that he came and was translated after his father's death: so that when he first came he was translated, & the same his coming was his translation. Seeing therefore that Abraham's age of seventy five years when he departed into Canaan, is perceived to be by the authority of holy Scripture, either at or after the death of his father, who lived an hundred and five years: it remaineth that Abraham was not 
y 
Caluin. in Gen. 11. vers. 26. Nunc cur Abraham non fuerit primogenitus. etc.  
August. quaest. in Gen. 25. Petest & sic solui; quoniam scriptura quae dixit cum esset Tharre annorum 70. genuis Abraham & Nachor & Aran: non utique hoc intelligi voluit quòd codem anno 70. aetatis suae omnes tres genuit, sed ex quo anno generare coepis ●um annum commemorani● scriptura. Fieri enim potuis ut posterior sit generatus Abraham, sed merito excellentiae quae in scriptures valde commendatur, prior fueris nominatus.  
Tremel. Annotat. in Gen. 11.   borne in the seaventith year of Terah, but in the hundredth and five and thirtieth. There may in deed be many objections made against it, but none I hope that shall prevail. The text saith: Terah lived seventy years and begat Abraham, Nahor and Haran: therefore will one say, was 
z Bellarm. Tom. 2. controu. 5. lib. 1. cap. 28. Perer, in Gen. 11. part. 3. disp. 14. Jllo autem anno natus est Abraham: scriptura enim in Genesi semper indicat tempus ●atiuitatis eorum, quorum texit genealogiam, ut sciamus aetatem totius mundi alijs praetermissi● qui ad istam gentalogiam non pertinent, ut Gen. 5. dicitur No● cum quingentorum esset annorum genuisse Sem, Cham & japheth. Vbi notatur precise annus quo natur est Sem. Sed hoc manifest falsum est ut docet scriptura. Gen. 11.10. Deniqu● ipse Per●rius disp. 10. Negat esse precise annotatum.  Abraham borne in the seaventith year of Terah. I answer; by the words of the Scripture, it is not necessary: for we plainly see that there is something to be understood (unless we would imagine that they were twins of one birth, which doubtless is against the truth) namely, 
a August quaest. in Gen. 25. Non utique hoc intelligi voluit quod eodem anno 70. omnes tres genuit, sed ex quo anno generare caepit. Caluin. in Gen. 11. Nec verò Moses quoio vitae anno filios genu●rit Tharre e●primit, sed tantum superasse aetatem illam, priusquam tresgigneret filios de quibus agitur.  that the eldest of his sons was then conceived, and that he had in all but 
b For the Scripture saith not of T●rah as of all the rest, he beg●t sons and daughters, but he begat Abram, Nahor and Haran. Although Caluin supposeth he had more children.  three. Now which of these three should be the eldest? Many think Abraham, because he is placed first. But this is no sufficient reason: for Sem is alway placed first among the sons of Noah, whom 
c Both jews and Christians, as hath been said above.  they themselves suppose was not the eldest: and Isaac is 
d Gen. 25.9. 1. Chron. 1.28.  placed before Ishmael, and jacob 
e Malach. 1.2.3. August. quaest. in. Gen. 25.  before Esau, whom all men know to be the younger Sons. secondly, it may be objected to 
f Bellarm. Tom. 2. controu. 5. lib. 1. cap. 28.  be in vain to set down the age of Nahor or Haran in this genealogy, where the fathers of the Church only are described. But indeed it belongeth not a little to the history, both in respect of Terah, who had no 
g 
Sicut neque Noe ante quingentessimun annum. August. quaest. in Gen. 25.  
Caluin. in Gen. 11. Eo anno generare caepit.   child until he was seventy years of age, when as his ancestors had children at 
h Gen. 11.14.24.  thirty, and nine and twenty years; & also in regard of Nahor, and of Haran, to 
i For Lot is said to be an old man at the destruction of Sodom. Gen. 19.31. when as Abraham had scarce fulfilled 100 years. So that Lot the son of Haran is to be esteemed not much younger than Abraham himself.  give light into the age and condition of their posterity. thirdly, if Abraham were not the eldest son, there is no certain ground of the age of 
k Caluin. in Gen. 11. Hanc obiectionem ponit & diluit.  Abraham, and thereby no certain account of the age & succession of the world, which the Scripture doth so distinctly, and purposely 
l August. de ciu. Dei. lib. 16. cap. 14. Absurdum est existimare, etc.  define. Whereunto is opposed this place of Scripture, that Abraham departed being but seventy five year old. For wherefore is this time reported of, but that it might be joined 
m August. ibid. Defuncto autem Thara in Mesopotamia, iam incipiunt judicari facta ad Abraham promissiones Dei.  with the death of Terah? and wherefore is the age of Abraham delivered when he departed out of Haran, & not rather when he departed from Vr of the Chaldees the land of his nativity, but because 
n Eucher. libr. 2. in Gen. cap. 11.  his departure from his native country and from Haran, were both in one year fulfilled, namely in the year of the death of Terah. fourthly, if Abraham were not the eldest of Terah's sons, 
o Bellarm. tom. 2. controu. 5. libr. 1. cap. 18. Perer in Genes. 11. tom. 2. Aliam suppositione● inducunt: quod illo anno habere capit tres filios: unum illo anno genitum, & alios antea. Sic ut sit Abram minimus natu, & tamen septuagesimo natus anno, sed haec sententia non tantum à scriptura ipsa discrepat, Gen. 5.32. & 12.4. sed & à sana ratione, ab authoritate Augustini quaest. in Gen. 25. de civit. Dei, lib. 16. cap. 15. & omnium Doctorum.  than was he borne in the hundredth and thirtieth year of Terah (which also agreeth with this account) or else no certainty can be found of the birth of Abraham. But it seemeth not credible, by the course of nature, that Terah had Abraham, borne at one hundred and thirty years, seeing Abraham esteemeth it a miracle, for 
p Gen. 17.17.  him to have a Son at an hundredth years. Surely the Scripture doth not obscurely signify, that about the days of Abraham, the Lord did greatly shorten the common rate of the days of man, in a little space. For Terah who lived two hundred years and five, is no where signified to exceed the common age of his generation: but Abraham that lived not so long by thirty 
q Gen. 25.7. 175. years.  years, is said to be an 
r Gen. 25.8. In senectute magna, senex & satur dierum.  old man and of great years, when he was gathered to his people. Nevertheless there is not so much difference of time 
s Although Rabbi Solomon do affirm that Ketura was that Hagar by whom he had Ishmael, which also Hierom doubteth of, yet the words of Scripture seem to carry another sense: and Abraham added to take another wife, Gen. 25.1. Also Augustine is of this judgement, the civit. Dei, lib. 16. c. 34. and many other.  between the sons which Abraham had by Keturah his latter wife, and the death of Abraham, as between the hundredth and thirtieth year of Terah, and his death. Neither in deed are the words of Abraham so to be understood, as if in regard of his own age, he had thought it miraculous to have a son, seeing many not only of those times, but long after Abraham both 
t jacob begat Benjamin, being one hundred & four years old: compare Gen. 35.16. & 44.20. and Boaz, Obed and josse, had children at no less than one hundred years of their age, as is manifest by comparing, Ruth 4.18. with Matth. 1.5 and Acts 13.20.  of his posterity, and of 
u Massanissa, Cat● and other. Appian. lib. 3. who had children at four score years: which is nothing strange, for our times are witness of the like.  other nations, have engendered and had children at little less than an hundredth years. But it was his age 
x For so the Apostle joineth them together, Rom. 4.19. which is to be observed. Chrysost. Hom. in Gen. 40. Nihil enim à lapidibus differebant quantum ad generationem pertinet, nam & patriarcha praesenectute prope impotens trat, & Sara ad hoc quod natura sterilis erat laborabat atatis & senectutis vitio. Committunt ergo Elenchum. divisionis, qui intelligunt Abrahae senectutem loco positam miraculi.  considered with the age of Sarah, who being by 
y Gen. 11.30. & 16.1.2.  nature barren, and having lived with Abram from the flower of her youth, until after the course of nature she was passed childbearing: this made it miraculous in deed, that Abraham should have a son at an hundredth years of age by Sara, who was ninety year old, & had no 
z Gen. 18.11.  child. Wherefore there is no doubt, but Abraham may well be understood, to be borne in the hundredth and thirtieth year of Terah, and be perhaps the youngest of his sons, albeit that for 
a August. quaest. in Gen. 25. Caluin in Gen. cap. 11. vers. 26.  honour sake, and regard of the history of his life, he be placed the foremost in the text.   

Question 2. verse 7. How is it to be understood, that God appeared unto Abraham, & how the patriarchs and Prophets are said to see God which is invisible?  
Whosoever shall consider, or read, or hear this history, have cause to be astonished at the strangeness of the counsels of the Lord: and to note diligently the circumstances of the text, laying up the doctrine for perpetual meditation. The Lord first of all 
a Vers. 1. Act. 7.4. Chrysostom. Hom. in Gen. 31. Quar● in domo paterna versantem tua benedictione non dignaris? Volebat illum doctorem fieri nunc quidem omnibus Palestinis, paulo post etiam Aegyptijs. Idem. Hom. 32. Et quare non potius eos qui in Chaldaea erant ad religionem sua pietate convertit? Verisimile est illorum salutem per aliorum providentiam fuisse procuratam.  commandeth Abraham to departed 
b Cicero. Offic. 1. Chari sunt parents, chari liberi, propinqui, familiares, sed omnes omnium Charitates, patria una complexa est, pro qua quis bonus dubitet mortem oppetere, si ei sit profuturus. Basil. lib. de Virgin. Abraham verò, velut qui quod desiderabat vidit, & promptè sequibatur, & erro atque exul esse amoris ergô iucundè tolerabat: dicens, quis nos separabit à dilectione Dei?  from his country, to 
c Cyprian. lib. de mont. Sinai & Zion. Abraham in sua nativitate à parentibus suis Abram vocatus est, tentatus verò à Deo fidelis inventus est.  forsake his kindred, and father's house. A strong 
d Ambros. libr. 1. de Abraham. c. 2. Tentatur ut fortis, incitatur ut fidelis, provocatur ut justus, meritoque exivit quemadmodum locutus est illi dominus.  temptation in deed, and proof of Abraham's obedience and faith: but that which followeth was much more grievous. For the Lord had promised, I will make of thee a great nation, and I will bless thee, etc. So that Abraham obeying the voice of God, had now to look (although not in regard of 
e Bernard. in Psalm. qui habitat. sermo. 15. Hoc enim totum est hominis meritum, si totam spem suam ponit in eo, qui totum hominem saluum facit.  the merit of his obedience, but because of the promise) for the blessing of the Lord: and could not but continually expect it, because he had forsaken all worldly stay he had, wholly to rest himself thereon. But when Abraham was come to the land which God would show him, he could behold nothing less than the fulfilling of the promise, if in carnal reason he should judge the sequel; for the Cananite, a 
f Numb. 13.29. Amos 2.9.  mighty people, a 
g Gen. 34. ●.  cruel, and 
h Gen. 13.13. Chrysostom. Hom. in Gen. 31. Canaan●i (inquit) tunc inhatabant terram. Nequ● hoc simpliciter aut absque causa assignavit, sed quia cum loca illa praoccupata essent a Canantis, cogebatur quasi vagus & peregrinus, & quasi abiectus & v●lis aliquis diversari, ut forte obtingebat.  wicked people did then possess the land. In this preplexitie, the Lord appeareth unto Abran, & promiseth to give the land unto his seed. But behold, his wife 
i Gen. 11.30.  was barren, and as yet 
k Act. 7.5. Rom. 4.18.19.  he had no child: and immediately as it were upon the promise of inheriting the land, he is compelled by famine to forsake the land, & to flee with exceeding care and danger into Egypt. Wherein we may behold both the wisdom and power of God, who 
l Nazianzen. Orat. 18. Orbit quidam, fraetres, rerum humanarum est, perque contraria Deus nos crudit. Idem. Orat. 47. Providentia Dei plerumque ex contrarijs meliora procurat.  out of contraries doth work his promise and fidelity: and also the causes and occasions of visions and appearances of God in former ages. The Lord from the beginning did manifest himself unto the godly patriarchs by his word, by 
m Gen. 3.9. & 9.1. & 25.23. Exod. 2● 1.19.1. Sam. 28.111.2. Matt. 17.5. Acts 9.4.  lively voice sounding out unto their ears his pleasure & commandment. And what 
n Deut. 12.32. & 30.14.16.  he commandeth by voice, he showeth to be his will; what he 
o Gen. 26.5.  teacheth, he confirmeth as a truth; what he promiseth, he 
p Gen. 9.9. Numb. ●3. 19.  performeth without shadow of change; until this time that Abraham in show of human reason (for the 
q Gen. 22.1.12. Augustin. serm. de temp. 129. Tentat deus non quasi mentium nescius humanarum, sed ut suos fideles saciat in seculo manifestos. Idem epist. 146. Tentatio alia est deceptionis, alia tentatio probationis: secundum illam non intelligitur qui tentat nisi diabolus, secundum hanc vero tentat Deus.  trial and confirmation of his faith, and for the instruction 
r Isai. 51.12. Gregor. Moral. lib. 22. cap. 7. Plerumque enim ad exercenda bona opera aliena nos utiliter exempla persuadent. Leo Papa serm. de jejune. 1. Vatidiora sunt exempla quàm verba, & plenius opere dicetur quàm voce.  of the Church in time to come) might seem to feel his breach of promise. Now because the promise was made but in a moment, and there succeeded a world of miseries; wherein the only stay of Abram was the remembrance of the promise, neither testified by 
s Deut. 31.19.21. Pro. 22.20.  writing, nor as yet by seal 
t Gen. 9.12. & 17.9.  confirmed: therefore the Lord appeareth unto Abraham, confirming both his eye and ear 
u Chrysostom. Hom. in Gen. 32. Quia justum à domo eius evocaverat, & imperaverat ut in alienam terram abiret, in qua agebat vagus & peregrinus: bonus igitur Dominus consolar● eum & eius solidare alacritatem volens, visus est ei Dominus & dixit ei, etc.  for the strengthening of his faith, and the greater remembrance and reverence unto the promise. So that visions unto the patriarchs 
x Iren. lib. 3. cap. 1. Apostoli evangelium praeconiaverunt, postea verò per dei voluntatem in scriptures nobis tradiderunt, fundamentum & columnam fidei nostra futurum. Chrysost. Hom. in Matth. 1. Noa & Abraha ●i●sque posteris & job & Mosi non per literas sed per semetipsum locutus est, quia scilicet puram eorum mentem repererat. Quia verò progrediente iam tempore alij quidem propter dogmata, alij uèrò propter vitam & mores scopulis impeg●runt, ea rursus quae constat literis admonitione fuit opus.  were in steed of the written word and sacraments, to confirm 
y 1. King. 2.3. & 11.9.  the promises; which seeing in the latter ages of the church, the Lord hath manifested his whole 
z john. 15.15. 2. Tim. 3.16.17.  will and promise, with all behoveful doctrine concerning 
a joh. 20.31. Cyril. in joh. lib. 12. cap. 68 Non omnia quae Dominus fecit conscripta sunt, sed quae scribentes tam ad mores quam ad dogmata sufficere putaverunt, ut recta fi●e & operibus ac virtute rutilantes, ad regnum coelorum perveniamus.  man's salvation, and hath committed it to writing, 
b Psal. 119.50.92. Hieron. in epist. ad Ephes. Comment. cap. 1. Si quic quam est quod in haec vita virum sapientem teneat & inter pressuras & turbines aequo animo manner persuadeat; id esse primum reor, meditationem & scientiam scripturarum.  to be a perpetual and perfect guide in all temptations, for man therein to behold and hear the Lord: it was also necessary, 
c August. de unitate Eccles. Ipse Dominus jesus cum resurrexisset à mortuis, & discipulorum oculis videndum manibusque tangendum corpus suum offerres, nequid tamen fallacia se pati arbitrarentur, magis eos testimonijs legis & prophetarum & Psalmorum confirmandos esse iudicavit.  that visions in the Church should cease (that being given by the Scriptures, for which visions themselves were 
d 2. Pet. 1.18.19. Clem. Alexan. Strom. lib. 7. Principium enim doctrina habemus dominum, qui & per Prophetas & per evangelium, & per beatos Apostolos multifariam multisque modis à principio ad finem deducit cognitionis.  given) lest they should restrain in any part the honour due unto the Scriptures. And in deed the most wise and holy Lord found it most agreeable unto 
e Heb. 1.12. Chrysost. Hom. in Rom. 1. Non enim locuti tantam sunt Prophetae, sed qua loquebantur literis etiam mandarunt: nequ● scripserunt tantum, sed & rebus ipsis qua futura erant prafigurarunt: ut erat quod Abraham filium su●● Isaac ad immolandum ducebat, quod Moses serpentem antum exaltabat, & super Amales manus tend●bat, & agnum paschalem immolabat.  the condition of his Church, that visions should go before the written word, that the word itself might contain the visions; and the former visions recorded in the word, together with the word, 
f Tertul. lib. de resurrect. Carnis. Nobis curiositate non est opus post jesum Christin, nos inquisi●● post evangelium. Cum ●redimus nihil desideramus ultra credere: hoc enim primum credimus, non esse quod ultra credere debe●●us.  might be a full direction unto the children of God for ever. Moreover, it is manifest that the visions did serve for an increase of confirmation of the promises, and were never used but in causes of greatest moment and necessity. We read not until Abraham that 
g Chrysostom. Hom. in Gen. 32. Nunc primum invenimus in scriptura dictum, quod visut est Dominus & dixerit ei.  God appeared unto any of the Fathers since Adam's fall, for none are reported to be tried with the like temptation. But Abraham to whom the Lord had promised the land, and 
h Act. 7.5. Heb. 11.9.10.  gave him not one foot of inheritance therein: promised his seed should be as the stars of heaven, while 
i Rom. 4.18.19.  (his wife being barren and aged) he had no child; and when he had received a son according to the promise, 
k Gen. 22.1.2.  he commanded him to be offered for a sacrifice: lest through these strong 
l Origen. Hom. in Genes. 8. Vbi non suffecerat dixiffe filium, sed adijcitur & charissimum. Esto & hoec quid adhuc additur, & quem diligis? Sed vide tentationis pondus? Pit & commemoratio nominis, ut & promissionum quae sub hoc nomine facta sunt, desperatio subeat. Et hac omnia quia tantabat Deus Abraham.  assaults, the promises should be 
m Gregor. Moral. lib. 1. cap. 40. Incassum bonum agitur si ante terminum vita descr●tur: quia & frustra velociter curris qui priusquam ad metas venerit deficit.  neglected before the time to be fulfilled; the Lord would 
n Occolampad. in Gen. 12. Ita accidere solet ut in continuis sanctorum persecutionibus & afflictionibus intermisceantur nonnullae consolationes, non enim permittio Deus suos amplius tantari quam ferre possunt, ita cum iam duram satis crucem imposuisset hum●ris Abraha, illi apparet.  confirm by his appearing, that the promise did proceed from him, and should be fulfilled in their seasons. And Isaac, who 
o Gen. 35.27. Heb. 11.9.  continued likewise a stranger in the land; the Lord doth likewise comfort, with the 
p Gen. 26.2.24.  like sustentation of his faith. jacob, who of all the patriarchs was most 
q Gen. 47 9 Chrysost lib. 2. de provident. Dies mei parvi & m●li, hoc est & breviorem et laboriosio●em vius vitam ubi & omnes ferè molestias e●ponit.  grievously assaulted with continual afflictions, doth find him 
r 
Gen. 32.24. justin. Ma●t. Dialog. cum Tr●ffon.  
Tertull. lib. 2. in Martion. Item cont. Praex. Hilar. lib. de Trin 4. Non solum ad Abraham in viro Deut affuit, sed etiam ad jacob in homine Deut venit: neque solum venit, sed luctatus ostenditur Neque tantummodo luctatus, sed etiam adversus eu● quo luctabatur infir●●us.  
Ambros. de fide lib. 1. cap. 5.   wrestling with him face to face, to 
s Bernard. de nat. Mariae. serm. 1. Notam fecis dilectionem suam, e●periatur & tuam, in multis enim tentat te Dominus Deus tuut. Declinat sapius, avertis faciem non in ira, probationis istud est non reprobationis. Sustinuis te dilectus, sustine tu dilectum sustine & viriliter age; non illum vicere peccata tua, to quoque ipsius flagella non superent; & obtinebi●, cum aurora fuerit benedictionem.  teach him that it is the Lord himself that in afflictions presseth down, and by his promise and inward grace, as 
t 1. Sam. 2 6. job. 5.18.19.  by his other hand, supporteth: for who was jacob else that should wrestle with the angel, corruption with strength itself, until the dawning of the day? Moses as being 
u Numb. 12.7.  faithful in the house of God, and 
x Heb. 2.5.  as a servant to deliver unto all the family the will and laws of the master of the house, talketh familiarly with God, and the Lord 
y Exod. 33.11. Numb. 12.8.  speaketh with him face to face, as a man that speaketh unto his friend. The seventy Elders, 
z Exod. 24.9.10.  they saw the God of Israel, that their testimony 
a Caluin. in Exod. 24. Illic propius conspecta fuit Dei gloria à senioribus, ut deinde narr●erent populo quod viderant, atque ita res idoneis testibus probata iud●biam fidem acquireret.  might be added for the confirmation of the people. josua that was to war 
b Ios. 5.13. & 6.2.  with so many nations, beholdeth the Captain of the host of God. And Balaam is partaker 
c Numb. 2●. 4. etc. August. de mirab. script. lib. 1. cap. 3●.  adventus Christi per Prophetam Gentilem qui futurus erat gentium salvator in lege Dei scriberetur.  of the visions of God, that he might witness among the heathen the praise of Israel. Isaiah by vision is confirmed 
d Isai. 6.1.10.  in the hardness of heart of th' people of Israel, lest 
e Matth. 13.14. joh. 12.40.41. Rom. 11.7.8.  their ingratitude should be a scandal in the Church, as though such negligence in receiving the true Messiah, in a people called of God, could not have been. Ezechiel when the Church was in captivity, 
f Ezech. 1.4. etc.  seethe wheels and cherubims, and the similitude of the glory of the Lord, to 
g Hieron. in Nahum Comment. cap. 3. Von commitionis rotarum. Dum huc atque illuc genus raptatur humanum, & incertis per cuncta discursibu●, ubi periculum, ubi salus sit ignoramus. de qua rota in principio Ezechieli● scriptum est.  confirm that both men and angels, and the change of times are guided and directed by the Lord. Daniel beholdeth the 
h Dan. 7 9.13.14.  ancient of days to sit in judgement, and the son of man to receive from him a kingdom universal and perpetual, to signify that judgement 
i Dan. 7.10.  remaineth with the Lord, and that it is that son of man, who was 
k August. contr. Faust. Manicha. lib. 12. cap. 44. Quis non eundem salvatorem agnoscat apud Danielem, cum antiquo dierum offertur filius hominis, & excepit regnum fine fine etc. jan verò si locum illum quem ●ommemorauit Dominus: cum videritis abhominationem, etc. et si supputatis etiam temporibus hebd●madum ille numerus pertractetur, non solum Christus, sed etiam tempus reperitur quo eum oportuit venire passurum.  to be slain at the time appointed, who was ordained of God the judge of the quick and of the dead. And Zacharie also seethe the man 
l Zachar. 1 ●.  upon a bloody horse among the myrtrees, that he might declare unto the jews the 
m Zachar. 1.13.16.  wrath of God against their enemies, and their joyful and speedy deliverance by him. But one will say, seeing these, as the Scripture saith, have seen the visions of God, & he hath appeared to be seen of them; how saith the Scripture also, 
n 1. joh. 1.18.  No man hath seen God at any time, and that 
o Exod. 33 20.  none can see the Lord and live? These places 
p Conciliatio. 19  of holy Scripture are 
q August. quaest. in non. Testamen. q. 71. Ecce non est contrarium, & visum & invision esse Deum.  different (saith Augustine) in appearance and show of words, but in matter and substance of doctrine, are nothing contrary. Wherefore we are more narrowly to search the meaning of the Scripture, whereunto the words themselves will give direction. The Lord himself when he appeared unto Moses, 
r Exod. 33.20.  saith thus unto him, thou canst not see my face, for no man shall see me & live. If therefore when Moses face to face did talk with God, it was said unto him, thou canst not see my face; doubtless there is one thing meant by the face of God which Moses saw, and another thing by his face which Moses could not see. And so in deed the scripture calleth the face of God which Moses did behold, 
s Numb. 12.8.  the appearance and similitude of God: but the face of God which Moses could not see, his 
t Exod. 33.18.20. August. tract. in joh. 3 Quid vidit Moses? Moses vidit nubem: vidit angelum, vidit ignem, omnis illa creatura typum Domini sui gerebat, non ipsius Domini prasentiam exhibebat: namque apertè habet in lege: & loquebatur Moses cum Domino quasi amicus cum amico suo. Sequitur tamen: si inveni gratiam in conspectu tuo, ostend mihi seipsum manifestè, ut videam te. Et responsum accepit, non potes videre faciem mea●.  shape or substance, and his glory. Whereof this doctrine also followeth: that the glory 
u Exod. 33.20. 1. Tim. 6.16. Hieron. in Isai. 6. Ad quod respondebimus, non solum patris divinitatem, sed ne filii quidem aut spiritus sancti, quia una in trinitate natura est, poss● oculos carnis aspicere, sed oculos mentis de quibus ipse salvator ●ijt, beati mundi cord. Ergo Deut naturae non ceruitur, sed videtur hominibus ut volverit. Gregor. Moral. li. 18. c. 39 Nec in coelis videbimus sicut videt seipsum, sed sicut angeli intuentur faciem eius. Long quip dispariliter videt creator se, quàm videt creatura Creaturen. Nam quantum ad immensitatem Dei, quidam modus figitur contemplationis, quia eo ipso pondere circumscribin●●r, quo creatura sumus.  or essence of the Lord cannot be beheld of any mortal creature, neither can any see him as he is: for seeing in deed that our 
x Coloss. 1.7. Marius' Victor. count Arr. li. 3. Et quoniam potentia cessant vita est, & cessans intelligentia, haec autem vita & intelligentia actio est, si quis Deum viderit ●oriatur necesse est: quia dei vitae & intelligentia in semetipsa est non in actu, omnis autem actus fori● est; hoc verò est nostrum vivere quod foris est vivere: ergo est mors Deum videre, nemo inquit unquam Deum vidit, & vixit: simili enim simile videtur. August. epist. 111. Nos autem omnes revelata facie gloriam Domini speculantes in eandem imaginem transforma●ur à gloria in gloriam tanquam à Domini spiritu, licet faciem dei juxta naturae sua proprietatem nulla videat creatura, & tunc mente cernatur quando invisibilis creditur Verba sunt Hieronymi quem citat.  nature and being doth consist in him, and God doth infinitely exceed the being 
y jerem. 23.24. Ephes. 4.10. Ambros. in Luc. lib. 1. cap. 1. Cuius naturae est non videri, voluntate videri, nam si non vult non videtur, si vult videtur. Et ideo Deum nemo vidit unquam quia eam quae in Deo habitat plenitudinem divinitatu nemo conspexit, nemo mente aut oculis comprehendit. Gregor. Moral. lib. 2. cap. 3. Creator omnium Deus ubique est, & ubique totus est; in part non est quia ubique est; & tunc minus invenitur quando is qui ubique totus est, in part quaeritur.  of all his creatures, both in respect of his incomparable greatness, and in that he hath 
z Exod. 3.14. Hieron. epist. ad Damasum. Quoniam vetusto, etc. una est Dei & sola natura, quae verè est: id enim quod subfistit non habet aliunde sed suum est. Ergo deut solus qui aternus est, hoc est qui exordium non habet, essentiae nomen verè tenet.  his being of, and in himself: therefore it is much more possible, for one drop of rain to contain the whole element of water, then for our 
a August. epist. 112. De videndo Deo, si quaeris quo modo dictus sit invisibilis, cum videri potest? Resp. Inuisibilem esse natura, videri autem cum vult sicut vult. Si quaeris unde eum videbimus? Resp. unde angeli vident, quibus tunc erimus aequales. Sicut enim videntur ista quae visibilia nominantur, Deum nemo vidit unquam, nec videre potest, quoniam lucem habitat inaccessibilem, & est natura invisibilis, sicut incorruptibilis (ut Apost. 1. Tim. 1.12.) & sicut nunc incorruptibilis, nec postea corruptibilis; ita non solum nunc, sed etiam semper invisibilis. Damascen. Orthodox. libr. 1. cap. 1. Post primam itaque beatissimamque naturam nullus unquam Deum novit, nisi cui ipse revelaverit, non hominum modo, sed ne supramundanarum virtutum: supramundanarum dico, ut ipsorum Cherubin & Seraphim.  being to measure him, or our eyesight to contain his greatness, or our understanding to attain unto it. secondly, that where the Lord appeared unto the patriarchs, he appeared not by his nature or substance which cannot be seen, but 
b Tertul. adverse. Prax. Visum quidem Deum secundum hominum capacitates, non secundum plenitudinem divinitatis. August. quaest. in non. Testam. 71. Visus est Deus in imagine, ut intelligeretur Deus esse qui apparebat per rationem non per substantiam, quia in natura sua Deut videri non potest.  by similitude whereby they were able to behold him, and were assured that it was the Lord himself that talked with them. And although he appeared by 
c Obiectio sit, nam patres plerique affirmant Christum fuisse qui apparebat Patriarchic: alij contrà volunt authoritate Dionysijs Arrop. Hierar. cap. 4. Non esse à deo immediate, sed opere & ministerio angelorum: & videtur difficilior quòd scripturae eundem nunc angelum, nunc jehovam appellat. Sed respondit Augustin. Vtrumque fieri posse si●ul, nempe Deum vel per angelicam aliquam potestatem, hoc est in & per angelum; vel per quam libet creaturam apparuisse. Contra Adimant. cap. 9  the ministery of some inferior creature, as the holy Ghost by the 
d Matth. 3.16.  likeness of a dove, and 
e Act. 2.3.  similitude of fire, which 
f August. de Agon● Christian●. cap. 22. & de incarnate. verb lib. 1. cap. 3. Non enim sicut filius hominem assumpsit, ut in aeternum permaneat; sic spiritus sanctus columbam vel ignem. Sed illae facta visiones de creatura inferiore, ad manifestandum sp●ritum, esse postea defliterunt. Nun quam enim illa incomprehensibilis, incommutabilisque divinitas, quae est trinitas, ab oculis carnalibus videri potest, nisi per subiectam creaturam.  ceased also to be, so soon as the vision ceased; yet God so appeared 
g Tertul. contr. Prax. Consequens erit ut invisibilem patrem intelligamus pro plenitudine maiestatis, visibilem verò filium agnoscamus pro modulo derivationis. Sed ipse quidem Dominus si fortè coram ad saciem loquebatur, non tamen ut est, homo faciem eius viderat, nisi sortè in speculo & in anigmate.  by the creature, as that he himself was truly by the creature seen, the manner how, a learned father wisely answereth: as 
h Chrysost. Hom. in Gen. 32. Sicut ipse solus scit, & ut illi possibile erat videre: on enim hoc dicere desinam quoniant modum ignoro: audio enim solum scripturam dicentem, & visus est Dominus.  the Lord only knoweth that did appear; & was possible for human creatures to contain. Doctrines. 1. verse 1. The Lord chooseth and calleth Abraham, not for 
i Rom. 4.1.2.  Abraham's righteousness, but for his own mercy sake: and commandeth him obedience, because 
k josh. 4.23. Isai. 48.11. & 31.2. Iren. libr. 4. c. 28. Nec nostro ministerio indigens jussit ut eum sequeremur, sed ut nobis ipsis attribuat salutem.  he would bless him for obedience. secondly, those that will enter into the spiritual land of promise 
l Heb. 4.8.9.  must forsake their 
m Luc. 14.26.  father's house to follow Christ: and lest they should 
n 1. Cor. 9.21 27.  run in vain and miss the mark, they 
o Luc. 14.28 ●3.  must cast before to endure the cross. thirdly, verse 2. The blessings which the Lord bestoweth on those that fear him, 
p Gen. 32 10. 2. Sam. 7.18.  do infinitely surmount the measure of their obedience. fourthly, against false 
q Matth. 24.25.26.  Christ's we must observe: that the true Messiah is the son of 
r Matth. 1.1.  Abraham and David, of whom all things 
s Matth. 5.17. joh. 19.28.  were fulfilled, forespoken by the Prophets. fiftly, those that curse or persecute God's children 
t Isai. 49.26.  are accursed of the Lord; those that relieve or comfort them, 
u Matth. 10.41.  became see they belong to Christ, shall receive the reward of those that belong to Christ. sixtly, verse 5. The blessing of the Lord 
x Psal. 127.3. Prou. 3.33.  is in the house of the righteous: when Abraham doth constantly obey the Lord, Sarah doth as constantly obey Abraham, the servants are in subjection to their governors, their friends yield fellowship, their enemies 
y Prou. 16.7.  peace. seventhly, verse 7. The Lord in the trials of his children, sendeth 
z Gen. 32.24. Chrysostom. Hom. in Gen. 32. Talia sunt quae à deo dispensantur, rara semper & admirabilia, & quando apud homines desperatum est, tum potentiam & sapientiam suam declarat Deus.  relief and comfort, according to the greatness of the temptation and infirmity of the party tempted, and 
a Psal. 118.18. 1. Cor. 10.13.  suffereth none to be tried above their strength and ability to endure the burden.   

Question 3. verse 13. Wherefore Abram said to Sarai his wife; Say I pray thee that thou art my sister: and whether he sinned in persuading her thereunto?  
THose that negligently consider this history, 
a Caluin. in Gen. 12. Atque hinc latrandi materiam proterui quidam canes arripiunt, sanctum patriarcham lenonem fuisse propria uxoris; sed hos resellere promptum est, quod scilicet altius respexerit Abraham cum tanta in alijs animi magnitudine usus fuerit.  as though Abraham for his wealth or life had put in hazard the chastity of Sarah, are wickedly deceived in their fond conceit. For first we must remember the condition of his trial, before we may safely determine of his fact. That Abraham was called from his native country, and endured the hardness of famine in the land of Canaan; surely it could not be but a grievous temptation of flesh and blood: but where the Lord promiseth to bless him in the land, and to give it as an inheritance unto his seed; was a much greater trial unto his faith. For how is it, that being promised a blessing, he cannot attain unto necessary food? And having granted it by promise unto his posterity, while as yet he was childless, he was forced either to famish in the land, or to fly into Egypt among the barbarous people. We know 
b Hieron. in Amos. cap. 8. Vetus narrat historia tum Latina, & Graeca, & omnium gentiam barbararum, nihil fame durius, quae sape compellit obsessos humanis vesci carnibus, & in suam sauire naturam, ita ut nec parentes paruulis parcant liberis, & maritalis affectus dudum amatae uxoris membra dilaceret. Exempla in scriptures. Deut. 28 54.57.12. King. 6.29. apud E●huicos. Thucyd. histor. lib. 5. de fame Meliea. Liu. lib. 1. Decad. 3. de fame Saguntina. Valer. Max. lib. 7. cap. 6. De N●mantinorum & Caliguritanorum fame qui uxores suas natosque ad usum nefaria dapis verterum: decent samis quanta miseria sit. Quantum periculum incubuit Abrahae, videtur ex Gen. 44.4.  on the one side the woeful distress that famine bringeth, by which he was provoked to try his adventures in the land of Egypt. For sure it is that Abraham either would not, or ought not, to forsake the land which God had showed him, but by extreme constraint, or 
c Nonnulli enim interpretes haec omnia fecisse Abraham prophetic spiritu contendunt, quo praeintelligebat eue● tum; & sane eo non caruisso verisimile est: sed cum de jussu Dei scriptura tacet: & nobis silendi imposuit consci●tiam. Pet. Mart. Comment. in Gen. cap. 12.  direction of the Lord. So on the other side, if we consider the danger he was in by going into Egypt, in respect of the 
d Vers. 12.  lascivious and proud Egyptians, and the beauty 
e Ambros. de Abrah. lib. 1. cap. 2. Quo docetur non magnopere decorem quaerendum coniugit, qui viro necem plerunque gignere solet. Scitum est Antistenis Cynici: sicubi ornataem offendisset mulierem, ad domum illius proficiscebatur iubebatque virum eius equum proffer & arma: ut siquidem haec illi essent, delicijs vacare sineret, his enim iniurias propelleret, alias cultum amoveret. Laert. lib. 6.  of Sarah; not only of his life, but of Sarah her captivity, and the spoil and bondage of all his family; and that which was the greatest in Abraham's eyes, the 
f August. tract. in evang. joh. Quid est fides nisi credere quod non vides: unde & quomodo capitur trinitat rectè ó homo luterrogas, quomodo creditur non bene interrogat: imo ideo bene creditur, quia cito non capitur: nam si cito caperetur, non esset opus ut crederetur quia videretur.  defect of the promise, wherein was contained his everlasting bliss: we have cause fully to conclude that Abraham found this the only way to preserve himself, to fly to Egypt; and did therein seek by preserving his own life, to preserve both the chastity and liberty of Sarah, and to enjoy the blessing of the seed, which was more dear unto him then life itself. For albeit he use such terms of speech to persuade 
g Chrysost. Hom. in Gen. 32. Quoniam non vulgare erat quod imperabat, propterea allicere, & ad misericordium flectere, & persuadere eam volebat, ut promptè in haec fabula partes suas ageret. Non dixit vin● tibi inferent, non vult enim came nunc contristare, propter famem fugientem.  Sarah to obedience: that I may far well for thy sake, and my life may be preserved, because he knew to be the 
h 1. Sam. 19.12.18. Prou. 31.12.28. etc. Ambros. de Abraham, lib. 1. cap. 2. Sara non facultatibus ditior, non genere splendidior erat: ideo virunt imparem non putabat, ideo quasi parem gratia diligebat, ideo non censu est retenta: non parentibus, non propinquis, sed virum proprium quocunque pergeret sequebatur, externa adijt, sororem se eius asseruit, contenta si ita esset necesse, se periclitari pudore, quam virum salute.  tueretur maritum mentita est germanitatem, ne insidiatoret pudoris eius tanquam amulum & vindicem uxoris necarent.  greatest desire of a godly matron, the prosperity and welfare of her husband: yet withal he premiseth this, else they will kill me, whereof it would follow that the hope of the promise were extinguished. But here Abraham may seem in three respects to sin. First, in over rash 
i 
1. Cor. 13.5.7. Chrysostom. Hom. in Matth. 9 Sicus difficile aliquem suspicatur malum qui bonni est: sic difficile aliquem suspicatur bonum qui malus est.  
Senec. lib. 1. de Morib. Hoc habet omnis affectus, ut in quod ipse insanit in id●m putet caeteros insanire.   suspicion of the Egyptians, without 
k Su●ton. in vita Domis. cap. 21. Miserum dicebat principis statum cui referenti de insidiatoribus non haberetur s●les nisi occiso.  trial of their cruelty, or cause of fear. secondly, in 
l Hieron. trad. in Gen. Foedam vocat necessitatem. Chrysost Hom. 32. in Gen. In adulterium uxoris consentit justus, & quasi seruit adulterio, in mulieris contumeliam ut mortem essugiat.  offending against the chastity of Sarah, whom he made hereby as it were, a lawful pray unto her enemies. thirdly, in that he 
m Obiectio Fausti: Cur non potius crederet Deo suo?  standeth not steadfastly unto the promises, that his seed should enjoy the land, and all nations should in him be blessed; which seeing it could not be in the person of Abraham, but in 
n justin. Mart. Dial. cum Triffon. Videre sant quo modo & Isaaco & jacobo eadem sint promissa: & benedicentior in semine tuo omnes gentes: non hoc vel Esaevo vel Reubeni vel alij cuipiam dicit, sed illis tantum ex quibus juxta ●economiam & dispositionem nasciturus erat Christus.  his posterity; it was most evident that the Lord therein had promised to deliver Abraham from Egypt, and out of all adversity; that thereby he might enjoy the promised seed. For answer to which objections, the Scripture first of all doth give sufficient testimony, that Abraham suspected not in vain, the wantonness 
o Gen. 26.2. Exod. 1.  and wickedness of Egypt. For the Princes themselves 
p Vers. 14.  so soon as they saw the woman, commended her to Pharaoh, & Pharaoh upon their report took her from Abraham into his house. And after when himself had been scourged by the Lord, lest other should likewise attempt against her, he is 
q Vers. 20.  forced to give men charge concerning Abraham, & to convey him forth, and his wife in safety. Now as the godly are commanded to keep themselves from evil, and not so much as rashly to suspect another, or condemn of wickedness without proof, or cause 
r Rom. 14.4. Psal. 15.3.  of just suspicion: so are they also willed to be wise as Serpents, 
s Matth. 10.16. The Serpent of all creatures cometh nearest unto the reason of man, and knoweth the cause of things. When he goeth to the water, he is said to lay off his poison, lest he should infect the waters, Epiphan. Haeres. 37. He useth to rub himself with fennel, when he cannot shed his old skin, Plin. lib. 8. cap. 27. He defendeth his head in fight: & stoppeth his ear from charming, Psal. 58. In sickness he is his own physician, Plin. lib. 8. cap. 27.  to understand and perceive the cause of evil, so soon as it giveth the first appearance. Abraham therefore suspecting the Egyptians, where danger was in deed, was neither injurious, nor too suspicious, but 
t 
Aug. in Psal. 18.10 Quis est imprudens? Qui non sibi prospicit in futurum; insipiens, qui non intelligit in quo malo sit.  
Hieron. Apolog. 3. in Ruffin. Prudentium est duorum temporum maximè habere curam, mane & vesperi, id est eorum quae acturi sumus, & eorum que gesserimus. Simile est Pittaci dictum: Prudentium virorum esse priusquam adversa contingant praevidere ne veniant: fortium verò cum illa contigerint ferre aequo animo, Laert. lib. 1. Et pecora ipsa vitare norunt, quae laesisse cognoscunt: nec itinera illa repetunt, ubi in foveam corruerint.   godly wise to prevent a mischief. Which godly care of Abraham gave none offence; but the abounding of sin in every place, and principally in Egypt, 
u Vers. 14.15. & Gen. 20.11.  gave cause to Abraham to be offended. Which being confirmed, the second objection is also taken away: for that he persuaded Sarah to say she was his sister, was done of 
x Vers. 12. August. de duab. animabus contr. Manich. cap. 10. An erat difficile videre invitum volenti esse contrarium, ita ut contrarium sinistrum dext●o esse dicimus, non ut nigrum albo? Nazianzen. orat. 21. Quicquid autem violenter cogitur non secus ac planta per vim manibus inflexa atque distracta, simul ut missum factum est rursum ad sese redire consuevit.  compulsion, not of will; for 
y Vers. 12. Ambros. de Abrah. lib. 1. cap. 2. Erat quidem justo viro cura coniugalis pudicitie, sed maius erat studium maturandae devotionis; ne praetulisse custodiam thorimandatis videretur coelestibus.  danger of life, not desire of wealth. But why did he not redeem the chastity of Sarah, which to a godly woman is more 
z Deut. 22.25.28. Susannae exemplo illustratum, & Lucretiae Romanae. Liu. Decad. 1. li. 1. Timoclae e Theban. Q. Curt. li. 2. Sophtoniae Romanae, & matronae nobilis Alexandrinae, quam cum plurimum obsecrasset Maximinius Tyrannus, & durissimae mortis minas commiscuisset; ad mortem paratam, concupiscentia magis quam ira victus, exillo damnavit & cunctis facultatibus spoliavit, & aliarum multarum quae scortationis comminationem à praesidibus cuiusque gentis ne audire quidem valentes, omne genus supplicicrun, tormentorum & laethalium poenarum sustinuerunt, Euseb. histor. eccles. lib. 8. cap. 6.  dear than life, with danger of life itself; and not make it, as it seemeth, the pawn and price of his deliverance? Because doubtless Sarah might happen to be as a ransom unto Abraham, as in deed it came to pass; but Abraham by death could not deliver, but bring perpetual captivity unto Sarah. Yet Abraham ought not to have given example 
a Ephes. 4.25. 1. Tim. 4.12.  of leasing and dissembling unto Sarah, to the end to preserve his life; for we may not do evil 
b Rom. 3.8.  that good may come thereof. True in deed, neither is there any note in this action, of such offence. He persuadeth not Sarah to 
c August. count Faust. lib. 22. cap. 35. Neque enim virum eius uxor esset interrogatus, non esse respondit: sed cum ab eo quaereretur quid ei esset illa mulier, indicavit sororem, non negavit uxorem: tacu●t aliquid veri, non dixit aliquid fals●.  deny herself to be his wife; but to say the truth, that she was his 
d Gen. 20.12.  sister. He hide that which might hurt him, for fear of evil: he said not that which was evil for any fear. He spoke the truth, but not all the truth, for the part of a fool it is 
e Prou. 29.11.  to utter all his mind, or to publish a secret, which may seem to impair the cause of godliness, 
f Marc. 14.61. john. 18.20.  unless it manifestly appear to be for the glory of God to utter it. But ought not Abraham rather to have rested himself on God, and plainly to have affirmed she was his wife: for the Lord would no doubt have maintained his uprightness, and was able to give him victory, if violence had been offered? Men are undoubtedly to trust on God by 
g Psal. 37.5.  faith, but not to 
h Matth. 4.7. August. de civit. Dei. lib. 16. cap. 19 Itaque uxorem tacuit, non negavit; coniugis tuendam pudicitiam committens Deo, & humanas infidias caeuens ut homo: quoniam si periculum quantum cavere poterat, non caveret; magis tentaret Deum suum quam speraret in Deo.  tempt the Lord by careless negligence. For it pertaineth to wholesome doctrine, 
i August. count Faust. lib. 22. cap. 36. Pertinet autem ad sanam doctrinam, ut quando habet quod faciat homo, non tentet dominum Deum suum. Cum igitur propter pulchritudinem Sarae, & eius pudicitia & mariti vita esset in dubio nec utrumque tu●ri posset Abraham, veruntamen unum horum posset, id est vitam; ne Deum suum tentaret, fecit quod potuit; quod autem non potuit illi commisit. Quod si secus fecisset, duas res tuendas committeret Deo, & suam vitam & coniugis pudicitiam.  that when men have before them a way wherein to walk, they ought not to tempt the Lord their God. Our Saviour Christ himself, 
k Matth. 2.13.  was of power to have defended his life against the tyrant Herod; yet having the means, he fled to Egypt. He commanded his Disciples 
l Matth. 10.26. & 20.31.  to depend on him; but yet being 
m Matth. 10.23.  persecuted to fly from City to City. When they have the means, 
n Psal. 91.11. 1. Cor. 7.21.  to use it as a remedy sent from God: when they have no means, to 
o Exod. 14.13.14. 1. Chron. 25.9.  wait on him, who without means is able to deliver. Abraham having here the truth to confess, and the truth to keep in silence; uttered that which gave less fear of hurt; concealed that which might work his greater hurt; observed 
p August. count Faust. 22. cap. 36.  the means of preserving his own life, committed the care of Sarah unto God: because he had no means to defend her chastity. Wherefore this example is no 
q Dissimulare est fingere nescire quae sciat: sicut simulare est fingere scire quae nescias. Nonius Marcel. de propriet. Serm. cap. 5. At sic non suasit Abraham, sed puram taciturnitatem, idque in pium & optimum finem.  covert of dissembling which is not used, neither of denying the truth in secret offences, to those that are examined by the Magistrate; but a direction of 
r Ambros Offic. lib. 1. cap. 2. Complures vidi loquendo peccatum incidisse, vix quenque tacendo: ideo tacere nosse, quam loqui difficilius est. Scio namque loqui plerosque, cum tacere nesciant.  godly silence, which the Lord in the Scriptures by 
s jam. 1.19. Isai 50.4.  precept, and practice 
t Matth. 26.63.  doth commend. Neither do we think that Abram is clearly to be freed from frailty in this action. First in that he hath not 
u Gen. 25.22.  recourse in danger to the oracle of God, but seemeth rather to take this 
x josh. 14.4.  counsel of flesh and blood. secondly, in that he appeareth so 
y Chrysostom. Hom. in Gen. 32. Erat adhuc terribilis facies mortis: nondum erant aneae portae confractae, nondum erat aculeus eius habetatut: quare multus erat timor propter insaniam Aegyptiacam.  astonished, with the fear of death, as that he setteth the 
z Vatab. annot. in Gen. cap. 12. Si Abraham fidei suae firmitudinem retinuisset immotam, ad haec consilia non appulisset ammum.  fear before the promise. thirdly, in adventuring 
a Chrysost. Hom. in Gen. 32. Quia nondum erat soluta mortis tyrannis, propterea in adulterium uxoris consentu justus, etc. Hieron. trad. Hebraic. in Gen. Potest & aliter foeda necessitat exculari, quod juxta librum Hester, quaecunque mulierum pla●uisset regi apud veteres, sex mensibus ungebatur oleo myrtino, & sex mensibus in pigmentis utrijs erat, interea Pharao sit percussus à Domino. Vatab. in Gen. 12.13. Misera sort, si maritus viu●t propter uxorem, cum uxor facta sit propter maritum: miseriu si vinat propter uxorem, non cum uxore: miserimum prorsus si vivat propter uxorem à se ablatam & a●teri coniunctam, praesertim ubi nullo eam juris praetextu repetere licet: non autem audebat Abraham Sarai suam tanquam coniugem repetere, quandoquidem sororem non coniugem esse simulaverat.  upon a means so dangerous without special direction from the Lord. Wherein we may behold the mercy of the Lord, & man's infirmity. The infirmity of the chiefest Saints of God, 
b Vatab. ibid. Monemur hoc exemplo quam debemus nunquam de fidei nostra constantia praesumere, sed perpetuo in timore dei versari & Domin●m precari.  who although they receive abundantly the spirit of grace, yet are they in this life 
c Psal. 130.3. 1. Cor. 13.8.9. Rom. 7. August de peccat. merit. & remiss lib. 2. cap. 14. Sic itaque omnes quicunque in hac vita divinarum scripturarum testimonijs, in bona voluntate atque actionibus justitia praedicati sunt, & quicunque talet post eos fierunt, omnes magni, omnes justi, omnes veraciter ●audabiles sunt, sed sine peccato aliquo non sunt.  but partly sanctified, mixing in their words and works oft times, the grace they have received, with the weakness of their own corruptions. The mercy of the Lord; who delighteth 
d Psal. 147.11. 2. Sam. 15.20.  in the goodness, and passeth by 
e Psal. 103.12. Isai. 43.25. Micah. 7.  the weakness of his children. For as the providence of God directed Abraham into Egypt, that the knowledge 
f Chrysostom. Hom. in Gen. 31. Volebat illum doctorem fieri nunc quidem omnibus Palestinis, paeulo post autem etiam Aegyptijs.  of the true God might be spread abroad by him: so most wisely he governeth the act of Abraham, thereby to show his hand in punishing for sin, the 
g Chrysostom. Hom. in Gen. 32. Sed paulisper expecta & videbi● mirificè sapientem dei providentiam. Nam propter hoc deut tantam prae se tulit longanimitatem & opitulari distulit, ut justum clariorem faceret; & per ea quae illic fiebant, non solum Aegyptij, sed & Palestini discerent, quanta benevolentia Domini omnium hic patriarcha protegatur. Ergo hoc factum est ut res fieret manifestior, & ultio non in privatum aut plebeium aliquem sed in regem saviret, ut ubique diwlgaretur hoc factum.  King and Princes of the Egyptians; & his favour in Abraham, to those that truly 
h Psal. 105.15.  worship him: that thereby the Egyptians might be 
i Exod. 12.38. Act. 9.35.  provoked to follow the example of Abraham, and to have searched after God. And as the Lord found cause to pardon Abraham, and to turn his woe to welfare, not in the act 
k Bernard. in fes●. omnium Sanct. serm. 1. Quid potest esse omnis nostra justitia coram Deo? Nun juxta prophetam sicut pannus menstruate reputabitur? Quid ergo de peccatis erit, quando nec ipsa quidem per se poterit respondere justitia?  of Abraham but in his mercy; so he findeth cause to punish Pharaoh (nothing therein forgetting his wont clemency) in the act of Pharaoh, and his justice. And as Pharaoh was justly punished, because he took the wife of Abraham, albeit 
l August. de libere arbit. lib. 3. cap. 22. Non quod naturaliter nescit, & naturaliter non potest, hoc animae deputabitur in rea●um: sed quod scire non studuit, & quod dignam facultati comparanda ad recte faciendum operam non dedit. Estque antecedens secundum Bellarm. tom. 3. controu. 1. lib. 2 cap. 7. Quae facit involuntarium & excusat à peccato ●vel concomitans, qua relinquit liberum voluntatis actum, & non excusat. Sed in omni ignorantia per lapsum Adae contracta, vulgaris regula tenenda est, ignorantia excusat non à toto sed à tanto.  he knew her not to be his wife: so the house of Pharaoh was justly plagued, which either were helpers, or in their place 
m Ephes. 5.11. Revel. 17.4. 1. Tim. 8.22. August. contr. Epist. Parmeniani lib. 2. cap. 21. Non communicare est non consentire, si enim communicat consentit, si consentit corrumpitur.  not hinderers and mislikers of his trespass. Such also undoubtedly were Pharaoes' 
n Some will perhaps demand how Pharaoh knew that he was punished for Sarahs' sake? Surely by his punishment. Which the Rabbins do affirm was a venomous botch or boil: whereby he was hindered and stayed from fulfilling his lust. joseph. Antiq. libr. 1. cap. 9 saith it was the plague. Philo lib. de Abraham, a torment both of his mind and body: in the pain whereof, when he consulted with the priests of Egypt, they showed him the cause. josephus Antiq. libr. 1. cap. 9 thinketh he was admonished in a dream. Chrysost. Hom. in Gen. 32. that he was certified by Sarah.  plagues, as that it was manifest they came for Sarah: whereby the Lord both preserved her 
o Which is most undoubted, by the full consent of all writers both jews and Christians, and by the accord of Scripture: God kept her from Abimelech, Gen. 20.4. so that he touched her not. To what purpose had it been to have preserved her from Abimelech, when she had been defiled by the king of Egypt? But wherefore then saith the Scripture in that place, Abimelech had not yet come near her, and in this place expresseth not the like of Pharaoh? It was necessary in that place to stop the mouths of Atheists, lest any should say (because Isaac was not long after borne) that he was the son of Abimelech, and not of Abraham: albeit the greatness and speediness of the punishment of both the Kings do confirm as much, and therefore in this place, the preservation of Sarah might well be unexpressed.  from being defiled, & 
p Chrysost. Hom. in Gen. 32. Graviori enim poena indigebat, ita ut ipse exterreretur, nam nisi dei suisset gratia, qua mentem eius emolliebat; confectaneum erat quod in maiorem furorem inductus, quasi deceptorem punivisset, & extremis affecisset supplicijs: at nihil horum fecit, timor enim supplicij inflammatam eius iram humiliavit & restinxit.  terrified Pharaoh, lest Abraham for revenge or envy should be murdered. So that although the king were wicked, as all his servants were ungodly; yet his plagues 
q Luther in Gen. 12. Haec subita dimissio & custodia addita ●rguunt Pharaonem vehementor territum plagis inflictis quales quales suerunt.  compel him to have care of Abraham, to convey him forth in safety with all his substance. Whereby Abraham possesseth in peace the gifts that for Sarahs' sake were given, but Pharaoh enjoyeth not Sarah, for whom he gave them. Obser. 1. verse 8. The godly aught to labour 
r Psal. 103.2.  to keep the promises & benefits of God in perpetual remembrance, and to use 
s Deut. 6.8.9. Notwithstanding we are not to be put in mind by Images. Habac. 2.18.  the lawful means thereof. Secondly, men are in all places to 
t Psal. 119.46. Marc. 8.38.  profess the true religion, & not to 
u 2. Tim. 2.12.  dissemble for any danger. Thirdly, verse 9 The life of the godly 
x Gen. 47.9. Heb. 11.9.13.  is a perpetual pilgrimage. Fourthly, verse 10. The troubles of the righteous 
y Psal. 34.19. Act. 14.22.  are manifold and great, but the Lord delivereth them out of them all. fiftly, verse 11. Beauty is 
z Ezech. 16.14. jam. 1.17. Chrysost. Hom. in Gen. 32. Nullus igitur accuses pulchritudinem, nullus vana verba haec dicat: have perdidit form●chuic pulchritudo causa suit interitus. Non pulchritudo in causa estrabsit. Opus enim dei est & ipsa. Sed perversa voluntas causa est malorum omnium.  a blessing of the Lord, but for our corruptions cause, not 
a Pro. 6.25. & 31.30. Ambros. de Abram lib. 1. cap. 2. Ex hoc docetur, non magnopere decorem quaerendum coniugis, qui viro necem ple●unque gigneresolet. Non enim tam pulchritudo mulieris, quam virtus eius & gravitas delectat virum. Qui suanitatem quaerit coningij, non tam superiorem censis ambiat, quam necessitates non terreant maritales: non monilibus ornatam sed moribus.  greatly to be desired, because it is so apt to be abused. sixtly, verse 12. Nothing more 
b Psal. 17.12. & 57.4 Plutarch. in vita Cicer. Ira & rabbiss omnem Triumutris humanam excussit mentem. Imò docuerunt animal esse homine nullum saevins, si libidini habeat licentiam coniunctam.  savage than wicked men, partakers of power, and not restrained by the Lord. seventhly, verse 13. The godly may in danger 
c Gen. 43.6.7. joh. 19.9. August. contr. Faust. lib. 22. cap. 36.  conceal (but not 
d Matth. 10.33.  deny) the truth, when it is not for the glory of God to utter it. eightly, verse 14. Lascivious looks are 
e Matth. 5.28. Clem. Alexand. pedagogue. lib 3. cap. 11. Porro autem oculis maxime parcendum est, labi enim melius est pedibus quam oculis. Huic Dominus compendiosissime quam fieri potest medetur, inquiens, si tuus scandalizat oculus, ●●cinde cum, ex imo evellens cupiditatem. Lascivi autem aspectus, & versatilibus ac tanquam conniventibus oculis intueri, nihil aliud est quam oculis maechari, cum per eos cupiditas ineat prima pugnae praeludia.  sins of adultery, and 
f Gen. 39.7. 2. Sam. 11.2.3.  provokers of farther evils. Ninethly, verse 15. Wicked Princes have 
g Prou. 29.12.  wicked servants, oft times 
h Isai. 24.2.  for the punishment of their sin. tenthly, sins done of ignorance, are deadly 
i Gen. 20.3.6.7. Luc. 12.48.  sins, and inexcusable before the Lord. Doct. eleventh, verse 16. Wicked men are often 
k Deut. 23.5. Isai. 45.1.5.  instruments of God to bless his children. The twelfth, verse 17. The Lord 
l 2. Sam. 22.3. Psalm. 9.9. & 144.2.  is alway a refuge to his children in time of need. The thirteenth, the sin of adultery 
m 2 Sam. 12.10.11. jerem. 5.7.8.9. & 29.22.23.  is horribly revenged by the Lord. The fourteenth, verse 18. Hypocrites in their distress cannot see 
n 1. Sam. 15.21. Isai. 58.2.3.4.  the causes of their misery. The fifteenth, verse 19 They cannot endure in other, the offence 
o Gen. 25.34. & 27.41. Heb. 12.17.  which they themselves have caused. The sixteenth, the hearts of 
p Pro. 21.1.  kings are in the hand of God, who 
q Psal. 76.3.4. etc. 2. King. 19.28.  bridleth the fury of the wicked. The seventeenth, verse 20. God ruleth in the midst 
r Psal. 110.2. Act. 12.23.24.  of his enemies, and procureth the safety of his Church.    

CHAP. XIII.  

Question 1. verse 8. What meaneth this, that Abram saith unto Lot, let there be no strife between me and thee, for we are brethren?  
WE are not to think that Abram enjoyeth such abundant riches by the only bounty of the 
a Pet. Mart. in Gen. 14.  king of Egypt: for when he entered into Egypt, he 
b Gen. 12.5.  possessed great substance; & when he returned; Let that 
c Which though some writers do affirm, yet the Scripture saith it not: and it seemeth by the words of Abraham, Gen. 14.23. that the Lord, would have himself acknowledged the only author of the wealth, both of Lot and Abraham, notwithstanding that gifts happily were given to them by the King of Egypt.  received no gifts of Pharaoh, was also very rich. But the providence of God, and his fidelity is manifest therein, that according to his promise blesseth Abram: who for distress of famine departing into Egypt, and necessity of food; returneth laden with wealth and substance. For the Lord increasing the wealth of Abram would doubtless have it known in Egypt, 
d Chrysostom. Hom. in Gen. 32. Omnibus post haec venerabilis erat justus, tam ijs qui in Aegypto, quam ijs qui in Palestina: quit enim non reveritus fuisset sic à Deo custoditum & tantam benevolentiam assecutum.  that the God that Abram served, was able to enrich him both 
e Like as Exod 11.2. Aug. count Faust. lib. 22. cap. 71. In expoliandis Aegyptijs Moses usque adeo non peccavit, ut non faciendo peccaret. Deus enim iusserat, qui utique novit non solum secundum facta verum etiam secundum cor hominis, quid unisquisque & per quem perpeti debeat. Potuit etiam ut Gen. 26.12.13.  with and without the king of Egypt. And Lot (saith the text) that went with Abram had sheep and cattle and tents: so profitable it is 
f Bernard. Epist. 73. Nam qui socij sunt laboris, proculdubio & mercedis participes erunt. Chrysost. Hom. 5. in Gen. Etenim sicut mali sua consuetudine familiaribus multum nocent, quemadmodum beatus Paulus inquit; corrumpunt bones mores colloquia prava: sic & bonorum familiaritas coniunctis, sibi maxima commoda affert.  to enjoy the company of the children of God. But herein appeareth, that riches 
g Leo Pap. Serm. 6. Insidia sunt in divitiarum amplitudine, insidiae in panpertatis angustijs: illae elevant ad superbiam, h● incitant ad querelam. August. de verb. Apost. Serm. 26. Aurum quod aerumna perquirit, quod avaritia cupit. quod solicitudo custodit; aurum, materia laborum, periculosa res possidentium; aurum eneruatio virtutum; aurum, malus dominus; proditor, servus.  have their inconveniences as well as poverty: for those who were by nature 
h His brother's son: for so the Hebrues do often call their kinsmen.  brethren, by profession 
i Whose society and fellowship we are not to forsake. Hebr. 10.25. 1. Pet. 2.17.  the servants of the Lord; by affection so united, that 
k Cic. Ossic. 1. Charisunt parents, etc.  neither native country, nor 
l August. in Psal. 93. Odit valde patriam, qui sibi bene putat cum peregrinatur. ovid. trist. 2. Nescio qua natale solum dulcedine cunctos ducit & immemores non finet esse sui.  father's house, nor 
m Hieron. in Isai. cap. 23. Omnis vagus atque in orb peregrinus, & incertarum sedium, semper in angustia ingiter & in marrore est.  painful pilgrimage, nor 
n Per varios casus per tot discrimina rerum.  dangerous voyage, nor 
o Gen. 12.10.  distress of famine, nor 
p Hieron. ad Paulin. Vera illa amicitia est & Christi glutino copulata, quam non utilitat rei familiaris, non praesentia corporum tantum, non subdola & palpans adulatio, sed dei timor & divinarum scripturarum conciliant studia.  fear of death, could separate; riches & 
q Bernard. Serm 4. de Aduent. Aurum & argentum & caetera huiusmodi, quantum ad animi bonum spectat, nec bona funt nec mala: usus tamen horum bonus, abusio mala, solicitudo peior, quaestus turpior.  increase of worldly wealth do put asunder. No marvel therefore if the most wise and gracious Lord, do 
r August. de ciu. Dei. libr. 1. cap 8. Tamen si non tas Deus quibusdam potentibus evidentissima largitate concederet, non ad eum ista pertinere diceremus. Itemque si omnibus eas petentibus dares, non nisi propter talia praemia seruiendum illi esse arbitraren●●r: nec pios n●● faceret talis servitus, sed potius cupidos & avaros.  not here on earth cause all his children to abound in wealth, seeing the chiefest of his servants, which have been more purely 
s Hebr. 10.22.  washed from their native filth, & 
t Psalm. 51.10.  sesoned with the spirit of renewing grace, can scarcely (for their own corruptions) either use it to the glory of God, and their 
u 2. Sam. 12.8.9.  own behoof; or handle it without their hurt. We therefore that have food and raiment, 
x 1. Tim. 6.8.  let us therewith be content: and pray with the Prophet, give 
y Prou. 30.8.9.  me not riches lest I be too full, but 
z Prou. 30.8. Matth. 6.11.  feed me with food convenient for me: Three causes are alleged of this separation of Abram and Lot, which all arose of their wealth and riches. That the land was not sufficient for their flocks; the strife of their servants; & the Cananite and PeriZZite that dwelled in the land. The fruitfulness of Canaan could not suffice their family, that was sufficient for so many hundred thousands 
a Numb. 11.21.  of Abraham's posterity. If any ask the reason, the Scripture answereth it: it was able to receive them being asunder, but it could not bear them to dwell together. The froward herdmen set forward 
b Vers. 7.  this defect, but the Cananite and PeriZZite fulfilled it: who having themselves selected 
c Vers. 10. Chrysostom. Hom. 33. Causam quoque docere voluit divina scripture, quod ideo eos non capiebat quia agentibus illis praeoccupata erat.  the fatness of the land, would afford no more to Abram, then otherwise for want of inhabitant 
d Gen 34 21.  lay desolate. Thus Abram and Lot which so long had lived in amity, were compelled for the contention of their servants to departed asunder. Now Abram the last that was privy to this contention, and farthest off from giving a cause of strife; is the first that seeketh peace, and laboureth for agreement. Wherein he hath taught a twofold lesson to 
e joh. 8.39. Origen. in Epist. Rom. Hom. 4. Si filii essetis Abrahe opera utique Abraha faceretis: per quod utique ostendit, quia qui faciunt opera Abrahae isti sunt filii Abrahae: & propter illos scripta sunt, quae de Abraham scripta sunt.  all his children: first how peace is rightly to be attained: that is to say, by 
f Prou. 15.1. Matth 5.39. Coloss. 3.12.13.  meekness and humility, and 
g Prou. 25 21. Rom. 12.20. 1. Pet. 3.9. August. de serm. Do●. in mont. libr. 1. Mites sunt qui cedant improbitatibus & non resistunt mato, sed vin cunt in bono malum. Rixentur ergo immites & divicent pro terrenis & temporalibus rebus: beati autem mites etc.  rendering good for evil. secondly, that in matters of contention, the 
h Micah. 6.3. 2. Cor. 4.9.20. Ephes. 2.13.16.17. Mat. 5.44.45.  least offender is fittest to begin agreement; and the worthier person ought first to frame 
i Gen. 45.15.78. Psal. 120.7.  the exhortation unto unity. Not by repeating all his 
k Prou. 17 9 Basil. in quest. diffusis qu. 35. Cognoscitur ex eo arrogantia, quod ea que ad praeminentiam pertinent re●uirit: curatur autem si crediderit indicio eius qui dixit: Dominus superbis resistit, nec tamen curatur, nisi ab omnibus praeminentiae studijs secesserit.  privilege; not by 
l Isai. 58.3. Mat. 18.30. Phil. 2.3.4.  requiring all his right (much less by advancing his estate, or demanding the uttermost recompense of loss) but 
m Coloss. 3.13. 1. Pet. 3.9. Cyprian. de unint. Eccles. Si filii Dei sumus pacifici esse debemus: nam pacifi●os esse oportes Dei filios, cord mites, sermone simplices, affectione concords, fideliter sibi unanimitatis nexibus cohaerentes.  for the Lords sake who is the God of peace, by 
n Rom. 12.16. Chrysost. Hom. de anime humilit. Nihil est tam Deo gratum quam seipsum cum postremia numerare. Modestia enim est, fortiter factis & virtutibus excelsum animo seipsum deijcere.  making himself equal to his inferiors, and yielding 
o Gregor. Moral. lib. 19 Regat disciplinae rigor mansuetudinem, & mansuetudo ornet rigorem, & sic alterum commendetur ab altero, ut nec rigor sit rigidus, nec mansuetudo disso●uta.  in his own right (so far as in godliness he may) to redeem a godly peace and concord. If Abraham had lived in these our days, he had been taught another form of exhortation by many examples: and indeed he might lawfully have pleaded for his privilege to this effect. Sir, I brought you up 
p Chrysostom. Hom. in Gen. 33. Succensuisset forsitan atque ita dixisset. Quis furor ille? ausi sunt familiares ●ui, vel mutire adversus operas meas, etc.  of a boy: you have continued these many years under my protection: that substance which you have, you may 
q Either given by Abraham, or for his sake: or increased in Abraham's family, by the blessing of God, and Abraham's industry and liberality.  thank me for, you enjoy it for my sake, it hath been gotten in my house. What disorder therefore and presumption is this of yours, that you command not your herdmen to give place to mine? I am your 
r Gen. 11.27.31.  uncle and your elder: you show yourself hereby unreverent and unthankful. If you say you could not amend this broil; depart from me and seek you meeter pastures: let me with quietness enjoy mine own; and hold me for your friend, that 
s Ambros. lib. de Naboth. cap. 7. Modum non habet avaritia, nec capiendo expletur: sed incitatur: hoc egentior quo plura quaesivit.  I let you go without taking for your charge of bringing up. But Abram, who already 
t joh. 8.56.  had seen the day of Christ, had also learned that rule of him 
u Matth. 16.24. Hieron. epist. ad Algas. quaest. 3. Quotidie credens in Christum tollit crucem suam & negat scipsunt. Qui impudicus fuit versus in castitatem, temperantia luxuriam negat: iniquus si sequatur justitiam negat iniquitatem. Stultus si Christum consi●ecatur Dei virtutem, & Dei sapientiam, negat stultitiam.  to deny himself. He forgetteth the inconvenience of contention in his house, and from whom it did 
x The Rabbins design the cause of this contention to be, for that Lot's herdsmen putting in their cattle into other men's ground, were reproved by Abraham's servants. An undiscreet conjecture, and reproved by the scripture, which insinuateth this reason; because the land could not bear them both. etc.  proceed: as if he had himself been agent in the strife, I pray thee (saith he) let there be no contention between us. He remembreth not that he was his uncle, but giveth this reason: for we are brethren. And as hitherto he made himself but equal unto Lot, so in the rest he maketh himself inferior: let us, saith he, depart asunder 
y Verse 8.9.  for quietness sake. Choose you before me 
z Vers. 9 Luther in Genes. 14. One while he maketh himself but equal to Lot, another while his inferior, when he giveth him the choice of habitation.  where you will dwell, I will take that dwelling which you forsake. Thus Abram not only offereth, but performeth a 
a As if he should have said, I am ready to resign unto thee all my own privileges, and to give thee thy own demands, rather than to contend. Vatab. in Genes. 13. Caluin. in Gen. 13. Poterat quidem Abram, etc.  worthy pattern of humility and courtesy. For Lot maketh choice of all the land, and by this benefit enjoyeth a soil for profit and plenteousness, 
b Vers. 10.  like the garden of the Lord. This meekness of Abram hath ever been despised of proud, contentious, and disdainful persons, which have not 
c Bernard. de modo vivendi. serm. 37. Superbia est cupiditas; in tantum est unum malum, ut nec superbia sine cupiditate, nec sine superbia possit cupiditas inveniri.  learned humility of Christ. It is thought but folly for quietness sake, to lose 
d Clem. alexander. Strom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est nimis amor sui, est semper quibuslibet causa peccatorum omnium. Quocirca non oportet eligendo & expetendo gloriam ab hominibus esse nimium sui amantem, sed Deum diligendo esse sanctum cum prudentia.  the least portion of our right: and therefore this example in worldly wisdom, not worthy imitation. Such in deed there have been, and ever are in the Church of God, which have esteemed the rules of Christ, 
e 1. Tim. 6.5. Muscul. in Gen. 13. hody reperias Christianos, qui ne pedis quidem latitudinem de terreno suo iure fraternae paci largiantur, sed potius pro modico telluris spacio, omnia iurgijs, rixis, litibus imò caedibus etiam & sanguine repleant.  no farther worth obedience, then may stand with pleasure or commodity. These are 
f Isai. 65.45.  smoke in mine anger, saith the Lord, and a fire that burneth all the day. Notwithstanding, mark what success the Lord awardeth, who is 
g Psal 45.7.  judge of all men's actions, and giveth sentence between Abram and Lot. Abram that had given choice of all the country unto Lot, receiveth for 
h Gen. 26.4.5. August. 50. Hom. lib. Hom. 14. Da veniam Apostole, propria tua non noni nisi mala: cum ergo Deus coronat merita tua, nihil coronat nisi dona sua.  reward of his humility, the inheritance of all the country: And Let 
i Vers. 10.11. Chrysostom. Hom. in Gen. 33. Oportebat igitur nepotem, cum tantam experiretur aequitatem patriarchae, parem rependere honorem, & ei potius liberam electionem concedere: at ille utpote juvenis & maiori concupiscentia tractus, etc.  who returned not like kindness as was showed him; made more unprofitable choice, than his umpiers, or very adversaries would have awarded him: that is to say 
k Gen. 14.12.  both loss of liberty and goods. Would God this example were well considered in these 
l Ephes. 5.16.  perilous days of the Church of God. The Cananite and the Perizzite 
m Hieron. in Hos. cap. 12. In istiusmodi Caenaan manu, hoc est operibus, statera dolosae est, & iniqua: quicquid enim haereticus loquitur, Dei justitiam non habet. Hodis autem haeretici omnium procacissimi & alios pene omnes suo in gyro complectentes sunt Romani, qui nobis intus & foris imminent & ingruunt.  seeketh occasion against the Church on every side. Satan now rageth 
n revel. 12.12.  because he knoweth his time is short. He provoketh Abram and Lot to strife, the faithful servants of the Lord to emulation and contention. He setteth on herdmen 
o Quemadmodum inter Caesarem & Pompoium, Marcus Antonius tribunus plebis, ut Helena Troianis causa belli, causa pestis & exitij fuit. Cicero. Philip. 2.  to stir up sedition among Princes. Wherefore it behoveth those that profess the truth, diligently to watch against these 
p 2. Cor. 2.11. Ephes. 6.12.15.  wiles of Satan: to remove the 
q Nazianz. Orat. 7. Quidnam est in doctrina nostra pulcherrimoun? Pax: addam & utilissimum idem esse. Quid turpissimum & nocantissimum? Discordia. Quaram & alterum. Quid est quod illam maxime sustulit? Quid hanc introduxit?  quemad modum in morbis fieri consuevit, sublatis causis & fontibus merborum obstructis & exiccatis, etiam ortos inde fluxus. & effecta simul tollamus.  causes of contention: to esteem with Abram 
r Clem. Alexand. pedagogue. libr. 3. cap. 11. In Dominam enim retorquatur ancillae intemperantia, etc.  the discord of their servants to be their own. And by how much they are preferred to higher dignity, by 
s Hieron. epist. ad Demetriad. Nobilitatis ad hoc tantum memineris, ut cum claritate generis morum sanctitate contendas, & cum nobilitate corporis animi virtute nobilier proficias.  so much the more to be careful of godly unity. It is known in this our land, what woe and desolation hath been endured, when Abram and Lot, the nobles of the same have 
t Gildas Britan. lib. de excictio Britannia. Moris' continui gentis erat sicut nunc est (inquit) ut infirma esset ad retundenda hostium tela, & fortis esset ad civilla bella. Simile thorn Walsingham vita Edwardi 2. Richard. 2. etc.  lived in discord, for want of this religious care of peace with Abraham. If there were any such in these our days, with whom the preaching of the Gospel hath not so far prevailed, as for the honour of jesus Christ 
u Philip. 2.5.  to renounce themselves, their wealth and honour, and to 
x john. 5.44.  seek the honour that cometh of God alone: so that I had access to speak before them; I would after the manner of Augustine, yea of 
y Gal. 4.12.  Paul, yea of 
z 2. Cor. 6.20.  jesus Christ even 
a August. Epist. 15. Prociderem ad pedes vestros, flerem quantum valerem, rogarem quantium, amaren, nunc unum quemque vestrum proseipso, nunc virumque pro alterutro, & pro alijs & maxim infirmis, pro quibus Christus est ●ortuus, etc.  fall down before their feet, who either are provokers of contention, or not to their uttermost endeavours in religious godliness, redressers of the same with 
b Chrysostom. Hom. in Gen. 33. Audiant haec qui se extra crimina putant esse, quando propter familiaritatem suis ministris permittant & connivent, raepere, decipere, m●●●a mala machinari etc. nam qui prohibere potest eum qui iniuriam facit, neque prohibet, is non minorem lue● poenam, quam qui iniuriam secit.  Abraham. I would weep from the bottom of my heart, I would beseech them with my voice, for the 
c 1. joh. 4.11. joh 13.34.  Lords sake, for his 
d Coloss. 1.24.  Church's sake, for the 
e Saluct. de bell, jugurth. Nam concordia parnae res crescunt, discordia maximae dilabuntur.  flourishing perpetuity of England, and the safeguard of innumerable lives and souls therein; 
f Psal. 37.8.  to give place to wrath, to let go displeasure: If any have taken offence at other, even 
g Coloss. 3.13.  as Christ forgave, that so they would: I would most humbly crave of them, to be fully desirous 
h Cassidor. in Psal. 34. Vera pax est concordiam habere cum moribus probis, litigare cum vitijs. Nazianz orat. 6. Nihil enim ad concordiam usque adeo validum est, in ijs quibus divina res verè cordi sunt, itque consensus de Deo, nec quicquam adeo facit ad dissidium atque de eodem dissensio.  of unity, to take away the 
i The principal cause of all discord is pride, Prou. 13.10. by which men neglect the word of God, either in matters of faith, or obedience. Subordinate causes are, self-love, flattery, envy, stiffness of opinion, and such like.  causes of offence, to show humility with Abraham, to offer all 
k Nazian. orat. 21. Apolog. Melius enim & optabilius est, egregium bellum, impia pace & à deo distrabente: ob e●nque causam clementem hominem a● ma● spiritus, ut belligerendi facultate instructuus.  lawful conditions of agreement; which is to seek peace and 
l Psal. 34.14.  follow after it: not to esteem their own private cause before a public: nor their honour, before the honour of their Prince & country; nor yet their wealth before 
m Pro qua quis bonu● dubitet mortem oppetere si ei sit profuturus. Exemplo Mosis, Exod. 32.32. Pauli. Rom. 9.3  the welfare of the Church of God. Not to suffer themselves in hart to be disjoined, who by God himself are coupled together, by 
n Ex uno omnes, Act. 17.26. Arat. in Pheinom. Lucret. lib. 1. Et patria sal pluris bonis faciendus est quam hospitis mensa. Aeschines orat. 2.  country, by blood, by nation, by 
o 1. Pet. 2.14. Chrysost. Hom. 2. in Matth. Quemadmodum certantibus ventis mare concutitur, sic regibus sibi adversantibus populus regni vexatur.  honour, by 
p 1. Cor. 8.6. Nobis tamen unus est Deus. Ignat. epist. ad Philadelph. At ubi animorum discordia est, & ira & odium, ibidem inhabitans non est Deus.  profession; in one 
q Ephes. 4.5. Cyprian. libr. de orat. Domin. Pacificos & concords atque vnanimes esse in domo sua Deus praecipit: & quales nos fecit secunda nativitate, tales vult renatos perseverare: ut qui filii Dei esse caepimus, in Dei pace maneamus, & quibus spiritus unus est, unus sit & animus & sensus.  Baptism, one 
r 1. Cor. 16.17. Damascen. Orthodox. fid. lib 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Nam qua ex uno pane participamus omnes, unum corpus Christi, & unus sanguis & invicem membra, essicimur, concorporati Christo existentes.  bread and body of his son, in 
s Ephes. 4.12.13.16. 1. Pet. 1.4.  fellowship of one inheritance and kingdom. Let them be separated here, 
t 2. Cor. 6.14.15.  who shall be separated in the life to come. But seeing it is his to separate, who only 
u Matth. 25.32.  can make a true division between the sheep and goats: let man take heed how he separateth his brother 
x Origen. in Leuit. Hom. 8. Interdum fit ut aliquis non recto judicio corum, qui praesunt ecclesia depellatur & soras emittatur: sed non exit ante; si non ita se gessit, ut mereatur exire, nihil laditur in eo quod non recto judicio ab hominibus videtur expulsus: & ita fit ut interdum ille qui foras mittitur intu●sit, & ille foris sit qui intus retineri videtur.  in his judgement; or himself 
y Gregor. epist. Qui illicitè quempiam excommunicat seipsum non illum condemnat.  from the fellowship of the Church of God. I would also 
z Malach. 2.7.  as the messenger of the Lord of hosts, declare before them the temporal dangers, that the Lord in his judgements hath pronounced against those, that by contention, 
a 1. King. 2.5.  do put the blood of war upon their girdles, in the days of peace: that those that thus 
b Matth. 26.52.  do take the sword, shall perish with the sword: that the Lord in 
c Dan. 5.23.  whose hand their life and breath is, doth abhor 
d Prou. 3.34.  the proud, the bloody and 
e Psal. 5.6.  deceitful man. And as he blesseth those that 
f 1. Pet. 3.9.  live in peace, and are lovers 
g Mat●. 5.9.  of the same: so he rooteth out the 
h Prou. 24.21.22. Rom. 2.8. Et Ethnicus orator: Tu Deus inquit omnes inimicos bonorum, hosts patria, latrones (dicerem Anglie) Italiae, scelerum foedere inter se, ac nefaria societate coniunctor, aeternis supplicijs vivos mortuosque mactabis, In Catiline. orat. 1.  race of those that are contentious, and will reward them with vengeance in life and death. Doctrine 1. verse 1. The Lord is a 
i Psal. 125.2.  perpetual safeguard unto his children; no hand can 
k job. 2.5.6. Matth. 10.30.31.  hurt them without permission from him. secondly, verse 2. Wealth and riches 
l Prou. 3.16. & 8.18. & 10.22. Basil. Hom. in dictum Luc. 12. Destruam horrea mea. Nun nudus ex utero excedisti? Non nudus rursus in terram reverteris? Praesentia verò unde tibi sunt? Si à casu spontanto dicit, impius es non agnoscens conditorem neque gratias habens largitori: si verò confiteris esse à deo, dic rationem nobis ob quam accepisti. Num iniustus est Deus, qui inequaliter nobis ad vitam necessaria distribuit? Cur tu quidem diue● es, ille verò egenus? Profecto omnino, quod & tu bonitatis & fidelis dispensationis mercedem accipias, & ille ob magna patientia certamina praemia ferat.  are the blessings of the Lord; the hurt that cometh in the abuse of them, 
m Luc. 12.15. August. de civit. lib. 1. cap. 10. In divitijs cupiditas reprehenditur non facultas. Chrysostom. Hom. in Mat. 25. Divitiae non sunt peccatum, sed peccatum est eas non distribuere panperibus.  is from our own corruptions. thirdly, riches of godly men are used as 
n Psal. 132.3.4 Ambros. in Luc. 15. Discant divites non in facultatibus crimen haberi, sed in ijs qui uti nesciant: nam divitiae ut impedimenta sunt improbis, ita bonis sunt adiumenta virtutum.  the instruments of God, to promote religion, and to set forth the worship of the Lord. fourthly, verse 4. The worship of God 
o 1. Cor. 10.31. Coloss. 3.17  ought to be the beginning, continuance, and end of all our actions. fiftly, verse 5. Christian religion and the rule of godliness 
p Numb. 26.53.54. etc. Ephes. 4.28. Contr. Pythagoricam communitatem. Cicer. de Legib. libr. 1. Gell. noct. Attic. lib. 1. cap. 9 Platonicam, Plato de Leg. lib. 5. Foelicem ac beatam fore civitatem in qua non audiretur meum & non meum. Senec lib. de Morib. Quietissimam vitam agerent homines, si hac duo verba à natura rerum omnino tollerentur, meum, & iwm. Et contr. Anabaptistas.  requireth, that there should be distinctions of honours, riches, and authority; and that every man should know the bounds of his own preferment. sixtly, verse 6. Riches 
q 1. Tim. 6.9. Clement. alexander. Padagog. lib. 3. cap. 6. Divitiae sunt serpenti fimiles, quem si quis nescit inoffensè eminus accipere, bestiam sine periculo summa canda apprehendens; ea manis circumplicabitur & mordebit. Sed si quis magnificum se praebens, rectè & scienter ijs utatur, cum verbi quidem carmine; bestiam detraxeris, ipse verò illasus manscrit. Senec. epist. 20. Magna haereditas ex amito inimicum facit; plus autem gaudebit tua mo●e quo p●us accipit.  have many inconveniences since the fall of man; wherefore those that excel in riches, are to 
r 1. King. 3.9.  strive by prayer with the Lord, that they may excel in wisdom and grace to use them without offence. seventhly, verse 7. Wicked servants are 
s 1. King. 12.10. 2. Chron. 24.17.18.  often the causes of great afflictions unto their masters. eightly, the Church of God is always compassed 
t Psal. 83.5.6.7. Matth. 10.16.  with enemies, who greedily gape for the spoil thereof. Ninethly, verse 8. It is not enough for the godly to be peaceable, unless they be 
u Mat. 5.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem facientes. Psal. 34.14.  peacemakers, and provokers of others thereunto. tenthly, kindred in the flesh, or conjunction in the spirit, aught to be 
x 2. Sam. 19.12. Rom. 9.3.  sufficient cause in the Church of God of peace and concord. The eleventh, verse 9 We ought to 
y Psal. 7.4. Matth. 5.40.  forego our own right, to uphold and maintain peace, so far as may 
z Rom. 12.18. Matth. 10.33. 1. Tim. 5.8. Ergo, that peace which cannot be obtained without the overthrow of faith of religion, or a man's household estate, the same ought not to be reconciled. But in these cases hypocrites will find many excuses.  stand with the glory of God, and the profit of his Church. The twelfth, verse 10. Men which are 
a 1. Sam. 25.10.11. 2. Pet. 2.15.  overgreedie of their own commodity, are in the end unprofitable to themselves: 
b Prou. 11.24.  for the Lord doth adjudge them unto poverty. The thirteenth, the vengeance of the Lord doth 
c Psal. 107.34.  destroy a fruitful and pleasant land, for the wickedness of them that dwell therein. The fourteenth, verse 11.12.13. Those that for worldly profit or commodity, do choose their conversation with the wicked: they are 
d 2. Pet. 2.7.  compelled to vex their righteous soul by their uncleanness, and oft times 
e Gen. 14.12. revel. 18.4.  to be partakers of their punishments.   

Question 2. verse 15. How standeth it with the truth of God's promise: that the Israelits the seed of Abram were so long ago expelled the land of Canaan, seeing the Lord here promiseth it to Abram & to his seed for ever?  
AFter that Lot was departed away from Abram, when 
a Ambros. de Abram. lib. 1. cap. 3. Indivisa domus duos non sustinet. Nun melius est emigrare cum gratia quàm cohabitare cum discordia? August. in Psal. 132. Name in discordia non benedicis dominum. Hieron. Comment. in Rom. Quisquis corpus affligit, sed concordiam deserit, deum quidem laudat in tympano, sed non laudat in choro.  contention and strife was ceased in his house; the Lord to the end to comfort Abram, for the 
b Caluin. in Gen. 13.  loss of so dear a friend, doth recompense as it were his absence, with the presence of himself; in steed of a kinsman doth promise children, and in place of the land which Lot had 
c Chrysostom. Hom. in Gen. 34. Cessisti ob tuam mansuetudinem regione meliore & amaniore fratris filio, tantam pacis habuisti curam, ut nihil non potius delegeris, quam esse inter vos contentiones: ea propter largas illas à me retributiones accipe.  chosen, giveth Abram the whole country, and his seed for ever. In which grant or gift, are three points of difficulty to be considered: the manner; the measure; and endurance of the grant or patent. For the first point, the Scripture testifieth, that God gave not 
d Act. 7.5.  unto Abram the inheritance of a foot of this promised bequeath: notwithstanding the Lord saith thus; I will give it unto thee, and to thy seed for ever. What meaneth 
e CONCILIATIO. 20.  this, I will give, but I do 
f Anallage temporis, scriptures & nobis ipsis frequens & familiaris nunc praeteriti pro futuro, ut Esa. 1.7. jere. 2.15. Hab. 1.5. nunc futuri pro praeterito. Esa. 6.7.  give thee and thy seed? for if he gave it not; when was it given to Abram? If he gave it, how saith the Scripture, he gave him none inheritance therein? Shall we think that the Scripture implieth any contrariety in this? Shall we think that Steven whose words they are, filled 
g Act. 7.55. john. 7.15.16.  with wisdom and the holy Ghost, and knowledge of the Scriptures, standing 
h Act. 6.12.14.  in judgement, and answering for his life, would affirm any doctrine against the testimony of Moses, or allege any history, which either was not known or not believed, of the council that were his judges? Wherefore this is to be understood as the meaning of the Scripture: that it is as if the Lord had said; I so give it 
i Pet. Mart. in Gen. 13 Ita proxima sententia particula priorem interpretatur. Quasi dicat, ita tibi came dabo, ut illam in semine tuo sit habiturus.  thee, as that it shall be unto thy seed an inheritance forever. So that Abram himself enjoyed the 
k jure scilices divine, non solum quo cuncta justorum sunt: sed etiam speciali iure, quod suo verbo hanc terram dominus Abraha concessit, designavit, confirmavit. August. Epist. 49. Et quamuis res quaeque terrena rectè à quoquam possideri non possit, nisi vel iure divino, quo cuncta justorum sunt, vel iure humano quod in potestate regum est terra: ideoque res vestras falso appellatis, quas nec iucti possidetis, & secundum leges regum terrenorum amittere iussi ectis.  right, but not 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Possessionem sortitam, vel sort datam, sicut haeredum est.  inheritance: for the Cananite at that time possessed the whole inheritance thereof, but for their wickedness they were disinherited by God: and because 
m Gen. 15.16. Chrysostom. Hom. in Gen. 37. Quasi dicat aliquis, nondum in tanto numero peccata fecerunt, etc.  their iniquity was not fulfilled, the Lord deferred a time to perform this gift to Abraham's seed: that Abram and his seed, 
n 2. Cor. 5.7. Isai. 51.2.3. Habac. 2.3.  might walk by faith, and not by sight; and from this inheritance which was but temporal, might ascend with confidence, 
o Coloss. 3.1.2. Heb. 11.10.  to that which was immortal & perpetual. Abram therefore 
p For so much the words do found, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lecha-etenennah ulezargneca: i. I give it to thee and to thy seed: that is, thou shalt have the right of it, namely divine, and so much for use as shall be necessary: but thy posterity shall have the full possession and inheritance. And this is that which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance, Act. 7. He gave him none inheritance: for Abram could not challenge one foot in human right, sail the field of Machpelah for his burial.  having the right of inheritance, although not actually possessing it, full well perceived even in his pilgrimage, the fulfilling of the promise; both to himself whom the Lord 
q Gen. 14.15. & 17.1. etc.  maintained and defended therein on every side, & furnished with wealth and necessary food: and to his seed, who by the same fidelity of God 
r Gen. 15 6.  were promised to enjoy it with full possession, which he himself had by wandering passed over. The second point is: that the Lord bade him look from the place in which he was, and promised to give him the land which he beheld. There are which hereupon 
t Muscul. in Gen. 13. Fieri etiam potest etc.  suppose that Abram was sent to view the land from the top of some mighty mountain, that he might see the borders of the country: but this the Scripture avoucheth not. Other think 
u Peter. tom. 3. in Gen. cap. 15. Abram & vigilantem & suis utentem sensibus, etc.  that miraculously his sight was sharpened and enlarged, for that otherwise he could not by sight have been partaker of the measure of the land. But what need of miracles? what need of hills or mountains? For the Lord saith 
x August. lib. quaest. in Gen. q. 28. Sed nulla est quaestio, si advertamus non hoc solum esse pramissum: non enim dictum est, tantum terra dabo tibi quantum vides, sed tibi dabo terram quam vides.  not to Abram, I will give thee so much as thou seest of the land; but I will give thee all that land thou seest, or whereof thou seest part. And to this end is 
y Vers. 17. August. ibid.  perambulando perveniret ad eam quam oculis uno loco flans videre non posset.  added: Arise, walk through the land in the length thereof, & in the breadth thereof: that it which he could not discern at once, he might by removing from place to place consider. thirdly it followeth, I will give it to thee, and to thy seed for ever. How (
z julian. apud Cyril. libr. 6. Numquid dij dederunt Roma ut regnarent, Iudaos autem ut paru● tempore liberi, semper verò servi ac peregrini essans?  saith one) was this promise verified? Both Abram and his seed were 
a Exod. 12.40.  four hundredth year after, before they possessed any inheritance therein; and after they had by war obtained it, they continued not long, but oppressed with 
b julian. ibid. Cum autem habitarent in Palestina, non ne crebrius fortunas mutarunt quam colorem ut dicunt Camel●on? Caterùm habitarunt in terra sua & agros coluerunt fere quadringentis annis: ex illo tempore primùm seruierunt Assyrijs, deinde Medis, postea Persis, & nunc postremùm etiam nobis ipsis.  enemies, were lastly lead into captivity; whereby they lost their land and liberty. And so far proceeded this banishment of theirs, as that upon pain 
c justin. Mart. Apolog. 2. Promulgatum verò etiam est de excidio eius, etc.  of death, they might not come within jerusalem. In deed it cannot be denied, but the afflictions of the seed of Abram, both in greatness of misery, and diversity of punishment, exceeded the miseries of other nations: the reason whereof is alleged by the Prophet: You only have 
d Amos. 3 8.  I known of all the nations of the earth, therefore I will visit you for your iniquities: that is to say, you only have known me, my laws and judgements, as no 
e Psal. 147.19.20. Galat. 4.9.  other nation hath; and yet have not obeyed my commandments more than they: wherefore 
f juc. 13 47. Cyprian. epist. 8. Quas igitur plagas, qua verbera non meremur, quando nec confessores, qui exemplo caeteris ad bonos mores esse debuerant teneant disciplinam?  you are in justice to be beaten with greater stripes. Notwithstanding the several punishments that they endured; the famine, wars, captivity, banishment, no not their very sins, could ever 
g Psal. 89.33.34. Hieron. epist. ad Tit. Comment. cap. 1. Deus sicut dicitur solus immortalis, ita dicitur solus verax: non quod & caeteri non immortales sunt, & veritatia amatores, sed quod ille solus naturaliter sit & immortalis & verus: caeteri verò & immortalitatem & veritatem ex largitione illius consequuntur.  falsify in any syllable the Lords fidelity. For although they were a most stiffnecked people, 
h Deut. 9.5.6.  as other nations were; yet the Lord for the promise 
i Deut. 7.8. & 9.5.  that he made to Abram, gave them the possession of the land, and there failed nothing 
k Ios. 21.45. & 23.14.15.  of all the good which the Lord had promised. Wherefore first we have to examine the substance of the promise, and then to discern of the accomplishment thereof. In which when we have given the adversaries of the truth, their full demand, and more also than they could expect, or can conceive to be contained in the promise; yet shall we see that the Lord fulfilled it to Abram and his seed in every jot and tittle. First of all therefore none can deny, but as he promised to give to Abram and his seed, the land which Abram with his eyes beheld; so he gave it fully, not according to that he saw, but according to the limits of his promise, the country and seat 
l Gen. 15.19.  of ten mighty nations of the Canaanites. Again, where he promiseth to make his seed as the dust 
m Vers. 16.  of the earth in number, he showeth wherein: not in the full measure of number, but because they should be 
n August. de ciu. Dei, lib. 16. c. 21. Iste autem tropus id est modus locutionis, fit cum id quod dicitur, long est amplius quam quod eo dicto significatur: quis enim non videat, quam sit comparabiliter amplior arena numerus quam potest esse omnium hominum ab ipso Adam usque ad terminum seculi? Quamto ergo magis quam semen Abrahae, quod semen in comparatione multitudinis aliorum in paucis est, quaemnis & ipsi pauci faciunt innumerabilem multitudinem svam, qua significata est secundum hyperbolen per ar●●an terra.  both, innumerable; which also 
o Deut. 10.22. Hose. 1.10.  truly & abundantly was fulfilled. But he promised it for ever unto him and his seed? He fulfilled it also 
p Conciliatio. 21.  in truth and righteousness. For what is contained in the word ever, but length of time, which properly in the Hebrew speech doth signify 
q Arad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnalam: Latere, abscondere: in eundem sensam & significatum cecinit Aescul. in Eumenid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. Simul senescens cuncta tempus destruit. Item Sophocles in Aiace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. cuncta pariter immensus ordo temporum occulta prodit, & celas ipsum cognita.  a time for continuance & durance to men unknown; as sometime 
r Exod. 15.18. Deut. 32.40. Psal. 104.31. Therefore it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legnolim vagned, for ever and beyond, or for ever and ever, that is to all eternities, which man is not capable fully to conceive.  eternity, which cannot of man be measured: sometime 
s Gen. 49.20. Eccles. 1.4. Psal. 49.11.  the end of the world, because it is unknown: sometime the 
t Gen. 17.13. Exod. 12.24. Heb. 8.5.6. & 10.18.19.  coming of Messiah, because he was the reconcilement of the world: sometime the end of life, because 
u Psal. 30.12. jonas. 2.7. Bernard. Epist. 105. Nil mortalibus vel morte certius vel incertius hora mortis. Quare dum vivis in carne morere mundo, ut post mortem carnis Deo vivere incipias. Bona autem mors justi propter requiem, melior propter novitatem, optima propter securitatem: mala verò est impijs, in mundi amissione, peius in carnis separatione, pessima in vermis ignisque duplici contritione.  it is uncertain: sometime also 
x Deut. 15.17. Levit. 39.40.  the year of jubilee: because then the state of possessions & freedoms did return. Sith therefore the scripture doth so diversly use this word for length of time, we are to search out by circumstances the peculiar sense thereof. We may not esteem this patent made for one generation or age of men, because it is manifestly bestowed 
y Gen. 15.13.18.  on many: neither may we take it as a lease for life, because it appertained to innumerable people. And how should it signify eternity, sith lands and possessions, & men, & 
z Psal. 102.26. 2. Pet. 3.11. Cyprian. lib. ad Demetrian. Illud primo in loco scire debes, etc. This thou must understand, that the world now waxeth old; things stand not now in the same vigour and strength wherein sometime they stood. This we may easily by experience perceive, besides the testimonies of the Scriptures, etc. This Aristotle albeit he dispute much of the world's eternity, yet is compelled to confess, Meteor. lib. 1. cap. 14. and Heraclitus taught expressly that the world should be dissolved by fire. Laert. lib. 1. vita Heraclit. Cicer. in Lucul.  the world ●●selfe are to have an end? It remaineth therefore that the perpetuity of their possession, was to remain unto the restoring; or else the consummation of the world. Those perhaps which are contentious, will strive to understand it, to be granted unto the end of time, because it is given to them for ever: where as yet the covenant of 
a Gen. 17.7.  circumcision, was called an everlasting covenant, notwithstanding it was to last no longer than 
b Gen. 49.10.  Shiloh came, in whom types & shadows 
c Coloss. 2.17. Hieron. proam. in Epist. ad Galat. Nullus quidem Apostoli sermo est, in quo non laboret docere antiqua legis onera deposita & omnia illa quae in typis & imaginibus praecesserunt, id est etium Sabati, circumcisionis iniuriam, etc. gratia evangelii subrepente cessasse: quam non sanguis victimarum sed fides animae credentis impleret.  were to have an end. In like sort the covenant of Priesthood was a covenant for 
d Numb. 25.12.  ever, which also was ordained 
e Heb 9.9.11.12.  by the sacrifice of Christ to be abolished. Nevertheless two points observed, we easily condescend, that this inheritance was to endure while the world endured, and (if you will) also afterward. First that this promise 
f jerem. 31.33. Hieron. ad Dardan. epist. Quaeris Dardan etc. Et ego fatebor haec tibi re promissa non tradita: si obseruasses mandata dei, etc. si non pro omnipotent Deo Idola coluisses, etc. quae quia praetulisti Deo, omnia quae tibi promissa fuerum perdidisti. Et mihi in evangelio promittuntur regna coelorum: Sed si non secero quae praecepta sunt, nequaquant erit culpa in promittente; sed in me qui promissum accipere non merus. August. de praedest. sanct. lib. 1. cap. 10. Promisit tamen quod ipse facturus fuerat, non quod homines: quia ●tsi faciunt homines bona quae pertinent ad colendum Deu●, ipse facit ut illi faciant quae pracepit: non illi faciunt ut ipse faciat quod promisit.  was conditional to Abram and his seed: for so the Lord teacheth Abraham himself: thou 
g Gen. 17.9.  also saith he, shalt keep my covenant, thou and thy seed after thee for ever. Wherefore the Lord God promising to Abram whom 
h Gen. 18.19.  he knew to be faithful in his covenant, to give him the land of Canaan and his seed for ever: if the seed of Abraham enjoyed it not for ever, the fault was in themselves, who 
i jerem. 31.32.  broke the conditions of the covenant. secondly, that the promises of God, 
k Heb. 4.3.8.9. August. Serm de Temp. 201. Si autem hoc tantum volumus quod sonat in litera, aut paruam aut prope nullam aedificationem de diuini●, literis capiemus. Which notwithstanding are not divers senses or meanings, but one sense diversly applied, sometime to the sign, sometime to the thing signified.  besides the literal meaning, contain also a spiritual understanding: for so the holy Ghost himself expoundeth it. God promiseth herein by word the land of Canaan, he giveth therein 
l Rom 4.13.  to Abraham the inheritance of the world: he meaneth by his seed, not only those 
m Rom. 9.6.7.8. Galat. 3.29.  that were derived from his body; but also those, that should be partakers of his faith: these have inheritance in Canaan, as his children in the flesh: the other which are heirs of the 
n Psal. 37.9. Matth. 5.5.  world, as his children in the spirit, have the continuance of their possession (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legnolim) enduring to the restoring of the world, to the dissolution of the world, and time without time unto all eternity. Wherefore the Lord in every respect may easily be perceived, to have fulfilled his covenant: whether we take it absolute; they enjoyed it for ever, that is 
o Gen. 49.10. joh. 11.48.50.  until the appearance of the son of God. If it were conditional; albeit they broke the 
p jerem. 31.32. Hos. 1.9.  covenant, and rebelled against him; yet the Lord fulfilled his promise, 
q Deut. 7.8. Ezech. 20.8.9.  for his truth and promise sake. If we understand it only of the fleshly sons of Abraham, we can find no breach of promise in the Lord. If we join with them his sons by faith, 
r 2. Cor. 1.20. Chrysost. Hom. de Nomine Abraham. Non enim tam certa quae in manibus, atque ea qua in spe. Non sic manifesta est praesens haec vita, ut futura illa. Hanc enim videmus nostris oculis, illam videmus oculis fi●ei: hanc videmus in manibus nostris positam, illam videmus in manibus dei custoditam. Promissiones autem dei multo certiores sunt, quam quae in nostris sunt manibus.  the covenant is most sure and firm for ever. Obser. 1. vers. 14. The wicked have no part in the promises of God, 
s Luc. 12.34. Heb. 6.4.  because they are separate from God and his Elect, like as the only sons of Abraham and not of Lot, do enjoy the inheritance of Canaan. secondly, the fittest time to hear the promises of God, or to offer our obedience unto him, is 
t Matth. 5.24. Gregor. Pastor. part. 3 admon. 23. Discords namque admonendi sunt, ut certissimè sciant, quia quantislibet virtutibus polleant, spirituales fieri nullatenus possunt, si uniri per concordiam proximis negligant.  when we have reconciled ourselves unto our brethren. thirdly, verse 15. The Lord by promise giveth Abram and his seed the land of Canaan, 
u Deut. 9.5. Psal. 105.8.9. etc. Rom. 4.13.14.  which he performeth only for his truth and promise sake. fourthly, the seed of Abram in the flesh enjoyed the possession of Canaan: his seed also 
x Rom. 8.14.17. 2. Tim. 4.8. 1. Pet. 1.4.  after the spirit enjoy the kingdom of rest, an immortal inheritance and everlasting. Fiftly, verse 16. The Lord only knoweth 
y Numb. 33.10. Rom. 4.16.18. revel. 7.9.  the number of the faithful, and 
z Rom. 11.4.5. 2. Tim. 2.19.  who they are: man therefore in these things, 
a Rom. 8.11.16. 1. Cor. 2.11.12. 2. Cor. 13.5. Rom. 14.4.  must know himself; and concerning other, suspend his judgement. sixtly, verse 17. We oughth 
b Deut. 7.19. joh. 14.9. Ephes. 4.14.15.  by hearing, seeing, and experience of God's promises, to be confirmed in faith, and to believe his truth. seventhly, verse 18. Obedience & true worship of the Lord, aught to be 
c Deut. 10.12.  the continual conversation of the saints.    

CHAP. XIIII.  

Question 1. verse 1. Wherefore doth the holy Scripture record this history of wars, with the names of the Kings, and the original cause of their contention?  
THe principal purpose of the Scripture in this narration, is to declare unto the world, and especially unto the Church of God; that albeit wars, and seditions, and contentions, are raised, and begun by the pride and 
a Augustin. de civit. lib. 15. cap. 4. Terrena civitas habet in hoc mundo bonum suum, cuius societate laetatur, qualu este de talibus rebus laetitia potest. Et quoniam non est tale bonum, ut nullas angustias faciat amatoribus suis ideo civitas ista adversus seipsam, plerumque dividitur, litigando, bellando, atque pugnando: & aut mortiferas aut certe mortales victorias requirendo. Nam ex quacunque sui part, adversus alteram sui partem bellando surrexerit, quaerit esse victrix gentium, cum sit captiva vitiorum.  wickedness of men in earth: yet the end and 
b Sallust. de bello jugurth. Scito omne belium sumi facile, caeterùm aegerrimè desinere: nec in eiusdem potestate initium & finem esse.  success of battles with all the miseries thereof, as well 
c Esa. 45.1.2.5. Dan. 8. ●0. etc. Alexander the great, coming against ●erusalem with his Army, the City was in great perplexity; it was thought meet that the high Priest (after a general fast proclaimed and supplication to God) should go to meet the Conqueror, and entreat for peace. The Priest coming before Alexander in his pontifical robes, according to the law: Alexander so soon as he saw him, fell down before him, and did him reverence. Whereupon Parmen●o one of his Princes, demanded why he, whom all nations adored, did with such submission salute the Priest. To whom the King answered: I do not this reverence unto the Priest, but to the God whose Priest he is. For while I was yet, said he, in Macedon, deliberating with myself how I might overcome all Asia, I saw him in this very likeness and apparel, who exhorted me to transport mine army without delay, for by his conduct I should enjoy the Persian empire. Haecataeus Abderita. libr. de gest. Alexand. joseph. Antiq. libr. 11. cap. 8.  among the heathen as within the Church 
d Exod. 17.11.12.13. 2. Chron. 2.12 15.  of God, are guided & moderated by the Lord. But more particularly to teach in the example of 
e Calu. in Gen. cap. 14  Abram, that it is all one with the Lord, 
f 1. Sam. 14.6. 2. Chron. 14.11.  to save with many or with few; & that he 
g Psal. 37.23.24. josu. 1.8. Deut. 32.17.  always giveth good success to those that begin & continue their enterprise in him. The kings are described by their names and by their countries, to the end they might more perfectly be known unto us. 2. That by the greatness of their dominions & power, might also be perceived the greatness of the faith of Abraham, and the greatness of the victory the God vouchsafed him. Sinhar obtained that name of the 
h Dicitur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shen nagnar, excussit dentes: quia ibi sermones hominum & voces exciderunt.  division of the languages of the world, & the plain of Shinar is known to be the country wherein 
i Gen. 11.2.9.  they built the city of confusion; whereby we understand that the king of Shinhar, was king 
k The Hebrues for the most part (to whom Lyra and Vatablus accord) affirm that this Amraphel was Nimrod: but it is not likely in regard of the time, for this war was after the building of Babel about two hundred years. Onkelos the Paraphrast translateth it the King of Babel.  of the country & city Babel. Elasar a country not elsewhere by that name remembered in the Scripture, of some is taken for the kingdom of 
l The vulgar Latin translation following (as it seemeth) Aquila: Symmachus translateth it the King of Scythia.  Pontus; of others 
m Eupolemus a most ancient Historiographer, maketh report of this narration in these words: The Armenians in the days of Abraham, made war upon them of Phenice and Palestina and overcame them, and took Lot prisoner Abraham's brothers son. Then Abraham armed his servants, and making an assault upon these Armenians, overcame them and put them to flight: and recovered not only his brother's son, but withal a great booty and spoil of the enemies. Cited by Alexand. Polyhist. in Euseb. de praeparat. Euangel. lib. 9 cap. 4.  for Armenia; of other, and that most likely, 
n joseph Antiq. libr. 1. cap. 10. Eodem tempore cum imperium Asiae penes Assyrios esset & Sodomitarum res à quinque regibus administraretur, hos Assyrij bello petierunt.  for Assyria. Elam was of the sons of Sem, and father of 
o Hieron. trad. in Gen. Est autem Elam à quo Elamita principes Persidis.  the Persians. And Tidal was king of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gogim) that is, of nations, being ruler as it seemeth 
p Lyra understandeth that his kingdom consisted of a mixed people or of divers nations: Caluine, that they were vagabond people, without habitation. Vatablus taketh Gogim to be the name of a Province. It may be that people which Strabo. lib. 16. calleth Cossei.  of many Provinces. These made war, etc. A mischief perpetually to be lamented, that the 
q War of the Latins is called bellum, and hath the name à belluis, that is, of beasts, as though it were called belluinum, that is, beastly: Fest. Pomp. de verbor. signify. because men in rage and fight are like the beasts: and before instruments of war were invented, did fight like beasts, having for weapons their fists, their heels, and their teeth. Herodot. in Melpon. Lucret. lib. 1 Arma antiqua manus, ungues, dentesque fuerunt.  hearts of men are so surprised with beastly cruelty, as unnaturally (to 
r jam. 4.1.  fulfil the lusts that fight within themselves) to destroy and spill the life of man. Against these are armed five other kings, which ruled those five Cities of the plain 
s Gen. 19.25.  in Canaan, whereof four were shortly after destroyed for sin, from heaven. The occasion also of this war the Scripture doth deliver, for that twelve years they had been subject to the king of Elam, and in the thirteenth year rebelled against him: whereupon he with the assistanc of three other kings (whether his 
t Artopaeus in Gen. 14  confederates or 
u Which seemeth most likely by the authority of joseph. Antiq. lib. 1. cap. 10. Hieron. Comment. in Hose. cap. 2. August. de civit. Dei, lib. 16. cap. 10. Diodor. Sicul. lib. 1. justin. lib. 1. and other history writers, who testify, that at this time the Assyrian Empire was very great. Neither is the Scripture in any sort against this: for either it may be that the Elamites joined their forces with the Assyrians, as being all of the family of Sem; or else that these Palestines were subject to the Persian, and he also tributary to the Assyrian Empire.  subjects, or 
x As 2. Sam. 10.16.  hired by him, the Scripture nameth not) came to subdue them with force and power. Herein the first and original cause of wars may be considered. For what made these subjects to rebel against their Prince? Or what made the king of Elam at the first to seek to bring them in subjection? Surely nothing else can be answered for both the parties, than 
y Caluin. in Gen. cap. 14.  ambition and haughtiness of mind. For most plainly in deed have the Scriptures witnessed, and would God it were written in the hearts of all that bear authority, that 
z Prou 13.19.  only through pride men make and raise contention. But did Abram also here through pride make war upon these kings? did Moses and josua subdue through pride the nations of Canaan; or rather through faith, obeying the commandment of God? No doubtless, neither yet the Scripture saith of every one that warreth or contendeth, he doth it through pride; but every one that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijchen maisah, that giveth or maketh strife.  causeth or maketh the contention. Neither giveth he occasion of strife, that rescueth an innocent 
b August. quaest. in libr. Ios. q. 10. justa bella definiri solent, quae ulciscuntur iniurias, si qua gens vel civitas quae bello petenda est, vel vindicare neglexerit, quod à suis improbè factum est, vel reddere quod per iniuriam ablatum est, etc. dein quod Deus imperat, etc.  from the hands of murderers; but the murderers themselves, 
c Fulgent. de remiss. peccat. libr. 2. cap. 14. Si sterilitas in ignem mittitur, rapacitas quid meretur? aut quid recipret, qui alienan abstu●erit, si semper ardebit qui de suo non dederit.  which had unjustly brought the guiltless person within their power. Neither they that war at the voice of God's commandment, whether to 
d August. quaest. in Ios. qu. 50. Sed etiam hoc genus belli sine dubitatione justum est, quod Deus imperat, apud quem non est iniquitas, & novis quid cuique fieri debta●● in quo bello ductor exercitus vel ipse populus, non ipse tam author belli quam minister iudicandus. Sicut david pro regno Israelis contr. Ishboshethum, Absolonem & Sibam. 2. Sam. 2 23. & 18.1. & 20 4.  possess the privilege that God hath given them, or to 
e 2. Sam 10.12. judg. 11.27. 1. Chron. 20.  defend the liberty of the true worship and profession of the faith: but they that seek 
f August. contr. Faust. lib. Nocendi cupiditas, ulcisedeni crudelitas, implicitus & implacabilis animus, feritas rebellandi, libido dominandi. & si qua sunt similia, haec sunt quae in bellis iure culpantur.  unjustly to vanquish other, or give not place unto 
g Ios. 11.19.20.  the wrath of God, as did the Canaanites. But in this narration, (and in all the histories of Heathen wars) we may well perceive, how both these enemies did sin in pride. The king of Elam had subdued them before, and made them subject 
h Vers. 4. joseph. Antiq. lib. 1. cap. 10.  unto him. But where had the king of Elam received this authority, to bring into subjection nations borne in liberty? this could in him proceed from nothing else then 
i jam. 4.1. August. in Psalm. Quoties hominibus praesse desidero toties Deo meo praeire contendo.  covetousness, ambition and pride of mind, unless he had 
k Such a calling as Senacherib feigned himself to have, 2. King. 18.25. or other ordinary and lawful title of authority.  received a calling from the Lord. Notwithstanding, the most righteous Lord had used 
l Fulgent. lib. de Praedest. cap. 20. De malo opere cuiuslibet mali, non definit ipse bonum operari. Cap. 27. nec operatur in ijs quod ei displicet, sed operatur per eos quod ei placet: qui ab eo recipient, non pro eo quod Deus usus est bene eorum operibus malis, sed pro eo quod ipsi male abusi sunt dei operibus bonis.  righteously this wicked instrument, to take punishment of these 
m Gen. 13. vers. 13. Ezech. 29. vers. 20.  wicked sinners the Sodomites, by first subjecting them to bondage, albeit the Elamite were unacquainted 
n Isai. 10.5.7.  with the judgements of the Lord, and wrought 
o Isai. 10.7.10. Cyril. alexander. in Isai. lib. 1. orat. 6. Sumit enim Deus supplicium de his qui delinquunt, tradens iram suam veluti virgam in manus hominum non bonorum, qui elato animo contra eos in quos animaduertitur, ino & in cum qui eos tradidit existunt.  unjustly, that which the Lord most justly would have him execute. And now that these Sodomites were brought in bondage for their sins (which is the 
p Basil. lib de Sp. sanct. cap. 2. servi sunt aut qui potentia oppressi sub servitutis jugum ducuntur, aut propter paupertatem, velut Aegyptij Pharaoni, (Ge 47.25) aut juxta dispensationem quandam sapientem & arcanan deteriores filios parentum voce prudentioribus & melioribus servire. Sic jacob Dominus Esau factus est, & Canaan famulus est suorum fratrum, quoniam indocilis erat ad virtutem. De caetero, licet hic Dominus, ille dicatur servus, tamen omnes juxta aequalitatem inter nos, tum velut possessio eius, qui fecit nos, conserui sumus. Macrob. Saturn. lib. 1.  original cause of subjection to all the wicked that be subjecteth) although they unjustly lost their liberty to this Elamite, yet justly were they deprived 
q Muscul. in Gen. 14. Quia indigni sunt qui liberè vivant, qui delicijs immersi, servi sunt omnis generis vitiorum atque facinorum.  of liberty by the Lord: wherefore also their rebellion was 
r August. de mirab. sacr. Script. lib. 1. cap. 3. In rebelli populo coelestis stamma desaevit (Num. cap. 16.) ut qui contra justos principes iracundiae igne intus exarserant, foris iustissi nè vindictae flamma conflagrarent.  unlawful, because it was resistance against the power and 
s Rom. 13.1. Caluin. in Gen. 14.  ordinance of God. Thus the Lord most righteously to punish the sins of men, sendeth 
t Isai. 21.3.  transgressors against transgressors, as his rod of vengeance: so that the wicked ofttimes, 
u Habac. 1.13.  devoureth him that is more righteous than himself: and the Lord of hosts who only giveth 
x Psal. 18.47. & 144.10. Pro 21.31.  the victory of war, findeth evermore a just occasion of giving victory, in mercy or in justice, to those on whom he vouchsafeth it. It is therefore the blindness of man's corruption, that seethe not the mighty hand of God in distributing the victories of war; but ascribeth it to 
y Saluian. lib. de provid. 7. Si quando nobis prosperi aliquid praeter spem nostram & meritum. Deus tribuit, alius ascribit hoc fortunae, alius erentui, alius ordinationi ducum, alius consilio, alius magistro, alius patrocinio, nullus Deo. Et miramur si nobis coelestis manus aliqua non prastat, cui quicquid praestiterit derogamus?  fortune, to 
z judg. 16.24. 1. Sam. 31.9.10. Cicero pro Marcel Et certè in armis militum virtus, locorum opportunitas, auxilia sociorum, classet, commeatus multum iwant: maximam verò partem, quasi suo iure fortuna sibi vendicat, & quicquid est prosperè gestum, id paene omne ducit suum.  Idols or outward means, and holdeth it not possible 
a Careat successibus opto— Quisquis ab eventu facta notanda putet.  to behold the cause, which yet the Lord hath opened in holy Scripture. For never until this day was victory lost in war, which was taken in hand 
b It appeareth by josua. c. 7.5. judg. 20.21 where when they did not rightly prosecute a just cause of war, they lost the victory; but afterward reforming the administration, they won the field. The like may be observed out of all histories.  in a lawful cause, and lawfully administered. But because men fail for the most part in one of these, so that both the warriors become transgressors; the Lord in justice, oft times giveth victory unto his enemies, that he might even by 
c Lament. 1.5. Zach. 1.15.  them correct his children, and having scourged them might burn his 
d Isai. 10.5.12.  rod wherewith he smote them. Sometime it cometh to pass, that wars are taken in hand, without 
e 2. King. 14.8. Ezech. 17.13.15. Ambros. office libr. 1. cap. 35. Fortitudo sine justitia iniquitatis materia est. Quo enim validior est, eo promptior est ut inferiorem opprimat, cum in ipste rebus bellicis, justa bella an iniusta sint, spectandum putetur. Nunquam david nisi lacessitus bellum intulit.  a lawful cause. Sometime, there is nothing lawful but 
f Cicer. epist fam. lib. 7. epist. 3. de copijs Pompey adverse. Caesarem. Primum neque magnas copias ostendi neque bellicosas: deinde, extra ducem paucosque praeterea (de principibus loquor) reliqui primùm in ipso bello rapaces, deinde in oratione ita crudeles ut ipsam victoriam horrerem. Quid quaris? Nihil boni praeter causam.  the cause. Sometime, neither cause nor discipline are lawful. Wherefore that wars be rightly administered, and victory may be obtained, these points in the enterprise of wars must be observed. First, that 
g Gen. 9.6. Numb. 27.21. Deut. 31.3. Pet. Mart. Gen. 14. Non est privati hominis suscipere bella, quia is non habet vocationem & ius congregandi & armandi multitudinem, imò si illud faciat seditiosus habebitur civis. Est igitur Magistratus bellum decernere & administrare, qui justa non modò debet consulere, sed illa etiam exequi.  we have received authority from God: in this respect it belongeth only to the chief and Sovereign magistrate in common wealth, and those that receive authority from him. secondly, that the cause of our war be just and lawful: as 
h judg. 20.12.13. Deut. 13.15.  the punishment of sin, maintenance 
i 2. King. 19.18.15.  of virtue and true religion, defence 
k Ios. 10.6.7.  of innocent persons, revenge 
l 2. King. 13.14.15.  or recovering of injuries, preservation of 
m 1. Sam. 11.12. 2. King. 14.25. Pet. Mart. in Gen. 14. Si magistratus est certus, se in cum locum à Domino vocatum, ita ut iure sit creatus, non vitiata electione, sine ambitu; videat praeterea al●os se loco velle deturbare, ut ipsi in popul●m tyrannidem exerceant, aut impurum dei cultum invehant, cumque is verè sentiat in sua functione se & publico bono & divinae gloriae studere: non modo pro suo loco potest, sed tenetur & debet acerrime pugnare; cum tunc non quaerat quae sua sunt, sed suorum bonum & dei honorem.  the Prince's honours or dominions given of God, and the 
n Numb. 25.17. 2. Sam. 10.12.  subjects peace and safety either present or to come. thirdly, that the intent and purpose of those that lead the army, be also righteous: as that they seek only 
o josu. 7.9. 2. Sam. 8.1.2.15. Ambros. office libr. 1. cap. 40. Fortitudo quae per bella tuetur à barbaris patriam, vel defendit infirmos, vel à latronibus socios plena justitia est.  the honour of God, the administration of justice and equity, the peace and preservation of the people. fourthly, 
p 1. Sam. 30.8. Isai. 8.20. Rom. 14.22.23.  that they be assured of their authority, and the goodness of the cause, ask counsel therein at the word of God. fiftly, that they commit the success of 
q 2. Sam. 10.12. & 15 26.  victory to the Lord; repenting of 
r Esra. 9.6. judg. 10.15.16. job. 1.5.  their old sins, which might happen to provoke the Lord: restraining new sins, 
s jerem. 5.7. Chrysost. Hom. ad pop. Antioch. 14. Non tam interficit ensit quam juramenti natura: non tam occidit gladius quam iurisiurandi plaga. Qui jurat, etsi videtur vivere, iam tamen mortuus est.  swearing, 
t Numb. 25.13.4. Valer. Max. lib. 9 cap. 1. The lascivious wantonness of Campania was greatly (saith the Roman Valerius) profitable to our city. The same embracing invincible Hannibal, made him of the Romans to be conquered: The same provoked that most vigilant Captain, that valiant army, with sumptuous fare, abundance of wine, pleasant ointments and use of lechery, to sleep and pleasure, whereby they were overthrown. Cu●tius lib. 5. de gest. Alexand. Alexander coming to Babylon, and lying in that city but 34. days, so weakened his army by the corrupt manners thereof, as that afterward he was easy to have been overcome, if after Darius he had found an adversary.  whoring, 
u Virg. de Ven. & Vino, Compedibus Venerem, vinclit constringe Lyaun, ne te muneribus perdat uterque suis. Vina sitim sedent, natis Venus alma creandit seruiat; hos fines transilijsse nocet. Hos. 4.11. 1. King. 20.16. Deut. 23.9.  drunkenness, and 
x Ezech. 16.40. Chrysost. Hom. in Mat. Hom. 23. Vitium libidinis facile exotio nascitur: nam definitio amoris hac est, anima vacantis passio. Vegetius de re milit. lib. 1. cap. 26. Nihil magis prodesse constat in pugna quam ut assiduo exercitio milites in acie dispositos ordines servant.  idleness, whereby soldiers are most defiled, and made effeminate in war; craving by continual prayer the 
y 2. King. 19.14.15. 2. Chron. 14.10.11. Socrat. histr. libr. 5. cap. 24. Theodosius the Emperor fight against Eugenius, his soldiers began to shrink and were put to flight; which when the Emperor saw, he fell down prostrate and made supplication to God for help: presently thereupon, his Captains and soldiers as it were revived with new courage, made an impression upon the enemy, and overcame them: The wind also blue so strongly for the part of Theodosius, as that it retorted the darts of Eugenius soldiers upon themselves. The same is also witnessed by Ruffian. Histor. eccles. libr. 2. cap. 33. Nicephor. libr. 12. cap. 39 & Claudian. in Panegyr. ad Honorium, O Nimium dilect Deo cui militat ather.  Lords assistance, and using all godly means of policy and power. sixtly, that in war men be alway inclinable unto 
z Deut. 20.10. judg. 11.12.14. Sueton. vita August. cap. 21. Augustus' non ulli genti sine justis & necessarijs causis bellum intudit. Tit. Liu. Decad. 1. lib. 9 Belium est justum quod necessarium est, & arma sunt pia, quibus nulla nisi in armis relinquitur spes.  peace, using all lawful means to avoid shedding of blood; & taking war in hand, as the last and uttermost remedy. lastly, to be 
a Luc. 6.36. Amos. 1.3.6.13. Polyb. lib. 3. Clementia hostem vincere quam armis praestat. Senec. libr. de Clem. ad Neron. 1. Crudelitas minime humanum malum est, indignumque regio animo: ferina ista rabies est sanguine gaudere & vulneribus, & abiecto homine in siluestre animal transire.  merciful in war and victory; but not 
b Nunb. 31.16.17. 1. Sam. 15.3. August quaest. in Ios. 7.16. Nullo modo putanda est crudelitas, quòd nullum vinum in civitatibus sibi traditis dimittebat josua, quia Deus hoc iusserat. Qui autem existimans hic Deum ipsum fecisste crudelem, tam perverse de operibus dei quam de peccate hominum judicant, etc. Cicero. Brut. lib. epist. ep. 2. Salutaris severitas vincit inanem speciem clementia: & si clementes esse volumus nunquam decrunt civilia bella.  forgetting just severity. Hereby withal we may behold the causes that make wars unlawful. First, when it is administered by men, 
c Such as were Abner, Absalon, Shiba, etc. yet the Bishop of Rome giveth authority to subjects to rebel against their Princes: Look Carrion in his Chronologie in the life of Henry 3. the Bull of Pius 5. defended by Pighius, Felisius, Sanders, Cope, and other: and the same Bishop presumeth to depose Kings and Emperors: As namely Henry 3. Frederic. 2. Lewes' 4 Emperors: witnessed by Platina in vita Gregor. 7. Sabellicus, Na●●lerus, carrion, etc. Conradus the fourth Emperor, by the counsel of the same, was taken and beheaded of his subjects, Carrion in vita Conrade. Of Kings, Philip le Beau King of France. Munster in Cosmog. lib. 3. Lewes the twelfth King of France, john King of Navarre, Bolislaw King of Poland, Cromer. Histor. Polon. lib. 4. john King of England, Matt. Peris. in vita john Henry 8. and our most gracious Sovereign Queen Elizabeth, Henry King of Navarie, Peter King of Arragon, and other have of the same Bishop been deposed, and their subjects stirred up to rebel against them: Such devilish doctrine is Catholic at Rome; such are the fruits of their profession.  without authority, and most of all to be detested, when tributaries, or (which worse is) natural subjects do lift up their 
d 2. Sam. 20.21.  hand against their Prince. secondly, when the cause is not 
e 1. King 12.24.  lawful, although the authority be lawful. thirdly, when it is not for a right end and purpose enterprised, as when it is for the 
f jam. 4.1.  satisfying of human lusts and pleasures, wherein we 
g 1. Sam. 18.17. Zach. 7.6.  fight not the battles of the Lord, but of our own. Fourthly, when in the enterprise 
h Ios. 9.14.  men ask not counsel at the Lord. fiftly, when godly and honest 
i Deut. 23.9.14. Vegetius de re milit. libr. 2. cap 22. In omni praelio non tam multitudo, & virtus inducta quam are & exercitium solent praestare victoriam: nam in pugna solet usus amplius prodesse quam vires. Et si doctrina cesset armorum nil villanus distat à milite, cum antiqua sit prudensque sententia, omnes arts in Meditatione consistere.  discipline in war, is not regarded. sixtly, when war is rashly adventured upon, 
k 1. King. 22.3. Lactant. lib. 6. cap. 18 Sapientis & boni viri non est velle certare ac se periculo committere: quoniam & vincere non est in nostra potestate, & est anceps omne certamen.  without seeking first the means of peace. lastly, when cruelty 
l Amos. 1.3.13. 2. King. 8.12.  overruleth either in the war or in the victory; or 
m 1. King 20.42. Seneca. libr. de Mor. Vitia transmittit ad posteros, qui praesentibus culpit ignoscit. Bonis nocet qui malis parcit.  when those are spared through foolish pity, whom the Lord hath appointed unto death. From hence it happened in the justice of the Lord, that because the Sodomites were 
n Gen. 13.13.  exceeding wicked; although their cause was lawful to maintain their liberty, and their authority lawful, when first their liberty was sought; yet for 
o Saluian. de Prou. lib. 7. Probavit hoc bello proximo infoelicitas nostra. Cum enim Gotthi metuerent, praesumpsimus nos: cum pax ab illis postularetur, à nobis negaretur: illi episcopos mitterent, nos repelleremus: illi in alienis sacerdotibus Deum honorarent, nos in nostris contemneremus: prout actus utriusque partis, ita & rerum terminus fuit. Illis data fuit in summo timo●e palma, nobis in summa●latione confusio.  their sin sake in war, or before in peace, the Lord most righteously gave them up unto their enemies. Now that they were enthralled in subjection, their authority being lost, with the justness of their cause; their rebellion which was the cause of this new dissension, could not be but most unlawful: unless they had received a new 
p As judg. 3.15. & 6.14. 2. King. 9.6. & 23.30. in which matter we ought now also to seek our direction at the word of God.  authority from God, or had been freed by him, 
q Like as the Romans gave freedom to the cities of Grecia: Look Valer. Max. lib 4. cap. 8. Plutarch. in vita Flamen.  by whom they were subdued unto servitude, or of some other, who 
r 2. King. 24.7.  had taken away dominion and authority from him. In whose example are also to be noted: that wars 
s Isai. 8.6.7. Ezech. 14.17. Chrysost. Hom 35. in Gen. Nam sicut torrens vehementer inundans, omnis secum rapit & perdit; ita & barbari illi invaserunt omnes gentes & omnes prorsus perdid● unt.  are as a mighty scourge of God to punish wicked men, and those that are partakers 
t 2. Chron. 19.2. Ambros. de Abraham lib. 1. cap. 3. Itaque Lot infirmieris consilij pretium luit non terrenarum infoecunditate sed amaenitatis invidia deceptus, ut etiam ipse captinus abduceretur, quoniam vitio seruilis nequitia à potiore deflexerat, & partem flagitiosorum elegerat.  with the wicked: to this purpose is described, the rage of this contention, and the people destroyed 
u Vers. 5.6.7.  on every side. Moreover, that neither counsel or strength of men, 
x Prou. 21.30. job. 5.13.  or stratagems of war, prevail any whit against the disposition of the Lord. For although the Sodomites had brought their enemies into disadvantage 
y Vers. 3.10.  of ground unknown, hoping if not by force, at least by subtlety to prevail against them; yet nothing hindereth the course of victory, when sin had laid them open unto their foes. Wherefore just authority, and a lawful cause of war, is a better token of victory, 
z Psal. 33.16.17. Prou. 21.31.  than preparation of shield or spear: good discipline a surer safeguard, then 
a jesus. 7.12.13.  to plot the field, or to fortify the camp: hearty repentance, and true conversion to the Lord, a greater succour, 
b 
2. Chron. 13.14.18. & 20.5.13.  
Veget. de re milit. lib. 1. cap. 20. Honestas idoneum militem reddit: verecundia dum prohibet fugere, facit esse victorem.   than multitudes and power of men. Where these are joined, and the lawful means of victory 
c 2. Sam. 5.23. 2. Chron. 32.3.4.5. August. contr. Faust. lib. 22. cap. 36. Pertinet autem ad sana●● doctrinam ut quando habeat quod faciat homo, non tente● Dominum Deum suum.  not cast aside; the Lord himself doth lead 
d Exod. 33.14.15. Psalm. 44.3.  this army, and will undoubtedly subdue the enemy. Observe moreover 1. verse 4. Only by pride 
e Prou. 13.10.  men make contention. Secondly, it is not lawful for subjects to rebel 
f 1. Sam. 26.9. Dan. 3.18.28. Rom. 13.1.  against their Sovereign Prince, under any colour or pretence. thirdly, verse 5. The sins of a few do often bring punishment upon 
g Numb. 16.22. josu. 7.12. judg. 20.13.46. Micah. 3.11.12. Prou. 29.8. Horat. epist. 2. Hunc amor, ira quidem communiter urit utrunque: quicquid delirant reges plectuntur Achivi.  a multitude. fourthly, verse. 12. Wicked men through 
h 2. Chron. 28.9.10.11.  covetousness and pride, do often turn a just cause of war to be unlawful.   

Question 2. verse 13. For what cause is Abram here called an Hebrew, and how that name was left unto the children of Israel.  
AFter the overthrow and sacking of the Cities, one that had escaped, told Abram of the taking of Lot his brother's son: whereof the Scripture amplifieth, that he told Abran the Hebrew which dwelled in the plain of Mamre the Amorite. Whereby first we understand that although Abram dwelled in the midst of Canaan, & the flame of war burned round about; yet 
a Gen. 15.1. Psal. 91.1.3.4.7. Bernard. in Cant. Serm. 68 Itane ecclesia suae etc.  the Lord was a strong defence to Abram, no enemy came near his tabernacle. Furthermore he is called an Hebrew, as Mamre and Aner are called Amorites, to declare their lineage from which they did descend: but whereof or from whom this name was derived, it is not so easily to be concluded. There are which suppose 
b 
Artapanus apud Euseb. lib. 9 de praepar. Euangel. cap. vlt.  
August. de consensu Evangelist. lib. 1. c. 14 Ab Abraham inquit gens capit Hebraeorum. Sed eandem sententiam retractavit, de civit. Dei, lib. 16. cap. 3. retract. lib. 2. cap. 16. in quaest. in Gen. 9.24 Quid inquit probabilius sit ab Heber. tanquam Hebraeos dictos, an Abraeos merito quaeritur.   that it came from the name of Abraham himself, as children are often called by their father's name; as though they should be called Abrues (or a letter changed) hebrews, but this conjecture 
c Neque Hebraicus scribendi modus patitur, in qua non est vocalis tantum differentia sed & consonantis: nam & nomen Abram incipit ab Aleph, Heber ab Aijn: dein mutatio vocalis est: tum etiam ipse Abram sic vocatus est vel ab aliquo praedecessore, aut eventu; non quidem à seipso.  is far from likelihood, and containeth not sufficient ground of truth. Many other 
d Joseph. Antiq. libr. 1. cap. 7. Heberus à quo judai, quondam Hebraei appellabantur. Euseb. in Chronolog. Acasius in Catena. Graec. Explicationum in Gen. Hieron. trad. in Gen. Heber, à quo Hebraei. Beda.  suppose it to be derived from the name of Heber, which the Scripture also seemeth to import in saying that Sem was Father of all the sons of Heber, meaning no doubt of the Hebrew nation, of whom the God of Sem should descend concerning the flesh. Notwithstanding 
e 
Translat. 72. reddit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, transitori, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transeo. Origen. in Matth. 14. Non possunt turba in ulteriorem ripam transire velut Hebrai mysticè, quae vox sonat nobis transmissoris.  
Chrysostom. Hom. in Gen. 35. Quia trans Euphratem domicilium habuerat Abraham, propterea vocatus est transflwialis sive transitor.  
Theodoret. quaest. in Gen. 60. Quare enim cum alia quam plurimae gentes ex Heber traxerint originem, soli tamen posteri jacob appellati sunt Hebraei? Paulus Burgensis in Gloss.  
Aretius' in proleg●●. in epist. ad Haebr. Pet. Mart. in Gen. 14. Hebrai non à nomine Abram, sed à cognomine dicti sunt.   other both grave & learned writers esteem this name to be derived from the Hebrew word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heber) which signifieth beyond, as a name imposed upon Abram and his posterity, for that he forsook his country beyond the river, and came 
f Act. 7.4.5. Heb. 11.8.9. Gen. 19.9. Lot etiam dicitur venisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lagur ad peregrinandum.  as a stranger or wanderer to dwell in Canaan. Now although these two sentences may seem to differ, yet I take them to vary only so, as that being joined together, they fully agree with the truth itself. The name of the nation is likely to be taken from the chiefest ancestor of that 
g Gen. 10.14 18. josep. Antiq. 1. cap. 7. Hieron. trad. in Gen. Saba à quo Sabaei; à Sabatha, Sabatheni, ab Elam Elamitae, ab Assur Assyrij. ab Heber Hebraei.  family, as is common to other nations of the world. So that Heber gave name unto the 
h A suo nomine nominati, à cognomine Abrahae confirmati.  Hebrues; but whence received Heber the name himself? The fathers in 
i Chrysost. hom. in Gen. 21. Non sicut nunc fortuito & absque causa nomina fiunt, etc. It was not in old time as now it is, that men gave names to their Children at adventure, or without cause: as they use to say, let him be called by his Fathers or Grandfather's name: but they gave all diligence to name their children so, as might induce them into virtue, and might teach other wisdom in time to come, etc. This indeed is perceived by the interpretation of names throughout the Scripture. It seemeth the heathen also had regard of this, and called men by name after their behaviour and condition: as Berah signifieth a King in malice, Birsha in impiety, Shinab one hating his father, because as it seemeth they were such. Sometime they named them by the contrary, as Philopater the King of Egypt, that is, a lover of his father, because he slew his father: and Antiochus Epiphanes, Antiochus the noble, because in his conditions he was epimanes, furious or mad: so do they (saith Polidor Virgil. de invent. lib. 4. cap. 10.) the Popes of Rome: call him Clement, that is, unmerciful, Vrban, that is, uncivil: Pius, that is, wicked: Innocent, that is, harmful: Benedict, that is, one whom the people curse: Boniface, that is, a doer of mischief. This would not happily be believed, if it were not a testimony of their own.  old time gave names unto their children, alway significant: as may appear by Scripture. These godly patriarchs moreover being Prophets, 
k The same doth Chrysostome think, Hom in Gen. 35. of the parents of Abraham, and it may well be understood of both, Providentes (inquit) quod futurum erat ipsum nempe transito Euphrate profecturum in Palestinam, etc.  may seem to have foretold of the constancy of Heber even at his birth (as the father of Noah 
l Gen. 5.29.  did prophesy of him) which prophesy through the grace of God was well fulfilled in Heber, when he forsook and left the wicked society who builded Babel, which none of his equals did, but 
m Gen. 10.25. & 11.9  only Heber. Wherefore this name did worthily contiune in his 
n For while there was but one language, it was not called by any private name, as saith Eucherius in Gen. 11. but when that common language became private to Heber's family, it begun to be called the Hebrew tongue.  language, being now become the speech of the only house of Heber, which before was common to all the world; and to his lineage, that they should be called Hebrues, or the sons of Heber. Yet none of joctans sons were called Hebrues, neither any of the other sons 
o Gen. 11.17.  begotten by Heber; but only the race of Peleg: and none of them also enjoyed that name (that may be perceived by the Scripture) till Abram in this place is called the Hebrew Abram. Whereby it appeareth, that Abram also was entitled to this name, not only for that he came of the stock of Heber, but because he did 
p As Heber departed from that assembly of Rebels; so Abran passed from the fellowship of Idolaters: for which cause he retained that name, justly honourable in the Church of God; albeit unto the wicked a name of disgrace, a pilgrim, a stranger.  imitate him in virtue and obedience to God: being therefore of the Canaanites called an Hebrew, that is a stranger or wanderer among them, because he was not only a stranger borne, but continued with them without inheritance. And in this place it seemeth he is called an Hebrew, to show the judgement 
q Prou. 29.27. 1. Cor. 1.21. Chrysost. Hom. 31. Quanto satius ut ipse brevi quod superest tempore hîc residens vitam terminem, quam ut senex hinc & inde vager & omnium scommatis incessar, qui neque id aetatis quietus vinam, sed loca locis mutans nullibi consictam.  of the world concerning Abram. Namely, that they esteemed of him as of a stranger, and he that told him, delivered this narration as to a stranger. For if five kings and their armies were overthrown, what should one private stranger, strive as it were against so great a stream? Yet such was the 
r Psal. 9.10. & 45.2. August. in Psalm. 45. Mu●●a sunt tribulationes, & in omni tribulatione ad Deum confugiendum est: neo aliud refugium debet esse Christiano, quam salvator eius, quam Deus eius, quò cum confugeret fortis sit.  providence of God, that Abram had knowledge of this overthrow, by one that had 
s Who this one that had escaped was, is uncertain. Of Abraham's family he was not; for of them none escaped of whom none was taken. Of Lot's family it is not likely: for why should it then be said, he told Abram the Hebrew? Most likely therefore that he was a Canaanite, whom God's providence directed to bring news to Abraham. The Rabbins (after their wont boldness) affirm that this one that had escaped was Og the Giant. Their reason is, because those kings are said to have smitten Rephaim, that is, the Giants; and Og is said to be of the remnant of the Giants, Deut. 3.11. But this cannot be likely in regard of time, for then Og had lived 440. years, which was more than double the age of Abram or Isaac, or any of the patriarchs after them.  escaped, before it was too late to follow after them, and received the victory, goods and captives, being but a stranger, which the kings that were borne in the country had lost. Wherefore this name which otherwise was of infamy and disgrace, as it hath always been 
t Gen. 36.14.17. & 43.32. 1. Sam. 4.9. & 29.3. Cicero pro Flacco. orat. calleth the religion of the jews, a barbarous superstition: Huic barbarae superstitioni resistere severitatis fuit. Horat. satire. 9 scoffeth at circumcision: hody tricessima sabstata, vin tu curtis Iudais oppedere? when as both that religion and circumcision was the institution of God himself.  a detestation among the heathen (as afterward 
u Act. 28.22. joh. 16.10. Suet. in vita Neron. cap. 16. calleth the Christian religion a new and naughty superstition. Such like blasphemies doth Tacitus utter, Annal. lib. 15. a pestilent and pernicious superstition. And true Christians were called Atheists, and heathen and unfortunate people of the very Atheists and heathen themselves, Arnob. contr. Gent. lib. 1. Tertul. Apolog. ca 16.  the christian name hath been, and 
x As it appeareth by the Turkish insolency against the Christians: and by their contumelies done to the name of Christ at the taking of Christian cities, especially that of Constantinople. Histor. Leonar. Chiens. Archiepisc. Sabellic. de bello Rhod. lib. 3. etc.  so continueth) yet the Lord would make it famous, and raise it 
y Deut. 26.19. 2. Sam. 7.9.  upon high, to be a badge of honour unto his children. Obser. 1. The name and profession of God's children is honourable 
z Exod. 38.17. joh. 16.27.  in the sight of God, albeit it be despised and neglected of the wicked. secondly, the godly must willingly 
a Mat. 10.32. 1. Pet. 4.13.14. Heb. 11.26.  bear the reproach of the cross of Christ, 
b Mat. 5.11.12. 1. Pet. 3.14. Bernard. in Cant. Nil sibi gloriosius putat ecclesia quam Christi portare opprobrium.  and count themselves happy if they endure contempt for him.   

Question 3. verse 13.14. Whether it were lawful for Abraham to undertake this dangerous war, and to confederate himself with the Amorites, the people of the land?  
WHether Abraham received a revelation from the Lord, or otherwise, was filled with his spirit, the Scripture nameth not: notwithstanding it cannot be 
a As judg. 6.34. & 11.29. & 15.14.15.  but he was extraordinarily confirmed in this enterprise by God himself. For what human counsel would exhort to pursue a mighty army of four kings, with three hundredth and 
b joseph. lib. 1. Antiq. cap. 11. Cum domestica tricenaria cohort, & insuper decem & acto vernaculis triumque amicorum auxilijs tantum exercitum profligavit.  eighteen 
c Caesar. de bell. Gall. lib. 2. In ijs difficultatibus maximo erat subsidio scientia atque usus militum, quod superioribus praelijs exercitati, quid fieri oporteret, non minus commodè ipsi sibi praescribere quam ab alijs doceri poterunt.  unexpert soldiers, in hope to 
d Veget. libr. 3. de re milit. cap. 31. Nemo enim bello lacessere aut facere audet iniuriam regno vel populo, quem expeditum & promptum ad resistendum vindicandumque agnoscit.  recover spoil or victory? Surely therefore it was the uprightness of the cause, that 
e Vers. 14.  provoked Abram to arm himself. But yet the goodness of the cause was not sufficient ground for Abram to adventure so perilous attempt, 
f 1. Sam. 14.36.37.  if he had not fully known 
g As judg. 14.6. josu. 5.14. 2. Sam. 5.24.  that the Lord himself did guide his army, & to Abram had given just authority. Wherefore it maketh no security to captains or soldiers, if they rashly take in hand such hardy enterprises, as in all human reason do stand above their power; unless they be armed with like warrant from the Lord, or provoked 
h judge 14.6. 2. Sam. 23.12. Quae ipsa necessitas coniuncta cum justitia, est à Deo authoritas confirmata. Est enim non scripta sed nata lex, etc. ut si vita nostra in aliquas insidias, si in vim, si in tela aut latronum aut inimicorum incidisset, omnis honesta ratio esset expediendae salutis, Cicero orat. pro Milont. Bernard. Epist. 236. Non est vir fortis cui non crescit animus in ipsa rerum difficultate. Virgil. Aenead. 2. Vltima spes victis nullam sperare salutem.  with extremity of peril or necessity: for it is not 
i 
Lactant. lib. 6. c. 18. Fortitudo si nulla necessitate cogente, aut non pro causa honesta certum periculum subire●, in temeritatem convertitur.  
Gregor. Moral. lib. 5. cap. 14. Fortitudo destruitur nisi per consilium fulciatur: quia quo plus se posse conspicit eò virtus fine moderamine rationis deterius in praeceps ruit.   fortitude, but rather temerity, that without wholesome counsel doth put in hazard the doubtfulness of war. Now the cause why Abram did take in hand this war, was not for the rescue of the Sodomites, who were in bondage justly, because unjustly they had rebelled: but to rescue and deliver his brother Lot, whom they had unrighteously taken prisoner. The cause therefore of Abram was just and lawful, for Abram was first provoked with manifest injury: Let his brother's son was taken away, who of 
k Chrysost. Hom. 31. Moors adolescentis non multum à justitia aberant. Nam cum propositi es essent duo fratres ipse iustiori adhaerebat.  religion & godliness had accompanied Abram unto Canaan. Wherefore also it was meet, that Abram should now deliver him, seeing that 
l Because the first occasion of his suffering was his coming out of his country with Abraham.  for righteousness sake he suffered injury. Therefore albeit that Abram had nought to do to defend the people of the land, as being a stranger, and having no possession with them: yet in regard of the promise made to Abram that the land should be his own; he had therein received a kingly 
m Caluin. in Gen. 14. Sed dubium non est quin sicuti spiritus virtute instructus in bellum descendit, sic coelesti mandato fuerit munitus ne vocaetionis sue metas transilires: neque hoc nowm videri debet, cum specialis eius erat vocatio. Creatus iam erat rex illius terrae, licet possessio in aliud tempus differebatur.  authority to defend himself, his friends and family from force and invasion of foreign power. This war was therefore justly taken in hand, because it was to 
n Gen. 9.6. Psal. 72.4. & 82.4. Aristot. Rhetor. ad Alex. lib. Oportet iniuriam passos pro seipsis arma capere, sive pro cognatis & beneficis, itemque socijs iniuria affectis auxiliari. Cicer office lib. 1. Qui non defendit nec obsistit, si potest, iniuriae, tam est in vitio, quam si parentes aut patriam aut socios deserat.  revenge unjustice, to deliver them that were unlawfully oppressed; by him that had from God 
o Numb. 31.2. Rom. 13.1.4. Chrysost. in epist. ad Rom. Hom. 23. Vide quomodo ora illius obstruat, dum magistratum velut militem armatum delinquentibus terribilem praeficit.  authority of revenge. It was also necessary, because Lot could no other way be free from bondage; neither was it convenient, in respect of the glory of God, that 
p Because in the primitive age of the Church, the Lord used to allure men with external benefits, and to lead them by shadows unto truth. Iren. lib. 4 cap. 28.  Lot at this time should suffer such affliction. It was also advisedly, and soberly attempted, knowing his power (although inferior in multitude) to be of more force than 
q 2. King. 1.16.  theirs, because he was to fight under the standard of the Lord. And for that cause he requireth not the aid of the people of the land, he seeketh not assistance of the wicked; but armeth them to the wars, that were borne and brought up 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chanichau, institutos eius vel ab eo; such as were instructed by him, namely in religion or husbandry, not in feats of war.  in his house, whom he 
s Gen. 18.19.  had taught to fear the Lord. Wherein we learn, that although the policy of Princes is oft commended, who 
t Veget. de re milit. lib. 1. ca 6. Ex vultus, ex oculi, ex omni conformatione membrorum eos eligans qui implere valeant bellatores, namque non tantum in hominibus, sed etiam in equis & canibus virtus multis declaratur indicijs. Curt. lib. 2. de reb. gest. Alexandri. Non iwenes robustos, nec primo aetatis flore, sed veteranos plerosque etiam omerita militiae qui cum patre patruisque militanerant elegit.  chiefly esteem of soldiers that are expert in the wars: yet the policy of them is much more profitable, that 
u 2. Sam. 6.2. 2. Chron. 17.9.10.11.12.  train up their soldiers in true religion, that cause the pure preaching of the word to be spread abroad; that soldiers having by it, experience of the goodness of the Lord, & having learned therewith the Christian 
x Rom. 13.5.  obedience unto the Magistrate, might for conscience sake and piety to God 
y 2. Sam. 21.17.  seek to subdue their Prince's enemies, and be 
z 2. Sam. 10.12.  valiant and courageous for the people and religion of their God: having first made peace with the Lord by true repentance, so that through guilt of conscience they be not 
a jerem. 38.19. 1. King. 16.15. Ambros. in Luc. cap. 6. libr. 5. Est autem fortitudinis iram vincere, indignationemque cohibere; atque per hoc fortitudo animum iuxtà corpusque confirmat. Nec perturbari sinis timore aliquo vel dolore, quibus velut pravis interpretibus pler●mque percellim●r. Bernard. Serm. de pri●ord, etc. Impijs nonissima sunt, mors, judicium & Gehenna. Quid metuis si ad ista non trepidat, non expanescit, non timore concutitur. Sed qui benè vixerit, non potest male mori, sicut vix bene moritur qui male vixit. August. de doctrine. Christian. lib. 1.  entangled with the fear of death, and not provoking God by public sin, to take 
b 1. Sam. 2.34. & 4.3.11.  away their lives in battle, or to be their enemy in the field. Thus joining piety with prudent counsel, and counsel with courage in the wars: they should undoubtedly suppress the rage of enemies, 
c As examples prove: this of Abraham, afterward of josua, David, Hezechiah, of Constantine, Theodosius, Huniades and other.  and obtain as many victories, as withstand encounters of their adversaries. Some cavilling spirit may happen to object, that Abram herein transgressed the rule of Christ, 
d Matth. 5.35.  resist not evil. But in deed this example of Abram doth teach and 
e Conciliatio. 22.  direct us unto the meaning of the words of Christ: namely, first that it is not lawful 
f August. count Faust. libr. 22. cap. 70. Ille gladio usus, gladio cadet qui nulla superiori ac legitima potestate vel iubente vel concedente in sanguinem alicuius armatur.  for private men, in private injuries, to seek revenge. For Abram not as a private person, much less a subject, but as a Magistrate lawfully called, doth exercise the authority that was given him by the Lord. secondly, where men may defend themselves without repelling violence with violence, they may not seek 
g Augustin. epist. 5. Quomodo poterant gubernare atque angere rempublicano, quam ex parva & inopi magnam & opulentam (Romani) fecerunt nisi accepta iniuriae ignoscere, quam persequi malebant.  or take occasion of revenge. thirdly, that when we have received authority to punish wickedness, we exercise the means that are permitted, not 
h 
Hieron. in Ruffian. Apolog. 3. Qui semetipsum vindicat, ultionem domini non meretur.  
August. de verb. Dom. in mont. lib. 2. Apud veros dei cultores, etiam bella paerata sunt, quae non cupiditate aut crudelitate, sed pacis studio geruntur, mali coercentur, boni sublevantur.   for requital of revenge, but to repress the growing of ungodliness. Notwithstanding the Magistrate 
i Gen. 9.6. Deut. 19.18.19.20.  by commandment of God, and the rule of equity must and aught to 
k Ambros. in epist. Rom. cap. 13. Manifestum est ideo rectores datos, ne malum fiat. Nam quoniam futurum judicium Deus statuis, & nullum perire vult, hoc in saeculo rectore● ordinavit, ut terrore imposito omnibus velut paedagogi sint; erudientes illos qui servant, ne in poenam incidant futuri judicij.  resist and repress the evil of his subjects within his government; 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 justitia est. Lactant. lib. 6. cap. 11. Nam qui succ●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 servire.  evil of foreign power that would oppress or offend his people: wherein not he, but 
m 1. Sam. 15.18. Numb. 17.10.  the Lord by him, resisteth evil. And the private subject molested with injury, may resist that evil, 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 prohibens 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 private party, but the Magistrate; nor yet the Magistrate, but the Lord himself, by these appointed instruments, resisteth the evil, and bringeth the mischief of the wicked upon the head of him that had invented it. But our Saviour giveth further precept to all his followers, 
o Matth. 5.44.  to love their enemies. We are in deed to love our enemies, but yet to hate 
p Ephes. 5.11. August. Sermon. de temp. 134. Esto similis medico: medicus non amat aegrotantem, si non edit aegritudinem ut liberet agrotum febrem persequitur. Nolite amare vitia amicorum vestrorum, si amatis amicos vestros. Beda in Luc. cap. 6. Verus amor veritatem amat, in veritate judicat, pro veritate certat, cum veritate opera consumit.  their sin; to love our enemies, 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 pravorum premere, vitae prodesse.  to love the enemies of God: to love them as ourselves, but to love 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, ut nec mori pro eius amore pertimescat. Deut. 6.5. Cant. 8.6.  above ourselves; because 
s Prou. 16.4.  for himself, he hath created us. He therefore that performeth this duty of love unto the Lord, loveth his mercy in saving sinners, and loveth his 
t August. in Psal. 78. justus magis cupit inimicum suum corrigi quam puniri; & cum cum videt a Domino vindicari, non eius delectatur poena, quia non cum odit, sed divina justitia, quia Deum diligit. Sic igitur inimicus diligatur, ut non displiceat divina justitia, qua puniatur.  justice in punishing sin: so that when the Lord appointeth sinners unto punishment, by revealing his will, by his written word, by lawful means ordained; he loveth this justice, and either is the means to execute, or consenteth to the execution, that the Lord may be loved above the creature. And yet though he punish, as the executioner of God, yet he loveth the party 
u josu. 7.19.25.  whom he punisheth, desiring that by the course of justice, he 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 ut timeant cum imitari.  brought to the knowledge and mercy of the Lord. Thus Abram destroyed the army of the kings, because the Lord required of him to execute his justice. Abram therefore loveth the Lord above his enemies, and therefore smiteth them whom the Lord had delivered into his hand. For because the Lord had taught him that only mean to deliver Lot from his captivity; he justly executeth the wrath of God, but desireth not 
y August. count Faust. lib. Nocendi cupiditas, ulciscendi crudelitas, implicitus & implacabilis animus, seritas rebellandi, libido dominandi, & siqua sunt similia, hac sunt quae in bellis iure culpantur.  the destruction of his enemies. So Paul delivered up 
z 1. Cor. 5.5.  the Corinthian unto Satan, but yet desireth to save his soul. So the Magistrate, that striketh with the sword of justice, punishing the offender with deserved death, seeketh by temporal pain, 
a josu. 7.19. ●5. 2. Sam. 1.14. & 4.9.10. etc.  to bring him to the sight and knowledge of his sin; that thereby he may escape eternal torment. The minister of the word, that confuteth 
b Tit. 1.9. Tertul. lib. contr. Hermog. Doctat Her●●ogenes scriptum esse: si non est scriptum, timeas Vae illud adijetentibus aut detrahentibus destinatum. Hieron. in Agg. cap. 1 Quicquid absque authoritate & testimonijs scripturarum, quasi traditione apostolica sponte confingunt, percutit gladius dei.  by the word, the heresies of the wicked; showeth not hatred to the 
c Quemadmodum impijs mos est. Cyprian ad Demetriad. Ad nos saepe studio magis contradicendi quam v●to discendi veniunt, & clamosis vocibus personantes malunt sua impudenter ingerere quàm nostra patienter audire.  persons of men, but to the heresies that they profess: which when he reproveth, 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 break the bounds of brotherly charity, when by the mouth of Christ he represseth heresy. But those that slay the innocent 
f Iust. Mart. Apolog. 2. Tantùm quip principes opinionem veritati praeferentes valent, quantum in solitudine latrones.  whom God hath commanded to preserve; or which to maintain 
g Papista & alij.  their private error obscure the 
h Rom. 11.18.  truth, destroy or persecute the persons of men professing that doctrine which 
i Qualem nostram esse confirmatur.  cannot be convinced by the word of God: hate contrariwise not sin, but men, for not being 
k 1. Pet. 4.4.  partakers with them in their sin; and clearly descry themselves to be children 
l joh. 8.44.  of that father, from whom 
m 1. joh. 3.8.  sin, falsehood, hypocrisy and murder have issued forth into the world. Furthermore it may happen to be called into doubt, whether Abram offended not in that he joined in society with Mamre, Aner, and Eshchol, which were Amorites of the posterity of Canaan; because the Lord not only forbade 
n Exod. 23.32. & 34.15. Deut. 7.2.  the Israelites, the making of any league with the people of the land, but in all ages 
o Pro. 14.7. & 22.24 2. Cor. 6.14. Ephes. 5 7. Chrysostom. Hom. in Matth. 19 Bonus si male connectitur, aut pares ambo reddantur aut cito ab invicem separentur: amicitia enim pares aut querunt aut faciunt. Idem. Et rerum natura sic est ut quoties bonus malo coniungitur, non ex bono malus melioretur sed ex bono malus contaminetur.  of his Church hath prohibited his children to have society with the wicked. To this it 
p Conciliatio. 23.  must be answered; that the godly are not forbidden, to make or maintain peace with 
q Gen. 34.15. Nazianz. in Apolog. orat. 21. Melior est talis pugna qua Deo proxi●●● facit, quam pax illa qua separat à Deo.  wicked men, so that such peace contain not a conspiracy against the Lord, and the sincerity of true religion; unless they have authority from God to 
r Deut. 7.2. judg. 2.2.3. 1. King. 20.42.  afflict them for their sin, as had the Israelites. For we are commanded to have peace with 
s Deut. 20.10.11. Rom. 12.18. Matth. 5.9.  all men, so much as lieth in us, and to be not only peaceable, but furtherers of peace. Wherefore if any Heathen or Idolater shall seek unto us for peace, we are to answer him 
t josu. 9.7.14 15. 2. Sam. 8.10. 1. Sam. 8.14.  with peace, and to show the fruit of our religion, which is to be peaceable 
u joh. 13.35. Gal. 6.10. Luc. 10.5. August. contr. epist Parmen. lib. 2. cap. 1. Quisquis ergo vel quod potest arguendo corrigit, vel quod corrigere non potest, saluo pacis vinculo excludit, vel quod saluo pacis vinculo excludere non potest aequitate improbat; hic est pacificus.  and good to all. For this cause did Abram make covenant with Aner and his brethren, and with Abimelec 
x Gen. 21.22.24. & 26.28.31  requiring peace. Thus David and Solomon did join in league with the king of 
y 2. Sam. 5.11. 1. King. 5.10.11.  Tyrus: and so ought godly Princes being sought unto, if it be not 
z jerem. 40.8.14. & 41.1. Ambros. lib. de Virgin. 1. Venena non dantur nisi melle circumlita, & ultia non docipiunt nisi sub specie & umbra virtutum.  under pretence of feigned friendship. But in our distress to 
a 2. Chron. 16.7.  seek for help of them, or in their adversity to be helpers unto 
c 2. Chron. 19.2.  them that hate the Lord, unless it be 
d josu. 10.6.7.  to defend ourselves by succouring them, or that they be yielded unto our power: this is condemned in the Scripture, for it is 
e Philip. 3.19. jerem. 17.5.  to prefer the love of men before the Lord. Neither is it lawful to expect their assistance, 
f Esra. 4.2.  whom we may not requite with help again: wherefore it may not 
g Sicut Hebraeorum sententia est in Bereshith Rabb. in Cab. etc.  unjustly be esteemed, that these confederates of Abram were the servants also of the Lord, either won unto godliness by 
h Chrysostom. Hom. in Gen. 33. Postea enim & Cananaea inhabitatores clarè justi virtutem didicerunt.  Abram, or more ancient maintainers of the truth, as was 
i Vers. 18.  Melchizedek: the further proof whereof, because the Scripture doth not fully testify, we commend 
k Iren. lib. 2. cap. 48. Quaedam autem commendamus Deo, etc.  to God as a case unknown. Obser. 1. verse 14. The godly are by Abraham's example to 
l 2. Sam. 10.12. Matth. 10.37. Origen. in Cant. Hom. 2. Te vult divinus sermo diligere patrem, filium, filiam: vult te sermo divinus diligere Christum: nec inordinatam habere charitatem, aut magis te filium & filiam diligere, quam verbum, magis te parentes amare quam Christum.  adventure life and goods, for the service of God, and welfare of his Church. 2. True fortitude consisteth only 
m Prou. 24.5. & 28.1 & 16.32. Lactant. lib. 6. cap. 18. Si quis lacessitus iniuriae ledentem persequi caperit, iam victus est. Si verò motum illum ratione compresserit, hic plane imperat sibi, & hic regere se potest. Qui autem referre iniuriam nititur, cum ipsum à quo lesus est gestit imita●i: neque vero minus mali est referre iniuriam quàm infer. Hieron. Commentur. in joel. cap. 1. I●sti & fortis viri est, nec adversis frangi, nec prosperit sublevari: sed in utroque esse moderatus. August. contr. Iul an. Pelag. lib. 4. cap. 3. Sed absit ut sit in aliquo verae virtus, nisi fuerit justus etc.  in them that fear the Lord. 3. Verse 15. It is lawful for the godly, in lawful war, to 
n josu. 8.4. judge 20.29. Dolu● an virtus quis in host requirat. Virg. Aenead. 2.  subdue their enemy with force or subtlety, so there be no falsehood 
o August. quaest. in josu. 10. Hinc admonemur, non iniustè fieri ab his qui justum bellum gerunt: ut nihil homo justus praecipuè cogitare debeat in his rebus, nisi ut justum bellum suscipiat, cui bellare fa● est, Cum autem justum bellum susceperit, utrum aperta pugna, utrum insidijs vincat, nihil ad justitiam interest. Sed justum bellum non est ubi foedus iniustè frangitur.  or unjustice found therein. 4. Verse 16. The Lord giveth success to godly enterprises, 
p josu. 1.5. 2. Sam. 8.14. 2. Chron. 25.7.8.11. etc.  where sin doth not provoke him to punish wickedness. 5. The wicked are often 
q Gen. 19.21. Exod. 12.38.  partakers with the godly of deliverance, as the godly conversing with the wicked are partakers of the scourge.   

Question 4. verse 18. Who was this Melchizedek, that met Abram and blessed him? And to what purpose brought he forth bread and wine?  
COncerning this Melchizedek, both of his person, and his access to Abram, have divers opinions been raised in the Church; contrary to the soundness of wholesome doctrine. For first concerning his person, were those gross and brutish heretics which 
a Epiphan. Heres. 55. Melchisede●ianos alij scipsos vo●d●. Hi Melchisedec, in scriptures relatum glorificant. & esse non solum virentem quandam, sed esse maiorem Christo asserunt. August. Haeres. 34.  called themselves of the name of Melchizedek: who affirmed that Melchizedek was a greater person, than was Christ himself, because Christ was compared unto Melchizedek. But the plain words of Scripture confute their blindness, which say not that 
b Heb. 7.3.  Christ was compared as inferior to Melchizedek, but that Melchizedek was compared unto the son of God. Some other suppose 
c Author. quaest. mixed. inter oper. August. qu. 109. Igitur per hac apparet Melchizedec ultra hominem esse, quia non erat unde melior esset quam Abraham, nisi sola pre●edat illum natura. Quam ipsissimam sententiam haereticam esse doces Augustinus. Haeres. 24.  that he excelled the nature of men, because he is said to be 
d Heb. 7.4.7.  greater than Abraham, and therefore esteem him to be 
e Epiphaen. Haeres. 55. Aliqui autem ipsum putant natura filium Dei. in humana specie tunc Abraham apparuisse. Sed excidunt & ipsi à proposito.  jesus Christ in person, 
f Epiphan. Haeres. 55. & 67. Hierat quidam Melchisedecianorum hunc Melchisedec putat esse spiritum sancium, eo quod assimilatus est, inquit, filio Dei.  or else the holy Ghost. Other also guess 
g Hieron. epist. ad Euagrium. Origenes multiplici sermone disputant, illu● tandem denolutus est, ut cum angelum diceret. Transivi ad Didymum sectatorem eius, & vidi hominem pedibus in magistri isse sententiam.  that he was an Angel, because he is said to be without father or mother. But these errors likewise are evident by the Scripture, which in manifest words affirmeth that Melchizedek 
h Heb. 7.1.2. King of Salem, King of peace: by analogy of the history, and vers. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consider how great this man was. etc.  was king of Salem, that is, undoubtedly, a certain man which was king of a certain City called Salem: which City, although in the name thereof it do aptly signify the kingdom of the faithful, wherein dwelleth peace and righteousness; yet may we not by reason of the allegory take away the truth of history. Again, it is signified he 
i Heb. 7.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is manifest therefore that he had a kindred, which was not counted or described.  had kindred in the flesh; although not reckoned among the kindred of the jews. Neither saith the Scripture that he had no father or mother, but 
k Heb. 7 3. Psal. 110.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnal-dibrathi: that is, according to my word or report of Melchizedec, that is, that report which is by me delivered of Melchizedec: namely Gen. 14. Epiphan. Haeres. 55. Quod autem sine patre & sine matre dicitur, non eo quod non habuit patre aut matrem, dictum est; sed eo quod non sunt manifestissimè in scriptures nominati.  that he is described without father and mother, that in show of eternity, he might be likened unto the son of God. The Rabbins of 
l Hieron. epist ad evagr. Tradunt Hebrai hunc esse Sem primum filium Noa, & eo tempore quo ortus est Abraham habuisse aetatis annos 390. Rab. Rasi Thev●th rationem reddit, quia scil. dicitur Melec Salem, in quo reperiuntur litere Sem. juanis coniectura.  the jews and other 
m Lyra in Gen. 14. Carthus. in Gen. Comment. Praeterea dictum est communiterque tenetur, quod Melchizedech fuit Sem filius Noae.  after them, do teach that this Melchizedek was Sem the son of Noah. Many other both famous and reverend interpreters of Scripture 
n Hippolytus, Irenaeus, Eusebius Caesariensis, Emissenus, Apollinarius, & Eustachius: citantur ab Hieron. epist. ad Euagrium. Item Epiphanius Haeres. 55. Theodores. quaest in Gen. 63. Caluin. in Gen. 14. Pet. Mart. in Gen. Comment. 14.  do rather think, that because the parentage of Sem is declared in the Scripture, and that the distance of time was so great 
o The Greeks' who followed the Septuagint translation, found it not possible in respect of the time (for that translation addeth to every Patriarch from Sem to Abraham 100 years, and with Caiman intruded 150.) and therefore followed the other sentence: but the occasion being taken away in the truth of the Hebrew text, the judgement of the Fathers is therein reconciled.  from Sem to Abraham, that 
p For Sem by the computation of the Septuagint, died shortly after the birth of Peleg, when as by the truth of the original, and as we find it in our English Bibles, he is found to have lived until the 50. year of Isaac.  therefore he was not Sem, but some one of the seed of Canaan: which being affirmed, if it might sufficiently be proved, would notably express the exceeding mercy and goodness of the Lord, who out of that 
q Gen. 9.25. Act. 10.34. Sui las in nomine Melchisedech, item Eustath. Antioc. dicit est ex Side filio regis Aegypti, & scorto impurissim● esse genitum, & hac de causa, ipsi●us genus non proditum esse literis. Sed nimis impudenter philosophati sunt.  accursed family, would choose so noble a Peer of righteousness. Notwithstanding although the Scripture signify that Melchizedek is described without father & mother, it is not thereby to be gathered, that either he was destitute of father and mother, or that his father & 
r Heb. ●. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without genealogy, which is very rare of any of the faithful in the old Testament.  parentage is no where else declared: but only that in the history of Melchizedek, in the description of his Priesthood and his kingdom, there is no mention made of them, as here we see; that in them all, he might be likened unto the son of God: for neither this Melchizedek or any other, of whatsoever family, but have in the former history their original declared. Neither is there let in respect of life, but that Melchizedek may be even Sem himself: for the scripture plainly showeth that Sem was yet remaining, and continued until 
s Gen. 11.11.12.32. & 12.4. he died before Abram five and twenty years, as appeareth by the account of the years of his life.  near the death of Abraham. Nevertheless seeing the scripture of purpose would be 
t Heb. 7.3.  silent in this description of Melchizedek, both of his parentage and his posterity; it behoveth men to restrain themselves from curiosity, lest while they seek too busily, to open that which the Lord himself hath closed up, they 
u August. libr. 1. de Gen. contr. Manich eos cap. 2. Compescat se humana temeritas, & id quod non est non querat, ne id quod est non inveniat.  miss also of the knowledge of that which is more manifest, and embrace 
x Council Chalcedom. act. ●. edict, Valentin. & Martiani imp. Quisquis enim post veritatem repertam aliquid ulterius disentit, mendacium quarit, no veritate●.  a lie in steed of truth. Of this Melchizedek the Scripture saith: he brought forth bread and wine, and blessed Abraham 
y Hebr. 7.1.  when he returned from the slaughter of the kings: concerning which his action, the truth of history is also well to be considered, and the falsehood of heretics to be confuted. And Melchizedek king of Salem (saith the text) brought forth bread and wine; and he was a Priest of the most high God. And he blessed him saying, etc. The word translated he brought forth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hotzi) is 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jatzah in Cal. exire, egredi.  in his first and native signification, to go forth, as many 
a Gen. 10.11. & 24.5 Exod. 16.4. jerem. 19.2. jeb. 38.29.  places of the Scripture do declare. In this form, it signifieth (as 
b Cevaler. Rud. Gram. tract. 2. cap. 4. Martin. Gram. Hebrae. libr. 1. cap. 10. In hac forma gemina fere actio significatur.  Grammarians teach) a double action, one of the doer, another of the thing, as thus: he made to go forth, or he brought forth. And so this very word in other Scriptures is 
c Exire facere, educere. Exod. 12. verse 51. 2. Sam. 12.30. jerem. 51.10.  used to the very same effect. The thing or matter that came or was brought forth, was bread and wine: to whom he brought it, the text doth not express; but by comparing that which went before, and that which followeth: The king of Sodom came forth to meet with Abram, in the vale of Shaveh, being near 
d The valley of Shaveh, is also called the King's dale; the King's dale was not fair from jerusalem, as it seemeth 2. Sam. 18. 1●. Borcard. in descript. Terr. Sanc. part. 1. cap. 6. Num. 9 saith it is a plain under the mountain Tabor.  to Salem, which is 
e Hieron. epist. ad evagr. denieth that this  was Jerusalem, but saith it was a certain town near to Scythopolis, which is (saith he) till this day called Salem, where the palace of Melchisedec is to be seen; and also giveth this reason; for that Abram coming from the slaughter of the kings, came not by the way of jerusalem, but by Sichem, which lay in the way from Dan. Whereunto may be answered, that jerusalem declining somewhat toward the West, was notwithstanding not so far distant but that Melchisedec might easily meet him in the way to Hebron, not far from Salem.  jerusalem, and the king of Salem brought forth bread and wine. Wherefore they came both to meet with Abram, and to rejoice with him for his victory. But why brought Melchizedek bread and wine? Surely to refresh the wearied soldiers, and to relieve the Captives, as both the 
f Compare vers. 18. & 2. Sam. 17.27.28.29.  Scripture doth import, and interpreters 
g Philo judaeus lib. de Abraham. Melchisedec manus ad coelum tendens fausta Abrahae precatus est, mactatisque victimis splendidum epulum omnibus socijs dedit. joseph. Antiq. lib. 1 cap. 11. Hic Melchisedec milites Abrahami hospitaliter habuit, nihil ijs ad victum deisse pasius. Clem. Alexand. Sirom. lib. 1. Qui vinu● & panem sanctificatum dedit nutrimentum in typum Eucharistia. Hieron. epist. ad evagr. Nec enim mirum si Melchisedec victori Abrahae obuiam processerit, & in refectionem tam ipsius quam pugnatorum eius panes vinumque protulerit & benedixerit et, cum abvepoti suo hoc iu●e debuerit. Chrysost. Hom. in Gen. 36. Postquam autem & Melchisedec re● Salem panes & vinum attulit, ab illo accepit oblata. Theodoret. quaest. in Gen. 63. Idcirco panem & vinum & massam farinae dedit Abraha.  both old and new 
h Vatab. Annot. in Gen. 14. Nimirum ut lassum & famelicum exercitum regia liberalitate resic●res. Caluin. in Gen. Comment. 14. Pe● Mart. Comment. in Gent. cap 14. Ca etan. Cardin. in Genes. 14. Nihil hic scribitur de sacrificio sive de oblatione, said prolatione sive extractione panis & vini, quam josephus dicit factum ad reficiendum victores.  do testify. And the Scripture nameth but bread and wine, yet it meaneth all refection that was convenient for the time and people, according to the royalty of a king, as by conference 
i As Exod. 18.12 to eat bread, that is, they feasted & eat of the sacrifices after the Law. Psal. 136. vers. 25. which giveth bread to all flesh, that is, convenient food. 2 King. 6.22. bread and water is used for great preparation.  of other Scriptures is plain & manifest; the custom whereof, & phrase of speech is, to call a feast, by the name of bread and wine. Thus the Scripture having spoken of the kingly bounty of Melchizedek, proceedeth unto his other dignity: And he was a Priest of the most high God. And he blessed him saying, etc. Wherein we see, that Melchizedek as a king relieved 
k Tertul. libr. adverse. Iudaes. Melchisedech Abraha iam circumciso de pral●o revertenti panem & vinum obtulit incircumcisus.  Abraham, & as a Priest of God most high he blessed him: in both which offices united, he was more excellent than Abram, and bore the pattern of the Priesthood of the son of God. For therefore was he 
l Epiphan. Haeres. 55. Beza in Annot. in Heb. 7. Nunc igitur de utroque diceres, explicans quis sit orde ille Melchisedech, nempe aeternus & Levitico eminentior cum aeterno regno coniunctus.  more honourable and great then Abram, because he had a kingdom, really conjoined with his Priesthood; and for that cause more meet to express the royal Priesthood of our Saviour jesus Christ, than all the Priests and Kings of the loins of Abraham. Now the Church of Rome hath forged out a 
m Tertul. adverse. Prax. lib. Quo peraeque adversus universas haereses iam hinc praiudicatum sit, id esse verum quodcunque primum: id esse adulterinum quodcunque posterius.  new exposition of this Scripture, whereon it hath 
n joan. ●●kius de sacrific. miss. lib. 1. Faber. Stapul. de missa. lib. 2. & 4. jodoc. Clictou. de propugnac. eccles. lib. 1. Caietan. tom. 3. tract. 10. de sacrific. joan. Driedo. de Eccles. Dogmas. lib. 4. cap. 5. Melchior Canus de hic. Theolog. libr. 12. cap. 12. Bellarm. tom. 2. cont. 3. de Euchar. libr. 5 cap. 6. Qui omnes commune petunt principium à sacrificio Melchisedec. Et quod pro omnibus est Concil. Trident. sess. 22. cap. 1 2. Sacerdotem secundum ordinem Melchisedec, see in aeternum constitutum declarant, corpus & sanguinem suum sub speciebus panis & vini Deo patri obtulit.  set the foundation of their sacrifice the mass. Wherein first they begin with false translating of the words of Scripture, proceeding from thence to a false and perverse understanding of them: and thirdly defend it, by manifest abusing the authority of the Fathers, is in the sequel it shall appear. The words by them are thus translated: And Melchizedek king of Salem 
o In some ancient copies, as is confessed by Andradius, Defence. Synod. Trident. libr. 4. and the Roman Massall doth thus acknowledge: Can Missae. Supra quae propitio ac sereno vultu respicere dignerun, sicut dignatus es quod tibi obtulit Abel & Abraham, & summus sacerdos tuus Melchisedech sanctum sacrificium, immaculatam hostiam.  offered bread & wine, for he was a Priest of the most high God. And whereas 
p Martin. Chemuis. exam. Trident. Conc. part. 2 tu de Missa.  they are charged by us of this corruption (because Moses speaketh not of offering, but of bringing forth, neither maketh it a reason, he brought forth, for he was a Priest; but being king of Salem he brought forth) therefore they answer two things. First, that in their 
q Andrad. Defence. 2. Synod. Trid. lib. 4. De offerendi autem vocabulo non est Chemniti quod digladi●mur, cum & in correctioribus Latinis examplaribus, & sanctis patribus, qui locum hunc Eucharistiae accommodant, extet proferens.  corrected copies (being ashamed of the grossness of the fault) it is wholly read, he brought forth, and not he offered. secondly, that although the word be, he brought forth, and not he offered, yet it 
r Bellarmin. Tom. 2. contr. 3. de M●ss. lib. 1. cap. 6. Quod tamen verbum licet ex se nihil aliud significat nisi proferre seu adducere, tamen pro loci exigentia saepe usurpatur pro adductione hostiae ad immolandum.  must needs be understood he offered. And this they fight for, by many arguments, because in this little word, is grounded a main corner stone of their religion. One reason or argument is this: The same 
s Bellarmin. ibid. cap 6. Genebrard. saith this word is Sacrificale, belonging to sacrifice.  word is sometime understood of bringing forth an offering for sacrifice; for 
t judg. 6.18.19. This place is brought in by Bellarmine and Pererius: but to how great a purpose let the reader judge.  Gedeon was commanded to sacrifice that which he brought forth: which is, as if they had said: some have sacrificed that which they brought forth, therefore Melchizedek did sacrifice his bread and wine which he brought forth. The second reason. Melchizedek was a Priest of the most high God: therefore 
u Melchior Canus de loco Theolog. lib. 12. c. 12. Sacerdos erat Dei altisssini: sacrificium ergo offerebat Deo, omnis enim sacerdos constitunem ut sacrificium offerat: at non legitur aliud quam panem & vinum obtulisse.  he offered sacrifice to God. But he is not read of, to have offered any sacrifice, except we say this bread and wine; therefore he offered bread and wine. Thus brutish blind are they that will not behold the truth. For to leave that which 
x Philo judaeus lib. de Abraham. Having slain the sacrifices, he made a bountiful feast to Abram and all his associates. Clem. Alexand. Stron. 4  ancient writers do affirm, that he sacrificed beasts, as custom was of sacrifice: the Scripture showeth, he 
y Psal. 116.17. Hos. 14.3. Heb. 13.15.  offered a sacrifice of praise and thanks to God: blessed be the most high God, that hath delivered thine enemies into thy hand. The third reason. Melchizedek being a figure of Christ did offer such a 
z Concil. Trident. Sess. 22. cap. 1. Annot. Remist. in Hebrae. 7. sect. 8. Bellarm. de Miss. lib. 1 cap. 6. Differentiae dua sunt inter duo illa saecerdotia Melchisedeci & Aaronis: prim● & potissimae posita est in externa specit sacrificij (ubi hoc didicit in scriptures nescio) saecrificia enim Aaronicae cruenta erant, & sub specie animantium occisorum, Christi mortem repraesentabant. Melchisedeci sacrificium incruentum fuit, & sub specie panis & veni eiusdem Christi corpus & sanguinem figuravit. quare si Christus sacerdos secundum ordinem Melchisedech, & non Aaronis, sacrificium instituere debuit incruentum.  sacrifice in respect of the matter, as did Christ: but Christ offered (say they) an unbloody sacrifice of bread and wine: ergo Melchizedek offered also bread and wine. Herein they notoriously profane the holy Scripture; which teacheth that Melchizedek was a figure of 
a Heb. 7.3.  Christ in deed: but showeth wherein only he was likened unto him; namely, 
b Heb. 7.1.  that he was a King and Priest. secondly, that he was king of righteousness. thirdly, that he was king of peace. fourthly, in that he is 
c Chrysost. Hom. in Gen. 35. & Christus quia non habet in coelo matrem & in terra patrem absque genealogia dicitur.  described without father and mother. fiftly, in that he is described without beginning of days, or end of life. sixtly, 
d Epiphan. Haeres. 55. Melchisedec non amplius post se successionem habuit, sed neque sacetdotij ablationem. Heb. 7.4.5. etc.  in that his Priesthood was more excellent than that of Aaron. Wherefore seeing the Scripture compareth of purpose Melchizedek with Christ, and showeth wherein they are to be compared; and notwithstanding compareth them not in the matter of sacrifice: it is manifest, they are not in the matter of sacrifice to be compared, and by consequent either the Papists argument is false; or else it followeth, that there was error or negligence committed in the Scripture, which is blasphemy 
e Exemp. Policarpi, qui ad omnem blasphemiam sibi solebat anres obturare. Euseb. eccles. Histor. lib. 3.  not to be endured of christian hearts or ears. The causes which they assign, why the Apostle compareth not the sacrifice itself, are vain and false. One cause was (say they) 
f 
Bellar. de Miss. lib. 1. cap. 6.  
Bellarm. de Miss. lib. 1 cap. 6. Causa cur Apostolus non meminerit sacrificij panis & vini primaria, notissima est: quia videlicet id ad propositum eius non faciebat.   because it made not to the Apostles purpose in that place, to handle it. And yet nothing indeed, as they themselves acknowledge, could make more for the likeness of the Priesthood (which was the Apostles scope to prove) 
g Perer. ibid. The eleventh likeness between Melchisedec and Christ, which is the greatest & most worthy, and for which chief and properly Christ is called a Priest after the order of Melchisedech, is placed in the singular and unwonted kind of sacrifice, etc. How worthily do Papists make the matter of Sacrifice the greatest point in the likeness o● Christ unto Melchisedech, and yet the Apostle acknowledgeth it not at all, & they themselves confess it was without the Apostles scope, whose purpose and words do tend to this, to show wherein Christ was like Melchisedech?  than the sacrifice, if there had been likeness in the Sacrifice. Again (say they) the Apostle would not unfold the mystery of the Sacrament, 
h Bellarm. de Missa. lib. 1. cap. 6. Accedit quod Apostolus dedita opera omisit oblationem panis & vini, ne cogeretur explicare mysterium Eucharistiae, quod altius erat quam ut ab illis capi tunc posset.  because it was greater than could of them be understood. But the Apostle confuteth this himself, 
i Heb. 6.1.2.  whereas he saith: they had been taught before, the doctrines of the beginnings of Christ, as of repentance, of faith, of the Sacraments, of the resurrection of the dead, and of eternal judgement: and therefore requireth of them, that they need not the laying again of such foundations, but to be led forward unto perfection. Neither saith the Apostle (as is by them alleged) of this Melchizedek are many things which cannot or may not be uttered; but which are 
k Heb. 5.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which the vulgar translation falsely readeth ininterpretabilis, that cannot be interpreted, which is Bellarmine's objection.  hard to utter: neither saith he, because you cannot hear or understand; but 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Segnes.  because you are dull of hearing. Besides, it is gross and childish to reason thus: Melchizedek offered 
m Bellarm. de Miss. lib. 1. cap. 6. In missa verum sacrificium offerri probatur, ex sacerdotio Melchisedec.  an unbloody sacrifice, therefore Christ did also offer an unbloody sacrifice: and then to prove that Melchizedek offered such a sacrifice, 
n Bellarm. ibid. Colligitur ex vi typi & sigurae. Fuit enim Melchisedec in illa ceremonia panis & vint, figura manifestissima Christi sacramentum Eucharistiae instituentis etc. Astutè scilicet agit, ut ex vi typi doceret Melchisedeci prolationem esse sacrificium: & praeterea ratio (inquit) manifestè docet eam veram esse expositionem.  because Christ (as they say) did offer bread and wine. Moreover it is as false, that Christ ever sacrificed 
o Heb. 9.25.28. & 10.12.14.  bread and wine, if we 
p For as the fathers do sometime take Sacrifice we deny it not, namely figuratively; and as S. Paul calleth the benevolence of the Philippians a Sacrifice, Philip. 4.18.  mean a sacrifice taken in his own and proper signification. And therefore if Melchizedek sacrificed bread and wine, it had been altogether unlike the sacrifice of Christ. The fourth reason to persuade that Melchizedek offered bread and wine is made, 
q Lyra in Gen. Postil. cap. 14. Bellarm. libr. 1. cap. 6. Nulla erat causae cur refectionem praeberet Melchisedec Abrahe, nam redijt ex praelio cum ingenti praeda, & milites Abrahae iam cibum sumpserant antequam occurreret Melchisedec.  that Abram returning from the spoil, had food sufficient of himself. To which they shall be answered 
r Hugo. Sanct. Victoris in Annot. in Gen. Apud priscos (inquit) oblitio panis & vint venientibus ex bello benevolentiae & pacis fuit Symbolum. Perer. in Gen. 14. disp. 5. Sed parum in hac ratione videtur esse roboris. Dicat enim quispiam, nescisse id Melchisedec: at licet id seruisses voluisse suam erga Abraham benevolentiam declarare.  from among themselves, that it might be a deed of courtesy, as well as of necessity, to bring forth bread and wine; which Melchizedek might do of his abundance, his city being untouched, & the king of Sodom could not, because his dominions were spoiled. The fift reason is, the 
s Bellarm. lib. 1. de Missa. cap. 6. Perturbant totam distinctionem. Name in Hebrae● codice post illa verba (dei altissimi) invenitur Soph Pasuc qui indicat ibi terminari periodum. Quare non potest illud, & erat sacerdos, coniungi cum sequentibus.  placing of the words in the Hebrew text: for after these words: he was a Priest to the most high God, there is a distinction and end of the sentence: therefore it is to be understood, that as he was a Priest he brought forth bread and wine, which is in their interpreting, he sacrificed bread and wine, because, or for that he was a Priest to the most high God. In which reason is contained a double falsehood. First, in that observing one distinction 
t At homo acutissimus. Pausam Athuah, quae etiam disiungitur clausula à priori, videre non potuit: nam de primo dixit, rex erat & protulit, dein adhibita brevi distinctione, & erat sacerdos, inquit.  they miss and overpass another: for thus stand the words distinguished, as were before recited: And Melchizedek king of Salem, brought forth bread and wine: and he was a Priest of the most high God. And he blessed him, etc. So that it is 
u Falsus igitur Bellarminus.  no perturbation of the text, but manifest and plain, that as he was king he brought forth bread and wine, which is more manifest 
x In the Bibles Complutens. Greek, is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsi, he brought forth to him, that is, to Abraham.  by some Greek translations, which expound it, he brought it forth to him; that is, to Abraham. Again, where the Scripture saith, and he was a Priest, 
y As Bellarmine himself cannot deny.  making it an addition unto his other office, and therefore stayeth therein: they 
z Bellarm. ibid. Licet ad verbum non sit in Hebraeo, erat enim sacerdos, sed & erat sacerdos: tamen illa particula coniunctiva frequentissimè locuns obtinet causalis. Certum est, sed non ubi nulla causa redditur: fallaecia non causae pro causa.  falsely translate it, for he was a Priest, making it a reason of his sacrifice. But a simple reason, being unwarranted of the word, that because he was a Priest, therefore he sacrificed bread and wine: the text saith more plainly, he was a Priest and blessed Abram 
a Verse 10.11. Some of the Rabbins unadvisedly affirm, that Melchisedech sinned here, because he first blessed Abraham, before he praised God: and that therefore the Priesthood was taken from his posterity.  and praised God. The sixth reason is, that the fathers affirm that 
b Bellarm de Missa. lib. 1. cap. 6. citeth twenty Fathers and Schoolmen, and after them two jewish Rabbins out of Pet. Galatin. lib. 10. cap. 4.5. of whom there is not one father that maketh for his purpose, or scarcely giveth any colour or show thereof, but are altogether misinterpreted by him.  Melchizedek sacrificed bread and wine. This reason is a false and unjust slander of the Fathers, and a mere deceit. For none of the Fathers which the church of Rome allegeth, do confirm it, in the sense of the church of Rome. Some of the Fathers say 
c Clem. Alexand. Strom. 4. Sanctificatum dedit nutrimentum, He gave hallowed nourishment: he calleth it nourishment or meat, not bread; because Melchisedech made it a feast, joseph. Antiq lib. 1. c. 11. he calleth it hallowed, because that withal he offered not an unbloody, but bloody sacrifice, Philo lib. de Abraham: and so Clement doubtless doth understand it, saying, he gave, not he offered; therefore to Abram, not to God. Tertul. adverse. judaeos. Melchisedec Abrahae panem & vinum obtulit: that is, gave to Abraham bread and wine. Author. quaest. mixed. inter oper. August. quast. 109. De Melchisedec legimus quia obuiavit Abrahae revertenti à caede regum, & protulit panes & vinum, & obtulit ei & benedixit ei: that is, he met Abraham, and brought forth bread and wine, an offered them to him, and blessed him. Ambros. de Sacram. lib. 4. cap. 3. Tunc Abraham recijt ●ict●r, & occurit illi Melchisedec sacerdos, & obtulit ei panem & vinum: and offered to him. Idem in Epist ad Hebraeos. c. 7. Nec esse nowm si Melchisedec victori Abraham obuiam processerit, & in resectionem tam ipsius quam pugnatorum eius panem vinumque protulerit: And for his resection and his soldiers brought forth bread and wine. Hieron. Epist. ad Euagr, In resectionem ipsius quam pugnatorum eius, panes vinumque protulerit: For his resection and his soldiers he brought forth bread & wine. Theodoret. quest. in Gen. 63. Id●irco panem & vinum & massam farinae dedit Abrahae: He gave Abraham bread and wine.  he offered bread and wine, but add their meaning, he offered it to Abraham not to God. Now this is not to sacrifice in the proper signification of 
d But Papists teach that Melchisedech did sacrifice properly: Rhemist. Testam. annot. on the Hebrues, chap 7. Bellarmine etc.  sacrificing. Some other call it 
e Hieron epist. ad Marcel. Qui iam tunc in typo Christi panem & vinum obtulit: that is, who even then offered bread and wine, in a type of Christ. August. epist. 95. Prolato sacramento mensae Dominicae, novit aeternum eius sacerdotium sigurare. In bringing forth the matter of the Sacrament, he knew how to figure his eternal priesthood. Idem 16. the civit. Dei, cap. 22. Leo de universar. assump. suae serm. 2. Euseb. Emissen. serm. 5. de Paschate. Arnob. Comment. in Psal. 109. joh. Damascen. lib. 4. the Orthodox. f●l. cap. 14. Theophylact. in cap. 5. ad Hebraeos. Al of them indeed speak of a sacrifice of Melchisedech, but say it was a type or figure (themselves speaking metaphorically) not meaning he did actually sacrifice: which Epiphanius evidently declareth, Heres. 55. Melchisedec Abraha ob●●iam venit, & proposuit ipsi panes & vinum mysteriorum aenigmata proferens & exemplaria, quum Dominus noster dicat, ego sum panis vivens: & exemplar sanguinis ipsius qui ex latere ipsius compuncto fluxit ad purgationem inquinatorum, & respersionem ac salutem animarum nostrarum. And Cyprian ad Caecilium epist. 63.  ergo in Genesi, per Melchisedec sacerdotem benedictio circa Abraham posset rite celebrari; praecedit ante imago sacrificij Christi in pane & vino constituta: Melchisedech therefore did sacrifice. But how? By blessing of Abram, as Cyprian doth expound it, before which went the image of the sacrifice of Christ in the bread and wine. But how was the bread and wine an image of Christ's sacrifice? Epiphanius answereth, in a type figuring the benefit of Christ himself, the true and living bread. Of what sacrifice was it a type or image? Of that one true sacrifice (saith he) made upon the Cross, etc. But Papists make it a shadow of that which they call the sacrifice of his Supper, to which they adjoin their sacrifice the Mass.  a sacrifice (not of bread and wine) but mean of 
f August. quaest. Euangel. lib. 1 qu 34. Intelligendum templum & altar ipsum Christum: aurum & donum, laudes & sacrificia precum, quae in eo per eum offerimus: We must understand, the Temple and the Altar to be Christ the gold and the gift, to be the sacrifices of praise, which in him we offer by him. In this sense we also say, that Mel●hisedech did sacrifice bread and wine, when as he gave it to Abram, to the honour of God, to relieve the need of Abram, in Christ, and for his sake.  mercy or thanksgiving, and praise to God; according 
g Psalm. 116.17. Hose. 14.2. Heb. 13.15.  as the Scripture often speaketh. Wherefore also those that liken this bringing forth of bread and wine, with 
h Clem. Alexand. Strom. 4. Qui vinum & panem sanctificatum dedit nutrimentum in typum Eucharistiae. Euseb. Caesariens. de demonst. Euangel. lib. 5. cap. 3. Quemadmodum ille etc. August. epist. 95. Prolate sacramento mensae Dominica etc.  the Supper of the Lord ordained by our Saviour Christ; although they go beyond the Scripture, yet they go not against the Scripture, being taken according to their meaning & intent. For as Melchizedek did comfort the weary & hungry, with bred & wine; so Christ refresheth those which 
i Matth. 11.28. joh. 6.35. Rom. 4.11. & 10.17.  are weary of their sins, & hunger for his righteousness, with his comfortable promises, & with the Sacraments: and as Melchizedek did sacrifice with blessing & thanks to God, so ought 
k Mark. 14.26. 1. Cor. 11.26.  we christians in the supper of the Lord. But that Melchizedek did not sacrifice his bread & wine, if this place of Scripture were not evidence enough, there are arguments abundant, to convince this error. First the word here used to bring forth, doth 
l And the same, beside the authority of the Hebrues, Caietan confesseth, Nihil hic scribitur de sacrificio vel de oblatione: that is, here is nothing written of the sacrifice or oblation. And Bellarmine de Missa lib. 1 cap. 6. saith, the word of itself signifieth nothing else, but to bring forth.  in no place of scripture signify, to offer, or to sacrifice: therefore when as that speech is only of bringing forth, and not of sacrificing; it is only to be understood of bringing forth, & not of sacrificing. Secondly, Melchizedek brought forth bred and wine, & bestowed it on Abram, as the 
m Andrad. 2. defence. Trid. Syn. lib. 4. Atque ego cum illis sentiam, qui lassos Abraha milites et diuturna pugna fractos Melchisedec cum pane vinoque refec●sse aiunt. Peter. in Genes. 14. disp. 5. Eandem aijs sententiam tuto teneri posse. Canus lib. 12. cap. 12. Non insicior etc. Bellarm. de Missa lib. 1. cap. 6. No● non negamus, etc.  adversaries, themselves confess: but this act, which is 
n The Scripture speaketh of no other act of Melchisedec, but his meeting, his bringing forth, his blessing: and where some Fathers say he sacrificed, they mean it spiritually, in phrase of Scripture, Hos. 14.3. Philip. 4.18. If any would reply, that they meant properly as Papists do; I answer, their words are against it, where they expound themselves: or if they had so meant, where had they their authority to teach that for a doctrine of faith, which not any Scripture in old or new Testament doth justify?  the only act the scripture speeketh of, is not properly, to sacrifice bread & wine: therefore Melchizedek did not sacrifice his bread & wine. Thirdly, Melchizedek 
o Chrysost. Hom. in Gen. 36. Hieron. epist. ad evag.  of his kingly bounty brought bread & wine; but it pertaineth not 
p Albeit, as Aristotle teacheth, Kings were wont to offer sacrifice, Pulit. lib. 3. cap. 10. & 7. cap. 9 and Philo saith he sacrificed beasts; and he were both a King and a Priest: yet he performing divers functions, discharged them no doubt according to his divers offices.  to kings to sacrifice: therefore he brought forth, but did not sacrifice his bread and wine. Fourthly, if the sacrificing of bread & wine, were not the proper 
q Ex confesso adversariorum, qui hoc sacrificium propetam statuunt functionem sacerdotij. Canus de locis Theolog. libr. 12. cap. 12. Melchisedec erat sacerdos Dei altissimi, sacrificium ergo offerebat Deo: at non legitur aliud quam panem & vinum obtulisse. Bellarm. lib. de Miss. 1 cap. 6. Cum scriptura ut in locis describat nobis sacerdotium Melchisedec, debuit profecto alienbi tradere quael● fuit sacrificium Melchisedec. Rhemist. annot. Hebrae. 7. sect. 8  act of the Priesthood of Melchizedek; then did he not sacrifice bread and wine, but only brought it forth of his kingly liberality: but the proper work of the Priesthood of Melchizedek, was that 
r Vers. 19 Hebr. 7.1. Cyprian Epist. 63. ad Cacilium. Qui ordo utique hic est, de sacrificio illo veniens, & Jude descendens, quod Melchisedec sacerdos Dei summi fuit, quod panem & vinum obtulit, quod Abraham benedixit.  he blessed Abraham, for which he received also tithe of Abraham: therefore he did not sacrifice in bread and wine. fiftly, if Melchizedek had sacrificed bread & wine; the same his sacrifice must have had resemblance unto the sacrifice of Christ: but the sacrificing of Melchizedek, if he had sacrificed bread and wine, had not been like the sacrifice of Christ: therefore he sacrificed not. The former part of this argument is 
s Bellarm. cap. 6. Colligitur ex vi tipt & figurae.  confessed by every Papist: the latter proposition is proved thus. It was neither like the true sacrifice of jesus Christ, which was when he offered 
t This Bellarmine himself denieth, De Miss. lib. 1. c. 6. Sacrificium crucis, si per se confideretur, non est secundum ordinem Aaron, nec secundum ordinem Melchisedec: That is, the sacrifice of the cross, if it be considered in itself, is neither after the order of Aaron, nor of Melchisedec. And lest any should think the Fathers herein to be more absurd than Bellarmine; where they compare this act of Melchisedec with the sacrifice of Christ: it must be understood that they mean not any sacrificing of bread and wine, as though Melchisedec had sacrificed, or any way consecrated his bread and wine; but a sacrifice of liberality and godliness in relieving Abraham; of praise and thanksgiving; wherein the gift of Melchisedec is like the act of Christ, in giving his righteousness to us: and his thanksgiving, like that of them who truly receive the Sacrament, in which two the whole administration of the Sacrament doth consist.  up himself upon the cross, which is his only 
u Heb. 9.25.26.28. & 10.12.14.  sacrifice: neither like the false imaginary sacrifice, which the church of Rome ascribeth unto Christ; which neither scripture, nor ancient council, nor father calleth a sacrifice, in the 
x August. contr. Faust. lib. 20. cap. 21. Sacrificium Deo frequentissimè facimus, illo duntaxat vitu quo sibi sacrificari novi Testamenti manifestatione pracepit. Huius sacrificij caro & sanguis ante adventum Christi per victimas similitudinum promittebatur: inpassione Christi, per ipsam veritatem reddebatur: post ascensum Christi per sacramentum memoria celebratur. Christus igitur cum hoc sacrificium instituerit, commemorationem sui instituit, & gratiarum actionem proprit sacrificium non instituit.  proper signification of a sacrifice. For in that sacrifice (as 
y Paschasius Abba● Corb. libr. de corp. & sang. Dom. cap. 10. Hic primus hanc haeresin libello defendit. Vixitque circa annum Domini 880. ut referi Trithemius lib. de Eccles. scriptor. Lanfrancus Arch. Cantuar. libr. de Euchar. Corporali siquidem (inquit) ore corporaliter manducamus & bibimus ipsum Dominicum corpus. Guitmund. Adverse. de verit. Eucharist. lib. 1 Algarus de Sacram. lib. 1. cap. 5.6. Odo Cameracens. missae canon. exposit. 3. Concil. Trident. Sess. 13. cap. 1. Principio docet sancta synodus, & apertè & simpliciter profitetur; in almo sancta Eucharistiae sacramento, post panis & vini consecrationem, Dominum nostrum jesum Christum, verum Deum atque hominem, verè, realiter ac substantialiter sub specie illarum rerum sensibilium contineri. Idem can. 1. ibid. Et si quis negaverit, aut dixerit remanere substantiam panis & vini, etc. anathema sit.  they teach that do defend it) the bread and wine which by Christ was offered, was really & carnally changed, and converted into the very body and blood of Christ: so that he offered bread and wine, and yet the very matter of the sacrifice 
z Bellarm. Tom. 2. contr. 3. de Euchar. lib. 3. cap. 18. Ecclesiae (scil. Romanae) sententia est esse totalem conversionem substantiae panis & vini in corpus & sanguinem Domini.  was his body and his blood: he offered really and carnally his body and his blood, 
a Concil. Trident. sess. 22. cap. 1. Deus & Dominus noster, in caena novissima, qua nocte tradebatur, corpus & sanguinem suum sub speciebus panis & vini Deo patriobenlit. Idem cap. 2. Et quoniam divino hoc sacrificio, etc.  but yet an unbloody sacrifice. But Melchizedek offered (if at all he offered) but only bread and wine; & none dare affirm, that it was transubstantiated into the body & blood of Christ. Therefore if Melchizedek had offered bread and wine, it had been unlike that offering of Christ; whereupon it also followeth by evident reason (seeing melchizedek's offering dependeth upon resemblance unto the offering of Christ, and the offering of bread and wine by Christ, is grounded by them upon the offering 
b Bellarm. de Missa lib. 1. cap. 6. Melchisedeci sacrificium incruentum fuit, quare Christus debuit incruentum, etc. Melchisedechs' sacrifice was an unbloody sacrifice, therefore Christ's sacrifice must be an unbloody sacrifice.  of Melchizedek) that neither Melchizedek nor Christ did offer sacrifice of bread and wine. sixtly, neither 
c Yea, they renounce it in as much as they teach all matters of faith concerning Melchisedec, and yet of his sacrifice nothing.  testimony of Scripture, nor exposition 
d Of the most part we have already spoken, for the rest we are here to answer. Theodoret upon Psalm. 109. invenimus Melchisedec sacerdotem & regem esse, & offerentem Deo non sacrificia ratione carentia, sed panem & vinum: That is, we find Melchisedech to have been both a Priest and king, offering to God not sacrifices without reason or proportion, but bread and wine. Primasius in Comment. cap. 5. epist. ad Hebra. Quia Melchisedec panem offerens Deo: That is, Melchisedech, to God offering bread, etc. Oecu●nen. in Comment. in cap. 5. ad Hebrae. Melchisedec fuit primus qui hostiam sine sanguine panem & vinum obtulit: That is, Melchisedech was the first that offered sacrifice without blood, being bread and wine. To which I answer: Theodoret is plain against it, Quest. 63. cited before, saying, he gave to Abram, etc. whereby it is evident his meaning is, in offering it to Abram, he offered it to God; for as much as he did it for the honour of God unto his Prophet. Primasius is to be taken in the same sense, as his words declare. The meaning of Oecumenius is, to show that Melchisedech was the first who is in Scripture compared with Christ, his offering was without blood (for as he thinketh he offered no material sacrifice) being bread and wine given to Abraham, with the blessing. Secondly, it may be thought they make this giving of bread & wine to Abraham, with blessing him, which they call a sacrifice to God, to be a type or shadow of the Supper, which is also a receiving and giving of bread and wine with giving praise to God, as doth Eucheri. lib. 2 cap 18. in which (as Augustine saith) the Church doth offer up herself to God. De civit. Dei lib 10. cap. 10.  of ancient father doth confirm that Melchizedek did offer this bread and wine to God, in the proper signification of a sacrifice: therefore he sacrificed not in bread and wine. Seventhly, as that doctrine cannot stand which is not grounded upon 
e Iren. lib. 3. cap. 1. evangelium in scriptures tradiderunt, fundamentum & columnam fiaci nostra futurum. Chrysostom. in Psalm. 95. Si quid dicitur absque scriptura, auditorum cogitatio claudicat.  the foundation of the Scripture; and as 
f Non poterat aedisicare mendacium sine demolitione veritatis. Tertul. in Marc lib. 2.  heresies are always disagreeing with the truth, and within themselves: so this error holden of the sacrifice of Melchizedek, overthroweth many other fantasies of the church of Rome. For if Melchizedek sacrificed bread and wine, & that sacrifice were such a perfect pattern of that sacrifice of theirs the mass, which is founded thereon: first because the bread and wine in the sacrifice of Melchizedek was not really changed into the body and blood of Christ; therefore in that their sacrifice, 
g Bellarm lib. 1. cap. 6. hereof teacheth, that Melchisedechs' sacrifice should agree with their sacrifice the Mass, not in substance, but in representation of accidents: but here are no agreements, so much as of accidents; for in the Mass they are accidents without substance, in the other they should be joined with the substance; in the one they are dead, yea none at all; in the other they flourish and are united with their being and proper nature. Secondly, who would say, the Eucharist or Supper might differ from the Eucharist in substance: for a type to differ from the truth is allowable, but to differ from itself is unreasonable.  the bread and wine is not carnally converted: so that transubstantiation is thereby overturned. secondly, Melcizedeks' sacrifice 
h And this is necessary, sith both are types of Christ's sacrifice, that they should thus agree in one.  was not propitiatory for sin, because it was an unbloody sacrifice, and 
i Heb. 9.22.  without blood there is no remission: therefore their propitiatory sacrifice available for quick and dead, is hereby adjudged and condemned. thirdly, Melchizedek if he sacrificed bread and wine, distributed to Abram 
k It seemeth they would deny this also, but for the authority of the Fathers.  and his company both bread & wine: wherefore the church of Rome which distributeth bred only, but not wine 
l Which was admitted in the Council of Trent, Sess. 22 but referred to the Pope.  in their sacrifice, are convinced by 
m But much more by the institution of Christ.  this example to be robbers and murderers. fourthly, neither this sacrifice was 
n Papists do divine, that he did often offer such sacrifice: & what would they not avouch to uphold the Mass? but the Scripture remembreth it not once.  ever repeated by Melchizedek: therefore (as by the truth of Christ's 
o Heb 9.12.26. & 10 3 10 11.12.  sacrifice, which was never to be repeated) they are condemned of their succession of Priests, and their daily sacrifice. fiftly, if Melchizedek were to be compared unto Christ in the matter of the sacrifice; then were Melchizedek to be likened unto Christ alone 
p For the Apostle compareth Melchisedech to Christ (although not in the matter of the sacrifice) and showeth how that, wherein the comparison standeth, as to be a king and priest, without beginning or end of days, etc. did only belong to Christ; & neither could nor can be understood of any other: which if it could, then might the jews also lawfully expect a new Messiah after the order of Melchisedech. Therefore Melchisedec in whatsoever he was a figure of Christ, he shadowed Christ alone, according to the purpose of the Apostle. Heb. 5.6.7.9.10. & 6.20. & 7.1. etc.  in the manner of sacrificing; the matter of his sacrifice to have been agreeable unto the matter of the sacrifice of Christ: but the church of Rome doth teach, 
q Bellarm. Tom. 1. cont. 4. lib. 4. cap. 8. Respondeo, sacerdotium Aaronicum fuisse temporale, & solum durasse usque ad inchoationem novi Testamenti: deinceps autem capisse sacerdotium secundum ordinem Melchisedec à Christo institutum.  that not Christ alone, but every sacrificing Priest (who neither figureth Christ nor was figured by Christ) is also of the order of Melchizedek; but the matter of the sacrifice must in 
r Concil. Triden. Sess. 13. can. 1. Si qui●negauerit corpus & sanguinem una cum anima & divinitate non contineri, sed tantummodo esse in eo ut in signo, vel figura, aut virtute, anathemasit.  no wise agree in substance, forasmuch as the one is really and substantially converted into flesh, the other remained bread & wine: therefore the church of Rome herself overthroweth this comparison of Melchizedek and Christ in the matter of the sacrifice; and by consequent the order of their Priesthood doth want foundation: their daily sacrifice is not only contrary to the Supper of the Lord, but also to this sacrifice of Melchizedek in bread & wine, having neither pattern, authority or proof from Christ himself, or from Melchizedek. Therefore seeing that if Melchizedek did sacrifice the bread & wine, the church of Rome doth forfeit their transubstantiation, their propitiatory sacrifice, their half communion, their daily sacrifice, and the resemblance of the same unto the sacrifice of Christ. If he did not sacrifice, than neither Christ did ordain the representation of his death to be a sacrifice; but the church of Rome which hath invented such a sacrifice, are therein usurpers and idolaters. And seeing neither Scripture, nor Council, nor ancient Father doth affirm, that Melchizedek did offer a sacrifice of bread and wine, in the proper signification & manner of a sacrifice; therefore the church of Rome hath falsely taught the doctrine of the mass, of transubstantiation, of the merit of their sacrifice, and continuance thereof; hath in this place falsified the Scripture, both in translation and exposition; and it remaineth by the Scripture, by the evidence of reason and sound consent of all the godly, that Melchizedek brought forth, but did not sacrifice bread and wine.   

Question 5. verse 22. For what cause did Abram refuse to take the goods that were given him by the king of Sodom: also how far forth he abstained from the use of them?  
ALbeit it may seem a deed of Kingly 
a 
Chrysostom. Hom. in Gen. 35. Honesta regis liberalitas: sed vide & optimos mores justi.  
Pet. Mart. Comment. in Gen. 14.   magnificence to give unto Abram so rich a spoil: yet we are to consider withal, the condition of Abram, that he victoriously had attained it by war. For the 
b Franc. jun. Anal. in Gen. 14. Sic enim statuebat rex Sodomi iure gentium nihil sibi ab Abram creptum esse, sed ex eo iure Abramum Dominun factum esse rerum quas bello paraverat.  laws and customs of the nations do give unto the conqueror, whatsoever he winneth by lawful battle: whereby it appeareth rather, that the king of Sodom, not 
c Caluin. in Gen. 14. Pieri etiam potest ut seruilis modestiae simulatione capta●●rat Abrahae favorem, ut salten captives & vacuam urbem sibi haberet.  postea videbimus Sodomita's accepti beneficij fuisse immemores, dum superbè & contu●●liosè sanctum Lot vexarunt.  sufficiently touched with the consideration of his own loss, and the victory of Abram, to know thereby the author both of servitude and liberty: neither amending with his 
d Claudian. Regis ad exemplum totus componitur orbis. Bernard. epist. 22. Quare pulchorrimus ordo est, ut onus quod portandum imponis, tu portes prior, & ex te discas qualiter oporte●● alijs moderari.  subjects their former life, by so great affliction, for fear lest a worse 
e joh. 5.14.  thing (as shortly after did) should befall unto them; did seek by policy to compound with Abram, for his own behoof, rather than respecting the wealth of Abram; that if Abram would render him the 
f Musc. in Gen. 14. Potior pars hominis anima est, quare scriptura hominem interdum vocare solet animam.  souls or persons of his prey, he would surcease the claim of all the substance. But Abram although he could not but espy the secret intended subtlety of the king, seeking as it were under colour of friendship, to challenge a part of the profit of his labours; and being not ignorant of his right and title to the persons and the goods, by the common laws and customs of the nations: yet he denieth and 
g Oncheloes Chaldaeus Paraphrast. ita reddit, Levaus manus meas per orationem coram Domino: quasi votum fecisset, cum bellum susciperet, non juramentum. Sed aliter Chrysostomus & plurimi interprete.  bindeth with an oath, that he will enjoy of the persons or the goods, so much as a thread or the latchet of a shoe, of all that pertaineth to the king of Sodom. The Anabaptists 
h Caluin. Comment. in Matth. 5. Anabaptista hoc praetextu valde tumultuati sunt quasi nullam ob causam jurare permittat Christus, dum omnino jurare vetat.  will reply, that Abram offended herein by swearing, forasmuch as our Saviour in the Gospel hath commanded, 
i Matth. 5.34. jam. 5.12.  swear not at all. But they themselves do rend and abuse the words of our Saviour Christ. For he sayeth not 
k Conciliatio. 24. Caluin. in Gen. 5. Atqui non aliunde perenda est expositio quam ex verborum contextu; continuo enim sequitur, neque per coelum neque per terram. Quis non videt species istas exigeticè additas fuisse, quae prius membrum distincta numeratione clarius exprimerent? unde colligimus particulam (omnino) non ad substantiam sed ad formam referri.  swear not at all, and therein ceaseth his commandment, forbidding all persons at any time by swearing to take witness of the name of God; but swear not at all, saith he, neither by heaven, nor by earth, nor by jerusalem: forbidding therein to 
l Chrysost. Hom. in Matth. 17. & in oper. imperfect. Hom. 12. Eorùm autem qui iurant per elementa, execrabillor Iniquitas est. Coelum enim & terram & caetera Deus ad ministerium sibi creavit, non hominibus ad juramentum. Ecce enim in lege praecipitur, ut per nullum iuretur nisi per Deum: qui ergo jurat per coelum aut per terram aut quicquid illud est per quod jurat, deificat illud. Propterea Idolatram se facit omnis qui per aliquid aliud à Deo jurat, etiamsi jurare liceret.  swear by the creatures, or rashly or 
m August. lib. de Mendac. ad Cons. cap. 15. Ne scilicet iurando ad facilitatem iurandi veniatur: de facilitate ad consuetudinem, de consuetudine ad periurium decidatur. Gregor. in 1. Reg. cap. 14. Non penitus jurare prohibuit, sed occasionem periurij, quod perfectius est evitare docuit.  vainly to make an oath. But to swear by the name of God in 
n Deut. 6.11. & 10.20. jerem. 4.2.  truth, in judgement, and in righteousness, is often in deed commanded, but no where forbidden in the Scriptures: which was also religiously observed of this holy Patriarch. I have lifted up my hand (saith he) to jehova the most high God possessor of heaven and earth. The lifting of the hand to God is an outward 
o August. in Psal. 62. Ipsas manus cogitas in bonis operibus exercere, ne crubescant levari ad Deum.  token of the lifting of the heart; the lifting of the heart 
p Clement. alexander. Sirom. lib. 7. Est enius iusiurandum quidem confessio definiti●a, cum d●uina assumptione.  an express image of lawful taking oath: as namely, when we swear, we should behave ourselves, 
q Nazianz. in dialog. de surament. Quia fidei Deum interponis medium. Quare juramentum etiam hosti seruandum est: nec considerandum cui, sed per quem iuraveris: multo enim fidelior inventus. est ille qui propter nomen Dei tibi credidit, & deceptus est, quam tu qui per occasionem divinae maiestatis, hosti tuo, imo iam amico molitus es insidias. Hieron. in Ezech. 17.  as in the presence of the Lord, with reverence calling him to witness of a truth, in 
r Clem. Alexand. Padagog. libr. 3. cap. 11. Qui aliquid vendit, aut emit eorum qua à se venduntur aut emuntur, nunquam dicat duo pretia; absit autem iusiurandum, author omnium quae venduntur; absit. etiam in alijs iusiurandum, & ita philosoph●ntur negotiatores forenses & caupones. Eos qui prater haec faciunt, qui sunt avari, mendaces, hypocrita, qui veritatem ca●ponantur, ex paterna aula expulit Dominus.  a matter of importance, and 
s jerem. 4.2.  to the glory of his name. For this cause doth Abram declare the manner of his reverence, before the matter for which he swore, I have lifted up my hand, etc. Moreover, we may not swear 
t Gen. 21.21.22. Ios. 2.11.12. August. ad Consentium lib. cap. 18. Christus dixit, ne iurate omnino: ut nunquam voluntatis approbatione fieret, sed necessitate infirmitatis alterius, id est malo alterius, cui non aliter persuaderi posse quod dicitur nisi iurando fides fiat. Hieron. ad Celant. Mentiri igitur & jurare lingua tua prorsus ignoret, tantusque in te sit veri amor, ut quicquid dixeris iuratum pute●.  or take witness of the name of God, when either our speech of itself is credible, or we may sufficiently prove it by other testimonies. And who would not have believed Abram 
u Chrysost. in oper. imperfect. Hom. 17. Si timet Deum, etiam fine juramento non mentitur. Si autem non timet, neque cum juramento potest dicere veritatem.  without an oath, if by word only he had given all the pray unto the king of Sodom? Nevertheless if we diligently observe the purpose of the history, we shall soon espy divers weighty reasons, why Abram made this oath in religious and godly wisdom. It is commonly perceived, how 
x Senec. lib. 1. De moribus. Hoc habet omnis affectus ut in quod ipso insanit, in idem putet cateros insanire.  men do measure their neighbours by their own affections. The king of Sodom seeking subtly to be possessor of the persons, would surely have doubted some deceit, or at the least, unconstancy in Abram, in offering him the persons & the goods, if he had not by witness from the Lord, protested that he did freely and fully deliver all. secondly, for the people's sake, because of false suspicion, 
y Ambros. libr. de Abram. 1. cap. 3. Minuis enim fructum triumphi mercedis suspicio, & beneficij arrodit gratiam. Plurimum enim refers, utrum pecunia an gloriae dimicaneris. Alter merconarij loco ducitur, alter dignus habetur conseruatoris gloria.  lest he should have been thought to have been hired to the wars, or for hope of booty or spoil alured. For this cause he protesteth, that he will not take unto himself; no not that which otherwise he might, of the king of Sodom: whereby it might be evident, that he warred not for gain, or covetousness, vain glory or ambition; but for the safeguard of his brother's son, seeking only the glory of the Lord, and the wealth and safeguard of his children. But whether was it lawful for Abran to refuse the benefit of this gift of the king of Sodom? or not to be possessor of the goods, which otherwise were lawfully his own? For when the Lord doth vouchsafe us riches, & we may enjoy them by gift, inheritance, or lawful 
z Deut. 8.18. 1. King. 3.13. Clem. Alexand. Padagog. lib. 3. cap. 6. Sunt ●onquo habenda divitiae, ut est rationi cōfentan●um: sunt que benignè non autem sordidè nec insolenter communicanda. Boda in Luc. 12. Non reprehenditur dines, quod terram cotuerit, vel fructus in horrea congregauerit, sed quod fiduetiam vitae in illis posuerit, nec pauperibus erogaverit, ut ab ijs reciperetur in aeternis tabernaculis.  contract; it cannot be but prodigality 
a Prou. 27.23.24. 1. Tim. 5.8. Ambros offic. 2. cap. 21. Non enim prodigos nos docet esse scriptura sed liberales. Liberale est hospitio suscipere, nudum vestire, redimere captinos, non habentes sumption, iavere. Prodigum est, popularis favoris gratia exinanire proprias opes.  to waste or forego them by negligent regard: & great unthankfulness, if we account them not 
b Gen. 32.10. job. 1.21.  as the blessings of the Lord. All this undoubtedly was not unknown to righteous Abram. But yet as there is a time 
c Eccles. 3.6. Basil. Hom. de inu●d. Divitia sunt communia vita instrumenta, viaticum ad justitiam, ministerium ad virtutem. unde ego concludo: Sunt igitur honesta ad dei cultum nostramque necessitatem conferuandae. August. epist. 100LS. D●uitia se●ulares si desunt, non per mala opera quaerantur in ●●●ndo: si autem adsunt per bona opera seruentur in coelo. Animum virilent & Christianum nec debent fi●●ccedant, extollere; nec debent frangere, si recedant.  to get, and hold our commodities for the glory of God and our own behoof; so is there a time 
d Eccles. 3.6. 2. King. 5.16. Deut. 16.19. 2. Pet. 2.15. Gregor. in 1. Reg. cap. 7. Ardour avaritiae causa accipiendorum munerum, & acceptio munerum causa est pervertendi judicij. Idem. Moral. lib. 12. Quis autem non erub●sca● dicere, quid mihi dabis ut tibi justitiam faciam? Nun simile est ac si dicatur, quid mihi vultis da●e, ut veritatem abvegem, officium perdam, & Deum vendam?  to spend and to forego, when by our expenses of riches, we may more promote the glory of God, than we may prevail by keeping of them. For this cause saith Abram, I will not take of thine, so much as a thread or the latchet of a shoe, lest thou shouldest say, I have made Abram rich. The Lord had promised to bless 
e Gen. 12.2.  Abram: wherein was contained 
f Ios. 1.5. Heb. 13.5.  wealth and riches. Abram now delighteth to take 
g Sicut Deut. 7.18.19 Rom. 5.4. Peter Mart. Comment. in Gen. Deus vult ut maneat suus bonos illique soli debere suas divitias. unde quod suprà dicitur cum ogrederetur Abram ●n Aegypto illum abundasse gregibus, & armentis; ego accipio illa aucta dei beneficio illi fuisse, non regio Pharaonis liberalitate, cum deus eius divitiarum solut, ut hic apparet author esse volverit.  experience, and to give an example unto the world, of the fidelity and goodness of the Lord; that according to his promise he would more directly enlarge the wealth of Abram. Therefore he, for this cause refuseth the 
h Chrysostom. H●●●. in Gen. 35. Habeo Do●●● qui iunu●●●a mihi suppeditat bona: superna gratia innitor, non opus mihi divitijs tuu: non indige● h●manis fatultatibus: contenius sum Dei in me beneficentia: scio illius largitatem.  wealth of Sodom, to the end to make the fulfilling of the promise, to be more notorious and manifest. And this is plain by the manifest words of Scripture. For he doth not 
i Chrysost. ibid. Non accipiam, acceptu ijs, etc. hoc inquit permittam accipere portionem.  absolutely refuse the use of the goods of the king of Sodom, as though it had been unlawful for Abram to convert of them to his commodity: but first concerning the necessary food of his servants and confederates, he excepteth by them the diminishing of the 
k Vers. 24.  spoil. secondly, he gave tithe unto Melchizedek 
l Chrysostom. ibid. Franc. jun. in Anal. in Gen. 14. Vicissim Abram Deo & Melchisedecho regi gratias quas potuit habuit. De omnibus enim spolijs rebusque bello captis decima● quas sibi iure poteras vendicare, nulla resibi iure mancipij conseruata, consecravit Domino deditque sacerdoti illius. Quin & scriptura tradit decimas fuisse solutas priusquam reliqua sunt Sodomo concessa.  of all the substance that he had taken: for why, it was meet that he should 
m Like as Numb. 31.49.50. 2. Chron. 20.28. Bernard. Epist. 66. Danti rependi quicquam gratius ab accipiente non potest, quam si gratum habuerit, quod gratis accepit. Nam spiritui gratia contumeliam facit, qui beneficium dantis grata mente non suscipit.  thereby declare his thankfulness to God, in offering unto him an oblation of all the spoils, who had been the author of all the victory; that it might appear, that 
n Chrysostom. Hom. in Gen. 35. Ille enim coeli & terrae conditor, ille & nobis in hoc bello victoriae & triumphi author.  the conqueror himself did acknowledge wholly the victory from him. thirdly, he adjudgeth 
o Vers. 24.  the division of all the spoil to every one of his confederates a part; declaring thereby his authority in the whole: so that where he only resigneth his part unto the king of Sodom, he declareth that he did it 
p Ambros. de Abraham. libr. 1. cap. 3. Ideoque quoniam sibi mercedem ab homine non quaefinit, all ipso Deo paulo post accepit.  only for religion sake, and that his chiefest treasure was 
q Coloss. 3.2.3. Matth. 6.20.  hid with God. Thus doth the father of the faithful teach his children, 
r Bernard. sermon. In Cant. 56. Sermo quidem vinus & efficax, exempium operis est, plurimum faciens suasibilem: tunc quoque intendimus quod dicitur dum monstratur scibile quod suadetur.  by his own example, to love the Lord, his 
s Matth. 10.37. Origen. in libr. judg. Hom. 2. unusquisque quod prae cateris colis, quodque super omnia miratur & diligit, hoc ei Deus est. Si quid est quod in dilectionis lance praeponderat, hoc tibi est in Deum. Sed vereor ne apud quam plurimos praeponderat auri amor, & avaritiae pondus pressa satis lance denergat: vereor & in alijs ne libidinis & voluptatis amor; in alijs ne amor gloria secularis, & humana dignitatis cupiditas super omnia praegravet. August. Confess. lib. 4. cap. 9 Beatus qui amat te, & amicum in te, & inimicum propter te. Solus enim nullum charum amittit, cui omnes in illo chari sunt qui non amittitur. Te nemó amittis, nisi qui dimittis, & qui dimittit, quò it aut quò fugit, nisi à te placido, ad te iratum.  glory, and dignity; above their own preferment, riches or commodity. Obser. 1. verse 17. The friends of the rich are many, and 
t Prou. 19.4.6.  every one seeketh the face of him that giveth gifts. secondly, verse 18. Christian charity requireth to be 
u Matth. 5.44. Galat. 6.10.  good to all, but chiefly to those that profess the faith. thirdly, the Lord hath his Church throughout 
x 1. King. 19.10. Rom. 11.5.  the world, although they remain unto us unknown. fourthly, the office of Priesthood, 
y Exod. 23.1. 2. Heb. 5.4.  is an institution of the Lord, which none must take unto himself without the calling of the Lord: which seeing now it is 
z Heb. 7.27. & 9.12.26. justin. Mart. Dialog. in Triff. Supplicationes fimul & gratiarum actiones quae à dignis peraguntur solat perfectas esse, & Deo charat victimas ipse quoque affirmanerim. Ha● verò solas facere Christiani didicerunt in ipsius etiam alimonia sua recordatione aridae iuxtà & liquidae: in qua & passionis quam pertulit per ipsum Deus Deum, meminit. Iren. lib. 4. cap. 34. Genus oblationum reprobatum est: oblationes enim & illic, oblationes autem & hic. Sed species immutata est tantum, etc. offerimus enim ei quae sunt eius, congruenter communicationem & unitatem praedicantes. Quemadmodum enim qui à terra panis percipiens vo●ationem Dei iam non communis panis est, sed Eucharistia ex duabus rebus constans terrena & coelesti: sic & corpora nostra percipientia Eucharistiam, iam non sunt corruptibilia spem resurrectionis habentia.  ceased, in the external and proper act of Priesthood (which is offering up of ceremonial sacrifice) & jesus Christ is become our only 
a Heb. 7.24.26.28. August. de civit. Dei. lib. 10. cap. 20. Christus cum in forma dei, sacrificium cum patre sumat, cum quo & unus Deus est; tamen in forma servi, sacrificium maluit esse quam sumere: per hoc & sacerdos est, ipse offerens, & ipse oblatio: cuius rei sacramentum quotidianum esse voluit ecclesiae sacrificium, quae cum ipsius capitis corpus sit, scipsam per ipsum discit offer. Quid aijs Augustine? Imo ipsum per scipsam offere Romana ecclesia. At quo Christus denu● offeratur, nemo patrum somniavit sacrificium. Videtis ergo quod sacrificium dixcrin● patres, & quid per sacrificij nomen intellexerint.  Priest; they are usurpers & idolaters 
b Hos. 8.4. 2. Pet. 2.15. Heb 5.4.  which do take unto themselves, that honour which is only due unto the son of God. fiftly, verse 19 The blessing rightly given by the minister of God, 
c Numb. 6.6.23.27.  is the blessing of the Lord himself; for 
d jerem. 15.19. Malach. 2.7.  he is the mouth & messenger of the Lord of hosts. Sixtly. vers. 20. We ought to praise God 
e Psal. 103.2. 1. Cor. 4.7.  upon all occasions of his benefits, and to acknowledge them only to proceed from him. seventhly, we ought to be careful 
f 2. Chron. 29.3. & 34 3.  to promote religion, & the true worship of the Lord; and to 
g Exod 25.2.3. 1. Chron. 29.3.  distribute our goods, for the maintenance thereof. eightly, verse 21. The wicked do ever seek to cirumvent the just 
h Psal. 37.32. 1. Sam. 18.21.  and simple men, and to be enriched by their labours. Ninethly, verse 22. An oath for confirmation of truth, in weighty matters, aught 
l Genes. 23.24.  to be taken for the glory of God, wherein we must only swear 
k Deut. 6.13. & 10.20. Exodus 22.10.11. & 31 50.53.  by him, when the truth by other testimony cannot be proved. tenthly, verse 33. When possession of goods do hinder the glory of God, it is 
l 2. King. 5.20.26. 1. King. 13.8. Act. 4.36.  not lawful for Christians to enjoy them, although they may otherwise by 
m Haereditate ut Barnabae, Petri, etc. Matth. 10. contractu ut Act. 8.18.20.  civil equity, claim the right and property of them. Doct. eleventh, we are with equity to look unto the 
n Exod. 22.5. Ezech. 18.18.  commodity of our neighbour, and to give the labourer 
o Deut. 14.15. 1. Tim. 5.18. jam. 5.4.  his deserved hire.    
Finis partis primae tomi primi.  
Deo uni & trino, soli sit gloria per mediatorem filium in sempiternum.   

A TABLE OF SUCH PLACES OF SCRIPTURE AS ARE briefly interpreted or reconciled.  
Genesis. 
Chap. 15. vers. 1. p. 222. v. 7. p. 458. c. 17. v. 1. p. 219. v. 9 p. 497 v. 13. p. 496. v. 17. p. 463. c. 18. vers. 25. p. 75. c. 21. v. 19 p. 128. c. 22. v. 12. p. 58. c. 25. v. 8. p. 463. c. 27. vers. 1. 15. p. 422. c. 34. v. 3. p. 341. c. 35. v. 27. p. 468. c. 39 v. 9 p. 151. v. 20. p. 323. c. 42. v. 16. p. 393. c. 47. vers. 9 p. 468. c. 49. v. 10. p. 497.  Exodus. 
Chap. 3. v. 14. p. 335. c. 6. v. 6. p. 245. c. 7. v. 1. pag. 376. c. 8. v. 8. p. 440. c. 9 vers. 16. p. 109. c. 12. v. 24. p. 496. c. 15. v. 18. p. 496. c. 18. v. 19 p. 376. c. 19 v. 19 p. 134 c. 20. v. 4. p. 180. v. 5. p. 245. v. 11. p. 47. v. 24. p. 338. c. 23. vers. 32. p. 520. c. 24. v. 9 p. 468. c. 33. v. 11 p. 468. v. 20. p. 248. 469.  Leviticus. 
Chap. 1. v. 2. p. 333. c. 2. v. 13. p. 333. c. 10. v. 3. p. 185. c. 11. v. 1. p. 262. v. 7. p. 262. c. 18. v. 5. p. 152 v. 6. p. 197. c. 25. v. 9 p. 277. c. 26. v. 5. p. 263.  Numbers. 
Chap. 11. v. 11. p. 391. 416. v. 21. p. 391. ver. 22. p. 393. c. 12. v. 1. p. 410. c. 21. v. 10. p. 391. c. 24 v. 4. p. 468.  Deuteronomie. 
Chap. 3. v. 11. p. 233. c. 5. v. 14. p. 47. c. 7. v. 4. p. 236. c. 7. vers. 8. p. 152. c. 8. v. 3. pag. 40. c. 8. v. 16. p. 160. v. 18. p. 162. c. 12. ver. 32. p. 147. c. 13. v. 3. p. 58. v. 11. p. 192 c. 14. v. 4. p. 262. c. 15. v. 17. p. 496 c. 19 v. 16. p. 518. c. 28. v. 1. p. 228 c. 31. v. 25. p. 377. c. 32. v. 8. p. 423 443. ver. 10. p. 246. v. 21. p. 246. v. 49. p. 294.  josua. 
Chap. 5. v. 13. p. 468.  judges. 
Chap. 3. ver. 9 p. 376. c. 4. v. 6. p. 294. c. 10. ver. 16. p. 246. c. 14. v. 3. p. 237. v. 6. p. 360. v. 7. p. 237 c. 20. v. 13. p. 381.  Ruth. 
Chap. 4. ver. 18. pag. 461.  1. Samuel. 
Chap. 2. v. 29. p. 158. c. 15. v. 11 p. 250. vers. 22, 23. p. 334. v. 29. p. 245. c. 17. ver. 36. p. 360. c. 18. v. 11. p. 6. c. 20. v. 3. p. 323. c. 24. v. 4. p. 178. c. 27. v. 1. p. 341.  2. Samuel. 
Chap. 5. v. 11. p. 520. c. 11. v. 4. p. 393.  1. Kings. 
Chap. 6. v. 2. p. 168. v. 14. p. 198 c. 8. v. 46. p. 252. c. 11. v. 2. p. 236.  2. Kings. 
Chap. 2. v. 11. p. 224. c. 7. v. 19 p. 292. c. 12. vers. 2. p. 338. c. 20. v. 9, 11. p. 109.  Hester. 
Chap. 8. vers. 11. p. 151.  job. 
Chap. 1. v. 6 p. 230. c. 4. v. 18. pag. 247. c. 5. ver. 3. p. 353. ver. 4. p. 192. 202. c. 7. v. 1. p. 218. c. 9 v. 31. p. 257. c. 11. v. 7. 335. c. 14 v. 4. p. 213. 257. c. 19 v. 26. p. 228 c. 21. v. 14. p. 373. c. 25. v. 5. p. 247 v. 6. p. 252. c. 26. v. 7. p. 16. c. 29. vers. 1, 15. p. 356. c. 33. v. 24, 25. p. 161. c. 34. v. 18. p. 343. c. 38. v. 6. p. 16. v. 8. p. 285. v. 9 p. 268. v. 10. p. 13. c. 40. vers. 14. p. 360. c. 41. vers. 25. p. 359.  Psalms. 
Psal. 2. v. 4. p. 443. v. 7. p. 230. ps. 3. v. 6. p. 360. ps. 5. v. 4. p. 220. v. 9 p. 137. ps. 7. v. 9 p. 220. ps. 9 v. 16. p. 75. ps. 10. v. 4. p. 373. v. 5. p. 373. 220. psal. 11. v. 5. p. 248. ps. 14. v. 1. p. 343 ps. 18. v. 8. p. 246 v. 10. p. 335. ps. 19 vers. 5, 6. p. 15. ps. 27. v. 8. p. 246. ps. 33. v. 6. p. 7. v. 7. p. 285. ps. 34. v. 14. p. 489. ver. 15. p. 246. ps. 36. v. 6. p. 413. ps. 37. v. 1. p. 165. v. 5. p. 477. v. 8. p. 165. v. 25. p. 325. v. 35. p. 201. ps. 42. ver. 2. p. 162. ps. 44. vers. 3. p. 245. ver. 23. p. 303. ps. 51. v. 1. p. 391. v. 5. p. 213. v. 7. p. 213. v. 8. p. 399. v. 16. p. 336 ps. 53. v. 1. p. 6 ver. 5. p. 191. ps. 55. v. 22. p. 375. ps. 58. vers. 10. p. 397. ps. 62. v. 5. p. 75. ps. 72. ver. 1, 2. p. 376. ver. 4. p. 376. ps. 73. vers. 6. p. 373. v. 19 p. 303. ps. 76. vers. 5, 12. p. 108. ps. 82. v. 4. pag. 376. ps. 90. ver. 4. p. 107. v. 10. p. 218. ps. 97. ver. 7. p. 150. v. 12. p. 396. ps. 98. ver. 4. p. 105. ps. 104. v. 5. p. 16. ver. 6. p. 12. 285. 298. v. 16. p. 413. v. 22 p. 359. ps. 105. ver. 18. pag. 323. ps. 106. v. 33. p. 393. ps. 107. v. 34 p. 162. 332. ps. 109. ver. 6. p. 396 ps. 10. p. 192. ps. 110. v. 4. p. 523. ps. 119. v. 24. p. 345. v. 106. p. 220 ver. 176. p. 134. ver. 267. p. 151. ps. 139. ver. 6. p. 336. v. 7. p. 435. v. 16. p. 335. ps. 143. v. 3. p. 161. ps. 145. v. 7. p. 304. v. 18. p. 359. ps. 147. v. 15, 18. p. 306.  Proverbs. 
Chap. 5. v. 10. p. 158. v. 17, 18. p. 413. c. 3. v. 2. p. 228. v. 9 p. 433. v. 11. p. 394. vers. 33. p. 472. c. 6. v. 26. p. 412. c. 8. v. 15. p. 376. v. 27 p. 15. c. 10. v. 20. p. 162. ver. 24. p. 437. c. 11. ver. 31. p. 228. c. 13. v. 19 p. 502. c. 14. ver. 1. p. 156. ver. 7. p. 520. ver. 9 p. 205. v. 20. p. 163. c. 16. vers. 2. p. 338. ver. 4. p. 185. v. 25. p. 338. c. 17. ver. 21. p. 153. c. 19 v. 20. p. 158. c. 28. v. 13. p. 137. c. 29. v. 11. p. 477. c. 30. v. 6. p. 311. v. 8. p. 484. v. 30 p. 356.  Ecclesiastes. 
Chap. 1. v. 5. p. 15. v. 7. p. 288. v. 14. p. 164. c. 3. v. 10. p. 152. v. 21 p. 367. c. 5. v. 10. p. 163. c. 10. v. 13 p. 160.  Isaiah. 
Chap. 1. vers. 11. p. 336. v. 15. p. 337. c. 5. ver. 8. p. 443. c. 6. v. 1. p. 468. c. 7. v. 18. p. 305. c. 8. v. 20. p. 345. c. 9 v. 13. p. 360. c. 10. v. 5. p. 505. c. 11. v. 1. p. 152. v. 2. p. 145 c. 23. v. 3. p. 65. c. 28. v. 15. p. 434. c. 40. v. 8. p. 317. v. 12, 17. p. 28. ver. 22. p. 9 ver. 28. p. 335. v. 29. p. 305. c. 41. v. 23. p. 21. c. 42. v. 8 p. 150. ver. 22. p. 15. c. 43. ver. 25. p. 152. c. 44. v. 6. p. 158. v. 25. p. 21 c. 46. ver. 9, 10. p. 343. c. 53. v. 5. p. 151. c. 54. v. 8. p. 228. v. 9 p. 342 c. 55. ver. 8, 9 p. 343. c. 48. ver. 1. p. 509. c. 59 ver. 21. p. 451. c. 64. ver. 6. p. 257. 334. c. 66. vers. 1, 2. p. 338. v. 3. p. 336.  jeremiah. 
Chap. 4. v. 22. p. 212. c. 5. v. 22. p. 13. c. 7. ver. 25. p. 238. c. 9 v. 22. p. 285. c. 10. v. 1. p. 21. v. 23. p. 212 c. 14. ver. 22. p. 21. c. 15. ver. 19 p. 339. 455. c. 16. v. 16. pag. 412. c. 17. v. 9 p. 351. c. 18. v. 6. p. 399. c. 20. vers. 14. p. 391. c. 23. vers. 6. p. 152. 255. v. 24. p. 28. 196. 435. c. 26. v. 6. p. 345. c. 31. v. 37. p. 16.  Lamentations. 
Chap. 5. v. 21. p. 395.  Ezechiel. 
Chap. 1. v. 4. p. 469. c. 8. v. 12. p. 344. 373 c. 13. v. 18, 22. p. 412. c. 16. ver. 6. p. 152. c. 18. ver. 20. p. 399. ver. 29. p. 108. v. 32. p. 81. c. 20. v. 24, 25. p. 339. c. 36. v. 6. p. 407. v. 13, 14. p. 343.  Daniel. 
Chap. 3. v. 27. p. 109. c. 7. v. 9 p. 469.  Hosea. 
Chap. 1. v. 10. p. 230. c. 9 v. 13. p. 153. c. 13. ver. 3. p. 292. ver. 14. p. 152. c. 14. v. 2. p. 338.  Amos. 
Chap. 2. v. 13. p. 251. c. 3. v. 2. p. 495. c. 6. ver. 8. p. 246. c. 9 v. 6. p. 16.  jonah. 
Chap. 1. v. 3. p. 391. c. 3. ver. 4. p. 250.  Micah. 
Chap. 6. v. 8. p. 370. c. 7. ver. 5. p. 424. v. 19 p. 257.  Habacuk. 
Chap. 1. v. 14. p. 188.  Zephanie. 
Chap. 1. v. 12. p. 345. c. 3. v. 5. p. 345.  Haggi. 
Chap. 2. v. 13. p. 179.  Zacharie. 
Chap. 1. ver. 8. p. 469. c. 2. v. 8. p. 246. c. 5. v. 3. p. 119. 129. c. 12. v. 10. p. 251.  Malachi. 
Chap. 1. vers. 2, 3. p. 246. c. 2. v. 10. p. 230. v. 16. p. 92. c. 3. v. 16 p. 119. 335.  Matthew. 
Chap. 1. v. 21. p. 145. c. 3. v. 16 p. 471. c. 4. v. 3. p. 112. c. 5. ver. 6. p. 161. v. 9 p. 491. v. 18. p. 317. v. 32. p. 100 v. 35. p. 517. c. 6. v. 9 p. 437. v. 28. p. 101. v. 33. p. 166. c. 7. v. 6. p. 114. v. 3. p. 399. v. 13. p. 477. v. 29. p. 107. c. 10. vers. 16. p. 105. 475. v. 26. p. 477. ver. 28. p. 360. v. 29. p. 248. v. 37. p. 455. c. 12. 42. p. 411. c. 15. v. 8. p. 180. v. 18. p. 350. c. 16. v. 3. p. 20. c. 16. vers. 24. p. 485. c. 17. v. 6. p. 114. c. 18. v. 12. p. 134. c. 19 vers. 11. p. 84. 88 v. 12. p. 84. 160. v. 13. p. 94. c. 20. v. 15. p. 111. c. 23. v. 9 p. 58. c. 24. ver. 15. p. 282. v. 23. p. 106. v. 24. p. 106. v. 29. p 345. v. 40. p. 244. c. 25. ver. 5. p. 215. v. 32. p. 136. v. 44. p. 138. c. 26. v. 26. p. 146. 339. ver. 74. p. 393. ver. 52. p. 489. c. 27. v. 4. p. 191. v. 42. p. 68  Mark. 
Chap. 9 v. 49. p. 333. c. 10. v. 8 p. 225. c. 11. v. 13, 14. p. 41. c. 13 v. 24. p. 345. c. 16. v. 20. p. 441.  Luke. 
Chap. 3. v. 36. p. 444. c. 14. v. 28 p. 472. c. 16. v. 17. p. 317. ver. 31 p. 244. c. 17. v. 6. 360. v. 10. p. 258 v. 30. p. 281. c. 20. v. 18. p. 169. c. 21. v. 8. p. 106. c. 23. v. 29. p. 153 v. 30. p. 102. c. 24. v. 31. p. 128. v. 45. p. 126.  john. 
Chap. 1. v. 2, 3. p. 6. v. 3. p. 43. v. 12. p. 152. c. 3. v. 4. p. 391. v. 5. p. 230. v. 13. p. 225. v. 16. p. 131. c. 4. v. 24. p. 335. c. 5. v. 39 p. 223 c. 6. 44. p. 133. c. 8. v. 44. p. 212. v. 56. p. 485. c. 10. ver. 28. p. 303. c. 15. v. 5. p. 176. 223. c. 16. v. 20. p. 154.  Acts. 
Chap. 2. v. 3. p. 442. v. 3. p. 471 c. 4. v. 19 p. 158. c. 7. ver. 2. p. 454 v. 4. p. 459. v. 5. p. 492. v. 59 p. 224 c. 10. ver. 15. p. 263. c. 11. v. 23. p. 220. c. 13. ver. 39 p. 253. c. 14. v. 17. p. 330.  Romans. 
Chap. 1. ver. 15. p. 149. ver. 19 p. 330. c. 3. v. 23. p. 350. c. 4. v. 2, 3 p. 178. c. 5. v. 11. p. 253. v. 16, 17. p. 351. c. 6. v. 12. p. 393. c. 7. v. 7. p. 213. 349. v. 15. 18. p. 393. c. 8 v. 7. p. 188. v. 20. p. 159. 162. v. 26. p. 58. c. 9 v. 4. p. 317. v. 11. p. 389 v. 13. p. 246. v. 16. p. 389. v. 21. p. 399. v. 22. p. 155. c. 11. vers. 4. p. 499. c. 12. v. 18. p. 520. c. 13. vers. 1, 2. p. 158. v. 4. p. 376. 377. c. 14. v. 2. p. 365. v. 10. p. 102. v. 13 p. 399. c. 15. v. 4. p. 281.  1. Corinth. 
Chap. 1. v. 20, 21. p. 330. c. 3. v. 18. p. 330. c. 5. v. 5. p. 519. c. 6. v. 17. p. 351. c. 7. v. 1, 2. p. 84. v. 9 p. 89. 92. v. 28. p. 86. v. 32. p. 86. v. 38. p. 94. c. 10. vers. 11. p. 281. c. 11. v. 7. p. 38. c. 12. v. 12. p. 351 ver. 22. p. 131. v. 24. p. 173. c. 15. v. 20. p. 369. v. 41. p. 26.  2. Corinth. 
Chap. 1. v. 20. p. 346. 389. c. 5 v. 2, 10. p. 102. v. 21. p. 255. c. 7. v. 10. p. 190. c. 11. 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. Timothy. 
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. Timothy. 
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.  james. 
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.  jude. 
Vers. 6. p. 44. 80. 133.  Revelations. 
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 PRINCIPAL MATTERS contained in this Book.  

A  
ABstinence ceremonial from meats is superstitions. pag. 365.  
Abstinence from blood, a ceremony. pag. 366. 370  
Adam's sin wherein is consisted: and whether it were the greatest of all other. pag. 118.  
Adam's punishment was personal or natural. pag. 123  
Adam's punishment wherein it consisted. pag. 162  
Adam's punishment the fountain of all temporal miseries. pag. 164  
Adam saved by Christ. pag. 124  
to Add or diminish from the word of God, how dangerous. pag. 114  
Amazons. pag. 155  
Ambition is spiritual murder. pag. 415  
Angels no helpers in man's creation. pag. 30  
Angels sin unpardonable, wherefore. pag. 142  
Anticipation used in the Scripture. pag. 54  
Apocrypha scripture to be warily read. pag. 233  
Ask and the measure thereof. pag. 272  
Arts interpreters of Nature, and handmaids to Divinity. pag. 28  
Astronomy commendalie and profitable. pag. 24  
Astrology unlawful. pag. 20. 21. 22. etc.  
Astrological predictions are presumptions against God, as the Heathen witness. pag. 22  
Astrology, in●ented by Devils, sacrilege to God, with●●● ground of Arie, unprofitable, hurtful. pag. 25   

B  
Beast's wherefore counted unclean. pag. 262  
Beasts none unclean by nature, but either in ceremony or use of food. pag. 262. etc.  
Beasts how many prese●●ed in the Ark. pag. 271. 273  
Beasts why they are scared, and why they sc●●e man. pag. 354  
●●●●ull Beasts ought to be killed. pag. 373  
Blessing of the Lord is in the ho●se of the righteous. pag. 472  
Body of man beareth the image of God, how. pag. 33  
Body of man why it is to be covered. pag. 132  
Bodies resurrection proved. pag. 57  
Buildings superfluous provoke God. pag. 443   

C  
CAlling must be expected of Magistrates and Ministers. pag. 416  
Chastity as well in marriage as in single life. pag. 94  
Children are within the covenant of grace, and therefore to be baptized, albeit they have not actual faith. pag. 389  
Children shall not bear their father's sins. pag. 399  
Church of Rome corrupteth the Fathers, Counsels, etc. pag. 322  
Commandments of God must be valued in three points. pag. 75  
Commandment to Adam contained the whole law. pag. 78  
Conscience wounded is hell. pag. 129. 130  
Conscience guiltiness driveth from God, but not to God, without grace. pag. 131  
Conscience wounded, breedeth in the wicked desperation. pag. 190. etc.  
Contentions of man and wife, and the cause thereof. pag. 98  
Contention in general, & the cause. pag. 484. 502  
to Covet imperfections. pag. 400  
Creation how it was performed. pag. 5  
Creator was jesus Christ. pag. 6  
Creation wherefore continued six days. pag. 45  
Creatures all are good by creation. pag. 42  
Creatures why some obey man and some rebel. pag. 44  
Creatures why called God's hosts. pag. 46  
Curiosity reproved. pag. 3  
Curiosity dangerous. pag. 8  
Custom of sin taketh away the sense of sinning. pag. 366   

D  
DEath cometh by sin. pag. 70  
Death of soul what it is. pag. 79  
Death of body and the use thereof. pag. 81  
Devils not evil by creation, but by fall. pag. 44  
the Devil spoke by the Serpent. pag. 105  
Difference in men's judgements not hurtful, unless it be maintained with contention. pag. 308  
Drunkards condemned by Noah his example. pag. 394   

E  
EArth without form. pag. 3. 4  
Earth and Sea are one compass. pag. 12. 15  
Earth hangeth, and that upon nothing. pag. 16  
Ever, what it signifieth in Scripture. pag. 496  
Examples of God's justice why they are not now so manifold as in former time. pag. 345  
Experience of God's mercies profitable and comfortable. pag. 499   

F  
FAlse Christ's forewarned. pag. 106  
Filthy speaking forbidden. pag. 179  
Firmames, the substance, measure & use. pag. 89  
Flesh of beasts whether permitted to be eaten before the flood. pag. 41. 361  
Flood of Noah came in April, or in the beginning of May. pag. 280  
Floods after Noah's flood. pag. 331  
Food of Paradise abundant without flesh of beasts. pag. 40  
Fruits of the earth more pleasant, plentiful and nourishable before the flood. pag. 41  
trees bare Fruit at all seasons before the curse. ibid.   

G  
Giant's their names and nature. pag. 232  
Gluttony taxed. pag. 39  
God only without beginning. pag. 2  
God needeth none of his creatures. pag. 2. 74  
Gods omnipotency. pag. 3  
God's power created and preserveth all. pag. 7  
Gods power to work without and against means. pag. 14. 465  
Gods providence universal. pag. 108  
Gods foreknowledge no cause of evil pag. 109. etc.  
Gods decree effective and permissive. pag. 109  
Gods gift are free. pag. 389  
God only good of himself. pag. 111  
God is without a body, or affections or passions: And what the Scripture meaneth by ascribing such to God. pag. 245. 246  
God cannot repent. pag. 247  
God is incomprehensible. pag. 248  
Gods proper attributes are his proper nature. pag. 438  
Gods will the fountain of goodness and justice. pag. 73  
Gods wisdom and love showed in man's redemption. pag. 151  
God wherefore he suffereth the godly to be persecuted. pag. 185  
Gods word the only rule of man's obedience pag. 72  
Good in part and absolutely good. pag. 82   

H  
HEathen Fables of Antiquity. pag. 56  
Heathen remembering the flood of Noah. pag. 328  
Heathen Philosophers but fools in true wisdom. pag. 330  
Hebrew language was common to all before the confusion. pag. 104. 429  
Hebrew language not used of the jews in the time of Christ preaching. pag. 448  
Hebrues whereof they are so called. pag. 511  
Henoch died not. pag. 224  
Henoch wherefore he was taken away. pag. 227   

I  
Idolatry in representing God by an Image. pag. 32  
Ignorance a deadly sin. pag. 481  
Image and likeness. pag. 31  
Image of God in man wherein is consisted. pag. 33  
Image of God a spiritual substance with perfect qualities. pag. 35  
Image of Adam in all men. pag. 207. 209  
Image of God corrupted in Adam, is Adam's Image. pag. 208  
Image of God how far it is in man corrupted. pag. 210  
Infirmities of Abraham, and all the Saints of God. pag. 478  
Invention of Arts by Adam. pag. 204  
Invention of Arts commendable if not abused. pag. 432  
Injury how it may be resisted. pag. 518   

K  
Kindred not always friends. pag. 424   

L  
Lascivious looks are adulteries. pag. 481  
Life of the patriarchs prolonged by nature, not by miracle, and the causes thereof. pag. 116. etc.  
Life of beasts is their blood; man's life is in his blood. pag. 368  
Light created before the Sun, and wherefore first. pag. 13  
Light and darkness how they are distinguished. pag. 14   

M  
MAgistrates authority, author, end. pag. 376  
Magistrates duty. pag. 416  
Man a more noble creature than the heavens. pag. 29  
Man's excellency defaced by sin. pag. 30  
Man's inability to come to God without help of grace. pag. 136  
Man a little world. pag. 60  
Man's misery and the cause thereof. pag. 105  
Man's nature corrupted is an enemy to God. pag. 185  
Man cannot convert, unless he be converted. pag. 189  
Marriage necessary now, as in the Creation. pag. 85  
Marriage of Ministers approved by Scriptures, Counsels, Fathers, and experience. pag. 89. etc.  
Marriage hath nothing hurtful, but abuse or punishment of sin. pag. 94  
Marriage what it is. pag. 99  
Marriage in the kindred wherefore forbidden. pag. 197  
Marriage no les to virtue and godliness. pag. 221  
Marriage with Atheists ●r Papists unlawful, and hurtful to the Church of God. pag. 235  
Mass standeth upon a false foundation. pag. 526  
Meditation of the creatures a work of the Sabbath. pag. 45  
Merits of man what they are. pag. 341  
presumption of Merits a vile sin against God. pag. 337  
Moon by what cause varieth her light. pag. 26  
Mountains of marvelous height. pag. 294  
Murder severely punished. pag. 195  
Murder ought to be punished without partiality. pag. 372   

N  
Nakedness of man wherefore it is loathsome. pag. 101  
Nature what it is. pag. 12. 109. 300  
Natures works which are done of men, are honest in themselves. pag. 175  
Natural reason no sufficient guide to godliness. pag. 181  
Nobility. pag. 202  
Nobility joined with tyranny is spiritual hunting. pag. 413  
Nobility, the use and end thereof. pag. 414  
Nobility consisteth in religion. pag. 424   

O  
OBedience commanded unto man for man's benefit. pag. 72  
true Obedience wherein it consisteth. ibid.  
Original sin what it is. pag. 213. 350  
Original sin remaineth in and after Baptism to them that are not by faith sanctified, and so far as they are not sanctified. pag. 351   

P  
Paradise, the pleasantness and situation. pag. 61. 62  
Parents blessing their children is effectual. pag. 400  
no Pe●ce to the wicked. pag. 201  
Peace with the wicked may be held, not sought. pag. 520  
Penalty of laws the bond of societies. pag. 371  
Popes in times past have been Clerks unlettered. pag. 148  
Persecution of the godly, for what cause it is suffered by God. pag. 185  
Prayer hath his special fruit. pag. 352. 388  
Pride in apparel extreme madness. pag. 16  
Pride and ambition fight against God. pag. 430  
Priesthood ceased in Christ. pag. 544  
Promises of God are steadfast. pag. 340  
Promises of God are conditional. pag. 497  
Punishments civil and their end. pag. 192  
Why Abraham's seed were afflicted with greater punishments. pag. 495   

R  
RAinbow, the matter, form, use. pag. 384  
Rashness in war disallowed, and dangerous. pag. 514  
Recapitulation used in Scripture. pag. 54  
Reconciliation in contentions, & the means to be used. pag. 484  
Reconciliation must go before prayer and sacrifice. pag. 498  
Religion must not for any cause be dissembled. pag. 480  
Religion always a division unto Atheists. pag. 513  
Repentance of the wicked what it is. pag. 191  
Repentance truly wherein it consisteth. pag. 191  
Resurrection proved. pag. 57  
Resurrection of the body certain. pag. 228  
Revenge unlawful, and how far it may be permitted. pag. 517  
Righteousness is active or passive, that is, by works or by faith. pag. 253  
no man is Righteous in himself: yet the faithful, in Christ are perfectly righteous. pag. 225  
Riches have inconveniences. pag. 483 490  
why all men are not Rich. pag. 483  
Convenient food the chiefest Riches of this life. pag. 484   

S  
SAbboth ought to remember the works of Creation. pag. 45  
Sabbath blessed and sanctified by God. pag. 49  
Sabbath how it is sanctified. ibid.  
Sabbath necessary for man before and after the fall. pag. 51  
Sabbath observed before Moses. pag. 52  
Sacrifices commanded before Moses. pag. 179. 181  
Sacrifices commanded, or not accepted. pag. 333  
Sacrifices their use. pag. 181  
Scriptures scope is to teach us the knowledge of God and of ourselves. pag. 55  
Scriptures manner in expounding itself. pag. 54  
Scriptures ought not to be altered in one letter. pag. 147  
Scriptures authority. pag. 198  
Scriptures pure from all error. pag. 311. 317  
Scriptures most sincere histories. pag. 391  
Scriptures a perpetual and perfect guide to salvation. pag. 466  
Scriptures are a Chronicle of God's works. pag. 46  
Scoffers at the Scripture threatened. pag. 169  
Scoffing at sin is dangerous. pag. 205  
Security a token of destruction. pag. 244  
Security is often taken asleep. pag. 282  
Sea and earth are one compass. pag. 12  
Sea-waters heaped in the deep. pag. 12. 285  
Sea ebbing and flowing, by what cause. pag. 19  
Serpents not hideous by creation. pag. 105  
Search the Scriptures. pag. 338  
Single life wherein to be preferred before marriage, and wherein not. pag. ●6  
Single life is to be applied to the service of the Gospel. pag. 94  
Single life is not meritorious. ibid.  
Sin is either lurking or reigning. pag. 393  
Sin in all men, and none is free. pag. 392  
continuance in Sin bringeth deadness of security or desperation. pag. 206  
Soldiers that are religious are most profitable for their Prince. pag. 516  
Sun created after the light. pag. 14  
Sun compasseth the earth. pag. 15  
Sun is the chariot of light, and enlighteneth all. pag. 26  
Sun and Stars are greater than the earth. pag. 27  
Soul of man what it is. pag. 57  
Souls death and prison. pag. 81  
Speech is the image of the mind. 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 use lawful means. 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 judgements are unregarded, where God's word is unreverenced. pag. 282  
Traditions before the word written, were in steed of the word: but we have a more sure testimony. 1. Pet. 1. pag. 334  
Trinity distinguished in the work of Creation. pag. 6. 7.  
The Trinity always acknowledged in the Church. pag. 7  
The Trinity. pag. 30. 31  
Tyranny and bloodshedding revenged by God. pag. 374   

V  
VIsions wherefore given unto the patriarchs. pag. 468  
Visions, how God appeared who is invisible. pag. 471  
Vows of chastity unlawful. pag. 85  
Vulgar Latin translation corrupt. pag. 308. etc.   

W  
Wait on God and have good success. pag. 325  
Walking with God what is meaneth. pag. 222. 252.  
Wars success is always disposed by God. pag. 501  
War always winneth where good cause and good discipline are joined. pag. 505  
War that it be lawful what it requireth. ibid.  
War made unlawful by what means. pag. 507  
the miseries of War. pag. 508  
War taken rashly in hand is disallowed and dangerous. pag. 514  
Waters of the deep do stand above the mountains. pag. 12. 285  
Water-springs how they are caused. pag. 288  
a Wicked man can do no good work. pag. 177. 178  
Will of God, secret or revealed. pag. 248  
Will-worship a sin. pag. 334  
Wine, the benefit and use. pag. 391  
Woman is the image of God as well as man. pag. 37  
Woman the image of man, in what sense. pag. 38  
Woman her nature and end. pag. 93  
Woman wherein she is to be an helper to man. ibid.  
Woman's punishment in conceptions, sorrows and subjection. pag. 154. etc.  
Woman were to have no pain of childbirth 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  
Years and months in Scripture, equal to ours in length of time. pag. 217  
Year beginneth diversly to divers nations. pag. 277  
Year ecclesiastical and political. pag. 278    

A TABLE OF HERESIES AND ERRORS, BRIEFLY CONfuted in this Treatise.  

A  
ADamites beastly heretics. 100  
Anabaptists of community 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 soul. 35  
Apelles of the Ark of Noah. 270  
Aquinas of the Cherubims of Paradise. 172  
Aquinas of natural knowledge. 180  
Aristotle of the eternity of the world. 1. 426 

of man's natural righteousness. 254    
Arrians of the persons of the Trinity. 7  
Astrologers grounding prediction on the authority of Scripture. 18. etc.  
Atheists, of contradictions in the Scripture. 38  
Atheists of the garden of Paradise. 65  
Atheists of Adam's apparel. 168  
Atheists of cain's building a city. 198  
Atheists of the age of the patriarchs. 217  
Atheists of the flood. 291. 295  
Atheists of the mortality of the soul. 369  
Atheists of Noah his drunkenness. 392  
Atheists of the confusion of tongues. 425  
Atheists of the Scriptures. 446  
Atheists of the success of war. 404   

B  
BAbylonians of abstinence. 267  
Basilides of the world's eternity. 1  
Bonaventura his opinion of Paradise. 61  
Berosus sergeant history of the flood. 273   

C  
CAini, who worshipped Cain as a Saint. 188. 192  
Caietan his opinion of the waters. 285  
Clemens alexander. his opinion of the salvation of Philosophers which knew not God. 178  
Carthusian of single life. 221  
Cyprian his opinion of the sons of God. 231   

D  
DEmocritus of the substance of the soul. 59  
Dicearchus of the substance of the soul. ibid.  
Diogenes of the substance of the soul. ibid.   

E  
EMpedocles of the substance of the soul. 59  
Eunomij of the Trinity. 7  
Eusebius his opinion of the sons of God. 231   

F  
Faustus' the Manichee of Abraham. 475   

G  
GAlen of the substance of the soul. 60  
Greeks' of the sex of women. 94  
Gregory his opinion of the coming of Henoch and Eliah. 226   

H  
HEathen fables of Deucalion. 328  
Hierome his opinion of single life. 8●. 175  
Hippocrates of the substance of the soul. 59  
Hippon of the substance of the soul. ibid.  
Homer of the sex of women. 94  
Hugo Sanct. Vict. of the sons of God. 231   

I  
jews of man's creation. 30 

of Henoch and Eliah his coming. 226  
of Apocrypha Scripture. 234  
of man's righteousness 254  
of abstinence from meats. 359. 363    
Illyticus of original sin. 349  
Indians of abstinence. 259  
Iosephu●, of the sons of God. 331 

of the age before the flood. 241  
of the beginning of the year. 278    
julian, of the Scripture. 28. 43 

of the Serpent's speech. 104  
of the building of Babel. 432    
julius 3. Pope his blasphemy. 75  
justin Martyr his opinion of the salvation of Philosophers which knew not Christ. 178 

of the sons of God. 231     

L  
LActantius his error of the sons of God. 231  
L●cucippus of the substance of the soul. 59  
Lyra his opinion of Paradise. 172   

M  
MAcedonij of the Trinity. 7  
Manichees of the substance of the soul. 35 

of the Scriptures. 38. 48. 84. 369  
of two beginnings. 42  
of the substance of the Deity. 60    
Marcionites of two beginnings. 42  
Melchizedeciani of Melchizedech. 522  
Metrodorus Chius of the world's eternity. 1   

O  
O Leaster of the taking away of Henoch. 223  
Ophitae who worshipped the Serpent. 125  
Origen his opinion of Paradise. 61 

of the release of the damned. 141  
of Adam's apparel. 164     

P  
PApists of authority of Magistrates. 376 

of authority of Scripture. 446  
of deposing of Princes. 507  
of fasting. 267. 363  
of forgiveness of sins. 160  
of Images and Idolatry. 32. 146. 149  
of interpretation of the Scripture. 307. 320  
of the Mass. 523  
of Merits. 177. 337  
of man's righteousness. 254. 257  
of original sin. 348. 351  
of single life. 84. 87. 95  
of traditions. 458  
of works of good intent. 333    
Pelagians of man's righteousness. 254  
Pererius his opinion of the Cherubims of Paradise 172  
Philastrius of the division of tongues. 427  
Philo of Paradise. 61. 

of the sons of God. 231  
of the age before the flood. 241    
Plato of the creation of the woman. 93 

of the community of goods. 490  
of the nature of life. 367    
Procopius Gazeus, of Henoch. 221  
Pythagoras of the substance of the soul. 59 

of abstinence. 267  
of community of goods. 490  
of man's power to virtue. 254     

R  
RAbbins of Adam's nakedness. 100 

of Adam's creation. 125  
of Adam's continuance in Paradise. 175  
of the age of the patriarchs. 217  
of Henoch his taking away. 223    
Rupertus of the Cherubims of Paradise. 172   

S  
SEleuciani of Paradise. 61  
servetus of the substance of the soul. 35  
Sethiani of Seth borne without sin. 213  
Severiani of the sex of women. 94  
Simon Magus of the Creation. 1  
Simplicius of the Scriptures. 4. 28 

of Paradise. 65    
Strabus of the Cherubims. 172   

T  
TErtullian his opinion of Paradise. 61 

of single life. 88    
Thales of the sex of women. 94  
Turks of the Messiah. 404   

Z  
ZEno of natural power to virtue. 254  
Zenocrates of the soul. 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 copy: yet some there are; as page 32. lin. 17. for Physiognomy read phisnomy: pag. 204. lin. 30. for wife read sister: and lin. 31. read was the sister and supposed to be. Other literal escapes, if any be; sith I have neither help to confer, neither space or leisure to revise, I am compelled to commit to thy favourable consideration and correction.