quod non solum fuerit factus qualis fieri voluit sed nec illud quod factus fuerat conseruauit an example to him and his posteritie of daring to reiect the word of God Thus doth the Lord in wonderfull great mercie f Irenae lib. 3. cap. 37. Intellectus verò transgressionis fecit poenitentiam c. Dominus autem qui est misericori tunicas pelliceas pro folijs ficulneis induebat eos cloth the carcasse and arme the mind of Adam with humilitie hatred of his sinne and afterward doth send him forth of Paradice The Lord addeth a reason of the same his casting out least hee should take also of the tree of life and eate and liue for euer What was the Lord in doubt least he should liue for euer whom he himselfe had condemned vnto death or could he not haue kept the tree either by commaundement or by his Angels as afterward he did the garden or haue taken away the tree but that this was left the onlie way to saue it to expell Adam out of Paradice yea doubtles the Lord was able otherwise to haue restrained him but this is the meaning of the Lord. Seeing Adam hath eaten of the tree whereof hee was commaunded not to eate it is iustice that hee should be depriued of the tree whereof he had libertie to eat and seeing by eating the forbidden fruite hee hath procured death no reason that he should eat of that fruit which was ordeined to preserue his life Wherfore Adam being made vnable to vse aright the g Chrysost de prouident lib. 1. Quo scelerum progressa non esset audaica nostra si nos affluere diuitijs otio constituisset Deus benefits and pleasures of the garden the Lord depriueth him of that hee could not rule h Chrysost ibid. Omnia igitur hac clementiae signa non minus quam priora in no lesse mercie and goodnes then he gaue it at the first Adam by sinne was subiect vnto death hee could not therefore haue continued in life although hee had eaten all the i Epiphan Haeres 64. Igitur potuisset viuere corpus in aternum immortale esse nisi prohibitus fuisset gustare vitam Caluinus alij contrà statuunt Certum quidem est inquit in Gen. cap. 3. non potuisse hominem etiamsi totam arborem vorasset vita frui Deo inuito c. Quid igitur statuendum Nempe arborem vim quidem retinuisse corpora humana conseruandi in aeternum sicut testantur praeter Epiphanium Augustinus Chrysostomus Beda Damascen Zanchius scriptores plerique nobiles non potuisse autem fieri vt corpus morti addictum viuificaretur quouis fructu Potuit igitur ex secundo principio silicet creatione natura sed non potuit ex primo principio id est iustitia decreto Dei quo peccatores morerentur fruite and the tree it selfe But least Adam should k Tertul. in Marcion lib. 2. Benignissimè c. put confidence in outward things or l Irenae lib. 3. cap. 37. Non inuidens ei lignum vitae quemadmodum quidam dicunt sed miserans eius vt non perseueraret semper transgressor Epiphan Haeres 64. Prohibitus est autem fructus vt peccatum cooccisum cum corpore moreretur corpus verò peccato perdito resurgeret least in miserie he should prolong his life or least through the losse of heauenly wisdome m Galat. 5.13 he should abuse his libertie and thereby hurt himselfe the Lord in his wisedome knew it better for Adam to be depriued and n Chrysost Hom. in Gen. 18. Ita vt magis prouidentia quà m indignationis fuerit illa electio therefore sent him forth that through labour and affliction being humbled hee might with sorrow of heart for sinne flie vnto the authour of a better life which is Iesus Christ by a liuelie faith And for this cause he addeth Cherubims or Angels who o August de Gen. ad lit lib. 11. cap. 4. Hoc per caelestes vtique potestates etiam in Paradiso visibili factum esse credendum est vt per angelicum ministerium esset illic ignea quaedam custodia by visible force as it were with dint of sword should keepe the way of the tree of life that man p Chrysostom Hom. in Gen. 18. Misericordiae etiam fuit quod contra Paradisum illum habitare faciebat vt iugem dolorem haberet quotidie cogitans vnde exciderat inde tutior cautior esset in caeteris neque immodicae viuendi cupiditate concupisceret neque foris existens de ligno comedere praesumeret Ideo praecepit Cherubim c. being voide of hope of recouering his lost estate might quietlie submit himselfe to beare his crosse and hunger thirst for the life to come Some there are which by the name of Cherubims and the q Hieron Tradit Hebrae in Gen. Cherubim flammeum gladium Alij gladium cui erat splendor Targh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veiah shenan charebah aclem gladij Aben Ezra gladium ancipitem Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in omni parte versaretur agitaretur angelis ipsis tenentibus sicut Num. 22.23 Iosu 5.13 1. Chron. 21.16 forte vibrantibus blade of a sword do vnderstand nothing els but the heat of the sunne in that space which is called the firie zone r Aquin. Summ. Secund. Secun quaest 165. art 2. which they thinke was as a wal or hedge vnto this garden Other Å¿ Strabus Histor eccles Lyran. in Gen. 3. that this garden being situate in the toppe of some mightie mountaine was now compassed about with material fire Some papists take it t Rupert in Gen. 32. Sciendum est quod tam animabus quà m corporibus ignis ille molestissimus est inaccessibilis cunctis mortalibus Mortuis autem id est mortuorum fidelium animabus à tempore dominicae passionis exâ—perabilis est corporibus quoque illorum in resurrectione erit peruius Porro ante eandeÌ„ domini nostri passioneÌ„ nulli omnino filioruÌ„ Adae peruius fuit donec fusus de corpore eius sanguis cuÌ„ aequa ignem illum exuperauit for the fire of purgatorie but these all are manifestlie confuted by the text which saith they were Cherubes u The Hebrues say the Angels were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubim of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherabiah that is in the Chaldee toÌ„gue like a boy because they did coÌ„monly appeare in such shape and were so protraited in the Tabernacle temple Rab. Dauid or Cherubims or Angels Wherefore some other of that sort of writers doe acknowledge they were Angels but withall x Perer. Tom. 1. lib. 6. cap. vlt. Voluit enim Deus ingressum Paradisi ocâ—ludere tam contra diabolum quaÌ„ contra homines ne eum in locum penetrans diabolus decerperet fructus arboris
statuas fuisse credamus hunc alios de quorum rebus gestis scriptura non meminit sanctos fuisse non sancté viâ—â—sse aut sanctos prophetas non docuisse Adam continuing vntil the sixe and fiftieth yeare of the life of Lamech the father of Noah he did continuallie instruct and preach vnto his posteritie of the estate of the creation of his own disobedience and the punishment thereof of the promise made of the life to come such other doctrines conuenient for the time So that these fathers continued together as noble witnesses of the truth of God diuers of them f Enoch Kenan Mahalaleel Iared c. liued all of them after the birth of Noah Lamech died but fiue yeeres before the drowning of the world Methushelab died the very yeere wherein the flood came as appeareth by the computation of yeeres in the text and Hierom. lib. Trad. Hebrae in Gen. vntill the building of the Arke and some vntill the comming of the floud Thirdlie that the transgression of Adam g Rom. 5.12 August lib. de Pradest cap. 3. Qui peccatum originale negat negat nos esse mortales Bernard Serm. in Iob. 5.19 Et si Adam pro morsu pomi vetiti mortuus est cum posteris fugiebat à facie Dei quo nos post tanta flagitia fugiemus in die iudicij quid post tanta facinora praesumimus brought death into the world in which respect it is reported of them all they died Fourthlie although the Lord long time deferre his h Psal 103.8.9 2. Pet. 3.9 anger as hee did the bodilie death from Adam nine hundreth and thirty yeares or that the comming of our Sauiour vnto iudgement hath bin now as it were deferred these sixteene hundred yeares yet howsoeuer the wicked i Matth. 25.5 slumber because he tarrieth long and wil not k Matth. 24.42 waite to receiue him at his comming as it happened vnto Adam and all his children that the word of God was in euerie l Luc. 16.17 tittle thereof fulfilled so shall it be vnto vs in mercy to the iust in vengeance to the wicked and the Lord m Reuel 22.20 Cyprian lib. de Resur Resurrectio quidem communis est anie tribunal Christi necesse est in corpore iustoâ—stare iniustos Dei hoc dictante iustitia vt pietas impietas debitis stipendijs donarentur quifinem habere contempserunt in malis infinita clauderentur vltione in poenis qui gloriati sunt in cruce cum crucifixo regnantes beatae fierent pereÌ„nitatis participes Non sunt participes huius gaudij quos damnat ambitio non potest surtiuos habens loculos paschalibus solennijs interesse nihil proditor veÌ„ditor magistri fermentator profanus commune habet cum azymis omnis immundus in anima ad esum huius agni prohibetur accedere nulla ad hanc laetitiam perfidia recipitur omnis malignitas excluditur Hieron epist ad Heligdor Potentissimi quondam reges nudo latere palpitabunt Adducetur cum suis slultus Plato discipulis tunc Aristotelis argumenta non proderunt quando veniet ille filius paupercula quaestuariae iudicaturus fines terrae Idem Comment in Matth. 25. Quoties diem illum considero toto corpore contremisco siue enim comedo siue bibo siue aliquid aliud facio semper videtur illa tuba terribilis sonare in auribus meis surgite mortui venite ad iudicium assuredly will come and blessed are those whom at his comming he shall finde prepared Fiftlie that they enioyed n Gen. 3.15 Heb. 11.4.5 the same promises and looked for the resurrection o Iob. 29.25 of their bodies for confirmation p Iren. lib. 5. Quoniam quidem Enoch placent Deo in quo placuit corpore translatus est translationem iustorum praemonstrans Tertul lib. de Resurrect whereof the Lord tooke vp Henoch from among them q After fiftie yeeres next after the death of Adam the rest of the fathers being yet aliue Sixtlie in the manner of description of their age and death such plainnes of speech is vsed in the number of yeares that a child may count them on his fingers to the end we might neither wander r For by this computation wee are sure there were froÌ„ the creation to the stood no more but 1656. yeeres in the vncertaine times and ages of the world neither be Å¿ Clem. Alexandr in protrâ—pt ad Gent. Audite qui estis longè audite qui propè nullis caelaetum est verbâ—m lux est communis c. terrified with the hardnes of the Scripture But is it possible that men could liue nine hundred yeares It cannot be but possible because it was in them the power t Act. 17.28 Matth. 19.26 of the Lord to whom all things are possible And so light and easie a thing was this vnto his power that hee made man at the first a liuing soule which is u Gen. 2.7 3.22 Augâ—st de ciuit Dei lib. 13. cap. 20. Resurget quidem spirituale corpus non tale quale suit in primis hominibus ante peccatum qui licèt morituri non essent nisi peccassent alimentis tum vt homines vtebantur c. quoniam corporalicès senio non veterascerent vt necessitate perducerentur ad mortem qui status ijs de ligno vitae praestabatur c. to liue many thousand yeares and not to haue died at all but to remaine for euer and that man dieth there is no other cause x Rom. 5.12 August â—nâ—hirid cap 93. Nec prima mors qua suum corpus anima relinquere cogitur nec secunda qua poenale corpus animam relinquere non permittitur homini tâ—â—idisset si nemo peccasset Bern. Serm. de translat Mart. Mors peccati poena peccatum causa mortis but sin whereby he is found a murtherer of himselfe Wherefore he hath not in him the wisedome of a man y For the very Heathen confesse thus much of the power of God Plato Cic. de nat Deor. Deus regit ipse naturam that doubteth whether it could be much lesse of a z Athanas de Trin. dialog 1. Item lib. de interpret Psalm Omnis quidem liuina s riptura magistra est virtutis verae fideâ— christian man that doth not consent vnto the truth thereof because the word of God doth testifie and witnes it Now because it is abhorred a As Irenaeus witnesseth of Policarpus cited by Eusebius Histor. lib. 5. cap. 18. that when he heard any blasphemie he would stop his eares and say Good God vnto what times hast thou reserued me that I should heare such things and would forsake the place wherein he happened to heare such wickednesse of christian mindes and eares to denie the Scriptures some as it were of purpose to darken the truth of God doe expound these yeares to be yeares and
vel leges vel legislatureâ— quòd illas tulâ—â—int non enim ipsi aut â—ores sunt vt deprehensi patiantur equitie and righteousnes in God to forbid the fruit It was c Tertul. adueâ—s Marcion lib. 2. Benignissimè enim demonstrauit c. his gracious mercie to warne man of the punishment It was shamefull negligence in Adam d Matth. 11.30 Chrysost Hom. in Gen. 14. Ma na huius praecepti facilitas est Sed dilecte graue malum est desidiae facitque vt facilia omnia videantur difficilia Et infrà Dedit nomina animantibus Non temere hoc factum sed praeter alia ne putaretur ex ignorantia peccasse vt scire possis quod lapsus ille ex desidiae fuerit not to keepe a commandement so easie and to beare so light a burden For seeing hee had libertie e Bernard tract de grad humil Si enim caetera bona sunt quae sapiunt bonum quid opus est edere de ligno quod sapiat etiam malum to take of all the trees that sauored of life what need had he to tast of that onely tree that sauored of death Question 9. verse 17. Whether God in iustice could inflict so great a punishment as hee pronounced for the eating of the fruit in the day that thou eatest thereof thou shalt die the death THe rebellious nature of man is alway ready a Gen. 4.13 Ezech. 11.3 Iren. lib. 5. Qui supergrediuntur leges postea poenis dant queruntur de legislatoribus sed non de semetipsis Sic autem diabolico spiritu pleni innumeraâ— accusationes inferunt sactori suo cum spiritum vitae nobis donauerit legem omnibus aptam pisuerit nolunt iustum esse iudicium Dei to repine against Gods iustice accusing the same of too much seueritie but in the meane season b Ezech. 16.22 August de ciuit Dei lib. 21. cap. 12. it will not see the hainousnes of sin which is the cause thereof And indeed if God doe punish more then is the greatnes of the fault committed then doth he not according to his word c Psal 62.12 Ezech. 7.8 Reuel 2.23 22.12 Giue euerie man according to his worke Againe shall not d Gen. 18.25 the iudge of all the world doe right Yea e Deut. 32.4 Psal 9.16 the Lord is known by executing iudgement as saith the Prophet Wherefore although the punishment it selfe that was denounced doe sufficientlie declare the greatnes of the sinne because God doth alway punish righteously yet if we examine duely the force of the commaundement wee shall find the offence to be f Ezech. 20.44 16.59 Psal 130.3 For although in respect of Adam it were an absolute threatning of death yet in respect of Gods secret counsaile it was coÌ„ditional viz. vnlesse the Son of God do take vpoÌ„ him mans redemption so that in that his bodilie life was spared though in miserie or that hee was not in body and in soule cast presentlie into the flames of hell his punishment is lesse then his desert greater then the punishment In which commandement as in euerie law of man three things are g Bernard lib. de praecept discip Primam ergo necessitater cuique facit in promittendo voluntas Secundam praecipientis authoritas Tertiam praecepti dignitas Hieron Zanch. de oper part 3. lib. 1. cap. 1. In interdicto tria considerandae sunt Res interdicta authoritas interdicentis fines interdictionis chieflie to be considered first the thing forbidden secondly the authoritie of him that giueth the charge and thirdlie the end wherefore it was prohibited The thing forbidden was the eating of the fruite which h As Iulius the third Pope affirmed he had as great reason to be angrie for a Peacocke as God had to be angrie for an Apple seeing an Apple was not so great a matter as a Peacocke Paul Verg. Balae in vita Rom. Pontif. the wicked esteeme of no greater moment then an apple or a nut is worth which Adam and his wife deuoured But the law is i Rom. 7.14 spirituall and k Hieron comment in Rom. 7.14 Et spiritualia mandat c. commandeth things that are spirituall It had therfore doubtles a farther purpose and intent which Adam by the image of Gods wisedome that was in him did also rightlie vnderstand which was l Rom. 12.3 Ambros in Rom. 12. Apertè ostendit hoc debere nos sapere quod iustitiae terminos non egrediatur vt non nobis solis vtile sit sed vt nulli obsit vt contenti simus sorte quam mensuâ— est Deus nequis arroganter de se sentiat that hee must be wise according to sobrietie not presuming of his owne wisedome to define good and euill but by the will and word of God whereunto he ought simplie to submit himselfe And seeing the Lord had taught him m A prohibitione poena by the commaundement that it was euill to eate of this fruit n 2. King 22.2 August de ciuit Dei lib. 14. cap. 12. Obedientia commendatur in praecepto c. hee must not looke vnto the fruit or to the tree or to his wife or to the Serpent or to his owne iudgement and capacitie to thinke it good for meate which the Lord had pronounced to be euill So that brieflie the force of this commandement was to forbid him to be wise aboue the condition of o August de ciuit Dei lib. 12. c. 9. Nec tantit hominum sed primitus praecipueque angelorum bonum est quod dictuÌ„ est mihi adhae rere Deo bomon est Psal 73.27.28 a creature or p Quoniam non bene se habet facta natura fi à faciente recesserit August de Gen. ad lit lib. 11. cap. â— to disioyne his wisedome from the wisedome of the Lord q August in Psal 70. Sermon de verbis Dom. 34. Si peruerse voluerit imitari DeuÌ„ vt quo modo Deus noÌ„ habet à quo formetur non habet à quo regatur sic ipse velit sua potestate vti vt sicut Deus nullo formante nullo regente viuat quid restat fratres nisi vt recedens ab eius calore torpescat recedens à veritate vanescat recedens ab eo qui summè incomparabiliter est in deterius mutatus deficiat Hoc diabolus fecit imitari Deum voluit sed perueriè non esse sub illius potestate sed habere contra illum potestatem wherein he could not but worke his owne confusion This was a matter of great importance for a poore creature which euen now was dust and was taken r Psal 113.7 1. Sam. 2. from the dunghill to such nobilitie to be so surprised with vnthankefulnes and pride as to striue to be equall with him that made him and to esteeme better of his owne wisedome then of the wisedome
1. de Paradiso cap. 14. Non solum sicut dij esse homines desierunt sed etiam qui quasi dij erant quibus dictum est ego dixi dij estis sui gratiam perdiderunt Fulgent lib. de praedesimas ad Mon. c 17 Qui concupiuit plus extra se minus factus est in se aboue the measure God had giuen him became vnto him miserie and infelicitie his body which was made to set forth the glorie of God l Matth. 5.28 so soone as the eye had seene the fruit with liking his hand had taken it his mouth eaten it his stomacke receiued it was euen as m Isai 30.14 Ierem. 22.28 a broken vessell which is profitable for nothing and therefore to be returned to the mould from whence it was The Lord foreshewed it to Adam in these wordes thou shalt die the death or after the Hebrue phrase in dying thou shalt die that is thou shalt surelie die or thou canst not but die plainely expressing the danger of the same How then commeth it to passe that both Adam and Heua so soone as they had tasted of the fruit gaue not vp the ghost immediatlie Doubtles thorough the singular mercie of the Lord tempered with his iustice They were presently partakers of both that the iustice of God might be fulfilled but yet not fullie that the Lord therein might declare his mercy Concerning the soule they who had separated theÌ„selues that is their wisdome their wil were separate from God from the loue and fauour of God n Basil Hom. quod Deus non est author mali Quantum enim discedebat à vita tantum appropinquabaet ad mortem vita enim est Deus priuatio autem vitae mors quare sibi ipsi mortem per secessum à Deo Adam parauit August lib. de Spir. anim cap. 36. Viuit anima naturali vita etiamsi spirituali vita non viuat Sed talis vita mors est potius quà m vita quoniam mors peccatorum pessima Bernard ad Milites Templar cap. 11. Vita siquidem Deus animae sicut ipsa corporis which is the priuation of goodnesse and felicitie and the verie death and torment of the soule thorough o Chrysost Hom. in Gen. 20. Quis enim dic obsecro talem ad confessionem adegit Intelligit Cain Nullus alius quam conscientia ille incorruptus index Nam si nul ac in peccatum declinauerat statim insurrexit conscientia inclamansque ostendens peccatorum magnitudineÌ„ omnibus seipsam poenis obnoxiam fecit conscience of guiltines and feare of punishment this is the prison of the p 1. Pet. 3.19 soules departed and the chaines of Sathan wherewith q Iude. vers 6. hee is tied and reserued to the iudgement of the great day of which they are both partakers also whereby they are compelled to flie from God and Adam r Gen. 3.10 confessed hee was afraid And for the bodilie death it is gathered by some that the time thereof was set Å¿ Iustin. Mart. Dial. cum Trif Mille annos in mysterio designari intelligimus Vt enim Adae dictum est quo die c. Sâ—imus enim mille annos non compleuisse Nouimus quoque dictum illud quod dies domini sit sicut mille anni huc pertinere Irenae cont Haeres li. 5 in respect of God to whom one day t Psalm 90.4 2. Pet. 3.8 is as a thousand yeres seeing no man euer liued a day in that account But rather in deed it was fulfilled u Heb. 2 15. Symmachus translateth the Hebrue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moth tamuth thou shalt be mortall Hieron Trad. Hebrae in Gen. but it signifieth that and more also as Exod. 19 12. 21.12 Leuit. 20.2.9 â— in that he was in bondage vnto death for as much as death it selfe x Theodoret in Gen. quaest 38. August de ciuit Dei lib. 13. cap. 23. Non ideo debâ—t absurdum videri quia non eo prorsus die à corpore sunt soluti eo quippe die mutata in de terius virtataque natura atque à l gno vitae separati ne iustissima mortis in ijs etiam corporalis necessitas facta est cum qua nos necessitate natisum â—s began to wound their bodies in the day they sinned by hunger cold nakednes subiection to mortalitie losse of natiue beautie and such like that the verie life continued in so manie miseries may seeme to be y Aug. de peccator merit remissi lib. 1. cap. 16. Quamuis ergo annos multos â—oâ—tea vixerins illo tamen dâ—e mori coeperunt quo mortis legem qua in senitem veterascerent acceperunt Non enim stat vel â—â—mâ—â—â— puncto sed sine intermissione labitur quicquid continua immutatione sensim currâ—t ad finâ—m non perficientem sed consumentem Gregor in euangel Hom. 37. Temporalis vita aeternae vitae comparata mors est potius dicenda quam vita not life but a prolonged death Thus deepe did Adam drinke of the wine of the wrath of God That he died not the extremity of death behold how grace aboundeth in the Lord Adam now by sinne was made z Rom. 6.16 the seruant vnto sinne the wages whereof is death and condemnation the horrible paines and endlesse woes whereof no creature can endure Wherfore when Adam must die the iustice of God requiring it the Lord in his endles mercie a Irenae lib. 3. cap. 20. Quia enim non erat impossibile eum hominem qui semel victur â—â—â—at elisus per â—â—â—alentiaÌ„ replasmare obtinere brauium victoriae IteuÌ„ autem in possibile erat vt salutem perciperet qui sub peccato ceciderat vtraque operatus est filius verbuÌ„ Dei existens c. Si autem homo non vicisset inimicum hominu non iustè victus esset inimicus Rursus autem nisi Deus donasset salutem noÌ„ firmiter haberemus eaÌ„ nisi homo coniunctus fuisset Deo nostro non potuisset particeps fieri incorruptibilitatis translated this death vnto his Sonne our Sauiour who b Ioh. 10.18 Galat. 1.4 willingly for the loue hee bare to man tooke on him to indure the punishment and making c Isai 53.10 his soule an offering for sinne the iustice of God by him was fullie satisfied the soule of Adam d Irenae lib. 3. cap. 34. Cum autem saluatur homo oportet saluari eum qui prior formatus est homo quoniam nimis irrationabile est illum quidem qui vehementer ab inimico laesus erat prior captiuitate passus est dicere non eripi ab eo qui vicerit inimicum ereptos verò filios eius quoâ— in eadem captiuitate generani Idem cap. 39. Sic hi scil Tatiani qui contradicunt saluti Adae nihil proficiunt nisi quod semetipsos haereticos faciunt aduocatos serpentis August epist.
ideo scitur à Deo antequam fiat August in Euang. Iohn tract 53. Deus futurorum praescius per prophetaÌ„ praedixit infidelitatem Iudaeorum sed non fecit neque praescisset mala eorum nisi ea haberent Non autem ideo quenquam ad peccandum cogit quia futura hominum peccata praenouit illorum enim praesciuit peccata non sua Damascen Orthodox lib. 2. cap. 30. they are certaine vnto him because he doth decree to suffer them therfore they belong not vnto him because hee doth neither doe them nor allow them This foreknowledge therefore of the Lord of the fall of the Angels or the sin of Adam was no more the cause of the fall of them then the foreknowledge of a wise Phisition is the cause of the daunger of his patient for as the disease is the cause of the sickemans death so the freedome of election or will in Adam e Chrysostom Hom. in Gen. 14. Sed scire possit quod lapsus ille ex desidia fuerit ioyned with his negligence was the cause of the sinne of Adam and the freedome of election in the Angels when they f August de ciuit Dei lib. 12. c. 6. Cum causa miseriae malorum angelorum queritur ea merito occurrit quod ab illo qui summè est auerfi ad scipsos conuersi sunt qui non summè sunt chose a separation from the state wherein they were was the cause of the ruine of them But the Lord had giuen them g Tertul. contr Marcion lib. 2. Probat ab imagine Dei à lege data homini Non enim inquit poneretur lex ei qui non haberet obsequium debitum legi in sua potestate nec rursus comminatio mortis transgressioni ascriberetur si non contemptus legis in arbitrij libertate homini deputaretur grace wherein they might stand gifts aboundant whereby as it were to maintaine their standing And hee gaue it them with freenes of will that h August Enchirid. cap. 30. Liberaliter enim seruit qui sut Domini voluntatem liberaliter facit they might stand of their owne accord i Coloss 1.17 in him But why will one say did he giue them free will seeing hee knew before that they would fall away and not rather immutabilitie of will that they could not fall The same might aske why he made theÌ„ not Iehoua to whom k Malac. 3.6 Iames 1.17 only it belongeth to be immutable For the goodnes of the Lord is in himselfe wherby he cannot but be good for euer because his goodnes is in himselfe but the goodnes of the creature is in the Lord because hee consisteth l Coloss 1.17 Iren. lib. 4. c. 75. Perfectus enim est infectus hic auteÌ„ est Deus Oportuerat autem hominem factum augeri auctum corroborari corroboratum multiplicari multiplicatum coÌ„ualescere conualesceÌ„tem verò glorificari glorificatum videre suum Dominum Respondet obiect c. 72 Sed oportibat inquit eum neque angelos tales fecisse vt possent transgredi neque homines c. in the Lord therefore can be good no longer theÌ„ he doth continue with the Lord. Again it m Tertul. in Marcion lib. 2. Vt ita demum bonus consisteret homo si secundum institutionem quidem sed ex voluntate iam bonus inueniretur quasi de proprietate natura Basil Hom. quod Deuo non author mali Itaque nec Deo gratum est quod coactum est sed quod ex virtute rectè geritur virtus autem ex voluntate fit non ex necessitate was for the good of the creature to haue libertie of electioÌ„ in it self to the end that for chusing good it might receiue a n 2. Tim. 4.8 Theodoret quaest in Gen. 36. crowne and might be known to loue the Lord freely for his goodnes sake But the Lord foreknew that thorough freedome they would fal True but he gaue them gifts according to their seuerall kinds so much as creatures could containe that they might not fall which gifts were sufficieÌ„t to haue let them froÌ„ the fall with freedome of choice that they might choose also not to fal But he might haue preserued man from fal likewise the angels and therfore some wil think he ought to haue preserued them from falling In deed hee was able o August de Gen. ad lit lib. 11. c. 10. Sed posset inquit etiam ipsorum voluntatem in bonum coÌ„uertere quoniam omnipotens est potuit planè Cur ergo non fecitè quia noluit quaâ—e autem noâ—uit penes ipsum est to haue let the fall of maÌ„ but he might iustly also suffer them to fall which would of their owne accord abuse his endles mercy Neither was he bound with dutie or with iustice to let the fall for p Mat. 20.15 Rom. 4.4.5 hee oweth dutie vnto none which giueth vnto euerie creature that they haue neither was it q Tertul. lib. 2. in Marcion Necessarium homini liberim arbitrium ne totius mundi possidens homo non in prim sui possessione regnares aliorum Dominâ—s sui famulus Quare si Deus à libertute semel comcessa homini secederes id est contineres in ipso quo minus homo male libertate sua frui aggressus in periculum laheretur siue colubrum à congressu foeminae arceret nonne exclamaret Marcion ô Dominum futilem instabilem infidelem rescindentem quae instituit Cur permiscrit liberum arbitrium si intercedit c. meet that he should haue q Fulgent de praedest cap. 13. Iustè deseritur it deo qui deserit DeuÌ„ Et quia homo deserens Deum peccate deserens peâ—atorem Deus iustitiam seruat Quid autem magis iustuÌ„ quà m vt ille qui desiderio peccandi iam peccat pro eo quod desiderans peccare ipse sibi noxius efficitur semetipsum peccato suo laedere permittat hindred it forasmuch as he was able r Rom. 9.22.23 August de Gen. ad lit lib. 11. cap. 4. Etiam sic ostenderet animae superbae ad eruditioneÌ„ futurorum sanctoruÌ„ quà m rectè ipse vteretur animarum voluntatibus etiam malis cum illae peruersè vterentur naturis bonis of the fall to raise more goodnesse by the power of his goodnesse then Sathan or man could procure euill through their maliciousnes or negligence Wherefore those men commit infamous blasphemie which teach either that the Lord did not foreknow the fall of man or if hee knew it that hee did not iustlie suffer it or seeing he suffered it that hee was in any sort the cause thereof The Lord therefore certainelie foreknew the fall of man and most iustlie did decree to suffer it for manie causes some hidden Å¿ August de Gen. ad lit lib. 11. c. 4. Si ergo quaeritur c. Aliitudinem quidem consilij eius pâ—netrare
suaderi iam opus erat viro quando illam eo cibo mortuam non esse cernebat Fortasse tamen verbo suasorio quod scriptura tatem intelligi reliquit voice or reasons or by the experience of her life prolonged in infidelitie when hee b Chrysost Hom. in Gen. 16 Sed fortè audiuisti a muliere spe etiam ipse inflatus â—ibi statim particeps factuâ—es wished or hoped for farther glorie by the fruite in pride and ambition when he consented to receiue it c Isai 1.19.20.23 Bernard de aduent Dom. Sermon 1. Reuera principes nostri Adam Vâ—â—a principia propaginis nostrae inobedientes socij furum in rebellion And as the purpose of the tempter was to deface in them d Luther in Gen. 3. the whole image of God and to solicite them to all manner of offences so did they both transgresse without respect the law of God leauing in themselues the sparkes of no good thing e Chrysost Hom. in Gen. 5. Diuinae misericordiae est qua hominum generi concessit vt vnicuique nostrum insitum sit indeprauabile indicium conscientiae saue onelie a wounded conscience The punishment which was imposed on them was either personall or naturall That which was personal was it which was inflicted on themselues which appeareth on Adam not to be so grieuous as on the woman Naturall was it which was layd vpon Adam and the posteritie of Adam partakers of his nature which was the depriuation of f Cyprian lib. de bone patientiae Sic perfectos dixit Mâ—t 5 4â— fieri Dei filios sipatieÌ„tia Dei patrit maneat in nobis si similitudo diuina quam peccata AdaÌ„ perdiderat manifestetur luceat in actionibus nostriâ— the image of God of g Ephes 2.3 the fauour of God originall h Rom. 5.12 corruption and i Ephes 2.2 Heb. 2.15 subiection vnto Sathan And most iustlie did the Lord depriue not onlie Adam k Fulgent ad Monim lib. 1. cap. 17. Per concupiscentiam malam qua concupiuit plus extra se minus factus est in se quam concupiscentiam licet explore nequiuerit opere tamen retinuit voluntate Caluin in Gen. 3. v. 6. Quia totam humani generis naturam in vno homine ornauerat ita in eodem ipsum nudauit but Adams nature that is all mankind of those graces which Adam in his nature had so shamefullie abused Wherefore as the womans l Chrysost Hom. in Gen. 16. Esto igitur te ipsam in tantum praecipitium depuleris honore maximo priuaueris qùare virum tanta ruinae socium facis euius te adiutricem esse oportebat illius facta es insidiatrix fault exceeded in prouoking him to sinne so Adams offence was multiplied in m August de ciuit lib. 14. cap. 15. Et sicut obedientia secundi hominis eò praedicabilior quia factus est obediens vsque ad mortem ita inobedientia primi hominis eò detestabilior quia factus est inobediens vsque ad mortem defiling those graces which he had receiued In like sort the Lord in iustice more sharpely scourgeth the woman in her n Vid. quest 11. sex and person and the man in his children o To whom they are chiefly to be accounted as Rom. 5.12.13 c. and succession But the Apostle seemeth to excuse the man and to extenuate his fault when as hee saith p 1. Tim. 2.14 the man was not deceiued but the woman was deceiued and was in transgression The purpose of the Apostle is otherwise Hee q Ibid. vers 12. commaundeth the woman not to teach he giueth this reason because r Ambros in 1. Tim. 2. Chrysost Hom. in Gen. 16. Sed fortè audiuisti à muâ—iere c. Hieron in Iouin lib. 1. Diabolus Adam seducere non poterat sed Euam qua post offensam statim vnâ— subiecta est the woman was vsed as the instrument of Sathan to deceiue her husband by teaching therefore hee saith the man was not deceiued that is not Å¿ Epiphan Hares 49. Et Adam non est deceptus sed Eua prima decepta in transgressione fuit Caluin in 1. Tim. 2. Beza An. maior ibid. Iun. Parallel lib. 2. paral 49. first deceiued not t Hieron in Iouin lib. 1. Diabolus Adam seducere non potest sed Euam Chrysostom in 1. Tim. Hom. 9. Par auieÌ„ profecto noÌ„ est ab ea qua sibi generis societate iungeretur decipi à bestia quae seruituti homin fuisset addicta deceiued by the Serpent but by the woman not u Ambros de Paradis cap. 12. Viro enim mulier non mulieri vir author erroris est Vnde Paulus AdaÌ„ inquit non est deceptus so deceiued as that by teaching and perswading he caused his wife to be deceiued but contrariewise the woman him x Chrysostom Hom. in 1. Tim. 9. Mulier docuit cuncta peruertit idcirco vltrò non doceat therefore more meet and safe that the man should teach and the woman learne in silence And truelie seeing the man transgressed as did the woman if he were not at al deceiued his sinne was not thereby diminished but rather encreased for it draweth neere vnto the sinne of the euill Angels y August quast de vtroque testam mix q. 1. Nemo fidelium dubitet diabolum apostasia sua authorem non habere ipse enim totius erroris est princeps which sinned without prouokement and to the sin z Mat. 12.32 Marc. 3.29 against the spirit which shall not be forgiuen But forasmuch as the Church of God a August epist 99. De illo primo homine patre generis humani quod eum ibidem soluerie ecclesia ferè tota consentit Tertul. lib. de poenitent in calce Chrysost Hom. de interdict Arboris gaudens sancti omnes quia redempti triumphant quod hostis perieris diabolus quod Adam qui perierat diuina sit indulgentia restitutus Gregor epist 31. ad Eulog doth hold and that for b Iren. lib. 3. c. 34. Cum auteÌ„ saluatur homo oportet saluari cum qui prior formatus est homo quoniaÌ„ nimis irrationabile est illum qui vehementer ab inimico lasus erat prior captiuitateÌ„ passus est dicere non eripi ab eo qui vicerit inimicum ereptos verò filios eius quoâ— in eadem captiuitate generauit necessary cause that Adam was saued by the death of Christ it followeth he sinned c Tertul. lib. 2. in Marcion Aut quis dubitabit ipsum illud Ada delictum haeresin appellare c. rudis admodum haereticus Hilar. in Mat. can 3. Diabolus enim Adam pellexerat in mortem fallendo traduxerat of errour not of malice d Leo Magn. Serm. de natiu 4. Temerè infeliciter credidit rashlie not aduisedlie and that the Apostle meaneth
flagellat autem à Deo non ad deum sine praeneniente gratia bred in them confusion for their fact and did torment them but had b Hos 13.9 Ephes 2.8 no power to help them it droue them to couer but could not cure their sinne it moued them to hide the shame but the cause of shame and the meanes of hiding it by seeking fauour and mercie at the Lord it could not moue them to desire to take away Againe their bodies were defiled they could neither clense them with water nor sufficientlie couer them with c The Hebrue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnale of gnalah to ascend or grow vp doth signifie not only a leafe but also the bough that groweth of a tree as you may see Nehem. 8.15 where this word is three times vsed for small or young boughes also here it is put in the singular nūber whereof a lease was not sufficient wherfore as the Scripture often vseth enallage numeri so doth it Synecdoche speciei and in that sense may it bee interpreted leaues which were leaues and twigges and all branches of the figge tree They knew these would not serue them and yet they could not for shame but vse them They sewed or as the d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijthperu à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à thapar to sow or make fit to ones bodie or such like as Iob. 16. vers 15. Hebrue word doth aptlie signifie made fit vnto themselues e The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chagoroth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cagar to compasse about doth properly signifie girdles and for the most part is so taken in the Scripture as Prou. 31.24 1. Sam. 18.4 2. Sam. 18.11 1. King 2.5 Ezech. 23.15 that which the words of the text doth signifie is that they plaited the small boughes of the figtree about their waste thereby to couer their priuities which is as yet the order in some barbarous countries where through heate they vse no other apparel as saith Isodor lib. 19. cap. 22. girdles of their loynes thereby to hide their priuities But why did they not rather couer their eyes their eares their handes their mouth which were all the chiefest instruments of this trāsgression f August de Gen. ad lit 11. cap. 31. Item de peccator merit remiss lib. 2. c. 22. Item de nuptijs concup lib 1. cap. 5. alij rationem reddunt quia in sua membra oculos iniecerunt per concupiscentiam Alij quod per haec membra peccatum forent transfusuri per generationem Arego absque aliorum praeiudicio dictum velim maximam causam deputo misericordiam Dei qua membris indignissimis lices maximè necessarijs aliquam pristine dignitatis scintillam permisit quanquam peccati ratione maximè tegerentur Hisce verò qua nobis maximè videntur inhonesta Deus copiosiore honore tegumenti decorauit Hine verò impij omnia membra turpissima boni viri honorifica sunt except it were to testifie that not onelie these now couered but euerie part of them was shamefullie defiled and that the rest were to be vncouered rather of necessitie then any worthinesse And surelie their wisedome was not g Sapientiam primam retinuerunt licèt non sanctam quemadmodum neque mortui sunt in substantia viuendi sed in qualitate viuendi vt inquit Gregor so farre perished but they knew better meanes of couering then figge leaues but h Vers 21. Gen. 9.2 Nam quod homo per peccatum similitudinem Dei amiserit Cyprian lib. de bono patientia Haec autem similitudo erat in similitudine dominij Chrysostom Hom. 9. in Gen. necesse est vt authoritatem in creaturas amiserit Adam nec ijs potuit vlterius sine noua gratia legitimè frui their authoritie was gone so that they might not neither durst vsurpe them They vnderstood that the trees of the garden could not hide them yet thorough astonishment they hid themselues But why came they not to confesse their sinne to God How can a man come to God i Ioh. 6.44 Ambros de vocat Gent. lib. 1. cap. 3. Nemo fidas sui◠viribus qua cum erant integrae non steterunt Bernard Serm. 1. de Annunc Si flare non potuit humana natura adhuc integra quanto minus poterit per seipsam resurgere iam corrupta except the heauenlie father draw him How could they haue hope in God for pardon knowing his iustice and their owne offence and hauing no promise k Rom. 4.3 10.8 whereon to ground their faith or how could they albeit the promise had beene giuen haue of themselues receiued it l Ioh. 6.65 Philip. 2.13 Concil Arausican 2. cap. 9. Diuini est muneris cum rectè cogitamus pedes nostros à falsitate iniustitia tenemus Quoties enim bona agimus Deus in nobis atque nobiscum vt operemur operatur Idem cap. 15. Ab eo quod formauis Deus mutatur Adam sed in peius per iniquitatem suam ab eo quod operata est iniquitas mutatur fidelis sed in melius per gratiam Dei Item August epist. 28. Item de grat Christi lib. 1. cap. 19. alibi Fulgens lib. 1. cap. 7.8.9 c. Dei esse vt bonū facere velimus vt bonum facere valeamus without the power of the spirit of grace reuiuing them being dead m Ioh. 8.44 in sinne Wherefore as Adam was before in the similitude of God so is he now n Origen Hom. in Leuit. 4. Si pro misericordia crudelis c. abiecta imagine Dei diaboli in te imaginem suscepisti bonum depositum tibi diuinitus commendatum abnegasti of the likenes of the diuell o Gen. 8.21 Isai 1.5.6 abounding in sinne boyling with a tormenting conscience and nothing outwardlie before his eyes but death These are p Iude vers 6. the chaines of darkenes in which the euill Angels are imprisoned and q 1. Pet. 3.19 the wicked soules departed In these Adam being wrapped looked r Theodores quaest in Gen. 38. Siquidem post sententiam diuinam per singulos vt ita dicam dies mortem expectabat as stedfastly for execution as an offender condemned looketh for the sword Question 8. verse 8. How it is said they heard the voice of the Lord God walking and of the answere of Adam being examined vntill the fourteenth verse WHen man through sinne a Psal 119. vers 176. had lost himselfe the Lord like a b Matth. 18.12 carefull Pastour goeth c Aliqui contendunt hoc Dei iudicium immediatè post commissum initum esse Caluinus postera in aurora Plures ad vesperam eius diei Non est vt opinor horum diuersa animi sententia nam vnusquisque summa cum conuenientia actum pro tempore statuit De catero inane est mouere lites speedilie after him to
it p Act. 4.19 more then God Cursed is the earth c. It is meruaile that the earth should be accursed which had not sinned for of q Hilar. in Psalm 66. Terra elementum extra crimen est caretergo maledictione quòd carebat crimine right it ought to be without the curse that is without the crime But because the earth was made r Psal 115.6 Isai 45.18 for the vse of man therefore Å¿ Chrysost Hom. in Gen. 17. Et meritò nam quia propter hominem producta est vt illo posset frui his quae ex ea nascerentur ideo iterum propter hominem peccantem maledictum ei ingeritur quia maledictum terra euenient hominis securitati felicitati obest iustlie also is the same for mans offences made subiect to the curse and the earth being accursed man thereby as it were is cursed in his goods The earth is accursed t Ambros de Paradiso cap. 15. Nec terra in se maledicta est sed maledicta inquit in operibus tuis maledicta non in vniuersum sed vt spinas tribulos generet nisi fuerit humanae studio operationis exorcita not as the Serpent who was an actor in this fearefull tragedie that the punishment u August de Gen. contr Manich. lib. 1. cap. 13. Ergo dicenduÌ„ est quòd per peccatum hominis terra maledicta sit vs spinas pareret non vt ipsa poenas sentiret quae sine sensu est sed vt peccati humani crimen semper hominum ante oculos pâ—neret quo admonerentur aliquando auerti à peccatis ad Dei pracepta conuerti thereof should be vnto it selfe but the earth being smitten the hurt thereof x Caluin in Gen. 3. vers 17. Adde quod propriè loquendo non de terra ipsa sed do solo homine tota vindicta exigitur Caeterum Dominus iram suam diluuij instar inundare voluit in omnes mundi partes vtquocunque aspiceres homo in eius oculos incurreres peccati atrocitat c. vnde nunc in elementis omnibus cernimus nos quoduÌ„modo maledictos is his who by sin y Rom. 8.20 did subdue it vnto vanitie But yet that we might see that God so extremely hateth sinne who hath not onelie commaunded to abstaine from euill but from z 1. Thess 5.22 the verie shew of euill to a Iud. 23. Isai 30.22 hate euen the garment spotted by the flesh hee spareth not the earth from punishment in which there was so foule a crime committed The whole b Origen contr Celsum lib. 7. Ad totam terram pertines ex qua in molestijs hoc est laboribus edit omnis homo in Adam mortuus proinde omnes portiones eius Quid igitur de terra Iudaea qua bona fundens mel lac dicitur Vid. Responsum quast 13. earth is accursed c 2. Pet. 3.7 and therefore subiect to deuouring fire with d Rom. 8.22 Aug lib. 83. quaest q. 67. all the creatures that were made for the vse of man and that for Adams sake that is for e Hieron lib. Tradit Hebra in Gen. Theodotio maledicta Adama in transgressione tua his transgression sake that a f 2. Pet. 3.13 Reuel 21.1 new heauen and earth may be prepared wherein none iniquitie shall be committed Wherfore although it be not said cursed art thou Adam but cursed is the earth for thee yet that which was inflicted on the earth was Adams punishment And much more doth it declare the greatnes of his sin when as the earth the aire the water the g 2. Pet. 3.7.10 heauen all earthlie liuing creatures and things without life for so large is the name of earth to be vnderstood are punished with man that is to say haue their naturall blessing and goodnes of creation weakened then if man had borne the punishment alone But how is it that no other but temporall and earthlie punishments are imposed h Vpon the creature Secondly paine and sorow Thirdly temporarie death vpon Adam and his wife for sinne Shall wee iudge no other to be due to sinners but such as they receiue in this life present It is most vndoubted that i Rom. 6.23 Galat. 3.18 Reuel 21.8 vnto sinne belongeth eternal death of soule and bodie which also in a sort they k By the losse of righteousnesse and felicitie which before they had found within them but the Lord came rather to deliuer them from the danger of the same and being alreadie l Iren. lib. 3. cap. 37. Intellectus verò traÌ„sgressionis fecit poenitentiam Poenitentibus autem largitur benignitatem suam Deus Quae quidem poenitentia licet sancta non fuit preparatio fuit ad sanctaÌ„ quam Deus mox fuerat largiturus reconciled vnto Adam by his son the womans seed hee spareth to repeate m August de ciu Dei lib. 13. cap. 23. Propterea nihil dixisse de morte secunda credendum est quia occuliaÌ„ esse voluit propter dispensationem testamenti noui c. Perrò mors secunda noÌ„ vnque communis est omnibus the paines of hell whereof Adam by n Ephes 2.8 Heb. 7.25 faith in Christ was free But here it may againe be asked if God were reconciled vnto Adam why doth hee yet punish him for offending It is o Eccles 10.13 wicked madnesse which some doe p Scotus in Sent. 4. distinct 16. q. 2. Gabr. Biel. Sent 3. distinct 19. conc 5. Bellarm. tom 1. controu 6. lib. 1. cap. 11. Item tom 2. controu 4. lib. 1. cap. 5. Et est vulgata fides Papistarum answere he forgaue the sin but not the punishment forasmuch as Christ hath paid our q Heb. 9.12 14. 1. Tim. 2 6. Hebr. 7.25 ransome deliuering vs both from r Matth 1.21 Ephes 1.7 Tertul. lib. de Baptism Exempto reatu eximitur poena Hieron in Psalm 31. Quod regitur non videtur quod non videtur non imputatur quod non imputatur non punietur August de verbis Dom. Serm. 37. Suscipiendo poenam non suscipiendo culpam culpam deleuit poenam scilicet Christus sinne and punishment Wherefore this punishment is laide on Adam not in any sort as a satisfaction vnto iustice but as a Å¿ Heb. 17. â— father doth correct his sonne so doth the Lord chastise his children that t Deut. 8.16 he may doe them good in the latter end Euen so as many as are partakers of the same faith in Iesus Christ are freed from it so farre as it is a punishment and haue it as u Calu. Institut lib. 3. c. 4. sect 31. Iudicium est vel vindictae vel castigationis iudicio vindictae Deus inimicos suos vlciscitur iudicio castigationis nonita saeuit vt irascatur nec vindicat vt perdat vel fulmines ad interitum
Vnde non est supplicium propriè aut vindicta sed correctio admonitio a warning to bring them home to God but the wicked to whom the fault is vnremitted they haue it as a punishment temporall and forerunner of that which is eternall And in this regard the Lord is often x Deut 32. â—9 Iob. 5.18 Mat. 19 1â— Chrysost lib. 1. de Prouident Multis Deus malis hominem eiectuÌ„ Paradiso liberauit c. ita ferè medicus si vulnus negligat parulentum amplius reddit Idem ad Pop. Antioc Hom. 7. compared to a Phisition because he cureth the soules of men sometime by promises of mercie y Psal 147.3 Iob. 33.24.25 as it were with oyle and sometime with z 2. Sam. 7.14 scourges and corrections like a Psal 60.3 bitter medicines according to the qualitie of their sicknes The soule of man being surfeited with pride it was necessary that the Lord should giue a potion of humilitie whereby man being dailie emptied of b Ephes 4.22 his old corruptions might with hunger and thirst c Psal 42.2 63.1 Matth. 5.6 gaspe for the death of Christ which is the fruit of life The death of the soule which is most daungerous d Isai 22.13 2. Pet. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked do despise so they may haue their pleasures in the flesh wherfore God cutteth short their lust by temporarie death to the end they might be moued to hate the pleasures which they shall enioy e Heb. 11.25 Luc. 12.20 but for a season being afterward f Luc. 16.25 Clem. Alexandr in Protrept Primus homo in Paradiso erat ludebat solutus quoniam erat Dei puer quando autem subiecit se voluptati c. illectus est puer cupiditatibus vir effectus per inobedientiam cùm patrem non audiuisset Deum affecit ignominia homo inuentus est alligatuâ— peccatis Hieron Epist. ad Fabiolam de 42. mansioÌ„ Israel Voluptas atque luxuria amaritudine terminantur Quare sperne voluptates nocet empta dolore voluptas Horat. epist 2. the causes of euerlasting paine And because the g Luc. 21.34 feare of death is forgotten in a pleasant life the Lord h Amos 4.6.7 c. Ambros lib. de bono mortis Quid est enim quo haec vita delectat plena arumnarum solicitudinum in quo innumerae calamitates multa molestiae multae lachrimae by the troubles of this life and i Mat. 24.43 Hieron ad Cyprian Epist Qui se recordatur quotidie morituruÌ„ contemnit praesentia the vncertaine time of death would prouoke vs to be displeased with the life we haue and continuallie to looke for death that is to come to the end that hee hauing k Nam morteÌ„ in morte prorogauit vt vitaÌ„ in vera vita viueremus aeternam poenam distulit vitam concessit morti similimaÌ„ vnâ—renouati ad vltaÌ„ Christi per Christum in Christo Deo fruamur in aeternum prolonged life a time for our amendment we might not through the corruption of our nature fall away but might be vrged by calamitie not to forsake the boundes of modestie So that Adam and his children l Amissa sanctitate eu necessario amittitur foelicitas being no way able to vse aright the felicity they had receiued God changeth their condition to calamitie that their dulnes might be spurred vp thereby to labor to attaine by Christ the former happines which theÌ„selues had lost Question 13. verse 18. Wherein consisteth the punishment of Adam in sorrow shalt thou eate thereof c. THree things are contained in the punishment the curse of the earth the miserie of mans life and the end thereof by death The Lord herein expoundeth in what meaning hee did accurse the earth namelie that man should eat thereof in sorow as if the Lord had said by my a Gen. 1. ver 11. Basil Hexam 5. Vox enim tunc primum illud praeceptum velut leâ— quaedam natura facta est permansit in ipsa terra generandi fructificandi vim consequentem ipsi exhilens Ambros Hexam lib. 3 cap. 2. Non ergo Sol aut Luna foecunditatis authores sunt sed Deus pater per Dominum Iesum omnibus libertatem fertilitatis impertit only blessing the earth hath hitherto abounded with al manner of store to beautifie the felicitie of man now for your sinne sake b 1. Sam. 2.30 I withdraw my blessing not c Ezech. 16.59 Non secundum peccata vâ—stra wholie but so as thou shalt eate thy bread in sorrow and behold the reward of sinne in euery creature that for thy d Rom. 8.20 Calu. in Gen. 3. Vt quocunque aspiceret homo in eius occulos occurreret peccati atrocitas sake is subiect to corruption The blessing of the Lord it is that e Prou. 10.22 Deu. 8.18 maketh rich and crowneth f Gen. 1.11 Psal 65.9.10.11 the earth with plentiousnes so his curse doth turne a land that g Psal 107.34 Gen. 19.25 is fruitfull into saltnes for the wickednes of them that dwell therein The force of this curse it was that depriued the earth of her former fruitfulnes h Gen. 1.24 August de Gen. cont Manich. lib. 1. cap. 13. Ante peccatum ergo non est scriptum quod terra aliud protulerit nisi herbam pabuli ligna fruâ—tuosa Chrysost Hom. in Gen. 5. Videre potuisses subitò terram quae antea infoâ—â—nis inculta erat decoro suo ornatu cum coelo certare in which by creation it was indued to bring forth of his owne accord without the help of man both corne and fruitfull trees and hearbes in wonderful abundance for the vse of man and beast But now as wee see in steed of wheate it bringeth forth weedes in steed of fruit it bringeth thornes and thistles It is rightlie supposed there were thornes i August de Gen. ad lit lib. 3. cap. 18. Nec tamen facilè diceÌ„dum est tum coepisse ista oriri ex terra Fortassia enim quoniam in ipsis quoque generibus seminum multa reperiuntur vtilitates poterant habere locuÌ„ suuÌ„ sine vlla poena hominis Damascen lib. 2. Orthodox c. 10. Eduxit mundi opifice mandaÌ„te plantarum herbarum genera Hae quidem plantae fructiferae ad esum accommodatae ha odoriferae floridae ha ad morboruÌ„ qui nunc sunt curationem before and thistles and venemous herbes and Serpents but they were not k Vt Isai 11.9 Beda Hexam 3. Ante peccatum hominis terra nihil noxium protulit non herbam venenatam nec arborem sterilem Scilicet Herbae quae nunc sunt venenatae non fuerunt arbores nunc steriles creabantur frugiferae simili modo nec ignis vreret nec aqua sufforaret si non fuisset peccatum nihilominus ignit
deed neither Adam nor the sonnes of Adam h Epiphan epist. ad Ioh. Hierosol Ausus etiam illud dicere intelligit Origenem perdidisse imaginem Dei Adam cum hoc in nullo peniâ—us loco scriptura significat Atqui non intelligit Origenes absolutam abolitionem sed sicut Cyprianus alij patres deprauationem Extitit nimirum nimis rigidus censor Epiphanius in Origenem impulsu Theophili Alexandrini cuius gratia etiam cum Chrysostomo grauissimas exercuit simultates are said to be in Scripture of anie other image forasmuch as the same image as it were i Hoc modo distinguunt authores nonnulli inter imaginem similitudinem Basil Hexam â— SecunduÌ„ imaginem habeo quod rationalis sim secundum similitudinem in hoc quod Christianus sim Eucher com in Gen. 1 Aquin. part 1. q. 93. art 9. Similitudo attenditur secunduÌ„ virtutes imago secundum proprietates naturales intellectualis naturae At Apostolus quidem vtrasque agnoscit sed eadem appellatione donauit 1. Cor. 15.49 in the matter remaineth still like a gorgious Citie whereof the foundation doth continue k Chrysostom Hom. in Gen 17. Franc. Iun. in 3. Gen. NuÌ„c vero mansit quidem materia in te sed forma perijt but in the forme is perished To this purpose where l Ephes 4.23.24 c. the Scripture requireth vs to be renued after the image of our creator it doth testifie m Heb. 8.13 that the image of our creation is lost within vs and where it sheweth how the same should be renewed it affirmeth also wherein the same is lost namelie in righteousnes and holines the effect and fruit thereof which is spirituall ioy and true felicitie And seeing the perfection of the image of God whereunto the Lord created Adam that is the forme chiefest or most excellent part thereof consisted in n Leuit. 19.2 Ezech. 20.11 Ephes 4.24 Bernard Serm. de annunciat 1. Acceperat ergo homo misericordiam acceperat veritatem quae eum ad agnitionem summae perduceres veritatis Iustitiam quoque qua regeretur accepit adhuc etiam pacem qua foueretur the perfect holines and blessednesse of his nature and that the o Gen. 3.6 Eccles 7.31 Scripture sheweth hee defaced the image of his holinesse p Gen. 3.12.13 Chrysost Hom. in Gen. 17. Nusquam necessitas nusquam violentia sed voluntas arbitratio by wilfull transgression of Gods commaundement which holinesse was as it were the q Leuit. 18.5 August de verb. Dom. Serm. 34. Quo modo eris sub Domino si non fueriâ— sub praecepto bond and condition of his blessednes it followed thereof that in dissoluing his holinesse hee r Psal 19.21 ouerthrew his happinesse and so the image of God concerning the forme thereof Å¿ Concil Arausican 2. cap. 1. Si quis per offensam praeuaricationis Ada non totum id est secundum corpus animum in deterius dicit hominem commutatum contrariatur Apostolo was in euery part defaced Wherefore Adams nature and condition being changed from holinesse to sinfulnesse and from felicitie to miserie t Rom. 5.12 6.23 because the guiltinesse of sinne remained bringing death and because all creatures in the act of generation u Gen. 1.22 Damasc lib. Discept Christ cum Saracen quâ—est 8. Sar. Quis format foetus in â—etre mulieris Quid â—â—â—m Deus causa malorum Num coâ—perator est fornicatorum adulteroruÌ„ Resp Nequaquam inuenimus poâ—â— primaÌ„â—eâ—dâ—mâ—â—am mundi creati sâ—riptâ—ram diâ—entem formare Deum aliquid vel creare c. formauit Deus hâ—minem precepit ipsum generare exhinc cognoscimus quod generantur generat by the ordinance of God x Nazianz. â—rat 4. Quippe quod haec geniti natura sit vt ratione naturae sit idem eum eo quod ipsâ—m genuit Aristot. de Gener. Animal lib. 4. cap. 3. Qui enim suis parentibus similis non est monstrum quodammodo in natura est cannot but beget their like It was no more possible for Adam after his corruption to beget a child in anie other condition or likenes then of sin and wretchednes then for a Dog to beget a Lion or for a Sparrow to bring forth an Eagle For as Adam if he had not sinned had begotten children also y August retract lib. 1. cap. 13. Nondum enim videram fieâ—i potuisse vt non morituri à non morituriâ— nascerentur si peccato illo magno non mutaretur in deterius humana natura ac per hoc si in parentibus infâ—lijâ— secundâ—tas falicitasque mansisset vsque aâ— certum â—anctorum numeâ—um quem prâ—â—estinaâ—it Deus nascâ—rentur after the image of his perfection because the image of God was in him vnpolluted so whatsoeuer he z Fulgent ad Monim li. 1 c. 17. Nam primaÌ„ concupiscentiam liâ—èt eâ—petere nâ—quiuerit opere tamen retinuit voluntate Sic ipse sibi iam factuâ— est pana â—t suâ—plicium semper esset malo voluntas mala tanquam caeco ipsa caecitas sua concupiscentia peccandi tormentum fieâ—â—t peccatori lost thereof by sinne and whatsoeuer by reason of those wants a Hieron in Aboc 1. câ—m â—t per vnum hominem peccatores constituti sunt pluâ—imi in Aâ—am omnes mortus sumus vniuersi denique sancti cum illo pariter de paraâ—iso â—ieâ—lâ— c. did grow vnto him the same hee could not but impart as an inheritance b Gregor in Psal â—aniten 2. al. 32. Adam cum se confiteri culpabilem â—enuit mortifâ—rae damnationis sententiam ad posteros misit vnto his children forasmuch as they could not be but partakers of his nature But it may be demaunded seeing a blind man may beget a child that seeth and a lame man a child of perfect limmes why Adam could not also beget a child of better condition then himselfe corrupted Because such diseases are c Quare morbum definiunt esse affectum contra natuâ—am corpori alicuâ— insidens Fernel Patheâ— lib. 1. cap. 1. Et tamen qui ortu natura claâ—di sunt claudos solent pâ—ocreare licèt casu mutâ—ati non item Argenter in Art medicin Galen comment 2. Similiter podagrici quia huiusmodi non purè peâ—sonales sunt morbi quanto magis vitiâ—nâ— animi corporis tanquam in radiâ—e attractum â—er peccatum Rom. 5.12 personall not generallie belonging vnto nature but the image of God d Rom. 3.23 5.12 Omnes peccauerunt in Adam peccauerunt quando omnes ille vnus homo fuerat August de peccat merit lib. 1. c. 10. Et distituuntuâ— gloria Dei gloriam igitur Dei omnes in illo habuerunt Sed bonum dâ—positum non seruauerunt Origen in â—euit 4. was a gift of God bestowed not onlie vpon the person but e Athanas Serm. 3. in Arian Nam quanquam
Adam solus è terra est formatus fuere tamen in eo etiam tum rationes successionis posteritatisque humani generis August de peccat merit lib. 2. cap. 4 Manes malum in carne nostra noÌ„ natura in qua diuinitùs creatus est homo sed vitio in quo voluÌ„tate prolapsuâ— est on the nature of Adam whereof all mankind f Caluin in Gen. 3.6 Deus sicuti totam generis humani naturaÌ„ in vno homine ornauerat ita in eodem ipsam nudauit iam verò ex quo in Adam corrupti sumus non sustinemus alieni delicti poenam sed propria culpa rei sumus had interest in him Whereby also the losse thereof was a losse vnto Adams nature and not vnto his person onlie For as if Adam so soone as hee had sinned had died the naturall death the whole nature of man had bin destroyed and there could haue beene no children because there had beene no Parents euen so the nature of all mankind in Adam being corrupted not extinguished must needes continue corrupted in his children g Quia omnes ille vnus homo fuerat August because it was in him as in the roote corrupted So that what was the state of Adam after his transgression before he was restored the same is the estate h August de peccat merit lib. 2. cap. 9. Et quare iustus non gignit iustum Resp Ex hoc quisque gignit quod adhuc vetustum trahit inter filios seculi non ex hoc quod promouit in natiuitatem filios Dei non carnaliter gignit qua iustus est of all men by nature before they are restored and i Psal 51.5 August de peccator merit remiss Aut ex persona generali ipsius hominis hoc dicit Dauid aut non vtique de fornicatione euerie child conceiued according to the course of nature beginneth to be a sinner so soone as hee beginneth to be a creature It remaineth now to be considered how far the image of God is perished in the nature of man through sinne The Apostle seemeth to giue a perfect measure of the same whereas he commandeth k Ephes 4. vers 24. to put on the new man or that the man should be renewed in righteousnes and true holines That which is to be renewed l Coloss 3. vers 10. is the image of God that wherein it is to be renewed is in righteousnes Wherein hee speaketh of the image of God as of a substance and calleth it the man as it is corrupted the old man as it is renewed the new man of the thing wherein it is to be renewed as of a qualitie which hee calleth holines and therefore the contrarie wherein it was lost was also a qualitie which is vnrighteousnes So that this image indeed m Iren. lib. 3. cap. 20. Vt quod praedixeraemus in Adam id est secundum imaginem similitudinem esse Dei hoc in Christo perciperemus Cyprian lib. de bono patient Si patientia Dei patris maneat in nobu si similitudo diuina quam peccà to AdaÌ„ perdiderat c. In hoc sensu non male Origenes in Leu. HoÌ„ 4. Abiecta imagine Dei diaboli imaginem in te suscepisti QueÌ„ vehementer afflixit Epiphanius vt suprà diximus is lost not wholie but in part not in the substance but in the quality the substance of mans nature doth remaine but it ceaseth to be a holie substance Notwithstanding that in respect of the n Gen. 9.6 Caluin in Gen. 9.6 Si quis obijciat imaginem Dei deletam esse respondeo vtcunque corruptus sit homo manere tamen aliquid residuuÌ„ vt praestet non parua dignitate homo substantiall parts of man albeit hee be corrupted hee is more excellent and more to be regarded then any creature vpon the earth because that therein the image of God remaineth in him But the qualitie or forme thereof is perished wherby the substance is miserablie defiled both through the want of the good it o Gen. 3.7.9 Hose 14 2. Chrysostom Hom. in Gen. 17. Vbi es Vnde tibi hoc accidit Quis latro vel parietum perfossor sic simul omnes diuitiarum câ—pias auferens in tantam te inopiam induxit had and thorough accesse of euill which it had not Now the substance or matter that I may so call it of the image of God within the soule was the verie substance of the soule the qualitie or forme thereof was the holines that was therein which it receiued from the diuine nature wherfore when Adam and mankind in Adam p Tertul. Aut igitur Adam mortuus est aut scriptura mentitur August de peccat merit lib. 1. cap. 16. Quando ergo peccauit Adam non obediens Deo tunc eius corpus quamuis esset animale atque mortale perdidit gratiam qua eius animae omni ex parte obediebat tunc ille extitit bestialis motus tunc morbo quâ—dam stabilitate aetatis amissa per mutabilitatem atatum irent in mortem Quamuis ergo annos multos postea vixerunt illo tamen die mori caeperunt quo mortis legem acceperunt Gâ—egor lib 6. epist. 31. did die the death by forsaking God the substance of the soule q Cyril Alexand. dialog de adorat in Sp. Imperiti putant Spiritum sanctum in animam esse transmutatum in hominis tranfijsse naturam Verum id quod conditum est ineffabili virtute animabatur donoque spiritus statim ornabatur non enim aliter diuinae imaginis capaâ—es sumus nos Bernard Sermon de annunc 1. Et similitudo quidem perijt veruntamen in imagine pertransit homo Imago siquidem in gehenna ipsa vri poterit non exuri ardere sed non deleri remained as the matter of this image but the holines thereof is lost and wickednes is come in place This being in generall in the soule is also in euerie power of the same The wisedome albeit it remaine as it were in substance yet is it perished in the right forme or propertie thereof all holines of wisdome in the nature of man r Deut. 32.28 Ierem. 8.9 Lactam lib. 1. cap. 1. Magno eâ—â—â—llenti ingenio â—iri cum se doctrine penitus dedâ—lisâ—ent quiâ—qu 〈◊〉 boâ—â—â— poterâ—â—◠〈…〉 contempâ—â—â—â—mâ—bus pâ—bâ—â—tâ— pâ—â—uatis â—ct onibus aâ— inquiâ—ende veâ—â—atis studium 〈…〉 Sed neque adâ—pes sunt id quod vâ—lebant operam siâ—â—ul induâ—â—â—iam perdâ—â—â—erâ—â— quiae veritas id est â—r cantum 〈◊〉 De◠〈◊〉 seâ—t omni tâ—ngenâ—â— aâ— proprijs 〈◊〉 iest sâ—nsibus compâ—â—heâ—â—i is lost all knowledge how to serue the Lord that originall deformitie hath made mans wisdome wholie sinful the force of which corruption is also such that in the verie act or substance of wisedome albeit it be euill yet it hath decaied that euill wisdome Å¿ Ierem. 4.22 in man in that part wherein
it stand that Henoch was taken away and saw not death The l CoÌ„ciliatio 7. Apostle speaketh not so generallie as though none might be excepted for the same Apostle saith againe wee m 1. Cor. 15.51.52 shall not all die they that remaine at the comming of the Lord n 1. Thess 4.17 they shall not die but shall all be chaunged in steed of death The same also plainely saith Henoch p Heb. 11.5 was taken away that hee should not see death and the same is to be affirmed q 2. King 2.11 Ioseph Antiq. lib. 9. cap. 1. Sicut alij Rabbini Languescit in hoc dicto Oecolampad in Malac. cap. 4. Quiescit auteÌ„ ipsius corpus cum reliquis sanctorum corporibus Quid num in terra absit sed requiescit potius in corpore cum reliquis sanctis Nam si sicut alij requiescit vel corpus eius in terra computruit omnino mortuus est de quo scriptura dicit non vidit mortem of Eliah But in Adam all die that is r August Epist 28. Hoc est omnes qui moriuntur non nisi in Adam moriuntur Chrysost in 1. Cor. 15. Hom. 42. Mortales crint etiam qui non morientur all are mortall and subiect vnto death so were both Henoch and Eliah like as all other the sonnes of Adam and their Å¿ August de ciuit Dei lib. 20. cap. 22. In eodem raptu de mortaelibus câ—rporibus exituros ad eadem mox immortalia redituros translation was in steed of death and a changing of mortalitie with immortalitie t An ancient Iewish error as appeareth Matth. 17.10 which seeing Christ himselfe confuted it is marueile it sufficeth not ChristiaÌ„s to haue him the expositor of Malachi For if Elias be come then is he not to come then these two witnesses Reuel 11.3 are not Enoch and Elias but some other Wherefore they that expect Henoch and Eliah to come personallie u Triffo Iudaeus apud â—ustin in Dial. Tertul. lib. de Anima cap. 28. Morsecrum non est reperta dilata scilicet Ambros in 1. Cor. 4. Quia erunt spectaculum Henoch Eliah vsque adeo vt corpora eorum in plateis proijeâ—â—ntur August de Gen. ad lit lib. 9. cap. 7. Non negat cum ex aliorum opinione recitauerit Gregor in moral lib. 14. cap. 12. Quod de Antichristi damnatione morte Enoch Eliae Dicendum igitur cum Vincentio Lyrinens lib. cont Haeres cap. 39. Antiquae sanctorum patrum consensio non in omnibus diuinae legis quaestiunculis sed solum in sides regula magno nobis studio inuestiganda est sequenda cum rectâ— senserint Philip. 3.17 1. Cor. 11.3 Sed non est papista fere aut scholasticus professor qui hoc ipsum noÌ„ docuerit Anselm in epist ad Heb. 11. Albin in Gen. 5. Aquin. in epist ad Hebrae cap 11. Qui scil fingunt AntichristuÌ„ Enochi occisorem futurum ex tribu Dan nasciturum quam sententiam euertie Hieron mus lib. Trad. Hebrae in Gen. Erat Dan coluber c. Et Bellarm. tom 1. contr 3. lib. 3. lib. 3. cap. 12. vel Iudaeum vt ipse Bellarminus to reproue the world of sin to be slaine of Antichrist as they x Reuel 11.3 would proue by Scripture rather then some other faithfull seruants ministers of the Gospel whom the Lord either y Whether Husse Hierome of Prage as Fox is of opinion med in Apocah p. 11.3 or else Wickliff Scot. Bruno Occam Husse Hierom Luther Zuinglius c. as other thinke which are scarsely two in regard of the multitude of enemies hath or z Or whether these two are yet to come doubtles Enoch and Eliah they cannot bee vnlesse Eliah come the third time or Enoch come alone But our Sauiour expouÌ„ding Malachi hath taught sufficiently the expositioÌ„ of this place will raise vp according to the Scripture may happeÌ„ to find the ashes sinders of the world a There are who in stead of Eliah doe ioyne Moses and Enoch but that error carrieth a greater inconuenience Hebru 9.21 before they be partakers of their expectation What was the b Vt August de statu Enoch de peccaâ— merit lib. 1. cap. 3. alij glorious estate of the Saints of God before the c Vtrum eundem locum tenuerint quem nunc sancti vt videtur Heb. 13.8 Apoc. 13.8 death of Christ as it is another question so it must be handled in his place Now the cause why the Lord translated Henoch as the Scriptures d Vers 24. Causa repetita seeme to signifie and the e Chrysost in Hebra Hom. 22. Primùm permittit fieri mortem terrere volens perfilium patrem Deinde verò vt ipsis initijs statim anima humana spem acciperet quia solueretur mors damnaretur diabolica tyrannis Fathers doe interpret it was to giue hope vnto the faithfull of the resurrection of their bodies For they being f Theodoret. quaest in Gen. 45. ad consolandos virtutis athletas cum enim Abel primus iustitiae fructus immaturus ad huc radicitus abscissus esset nullaque resurrectionis spes c. much afflicted with the feare of death by the threatning of the curse and the examples of Abel and of Adam the Lord doth by a new example animate his children that they should not stand in dread thereof seeing that both soule and body shall g 2. Cor. 5.10 be partaker of immortalitie thorough the promise of the womans seed And therefore Henoch next after Adam of them whose genealogie is reckoned who had himselfe h Gen. 3.15 receiued and heard the promise was taken away and it is not incredible according to the opinion of some of the Iewish writers not altogether secretlie i Sicut tradidit Rabb Akiba in Alphabeto cabalico Item Ionathan in TarghuÌ„ Vtrunque citat Rabb Racanati Neque tameÌ„ dixerim prorsus codeÌ„ quo Elias modo but in the sight view of meÌ„ albeit the scripture applying k Theodoret. quaest in Gen. 1. 2. NaÌ„ eadem silentij ratio tum de creatione angelorum de Mosis sepulchro it self to the weaknes of the hearers doe not at this time expresse the same Obser 1. The righteous shall be l Prou. 11.31 recompensed in the earth how much more the wicked and the sinners Secondlie we shal againe m Iob. 19.26.27 be couered with the same flesh and behold God with no other but with the same eyes seeing that Henoch Eliah and our Sauiour in the bodie they were borne and liued n 2. King 2.11 Act. 1.19 were receiued into heauen Thirdlie God when he withdraweth temporall benefits promised vnto his children as o Prou. 3.2 long life p Deut. 28.1 Psal 37.9.11.18 riches and prosperitie he q Isai 54.8.9 57.1 breaketh no promise but
vocantem tum verò vbi surrexisset coelestem vidisse luceÌ„ splendorem tedarum nihil aliud Interim Empedocles quia fidem facere voluit quod Deus effectus esset in AEtnae crateres se contecit agnitus verò vna ex crepidis aereis vi flamma ardore reiecta Empedocles of n Pendarus C. Cassij libertus rogatus à suo Domino cerurces praecidit hunc verò post cam cadem nemo mortalium consperit Plut. in vit M. Bruti Pindarus that no man liuing knew the manner of their death To take such wicked conceit from the heart of men the Scripture addeth that the Lord receiued him Whereof wee vndoubtedlie doe gather that hee was receiued o Epiphan Haeres 64. Non est translatus reliquit corpus aut corporis partem Si enim reliquit corpus vidit etiam mortem into heauen and there remaineth both soule and bodie First because hee died not as the Scriptures p Hebr. 11.5 doe fullie testifie wherefore there being no separation of soule and bodie it is euident whither the soule was taken the bodie was also taken but the soule q Eccles 12.7 doth returne to God that gaue it r Luc. 16.23 remaineth in the resting place of the faithfull vntill the Å¿ Reu. 6.11 number of the righteous be fulfilled Secondlie like as Stephen at his martyrdome called on the Lord t Act. 7.59 Lord Iesus receiue my spirit so it is affirmed in this place that the Lord receiued for so u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lakach accipere Gen. 3.22 Exod. 12.4 2. King 12.8 Hest. 2.7.16 Prou. 1.3 the word doth most commonlie signifie and is most often taken for in Scripture him that is not the spirit of Henoch onelie but Henoch himselfe in spirit and bodie Thirdlie whither Eliah that excellent Prophet was translated thither also was Henoch this noble Patriarke receiued before the floud But Eliah x 2. King 2.11 was carried vp into heauen and there remaineth with the same bodie in y Iren. lib. 5. QuoniaÌ„ quideÌ„ Enoch placens Deo in quo placuit corpore translaâ—us est translationem iustorum praemonstrans Et Elias sicut erat in plasmatis substantia assumptus est assumptionem prophetam nihil impedit cos corpus in translatione assumptione eorum August de peccato origin lib. 2. cap. 23. Vel cum quaeritur vbi sit nunc vel Elias vel Enoch an ibi scilicet in paradiso terrestri ad quam sententiam aliquautum inclinat August de Gen. ad lit li. 9. c. â— an alicubi alibi quos tamen non dubitamus in quibus natisunt corporibus viuere Epiphan Haeres 64. Enoch cum corpore translatus non vidit mortem in corpore enim viuente spiritualiter ablatus non animaliter propter translationem quidem in corpore existens spiritualiter id est spirituali corpore 1. Cor. 15.44 Sed de Elia similiter quod assumptus est in curru igneo est adhuc in carne carne autem spirituali non opus habente vt per coruos nutriatur c. which he was taken vp therefore Henoch was thither translated also Neither was hee translated into that earthlie Paradice whence Adam was expelled which manie z Irenaeê° quideÌ„ ita sentire videtur authoritate presbyteroruÌ„ Asiae ductus vs ipse innuit lib. 5. sed ipse cundem statuit paradisum esse in queÌ„ raptus fuerat Paulus vnde quid senserit Irenaeus noÌ„ est obscurum Scholastici doctores loÌ„ge contentiosius Anselm com in Hebra cap. 11. Translatus est Enoch in paradisum vnde Adam eiectus fuerat Lombard 2. Sentent distinct 17. Sixtus SeneÌ„s biblioth annot 16. Dicere Henoch Eliam non esse translatos in illum paradisum terrestrem inibique versari est contra diuinam scripturam à recta sidei regula exorbitare Sed hic mediocriter à suis vapulat of the Church of Rome doe so stiflie hold for how should he poore man haue escaped drowning when a Gen. 7.20.22 August de ciuit Dei lib 15. cap. 27. lib. 20. cap. 18. Nam illo tempore perijsse dixit qui tunc erat mundum nec solum orbem terrae verumetiam coelos quos vtique istos aeÌ„reos intelligimus quorum locum ac spatium tunc aqua crescendo superauerat Paradice and all places of the earth were couered with water fifteene cubits aboue the highest b Gen. 7.20 mountaine except he had bin holpen by some of their c For some as Lombard lib. 2. distinct 17. affirme this Paradise is placed in the aire aboue the Moone other say that the water was kept out of Paradise by miracle standing vpon an heape like the waters of the red Sea Scotus in Sentent lib. 2. â—istinct 17. q. 2. deuised miracles But some one peraduenture will replie against this doctrine by the words of our Sauiour Christ d Ioh. 3.13 no man ascendeth vp to heauen but he that descended from heauen c. These words e CONCILIATIO 6. in no respect are to be applied hereunto Our Sauiour in that place teacheth the doctrine of regeneration which to make more plaine hee addeth no man ascendeth c. that is as S. f August in lib. de peccat merit remiss lib. 1. cap. 31. Sic inquit siet generatio spiritualis c. Augustine doth interpret it so is the regeneration spirituall as that men become heauenlie men of earthlie which they cannot attaine vnlesse they become the members of my bodie that hee may ascend which hath descended because none shall ascend but hee which hath descended taking his whole Church to be himselfe whom the mystery g Mark 10.8 Ephes 5.32 August ibid. Non aliud deputans corpus suum id est Ecclesiam suam quà m seipsum quiad Christo ecclesia verius intelligitur erunt duo in carne vna de quae re ipse dixit itaque iam non duo sed vna caro ascendere omnino non poterunt Omnes igitur qui renascuntur per gratiam Dei ascendunt in coelum caeterorum nemo prorsus Idem de verb. Apost Serm. 14. chieflie concerneth two saith he shall be one flesh Besides it may be answered he meaneth not by heauen the place of the faithfull soules departed but h 1. Tim. 6.16 Bucer in Euang. Ioan. cap. 3. vers 13. Coelum significat lucem in accessam quam Deus inhabitat that glorious light which no maÌ„ can attaine vnto or i Matth. 11.27 Ioh. 1.18 Caluin in Ioh. 3.13 Ascensus ergo in coelum puram mysterioruÌ„ Dei notitiaÌ„ spiritualis intelligentiae lucem significat sed appositissima est interpretatio Augustini that knowledge of the mysteries of God which are not reuealed but by Christ But where the Apostle saith in Adam k 1. Cor. 15.22 Rom. 5.12 Heb. 11.5 all die how can