continuance in Sinne bringeth deadnes of securitie or desperation pag. 206 Souldiers that are religious are most profitable for their Prince pag. 516 Sunne created after the light pag. 14 Sunne compasseth the earth pag. 15 Sunne is the chariot of light and inlightneth all pag. 26 Sunne and Starres are greater then the earth pag. 27 Soule of man what it is pag. 57 Soules death and prison pag. 81 Speech is the image of the minde pag. 426 Speech confounded was by miracle pag. 427 Speech which was the first pag. 429 Speech how it was confounded pag. 442 T TIdes of the sea how they are caused pag. 289 we may not Tempt God but vse lawfull meanes pag. 477 Time what it is pag. 2 Time was the beginning of all things and nothing before is but God ibid. Tokens and warnings of iudgements are vnregarded where Gods word is vnreuerenced pag. 282 Traditions before the word written were in steed of the word but we haue a more sure testimonie 1. Pet. 1. pag. 334 Trinitie distinguished in the worke of Creation pag. 6. 7. The Trinitie alwaies acknowledged in the Church pag. 7 The Trinitie pag. 30. 31 Tyrannie and bloodshedding reuenged by God pag. 374 V VIsions wherefore giuen vnto the Patriarkes pag. 468 Visions how God appeared who is inuisible pag. 471 Vowes of chastitie vnlawfull pag. 85 Vulgar Latin translation corrupt pag. 308. c. W WAite on God and haue good successe pag. 325 VValking with God what is meaneth pag. 222. 252. VVarres successe is alwaies disposed by God pag. 501 VVarre alwaies winneth where good cause and good discipline are ioyned pag. 505 VVarre that it be lawfull what it requireth ibid. VVarre made vnlawfull by what meanes pag. 507 the miseries of Warre pag. 508 VVarre taken rashly in hand is disallowed and dangerous pag. 514 VVaters of the deepe doe stand aboue the mountaines pag. 12. 285 VVater-springs how they are caused pag. 288 a Wicked man can do no good work pag. 177. 178 Will of God secret or reuealed pag. 248 Will-worship a sinne pag. 334 Wine the benefit and vse pag. 391 WomaÌ„ is the image of God as well as maÌ„ pag. 37 Woman the image of maÌ„ in what sense pag. 38 VVoman her nature and end pag. 93 VVoman wherein she is to be an helper to man ibid. VVomans punishment in conceptions sorrowes and subiection pag. 154. c. VVoman were to haue no paine of child-birth by creation pag. 154 World created in the first moment of time pag. 2 World for what cause created ibid. World and all creatures made of nothing pag. 7 Y YEeres and moneths in Scripture equall to ours in length of time pag. 217 Yeere beginneth diuersly to diuers nations pag. 277 Yeere ecclesiasticall and politicall pag. 278 A TABLE OF HERESIES AND ERRORS BRIEFLY CONfuted in this Treatise A ADamites beastly heretikes 100 Anabaptists of coÌ„munitie of goods 490 Anabaptists of swearing 540 Anselmus his opinion of single life 88 Andronici of the sex of women 94 Anthropomorphites of Images 32 Anthropomorphites of the substance of the soule 35 Apelles of the Arke of Noah 270 Aquinas of the Cherubims of Paradice 172 Aquinas of naturall knowledge 180 Aristotle of the eternitie of the world 1. 426 of mans natural righteousnes 254 Arrians of the persons of the Trinitie 7 Astrologers grounding prediction on the authoritie of Scripture 18. c. Atheists of contradictions in the Scripture 38 Atheists of the garden of Paradice 65 Atheists of Adams apparell 168 Atheists of Cains building a citie 198 Atheists of the age of the Patriarks 217 Atheists of the flood 291. 295 Atheists of the mortalitie of the soule 369 Atheists of Noah his drunkennes 392 Atheists of the confusioÌ„ of tongues 425 Atheists of the Scriptures 446 Atheists of the successe of warre 404 B BAbylonians of abstinence 267 Basilides of the worlds eternitie 1 Bonauentura his opinioÌ„ of Paradice 61 Berosus couÌ„terfeit historie of the flood 273 C CAini who worshipped Caine as a Saint 188. 192 Caietan his opinion of the waters 285 Clemens Alexandr his opinion of the saluatioÌ„ of Philosophers which knew not God 178 Carthusian of single life 221 Cyprian his opinion of the sonnes of God 231 D DEmocritus of the substance of the soule 59 Dicearchus of the substance of the soule ibid. Diogenes of the substaÌ„ce of the soule ibid. E EMpedocles of the substance of the soule 59 Eunomij of the Trinitie 7 Eusebius his opinion of the sonnes of God 231 F FAustus the Manichee of Abraham 475 G GAlen of the substance of the soule 60 Greekes of the sex of women 94 Gregorie his opinion of the comming of Henoch and Eliah 226 H HEathen fables of Deucalion 328 Hierome his opinion of single life 8â— 175 Hyppocrates of the substance of the soule 59 Hippon of the substaÌ„ce of the soule ibid. Homer of the sex of women 94 Hugo Sanct. Vict. of the sons of God 231 I Iewes of mans creation 30 of Henoch and Eliah his coÌ„ming 226 of Apocrypha Scripture 234 of mans righteousnes 254 of abstinence from meates 359. 363 Illyticus of originall sinne 349 Indians of abstinence 259 Iosephuâ— of the sonnes of God 331 of the age before the flood 241 of the beginning of the yeere 278 Iulian of the Scripture 28. 43 of the Serpents speech 104 of the building of Babel 432 Iulius 3. Pope his blasphemie 75 Iustin Martyr his opinion of the saluation of Philosophers which knew not Christ 178 of the sonnes of God 231 L LActantius his error of the sonnes of God 231 Lâ—cucippus of the substaÌ„ce of the soule 59 Lyra his opinion of Paradice 172 M MAcedonij of the Trinitie 7 Manichees of the substance of the soule 35 of the Scriptures 38. 48. 84. 369 of two beginnings 42 of the substance of the Deitie 60 Marcionites of two beginnings 42 Melchizedeciani of Melchizedech 522 Metrodorus Chius of the worlds eternitie 1 O O Leaster of the taking away of Henoch 223 Ophitae who worshipped the Serpent 125 Origen his opinion of Paradice 61 of the release of the damned 141 of Adams apparell 164 P PApists of authoritie of Magistrates 376 of authoritie of Scripture 446 of deposing of Princes 507 of fasting 267. 363 of forgiuenes of sinnes 160 of Images and Idolatrie 32. 146. 149 of interpretation of the Scripture 307. 320 of the Masse 523 of Merits 177. 337 of mans righteousnes 254. 257 of originall sinne 348. 351 of single life 84. 87. 95 of traditions 458 of workes of good intent 333 Pelagians of mans righteousnes 254 Pererius his opinion of the Cherubims of Paradice 172 Philastrius of the diuisioÌ„ of tongues 427 Philo of Paradice 61. of the sonnes of God 231 of the age before the flood 241 Plato of the creation of the woman 93 of the communitie of goods 490 of the nature of life 367 Procopius Gazeus of Henoch 221 Pythagoras of the substance of the soule 59 of abstinence 267 of communitie of goods 490 of mans power to vertue 254 R RAbbins of Adams nakednes 100 of Adams creation 125 of AdaÌ„s continuance in Paradice 175 of the age of the Patriarkes 217 of Henoch his taking away 223 Rupertus of the Cherubims of Paradice 172 S SEleuciani of Paradice 61 Seruetus of the substance of the soule 35 Sethiani of Seth borne without sin 213 Seueriani of the sex of women 94 Simon Magus of the Creation 1 Simplicius of the Scriptures 4. 28 of Paradice 65 Strabus of the Cherubims 172 T TErtullian his opinioÌ„ of Paradice 61 of single life 88 Thales of the sex of women 94 Turkes of the Messiah 404 Z ZEno of natural power to vertue 254 Zenocrates of the soule 60 FINIS To the gentle Reader Gentle Reader I am to admonish thee concerning the escapes incident to printing which I hope are as few as ordinarily in any copie yet some there are as page 32. lin 17. for Physiognomie reade physnomie pag. 204. lin 30. for wife reade sister and lin 31. reade was the sister and supposed to be Other literall escapes if any be sith I haue neither helpe to conferre neither space or leisure to reuise I am compelled to commit to thy fauourable consideration and correction
y Chrysost Hom. in Gen. 34. Porro ne illa vicissim quod esset praesidio data turgeret vinculum rumperet ex costa facit partem corporis esse volens sed vt neque vir hinc sibi placeret non esse solius iam deinde finit quod erat solius antea be most deare vnto him and they both agree with heauenly concord Fiftlie of all the parts of man hee tooke one onelie rib whereby z Malac. 2.14 Eccles 9. the woman is taught to honour her husband as her greatest part and man might know the greatest part of the woman was the Lordes to the end he doe not presume of absolute authoritie but giue a 1. Pet. 3.7 honour to the woman in Gods behalfe as to the weaker vessell For this cause saith Adam or the Lord by Adam shall a man leaue father and mother that is because the Lord did make the woman suppose of the b By the ribbe interpreters vnderstand the bone and the flesh sinewes veines and skinne that couered it so that Adam rightlie said she is flesh of my flesh flesh and bone of Adam and did by marriage couple them to be c 1. Sam. 18.1 Act. 4.32 as it were one soule in two bodies knit together d Iun. Paral. libr. 1. paral 33. Tanquam si dixisset Author quia ex Dei institutione facto mulier conuenit in manum viri c. hoc Dei factum vim legis apud homines aequuÌ„ est obtinere c. by vertue of this ordinance shall the societie of man and wife be such for euer as if they had beene taken one out of another yea the married shall forgoe e Psalm 45.10 Ideo inquit Chaldaeus Paraphrastes homo relinquet lectum patris matris c. their fathers house to dwell together and the fault of breaking wedlocke shall be more hainous then f Pet. Mart. in Gen. 2. Relinquet homo patrem matrem non quod illos non alat aut veneretur sed iam agglâ—tinabitur vxori qui prius dicitur pars patris iam inde auulsus â—â—es vna caro cum vxore Caluin in Gen. 2 the violating of other societies whatsoeuer The Hebrues g Aben. Ezra Com. in Prou. 2.17 doe obserue that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ish which is the common name of man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ishah the name by which Adam first called his wife are conteined the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah which is the h Psal 68.4 name of God which taken away there remaineth in both the names but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esh va esh that is but fire and fire and surelie where the feare of God is not in married folke nor the force of this ordinance taketh place which oftentimes i Vt de Alcestide referunt Euâ—ip in Alcest Aristoph in vespis Quae pro marito constanter opâ—etijt mortem De Porcia vxore M. Bruti quae vt virum à facinore deterreret sibi ipsi primò altissiâ—â—um inflixit vulnus postea de viri interitu facta certior diligentiore cura custâ—dita quà m vt manus sibi ipsi inferret ex foco arreptos carbones hausit occluso ore compresso extincta est Valer. Max. lib. 4. cap. 6. Plutarc in vita Bruti De Miniarum vxoribus quae vt vinctos maritos liberarent carcerem intrantes quasi postremò allocuturae perituros commutata veste velatis capitibus eos abire passae sunt vinculis eorum in sese translatis Valer. Max. lib. 4. cap. 6. Rubrius item Celer annos 43. menses 8. vixisse cum vxore sine vlla querela memoratur Iâ—u decad 5. it doth among the verie infidels there are intolerable crosses and contentions there the tongue k Iames. 3.6 Hinc est Gemini Oratoris dicterium apud Hieron contra Iouin lib. 1. Qui inquit non litigat caelebi est being fire doth set on fire sometime the other members and it is set on fire of hell Question 14. verse 22. Wherefore it is said Hee brought her to the man IN these words is brieflie comprehended how the Lord hauing made both Adam and the woman doth a August Steueus Eugub in Gen. 2. Haec est prima constitutio matrimonij vbi dominus viro foeminam adducit copulat benedicit couple them together as man and wife which is the substance and pith of marriage Wherein are many points of doctrine to be obserued First b Matth. 19.46 2. Sam. 12.8 that the Lord himselfe is the author of marriage and therefore marriage is c Contra Saturniliaenos Marcionitas qui matrimonium à diabolo esse dicebant Epiphan Haeres 23. Tertul. of him Secondlie that d Gen. 24.7.63 Prou. 18.22 Matth. 7.11 those that desire marriage are to seeke it of the Lord and to attaine it e 1. Cor. 7.39 lawfullie that they may say with Adam the woman f Gen. 3.12 which thou gauest me Thirdlie it is g Ruth 4.10 1. Sam. 18.17.23 The contrarie is punished Gen. 6 2 c. whereof it is well considered in our english liturgie tit of Marriage solemnelie to be vsed and with reuerence forasmuch as it is a holie worke wherein the Lord doth h 2 Sam. 12.8 ioyne them together who are married Fourthlie consent i Exod. 34.16 22.17 Gen. 26.34.35 Albeit not essentiallie in some cases as shall be shewed in the 24. Chapter of Parents is necessarie vnto marriage which the Lord declareth when he bringeth Heua vnto Adam Fiftlie that none may be compelled k Gen. 24 5â— Iudg. 14.2.3 Caluin in Gen. 24. Vocemus puellam c. Quod prius sine exceptione filiam suam obtulerunt intelligi debet quantum in ipsis erat Nunc verò docet Moses eos non tyrannidem exercuisse in filiam vt cogerent nubere cui nollet sed liberum ei consensum detulisse Sacra quidem in hoc negotio parentibus authoritas esse debet sed tenenda est media ratio vt sponte ac mutuo consensu inter se contrahant partes Muscul in Gen. 2. Peccant igitur plurimum parentes qui filiorum suorum coniugia non sinunt esse libera sed perinde illos sibi obstrictos tenent ac si elocati non essent atque ita vnitatem coniunctionem connubialem impediunt vel siqua coepit dirimunt no not by their Parents vnto marriage for God himselfe doth not take so much authoritie but ioyneth them together with full consent of both for Heua declareth l Zanch. de creat Hom. lib. 1. cap. 1. her good will by comming Adam by reioycing Sixtlie when parties are lawfullie ioyned by consent they m Matth. 19 6. may not by man be put asunder n Mat. 5.32 19.9 August Serm. Dom. in Mont. lib. 1. Dominus ergo ad illud confirmandum vt non facile vxor dimittatur solam causam
sed mitis mansuetus Damascen de Orthodox lib. 2. cap. 10. creation they were not so We feare them for their euill and wee feare their euill because of the enmitie betweene the nature of b Gen. 3.15 man and them but in the beginning they were no enimies c Chrysost Hom. in Gen. 16. Sicut nunc domestica animalia ita fera immansueta tunc subâ—ita erant but seruants vnto Heua and either d Cyril lib. 3. in Iulian. Et cum tunc non esset aliud animal rationale mulier impendiò simplex existimabat fortasse alijs animantibus datum esse humana voce loqui posse Sed huic assertioni â—chementer obstat prudentia Adami imaginis Dei in vtrisque conformitas want of experience in the nature of the creatures being her selfe e Many writers thinke they sinned the day they were created that they continued a very little time is holden of all but latelie before created might induce her to doubt of this accident in the Serpent or knowledge might cause her to admire the same whereby she might be retained in suspence and so insnared as Sathan alwaies f 1. Pet. 5.8 waiteth his oportunitie For but that hee tooke occasion by the subtill nature of the Serpent as Moses noteth to deceiue he was able as well to haue made an g Sicus simulachra statuaâ— Valerius Max. lib. 1. cap. 8. Milites F. Camilli simulachrum Iunonis quod à Vijs praecipua religione cultum erat in vrbem traÌ„slaturi Dea ab vno eorum per iocum interrogata an Romam migrare vellet Velle se respondit Item Foâ—tunae SimulachruÌ„ Coriolano recedente ab vrbe ritè me inquit matronae vidistis riteque dedicastis Similiter Bouem locutum articulata voce reserunt August de ciuit Dei lib. 3 cap. 31. Valer. Mar. lib. 1. c. 8. Plin. lib. 2. Iul. Obsequens de prodig cap. 34 38. 53. Item Causum flumen salutasse PythagoraÌ„ Salue Pythagora Cyril lib. 3. cont Iulian. Et Achillis equuÌ„ praenunciasse ei mortem Homer Il. Ï„. Item vlmum allocutaÌ„ Appollonium aâ—ticulata muliebri voce Philostrat lib. 6. cap. 5. Et querâ—um câ—â—umbas in oracuâ—o Dodonâ—o Pausan in Achaicis Plutar. in vita Pyrrhi Homer Odâ—st ξ. Arnob. contra Gent. lib. 8. In puri spirituâ— substatuis imaginibus consecratis delitescunt afflatu suo authoritaâ—eÌ„ quasi praesentis numinis consequuÌ„tur asse to speake as he did the Serpent The woman therefore hauing no cause to feare other harme then sinne when she heard the Serpent speake which it h Ex cap 2.20 seemeth shee knew belonged not vnto his nature more greedilie gaue eare vnto it and through i Chrysost Hom. in Gen. 14. Non ignorantia peccasse eâ— sola desidia her negligence and k August confess lib. 10. cap. 35. Curiâ—sitaâ— auteÌ„ tentandi caâ—sa non ad subeundaÌ„ molestiam sed expeâ—iendi noscendique libidineÌ„ Bernard Traâ—t de duo lec grad Humiliâ— Nisi mens minus se curiosè seruaret tua curiositas tempus vacuum non haberet Te auteÌ„ intentaÌ„ ad aliud laâ—enter interim in cor tuuÌ„ serpens illabitur blandè alloquitur Blanditijs rationeÌ„ mendacijs timoreÌ„ compescit Etsi igitur culpa non est â—ulpae tamen occasio est indicium â—oÌ„â—â—â—sse causa est coÌ„mitieÌ„dae curiositie gaue aduantage to the enimie and l Rom. 15.4 1. Cor. 10.11 was beguiled An example most worthie to be obserued in this lastage of the world when as Sathan shall worke m Mat. 24.13 Luc. 21.8 as Christ n 2. Thess 2.9 2. Tim. 3.2 2. Pet. 3.3 and his Apostles haue foretold not in the bodie of a Serpent but in all deceiueablenesse with lying wonders in false Prophets and false Christs with such strong delusions that they shall o Mat. 24.24 deceiue if it were possible the verie Elect who when they be in wildernes and desart places shall deceiue p Mat. 24.26 as manie as goe forth vnto them For if Heua were seduced by a Serpent how much more shall thy weaker wisedome be seduced by greater power in a nobler instrument If thou wilt be so curious as once to goe and see and thereby q Mat. 4.7 1. Cor. 10.12 tempt the Lord know that the Spirit of God hath giuen thee warning and our Sauiour hath expresselie giuen charge to all r Matth. 24.26 goe not forth vnto them Question 2. verse 1. Whether this temptation were foreknowne of God and the euent thereof and why the Lord did permit the same CErtainelie the Lord foreknew both the malice of the diuell that hee was desirous to tempt his purpose that he would tempt and a August de Gen. ad lit lib. 11. cap. 3. Nam licèt in illo esset propteâ— peruersam inuidam voluntateÌ„ decipiendi cupiditas non nisi vel per illud animal potuit per quod posse per nissus est Nocendi enim voluntas potest esse à suo quoque animo praua noÌ„ est autem potestas nisi à Deo suffered him to tempt the woman although he knew the whole euent thereof For all things are manifest in his sight b Heb. 4.13 as saith the Apostle neither can a Sparrow fall on the ground c Matth. 10.29 without our heauenlie father that is without the will and knowledge of the heauenlie father Also a day with the Lord is as d Psal 90.4 2. Pet. 3.8 a thousand yeares So that the Lord which knew the fall of man the day hee fell knew also the same for infinite time before This truth of God hath manie aduersaries among Atheists and contemners of the Gospell who vse it as a weapon to fight against the Lord and e Epiphan Heres 5â— Talpam appellant animal quoddam intra terram latitans c. Desolatorium autem est animal infernè eradicans omnem hominum agriculturam c. Sic sanè ego nunc aggredior dicere de proposita secta qua quantum ad cor attinet caecutit ac fatua est verùm solitudinem sibi ipsi efficii multas radices virorum in ipsam collapsoruÌ„ denastas ac corrumpit as moules and battes doe worke into the hearts of simple men in secret and doe much harme in the haruest of the Lord. For say they if God foreknew it theÌ„ was it of necessity for f Aristot Eth. lib. 6. c. 3. Scientia est eorum quae sese aliter atque scimus habere non possunt Verum est Attamen duplex latet in arg fallatia 1. à dicto simpliciter ad dictum secundum quid Nam non est absolutè necessaria sed quatenus res cognoscitur talis 2. Non causa pro causa Necessaria cognitione Dei peccauit ergo cognitio Dei est causa peccati Nam Deus etiam alias causas cognouis quibus
Iesus Christ Question 5. verse 6. Whether Adam did eat of his own accord or were prouoked whether his transgression were not as great as that of Heua whereof the Scripture saith no more but she gaue vnto her husband with her and he did eate IT is manifest hereby that the Scripture applieth it selfe in a sort a Theodoret. quaest 1. in Gen. Scriptura sacra docendi rationem metiri consueuit ex discipulis ac perfectis perfecta proponere rudioribus autem elementa Cum ergo conspicuam creaturam Deum constituerent Aegyptij quibuscum Israel diutissimè conuersatus impietatem hanc imbiberat necessariò quae de creatura scire expediat illis proponit vnto the rudenesse of the Iewes to whom it was first directed deliuering onelie the truth of the Historie in manner as was meetest for their capacitie and although pretermitting nothing that was necessarie yet leaueth the Doctrine b Luther in Gen. c. 3. Respondeo illa sic inuoluta esse vt omnia reseruarentur Christo eius spiritui c. Hic spiritus Christi quia in prophetis fuit intellexerunt prophetae sanctitalia scripturae mysteria to be afterward expounded by the Prophets and to be reuealed by the Sonne of righteousnes For this cause hee neither reporteth the creation c Theodoret. in Gen. quaest 2. Quia si tam facile sibi Deos sinxerunt è iumentorum simulaâ—ris quid noÌ„ perpetraturi fuissent inuisibilis naturae notitiam assecuti or being of Angels at least in the name of Angels d Gen. 16.7 vntill the Historie of Abraham neither nameth Sathan the authour of this temptation with the Serpent neither reciteth how or by what meanes Adam so noble a creature was wrapped in transgression Neither yet is it possible that Adam so wise and so farre indued with righteousnes would commit such wickednes without horrible prouokement For if Heua so far withstood the subtill aduersarie as that shee at the first refuted e The summe of the Serpents speech is Seeing the tree is in the Garden it is likelie it is good for meate wherefore God hath not forbidden it or not iustly forbidden it the woman answereth he hath forbidden it and iustly forbidden one that gaue libertie of all the rest his falshood and would not suffer her selfe to be intangled f Hee seemeth to prouoke her to impatiencie for that which was forbiddeÌ„ but she denieth as it were the cause We eate of the fruit of the trees of the garden with his prouocation and if Sathan spent as it were the flower of his strength and wit on Heua g Vers 1. Asking her to intrap her as Mat. 22.17 August de Gen. ad lit 11. c. 30 The subtiltie was in this the fruite was good by creation by vse but not for foode offering her as hee seemed help and counsaile h As 1. King 20. â—3 she saith lest ye dye he addeth You are not sure to dye nay rather you shall be as Gods He saith not you shall not surely dye but you are not sure to dye so weakening her faith by degrees intangling her in her owne wordes i In his nature and in his purpose couertlie keeping off himselfe from being spied and not k God doth know c. accusing of falsehood and of enuie Your eyes shall c. you shall haue more perfect wisedome as Gods c. wise c. like vnto God that which hee hath not or would not finish in you in the creation of his image shall thus be finished daring flatlie to speake against the truth vntill he had seasoned his words with promise and perswasion of so great promotion what shall we thinke that Adam eate for companie hee knew not what or knowing it to be the same it was would suffer himselfe without some notorious motiue to be spoiled of his glorie and felicitie It is not lawfull to define hereof that which the word of God doth not containe neither to be wise in that wherin the spirit of God will haue vs ignorant as what motiue did allure him what wordes were vsed by Heua what forme of seduction saue that the word of God expresseth or includeth As namelie that he was not seduced l 1. Tim. 2.14 2. Cor. 11.3 by the Serpent but that the woman was the instrument of his decay but whether by intreatie or by arguments m Vers 17. sure it is he obeyed her voice Again in that is said she gaue vnto him is included two principall engines of his ouerthrow the first is the assault of faith in that Heua so farre as hee perceiued remained safe after shee had eaten of the fruit and died not as the Lord had threatned the second was a grieuous onset vnto his obedience as whether hee should obey the Lord who had denied before or his wife which now required perhaps with n 1. King 21.25 arguments of perswasion whom hee knew to be giuen of the Lord as the fellow of his life wise holie and perfect as himselfe Notwithstanding his sinne whether it were o Pet. Mart. in 2. Sam. 12. Affirmat AdamuÌ„ grautus peccasse greater or p Lombard contr è asserit mulierem lib. 2. distinct 12. not so great as was the womans without doubt his fault was exceeding grieuous the qualitie of q Amos 3.2 Luc. 12 48. his person r Tertul. lib. aduers Iudaeos August Enchir. c. 45 Nam superbâ—a est illic sacrilegium homâ—cidiuÌ„ fornicatio spiritualis furtum auaritia siquid aliud the confluence of sinne the measure of his punishment doe argue it For his person he was first formed made the Å¿ Act. 17.26 August de ciuit Dei lib. 14. cap. 1. Ad vni tatem concordem pacis vinculo colliganduÌ„ ex homine vno Deum voluisse omnes homineâ— instiâ—uere vniuersall father of the world constituted t 1. Cor. 11.3 the womans head and gouernour He was allured u Vers 17. Hâ—eron in Iou. lib. 1. AdaÌ„ seducere serpens non potuit by his wife not by his superiour x Beâ—nard Sermon de duplic Baptism Mulier tibi ó Adam de ligno dedit sed offerendo vtique non violentiam inferendo perswaded not compelled to eate the fruit Wherefore when hee reproued not y Deut. 13.6.7 c. Ioh. 2.10 Chrysost in Isai Hom. 4. Quid igitur si non fuerit commoda fac illam commodam mala est corrige eam Idem in Ephes Hom. 15. At non flagello neque timore duntaxat sed blanditijs beneficentia Turpe quippe est vâ—ro verberare muliereÌ„ Si temulenta fuerit abscinde temulentia causaâ— c. his wife inticing him he sinned diuers z In prim secund quintum mandat waies and shewed vnthankefulnes In that he was moued by her a August de Gen. ad lit lib. 11. cap. 30. An fortè nec
naturaliter vt muta animalia norunt in his corrumpuntur August lib. de natura gratia cap. 32. Praeuenit misericordia vt sanemur quia subsequitur vt etiam sanati vegetemur ibid. cap. 33. Caneat homo nedum quod Dei est deputat suum amittat quod Dei est redeat ad suum of it owne accord neither being prouoked vnlesse it be f Ioh. 6.44 Hos 4.16 ouerruled by the power of grace Secondlie that it is by grace onely g Rom. 11.6 Epâ—es 2.8.9 Concil Arausican 2. can 12. Tales nos amat Deus quales futuri sâ—mus ipsius dono non quales sumus nostro merito August epist. 105. Quia vniuersa ista massa meritò damnata est contumeliam debitam reddit iustitia honorem donat indebitum gratia non meriti praerogatiua non fati necessitate non temeritate fortunae sed altitudine diuitiarum sapientiae scientiae Dei. that wee are deliuered which h Philip 1.6 Fulgent lib. de Praedest cap. 8. Primum inchoans in homine voluntatem bonam deinde eandem voluntatem adiuuans inchoatam doth both begin and finish our saluation as here appeareth The Lord findeth man i Vers 8. Luc. 23.30 possest with terrours of death he commeth therefore to k Looke question 16. appease his conscience and to plague his enimie Man can in no wise indure his comming but flieth from God and seeketh most brutishlie to shunne his presence l Ierem. 23.21 Bernard in Psalm qui habitat Serm. 6. Deus est in omni loco omnia vniuersaliter continens omniaque disponens sed longè tamen aliter atque aliter Apud homines est praestant dissimulans apud eloctos operans seruam apud superos pascens cubans apud inferos arguens damnans who is present euery where and to hide himselfe from him from whom the m Psalm 139.12 darkenes cannot hide But the Lord preuenting n Chrysostom Hom. in Gen 17. Verùm diligentur tendite videbitu qâ—antum inte sit inter misericordiam Dei homi◠〈◊〉 se austeritatem 〈…〉 est 〈◊〉 interâ—ogat râ—sponsum accipit quasi amâ—â—â—â— amno loquitur expâ—â—â—tulâ—t cum eo c. 〈◊〉 homines â—acere nunqâ—â—m serrent interse luâ—s candem naturam sertuisint him in mercie doth cause him to appeare who otherwise as he had made himselfe thorough sinne o R m. 6.16 Ephes 2.2 the slaue of Sathan had iustlie so continued forasmuch as of his owne accord p Rom. 6.16 Ioh. 6.44 he yeelded him obedience and would not or could not will to be released And yet this second mercie was not enough for Adam hee abuseth it as he did the former And seeing hee cannot hide himselfe being drawen perforce out of his couert he is so far voide of grace that he seeketh what hee can to hide his sinnes keeping them q Prou. 28.13 thereby somuch as in him was from being pardoned And so desirous is hee that r Ioh. 3.19 they should not come to light that he addeth therein Å¿ Deut. 29.19 as the Scripture saith drunkennes to thirst and couereth them with blasphemies and lies and by charging the Lord himselfe to be the authour of them The Lord first calleth him where art thou that is in what state t Tertul. in Marcion lib. 2. Quaerit Deus nec incertus admissi nec ignorans loci Chrysostom Hom. in Gen. 17. Significat quasiâ—ta diceret ad illum qui factum est in alio statu reliqui te in alio nunc inuemo Vnde tibi hoc accidit Quiâ— te in taâ—tam induxit alierationem art thou how is it that thou fleest my presence Here had Adam iust occasion to haue answered Lord I haue sinned Lord I craue thy mercie But saith Adam I heard thy voice c. that is thou art euerie way so terrible vnto me that euen thy voice will not suffer mee to be free from feare no not in this garden which thou hast giuen me to be my dwelling place And as thou art glorious vnto me and fearefull so I am naked and therefore ashamed to appeare wherefore this is the cause of my not appearance my nakednes wherein thou hast created mee and thy Maiestie which is greater then such a creature can indure What falshood and lies and diuellish hypocrisie doth rest herein the Lord himselfe vncouereth whereas hee answered Who told thee that thou wast naked c. That is to say thou wast naked before and hadst no shame of nakednes also my glorie was the same it is how commeth it now that thou art ashamed of thy nakednes this can be of no other cause then of thy selfe hast thou eaten of the tree c. Of shame and guiltines of conscience the onely cause is sinne Wherefore tell me plainelie hast thou eaten of the tree whereof I commaunded thee thou shouldest not eate Here againe was Adam compelled to shew if any relique of grace remained in him to haue plainelie confessed his fault and craued mercy but herein appeared no more shew of grace or goodnes remayning in him then shall be of the u Luc. 13.26 Matth. 25.11.44 reprobate at the latter iudgement he confesseth the fact but not the fault This woman which thou gauest to be with me c. This woman is in the fault that gaue it mee to eate yea thou thy selfe diddest giue this woman to be with me by whom I was prouoked to offend wherefore in that I eate the fruite marke in iustice who is in fault thereof A notable confession and worthie pardon Such x Concil Arausican 2. can 2. Si quis soli Adae praeuaricationem suam non eius propagini asserit nocuisse aut certe mortem tantum corporis quae poena peccati est non autem peccatum quod mors est animae per vnum hominem in omne genus hominum transisse testatur iniustitiam Deo dabit contradicen Apostolo per vnum hominem c. Rom. 5. is the nature of all men vnlesse they be guided by the spirit of grace which is not of themselues for euen the woman immediatly doth shew the same corruption Here may you see the verie image of Sathans wickednesse and subtiltie Hatred y Psalm 81.15 Huiusmodi est Satanae denominatio against God as though he were the cause of mans offences z Vers 1.4.5 blasphemies in accusing him of blame hatred a Ioh. 8.44 against man in so much that Adam spared not now his owne flesh hypocrisie and lies whereof this confession was fully fraught God gaue vnto him the woman b Gen. 2.18 Et eo nomine ingrati sunt erga Deum Sophista tam Ethnici quà m pontificij qui nupiijs quibusdam interdicunt for a stay as Adam knew right well and not a stumbling blocke and she gaue him of the tree shee c Chrysostom Hom. in Gen. 17. Nusquam necessitas
when the same is smitten d Deut. 28.18 with a curse by God as when she e Pro. 17.21 as Caine. conceiueth a reprobate and wicked person or bringeth f Hose 9.13 Luc. 23.29 forth children to the murtherer wherefore now that her conceptions are increased g Galat. 4.29 Matth. 26.24 the most interpreters do reade it sorrowes of conceptions taking the word heronim conceptions in the Genitiue case and the particle vau idle but because as Hierome saith in the Scripture not one title is void of meaning I take it that this coniunction doth ioyne sorowes and conceptions in another sense and hath his proper force I know also that oftimes in Scripture the latter clause is an exposition of the former so some doe take sorowes of conceptions to be nothing else but sorowes in bringing forth children For my part I vnderstand by the first word sorowes generallie sorrowes which belong to women by the latter as it is said particularly sorrowes in bringing forth I desire the godly reader to iudge charitablie beyond the Church of God such ouer fruitfulnes is h Eccles 2.15.19 Ierem. 16.2.3 wretchednes Againe her conceptions are inclosed with sorrowes and sorrowes is she made partaker of not onelie in conceptions but both in i 1. Sam. 1.6.7 2. King 4.14 barrennes and in bearing of children in child-births in bringing forth k Exod. 23.26 Deut. 28.57 vntimelie dead deformed in nursing and education and tendernesse ouer them the paines whereof experience doth teach to women better then Chrysostomes m Act. 18.24 or Apollos eloquence Child-bearing by vertue of creation did bring neither n Luther in Gen. 3. Si non peccasset Heua non solum sine dolore peperisset sed etiam ipsa cum viro coniunctio tam honesta fuit quam honestuÌ„ est hodie cum vxore in meÌ„sa edere aut colloqui Educatio esset facilima plena volup tatis sicut elegans puella sine molestia imo cum magna voluptate superbia quadam pulchram coronam ex floribus coÌ„textam in capite gestat sic sine omni molestia in vtero gestasset foetum Commune Theologorum iudiciuÌ„ August de ciuit Dei lib. 14. cap. 26. Neque enim quia experientiae probari non potest ideo credendum non est c. Idem de grat Christi lib. 2. cap. 2. paine nor griefe to women forasmuch as we know that paine is of punishment and punishment is the reward of sin Wherefore that paine and sorrow which commeth vnto women in bearing of children they must acknowledge to proceed from sinne and themselues to be the cause and authour of the same Thirdlie she is punished in subiection thy desire shall be subiect c. that is thy desire to increase and multiplie which was giuen as a blessing before the fall shal no lesse continue with sorrowes then before it did in pleasure Shall be vnto thy husband so it is read in the Hebrue text The paines and daunger of bearing children although they o Their owne experience is as a thousand witnesses are so great that it often causeth women to despaire of life and sometime through strength of payne doth vanquish life it selfe yet it cannot compell them p Chrysostom Hom. in Gen. 17. Sapè cum foetu nato commori eas contingis neque hoc caeteras terret neque persuades vt rem fugiant c. propter hoc dicebat multiplicant multiplicabo tristitias tuas gemitum tuum to abhorre it that indure it neither doth it terrifie the rest for by the former blessing of creation there is a law of nature both in man and woman of desire of children by vertue whereof it is that the woman deliuered as saith our Sauiour q Ioh. 16.20 remembreth no more the anguish And such now is made the r Bernard Hom. 3. super missut est Dura necessitas graut iugum super omnes filias Euae si pariunt cruciantur si non pariunt maledicuntur hard condition of the daughters of Heua If they bring forth children they are in torment if they bring not forth they are despised Lastlie it is added and he shall rule ouer thee that is thou shalt be more inferiour vnto him then before thou wast and his dominion ouer thee shall be more grieuous Before it was commodious and delightfull for you both but hereafter it will be more troublesome bitter In which estate Å¿ Coloss 3.18 Calu. in Gen. 3. vers 16. Prius quidem subiecta marito fuerat sed erat liberalis minimè dura subiectio nunc verò inseruituteÌ„ conijcitur thou shalt be in subiection to thy husband and seeing thou t Chrysostom Hom. in Gen. 17. Et quia nesciuisti imperare disce bene regi August de Gen. ad lit lib. 11. c. 37. Ista seruitus est conditionis potius quà m dilectionis eam meruiâ— mulieris non natura sed culpa Prior illa fuit de cuius simili Apostolus Galat. 5. per charitatem seruite inuicem sed nequaquam diceret inuicem dominamini couldest not rule thou shalt learne to obey Rule thy u 1. Tim. 5.14 children goods and familie as second after him but to him be thou obedient x Ephes 5.22 Clem. Alexandr Paedagog lib. 2. Neque dominaÌ„ esse neque viri ancillam Idem lib. 3. c. 11. Honestum quidem est vt viri vxoribus suis fidem habentes ijs domus custodiam permittant vt qua ijs ad id opitulatrices datae sunt as to the Lord. These punishments are generallie allotted to the sex of women but yet indefinitelie to all so that the Lord doth often reserue from them or from some part of them whom hee will in mercie which nothing hindreth the fulfilling of the pronounced sentence Herein therefore wee must acknowledge the iustice wisdome and speciall prouidence of God How meete was it that the conceptions of the womaÌ„ should be increased that God might manifest his iustice and long suffering on y Rom 9.22 August de Gen. ad lit lib. 3. cap. 21. Idem de ciuit Dei lib. 14. cap. 23. Potest dici quod ante peccatum solo piae charitatis affectu nulla corruptionis concupiscentia filij nascerentur c. donec terra immortalibus hominibus impleretur ac si instituto iusto sancto populo qualem post resurrectionem fururum credimus nascendi etiam modus fieres Idem Retract lib. 1. cap. 13. Vsque ad certum sanctorum numerum quem praedestinauit Deus the vessels of his wrath How necessarie for the preseruation of the world to continue the desire of the woman to her husband least shee should because of paine abstaine from procreation or as did the z Herodot in Melpom. Siâ—abo Geograph lib. 11. Oros lib. 1. cap. 15. August quaest mixt 115. Amazones and other a Ethelfrida a Queene of the
the blood of Christ requireth mercie and shall vndoubtedly obtaine as much more precious forasmuch as it was shed to appease Gods wrath and to make attonement for our sinnes Question 4. verse 14. Wherefore Caine saith whosoeuer seeth mee shall kill me CAine as the a August de ciu Dei li. 15 â— 5. Primus itaque fuit terrene ciuitatis conditor fratricida nam suum fratrem ciuem ciuitatis aeternae in hac terra peregrinanteÌ„ inuidia victus occidit standerd-bearer of the malignant Church doth liuelie expresse the Image of all the reprobate whose propertie it is b Horat lib. 2. Satyr 2. Dâ—m vitant stulti vitia in contrariae currunt Idem in Arte Poetic In vitiuÌ„ ducit culpo fuga si cares arte sâ—il vere secund SpirituÌ„ SanctuÌ„ to fall from one extremitie vnto another but can neuer finde the c Vetus Academia dixit virtutes omnes quandam medietatem esse moderatam Cic. in Lucul item Aristot habitus in mediocritato consistens Ethic. 2. cap. 6.9 Harum via tenuis aspera Matth. 7.13 narrow way of vertue which lieth in the middest His eyes d As Gen. 3.7 being now opened to see his sinne the sight of the fault thereof doth vtterly affright his conscience and the punishment doth cause him to repine against the Lord. Notwithstanding the worldling is not touched with anie shew of true repentance as with e Psal 51.4 griefe for offending God f 2. Cor. 7.10.11 See there the fruites of sorrow sorrow for the fault of his offence g Prou. 8.13 Iob. 32.22 feare of the punishment of the life to come h Psal 51.9 27.9 119.176 or desire to be reconciled vnto God but onlie i Ambros de Cain lib. 2. cap. 9. Praesentem mortem veretur perpetuam negligit sorrow for his worldlie punishment and the losse of the pleasures of this life neither doth hee k Chrysostom Hom. in Gen. 19. seeke at all the mercie of the Lord but rather by his stubbornnes resist it My gneuon peruersnes or wickednes saith he is greater l The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gneuon of gnauah peruerse agere in English to doe peruersly or to play the knaue is sometime also taken for the punishment of the fault Psal 69.27 Pro. 5.22 Likewise the verbe Nasha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to remit or pardon and sometime to sustaine and beare like as to beare with in in our English tongue is to forgiue not to punish and therefore must be interpreted according to the circumstance of the place Kimchi goeth with our English traâ—slation My punishment is greater then I can endure Onâ—elos the Chaldee Paraphrast the Septuagint translatioÌ„ the common consent of the Fathers Greeke and Latin is My offence is greater then it can be pardoned Either of thâ—se interpretations may well stand but the latter seemeth rather agreeing with the text wherein he doth as it were answere the Lord desperatlie first of his fault and after of his punishment Worse is the Iewish exposition â—arghâ—m Ioseph Antiq. lib. 1. cap. 3. Is my sinne so grieuous as my suffering asking release The Romane translation worst of al My sinne is greater the â— I can deserue forgiuenes then nesho to pardon or then thy pardon that is then thou canst pardon A most m Huic sese opponit Augustinus Mentiris Cain maior est enim Dei misericordia quà m omnium peccatorâ—m miseria Et Bernard in Cant. Hom. 11. Absit absit maior est enim eius pietas quà m quauis iniquitas Idem Vox sanguinis Christi inâ—aluit multo plus quâ—dâ— vox sanguinis Abel clamans in coâ—dibut remissionem peccatorum nec dubium est quin efficacior potentior sit mors Christi ad bonum quà m peccata nostra ad malum wicked voice of n Chrysost Hom. in Gen. 19 Tale tantomque est inquit peccatum quod commisi vt non possim accipere veniam desperation Behold thou hast cast me out c. Thou hast compelled mee o Ambros lib. de Cain 2. cap. 10. Repul tenim cum à fâ—cit sua à parentibus abdicatum separatae habitationis quodam relegauit exilio eo quod aeb humana mansuetudine transist ad saeuitiam bestiarum to flie my natiue soile thou p Deut. 32.20 Chrysost Hom. in Gen. 19. wilt not defend me nor shew thy fauour toward mee whereby I shall be made to wander q Hieron epist ad Damas Eijcior inquit à conspectu tuo conscientia sceleris tremebundus luceÌ„ ipsam ferre non sustineÌ„s abscondar vt latiteÌ„ c. Isidorus hoc ipsum peccatum in SpirituÌ„ sanctum esse vult quod vix alius quisquam in wildernes vnknowne and euerie one that seeth me shall iudge mee worthie of death and therefore shall endeuour to destroy me Behold how fearefull a r Chrysost Hom. de nequitia depuls SiquideÌ„ prasentia verentur futura pertimescunt amicos pariter inimicos gnaros vti sceleris conscios suspectos habent adeo vt neque quiesceÌ„do huius sint auxietatis expertes c. hell a wounded conscience is For why is Caine afraide to be killed seeing there is none liuing to performe it but his Father and Mother and Å¿ Vers 25. Epiphan Haeres 39. Seth verò tertius filius post Abel genitus Quod autem August de ciuit Dei lib. 15. cap. 15. Refert potest de caeteris optimè verè dici eos relatos quos successionis ordo poscebat non necessariò primogenitos perhaps some women children which the Scripture nameth not It is Gods iust iudgement that they that will not feare the Lord who is onely to be feared should t Psalm 53.5 Prou. 28.1 stand in feare of theÌ„ who are iustlie no cause of feare He that latelie feared not to kill his brother is now made a terrour u Ierem. 20.4 to himselfe Hereby also wee may consider what is the repentance of the wicked they see perhaps the fault together with the punishment but they admit the fault and lament the punishment Such was the repentance of x Exod. 9 27. Pharaoh y 1. Sam 15 24 30. Saul z 2. Sam. 17.23 Ahitophel Such is the repentance of manie a August Hom. de temp 66. Omnes enim impij amaraÌ„ habent in tormentis poenitentiam sed non proficit ijs ad remissionem Epicures carnall and couetous worldlie men when death compelleth them to leaue their pleasures and b Psal 49.10 Iere. 17.11 riches vnto others Or if with Iudas they c Mat. 27.4 August Serm. de Temp. 128. Intelligens enim quantum scelus admiserit non suffecit ei sacrilegij carere mercede nisi careret salute bewaile their fault yet d 2. Tim. 2.25 want they grace to seek for pardon in Iesus Christ so that although e Iob. 33.23 Act.
courses of the moone not of the sunne or els that the liues of those that are recorded were maintained supernaturallie by miracle But such are either b Plin. lib. 7. cap. 49. Solin polyhist caâ— 3. Et Vâ—â—ro vt teriaâ—â— Lactans lib. 2. cap. 13. Sic facta hommis vita est temporalis sed tamen lâ—â—nga que in mille annos propagaretur Quod diuinis literis prâ—ditum cum Varro non ignoraret argumentari niâ—us est 〈◊〉 putarentur antiqui milie annos victitasse Aut enim apud Aegyptios pro annis menses habert quod perspicuè falsum est Nemo enim tunc millessimuÌ„ annuÌ„ tranâ—gressus est Nunc verò qui ad centessimum perueniuÌ„t quod sit saepissimè mille certè ducentis mensil us viuunt heathen which knew not the power of God or worse then heathen c For a fouler fault it is to sin of wilfulnes then to faile of ignorance denying the power of God or els d Because they will not giue due credit vnto the worde of God extremelie ignorant and vnexpert in the Scriptures As wee doe call the space of twelue months or thirteene courses of the moone in which the sunne returneth to the same point of heauen exactlie from which it did proceed by the name of a yeare in our English tongue so doe they by the name Shanah e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shanah to alter or change one may call it a renuing or iteration for it hath the name of the Sunt returning after a yeereâ— end to the same point of heauen where it began There are as Augustine saith de ciu Dei lib. 15. cap. 12. which would go in a mean way and only tithe or decimate not duodecimate these yeers setting down ninetie yeers where the Scripture saith nine hundred But what absurdity would follow Seth begat Enosh being an hundreth and fiue yeeres old that is as they will haue it but onely ten and sixe moneths Mahalaleel but sixe yeere old and a halfe by that computation begat Iered The Greekes as it seemeth marking this inconuenience they adde in the Septuagint translation to euery one an hundreth yeers Adam say they being two hundred and thirtie yeere old begat Seth which number diuided by ten is three and twentie Iered â—60 yeere olde begat Henoch that is at 26. But of one absurditie follow a thousand First none of these by that reckoning liued 100. yeeres Secondly Methushelah in this calculation is reckoned to liue 14. yeers after the flood But where was he he was not in the Arke Thirdly Abraham is said to haue died an old man and full of daies an hundred and seuentie fiue yeere old which by their account is but seuenteene But many of the very Heathen haue acknowledged this truth of Scripture as Menetho Berosus Histiaeus Hieronymus Aegyptius Hesiodus Hecataeus Nicholaus Damascenus and other cited by Iosephus Antiq. lib. 1. cap. 4. vnderstand the same space of time in the Hebrue language of the Scripture The circuite of the moone which commonlie wee tearme a month is called of them Chodesh f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chadesh to renue because in that space the Moone is renued Gen. 29.14 Numb 11.2 Vide Lyran. comment in Exod. 2. neither are these names peruerted or the one of them taken to signifie the other in anie place of the word of God whereby it is euident that a yeare of the life of these Patriarkes was no lesse space of time then we g That is 165. daies and one fourth part or sixe houres account it forasmuch as the Scripture numbreth not the months but yeares of the Patriarkes liues saith they liued so many yeares not months of time nor their age of life more short then so manie hundreth yeares Neither neede it seeme so straunge or be thought h Sicut Rabb Moses Ben Maimon Rabb Paulus Burgens in Gen. Qui flatuunt miraculo fuisse Dei nec alijs omnino communicatum Quem filium Maimonis Rab. Moses Ben Nahmah pro talibus ausis satis acerbè flagellauit miraculous for men of those times to liue nine hundred yeares For as it is of i Psal 90.10 Exod. 20.12 Prou. 3.2 nature whereto the Lord doth adde his blessing that maketh men long liued now as wee account it and either some naturall k Deut. 28.59.61 Fernel lib. de temperam cap. 3. Quod mediocre temperatuÌ„ diutissime c. Quanto disiunctius tanto citius dissoluuntur In this respect Phisians say Plures perire gula quam gladio Moe dye by surfeite then by the sword imperfection or outward violence which the Lord who numbreth the dayes of l Iob. 7.1 men and in whose hand m Dan 5.23 their life and breath remaineth disposeth of by which men die before they come to perfect age so was it of n August de ciuit Dei lib. 15. cap 9 by like reason the stature of men decaieth nature thorough the goodnes of God to them that then prolonged life and is of the wisedome of the Lord for the disposition of his counsailes for our sinnes and the weakenes of our bodies that we cannot now liue so long as they And if any shall demaund whether anie sufficient cause in reason may be yeelded of the same Although the truth of God be to be receiued o Saluian de Prouid lib. 3. Humana omnia dicta argumentis tectibus egent Dei autem sermo ipse sibi rectis est quiae necesse est quicquid incorrupta veritas loquitur incorruptum sit testimonium veritatis for it owne authoritie yet besides there may be giuen reasons manifold First the will and pleasure of the Lord p August de Gen. contra Manich. lib 1. c. 2 Dicenti quare Deus fecerit coelum terram respondendum est quia voluit Voluntas enim Dei causa est coeli terrae ideo maior est voluntas Dei quam coelum terra qui autem dicit quare voluit facere maius aliquid quaerit quam est voluntas Dei nihil autem malus inueniri potest Compescat ergo se humana temeritas id quod non est non querat ne id quod est non inueniat as the cause of causes Secondlie the excellent and sound temperature of the bodies of men as comming latelie from the shop of Gods handie workemanship neither wasted q Ioseph Antiq. lib. 1. c. 4. Dei recens cum opisiciuÌ„ c. Quâ—cunque enim morbo pater cum generat tenetur eum semine tranâ—fert in prolem ita vt parentibus liberi succedans non minus morberum quam possessionum haeredes Fernel lib. de morbor caus cap. 11. Bene igitur agi potuit cum rebus humanis si sani tantum parentes giâ—nerenâ— Fuchius with successioÌ„ of sicknesses nor weakned with diseases was more strong to continue in