supposall should have a certain accomplishment but that this and all other controverted points of moment concerning Enoch or Elias may be the better cleared let us examine these questions 1. Whether Enoch in his life-time was ever any great sinner 2. Whether Enoch did ever die 3. Whether Enoch and Elias now live in and with their bodies in Paradise 4. Whether ever they shall die or do live with glorified bodies in the highest heavens Concerning the first Whether Enoch in his life-time was ever any grievous sinner First I answer and say I speak not of the first Enoch the sonne of Cain the grand-childe of Adam and Eve in honour and memoriall of whom Cain built a citie and called the name of the citie after the name of his sonne Enoch Genes 4.17 but of the second and younger Enoch the sonne of Jared Genes 5.18 of the posteritie of Seth. Secondly I question not but that this latter best Enoch was a sinner and in his own estimate a great sinner and he might have said and doubtlesse did say in effect as David did and as Adam and all his of-spring except Christ Have mercie upon me O God Psal 51.1 and Create in me a clean heart O God Psal 51.10 O Lord pardon mine iniquitie for it is great Psal 25.11 And in the ballance of God setting aside mercie he might have been weighed found light and accounted for a main delinquent But this is the Quaere Whether comparatively and in respect of other men even of such whose lives ends also pleased God he was so notorious a sinner that he alone was the fittest example of repentance to succeeding generations My answer is negatively for I am sure Adam and as I think Noah and Lot and divers other holy Patriarchs might as well yea rather be an example of repentance to future times then Enoch especially if we measure sinnes by the records of Scripture for the holy Writ hath more amply insisted upon their sinnes then upon Enochs and no part of the Canonicall Scripture toucheth at any thing that was extraordinarily offensive in Enoch but magnifieth his goodnesse Gen. 5.22 and his faith Heb. 11.5 Yet because the divine Writ might omit the offences of Enoch and because I cannot think that Ecclesiasticus wrote without some ground let us search what other Authours have conceited or written for or against Enoch Some think that Enoch all the course of his conversation amongst men in this world lived unblameably and walked with God Some Jews held that Enoch was an incarnate Angel e Vixit dum vixit laudabiliter Whilest he lived he lived worthy of praise saith Drusius Others write that in his youth he was very wicked but after repented and turned heartily to God redeeming the time Drusius proveth that Enoch was a good man still by these arguments Josephus Antiq. 1.5 at the end saith Seth was a vertuous man and left f Nepotes sui simileâ— issue like himself and they were all good men therefore Enoch was so The posteritie of Seth according to the best Interpreters are called Filii Dei the sonnes of God Genes 5.2 g Filii Dei sunt judicio Augustini qui secunditm Deum vivunt Augustine accounteth that they were called the sonnes of God who pleased God Hischuni also an Authour cited by Drusius saith Because Enoch was just the Scripture h Honoris cauâ—â to dignifie him used a new phrase concerning him saying HE WAS NOT. And It is a probable reason that Enoch was not any time so ill as some imagine because he lived with Adam 308 yeares and ministred so long unto him as it is in libro JOH ASIN saith Drusius On the other side i Sunt qui insimulan eum levitatis inconstantiae nam aiunt modò justum modò improbum fuisse Id relatum in Genesi magno Some say he was light and inconstant sometimes just sometimes wicked as is recorded in the great Genesis a book called in Hebrew BERESITH RABBA made by one Ibbo so relateth Drusius in his book called Henoch chap. 5. If Ibbo had said Henochum fuisse modò improbum modò justum That Enoch was now and then wicked now and then just I should farre rather have consented for every just man except Christ was sometime wicked But that Enoch after he was once just turned to be extraordinarily wicked I can never beleeve For the Spirit would never have given him this testimonie that he pleased God and walked with him if he had after returned as the dog to his vomit or as the sow to her wallowing in the mire Rabbi Levi the sonne of Gersom thus k Enoch ambulavit in viis Domini postquam genuit Methusalem annos 300. Enoch walked with God after he begat Methusalem 300 yeares whereby he intimateth that he walked l Non in viis domini sed in viis seculi sui Not in the narrow paths of the Lord but in the high wayes of the world and by that account he might be wicked sixtie fiye yeares of his age or thereabouts The arguments of either side are but weak and may be easily answered Seths posteritie might do some notable wicked acts and most heartily repent and be both holy and accounted the sonnes of God The phrase used concerning his being taken out of this world evinceth not that all the former passages of his life were just Thirdly he might live in Adams time yet not neare him and he might live with him and yet not minister unto him and he might minister unto him and yet be wicked before he ministred yea even for a time whilest he ministred unto Adam Many godly parents have lived to see wicked ones of their of-spring and it may be that Adam converted him not till after some time that he ministred unto Adam and had seen evident signes of Adams own great repentance and holinesse On the other side Ibbo writeth like a fabler and his words were before rejected as improbable Rabbi Levi alledging nothing but conjecture wanteth weight for an argument Now as there is nothing certain either pro or contra so if my opinion be asked I shall manifest my self to think that Enoch was sometimes a grievous sinner and after a most contrite repentant and a most holy man My reason is Because I ascribe more to the books called Apocryphall then to any humane Authour for they alone are and have been many hundreds of yeares joyned with the Canonicall Scripture and read in all Churches except the Jewish at set times as well as the Canonicall as no other writings of any other are And if no part of them were divinely inspired yet were the men that wrote them both holy and learned and the Churches of God have dignified them above all other writings Now though the undoubted Canon mentioneth not any evill act or acts of Enoch as millions of millions of matters are omitted both in the Old and New Testament yet some passages of
and finde fault with him 2. Esdr 7.48 O thou Adam what hast thou done for though it was thou that sinned thou art not fallen alone but we all that come of thee And a little before namely verse 46. This is my first and last saying that it had been better not to have given the earth unto Adam or else when it was given him to have restrained him from sinning Mark also the Antithesis used Ecclesiasticus 49.16 Sem and Seth were in great honour among men and so was Adam above every living thing in the creation where he remarkably extolleth Sem and Seth but praiseth Adams excellencie onely at the creation And so Vatablus expounds it Howsoever after his fall he was not so highly esteemed as others were No more did the multitude shew any extraordinary estimate of Noah though as Adam was the fruitfull root the protoplast so Noah was the restorer of mankinde under God For these were the founders as well of Gentiles as Jews But Abraham and the Patriarchs and the Prophets since them they reverenced above measure for the extraordinary blessings vouchsafed by God unto the Jews above the Gentiles for their sakes and in them and by them Now to such indeed their posteritie builded tombes Matth. 23.30 though their fathers had killed some of them To the second part of the objection Why they did suffer malefactours to be there punished I answer that it is a doubt undecided whether the ordinary delinquents were put to death on mount Calvarie before the Romanes overcame the Jews If not then patience perforce they could not remedie it if the other appointed it If so yet the Jews might be ignorant of Adams sepulchre and how could they grace and beautifie his tombe when they knew not where he lay Again what if I say That like as Gods eternall decree and determinate counsel being that Christ should die for our sinnes the Jews and Gentiles Priests Scribes and Pharisees yea the devils themselves were for a while and a time blinded that they knew not or would not know Christ to be the Messiah though they had more evident miraculous proofs of his working then could be of a buriall-place so long fore-passed as Adams was but put him to death Act. 2.23 and chap. 3.17 So Gods eternall decree that Christ should be crucified in the execution-place of malefactours and in the place of Adams sepulchre being perhaps to this end to manifest that Christs bloud did wash and purge sinne originall sinne actuall Adam and notorious offenders with all and all manner of persons and all and all kinde of sinnes the people were also blinded that either they did not know or not respect the place of Adams buriall especially since God often casts in their teeth Adams disobedience and compared their sinnes to his They like Adam have transgressed the covenant Hos 6.7 Where Drusius preferreth this reading with us with Hierom with Pagnine and with Rabbi Solomon the ordinarie Interpreter of the Hebrews before the reading of Junius and Tremellius and the Genevans And Jerem. 32.19 Gods eyes were open to all the wayes of the sonnes of Adam Which is also confirmed Isa 43.27 2. Esdr 7.11 Thus much in love of truth against all opposites with Pineda for the common opinion of the Fathers that Adam was buried on Golgotha I adde that if any of the Patriarchs arose bodily Adam was one For upon other reasons hereafter to be shewen I dare not be so assertive as the Liturgies of divers Churches and as divers Fathers who are expresse that Adam was raised from his grave See them cited by the learned James Usher Bishop of Meath in his answer to a challenge made by a Jesuit pag. 324. which is the next point to be handled O Light inaccessible O Ancient of dayes O Fulnesse of knowledge govern me walking in the paths of darknes in things of old in ambiguities and uncertainties of opinion and keep me from singularitie of self-presuming that I may keep the unitie of truth in the bond of peace through him who is both our Truth and our Peace even Jesus Christ the Righteous Amen CHAP. VII 1. Though Adam was buried on Calvarie as Pineda saith yet his proofs are weak that Adam was raised with Christ and went bodily into heaven with him The cited place of Athanasius proveth onely Adams buriall there Origen in the place cited is against Pineda Augustine is palpably falsified 2. Adams skull shewed lately at Jerusalem 3. Dionysius Carthusianus saith Eve then arose His opinion is without proof 4. Nor Abraham then arose 5. Nor Isaac then arose whatsoever Pineda affirmeth 1. BUt the second part of Pineda his opinion on Job the 19.25 I cannot like though he laboureth to prove it partly by authoritie partly by reason That those many who arose about the time of Christs Passion ascended bodily into heaven with him As Authours he citeth Athanasius in his Sermon on the Passion and the Crosse Origen c. That Adam was buried on Golgotha Athanasius saith but that Adam arose not long after Christs resurrection I cannot finde in him or cited by any other out of him As for Origen his second Authour in the same Tractate cited by Pineda he maketh directly against him for he maintaineth from Tradition that the first Adam was buried where Christ was crucified that as in Adam all die so in Christ all should be made alive that in the place of a skull the head of mankinde namely Adam Resurrectionem inveniat cum populo universo Should partake of the generall resurrection by the resurrection of our Lord and Saviour who there suffered and rose again But the last and best Authour the divine S. Augustine is palpably and apparently falsified for he hath no such word in the quoted place Lastly the reason that Pineda alledgeth is shallow That Adam who heard the sentence of death should presently be partaker of the resurrection by him and with him who had satisfied for the sinne What likelihood is there of inference or coherence I dare say not one of the Fathers cited at large by Baronius Salianus and Maldonate to prove that Adam was buried in Golgotha do give the least touch at this reason of Pineda but many other ends of Adams being there buried do they muster up 2. And the Jesuite Pineda either knew it not or forgot it or sleeked it over as little imagining we should have notice that the cheating priests who kept the sepulchre and the Church built over it at Jerusalem did shew to the devout Christians a skull which they said was the skull of Adam of which they said also the mountain was called Golgotha as saith the eye and eare-witnesse Mr. Fines Morison in his first part 3. book 2. chap. pag. 230. and pag. 233. Thus according to them Adam either arose not hitherto or arose without a head at least without his skull or with an other mans head which three latter wayes destroy the truth of the resurrection
to the first place of Matth. 13.35 and say Who ever denyed but that some Copies have been corrupted and in some of them some words foisted in but all Greek all Latine Copies with the Arabick and Syriack translations reade Abraham and not Jacob Whereas some Copies were alwayes perfect in that place of Matthew Now if you grant corruption in any point or title in all the Greek and all the Latine Copies how will you prove any part or word of the New Testament to be uncorrupt Which razeth up the very Corner-stone of our Faith Mr Beza again objecteth that the name of Jeremie is written for Zacharie Matth. 27.9 I answer that the Authour of the book of Maccabees giveth us to understand that Jeremie wrote other things which now we have not 2. Maccab. 2.1 and so did divers of the Prophets and why may not this be then taken from some of those works which are perished Secondly S. Hierome saith a Jew brought him an Apocryphall book of Jeremie in which he found this testimonie word for word and this book was called APOCRYPHA or OCCULTA JEREMIAE The Apocryphals or hid writings of Jeremie saith Erasmus on Matth. 27. As what S. Paul saith of Jannes and Jambres 2. Tim. 3.8 and what S. Jude saith of Michael the Archangel striving with the Devil is thought to be taken out of the books Apocryphall so might this testimonie be cited also out of Jeremies Apocryphals Thirdly Erasmus supposeth that Zacharie had two names and was called both Zacharie and Jeremie and so no inconvenience followeth Fourthly not onely the Syriack leaves out the name of Jeremie but even in Augustines time the name of Jeremie was not in many Latine Copies as Augustine himself testifieth de Consensu Evangelistarum lib. 3. cap. 7. The ordinarie glosse also saith that in some editions it is onely thus By the Prophet and the name of Jeremie is left unmentioned Fifthly Augustine in the last recited place of his resolveth that the Divine providence purposely set down Jeremie for Zacharie and what the holy Spirit did dictate S. Matthew did truely write And one reason why the Spirit of God confounded the names of Jeremie and Zacharie was this saith Augustine To insinuate that all the Prophets wrote by one Spirit and wonderfully consented in one and therefore we must beleeve that e Quacunque per eos Spâ—itus Sanctus dixit singula esse omnium omnia singulorum What the holy Ghost spake by them is not to be appropriated unto any one but to all and every of them What was said by Jeremie was as well Zacharies as Jeremies and what was said by Zacharie was as well Jeremies as Zacharies God spake not by the MOUTHS but by the MOUTH of all his holy Prophets since the world began Act. 3.21 and they had but one Spirit to guide them into all truth The Prophesie of Amos is called The book of the Prophets Acts 7.42 and the Word of God which in divers places is called in the plurall number Scriptures as John 5.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Search the Scriptures is also oftentimes called in the singular number The Scripture as John 2.22 they beleeved the Scripture and the word which Jesus had said Beleef was to rest as well on his Word onely without Scripture as on Scripture though he had said nothing and the word Scripture is not to be restrained onely to that place of Scripture before pointed at but to the whole Word of God written which they beleeved The Scripture hath concluded all under sinne Gal. 3.22 where not one single place onely but either common places of that point or the whole bodie of the Scripture is to be understood A few words of a Psalme of David is called by Christ himself The law of the Jews It is written in their law They hated me without a cause John 15.25 which is onely so written Psal 35.19 Again he saith to the Jews John 10.34 Is it not written in your Law I have said ye are Gods but it is written so onely Psal 83.6 Yea though one and the same thing in effect be written both Isa 28.16 and Psal 118.22 as also Matth 21.42 and Acts 4.12 yet S. Peter reckoneth all but as one All but one Scripture though severally written by these foure It is contained in the Scripture saith he 1. Pet. 2.6 in the singular number he mentioneth Scripture as if what one wrote the rest wrote S. Peter saith not It is contained in the Word with reference to one Spirit inditing or inspiring though that might have also been truely spoken but contained in the Scripture with relation to the unity and consent of the Pen-men Lastly the words of the Evangelist are these Matth. 27.9 Then was fulfilled that which was spoken by the Prophet Jeremie saying And they took the thirty pieces of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effatum Jeremiae dicentis That which was spoken by Jeremie saying c. Now Jeremiae might say it speak it dictate it which is most true and is all that S. Matthew saith who by the Spirit might also know that Jeremie did teach preach prophesie and utter these words and yet for all this and after all this Zacharie by the same Spirit might write transcribe and insert those words of Jeremie into his own Prophesie which S. Matthew denieth not as Baruch wrote divers things which he had heard from Jeremie as Agur collected some Proverbs of Solomon Again there was no necessitie that all things whatsoever Jeremie as a Prophet did speak g Jerem. 36.2 he himself or Baruch should write much lesse presently since there were many yeares between Jeremie his speaking and his writing for Enoch prophesied as it is in the 14. verse of the Epist of S. Jude but he prophesied Saying c. as it is there written for writing was none till God set the Copie unto Moses by writing the Law in the Tables on the mount Again S. Paul Act. 24.35 remembreth the words of our Lord Jesus how he said It is more blessed to give then to receive yet none of the Evangelists record such words but this might the Apostles relate unto S. Paul or by divine inspiration he might know that Christ spake them or they might be part of the words which Christ himself spake unto S. Paul for there is no certaintie that they were written S. John the Evangelist was commanded to conceal and not to write the words of the seven thunders Revel 10.4 If he had wholly concealed such a thing we could not know it he spake it but wrote it not Jeremie might speak this and not write it or write it and not speak it Any of these answers is better then to incline to Beza that the Text is erroneous or patched up with a false addition or to Erasmus on Matth. 27. intimating there was lapsus memoriae in Evangelistis howsoever he qualifieth it That if there were memoriae lapsus in Nomine duntaxat he
Samson and how Book 2. p. 31. Compare Book 3. p. 220. at the bottome of the page Why all men shall rise again at the last day Book 1. p. 195. Whether such as have been raised from the dead did die the second time Book 2. p. 1 to p. 12. Of holy men there is a double resurrection ib. p. 4. The raising of the dead was an act appropriated unto Christ himself no way communicated to his Apostles in his life time ib. p. 6 9 10. Who they were that rose at Christs death ib. p. 12. wherwith compare ib. chap. 8.11 12 13 14. throughout The raised Saints ascended not into heaven with Christ ib. ch 15 16 17 18. throughout Christs resurrection was typified in Elias 2. King 2.13 ib. p. 146. The figure of Rome at its first building ib. p. 24. S THe whole Scripture is but one though penned by divers Book 2. p. 38 39. The Penmen of the holy Scriptures as such could not forget ibid. p. 40 41 c. Whether how it was necessarie that the Scripture should be written for mens instruction ibid. p. 68 69 70 c. Whether the holy Penmen of the Scriptures understood all that they wrote ibid. p. 80 to p. 86. Whether they read profane Authours ibid. p. 86 to p. 90. They did cite Poets or profane Authours ibid. p. 89 to p. 93. Whether they studied the things they wrote before-hand ib. p. 92 to p. 96. There was no difference between the Penmen of the divine Writ of the Old and New Testament in the point of conceiving and writing in different languages ib. p. 96. We must have recourse unto the allusions of Scripture which are not rest on what the Apostles conceived in their mindes onely ibid. p. 97. The Pen-men of Scripture had no libertie to put in their own conceits or in writing to adde or blot out what they had done ib. p. 98 to p. 104. They had no power to clothe their inward apprehensions with words of their own ib. p. 104 105 106. The Penmen of Scripture wrote their heavenly dictates in the same language in which they conceived them ibid. p. 107 to p. 112. Whether the holy Penmen of Scripture wrote the Scripture casually ibid. p. 71 72. When the New Testament began first to be written and upon what occasion ibid. pag. 73. Whether the Penmen of Scripture were commanded to write ibid. p. 73 to page 76. Whether the Prophets Evangelists and Apostles were compelled to write ibid. 76 to p. 80. Whether Christ wrote any part of Scripture himself immediately ibid. p. 64 65 c. Why Sinne is called Originall Book 1. p. 129. Styles given to originall sinne ib. p. 36. Some sinnes are greater then other ibid. p. 62 63 64. The greatnesse of a sinne is two wayes considered ibid. p. 66. Of originall sinne as conveyed unto us from Adam ib. p. 74 to pag. 90. Originall sinne is matter of repentance ib. p. 76. How we sinned originall sinne in Adam ib. p. 78 79 80. Not by imputation onely nor onely by imitation p. 84 85. Originall sinne is propagated to mankinde ib. p. 90 91. p. 129. When originall sinne beginneth ib. p. 91 92 93. The manner how the soul is by it made sinfull ib. p. 103 to p. 109. Adams actuall sinne was private and personall ideall onely and representative therefore not imputed unto us ib. p. 88 89. p. 129. The foure principall faculties of our Souls with their severall objects Book 1. p. 56. T A Twofold kinde of Temperature the one of weight the other of justice Book 1. p. 18. Tithes are by an everlasting law due to the Priesthood of Melchisedech ibid. p. 83. Curses that follow those who sacrilegiously rob the Church of Tithes Book 2. p. 50 51. The Transfiguration of Christ with the manner of it and how it was not painfull to him B. 1. p. 29. Of the Translation of them who shall be found alive at the last day ibid. p. 30. The use of the Tree of life in Paradise unto Adam ibid. p. 20 23. Whether Adam did eat of the tree of life before he fell ibid. p. 21 22. V VIator is considered according unto a twofold estate Book 1. page 51 52. FINIS The severall places of Scripture explained in these three Books of Miscellanies The first book GEn. 3.20 pag. 40. Gen. 4.15 64 65. Exod. 13.2 140. Exod. 20.5 110 116 127 128. Job 14.4 95 96. Ps 51.5 92 93 94. Ps 91.11 25 26. Ps 109.14 121 122. Ps 131.1 161 162. Isa 53.2 18. Vers 4. 20. Jer. 25.26 153 unto 157. Matt. 15.14 174. Joh. 8.44 37. Joh. 9.2 132. Act. 23.5 168 169. 170 c. Rom. 5.12 79 80. vers 13. 186. ver 18. from page 190 to the end of the first book Rom. 11.16 106. 1. Cor. 3.1 2. 158. 1. Cor. 7.14 106. 1. Cor. 15.47 42. Ephes 4.23 24. 56. Heb. 9.27 from the 1 to the ninth The second book GEn. 22.5 p. 83. Gen. 31.53 32. John 8.56 30 31. Joh. 20.7 146 147. 1. Cor. 9.16 78. 1. Cor. 16.22 48 49 c. 2. Cor. 5.14 78. Gal. 6.11 67 68. Heb. 11.35 4. The third book EXod 34.29 p. 210. Mal. 4.5 6. 174 175 c. Matt. 17.11 177 178 c. ¶ Faults escaped in the first Book thus to be corrected Page 18 line 11 for proportion reade proportio Page 20 line margin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 24 line 2 for tree life reade tree of life Page 29 line 13 for not reade no. Page line 39 for ecclipsed reade eclipsed Page 30 line margin for tran-seuntis reade trans-euntis Page 32 line margin for laborantos reade laborantes Page 44 line 20 for yae reade yea Page 57 line 20 for he did for a while reade he did fulfill for a while Page 62 line 22 for Cittien reade Citizen Page 65 line 30 for Wheter reade Whether Page line 43 for Gensis reade Genesis Page 82 line 41 for lisienesse reade likenesse Page 86 line 20 for this reade his Page 96 line margin for doctus nec doctus reade doctus nec indoctue ¶ In the second Book Page 2 line 39 for istance reade instance FINIS
MISCELLANIES OF DIVINITIE Divided into three books Wherein is explained at large the estate of the Soul in her origination separation particular judgement and conduct to eternall blisse or torment BY EDVVARD KELLET Doctour in Divinitie and one of the Canons of the Cathedrall Church of EXON S. AUGUST serm nov 24. de S. Paulo ¶ Omnibus hominibus natis constituit Deus mortem per quam de isto seculo emigrent Exceptus eris à morte si exceptus fueris à genere humano Iam homo es venisti Quomodo hinc exeas cogita HINC LVCEM ET POCLA SACRA ALMA MATER GANTA BRIGIA Printed by the Printers to the Vniversitie of CAMBRIDGE and are to be sold by Robert Allot at the Beare in Pauls-Churchyard 1635. TO THE MOST REVEREND FATHER IN GOD MY VERY GOOD LORD THE LORD Archbishop of CANTERBURIE his Grace Primate of all ENGLAND and Metropolitane Most Reverend THE manifold graces which God hath plentifully poured on you enabling you even from your youth to be a fit instrument divers wayes to advance his glorie and blessing your great good labours with the favourable acceptance of our dread Soveraigne State and all who have well-wishing unto this our Sion have caused me a crazie old retired man who never saw you but once and that long since to leave behinde me a testimoniall to the world both of my heartie thanks to God that you have been of my humblest prayers that you may long continue a prop of our Church a favoured Ezra the prompt Scribe in the Law a powerfull Aaron to make an atonement for the people an Elijah zealous in your calling a provident guide to the Prophets to the sonnes and schools of the Prophets a father chariot horsemen of Israel as Elisha called Elijah as king Joash called Elisha May heavenly influences and divine irradiations say Amen Amen Your Graces in all dutie Edward Kellet The Contents of the first book CHAPTER I. Sect. 1. THe subject of the whole work The reason why I chose the text of Hebr. 9.27 to discourse upon The Division of it Fol. 1. c. 2. Amphibologie prejudiciall to truth Death appointed by God yet for Adams fault The tree of life kept from Adam not by phantasticall Hob-goblins but by true Angels and a flaming sword brandishing it self Leviticall ceremonies dead buried deadly Things redeemed dispensed with yet still appointed 2 3. The Kingdome of Death reigning over all Bodily death here meant and onely once to be undergone 4 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth not necessarily the longinquitie of future times intercurrent but rather a demonstration that other things were precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After doth often signifie an immediate succession Judgement here taken for an act of justice 5 5. The generall judgement here understood by OEcumenius and Bellarmine The second book of Esdras apocryphall and justly refused More then the generall judgement is meant Even the particular judgement also is avouched by many authorities Three questions arising from the former part of these words 6 CHAP. II. 1. HOw God is immortall how Angels and the souls of men how Adams bodie was mortall and yet immortall though compounded of contraries 10 2. Aristotles last words his death Holcot or the Philosophers pray for him Aristotle canonized by his followers Plato and Aristotle compared Vives taxed Adams bodie was not framed of the earth or dust of Paradise 12 3. Adam should not have been subject to any externall force he was lord of the creatures inward distemper he could not have Adams bodily temperature Christs who was fairer then the children of Adam the helps for Adams bodie meat drink and sleep 17 4. Divers opinions of the tree of life If Adam had eaten of the tree of life before or after his fall he had lived for ever If he had not sinned he had not died though he had not tasted of the tree of life To what use the tree of life should have served 20 5. The Councel of Millan Cardinall Cajetan Richeomus the Jesuit Julianus Pomerius and Saint Augustine think that Adam could not have died if he had not sinned The book of Wisedome Holcot Doctour Estius and two passages of Scripture Canonicall are authorities evincing that Adam had in the state of innocencie an immortall bodie 24 CHAP. III. 1. DEath is a bitter-sweet Enoch and Elias Raptures were not painfull to them Christs transfiguration and the manner of it That it was not painfull to him Adams translation to a life celestiall and a bodie spirituall should not have been painfull if he had not sinned They who shall be changed at Christs coming shall by it finde no pain Death is painfull 28 2. Man-kinde died the first minute of their sinne God draweth good out of evil Death in some regard is changed from a punishment to be a favour and blessing of God 31 3. Not many or more sinnes but one caused death One onely David begotten in lawfull wedlock That this one sinne is not lesse in the godly nor greater in the wicked Death was appointed for one sinne onely of one person onely 33 4. This one person onely was man this man that sinned that one sinne was Adam Strange and curious speculations that Eve sinned not that sinne for which mankinde was appointed to death 36 5. Two School speculations propounded The second handled at large as expounding the former and determined against the School-men themselves viz. That the children of innocent Adam had been born confirm'd in grace The censure of Vives upon these and the like points A part of his censure censured 43 CHAP. IIII. 1. ADams perfection in innocencie Our imperfection after his fall contrary to his both in understanding and will and in the parts concupiscible and irascible 55 2. Adam had other laws given him but one above all and one onely concerning posteritie 57 3. What this law was Adam knew the danger to himself and his off-spring The first sinne was against this law 58 4. Eve sinned before How she sinned the same and not the same sinne with Adam 60 5. Zeno the Stoicks and Jovinian confuted Sinnes are not equally sinfull 62 6. Adam sinned farre more and worse then Eve 65 7. This sinne of Adam was not uxoriousnesse as Scotus maintained but disobedience or pride The branches of Adams sinne 66 CHAP. V. 1. ORiginall sinne is an obscure point The errours of the Schoolmen concerning it The over-sight of Bellarmine 73 2. Originall sinne described by its causes Distinguished from Adams actuall sinne 77 3. In what sense Adam had and his posteritie hath Originall sinne We were in Adam He stood for us idealiter Every one of us would have done exactly as Adam did We did sinne in Adam and how 78 4. Whether Christ was in Adam and how 82 5. We sinned not that sinne in Adam by imitation onely 84 6. Adams sinne as personall was not imputed Adam is saved Adams actuall sinne as it was ideall and
representative is imputed to us 85 CHAP. VI. 1. ORiginall sinne is propagated unto us Originall sinne properly is not in the flesh before the union with the soul 90 2. Bishop Bilson Mollerus Kemnitius and Luther in an errour Bishop Bilsons arguments answered Conception taken strictly by Physicians c. We are not conceived in originall sinne if we respect this conception Conception taken largely by Divines Thus we were conceived in sinne 92 3. A Physicall Tractate of conception clearing the point 97 4. A Discourse touching aborsives and abortives Balthasar Bambach answered The Hebrew vowels not written at first when the consonants were Never any wrote till God had written the Two Tables 98 5. The manner how the soul contracteth originall sinne pointed at Bodily things may work upon the soul 103 6. Righteous men have unrighteous children The contagion of originall sinne is quickly spread 106 7. No sinne or sinnes of any of our parents immediate or mediate do hurt the souls of their children but onely one and that the first sinne of Adam 109 CHAP. VII 1. A Review of the last point Zanchius not against it Bucer and Martyr are but faint and rather negative then positive 112 2. Bucer and Martyr make the state of the question to be voluble not fixt and setled Their objections answered The place of Exodus 20.5 examined 113 3. S. Augustine appealed unto and defended 116 4. God justly may and doth punish with any temperall punishment any children like or unlike unto their parents for their parents personall sinnes 118 5. God doth and may justly punish some children eternally and all temporally for originall sinne whether they be like their parents in actuall aversion yea or no. 121 6. God justly punisheth even eternally wicked children if they resemble wicked parents ibid. 7. God oftentimes punisheth one sinne with another ibid. 8. The personall holinesse of the parent never conveyed grace or salvation to the sonne ibid. 9. God never punished eternally the reall iniquities of the fathers upon their children if the children were holy ibid. 10. No personall sinnes can be communicated The point handled at large against the errour of Bucer and Martyr 123 11. The arguments or authorities for my opinion The new Writers not to be overvalued Zanchius himself is against Bucer and Martyr 133 CHAP. VIII 1. ORiginall sinne came not by the law of Moses but was before it in the world 138 2. God hath good reason and justice to punish us for our originall sinne in Adam Gods actions defended by the like actions of men 139 3. Husbands represent their wives The men of Israel represented the women Concerning the first-born of men and beasts The primogeniture and redemption of the first-born 140 4. The whole bodie is punished for the murder committed by one hand Corporations represent whole cities and towns and Parliaments the bodie of the Realm Their acts binde the whole Kingdome Battelling champions and duellists ingage posteritie 144 5. S. Peter represented the Apostles The Apostles represent sometimes the Bishops sometimes the whole Clergie The Ministers of the Convocation represent the whole Church of England The authoritie of Generall Councels Nationall Synods must be obeyed 147 6. Private spirits censured Interpretation of Scripture not promiscuously permitted An Anabaptisticall woman displayed 149 7. Another woman reproved for her new-fangled book in print Scriptures not to be expounded by anagrams in Hebrew much lesse in English but with reverence How farre the people are to beleeve their Pastours 152 8. Saul represented an entire armie Joshua and the Princes binde the Kingdome of Israel for long time after 183 9. Christ represented us Christ and Adam like in some things in others unlike Christ did and doth more good for us then Adam did harm 184 The Contents of the second book CHAPTER I. Sect. 1. THe question propounded and explained Fol. 1. 2. Armenius or rather his sonne Zoroaster dead and revived ibid. 3. Antillus dead and living again because the messenger of death mistook him in stead of Nicandas Nicandas died in his stead 2 4. A carelesse Christian died and recovered life lived an Anchorite twelve yeares died religiously ibid. CHAP. II. 1. A Division of such as have been raised They all died 3 2. The widow of Zarephath her sonne raised yet died again supposed to be Jonas the Prophet The Shunammites sonne raised not to an eternall but to a temporary resurrection A good and a better resurrection 4 3. Christ the first who rose not to die again 5 4. The man raised in the sepulchre of Elisha arose not to immortalitie ibid. CHAP. III. 1. WHilest Christ lived none raised any dead save himself onely 6 2. The rulers daughter raised by Christ died again ibid. 3. So did the young man whom Christ recalled to life 7 4. Many miracles in that miracle of Lazarus his resurrection ibid. 5. Christ gave perfect health to those whom he healed or raised 8 6. Lazarus his holy life and his second death 9 CHAP. IIII. 1. TAbitha died again 9 2. So did Eutychus 10 3. They who were raised about the Passion of Christ died not again as many ancient and late Writers do imagine Mr. Montague is more reserved ibid. CHAP. V. 1. VVHo were supposed to be the Saints which were raised by such as maintain that they accompanied Christ into heaven 12 2. A strange storie out of the Gospel of the Nazarens ibid. 3. Adams soul was saved Adams bodie was raised about Christs Passion saith Pineda out of diverse Fathers Thus farre Pineda hath truth by him That the sepulchre of Adam was on mount Calvarie so say Athanasius Origen Cyprian Ambrose Basil Epiphanius Chrysostom Augustine Euthymius Anastasius Sinaita Germanus Patriarch of Constantinople ibid. 4. It was applauded in the Church in Hieromes time 13 5. Theophylact thought Adam buried in Calvarie Drusius unadvisedly taxeth the Fathers Tertullian consenteth with other Fathers and Nonnus who is defended against Heinsius 14 6. At Jerusalem they now shew the place where Adams head was found Moses Barcepha saith that Sem after the floud buried the head of Adam 17 7. The Romane storie of Tolus and Capitolium much resembling the storie of Adam ibid. CHAP. VI. 1. HIerom saith Adam was not buried on mount Calvarie Both Hierom Adrichomius and Zimenes say he was buried in Hebron Hierom censured for doubling in this point by Bellarmine 19 2. Hieroms arguments answered 20 3. The Originall defended against Hierom in Josh 14.15 ADAM there is not a proper name but an appellative Arba is there is a proper name of a man Adrichomius erreth in Kiriath-Arbee and the words signifie not Civitas quatuor virorum The citie of foure men New expositions of Kiriath-Arbee ibid. 4. It may signifie as well Civitas quatuor rerum The citie of foure things as Quatuor hominum Of foure men The memorable monuments about Hebron 22 5. It may be interpreted Civitas quadrata quadrilatera quadrimembris quadricollis A citie fouresquare of foure sides
in heaven The place of Revel 11.7 concerning the two Witnesses winnowed by Bishop Andrews Enoch and Elias are not those two witnesses 200 CHAP. III. 1. SOme others hereafter shall be excepted from death The change may be accounted in a generall large sense a kinde of death The Papists will have a reall proper death Aquinas an incineration This is disproved 1. Thessal 4.17 which place is handled at large The rapture of the godly is sine media morte without death The resurrection is of all together The righteous prevent not the wicked in that 224 2. By the words of the Creed is proved that some shall never die The same is confirmed by other places of Scripture with the consent of S. Augustine and Cajetan The definitions Ecclesiasticorum dogmatum of the sentences and tenents of the Church leave the words doubtfully Rabanus his exposition rejected 227 3. The place of S. Paul 2. Corinth 5.4 evinceth That some shall not die Cajetan with us and against Aquinas Doctour Estius and Cornelius à Lapide the Jesuit approve Cajetan S. Augustine is on our side and evinceth it by Adams estate before the fall which state Bellarmine denieth not Salmerons objections answered 228 4. Some shall be exempted from death as is manifested 1. Corinth 15.51 The place fully explicated The common Greek copies preferred The Greek reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall not all sleep standeth with all truth conveniencie probabilitie and sense The other Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall therefore all of us sleep and the more different Vulgat Omnes quidem resurgemus sed non omnes immutabimur Indeed we shall all arise but we shall not all be changed justly exploded as adverse to sense 230 5. The Pelagians though accursed hereticks yet held truely That some shall not die S. Augustine dubious Others stick in his hesitancie Yet other Fathers and late Writers are constant That some shall be priviledged from death yet that change may be called a kinde of death 235 FINIS A Catalogue of the severall Authours quoted in these three books of MISCELLANIES A ABen Ezra Abraham de Balmis Abulensis Adrichomius Cornelius Agrippa Albericus Gentilis Albertus Magnus Alchabitius Alexander ab Alexandro Ambrosius Bishop Andrews Anselmus Apollinaris Appianus Alexandrinus Aquila Aquinas Petronius Arbiter Arboreus Franciscus Aretinus Aretius Arias Montanus Aristoteles Athanasius Avenarius Augustinus B BAlthasar Bambach Moses Bar Cepha Baronius Barradius Basilius Beda Bellarminus Bernardus Bertram Beza Bilson Boëtius Bolducus Bonaventura Bosquier Brentius Broughton Lucas Brugensis Bucer Bullinger Busaeus C Coelius secundus Curio Caesaris commentaria Cajetanus Calvinus Melchior Canus Carafa Carthusianus Casaubonus Cassander Cassiodorus Catharinus Centuriatores Cevallerius Chaldee Targum Christopher Castrensis Chrysostomus Cicero Clemens Romanus Clemens Alexandrinus Joannes Climachus Philip de Comines Concilium Elibertinum Concilium Milevetanum Franciscus Collius Coverdale Cusanus Cyprianus Cyrillus Alexandrinus D DAmianus à Goës Rabbi David Del Rio. Demosthenes Petrus Diaconus Didymus Dionysius Areopagita Dorotheus Drusius Andreas Dudithius Durandus E ELias Levita Epimenides Epiphanius Erasmus Espencaeus Estius Eugubinus Eusebius Eustathius Antiochenus Euthymius F FAber Stapulensis Felisius Fernelius Ferus Festus Feuardentius Dr. Field Dr. Fox Fulgentius Dr. Fulk G GAgneius Galenus Gasparus Sanctius Genebrardus Gerson Gorranus Gregorius Greg. Nyssenus Greg. de Valentia Gretser H HAlensis Haymo Heinsius Helvicus Hermogenes Hieronymus Hilarius Hippocrates Hippolytus Holcot Homerus Horatius Hugo Cardinalis Hugo Eterianus I JAcobus de Valentia K. James Jansenius Ignatius Illyricus Irenaeus Isidorus Isidorus Pelusiota Josephus Justinus Benedictus Justinianus K KEmnitius Kimchi L LAertius Cornelius à Lapide Laurentii historia Anatomica Joannes Leo. Rabbi Levi. Libavius Livius Lombardus Lorinus Ludolphus Carthusianus Ludovicus de Ponte vallis Oletani Ludovicus Vives Lutherus Lyranus M MAjoranus Maldonatus Marianus Scotus Marsilius Andreasius Martin Marre-prelate Martinus Cantipretensis Justin Martyr Masius Matthew Paris Melchior Flavius Rabbi Menachem Mercer Minshew Mollerus Bishop Mountague Lord Michael de Montaigne Montanus Peter Morales Mr. Fines Morison Rabbi Moses Peter Moulin Muncer Musculus N HIer. Natalis Nazianzenus Nicephorus Nicetas Nonnus O OCkam Oecolampadius Oecumenius Jofrancus Offusius Olympiodorus Origenes P PAcianus Pagninus Paracelsus Paulinus Pererius Peter Martyr Petrus Pomponatius Philo Judaeus Photius Pighius Pineda Plato Plinius Plotinus Plutarchus Polybius Julianus Pomerius Porphyrius Postellus Primasius Procopius Gazaeus Propertius Prosper Ptolomeus R Dr. Raynolds Ribera Richeomus Jesuita Rodulphus Cluniacensis Monachus Rosinus Ruffinus Rupertus S EMmanuel Sa. Salianus Mr. Salkeld Salmanticensis Judaeus Salmeron Rabbi Salomon Mr. Sands Sasbout Scaliger Scharpius Dr. Sclater Scotus Mr. Selden Seneca Septuaginta Mr. Sheldon Barthol Sibylla Sixtus Senensis Sleidanus Socrates Sohnius Sophronius Soto Stapleton Robertus Stephanus Stow. Strabo Suarez Suetonius Suidas Surius Symmachus T TAcitus Tertullian Theodoretus Theodosius Theophylactus Petrus Thyraeus Tichonius Titus Bostrensis Toletus Tostatus Solomo Trecensis Tremellius Trelcatius Historie of the councell of Trent Turrianus V VAlla Terentius Varro Vasques Vatablus Didacus Vega. Ludovicus Vertomannus Blasius Viegas Joannes Viguerius Godfridus Abbas Vindocinensis Virgilius Vorstius Bishop Usher Leonardus de Utino W WHitakerus Willet Z ZAnchius Zimenes O Blessed God Father Sonne and holy Ghost whose deserving mercie to me hath been so infinite that nothing in earth which I enjoy is worthy enough to be offered unto thee yet because thou hast so plentifully rewarded the widow of Sarepta for sharing that little which she had unto the Prophet and hast promised even the kingdome of heaven to them who in thy name give a cup of water of cold water and hast most graciously accepted the poorest oblations both of the goats hair toward thy Tabernacle and the widows two mites into the treasurie receive I most humbly beseech thee the free-will-offering of my heart and weak endeavours of my hand in this intended service and as thou didst fill Bezaleel and Aholiab with an excellent spirit of wisdome and subtill inventions to finde out all curious works to the beautifying of thy Tabernacle so I most meekly desire thee to enlighten my soul to elevate my dull understanding that I may search for such secret things as may be found and finde such things as may be searched for lawfully and modestly and that I may like Joshuahs good spies acquaint my self and others with the desert wayes and the severall tracts and paths which our souls immediately after death must travell and passe over toward the Celestiall Canaan O God my good God grant me to accomplish this through the safe conduct of Him who is the faithfull Guide the onely Way the Light and Joy of my soul my Lord and Saviour JESVS CHRIST So be it most gracious Redeemer So be it MISCELLANIES OF DIVINITIE THE FIRST BOOK CHAP. I. Sect. 1. THe subject of the whole Work The reason why I chose the Text of Hebrews 9.27 to discourse upon The division of it 2 Amphibologie prejudiciall to truth Death appointed by GOD yet for Adams fault The tree
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a vast and immense longitude of time but there are also besides them other evident words arguing such pawses and spaces of times As also because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or post itself is so expounded by Pererius on John 5.4 * Post motionem aquae significat idem ac st dictum fuissâ—t Postquam coepta erat motio turbatio aquae After the troubling of the water signifieth as much as if it had been said After the moving and troubling of the water was begun saith he for the infirm did wait and expect the moving of the water ver 3. and the impotent man said to Christ ver 7. I have no man to put me into the pool when the water is troubled that is so soon as the water beginneth to be troubled for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first descendant into the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the troubling was healed Therefore you must expound the word after for immediately after instantly there upon For if he had first stepped in he had been healed whereas if you expound after the motion that is a long while after he might indeed have been put into the water but never the nearer to be healed So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5.19 and divers other places evince that the phrase implieth not length of time intervenient but rather an historicall narration of things succeeding and sometimes depending one of the other So here first death after that i shortly after that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium judgement Judgement is taken two wayes first for the assenting or dissenting of the intellect in this sense we say I like or like not such a mans judgement so judgement is taken for ones opinion perswasion or determination The Text is not meant of judgement in this sense Secondly it is used for an act of justice giving to every man what belongeth to him Thus is it here taken An act of justice not proceeding from man but from GOD and terminated upon man The judgements of GOD upon man are manifold both in this present life and in the life to come The judgement here mentioned is the judgement after death And of judgements after death there are two Private of souls Publick of bodies and souls Whether of these two judgements is to be understood we hope to finde out when we have considered the last thing propounded the words in a lump together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After that the judgement 5 That there are two judgements after this life we take it here for granted but by GODS assistance it shall be in a fitter place of this discourse demonstrated at large But whether the generall judgement of souls and bodies be especially here meant or the private and particular judgement of souls or both of them is the question now and must be determined by authority and reason Oecumenius is for the first way and wittily interprets these words as if it had been said When all and every one which ever were in the world are dead then followeth after the universall death universall judgement To him assenteth * Bell. de Purgat lib. 2. cap. 4. Bellarmine and the book of Esdras long before either of them * 2. Esdr 14.35 After death shall the judgement come when we shall live again c. where the generall judgement is pointed at and not the particular And from hence S. Paul may be thought to have borrowed the words I answer that the Apostle had them not from that author for there is neither Greek nor Hebrew copie of that book of Esdras * Bell. de Verbo Dei lib. 1. cap. 20. saith Bellarmine from S. Hierome onely it is preserved in Latine and no Councel ever held it as canonicall saith Bellarmine Again I can finde no passage of either of these books of Esdras cited in the New Testament though out of other apocryphall books there be divers things taken And though Ambrose cited the second book of Esdras commonly called the fourth book of Esdras in his book de Bono mortis and in his second book on Luke and in his second epistle to Horatianus yea though * Sixt. Sen Bib. Sanct. lib. 1. Sixtus Senensis saith of Ambrose that Ambrose thought Esdras wrote this book by divine revelation and that S. Paul did follow Esdras in those things which he hath concerning the diversitie of order of glory of brightnes in the elect when they shall be raised yet Sixtus Senensis himself esteemeth not the book to be either canonicall or deutero-canonicall but meerely apocryphall and in it he saith are * Quaedam suspecta dogmata regulis orthodoxae fidei apertè contradiceutia some suspected doctrines manifestly gainsaying the rules of orthodox faith and he instanceth in the * 2. Esdr 4.35 36 39 41 42. fourth chapter maintaining * Omnes animas detineri quibusdam abditis promptuariis in inferuo that all souls are kept in certain hidden floores or chambers in hell till the generall judgement Sixtus Senensis addeth that S. Ambrose seemeth to approve of this opinion Also saith he in chap. 6. vers 49. there are fabulous Jewish fooleries of Henoch and Leviathan two fishes Upon these grounds I may confidently say that though some ignorant people might be seduced by this book and thence perhaps arose the error of the souls not being judged till the resurrection yet S. Paul would never take a testimony from that book which hath such palpable untruths and is not extant in Greek or Hebrew Moreover it hath no place vouchsafed in Arias Montanus his Interlineary Bible nor doth Emanuel Sa comment on any word of it and Bellarmine himself marvelleth why Genebrard would have it held canonicall Estius saith * Liber ille non habet autoritatem in Ecclesia Est in 2. Sent. Dist 19. num 4. That book hath no authoritie in the Church But I return to the first exposition The generall judgement may be meant and is involved I will not deny it Yet these reasons perswade me that the particular judgement is not excluded First if the Apostle had intended it onely of the generall judgement it is likely he would as he doth in other places have used fittest expressions and terms properly advancing to that sense as thus At the second coming of Christ or At the end of the world or When the corruptible hath put on incorruption or After the resurrection cometh judgement But since it is written It is appointed for men to die and after that cometh judgement to interpret it onely of the generall judgement is in my opinion to leave a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great gulf between death and judgement which hiatus will handsomely be filled up if there be reference to the particular judgement Secondly what if I say that the words do denote rather the not passing of judgement while we live and the beginning of it to be shortly
finally and with truth I say that Aristotle who heartily implored the mercy of GOD praying * ENS ENTIUM MISEREREMEI O BEING OF BEINGS HAVE MERCY ON ME by an holy and bodily death is translated * Ad solium aeternae beatitudinis to the Chair of Estate the Seat-royall and Throne of everlasting blisse Yea he holds the man mad who doubts hereof because Aristotle had the knowledge of the Almighty because he loved GOD as the fountain of all goodnesse because Aristotle was as necessary before the incarnation of Christ as the giving of grace necessarily presupposeth nature Whereupon he presumeth that Aristotle was * Praecursor Christi in uaturalibus sicut Joannes Baptista fuit praecursor ad praeparandam ipsiplebem perfectam in gratuitis fuit unus ex iis in Lege Veteri qui per gratiam personalem fuerunt de Lege Nova the forerunner of Christ in naturals as John the Baptist in supernaturals and that he was one of them in the Old Law who by a personall grace were of the New Law Just as the Fathers say David was a man in the Old not of the old Testament If Aristotle had grace if he be the fore-runner of Christ if he be placed in eternall happinesse it is a question not unworthy these curious times Whether they sinned most who prayed unto him or Holcot or the Philosophers cited by Holcot who prayed for him And without just offence to Aristotles Lycaeum I hope I may say though Jofrancus Offusius that great Mathematician in his preface to Maximilian which is before his book Of the divine power of starres saith that Aristotle was the High-priest of Philosophers yea * Vir coelestis Hens Prolegom in Nonnum an heavenly man saith Heinsius others have deified him Yet there were divers Philosophers from Aristotles death till some hundreds of yeares after Christs time who were in greater estimate among all the learned of those times then ever Aristotle was and perhaps there may be a farre perfecter body of Philosophie compiled from the dispersed tenents of other ancienter Philosophers and more accordant to truth and Scriptures then ever could be gathered from Peripatericall principles Theodoret in his fift book De curandis Graecorum affectibus as some have it or De Graecarum affectionum curatione lib. 4. which some do intitle De Naturâ hath these words * Aristoteles animam corruptibilem esse impudenter asseruit aequè ac Democritus Epicurus Aristotle hath impudently affirmed that the soul was corruptible as much as Democritus and Epicurus Again Who be now the Presidents of the Stoicall sect and who are the defenders of the doctrine of Aristotle the Stagiritan c. And as for Plato who made many speeches of the immortalitie of the soul he could never perswade that assertion no not to Aristotle his own hearer Concerning Plato Augustine saith he was most eagerly studious and Vives there addeth that Justin Martyr Eusebius and Theodoret report that Plato translated many things out of Hebrew books into his own And Numenius a Philosopher said * Quiuam hodie inveniuntur Stoicae sectae praesidentes quive etiam sunt qui Aristotelis Stagiritae doctrinam corroborant c. Aâ— Plato quidem qui complures sermones de animae immortalitate disseruit nè Aristoteli quidene auditori suo persuasit eam positionem Aug. de Civit. Dei lib. 8. cap. 11. What is Plato but Moses atticizing Moses the Athenian Hierome Dialog adversus Pelagianos lib. 1. bringeth in the Orthodoxal though personated Atticus against the feigned hereticall Critobulus saying thus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I care not what Aristotle but what Paul teacheth And on Ecclesiastes 10.15 The labour of the foolish wearieth every one of them * Neque enim mihi curae est quid Aristoteles sed quid Paulus doceat Reade saith he Plato peruse the subtilties of Aristotle * Lege Platonem Aristotelis revolve versutias and That text is fulfilled upon them Though there he nibble at Plato aswell as he biteth Aristotle yet others have stiled him The divine Plato And when Plato so often in his works saith thus * Antiqui perhibent In priscis habetur Oraculis The ancients do affirm It is in the old Oracles and the like he points not at his master Socrates or the preceding Pythagoras but to those learned Sages and ancient Magi who delivered these depths to the Egyptians as they did to him Augustine thus Therefore I was willing to treat of this point with the Platonicks because their books are better known For both the Greeks whose tongue excelleth among the Gentiles have highly extolled them and also the Latines being moved hereunto either by their excellency or by their glory and renown or by their sweetnesse c. So much for the great esteem of Plato hath Augustine Ludovicus Vives on this place addeth that from the dayes of Plato and Aristotle till the reigne of Severus the Emperour Aristotle was rather named then read or understood Then arose Alexander Aphrodisaeus to expound Aristotle yet Plato was more in request * Ideo cum Platonicis placuit hanc causam agere quia eorum sunt literae uotiores Nam Graeci quorum lingua in Gentibus praeeminet eos magnâ praedicatione celebrârunt Latini permoti earum vel excellentiâ vel gloriâ vel gratiâ c. Aug. De Civit. 8.10 untill Schools were publikely erected in France and Italy that is so long as the Greek and Latine tongue flourished Then falleth an heavy censure * Crebrior in manibus hominum notior usque ad Scholas in Gallia Italia publicè constitutas id est quamdiu Graeca Latina lingua viguerunt After that sciences began to be theatricall * Postquam theatricae coeperunt esse disciplinae omnisque earum fructus existimatus est posse disputando fucum faâ—ere os obturare pulvereÌ„ ante oculos jacere idque imperitissim â peritiâ nominibus ad libitum confictis accommodatiores ad rem visi sunt libri Logici Physici Aristotelis and all their profit was thought to be able to deceive in disputing and throw dust before the eyes by a most ignorant dexteritie and with words coyned at pleasure the Logick and Physick books of Aristotle seemed to be more fit And now was Plato not named and though Vives confesseth he thinketh Aristotle no lesse learned then Plato yet he calleth Plato the most holy Philosopher nor can endure to have him neglected And when Scaliger saith * Mancipia paucae lectionis qui in rebus divinis an eferunt Platonem Aristoteli Jul. Scal. Exercit. 365. sect 3. They be slaves of small reading who in divine things preferre Plato before Aristotle he speaketh partially neglecting diviner words of Plato then those cited out of Aristotle and straining the words cited to a more celestiall sense then ever they were intended as if Aristotle
is an obscure point The errors of the Schoolmen concerning it The oversight of Bellarmine 2. Originall sinne described by its causes Distinguished from Adams actuall sinne 3. In what sense Adam had and his posteritie hath originall sinne We were in Adam He stood for us idealiter Every one of us would have done exactly as Adam did VVe did sinne in Adam and how 4. VVhether Christ was in Adam and how 5. VVe sinned not that sinne in Adam by imitation 6. Adams sinne as personall was not imputed Adam is saved Adams actuall sinne as it was ideall and representative is imputed to us 1 COncerning originall sinne though it be most true what S. Augustine saith de Morib Eccl. 1.22 * Nihil est peccato originali ad praedicandum notius nihil ad intelligendum secretius There is nothing to preach of more known nothing to understand more hidden then originall sinne And * Vltra radicem nihil quaerere oportet De lib. Arbitrio 3.17 We ought to seek nothing beyond the root Yet let us search till we finde this root And since the Apostle hath broken the ground and opened the way let us joyfully follow so blessed a guide S. Paul Rom. 5.12 hath a large Tractate of originall sinne as it is propagated unto us by Adam and Rom. 6. he speaketh of it as it is in the Regenerate The present questioned point hath nothing to do with this latter consideration and it is pertinently excluded from this discourse But of originall sinne as it is conveyed unto us by Adam divers things must be explained First you are to know that the Schoolmen are blindly led in this point You may see it at large in Beatissimo * Whitak De Originali Peccato lib. 1. cap. â— Whitakero for even that title is given to him by the learned Albericus Gentilis in the tenth Chapter of his Disputation on the first Book of the Maccabees And certainly none of late time hath so tripped them up as he hath done in his canvasse of Stapleton The errors of singular Schoolmen are various too many to be here confuted severally yet not so many as are imagined Holcot in his Question Whether every sin be imputable to the will proveth out of Augustines Book De Haeresibus Chap. 8. that some Hereticks have denied originall sinne or that there is any such thing But he resolveth That the Church hath determined the opinion to be erroneous And Augustine Gregorie Bede and all Authentick Doctors have spoken fully and expresly hereof and I saith he presuppose it as one Article of Faith Then cometh he to the diversitie of opinions Some saith he have held that originall sinne is not culpa but poena or obligatio ad poenam Anselm and Lombard dislike this saith he And indeed * Lomb. 2. Sent. dist 3. lit E F. Lombard proveth soundly both that according to this opinion originall sinne is neither culpa no nor poena and by excellent arguments establisheth that it is culpa Some saith Holcot who say it is culpa hold it is nothing els but the actuall sinne of our first parent imputed to us and this Tenet Anselm disliketh But Anselms dislike hath not hindered Catharinus and Pighius from embracing that error Yea Stapleton himself acknowledgeth three great errors in this by-path of Pighius First That he makes originall sinne no sinne but an obnoxietie to punishment Secondly That children want all sinne and yet are by him made sinners Thirdly That he makes no inherent originall sinne in every one Whitaker addeth a fourth absurdity That he teacheth children are damned who yet have no sinne I return to Holcot who addeth Others say Originall sinne is the pure privation of justice originall or injustice which is nothing in nature but a pure privation and want of justice in subjecto apto nato Yet saith Holcot as I have said otherwhere it appeareth not to me that any such pure privation is either originall or actuall sinne At last Holcot professeth to follow Lombard holding that originall sinne is an evill habit with which we are born and which we contract from the beginning of our nativitie This habit is concupiscence this concupiscence is a vice quod parvulum habilem concupiscere facit adultum verò concupiscentem reddit and this he fathereth on Augustine But this opinion is no better then the rest if by concupiscence they mean as they do onely the sensuality lust and brutish appetite of things sensitive You shall see it further confuted when I have disclosed the erronious doctrine which Lombard and his partisans hold to uphold this That originall sinne is the vice of concupiscence * Lomb. 2. Sent. dist 30. lit N. Lombard maintaineth that every one of our bodies were in Adam and whereas it was before objected That all flesh which descended from Adam could not be at once and together in him because it is farre greater then the body of Adam in which there were not so many as it were motes of flesh as men who have descended from him Lombard answereth All flesh was in him materially and causally though not formally and all that is in humane bodies naturally descendeth from Adam and in it self is increased and multiplied and this is that which shall arise at the Resurrection That no outward substance doth passe into that substance That it is fomented by meats but no meats are turned into that substance humane which by propagation descended from Adam For Adam transmitted a little of his substance into the bodies of his children when he begat them that is a little MODICVM was divided from the masse of his substance and thereof was the body of his sonne formed and by multiplication of it self is increased without the adjection of any outward thing And of that Modicum being augmented somewhat is separated whereby the bodies of posterities are in the like sort still formed His proofs were easie to be answered but there is a veru or an obelisk set on that opinion in the margin Magister hîc non approbatur And more at large among the errors condemned in England and in Paris for so go the words of the Preface not in England and France not alone in Oxford and Paris but in both the Universities of England and in that of Paris you shall finde him forsaken in these opinions pag. 985. 1 Quòd in veritatem humâ—nae naturae nihil transit extrinsecum That no externall thing passeth into the truth of humane nature 2 Quod ab Adam descendit per propagationem auctum multipliâ—atum resurget in judicio pag. 985. That which descendeth from Adam and is increased and multiplied by propagation shall arise in the day of judgement These singular opinions being now rejected and confuted by Estius Sentent 2. Distinct 30. Paragraph 13. and whatsoever Lombard bringeth for himself answered in his next Paragraph let us grapple with Holcot who is a second unto Lombard and let
〈◊〉 〈◊〉 saith Tremellius and the Preacher ex ratione carnis saith the same that is as I interpret him out of carnall reasoning he might rather have said ratione carnis because the flesh of the abortive was buried and the churls carcase unburied Nor let any man thwart me by saying that in the Septuagint is no such matter but the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgat accordeth Supercecidit ignis and the whole troups both of Greek and Latine Fathers so read it and so expound it I answer ingenuously that ascribing so much as I do to the Septuagint and Vulgat I wondred how there should be so great difference from the uncorrupt originall The Vulgat thought I trusted to the 70. and the 70. to some Hebrew Copy varying from others more perfect The 70 rendred Gen. 4.8 not according to the Hebrew which is certainly defective saith Vatablus and somewhat is to be understood for indeed there is an extraordinary pause but according to the Samaritan Pentateuch Cain said unto his brother Let us go into the field as Mr. Selden evinceth by the authority of Hierom and Cyrill of old and by a Samaritan Copy now in the hands of Bishop Usher which the Hierusalem Targum amplifieth relating That Cain told Abel there was no future world nor reward for goodnesse nor punishment for sinne all which Abel contradicted and thereupon Cain slew him So might the 70. or the Vulgat or both translate the passage of the Psalmist not accordant to those Copies which are now in price but answerable to some other Hebrew one At length I rested assured that the Copies which they used differed onely in one letter and in the points For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with five points as it is most commonly read and with six points saith Kimchi which signifieth abortivus and is in the Psalmist their Copies had it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth cecidit there being the same Radicals and no letter changed Secondly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mulieris which is in David they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fire the omission onely of one letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath caused abortivus mulieris to be translated cecidit ignis For as for the variety of punctations that is of small moment by reason of their often interchangings and easie mistakings and points were not used in the dayes of the Septuagint as some say scarce when the Vulgat first was as others say not from the beginning say I if the names of the points and accents be Syriacall Drusius in his Henoch chap. 1. saith Hieronymus ante Masoritarum tempora à quibus apices habemus ut communis opinio est qui nunc in vsu vixit Mercer in the great Dictionary of Pagnine on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates that when the Chaldee translates Deuter. 26.5 Laban Syrus quaerebat perdere patrem meum and when the Vulgat rendred it Syrus persequebatur patrem meum whereas indeed it ought to be read as it is in our last Translation A Syrian ready to perish was my father non est dubium saith he quin sine punctis quibus tunc carebant Biblia legerint in Pihel non in Kal. Yea Sine dubio novas literas habemus if we may beleeve Bellarmine De Verbo Dei 1.1 And indeed the three fundamenta laid by Balthasar Bambach That the points were coëtaneall to the Hebrew letters are founded on the sands First saith he Sine vocalibus consonantes proferri non possunt omnis lingua quae illis destituta est manca imperfecta mutila efficitur What of all this how followeth this Because the consonants cannot be pronounced without vowells therefore the vowells were underwritten Let him know the Hebrew Tongue was most perfect when it was least written and till Moses his time there were not so much as consonants written howsoever they fable of a pillar written upon long before for God invented the letters first when he made his Two Tables and writ the Law in them See this proved by our learned Whitaker saying * Deus ipse scribendi exemplum modúmque ost endit quando Legem suis digitis conscriptam Mosi tradidit Sic Chrysost Theophylact in 1 Matth. Papistae in confess Petrocoviensi cap. 15 Screckins Jesuita Thes 13 De Verbo Dei Whitak De Script Controvers 1. quaest cap 2. God himself hath shewed an example and manner of writing when he delivered to Moses the Law written with his own fingers So Chrysostom and Theophylact write on the first of Matthew and the Papists in their Confession c. But though Eusebius Praeparat Evangel lib. 18. saith Moses first taught the use of letters to the Jews yet Saint Augustine De Civitate 15.23 saith Enoch wrote * Nonuulla divina some divine things since Saint Jude testifieth so much But that ever honoured Father considered not that Jude said onely Enoch prophesied which he might do by saying onely and not writing as Adam Genes 2.24 yea God himself prophesied of Christ in Paradise Genes 3.15 which Moses first wrote for ought that we know and S. Judes words are Enoch prophesied saying in which writing is rather excluded then included Drusius in his Enoch cap. 27 saith There was a book called LIBER BELLORUM DOMINI out of which Moses bringeth a testimony Cornelius à Lapide saith It was written before the Pentateuch Aben Ezra saith The book was in the dayes of Abraham In the book of Job who lived before Moses is mention of writing and of books as of things common and of graving in stone with a pen of iron Cusanus prinketh higher in his Compend chap. 3. pag. 241. he saith Our first parents had the art of writing since by it man hath many helps for things past and absent are by it made present By the same reason he may say Adam knew the art of Printing of Brachygraphy of Characters Let us passe-by the unauthorized vast fancy of Cusanus and answer the objection drawn from Jobs book which if it were written by his three friends or their Scribes at their dictate as saith Bolducus the Carthusian since they could make Job no better satisfaction then to historifie his innocency and their own petulancy or if by Elihu the Buzite as is very probable for he was young when they were old Job 32.6 and might well live till after the writing of the Pentateuch and publishing of books or by Job himself for Job himself might have conferred in Midian with Moses saith Bolducus who also died but thirteen yeares before Moses died saith that Carthusian yea Job lived after Moses if he lived 248 yeares as the Septuagint and Olympiodorus do account And certainly after all Jobs misery he lived in prosperity 20 yeares longer then the whole yeares of Moses compare Job 42.16 with Deuter. 33.7 and so Job might know the writing of the Law in Tables of stone
and involved in originall sinne which they either knew not or considered not Lastly when I had taken these pains to frame this chapter in defence of a point which I never held to be questioned it grieved me to heare my ingenious friend so much to defend the new Writers and to dance after the new pipe Candid and favourable expositions I shall love while I live and both use towards others and desire to be used towards me but violent forced farre-fetched interpretations as this hath been I can no way allow For since reformation hath been so sharp-sighted as to finde fault in all things to esteem the Schoolmen as dunses though they are thought dunses that so censure them to account the Fathers as silly old men or as children though they are but babes that admire them not to disregard Provinciall Councels yea Generall Councels as the acts of weak and sinfull men though they are the chiefest the highest earthly-living-breathing Judges of Scriptures controversed which cavils against former times I have heard belched forth by the brain-sick zealous ignorants of our times since we have hissed out the Papists and think they speak against their own consciences when they maintain the infallibilitie and inerrabilitie of the Pope May not Bucer and Martyr erre Must all new opinions needs be true and defended with might and main with wrested part-taking over-charitable defenses rather then a small errour shall be acknowledged If such milde dealing had been used against times precedent we could not have found as some now have done about two thousand errours of the Papists But thus much if not too much shall suffice concerning these men and this matter with this cloze That Zanchius himself in the place above cited saith thus against that new-fangled opinion t Neque enim aliud peccatum in posteros transfusum est quà m quod ipsius quoque fuit Adami fuit enim inobedientia cum privatione justitiae originalis totius naturae corruptione Deinde etiam non propter aliud peccatum nos sumus adjudicati morti quà m propter illud propter quod Adamus Ejusdem enim peccati stipendium fuit mors Illi autem fuit dictum Morte Morieris propter inobedientiam c. For no other sinne was transfused to posteritie then that which also was Adams for it was disobedience with a privation of originall justice and corruption of the whole nature Besides we are sentenced to death for no other sinne then for that for which Adam also was for death was the wages of the same sinne Now it was said to him THOU SHALT DIE THE DEATH for disobedience c. Now let them say if they can that Adam was sentenced to death for any sinne of predecessour or successour or any other sinne of himself but one onely I have maintained and do resolve Death was inflicted for his first sinne onely Therefore by Zanchius his true Divinitie against Bucer and Martyr and their peremptorie defenders Not all not many sinnes of all of many of any of our predecessours but the first sinne onely of Adam is transfused to posteritie nor are they guiltie or condemnable for any other preceding actuall sinne or sinnes of others whosoever O Father of consolation O God of mercies who knowest that every one of us have sinnes personall more then enow to condemne us lay not I beseech thee the sinnes of our fathers or fore-fathers or our own if it be thy holy will to our charge to punish us in this life present or our originall sinne in and by Adam or our own actuall misdeeds to trouble our consciences by despair or to damne us in the world to come but have mercy upon us have mercy upon us according to thy great mercy in Christ Jesus our alone Lord and Saviour Amen CHAP. VIII 1. Original sinne came not by the Law of Moses but was before it in the World 2. God hath good reason and justice to punish us for our original sinne in Adam Gods actions defended by the like actions of men 3. Husbands represent their wives The men of Israel represented the women Concerning the first-born of men and beasts The primogeniture and redemption of the first-born 4. The whole bodie is punished for the murder committed by one hand Corporations represent whole cities and towns and Parliaments the bodie of the Realm Their acts binde the whole Kingdome Battelling champions and duellists ingage posteritie 5. S. Peter represented the Apostles The Apostles represent sometimes the Bishops sometimes the whole Clergie The Ministers of the Convocation represent the whole Church of England The authoritie of Generall Councels National Synods must be obeyed 6. Private spirits censured Interpretation of Scripture not promiscuously permitted An Anabaptisticall woman displayed 7. An other woman reproved for her new-fangled book in print Scriptures not to be expounded by anagrams in Hebrew much lesse in English but with reverence How farre the people are to beleeve their Pastours 8. Saul represented an entire armie Joshua and the Princes binde the Kingdome of Israel for long time after 9. Christ represented us Christ and Adam like in some things in others unlike Christ did and doth more good for us then Adam did harm IT hath been plentifully evidenced that death entred into the world by sinne and that both Adam and we were sentenced to die for one sinne the first sinne onely of Adam onely and not for any other sinne or sinnes of him or any other our remote propinque or immediate parents and that death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression Rom. 5.14 I adde Death shall live fight and prevail though not reigne from Moses unto the end of the world For when this mortall shall have put on immortality then then and not till then shall be brought to passe the saying that is written Death is swallowed up in victory 1. Cor. 15.54 and the last enemy that shall be destroyed is death 1. Cor. 15.26 Aquine on Roman 5. lect 4. thus Because corporall death reigned from Adam by whom originall sinne came into the world unto Moses under whom the Law was given and death is the effect of sinne especially originall sinne it appeareth there was originall sinne in the world before the Law and lest we might say they died for actuall sinnes the Apostle saith Death reigned even over those who sinned not proprio actu as children So he 2. The things themselves then being unquestionable and before elucidated to the full That death is inflicted for originall sinne and that we all and every of us except Christ have contracted originall sinne it followeth justly by the judgement of God that death is appointed unto us for this sinne Tertullian lib. 1. contra Marcion a Homo damnatur in mortem ob unius arbusculi delibationem pereunt jam omnes quì nullum Paradisi cespitem nôrunt Man is condemned to death for tasting of a small
unlesse he kept still a Jewish heart within him which certainly he did if Balthasar Bambach saith truly of him t Praecipua mysteria reticuit nibil arcani revelavit He concealed the chief mysteries and revealed nothing of their secrets Seventhly that many Hebrew Radixes do signifie not onely things wonderfully disparat and incompatible the one with the other as Sheol signifieth the grave in some places and hell in other places which caused some to deny Christs descent in his humane soul into hell but even things clean contrary This instance as the former shall be in a word generally known Job 2.9 his wife saith unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curse God others render it Blesse God None hitherto hath infallibly expounded it Yet my Laick can swallow camels strain at gnats that is buildeth upon the Translation made by the Ministers though the ground hath been slippery and full of ice but will forsooth be judge of the meaning when he understandeth not the words as if one unskilfull in the Dutch language should say when he heard a German speak I know his meaning by his gaping or by the sound of his words or by the gargarism of his throat-speech Though the Apostle saith 1. Thessal 5.21 Prove all things hold fast that which is good yet he speaketh of the spirits of private men or misperswasions of the false Apostles who presumed very much and knew very little These are to be tried But concerning the decrees of the Church the same Apostle doth not say Prove them examine them trie them judge them but Acts 16.4 Paul and other Ministers as they went through the cities delivered them the decrees for to keep or observe that were ordained of the Apostles and Elders which were at Jerusalem And so or by this means of keeping or observation were the Churches established in the faith c. verse 5. But saith the frantick Libertine I am a man spirituall But he that is spirituall judgeth all things yet he himself is judged of no man 1. Corinth 2.15 I answer S. Paul speaketh of the Apostles who had the Spirit of God vers 12. and spake in words which the holy Ghost taught vers 13. and who might well neglect the judgement of men 1. Corinth 3.3 Prove thou thy Apostleship by such undeniable miracles and testimonies as they did and thou shalt judge and not be judged But that every idiot should claim the priviledge of an Apostle is lewd divinity or rather insufferable pride The Angel in the Church of Thyatira is censured Revel 2.20 because he suffered that woman Jezebel which called her self a Prophetesse to teach and seduce Gods servants If the profoundest Divines on earth unexperienced in worldly courses should teach the skilfullest tradesmen their trades or manufactures and meddle in their crafts as they call them would they not expose themselves to laughter and mocking is not the proverb of the world too true The greatest Clerks are not the wisest men if you take them from their books Are there more depths in trades then in the Word of God Or shall tradesmen and women judge of the depths of Divinity and the learned Divines in their own profession be not beleeved but laught at controlled and censured by the private spirit of unlearned people Are not the spirits of the Prophets subject to the Prophets Very learned men scarce trust to themselves A Physician that is very sick seeks counsel of an other who is whole and dares not trust his own judgement and shall a soul sick of sinne sick of errour sick of scruples be its own helper shall it understand without a guide be cleansed of its leprosie without a Priest Hierome in his Preface to the Cōmentary upon the epistle to the Eph. thus From my youth I never ceased to reade or to ask of learned men what I knew not I never was mine own Master or taught my self and of late I journeyed purposely to Alexandria unto Didymus that he might satisfie me in all the doubts which I had found in the Scripture Now adayes many a one is wiser then his Teachers not by supernall illumination but by infernall presumption And if they have gotten by rote the letter of Scripture and can readily cite tmemata tmematia the chapter and the verse though they have little more judgement then Cardinall Ascanius his parret which would prate the Creed all over they vilifie the opinions of the most learned and their private spirit of seduction will beare them out u Lib. 11. cap. 9. Ruffinus saith thus of Basil and Gregory Nazianzen They were both noblemen both students at Athens both colleagues for thirteen yeares together all profane learning removed studied on the holy Scriptures followed the sense not taken from their own presumption but from the writings and authority of the ancients which ancients it appeared took the rule of right understanding the Scripture from Apostolick succession S. Basil himself saith of himself and others in his Epistle to the Church of Antioch As for us we do not take our faith upon trust from other later men x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor dare we deliver to others the conceits of our own brains lest mens devices should be thought to be articles of Religion but what we have been taught of the holy Fathers that we declare to those that ask of us How often doth the divine S. Augustine confirm his interpretations by the authority of Cyprian Ambrose and other preceding Fathers How often doth he confesse his own ignorance though he was the most accōplished that ever writ since the dayes of the Apostles It was a wise observation of Scaliger That some words and passages in Plato y Plus sapiunt authore are wiser then their authour and many excellent conceits are collected from Homer and Aristotle which they never dreamed of But in the Word of God it is contrary The Spirit was and is infinite that did dictate it the finite capacity of man cannot comprehend it whatsoever good interpretation we finde may well be thought to be the meaning of the Spirit and yet the Spirit may and doth mean many things which the wit of any man could never disclose And the true literal sense is the hardest to finde I confesse I have dwelt too long on this point but it is to vindicate the authority of our Church from the singular fancies of private unskilfull unlearned and censorious men and women and to shew the madnes of those base people-pleasers or publicolae who make or esteem tradesmen and youth and ill-nurtured unlettered idiots yea though their places be eminent the competent judges of controversies whilest they flee from the chairs of the Universities and from the representative Church of our kingdome viz. the most learned Bishops and Convocation-house unto whom they ought to have recourse and in whose judgement they are by way of obedience without opposition to set up their rest For as for private
was not altogether irrevocable but that the messengers who brought him to judgement were sharply blamed by their governours because they brought Antillus in stead of Nicandas Within a while after Nicandas died and Antillus recovered life and health And Plutarch in my opinion seemeth to insinuate that he was present at the recovery of him Of both these if each particular were true that they were dead and relived we may boldly averre that they died again Neither doth Plato Plutarch or Theodoret doubt of it As strange a storie though more remote from our subject you shall finde in Alexander ab Alexandro Genialium dierum 6.21 4 An other istance you shall finde in Bellarmine De arte bene moriendi lib. 2. cap. 1. taken out of Joannes Climachus in scala sua grad 6. who relates thus of a man that died twice In his first life saith he he lived most negligently but dying and his soul being perfectly separated from his bodie after one houre he returned again and he desired Climachus and the rest to depart Whereupon they walled up the cell and he lived as an Anchoret within the cell twelve yeares speaking to no man till he was ready to die again eating nothing but bread and drinking water sitting so he astonishedly revolved those things onely which he had seen in his separation with so earnest a thought that he never changed countenance but continuing in that amazement secretly wept bitterly When he was at deaths doore the second time they forced open the entrance into the cell and coming to him humbly desired him to speak some words of doctrine He answered nothing but this onely b Nemo qui revera mortis memoriam agnoverit peccare unquam poterit The serious remembrance of death will not consist with sinne The like storie you may finde in Venerable Bede All these if they lived again died again and rose not to life immortall And in this sense is that averred Wisd 2.1 Never was any man known to have returned from the grave viz. not to die again for otherwise some were known to have been raised From these I come more especially to speak of such whom the word of God reporteth to have been raised MOst gracious God who didst breathe into the face of man the breath of life and at thy pleasure drawest it forth again out of his nostrils grant that we make such use of this present life that we may see love and enjoy thee in the life eternall through Jesus Christ our onely Lord and Saviour Amen CHAP. II. 1. A division of such as have been raised They all died 2. The widow of Zarephath her sonne raised yet died again supposed to be Jonas the Prophet The Shunammites sonne raised not to an eternall but to a temporary resurrection A good and a better resurrection 3. Christ the first who rose not to die again 4. The man raised in the sepulchre of Elisha arose not to immortality 1. ANd because divers have been raised up of whom there is not the like doubt and answer in each kinde to be made I will therefore distribute them in regard of their times into three sorts Such as were raised 1. Before Christs death 2. After he was ascended 3. About the time of his death Which inverted method I purposely choose because I will reserve the hardest point to the last The first sort again is subdivided into such as were raised either before Christ was incarnated or by Christ himself They who were raised before Christ was born were three 1. The widow of Zarephath her sonne 1. King 17.22 2. The Shunammites sonne 2. King 4.35 3. A dead man who was cast into the grave of Elisha and when he touched the bones of Elisha he revived and stood upon his feet 2. King 13.21 All these three were raised up to live and lived to die again Neither did the intention of such as requested to have them raised or of such as raised them aim once that they should live immortally but live onely on earth again as other men did and then die again Neither did I ever reade any who held these to arise to immortall glory neither stands it with reason For that they were once dead and raised to life the Scripture saith and that they must either live to this time or be translated to immortall glorie in their bodies or die is as true as Scripture Now because there is no ground to say that they yet live or were translated bodily into heaven there is good ground to conclude that again they died 2. Concerning the first of these the Jews think he was Jonas the Prophet and S. Hierome in his Prologue on Jonas citeth their opinion and dislikes it not Tostatus also saith Dïvers others think so If Jonas were the widow of Zarephath her sonne we know that Jonas died afterward for the Prophets are dead Joh. 8.53 and he was one of the Prophets And concerning both the first and second instance it is thought by many good Authours that they are pointed at Heb. 11.35 The women received their dead raised to life again or the Prophets delivered to the women their dead as the Syriack reads it that is to converse with them as formerly being raised not to an eternall but a temporary resurrection and so to die again at their appointed times And to this truth the Text it self giveth in evidence for it is said in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might obtain a better resurrection Of holy men there is a double resurrection the first and the last the good and the better The resurrection mentioned in the beginning of the verse was good and with reference to the former saith Chrysostom the latter resurrection is called the better For the former was temporary the latter eternall called also The holy resurrection in our book of Common Prayer in the Epistle on the sixth Sunday after Trinity though there is no substantiall ground for the word holy either in the Latine or Greek Rom. 6.5 Of the former Aquinas in his Comment on Hebr. 11.35 saith it was rather a resuscitation then a resurrection and again c Isti sic resuscitati sunt iterum mortui Christus autem resuegens ex mortuis jam non moritur Rom. 6.9 These being raised died again but Christ rising from the dead dieth no more Rom. 6.9 3. And therefore Christs resurrection was as Aquinas saith and as it is indeed the beginning of the future resurrection Then must they needs die again who were raised before him He was the first Guide that lead the way to the eternall resurrection He abolished death and hath brought life and immortality to light 2. Tim. 1.10 Life and immortalitie to light which were before in darknesse And I think that the Apostle may well be thus paraphrased in that place to the Hebrews The women desired that their dead children might be raised again 1. King 17.18 2. King 4.22 c. and as a gift
these words Ephes 5.14 Wherefore he saith Awake thou that sleepest c. telleth how he heard one disputing in the Church of this place thus This testimonie is spoken to Adam buried in Calvarie where Christ was crucified Which place was called Calvarie because there was placed Caput antiqui hominis Adams skull Therefore at that time when Christ being crucified did hang over his sepulchre this prophesie was accomplished saying Arise Adam that sleepest and stand up from the dead and not as we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ shall give thee light but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ shall touch thee because by the touch of his bloud and of his bodie hanging over him he might be enlivened and rise Now though Hierom himself saith that this sense agreeth not with the context yet he leaves it to the Reader to judge whether the thing be true or no and confesseth that the words were pleasingly entertained by the people and b Quodam plausu tripudio sunt accepta approved with applause extraordinary both of hand and foot And c Haeres 46. contra Tatian in fine Epiphanius expresly affirmeth that Adam was buried in Calvarie and that the mountain was so called from Adams head there found adding d In quo crucifixus Dominus noster Jesus Christus per aquam sanguinem qui fluxit ab ipso per compunctum ipsius latus in aenigmate ostendit salutem nostram ab initio massae primi bominis reliquias respergere auspicatus Where our crucified Lord Jesus Christ by water and bloud which flowed from his pierced side figuratively shewed our salvation from the primitive lump whilest auspiciously he sprinkled the reliques of the first man Therefore Now was fulfilled saith he Surge qui dormis Arise thou that sleepest c. Ambrose and Paulinus seem to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Augustine on these words Psal 3.5 The Lord sustained me citeth this place thus e Surge qui dormis exurge à mortui◠continget te Christus Arise who sleepest and stand up from the dead and Christ shall touch thee which reading was used also by others in Hieromes time 5. Theophylact on Matth. thus They that hold Traditions say Adam was buried in Calvarie It is a Tradition saith he on Mark from the ancient Fathers adding this Therefore Christ who healed the fault and death of Adam was there buried that where was the beginning there should be the end and destruction of death On Luke he alledgeth this reason f Vbi per lignum casus illic per lignum resurrectio Where the fall was by the tree there by the tree also should be the rising again Now as this reason is but weak so his words on John are worthie remembrance That the Tradition is Ecclesiasticall not Judaicall that it was published by Noah after the floud Whence we may justly tax Drusius in his first commentarie ad voces novi Testamenti on the word Golgotha who ascribeth the finding of Adams skull and his buriall on Golgotha to the too much credulitie of the Fathers in beleeving the Jews It rather makes against the Jews and the Jews gain nothing in my opinion by that report Certain old verses fathered on Tertullian prove directly that in the same place that Adam died Christ died also and of Golgotha and Calvaria in particular thus runne the verses Hîc hominem primum suscepimus esse sepultum Hîc patitur Christus sic sanguine terra madescit Pulvis Adae ut veteris possit cum sanguine Christi Commistus stillantis aquae virtute lavari The first man here they say was buried The earth was here with Christs bloud watered That Adams dust commixt with Christ his bloud Might so be bath'd as in a soveraigne floud Tertullians Latine verses may be seconded with Nonnus his Greek verses on John 19.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which are thus translated Donec in locum venit nominati cranii Adam prisci nomen ferentem ambitu capitis Vntill he came toth ' place as goes the fame Which from old Adams skull did take its name Where Nonnus concludeth as many other more ancient did before him that it was called the place of a skull from the first Adams head The learned Heinsius Exercit. sacr pag. 196. contradicting saith The Evangelist did not think the place was so called from Adams skull nor that the word SKULL inclines to that sense nor is it called ADAMS SKULL but THE PLACE OF A SKULL And whereas Epiphanius saith that Adams skull was found in that place which gave occasion to the words of Nonnus I marvell that they who were conversant in books of the Hellenists found not the beginning of that fable For in them the word ADAM is taken Collective after the Hebrew manner So in the Latine 1. Sam. 7.9 g The words are in 2. Sam 7.19 This is the law of men saith Heinsius not of Adam Our translation hath it This is the manner of man without restraining it to the first Adam Ista est lex Adam hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover Symmachus interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humane nature So where Josiah 2. King 23.20 is said combussisse ossa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have burnt the bones of Adam the Seventie have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He burnt the bones of men on it Because therefore in this place were the skuls of Adam that is of men the place is called so And whereas ADAM should be taken for MEN Nonnus by signing out the first Adam hath increased the absurditie of this errour To this effect Heinsius on that place In this my defence of Nonnus I give but a touch at the slip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Hebrew at the other slip of citing 1. Sam. 7.9 in stead of 2. Sam. 7.19 and granting that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometimes Collectivè both in Scriptures and some Hellenists do desire to know how it is applied to this place For though there be mention of Adam in Nonnus yet there is none in the Text which might give the hint to the errour of Nonnus as Heinsius mistermeth it And when Heinsius produceth one Hellenist expounding Golgotha and there using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collectivé he shall say something But saith the worthy Heinsius it is not called Cranium Adami The skull of Adam but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of a skull I answer Neither are the words Crania Adam The skulls of men as Heinsius understandeth it For Luke 23.33 it is said expresly The place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other three Evangelists have it also all and every of them in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the place Golgotha which is being interpreted the place of a skull Mark 15.22 Called Golgotha that is to say a
place of a skull as it is Matth. 27.33 or as it is varied by S. John He went forth into a place called the place of a skull which is called in the Hebrew Golgotha John 19.17 Even in the Hebrew * GOLGOTHA Syrum est non Hebraeum GOLGOTHA is a Syriack word not an Hebrew one saith Hierom on the word in his exposition of the Hebrew names used by S. Matthew He is seconded by h De verbo Dâ—i 2.4 Bellarmine who is confident that the vulgar tongue spoken and written in the Apostles dayes was the Syriack and not the pure and sacred Hebrew instancing in Golgotha The truth is though the termination be Syriack yet it is an Hebrew word of the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circuire To compasse from whence comes GALGAL Sphaera An orb and GULGULETH or GOLGOLETH which the Caldeans and Syrians expresse by addition of Aleph Caput ob ejus rotunditatem An head for its roundnesse Mercer and Cevallerius adde in the Italick letters The skull is properly so called i Pars pro toto imò pro toto homine dicitur ut cùm Latinè dicimus Per capita Part is taken for the whole and not for the whole bodie onely but for the whole man as when after the Latine guise we say By the heads meaning By the people So also in the common proverb k Quot capita tot sententiae So many heads that is men so many mindes From Golgoleth cometh Golgoltha or Golgotha the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken away by Syncope l Ex consuetudine illius temporis As was then usuall saith Drusius yea and m Euphoniae gratiâ for a sweet and pleasant sound sake saith Lucas Brugensis For as the Syriack omits the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it Gogultha or according to Drusius Gagultha though Mercer and Cevallerius say it is Golgolta in the Syriack tongue so the Greek and the Latine leave out the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reade it Golgotha Now since none of the Evangelists have the exact Syriack word and S. John saith The place is called Golgotha in Hebrew let Golgotha passe not for a Syriack but an Hebrew word especially since the Syrians have an other word by which they signifie a skull viz. Karkaphto and let us come up close to Heinsius If he could prove that Cranion a skull being the word which all the Evangelists insist upon is taken collectivé for many skuls in the Hebrew Syriack or by the Hellenists if one skull could belong to many men I would say his proof were sharp and pointed but since it is harsh to conceive or to write or say not the places but the place not of skulls but of a skull the place of a skull of men it being a very Solecism in the Hebrew and the Syriack in the Greek whether sacred or profane and indeed in all languages I must take libertie to say Heinsius his argument is too weak and blunt to hurt Nonnus though we adde this his other exception n Quia in isto loco crania fuerunt Adam hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ità dictus est locus The place was called a skull because mens skuls were there I answer Though many were there buried and many other skulls were there extant as in other Polyandriis or Ossaries Church-yards or Charnell-houses yet since Adam was there buried also how followeth it that the place was called so from the ignoble many rather then from the first Adam To speak truely Golgotha was not an ordinarie dormitorie there were no caves for buriall there were no places of sepulchres All malefactours even amongst them at that time were not there executed onely some for some offences and all that there were executed were not there interred but some were removed to their private buriall-places If from the multitude there congested the place had its denomination the three Evangelists who have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of a skull might most easily and in likelihood one of them would have varied it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of skulls but because the Scripture is expresse it was one single skull from which the place was so called and constant Tradition hath delivered that Adam was there buried and divers Ancients besides Epiphanius have both beleeved and written that Adams skull was there found Nonnus had reason in his paraphrase to apply the Text unto Adam neither is it a fable errour or absurditie The Scripture saith The place of a skull Nonnus saith with Antiquitie The place of Adams skull Heinsius saith It was called Golgotha or the place of a skull from the skuls of many men there buried Who hath most likelihood Nonnus or Heinsius 6. Mr George Sands in the relation of his journey pag. 163. reporteth that on the left side of an altar in mount Calvarie there is a clift in the rock in the which they say that the head of Adam was found and as they will have it there buried others say in Hebron that his bones might be sprinkled with the reall bloud of our Saviour which he knew should be shed in that place by a propheticall fore-knowledge And in the next page he picturing out the chappels and severall monuments hath honoured that clift where they say the head of Adam was found with a locall delineation Now because it may be thought that the floud did overthrow sepulchres houses and monuments and Adams among the rest Moses Barcepha in his book de Paradiso excellently secondeth Theophylact and saith That Noah fore-knowing the floud took into the ark with him the bones of Adam And having tripartitely divided the world unto his three sonnes saith Epiphanius in Anchorato neare the end all Asia even to Egypt unto Sem Africa unto Cham Europe to Japheth he gave to Sem the head or skull of Adam who burying it in the old grave called the place Calvaria Not farre from the beginning of the first book Oraculorum Sibyllinorum Sibylla Babylonica saith She was with her husband in the ark at the generall undage or cataclysme which some do thus expound that by Sibylla is meant the Kabala which is nothing els but the constant belief and knowledge of the Fathers delivered by Tradition so Kabala or Sibylla might be in the ark at the universall inundation and in a sort may be said to be married to Noah or to Sem with whom there remained out of doubt the most certain agraphall Traditions and among those this might be one of the grave of Adam and his head there after the floud buried See Baronius ad Annum Christi 34. numero 112. sequent Lastly S. Hierome is fully and exactly for us Epist 17 ad Marcellum 7. The Romanes have a storie somewhat resembling this Suffer a digression not unworthy your reading In Rome there was an hill called first Mons Saturninus from Saturn who dwelt there saith Terentius
Varro Dionysius and Festus Afterwards A duce Tarpeio mons est cognomen adeptus saith Propertius lib. 4. ante medium and was called Mons Tarpeius from Tarpeia a traiterous maid there killed and as it were buried under the spoils See Plinie lib. 19.1 Propertius there intimateth that she expected marriage with Tatius and specializeth his reply in disdain Nube ait regni scande cubile mei Dixit ingestis comitum superobruit armis Haec virgo officiis dos erat apta tuis Whilst she both wife and Queen did look to be He smothered her with armour thrown upon her And said Virgin this dowrie fitteth thee Being for thy ill offices the meetest honour But Livie confessing that by their armour she was smothered reporteth two different relations First that she compounding with them to have what they wore on their left arms which were according to the present fashion bracelets of pure gold they thought their promise quitted by throwing to her and on her their targets Others secondly say she demanded their principall armour of defence and thereupon suspecting that her intent was to deceive they payed her in her own kinde and by them killed her Thirdly upon this accident it received its surname of Mons Capitolinus Ludovicus Vives on Augustine de Civit. 4.10 citeth Dionysius saying that it was called CAPITOLINUS Ab humano capite in fundamentis reperto From a mans head found in the foundation of it Livius towards the end of his first book saith That in the foundation of the temple there appeared a mans head and his whole face sound and uncorrupt Arnobius contra Gentes lib. 6. almost in the beginning instructeth us at large whose head this was and from the ancient authorities of Sammonicus Granius Valerianus and Fabius declareth to the Romanes themselves as well as to the other Gentiles That there was one Tolus slain by his brothers servant that his head was cut off and carefully hid for good lucks sake that his grave or sepulchre was the Capitol that the composition of the name made the thing to be known and that the citie of Rome being to dedicate and name the temple was not ashamed to call it ex Toli capite CAPITOLIUM rather then after Jupiters own name And perhaps upon a relation of the head found on mount Calvarie Adrian might cause Jerusalem to be called not onely Aelia-Adria but also Capitolina with reference to their hill and the head there buried also O Righteous Saviour which didst shed thy most precious bloud on the Crosse to purifie thy Church let one drop of thy bloud distill upon my soul that it may be presented blamelesse at the Throne of Grace and avoid the second death which without thee is due unto me Grant this I humbly beseech thee for thine own Merit and Mercy Amen CHAP. VI. 1. Hierom saith Adam was not buried on mount Calvarie Both Hierom Andrichomius and Zimenes say he was buried in Hebron Hierom censured for doubling in this point by Bellarmine 2. Hieroms arguments answered 3. The Original defended against Hierom in Josh 14.15 ADAM there is not a proper name but an appellative Arba is there a proper name of a man Adrichomius erreth in Kiriath-Arbee and the words signifie not Civitas quatuor virorum The citie of foure men New expositions of Kiriath-Arbee 4. It may signifie as well Civitas quatuor rerum The citie of foure things as Quatuor hominum Of foure men The memorable monuments about Hebron 5. It may be interpreted Civitas quadrata quadrilatera quadrimembris quadricollis A citie fouresquare of foure sides of foure parts of foure hills 6. If Kiriath-Arba doth signifie the citie of foure men yet they might be other men besides the foure Patriarchs 7. If it had its denomination from foure Patriarchs and from their buriall there yet Adam is none of them 8. Augustine peremptory for Adams buriall in Calvarie and Paula and Eustochium or rather Hierom. 9. An other objection answered The Jews never shewed extraordinary honour to Adam or Noah but to Abraham and others after him Drusius preferreth the reading used by our late Translation Hos 6.7 before the Genevean and Tremellian 1. ON the other side and for the contrary opinion the same Hierom on Matth. 27.33 saith Calvaria signifieth not the sepulchre of the first man Adam but the place of those that were beheaded Secondly Adam was buried by Hebron and Arbee saith Hierom. Thirdly the accurate Adrichomius in verbo HEBRON pag. 49. saith Hebron or Chebron was first called Arbee and Mambre and Cariath-Arbee the citie of foure men because the foure Patriarchs Adam Abraham Isaac and Jacob there dwelt and were buried Franciscus Zimenes Archbishop of Toledo and many others accord with him S. Hierom led them all the way though awry Hierom in lib. de locis Hebraicis on the word ARBOCH thus a Corruptè in nostris codicibus Arboch scribitur cùm in Hebraeo legatur Arbee id est quatuor â—ò quòd ibi quatuor Patriarchae Abraham Isaac Jacob sepulti sunt Adam magnus ut in Jesu libro scriptum est licèt eum quidam conditum in loco Calvariae suspicentur It is corruptly written in our copies ARBOCH since in the Hebrew it is read ARBEE that is Foure because there the foure Patriarchs Abraham Isaac and Jacob were buried and the great Adam as it is written in the book of Joshua though some suppose Adam to be buried in Calvarie The same Adrichomius pag. 46. describeth a double cave in the tribe of Judah which cave with the ground and trees Abraham bought of the sonnes of Heth in which were buried Adam and Eve Abraham and Sarah Isaac and Rebecca Jacob and Leah which Mausoleum continued till the time of S. Hierom. Now this place was close by Hebron and Hebron and this sepulchre farre from mount Calvarie 250 stadia or there-abouts Lastly saith Hierom If any will strive that Christ was crucified in Calvarie that his bloud might distill on the tombe of Adam I will ask him why others even theeves were there crucified The force of these authorities or reasons is not such as to remove me from the common opinion that Adam was buried in Golgotha And thus I answer the Objections in order Bellarmine de Amissione gratiae statu peccati 3.12 bringeth Hierom against Hierom and wondreth at his doubling and he refuteth Hieroms arguments and produceth many strange proofs that Adam was buried in mount Calvarie But I descend to the particulars 2. The first is a mistaken imputation of S. Hierom. For who saith or ever said that the word Calvaria signified the sepulchre of the first man Neither can any man primarily argue from the names of Golgotha or Calvaria and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Calvariae locus The place of a skull that Adam was there buried nor yet doth Calvaria signifie locum decollatorum though Hierom would have it so But since Calvaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly and natively
is truely translated a skull the skull of a man and GOLGOTHA the place of a skull Matth. 27.33 not of skuls or beheaded men in the plurall number for it is in the singular in every of the Evangelists and constant Tradition hath delivered that Adam was there buried we may conclude not from the name to Adams buriall but from the received opinion of Adams buriall in that place unto the name and may say with divers Fathers more then probably It was termed Golgotha or the place of a skull with reference to Adams buriall or his skull 3. Secondly S. Hierom groundeth his second reason on the sands and offereth violence to the place of Scripture Thus he readeth it Josh 14.15 Nomen Hebron antè vocabatur Cariath-Arbee Adam maximus ibi inter Enacim situs est Hebron was before called Cariath-Arbee The first Adam was there placed among the Anakims Whence he concludeth That Adam was buried by Hebron and Arbee and so not on mount Calvarie for they were many miles distant each from other I answer that neither the Seventy nor Hebrew have Ibi situs est Secondly what had Adam our Protoplast to do or to be buried among the Anakims Wiser Baronius in the place above-cited misliking Hierom makes the giants name in that place of Joshua to be Adam and not the first Adam to be one of the giants or to be buried with them Thirdly both Hierom and Baronius are deceived in thinking that Adam in that place is a proper name for the words may yea must runne thus according to the Hebrew and is seconded by our later translation The name of Hebron before Kirjath-Arba who was or which Arba was a great man among the Anakims Now it were non-sense to say The name of Hebron was the citie of foure who was a great man among the Anakims and as senselesse were it Josh 15.13 to reade it Caleb had the citie of foure the father of Anak But taking Arba for the proper name of a man and the citie so called of him the sense reason and truth are all apparent A great man of whom the citie was so called saith Tremellius Arba was the name of a great man among the giants saith Aben Ezra Homo maximus saith Andrew Masius The greatest and chiefest among the giants saith Vatablus in his commentarie and Emmanuel Sa in his notes on the place This Arba was the father of Anak Josh 21.11 And the sonnes of Anak were giants and came of giants and we were say the Israelites in their and in our own sight as grashoppers Num. 13.33 And this also reflects an answer upon the third objection of Adrichomius who though he be most accurate in other things yet here he is asleep For though Arbee signifie foure when Arbee is not a proper name and Kiriath-arbee may be rendered The citie of foure yet it may also signifie The citie of one Arba or Arbee and so Kiriath-Arbee in Hebrew is no more then Arbepolis in Greek so called of one Arbee who was a man The father of Anak Josh 21.11 as I proved before as Persepolis Adrianopolis Constantinopolis Alexandrinopolis in India as Appian Alexandrinus hath it in his book of the Romane warres with the Syrians and Alexandropolis a citie of Parthia as Plinius 6.25 varieth it So Magnopolis as Appian calleth one citie in his book of the Romane warres with Mithridates and Pompeiopolis a citie of Cilicia both of these so styled of Pompey the great though the latter lost its name and was after at the best of the empire and at its greatest growth called TRAjANOPOLIS because Trajan died there saith Solinus So Claudiopolis a citie of Cappadocia Plin. 5.24 and Philippipolis a citie in Arabia so called of Philip the Emperour All these cities many other if it were worth the labour to recite them had their denomination from men likewise might Arbepolis be the citie of Arba. But why do I stand on potentialls or may-bees when Joshua at the chap. 15.13 calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint translates it and Josh 20.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is in the Hebrew Arba. Sara died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genes 23.2 The citie of Arbock where both Hebrew and English have Kiriath-Arba and the Vulgat In civitate Arbae which is impossible to be rendred The citie of foure in reference to the foure Patriarchs buriall for both Abraham and Isaac were not buried but alive then and Jacob was not as yet born yea the citie of Arba is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 14.15 And they gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 21.11 she being the mother-citie and therefore the villages about Kariath-Arbee are called her daughters Neh. 11.25 4. Secondly let us grant ex superabundanti More then we need that it is to be expounded in this place Civitas quatuor The citie of foure yet it may be called the citie of foure memorable things that were there as Kiriath-jearim Josh 15.60 or Kariath-jarim as Adrichomius reades it is urbs sylvarum a citie of woods for so he expounds it pag. 22. and Cariath-sepher Josh 15.15 that is saith he on that word Dabir pag. 133. b Civitas literarum dicta sâ—â—Vniversitas Academia Palestinae A citie of learning an Vniversitie of Palestine And he addeth It was c Valida regia urbs data sacerdetiâ—us A strong and royall citie given to the priests The name of KARIATH-jARIM signifieth a citie of woods saith Masius on Josh 9.17 and KARIATH-SEPHER is d Literarum vel librerum urbs A citie of Records or Libraries and so called in all probabilitie saith the said Masius on Josh 15.15 See his conjectures on the place Yea the other name of Kariath-sepher to wit Kariath-senna is either so called à spinis from the thorns which may grow among the woods as most do think or if the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was set for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the word hath reference to the disputations of learned men as it is Deuter. 6.7 saith Masius And the Seventy render it in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The citie of writings or letters Howsoever as one of the cities was so called from the woods or thorns the other from the Academie there flourishing or from the monuments and records there kept as Masius would have it So might Kariath-Arbee be so named from some other foure eminent things For many excellent monuments most famous in their kindes were thereabouts from some foure of which it might be named Kiriath-Arbee Civitas quatuor rerum The citie of foure things The first was the Altar that Abram built there Genes 13.18 Which perchance made Absalom feigne a vow to sacrifice in Hebron at the altar of Abram 2. Sam. 15.8 So the Seventy and Vatablus expound it The second may be that famous tree which some call Ilex An holm others Quercus An oak which is favoured by the Originall Gen. 18.1 and 8. vers Hierom
Terebinthus The Turpentine tree Vnder which saith Adrichomius Abraham ministred to the Angels which continued till the time of Hierom yea saith Saligniacus e Ostenditur adhuc hodie ilex illa ante ostium tabernaculi Abrahae The holm is yet to be seen before the entrance of the Tabernacle of Abraham The old being dried an other sprung out of its root Now this Saligniacus lived but a while since Besides the Quercus Mambre The oak of Mambre was so renowned that Adrichomius in his map of the Tribe of Judah hath the resemblance and picture of an oak there growing And Constantine appointed a fair Church to be built at the oak of Mambre saith Eusebius in vita Constantini 3.5 S. Hierom de locis Hebraicis thus f Quercus Abraham quae Mambre usque ad Constantii Regis imperium monstrabatur Mausolcum ejus in praesentiari◠cernitur Cúmque à nobis jam ibidem Ecclesia aedificata sit à cunctis in circuitu gentibus Terebinthus superstitiosè colitur or as others better reade it Terebinthi locus colitur eò quòd Abraham sub ea Angelos hospitio susceperit The oak of Abraham called also the oak of Mambre continued to the Empire of Constantine and its monument is yet seen And since we have built a Church in that place all nations do reverence the place of the Turpentine tree because under that did Abraham entertain Angels The third may well be Spelunca Adam the cave where Adam mourned Fourthly the very plot of ground where Abel was slain which is shewed to this day Fifthly the monument of Caleb Sixthly the field of Damascus where the red earth lieth of which they report Adam was formed which earth is tough and may be wrought like wax and lieth close by Hebron all the other things also being in the circuit neare that place Seventhly the Montana Hebron Josh 11.21 and the Vallis Hebron Genes 37.14 and the Convallis Mambre as the Vulgat hath it significantly Gen. 14.13 Convallis Mambre quae est in Hebron The dale of Mambre surrounded with hills which is in Hebron Genes 13.18 The unparallelled eminencies of which hills and dales for profit and pleasure the two main load-stones of the worlds desires you may discern by what Mr George Sands saith if he do not poetize or hyperbolize in the third book of the relation of his journey pag. 150. We passed this day saith he through the most pregnant and pleasant valley that ever eye beheld on the right hand a ridge of high hills whereon stands Hebron oh how delicately situated on the left hand the Mediterranean sea bordered with continuall hills beset with varietie of fruits the champion between about twentie miles over full of flowry hills ascending leisurely and not much surmounting their ranker valleys with groves of Olives and other fruits dispersedly adorned Eighthly and lastly there were other things of singular note Abrahams Church-yard the field of Machpela consecrated from heathenish profanation to holier uses and the cave which was the place of his sepulchre From some foure of these most reverend monuments or the like being but a little distant from Hebron might the place be called Kariath-arbee Civitas quatuor rerum The citie of foure things 5. Again if that citie of Hebron were quadrata as many cities then were and now are and with us Bristol amongst the rest built of old by Brennus as I have read in a manuscript of Edward the fourth his time and renowned Rome as some say varying from Livie which was first founded on the foure hills Palatine Capitoline Esquiline Aventine though afterward Servius Tullus enlarged it on the other three hills Coelian Viminal and Quirinal and answerable to which Romulus left as they say but foure gates Carmentalis Romana Pandana Janualis though afterward there were many more gates belonging to that citie You may finde this in a map of Rosinus Antiq. Roman lib. 1. cap. 13. describing the citie of Rome as it was built by Romulus and afterwards made more great and capacious by the Kings And Livie himself saith That when Romulus divided the tribes or wards of the citie into foure parts he did it answerable to the quarters and hills of the citie It being I say probable that the citie of Hebron was quadrata it might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Kiriath-arbee of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 RABA quadravit from whence cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 RABUA or RABUANG quadratum quadrum cujus latera quatuor longitudine latitudine sunt aequalia Whose foure sides are equall in length and latitude As Exod. 27.1 Altare erit quadratum The Altar shall be foure-square from whence also cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ARBA quatuor So from the foure-square building of the citie it may be called Kiriath-arbee as old Jerusalem which was built foure-square on the foure hills mount Sion mount Moria mount Acra and mount Bezetha saith the Translatour of the travels of the holy Patriarchs As the new Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quadrangularis sita est vel In quadro posita est Lieth foure-square Apoc. 21.16 So that Kiriath-arbee Civitas quatuor may be expounded Civitas quadrilatera quadrimembris quadricollis A citie of foure sides foure parts foure hills for even so Rome is called Septicollis The citie of seven hills And Douza of late and ancienter Nicetas call Constantinople also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrbem septicollem The citie of seven hills And indeed the same Translatour in his Itinerarium totius Sacrae Scripturae pag. 85. thus reporteth Others there are that say the citie Hebron being divided into foure parts was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ARBA signifieth a quaternion from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 RABA Foure-square 6. But grant we further that Kiriath-arbee doth here signifie the citie of foure men yet it followeth not it was so called because Adam Abraham Isaac and Jacob were these foure men For Heth the sonne of that cursed Canaan whose posteritie the Hittites inhabited in it first built the citie saith he ibid. in his Itinerar and Heth might be one of these foure men Secondly it is said Gen. 35.27 Jacob came unto Mambre unto the citie of Arbee which is Hebron Whence we may conclude that the citie had three other names of three other distinct men viz. of Mambre who was Abrahams friend and confederate Genes 14.13 of Arbee a great giant as I proved before of Hebron one of Calebs sonnes so called 1. Chron. 2.42 But how in Jacobs time or perhaps in Moses time who wrote the book of Genesis it might be called Hebron of Calebs unborn sonne is difficult to conceive unlesse by propheticall anticipation Howsoever Adrichomius saith word for word out of Hierom g Hebron ab uno filiorum caleb sortita est vocabulum Hebron was so called from one of the sonnes of Caleb I should rather think Caleb himself well known to Moses might be the fourth man of
of Act. 7.16 propounded Two answers disliked The original is not corrupt 5. Beza taxed for imputing corruption to the original on Mat. 13.35 and on Luk 22.20 and on Matth. 27.9 All these places defended and the sacred Majestie of Scripture vindicated from criticisme Many good answers to Matth. 27.9 Erasmus faulty with Beza 6. S. Augustine and Cyrill against them 7. Masius and Junius prefer the Arabick and Syriack before the Greek Junius recanteth A little errour may perhaps be ascribed to the Transcribers A generall errour in Greek and Latine may not be admitted in all copies of Scriptures 1. JAcob then also arose saith Pineda in the same place since he had a great care of translating his bones out of Egypt into the land of Canaan Genes 49.29 By the same reason the Jesuit might have argued that Joseph then also arose for he had the like care of his bones Genes 50.25 yea a greater care for he took a strict oath Exod. 13.19 of the children of Israel for the performance of his desire whereas Jacob put Joseph onely to the oath and concerning the rest of his children it was but a fatherly command Yet Pineda skippeth over Joseph who was a lively parable and figure of Christ in most things as being the best beloved of his father as being sent to look to his brethren as hated of them and sold by them and put into the pit as thrust into the dungeon as being innocent and falsly accused as being taken out of the pit Genes 37.28 and out of the dungeon Genes 41.14 as raised and raised to be next to Pharaoh himself as being worshipped by his brethren as having the double portion of the first-born as a mediatour for his brethren and a preserver of them in the time of need 2. But the truth is neither Jacob nor Joseph ever desired the removal of their bones in that regard which Pineda aimeth at and never any that I could reade but he and the Authour of the scholasticall historie Quaest 100 in Genes averre so much it being against reason for then the Patriarchs would have caused their bones to have been translated to Jerusalem being the right way from Hebron to Calvarie or to mount Calvarie itself But Jacob was buried by Hebron thirtie miles or thereabout from Golgotha and Joseph was buried in the Tribe of Ephraim and not of Judah Now as they were to passe from the land of Goshen to Sychem they must passe not farre from Hebron and from thence neare to Jerusalem and leaving Jerusalem and mount Calvarie but a little the way was to Sychem in the Tribe of Ephraim Therefore if they desired to be translated in hope of such a resurrection with Christ as Pineda wildely imagineth they would never have carried their bones close by mount Calvarie and so beyond it but there would have deposited them nor would have transported them to Sychem which was about as farre beyond the sepulchre of the first and second Adam as Hebron the buriall-place of Abraham Isaac and Jacob was short of mount Calvarie Their aim was to be buried in the land of Canaan as the land of promise as the figure of heaven as the ground which their Fathers bought and payd for and were interred in I will lie with my Fathers and thou shalt carrie me out of Egypt and bury me in their burying-place saith Jacob Genes 47.30 and bury me with my Fathers Genes 49.29 saith the same Jacob. Besides if with reference to Christ his resurrection and in hope to be then and there raised by him and with him they removed their bones into Canaan it was to be neare to Christs rising-place and to save part of the long journey from Goshen to Golgotha But this can be no reason for Job arose saith Pineda but he was buried in the land of Hus in Arabia not neare unto Calvarie though not so farre indeed as Goshen And Moses died in the wildernesse and Daniel in the captivitie of Babylon which was farther off then the land of Goshen from Christs sepulchre by almost five hundred miles and yet Daniel and Moses arose also saith Pineda And Noah died hard by mount Ararat in Armenia 600 miles North-ward from Jerusalem or thereabout yet Noah also arose saith Pineda Now why could not Jacob and Joseph be raised and come a shorter way from Goshen to Jerusalem then Daniel or Noah could a longer way And to beat Pineda with his own words a Nunquid lassitudine viae deterrerentur fatigarentur qui immortali vitâ potiebantur ut venire ex regione longin qua opportunè non possent Were they terrified or wearied with the tediousnesse of the way who enjoyed an immortall life that they could not come fitly from so remote a region Or can they be truelier said to come into a place into the holy citie that come from neare then they that come from farre This Pineda alledgeth to prove that the graves of Saints opened afarre off as well as at Jerusalem Therefore say I What need they care to have their bones brought neare to Golgotha to that end and purpose 3 Concerning Joseph he was first buried on an high ground upon a little branch of Nilus in a citie now called EL-FIUM saith John Leo upon report in his eighth book of the historie of Africa and Moses digged up his bones Secondly it is said expresly Josh 24.32 the children of Israel buried his bones in Sychem in a parcel of ground which Jacob bought of the sonnes of Hemor the father of Sychem for an hundred pieces of silver and it became the inheritance of the children of Joseph On which place Masius inquiring why holy men should so earnestly contend to be buried in Canaan answereth himself b Vt apud sucrum popularium animos fidem promissis Dei firmarent qualem nè mors quidem cripere potuisset To confirm their countrie-mens mindes by the promises of God with such a faith as death should not take away Whereunto I adde the place of the Apostle Heb. 11.22 By faith Joseph when he died made mention of the departing of the children of Israel and gave commandment concerning his bones making the removing of his bones and the memoriall thereof a divine prognostick that they should come forth of the Egyptian captivitie or slaverie and enjoy the land promised to Abraham Isaac and Jacob of which their bones and their wives bones before-hand did and Joseph his bones should take seizen and possession Kimki saith and Masius likes it that Jacob gave to Joseph that place of buriall because he being as it were the Parent Monitour and Guide of his brethren should be wholly alienated from Egyptian affairs to think of the land of promise And since Masius taxeth the Jews for thinking that they who were buried in Canaan should first arise he would have laughed at Pineda if he had read in him that a Patriarch caused his bones to be translated in hope to be raised within a
did think no man should be so morose nosy and stern as thence to question the authoritie of the whole Scriptures But his opinion is justly exploded as hypercritically nice and Julius Scaligers whip here fetcheth bloud of Erasmus Maximus esse potuisset si minor esse voluisset He diminisheth himself by taking upon him to be a censor of the Scripture Nihil parturiens continuò parit omnia saith a Papist of Erasmus 6. Wiser S. Augustine in Epist 19. ad Hieronymum thus h Ego solis cis Scripturarum libris qui jam Canonici appellantur timorem hunc honorē didici deferre ut nullum corum autorem scribendo aliquid errâsse firmissimè credam I have learned to give that reverence and honour onely to those books of Scripture which are called Canonicall that I most fully beleeve no writer thereof erred any Iota But if there were a fail of their memory they did somewhat erre whatsoever Erasmus should seem to suggest who would have taken it in fume if the Friers his opposites had said there had been in his books lapsus memoriae A fail of memorie S. Augustine is constant to himself and to the truth for again he saith concerning the Evangelists i Omnem falsitatem abesse ab iis decet non solum eam quae mentiendo promitur sed eam etiam quae obliviscendo The Evangelists must be so farre from lying that they must not fall into an untruth of forgetfulnesse S. Cyril lib. 6. in Levitic toward the end of his book ascending from one particular saith of the whole Scripture divinely inspired k Quid dicemus Oblivionem dabimus in verbis Spiritus Sancti What shall we say shall we grant forgetfulnesse in the words of the holy Ghost And he answereth his own question in generall l Non audeo hoc de sacri◠sentire sermonibus I dare not think so of the sacred Text. 7. Yea but saith Masius The Syriack translation proves that this place is faulty for the Syriack Copies have it thus Jacob was translated into Sychem and laid in the grave that Abraham bought for money of the sonnes of Hemor Junius his Syriack accordeth with Masius and on that place Junius thus The Syriack Interpreter either used a diverse Copie or his own judgement and authoritie Lastly the Arabick translation as it is set out by Junius readeth it correspondently to the Syriack and Junius on the Text in the Arabick translation preferreth the Arabick and Syriack reading before the Greek and the meaning of the Arabick and Syriack is this That Jacob being dead was carried into the field of the Sychemites the Egyptians accompanying Joseph and the Israelites wher 's septemdialis luctus Seven dayes mourning was made and after the mourning he was carried again from Sychem to Hebron to be buried with Abraham This is wittily invented saith Beza yet not to be admitted And indeed Junius himself in his Parallels retracts it and Chorographie sheweth it is no wittie invention For Hebron lieth between Goshen and Sychem now that they should carry him from Goshen even almost through Hebron it is not likely Wherefore to conclude neither be the Arabick or Syriack Copies of authoritie enough to confront the Greek for the Greek was not translated out of them but they out of the Greek neither may we yeeld that either the Evangelists did labi memoriâ fail in their memories or that generally in any place all the Greek and Latine Copies are corrupted If it had been a literall errour as Genes 3.15 the Vulgat readeth ipsa for ipse or ipsum or Dei for diëi in Epist Jude vers 6. or lapides seculi for lapides sacculi Proverb 16.11 or viduam ejus for victum ejus Psal 132.15 or fontem for fortem Psal 42.2 we would yeeld it was the fault of the transcriber but to admit such a corruption wherein is no similitude of letters and in all Copies both Greek and Latine I cannot like though more Authours then Masius Beza Drusius or Erasmus did joyn hand in hand to justifie it O Infinite Spirit unsearchable yet searching all things Omnipotent yet unable to lie or be untrue who never didst lead into errour thy holy Instruments nor sufferedst the Pen-men of thy sacred Scripture to take thy Dictates amisse I humbly beseech thee to inspire me with knowledge and zeal to vindicate thy heavenly Word and the most blessed Writers thereof from imputed corruption mistaking or obliviousnesse Grant this at the Mediation of my onely Lord and Redeemer Jesus Christ Amen CHAP. IX 1. The second answer disliked Melchior Canus censured for saying S. Steven his memorie failed him His like proof from Jephthah his mistaking answered 2. An other argument of his from Matth. 2.6 answered 3. Heinsius touched at Cusanus rejected for holding that Adam could have understood all languages now in use The manner of the confusion of tongues at Babel 4. The Oriental languages a goodly ornament and necessary in some places The Syriack enlightening the Greek 5. The Jewish excommunications Donations to Religious houses sealed up with curses to the infringers Mr. Selden in part defended though his Historie of Tithes hath done hurt Maran-atha The Amphibologie of Act. 3.21 cleared by the Syriack Vbiquitaries with Illyricus taxed Heavens and Heaven taken for God 6. Heinsius strictly examined and rejected 7. Things granted viz. The inspirations and conceptions of holy Pen-men were under one or other language in which conceptions they could not erre nor could they erre in writing 8. Questions handled at large Whether it were necessary that the Scripture should be written Whether the sacred writers wrote casually Whether they were commanded to write Whether they were compelled to write Whether they understood all that they wrote Whether they did reade profane Authours Whether they studied the things beforehand 9. Conclusions against Heinsius There was no difference between the Pen-men of the Divine writ of the Old and New Testament in the point of conceiving and writing in different languages We are not to have recourse to the thoughts of S. John rather then his words They had no libertie left them to put in their own conceits or in writing to adde or blot out what they had done They had no libertie to cloath their inward apprehensions with words of their own They did not conceive in one language and write in another 1 THus then the constant and uniform accordance of the Greek and Latine Copies being held for Authenticall and Canonicall and all manner of corruption and generall aberration in any one letter being wholly removed there is invented a second way of answer grosse and absurd which I dislike as ill if not worse then the former A defender of it is Melchior Canus de Locis Theologicis lib. 2. cap. 18. toward the end of that book and chapter For he would seem to gather from Beda and Rabanus That it happened to Steven as to other common people namely that
suggestion and inspiration then a proper command I reply Of precepts properly so called some are hid and secret others more manifest the internall command bindes as much as the externall divine suggestions oft times have the force of an expresse inward precept and commands are sometimes manifested by inspirations Praeceptum propriè dictum which is by word or writing and Imperium internum may be equivalent and so long as it is Imperium internum what need we care though it be not Praeceptum propriè dictum And the command was to write which is an outward act The second Objection brought by Bellarmine against himself is from the Revelation where S. John is commanded divers times to write To this he answereth most unclerk-like That S. John was commanded to write certain hidden visions not the doctrine of the Gospel and precepts of manners But this is easily confuted for Revel 19.9 it is said Write Blessed are they which are called to the marriage-supper of the Lambe Is not this the doctrine of the Gospel what is more Evangelicall He might have considered the marriage-feasts in the Gospels Matth. 22.2 c. and Luk. 14.16 And a voice from heaven said Revel 14.13 Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them Are these hidden visions Is not this the doctrine of the Gospel The like might be amplified out of the first second and third chapters of the Revelation where matters of moralitie and precepts of manners are commanded to be written and are written and not hidden visions but rather the doctrine of repentance and of the Gospel Christ saith to his Apostles Act. 1.8 Ye shall be witnesses unto me He forbeareth the word of preaching and useth more generall words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall be witnesses and they bare witnesse by writing Joh. 21.24 This is the disciple which testifieth of these things and wrote these things and we know that his testimonie is true not onely he himself but Peter and the rest WE know that his testimonie is true what testimonie but his writings d Toti operi suo fidem vult conciliare He would have all his works or writings beleeved saith Luc. Brugensis and Maldonate When the seven thunders had uttered their voices I was about to write saith S. John and a voice from heaven saith Write them not Revel 10.4 The Apostles forwardnesse or pronenesse to write argueth not necessarily that he was not commanded first to write but rather presupposeth it and this present inhibition Write not may serve as an exception to a former generall command that he might have to write Indeed there is no expresse record that all and every of the Apostles were enjoyned to write nor is it likely they were for then they would have obeyed whereas not the one half of the Apostles committed any thing to pen ink and paper for ought we know But we are sure that some writers of the Old Testament were commanded to write Exod. 17.14 And the Lord said unto Moses Write this for a memoriall in a book Jerem. 36.2 Take thee a roll of a book and write therein all the words that I have spoken unto thee c. and S. John was commanded eleven or twelve times to write and thence it is more then probable that the rest of the Apostles which wrote were commanded to write they might be expressely appointed to write though in their writings so much be not expressed To say as Bellarmine doth It is false that God commanded the Apostles to write because so much is not written is rash and ill-advised inferring that they were commanded nothing except those things which are written Is every thing false that cannot be proved is nothing true but what can be proved To evince a thing to be false is required a reall proof of truth positive which Bellarmine wanteth and the falsitie may justly be retorted home to the Cardinall himself from the authoritie of a prime man of his own part Wiser Aquinas 3. part quaest 42. artic 4. 2. thus When the disciples of Christ had written what he shewed and spake unto them we must in no wise say that Christ himself did not write since his members wrote that which they knew by the dictate of him their Head For whatsoever he would have us reade of his deeds and words he commanded them as his own hands to write Now let Bellarmine say It is false that the Apostles were commanded by God to write And thus much shall serve for the third question The fourth question Whether the Prophets Evangelists and Apostles were compelled to write As when it is said Luke 1.70 GOD SPAKE BY THE MOUTH OF HIS HOLY PROPHETS per LOQUENDI verbum SCRIPTIONEM quoque comprehendit so what I propound of Propheticall Evangelicall and Apostolicall writing must also be understood of their speaking or dictating Whether they were compelled to it Compulsion is of two sorts Proper and absolute Improper or mixt Proper when a man is forced as we say in spight of his teeth against his will as some who have been drawn to punishment Thus were they not compelled Mixt when a man doth that which he would not do unlesse he feared a greater losse as when a Merchant or Mariner cast their goods into the sea to save their lives which hath in it part of the voluntarie and part of the involuntarie And of this there may be some question for Jonah fled from the presence of the Lord Jon. 1.3 that is was unwilling to do the message Moses again and again refused to be Gods embassadour to Pharaoh Exod. 3.11 and to the Israelites Exod. 4.1 10 13. Isaiah was also backward Isa 6.5 One answer serves for all They were at first fearfull rather then unwilling but when they were confirmed they readily and boldly did their duties So farre were they from shadow of compulsion that they offered their service When the voice of the Lord said Whom shall I send and Who will go for Vs Isa 6.8 the Prophet said Here am I send me Yea but they were impulsi rapti agitati acti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1.21 I answer The word rather excludeth voluntarie and arbitrarie will-worship or self-will-service then includeth compulsion for all this was performed Libero motu voluntatis With the free motion of their will or as others take it Salvo pleno usu liberi arbitrii Without any impeachment of the freedome of their will e Acti à Spiritu sancto loqunti sunt à Deo afflati compositos tamen intellige bos motus non quales fuere profauorum vatum They who were led by the holy Ghost spake being inspired by God yet know that their motions and inspirations were setled and composed unlike to the profane heathen priests or prophets for they were wilde senslesse not knowing what they did or said saith Tremellius
perfect of himself and by or of that one were all things made Vers 28. seemeth to be taken from Xenophanes Colophonius who cometh home to that point as he is cited by Clemens Alexandrinus Stromat 5. or els from Orpheus who acknowledgeth that in God cuncta moventur Ignis aqua tellus All things are moved Fire water earth Concerning those words vers 29. We are his off-spring they are the very words of Aratus in the beginning almost of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipsius enim genus sumus We are his off-spring Clemens Strom. 5. and Vasques Tom. 1. part 1. disputat 28. num 17. expound it as if we were his Genus Creatione By creation That is true but not enough for Genus may be taken for Soboles an off-spring and men may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jovis proles Born of God The issue of God or as another hath it to an other purpose SemideÃque homines semihominésque dei Men half gods and gods half men Another place in S. Paul is 1. Cor. 15.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil communications corrupt good manners Tertullian ad uxorem 1.7 saith This versicle was sanctified by the Apostle Hierom ad Demetriad virg Epist 8. cap. 10. saith S. Paul assuming this secular verse made it Ecclesiasticall Socrates 3.40 and out of him Nicephorus 10.26 say It is borrowed from Euripides Hierom Peter Martyr and many mo report it to be Senarius Menandri an Hexameter of Menander I reconcile them thus That it is in both of the Poets Justinian the Jesuite relateth that Photius apud Oecumenium saith Some such thing is in the Prophet Isaiah But I could never finde it saith the Jesuite Perhaps he mistook Photius for if Photius had any relation to the precedent words vers 32. Let us eat and drink for to morrow we die the Jesuite might finde the same Isa 22.13 And so Athanasius on the place of the Apostle or rather Theophylact if we beleeve Bellarmine de Scriptoribus Ecclesiasticis ad annum 340. in Athanasio saith Those words were taken from Isaiah Acts 20.28 Take heed unto your selves and to all the flock Attendite vobis c. That Thales Milesius was the first that said Non sine oculo Domini .i. attentione equum non sine vestigio Domini id est attentione agrum pinguescere was a good observation of Bishop Andrews in his Concio ad Clerum in Synodo Provinciali pag. 29 but that grave Prelates intimation for indeed at the utmost it is no more that Paul alluded to that saying of Thales is a conjecture farre enough fetched Eodémque in loco Paulus jam Milesius Nec sine attentione bene esse Ecclesiae dicit So he Much more may be said to the point concerning the Apostles citing Apocryphall or not Canonicall writings S. Paul knew the names of Pharaoh his Magicians 2. Tim. 3.8 Jannes and Jambres as we reade it according to the Greek and Syriack which is also followed by Numenius apud Euseb de praeparat Evangel 9.3 though the Vulgat hath Mambres in stead of Jambres and the Hebrew Talmud and Rabbi Nathan as Genebrard cites them in the first book of his Chronologie o Apostolus è Talmud habet nomina principum Magorum Pharaonis ut communis opinio est It is commonly thought that the Apostle took from the Talmud the names of Pharaohs chief Magicians saith Drusius in Henoch pag. 25. and in the margin p Credibilius est ipsum sumpsisse ex libro Apocrypho qui Jannes Mambres vocatur nam Talmud indè habuit It is more credible the Apostle took it out of an Apocryphall book called JANNES AND MAMBRES for from thence the Talmud fetched it saith Drusius I for my part will not define whether S. Paul was onely immediately from heaven assured that these were the names of the Magicians or whether he had read their names also in some Apocryphall book now perished or in the Talmud James 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every good gift and every perfect gift is from above Which words I have both heard and read alledged for the lawfull use of humane literature though I for my part cannot guesse whence the Apostle took them That S. Jude had the historie of the strife between Michael and the devil about the bodie of Moses the 9 of Jude in part from Deuteronomie and in part from an Apocryphall book Aretius maintaineth The title of the book was Assumptio Mosis The assumption of Moses as some say or Ascensio Mosis The ascent of Moses as others say That S. Jude might also have read the book of Henoch and his prophesie I will not denie for he citeth some words of it vers 14. So think Hierom in Catalogo and in his Commentarie on Titus 1. Augustine de Civitat 15.23 ibid. 18.38 and Beda on the place But the book of Henoch is Apocryphall That S. John read the Targumists in many places the learned Heinsius proveth or laboureth to prove by many passages Thus much clearly must be confest that the gifts both of reading and of writing and understanding of strange tongues was conferred on all the Apostles not one was an illiterate man after the cloven tongues like as of fire sat upon each of them Act. 2.3 and I make no question but they also read the Old Testament after that time and might reade other books Talmudists Targumists Hellenists Apocryphall books yea Heathen writings and perhaps did so But in all these or the like places which the Apostles cited or pointed at this is now my last resolution as a Corollarie to the Question before briefly answered Either the sacred Penmen never read those things themselves but the all-knowing Spirit did tender and dictate both matter and words to them Or if they did reade profane authours and were conversant in them yet they used the words not as their own reading not as humane learning not as drawn out of the treasurie of their own memories not as if they had the choice to insert those sentences above others but the holy Ghosts inspiration guided them wholly and reached forth words unto them both in things which they knew and in things unknown unto them before Yea I beleeve that if Plato or Aristotle Tullie or Varro had lived after Christs dayes and been called to write any part of Scripture they should not would not have conceived one thought or written one word of humane literature as from themselves or any part of their own great knowledge but would have quitted themselves and been wholly led by the holy Ghost The seventh Question Whether they studied the things before-hand That both Prophets Apostles and Evangelists were filled with holy thoughts and heavenly meditations we certainly beleeve and know Psal 45.1 My heart is enditing of a good matter or as it is in our margin boyleth or bubbleth up a good matter Eructavit cor meum verbum bonum saith the Vulgat Verily good
Hellenists Chaldee Paraphrase or any heathen Authours yet it doth not necessarily evince that the holy Actuaries or Notaries did oversee reade heare or transcribe those things out of their knowledge from the said Authours but both the names of those Authours and the things themselves were presented to them by that blessed Spirit which knew all things and this among the rest That these words phrases and sentences were fit to be inserted into the holy Writ which now are in it All Scripture is of divine inspiration But the very words are part of Scripture Therefore even they were inspired Revel 19.9 The Angel said Write Blessed are they which are called unto the marriage-supper of the Lambe Did not the Angel speak the words Did not he give the Apostle both matter and words When the Apostle was commanded Revel 14.13 by a voice from heaven to write Blessed are the dead which die in the Lord c. was he commanded to write his conceits and thoughts apprehended in Syriack and translate them into Hellenisticall Greek or did the heavenly voice suggest onely an holy inspiration into him and left him to coyn words as Heinsius would have it or rather did not the voice teach the very words which should be written viz. Blessed are the dead c. Now let us passe to the fifth and last Conclusion in which we must dissent from the worthy Heinsius and disarm him of his often-inculcated but not once proved Tenet The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Writers of holy Scripture conceived in one language and writ in an other Upon which ground he hath raised a strange structure but his very ground-work is sandie slipperie and false And this I hope to evince by Scripture Authoritie and Reason All which shall be squared to that Corner-stone which more then once before I hewed upon more roughly and now by Gods grace intend to polish namely That the very words and letters were dictated unto the holy Scribes and therefore they had no power to change or transchange to adde or diminish or to expresse by their own words their internall irradiation but in the language which they conceived they also wrote their heavenly dictates 2. Pet. 1.21 The Prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost Therefore their very speech being according to the motion of the holy Ghost their words were not of their own choice but from above and not onely divine thoughts but sacred words were also given them 1. Cor. 2.13 S. Paul spake in words which the holy Ghost taught Did the holy Ghost inspire thoughts into them in one language and teach them words to speak in an other language Cui bono To what end and purpose and why not all done in the language which they conceived 2. Tim. 3.16 Scriptura per Spiritum scripta est The Scripture was writ by the Spirit saith the Syriack not onely inspired as it is from the Greek but written and as it was inspired written Revel 19.9 The Angel saith concerning very words which he commanded to be wrote These are the true sayings of God Not inspirations onely of God and the words of Men but the sayings of God Exod. 34.27 Write thou these words for after the tenour of these words I have made a covenant God was not tied to the words Moses was to the writing of the very words Jerem. 30.2 Write thee all the words which I have spoken unto thee in a book He gave him no power to put in words of his own Twelve times in the Revelation was S. John commanded to write and knew he not the words Hos 8.12 I have written to Ephraim the great things of my Law Even all what my Prophets have done I challenge as mine own writing Authorities of men The Scriptures were written y Magisterio Spiritus in obedience to the Spirit saith Sasbout on Peter Therefore the Apostles had not the power left unto them of writing their own conceits but were fitted with words by the Spirit z Si Spiritu saucto inspirati ab eo impulsi locuti sunt Prophetae caeteri librorum sacrorum scriptores Consequens est Scripturam totam esse verbum Dei non aliter à nobis accipiendam quà m si Deus immediatè absque humano vel Angelico ministerio eam edidisset ut ità dicam digito suo scripsisset If the Prophets and other writers of holy Scripture spake by the moving and inspiration of the holy Ghost it followeth that all the Scripture is the word of God no otherwise to be esteemed of by us then if God immediately without the ministery of men or Angels had set it forth and as I may say had written it with his own finger saith the learned Estius Even Cornelius Cornelii à Lapide himself on Timothie thus a Prophetae alii scriptores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocantur calami instrumenta Spiritus sancti quast scribae velociter scribentis inspirantis dictantis sacras literas The Prophets and other holy Penmen of Scripture are styled the pens and instruments of the holy Ghost as of that scribe who speedily writeth inspireth and dictateth the divine writ Where he confesseth the holy Spirit not to inspire onely but to dictate yea to write like a swift scribe the holy Scripture Gregorius Praefat. in Job cap. 2. b Scriptores sacri Eloquii quia repleti Spiritu sancto super se trahuntur quasi extra semetipsos fiunt sic Dei sententias quasi de labiis proferunt The writers of the heavenly word because they are filled with the holy Ghost are elevated above themselves in him and as it were out of themselves and so the sentences of God are uttered as it were by their lips Athanasius Epist ad Lib. saith c Christus vetus novum Testamentum composuit Christ made the Old and New Testament d Quid est illud o◠Domini nisi Scripturae per quas loquitur Dominu◠What is the mouth of the Lord but the Scriptures by which the Lord speaketh saith Rupert on Matth. lib. 4. Philo Judaeus in lib. Quis rerum divinarum haeres thus e Propheta nihil ex se proloquitur sed omnia submonente alio A Prophet prophesieth nothing out of his own brain but all things by the prompting of the holy Ghost as he wittily concludeth Therefore not so much as the words are his own Chrysostom de Lazaro Homil. 4. Though a dead man revive and an Angel come from heaven you must beleeve Scriptures above all for the Master of Angels the Lord of the living and the dead he himself framed them The same Chrysostom de expulsione ipsius sheweth the manner I reade his own handwriting c. They are done by his hand the very writing it self is his and therefore called Chyrographum Dei A writing under Gods own hand by Augustine
of Macedonia c. Now cleare it is this was not a Macedonian indeed but an Angel bearing his person in the shape of man calling him with the call of God and what is said in truth of storie Joh. 20.12 Marie seeth two Angels in white sitting the one at the head and the other at the feet where the bodie of Jesus had layen is said by representation Luk. 24.4 Two men stood by them in shining garments they took on them the shapes of two men and stood in their places 2. If Angels represent the person of God and do things or say things as from him and as for himself they are called Gods and the very name of JEHOV A is attributed to them as the Angel appearing in the fierie bush to Moses and other Angels saith a De lociâ— infestis part 1. cap 23. Thyraeus and b Sentent 2. Distinct 8. Paragr 8. Estius In the New Testament another Angel is called Alpha and Omega Revel 22.13 which were blasphemie for any Angel to say or usurp if the Representer might not be styled according to the dignitie of the Represented Which note I have the rather insisted upon to lash the rash censure of such who under pretence to keep the Canonicall Scripture at a great distance from the Apocryphall pick unnecessarie faults in the Apocryphall such faults and so small as a man not prepossessed could not see and a naturall rationall Philosopher would esteem but little in comparison of greater doubts in semblance arising from our undoubted Canonicall S. Hierom was the first that styled them Apocrypha who never left any thing objected against him unanswered yet being therefore taxed by Ruffinus that therein he had robbed the holy Ghost of his treasure he made no reply Thus some have been hurt with kissing and the tendernesse of the ape killeth those young ones whom she loveth best And whilest they play the Criticks in censuring the Apocrypha they breed irreverence and irreligion toward the Canonicall by how much the doubts seem more or greater seem but are not 3. The most painfull and learned John Drusius in his epistle to Joseph Scaliger before his Commentarie on the first book of the Maccabees intimateth his fear of want even of things necessarie and in the very end of his castigations on Ecclesiasticus prayeth to God to stirre up the hearts of the Great ones and illustrious Lords to help him may heaven and earth take notice how miserable the estate of the learned is when tithes the fixed honourary of the Priesthood by Divine right are usurped by the Laicks and reward is measured not by true worth or by the measure of the Sanctuarie which was full running over and double to the common and profane measures but by the ignorant estimate of niggardly mechanicks their under agents yet he brake through all difficulties and hath bestowed great pains in his notes on both these books Scaliger de emendat tempor lib. 5. saith The first book of the Maccabees is c Opus eximium An excellent work Again d Tu praestantiam loujus libri jamdudum scis You knew long since full well the great worth of this book saith he in his epistle to Drusius And Albericus Gentilis most exquisitely disputeth in defence of the first book of Maccabees so little regarded in these times and answereth every objection which is brought against it I could say more in defence of other books Apocryphall but I recall my self to handle that particular which caused this diversion How many wide mouths have been made how many scandalls taken how many aspersions of horrible untruth and lying have been fastened on that blessed Angel who guided Tobias the younger in his long and dangerous journey because he said though he gave old Tobit a nick for that he would enquire his name immediately after Tob. 5.12 I am Azarias the sonne of Ananias the Great and of thy brethren whereas you may expound the words by this rule That he who sustains anothers person may call himself or be called according as the person himself As the Angel who appeared to S. John Rev. 22.9 saying I am thy fellow servant and of thy brethren the Prophets and perhaps took one of their shapes at that time Likewise in the undoubted Canonicall the Angel Gabriel is called The man Gabriel Dan. 9.21 because he appeared in the similitude of a man Thus may the place of Tobit be expounded and without such favourable interpretations Familiaris quotidianus sermo non cohaerebit saith Cicero Pro A. Caecinna Secondly you may expound the words thus I AM AZARIAS that is the help of God THE SONNE OF ANANIAS THE GREAT NOW ANANIAS signifieth the grace or the gift of God And this is verified by the actions of the Angel who helped indeed both the Tobiahs by the especiall grace of God Adde to this that the Angels true name was Raphael Tob. 12.15 which is by signification the medicine or physick of God as indeed he did make whole young Tobie his wife and healed also old Tobie Tob. 12.3 All which being laid together remove all inconvenience from the words if we say The Angel by those names of men Azarias and Ananias did signifie that the help which was to come from him to them came to him from God For even this way draweth nigh unto that Lexicall exposition as d Bibliothecae sanct 3. Sixtus Senensis phraseth it which I will not wholly exclude Secondly I answer If these were no Angels but very men and these some of those Many who arose out of their sepulchres yet cleare it is they ascended not with Christ nor ascended they at all for ought that can be gathered but upon the performance of this their last errand their bodies might again embrace the dust 4. Lastly this may have a place of a probable argument As Elias when he was rapt into heaven in a fiery chariot by a whirlwinde being even therein a type of the resurrection let fall his mantle from him 2. King 2.13 perchance as a token that he needed it no more so Christ when he raised himself left his grave-linen in the grave the linen clothes by themselves the napkin that was about his head wrapped together in a place by it self John 20.7 out of doubt to shew that death should have no more dominion over him In which regard also he arose the tombe being shut and the tombe-stone sealed and observed narrowly with a watch for the removing of the tombe-stone by the Angel was not to help Christ to arise who entred in to his disciples januis clausis the doores being shut and came forth of the grave sepulchro signato the monument being sealed but that the women might go in and see that Christ was before raised Mark 16.3 c. and the stone was not rolled away propter Christum sed propter mulieres for Christ but for the women saith Hierom ad Hedibiam whereas contrarily when Lazarus was
the same epistle said Some shall not die but be snatcht out of this life that with changed and glorified bodies they might be with Christ Chrysostom on the 10. to the Romanes and on 1. Thess 4. and upon this place to the Corinthians saith Some shall escape death With him agreeth Epiphanius Haeresi 64. saying k Qui rapitur nondum mortuus est Who is suddenly snatched up is not yet dead And before them Origen lib. 2. contra Celsum so opineth Theophylact on 1. Corinth 15. thus l Etiam qui non morientur ad incorruptibilitatem transferentur Even they who shall not die shall be transchanged out of this corruptible life to incorruptibilitie And again m Nonnulli nè morientur quidem Some indeed shall not die at all To that effect S. Hierom in his epistle to Marcella quaest 3. num 148. and in his epistle to Minerius and Alexander bringeth the saying of Christ Matth. 24.37 c. of the dayes of Noah when the floud swept them away as they were eating and drinking to prove that at the last judgement some shall not die Theodoret evinceth the same truth producing the passage of Matth. 24.40 of two in the field one assumed the other rejected And Chrysostom in his Sermon de Ascensione Domini instanceth in the verse following of two in a mill one refused the other accepted which proofs aim at this That all shall not die Cajetan is rich in proofs That all shall not die See him on Act. 10. upon Timoth. 4. upon 1. Corinth 15. upon 1. Thessal 4. Tertullians words must not be omitted in his book de resurrectione carnis n Hujus gratiae privilegium illos manet qui ab adventu Domini deprehendentur in carne propter duritias temporum Antichristi merebuntur compendio mortis per demutationem expunctae concurrere cum resurgentibus This gracious priviledge belongs unto those who at the coming of our Lord and Saviour to judgement shall be found alive upon earth and for the grievous afflictions and pressures of the times under Antichrist they shall have granted unto them this indulgence That they shall not die but shall be suddenly changed and so go to meet Christ together with those which shall then be raised from the dead Salmeron being peremptorie That all and every one shall die properly upon 1. Thessal 4. hath a wilde crotchet That all who shall be alive toward the end of the world shall be consumed with the fire of conflagration which shall go before Christ and so dead and raised shall be snatched up But S. Augustine de Civitat Dei 20.16 setting down the order of the last judgement saith The fire of conflagration shall be after the last judgement I will close this point with the sound and learned words of Calvin which fully accord with what I rested on in the beginning of this chapter upon 1. Corinth 15. o Cùm mutatio fieri nequeat quin aboleatur prior natura ipsa mutatio meritò censetur species mortis sed cùm non sit animae à corpore solutio non reputatur in morte ordinaria Since there cannot be a change saith he but the former nature must be abolished the very change on good grounds may justly be accounted a kinde of death but since there is not a separation of the soul from the bodie it is not to be reputed as if it were the common and ordinarie death Upon 1. Thessal 4. he wittily observeth that they p Qui dormiunt aliquo temporis spatio exuunt corporis substantiam qui innovabuntur non nisi qualitatem who are dead or do die for some space of time or other longer or shorter their souls put off the substantiall clothing of the bodie or flesh but they who shall be changed shall put off onely the qualitie not the substance The summe of all is this The third main question by me at first propounded was Whether all and every one without exception must and shall die The Papists are obstinate for the affirmative I have proved the negative That some may be some have been and some others shall be excepted and not die And so I end my third and last Chapter of my third book of Miscellanies O Most gracious Lord God who hast committed all judgement to thy onely sonne our onely Lord and Saviour I beseech thee to have pitie upon me and for Jesus Christ his sake receive me into thy especiall favour O blessed JESU accept of these my poore and weak endeavours and receive my prayers and present them with mercie to the throne of Grace hasten thy coming and thy kingdome Come sweet JESU come quickly and prepare my soul to meet thee with joy If it be thy holy will let me be one of them that shall be changed and changed to the better from pain to comfort from sicknesse sorrow and labour to rest and blessednesse eternall Amen Amen Amen VNI-TRINO DEO LAVS ET GLORIA FINIS An Alphabeticall Table of the principall things contained in these three Books of Miscellanies A ABortion is a curse Book 1. pag. 103. Two kindes of Abortives ibid. pag. 98 99. Adams body was created immortall and how ibid. p. 11. Adams body was framed of other dust then the dust of Paradise ibid. p. 16. viz. out of the red earth of ager Damascenus ibid. p. 85. Book 2. p. 23. The contrarie disposition of Elements had not caused a dissolution of Adams body had Adam stood Book 1. p. 17 to 28. The naturall temper and constitution of Adams body in state of innocencie ibid. p. 18 and 20. Whether if Adam and Eve had stood confirmed in innocencie any of their children could have sinned ibid. p. 44 to 54. The endowments of Adam in state of innocencie ib. p. 55 56. Whether Adam and Eve foreknew their fall ibid. p. 59. Whether Adam and Eves sinne were the same ibid. p. 61. Whether of their sinnes were the greater ibid. p. 62 65 to 73. where also of Adams first sinne by which he fell ibid. Adam mourned 100 yeares for the murdered Abel ibid. p. 85 87. Adam was a type of Christ therefore saved ibid. Adam was buried in Golgotha and his skull found upon mount Calvary Book 2. from p. 13 to 29. Whether Adam could naturally understand all languages ibid. p. 47 48. Amphibologie prejudiciall to truth Book 1. p. 2. Angels fell the second instant of their creation ib. p. 108 and 126. Christ merited for Angels ib. p. 189 190. Angels representing men are called men in the Scripture Book 2. chap. 16. Apocryphall books too much slighted Book 2. p. 145. They are to be preferred before any other humane Authours Book 3. p. 183. Of the diverse Appointment of things by God Book 1. p. 2 3. The Apostles represented the whole body of Christs Ministers ibid. p. 147 148. The Apostles were none of them learned before their calling Book 2. p. 87 88. Aristotle and Plato
compared Book 1. p. 13 14 15. The Ascension of Christ represented in the assumption of Enoch and Elias Book 3. p. 191 to 195. B BEauty desired Book 1. pag. 19. The Being or not Being of a thing may be said divers wayes Book 2. p. 77. Bristoll built of old by Brennus ibid. p. 23 24. C WHence the Capitol in Rome had its name B. 2. pag. 18. Ceremonies Leviticall died at first by degrees and now they are not onely dead but deadly Book 1. p. 3. There is no Chance where Providence reigneth Book 2. p. 71 72. Cherubims with reall flaming swords were placed in Paradise Book 1. p. 2 3. and why ibid. p. 23. Christs beautie in his humanitie described together with his Passion B. 1. p. 18 19 20. compare ibid. p. 193. Christ doth us more good then Adam did us harm ibid. p. 185 to 188. Christ saved more in number then Adam condemned ibid. p. 188 189. c. Whether Christ were in Adam and how ibid. p. 82 83. The judgement of the essentiall Church of Christ is infallible ibid. p. 148. Circumcision of women by the Turks ibid. p. 144. A wicked Companion is very dangerous Book 3. p. 184 185. Conception what it is and how B. 1. p. 93 to 99. Confirmation in grace is of two sorts ibid. p. 48. Generall Councels are the highest earthly Judges of Scriptures controversed ibid. p. 136 148. D DEath is threefold Book 1. p. 4. Death is common to all ibid. Death Naturall and Violent ibid. p. 17. Sinne is the onely cause of Death ibid. p. 26 27. Death is bitter because painfull ibid. pag. 28 31. Death is sweet to some men because God makes it beneficiall unto them ibid. pag. 32 33 c. Death was inflicted on Adam for one sinne ibid. Death was inflicted for the sinne of the man Adam not of the woman Eve ibid. pag. 36 to 44. Speedy death by some is accounted best Book 3. pag. 187. Whether all Adams posteritie without priviledge or exception must and shall die Book 3. Chap. 1 2 3 throughout The difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book 1. pag. 192 193 c. Disciples of Christ were none of them Noble at least not Nobly bred Book 2. pag. 86. E OF the East-Indians and their language Book 3. p. 204. Of Elias and Enoch whether they be yet living or dead Book 3. Chap. 2. throughout Divers questions about Enoch more especially ibid. p. 181 182 c. Equivocation in what sense and in what cases it may be allowable Book 1. pag. 165 167. The second book of Esdras was never held Canonicall ibid. p. 7. Eve remained an intemerate virgin untill after the sinne of Adam ib. p. 39 40. Whether Eve sinned before she talked with the serpent ibid. pag. 60. Excommunication was of three sorts in the Jewish politie Book 2. pag. 48 49. F THe word Father is diversly taken in the holy Scripture Book 1. pag. 120. and Book 2. pag. 113 c. G GEnealogies were ever drawn from the Males Book 1. page 40 41. H THe Healed by Christ were never a second time cured of any disease Book 2. p. 8. Heavenly influences which are noxious are the causes of much sicknesse and destruction Book 1. p. 17. All languages have some words retaining the foot-steps of the Hebrew Book 2. p. 45. When the Hebrew points were first used Book 1. p. 100 101 102. Hebron the citie Book 2. page 19 to 29. Humilitie ibid. p. 161 162. The humilitie of S. Paul Book 2. p. 84 85. The Husband represents the wife Book 1. p. 140. I JEr 10.11 was the onely verse of his whole prophesie that was written in Chaldee which every captive Jew was commanded to cast in the teeth of the Babylonians Book 1. p. 180. Jerusalem the holy citie Book 2. p. 154 155 156. Ignorance threefold Book 1. p. 60. Interpretation of Scriptures is the Pastours right with whom the Laitie must consult ibid. p. 149 150 156 181 182. Book 2. p. 63. Interpretation of Scriptures by Anagrams is profane B. 1. p. 152 153. Whether interpretation of Scriptures or judgement of doctrine do in any sort belong unto the people and how farre ibid. p. 157 159. Helps and cautions prescribed unto the people for interpretation of Scriptures ibid. pag. 160 to pag. 169 c. John the Apostle his death Book 3. p. 187 188 189. Joseph was the first-born of Jacob. Book 1. p. 142 143. Joseph was a type of Christ Book 2. p. 33. A twofold acception of the word Judgement Book 1. p. 6. Judgement after death is private of souls publick of bodies and souls ibid. K. KIngs represent the people under them Book 1. p. 183 184. Of the honour due unto the King ibid. Whether Korah Dathan and Abiram descended with all their goods truly into hell Book 3. p. 214 215 to p. 221. L WHerein the confusion of Languages consisted Book 2. p. 45 46. Orientall languages conduce much to the understanding of Scriptures therefore necessarie to be studied ib. p. 48. Of the same languages also B. 3. p. 204 205. Of Lazarus raised by Christ Book 2. p. 7 8 9. Humane Learning is an handmaid to Divinitie ib. p. 88 89. Literall sense of Scripture is hardest to be found Book 1. p. 149. M MAgistrates not to be reviled Book 1. p. 168 169 170. Maran-atha expounded Book 2. p. 48 to p. 54. Of Melchisedech and why he is said to be without father and mother Book 3. p. 201 202 c. to p. 206. Members of the bodie are not all of equall worth Book 1. p. 63. God is very Mercifull unto all ib. p. 186 187. Whether Moses at the Transfiguration appeared in his own true person or not Book 3. p. 208 209 c. O IN Oaths we must be warie of mentall reservations and unlawfull equivocations Book 1. p. 166 167. Opinion Book 2. p. 83. Originall sinne See Sinne. P OF Paradise Book 3. pag. 194 195 196 197. The Pastours wisdome both for the matter and manner of his doctrine Book 1. p. 158. The Patriarchs were buried in Sychem Book 2. chap. 10. Meerly Personalls are not propagated B. 1. p. 109 to p. 138. S. Peter represented all the Apostles Joh. 21.15 16. Book 1. p. 147. The Pope is servus servorum Dei ibid. p. 132. The Priviledges of a few make not a law Book 2. p. 160. Whether God may justly Punish the Fathers for the childrens actuall delinquencies B. 1. p. 119 120. In what cases God may and doth punish the children for their Parents faults either with temporall or eternall punishment ib. p. 118 to p. 124. Every individuall man is justly punished for originall sinne in Adam ib. p. 145 146 147 c. R REdemption was of a double kinde in the Leviticall law Book 1. p. 143. Of Reliques Book 2. chap. 12. and the Authours esteem of a true choice Relique ibid. p. 130 131. The Resurrection was typified in