in her personall chastisement Eve was created in Paradise and for all her sin we had continued still in Paradise if Adam had kept in it but as Adam was made out of Paradise so out of it again by his fall he brought both himself us S. Ambrose saith * Fuit Adam in illo fuimus omnes periit Adam in eo perierunt omnes Ambr. in Lucam lib. 7. Adam was in him we were all he perished in him all perished Eve was onely a part of Adam till his fall he being till then the onely root after his sinne she is now also Eva mater viventium a root yet radix de radice we receive our sap bring forth fruit through both of them And for all this both Scripture and Fathers runne with a torrent ascribing that great sin which plunged mankinde into destruction not unto Eve save onely as the occasioner but unto Adam as the immediate causer And though Eve sinned before Adam and that in divers respects yet is he chiefly yea onely faultie for presenting vs by his fall to destruction Hosea 6.7 They like Adam have transgressed the covenant there or as the Vulgar hath it joyning Ibi to the latter clause Ibi praevaricati sunt in me Ibi saith Hierom that is in Paradise And Adam is excellently painted out Esai 43.27 Thy first father hath sinned Eve is not mentioned for her sinne considered by itself reached not to them nor hurt any but herself per se and us per accidens as Adam yeelded to her temptation When God had denounced severall punishments first to Eve then to Adam and proper to each by themselves he added this to Adam onely Dust thou art and unto dust shalt thou return For even in him and by him was Eve to return to dust and by his offence formally Death cometh on all And therefore not from Eve but from Adam doth S. Luke draw our pedegree Luke 3.38 Which was the sonne of Adam which was the sonne of God And therefore as the Genealogies were ever drawn from the males perchance to shew that the woman was but accidentall to our first making and the first sinne reducing all up to the Protoplast Adam who derived originall sinne both to Eve and all us though in different manner so when they had drawn their Genealogies down to Christ who had no man to be his father nor had originall sinne but satisfied for it all other sinnes all Genealogies are ceased yea counted by the Apostle as foolish and vain Titus 3.9 Against one of these passages if it be objected that Joab is not termed after his father but full often yea alwayes after his mother The sonne of Zeruiah for she was the sister of David 1. Chron. 2.16 I answer that Zeruiah the mother of the three famous brethren Joab Abishai Asahel was perhaps married to some base ignoble groom before David came to his greatnes or she herself was an extraordinary Virago active in State plotting and furthering the plots of her children though she crost her brother David and therefore as I take it she is named not so much in honour as in dislike These men the sonnes of Zeruiah be too hard for me 2. Sam. 3.39 Or lastly the father of Joab had committed such a sinne or sinnes that the remembrance of him was odious and might resemble Judas Iscariot who deserved that in the next generation his name should be blotted out Psal 109.13 When Adam transgressed my statutes 2. Esdras 7.11 12. then were the entrances of this world made narrow full of sorrow and travel And in reference it may be to Adams especiall sinning both a man-childe was born before a woman-childe and a man-childe died before a woman-childe the males onely were circumcised and Adam himself died ten yeares before Eve as Salianus out of Marianus Scotus Genebrard Fevardentius collecteth though never a woman els except Eve from the creation til the Law of Moses is recorded to have outlived their good husbands As for Er Onan they were wicked for their sin cut off shortly Genes 38.7 c. Sure I am he had an especiall manner of transgression since some are punished who have not sinned after the similitude of Adams transgression Rom. 5.14 Other sinnes we sinned are like to Adam but herein we are unlike His sinne hurt us aswell as himself our sinnes hurt not him but ourselves Bellarmin hath brought unto my hand the thre following authorities Tertullian * Omnis anima eousque in Adam censetur donec in Christo recenseatur Tert. lib. De Anima Every soul is counted in Adam untill it be reckoned in Christ Hierom * Vnusquisque nostrûm in Paradiso cum Adamo cecidit Hieron in Mich. 2. Every one of us fell in Paradise with Adam Cyprian derives the infants sin from Adam onely For we were in him tanquā in activo principio In him to stand or fall Adam is the figure of him that was to come Rom. 5.14 Was Eve a type of Christ was Christ ever resembled or compared or contra-opposed unto Eve The Apostle Rom. 5.15 16 * Cypr. lib. 3. Epist 8. Ad Fidum sheweth wherein Adam was like and unlike to Chirst of which hereafter And most divinely to our purpose verse 17 c. If by one mans offence death reigned by one much more the righteous shall reigne by one Iesus Christ No inkling no intimation of more sinnes then of one of more persons first sinning that one sinne then of one and that one was not Eve but Adam therefore as Christs Merits onely save us so Adams sinne onely did destroy us Cherubim faceth Cherubim Type and Antitype must agree When the Apostle saith of Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illius futuri as the Interlinearie reades it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not quae but qui proveth the exclusion of Eve But of the first man Adam and the last Adam is a noted sweet resemblance 1. Corinth 15.45 Where he holdeth it not enough to say The first Adam but lest Eve might seem to be included in the comparison he addeth The first man Adam and so compareth him to Christ Likewise verse 47 The first man is of the earth earthy the second man is the Lord from heaven Yet was not Christ the second man in number but in representation of mankinde being the substance of the first shadow Adam was the first the onely one who hurt us Christ is the second man the onely one who helpeth us Yea I think I may be bold to averre that Christ would have taken on him the feminine sex if by Eve we had fallen but since we fell by man by man onely therefore our Redeemer though he came of a woman yet was made a man And Christ having determined to be not a woman but a man I dare further avouch if he had been a stone cut out not * Et abscissus est
sinne were his Corruptio personae Reatus Poena as he was considered by himself till he repented but as he was the Referree and Representor of mankinde the effects were The corruption of our nature our fault our guiltines our punishment till we be freed The effects of our originall sinne are sinnes actuall with all the penalties or punishments due to them Moreover that we may more distinctly enlarge this point and remove the doubtfulnesse of termes know that in a larger sense the actuall sinne of Adam may in a sort be said to be originall sinne it may be called Adams originall sinne as it was first and originally in him It may be originall sinne both of Adam and all his posterity because our naturall defects and all manner of sinnes flowed originally from this onely sinne as from a defiled fountain Yet properly this sinne was in him actually in us potentially in him explicitly in us implicitly in him personally in us naturally in him perse in us per accidens And that his first sinne or aversion from God may both be said to be his originall sinne and the cause also of our originall sinne the cause not physicall or naturall for he doth not traduce by the vertue of that sinne any real thing which is properly sinfull unto his posterity but it was and is the morall cause of our originall sinne As originall sinne is by some described namely to be propagated to be in all alike and to be in the humane creature at the beginning of his being or to be an hereditarie transgression so Adam had not originall sinne but onely his posterity As originall sinne is defined to be That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transgression that totall aversion of mankinde from God whereby we incurre death and damnation so was Adams sinne our originall sinne and he had originall sinne 3. Which the fuller to demonstrate let me insist on this point namely That sinne of Adam we sinned this way as we were in him materialiter though not formaliter As the severall members of a mans body united to his soul make one individuall person so all the branches of Adams posteritie with himself make one humane nature and are as it were but one by participation of the species * Fuerunt omnes in Adam quando peccavit fuerunt quidem in illo sed nondum nati erant ipsi All were in Adam when he sinned they were indeed in him but they were not yet born themselves saith Augustine De Civit. 13.14 and more punctually in the same Chapter * Nondum erat nobis singillatim creata distributa forma in qua singuli viveremus sed jam natura erat nobis seminalis ex qua propagaremur The form in which every one of us should live was not yet created and distributed to us but the seminall nature was alreadie of which we were to be propagated Anselm saith * Infans qui damnatur pro peccato originali non damnatur pro peccato Adam sed pro suo nam si ipse non haberet suum peccatum non damnaretur Aâ—sel De Partu Virginis cap. 26. The infant that is damned for originall sinne is not damned for the sinne of Adam but for his own for if he himself had not his own sinne he should not be damned And therefore Augustine Retractat 1.13 * Originale peccatum in parvulis cùm adbuc non utantur libero arbitrio voluntatis non absurdè vocatur voluntarium Originall sinne in infants though they have not yet the use of freewill is not absurdly called voluntary And Confess 1.7 * Imbecillitas membrorum infantilium innocens est non animus infantium The weaknes of infantine members not the soul of infants is innocent Lastly De Peccat Meritis Remiss 3.8 as he calleth originall sinne oftentimes Alienum peccatum to shew it began not in us alone but was delivered to us came from without so in the same place he termeth it Peccatum proprium our selves sinning in and with Adam and having corruption in us by him It can not sink into my head that God would have imputed unto us Adams fault by his absolute irrespective decretory will of good pleasure but that he whose foresight reacheth to things that are not yea to things that shall never be much more to things certainly future of which in another place did foreknow and preconsider that every one of mankinde if they had been in Adams state and place would have done as Adam did Therefore let us not accuse God or lay the fault onely on Adam our selves would have done so For as one said concerning the thief on the Crosse confessing Christ when Christ was on the Crosse nailed naked pained reviled scorned dying and forsaken of his own Disciples Profectò ego non sic fecissem I should not have made so glorious a confession as the penitent thief did at that time So on the contrary I say and am fully perswaded I should have done as Adam did Let God be just and all men faulty for it would have been the fault of all men Yea I must go one step further and without boldnes justifiably say by verdict of Scripture it was the fault of all men all men did sinne that sinne in Adam It is not said Propter hominem but Per hominem Mors 1 Cor. 15.21 and Rom. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo in whom all sinned Of the first man Adam are all these words By man and in whom to be understood and by him and in him all died and sinned saith the Apostle and sinned that sinne by which death came into the world Though the father of the faithfull payed tithes of all unto Melchisedec before Leviwas born and Abraham alone personally discharged that duty yet for all this the Apostle saith Hebr. 7.9 Levi also who receiveth tithes payed tithes in Abraham for he was yet in the loyns of his father So on the contrary though Adam the universall father of mankinde did actuate that great offence long before we were created yet we also concurred in our kinde and were partakers in that iniquity For he stood Idealiter for us and we were in him our will in his our good and hurt in his and so farre as he received a law for us so farre as he represented us so farre when he sinned did we sinne in him with him and by him And if the worthy S. Augustine may say as is before cited * De Peccat Merit Remiss 1.10 Omnes eramus ille unus Adam I hope I may as well say Adam ille erat nos omnes I am sure Prosper in his Sentences pickt out of Augustine saith that * Primus homo Adam sic oâ—im defunctus est ut tamen post illum secundu homo sit Chrisius cum tot hominum miilia inter illum hunc orta sint idâ—ò manifestum est pertinere ad illum omnem qui ex
illa successione propagatus nascitur sicut ad istum pertinet omnit qui gratiae largitate in illo renascitur unde fit vt totum genus kumannm quodam modo sint homines duo PRIMUS SEâ—VNDUS Prosp Sent. 299. The first man Adam so died in time past that yet after him Christ is the second man although so many thousands of men be born between that and this and therefore it is evident that every one who is born propagated from that succession belongs to that former as whosoever is born again by the liberalitie of grace pertains to this latter whence it comes to passe that all mankinde in some sort consist in two men THE FIRST and THE SECOND Yea the whole world except Christ onely as men are the first Adam and the first Adam as he beleeved in Christ to come is not now the first but a branch of the second Adam What Christ did for us we are said to do what Adam did misdo as he represented us we may justly be said to misdo with him Genes 4.10 The voice of thy brothers bloud crieth unto me Sanguinum yea Seminum saith the Chaldee Paraphrase and the Rabbins whom howsoever the Jesuit Cornelius à Lapide faulteth yet I will commend for their witty invention That God seemed as it were to heare the cries of all those many little ones which ever might have descended from Abel and them Cain killed and their bloud he shed even ere they were and their bloud cried in Abels So we consented with Adam and in him all sinned saith our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our latest Translation hath it For that all have sinned The Bishops Bible in as much as we have all sinned So Erasmus and some others yet our latest Translation alloweth a place in the margin for in whom it is rendred by the Vulgat In quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here taken for a Preposition of whose various constructions see the Grammarians none of which constructions afford so full and punctuall a sense to this place as if we render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Preposition by it self and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Dative of the subjunctive relative article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Genevian readeth it in whom and interprets the words in whom to be in Adam and so indeed it may be read and must be meant for though the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be otherwise rendred and used yet divers times it is confounded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and necessarily is so to be understood View in one Chapter two places Hebr. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solummodo in cibis potibus Which stood onely in meats and drinks as our very late Translatours have it And vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testamentum enim in mortuis ratum est so word for word is it construed So Demosthenes hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his acquiescere Basil in his Epistle to Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hac solitudine So we usually say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In nobis and the like This reading being established let us search the meaning of these words In whom or in which and to what they are referred There are but foure things to which these words can possibly have relation First unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the sense is By one man sinne entred into the world in which world all have sinned This exposition is very absurd For first it is nothing to the intent of the Apostle who proveth that we fell in Adam and are raised by Christ but how conduceth this unto that sense Secondly the senselesnesse of the words is most ridiculous being thus read As by one man sinne entred into the world and death by sinne and so death passed upon all men in which world all have sinned The Spirit of wisedome would not speak so nor the God of order so disjointedly The second exposition is as unlikely and that readeth it In which death all have sinned but as * In peccato moriuntur homines non in morte peccant Aug. Cont. duas Epist Pelag. 4.4 S. Augustine saith Men die in sinne not sinne in death The phrase is improper yet grant that some sinne in death yet it is most untrue That in death all sinne The third word to which In whom or which may be referred is Sinne In which sinne all have sinned and thus * Aug. De Peccat Merit Remis 1.10 Augustine did interpret it once And if it were so to be read it is all one in effect to say In Adam all sinned and In which sinne of Adam all sinned But * Vide Aug. Cont. 2. Epist Felag 4.4 Augustine afterward more accuratly examining the place rejecteth that exposition and confirmeth another by the authority of S. Hilarie And indeed Grammaticall construction overthroweth the sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the feminine gender to which the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can have no good reference Therefore the last exposition is best which renders it In quo In which Adam all have sinned So it is expounded by Hilarie Augustine and Ambrose by Origen Chrysostom Theophylact Oecumenius and generally both by the Greek and Latine Fathers and the Apostle strongly argueth for this sense verse 19. By one mans disobedience many were made sinners In him we sinned And whoso shall throughly weigh both the precedent and subsequent dependances must needs acknowledge that the words In whom or In which do point at Adam onely in whom as in a masse we were contained and in him sinned Photius thus * In hoc ipsi Adam commorimur quòd ipsicompeccavimus ille initium dedit peccato nos adjutores illi fuimus In this we our selves die with Adam that our selves have sinned with him he gave the beginning to sinne we have been helpers to him And Neither by the Devill who sinned before the woman nor by the woman who sinned before her husband but by Adam from whom all mortality draweth its beginning did sinne truly enter into the world and death by sinne So farre Origen Augustine likewise * In Adamo omnes peccaverunt quando omnes ille unus homo fuerunt Aug. De Baptismo parvulorum 1.10 In Adam all have sinned when all were that one man So punctually speaketh he For we were in Adam radically seminally representatively Adam was our head he did lead the whole body into evill he was our parent all the issue of him were disinherited by him Augustine thus * Peccavimus omnes in Adamo voluntariè non voluntate nostrâ propriâ— sed voluntate illius cum quo in quo eramus unus homo atque vna omnium voluntas Aug. Epist 23. Ad Bonifacium We have all sinned in Adam willingly not by our own will but by his will with whom and in whom we were one man and one will
in her without the help of man or sinne and was even then Lord of all things 5 Another point followeth towit We sinned that sinne in Adam not by imitation onely For Adam sinned and in a sort imitated Eve who sinned first and ate of the forbidden fruit before him yet it is not said That in Eve Adam died or many died in Eve or Adam sinned through Eve So likewise the Devill offended before Adam was and Adams sinne did nearly in many particulars resemble the Devils yet Adam died not by the sin of the Devil though after a fashion he did imitate it But it is said Rom. 5.15 Through the offence of Adam many be dead and thereabouts In Adam all die Therefore this sinne of ours must needs be more then by imitation And this is S. Augustines argument against Pelagius If it had been by imitation onely * Apostolus peccati principium non fecisset Adamum sed Diabolum The Apostle had not made Adam the beginning of sinne but the Devill Against Julian 6.10 he useth this other argument in effect Who almost yea who at all thinketh of Adam when he sinneth whereas the imitator propoundeth himself a pattern to follow and imitate Or what is Adams eating of an apple like unto witchery blasphemy murder lying or the like and how there have been yea are yet many millions in the world who never heard of Adam much lesse of his sinne and did they intend to imitate or did they imitate him Thirdly * De Peccat Merit Remiss 1.9 Augustine thus argueth As the second Adam besides this that we are to follow him and imitate him giveth hidden grace unto the faithfull so contrarily we are faulty and die not by the imitation onely of the first Adam but by the secret blot and spot by which he hath infected us Fourthly he thus disputeth in his 89 Epistle to Hierome The Apostle saith Rom. 5.16 The fault is of ONE offence to condemnation but he must have said It had been of MANY offences and not of ONE if all are condemned for their actuall personall imitation of Adam since the offences of many men must needs be more then the ONE offence spoken of by the Apostle Lastly let me reason thus Rom. 5.14 Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression But death was the wages of sinne Therefore some died who did not resemble Adam in finning And there is a sinne not like to his for Adams sinne was actuall most voluntary and personall Children in sinning of originall sinne do not imitate Adam for their sinne was onely implicit in and with him and they have not that absolute freedome of will that he had and their sinne is rather naturall then personall Yet children die for sinne and for such a sinne as is not after the similitude of Adams transgression and so originall sinne cleaveth unto us not by imitation onely * Aug. De Peccat Merit Remiss 1.15 Augustine thus If imitation onely make sinners by Adam onely imitation should make us just by Christ and then not Adam and Christ but Adam and Abel should be compared For Adam was the first wicked man and just Abel Hebr. 11.4 the first just man But these things are not thus Therefore we sinned not onely by imitation of Adam 6 I come to a new point namely to prove That this sinne of Adam is not ours by imputation onely as if Adam alone had offended and we were wholly cleare from that great sinne Indeed Adams actuall first sinne or his other sinnes after his repentance as they were personall and private are not imputed to us For he was to answer for himself as well as we are If we repent what doth our repentance help him If he had not changed his minde and turned to God himself alone should have been condemned as himself alone was saved by his own repentance That Adam was by divine wisdome brought out of his fall is said Wisd 10.1 * Veniae redditus est He hath been restored to pardon saith S. August And in the Tribe of Judah there is to this day a den or hole called Spelunca Adam The Cave of Adam in it a rock in which are two stony beds of Adam Eves and here they mourned as is delivered by Tradition saith Adrichomius an hundred yeares for the murdered Abel why not rather for their own sinnes say I This place is not farre from either Ager Damascenus where they say Adam was made of that Red earth which is mire tractabilis saith Adrichomius or from that place which to this day is shewen and recorded to be the plat of ground which drank up Abels bloud when Cain slew him And though I deny not but they might mourn for the death of Abel yet they were more bound to mourn for that sinne of theirs which brought death both upon Abel and themselves and all their posterity That Adam was a Type of Christ is expressed Rom. 5.15 and unfolded in many excellent particulars by * Sal. Ad annum 930◠Salianus That the more eminent Types of Christ should be saved is evinced because of their resemblance and conformitie unto the Antitype nor can it be proved that ever any of his figures were condemned For the shadow must follow the substance and Christ that Proto-type being not onely saved but called Jesus because he shall save his people from their sinnes Matth. 1.21 They are his people especially who in principal things resembled him and wherein can they better resemble him then in being blessed and saved as he was But I return to Adam Concerning Adam Augustine saith thus * De illo quidem primo homine patre generis humani quòd eum ibidem solverit Ecclesia ferè tota conseutit Aug. Epist 99. Ad Euodium As for that first man the father of mankinde almost the whole Church agreeth that Christ being in hell he there delivered him Concerning his body that it arose if other Saints of the Old Testament arose and that it was besprinkled with the bloud of Christ dying shall be shewed hereafter And if God had such care of Adams body or part of it he shall be impudently unreasonable that shall say his soul is not in blessednesse Now as his personall repentance saved himself onely and not one of his ofspring so if he had died unrepentant his sinne or sinnes as they were personall should not have prejudiced one of his posterities salvation Bellarmine * Bell. De Amiss Gratiae 3.12 saith It was one of Tatianus his errours That our first parents were damned Indeed Irenaeus 1.30 ascribes this opinion to Saturninus and Marcion and chap. 31. to Tatianus the first founder of it Tertullian in his book De Haeresib towards the end taxeth Tatian for the same opinion and confuteth him thus * Quasi non si rami salvi fiunt radix salva sit As if
and involved in originall sinne which they either knew not or considered not Lastly when I had taken these pains to frame this chapter in defence of a point which I never held to be questioned it grieved me to heare my ingenious friend so much to defend the new Writers and to dance after the new pipe Candid and favourable expositions I shall love while I live and both use towards others and desire to be used towards me but violent forced farre-fetched interpretations as this hath been I can no way allow For since reformation hath been so sharp-sighted as to finde fault in all things to esteem the Schoolmen as dunses though they are thought dunses that so censure them to account the Fathers as silly old men or as children though they are but babes that admire them not to disregard Provinciall Councels yea Generall Councels as the acts of weak and sinfull men though they are the chiefest the highest earthly-living-breathing Judges of Scriptures controversed which cavils against former times I have heard belched forth by the brain-sick zealous ignorants of our times since we have hissed out the Papists and think they speak against their own consciences when they maintain the infallibilitie and inerrabilitie of the Pope May not Bucer and Martyr erre Must all new opinions needs be true and defended with might and main with wrested part-taking over-charitable defenses rather then a small errour shall be acknowledged If such milde dealing had been used against times precedent we could not have found as some now have done about two thousand errours of the Papists But thus much if not too much shall suffice concerning these men and this matter with this cloze That Zanchius himself in the place above cited saith thus against that new-fangled opinion t Neque enim aliud peccatum in posteros transfusum est quà m quod ipsius quoque fuit Adami fuit enim inobedientia cum privatione justitiae originalis totius naturae corruptione Deinde etiam non propter aliud peccatum nos sumus adjudicati morti quà m propter illud propter quod Adamus Ejusdem enim peccati stipendium fuit mors Illi autem fuit dictum Morte Morieris propter inobedientiam c. For no other sinne was transfused to posteritie then that which also was Adams for it was disobedience with a privation of originall justice and corruption of the whole nature Besides we are sentenced to death for no other sinne then for that for which Adam also was for death was the wages of the same sinne Now it was said to him THOU SHALT DIE THE DEATH for disobedience c. Now let them say if they can that Adam was sentenced to death for any sinne of predecessour or successour or any other sinne of himself but one onely I have maintained and do resolve Death was inflicted for his first sinne onely Therefore by Zanchius his true Divinitie against Bucer and Martyr and their peremptorie defenders Not all not many sinnes of all of many of any of our predecessours but the first sinne onely of Adam is transfused to posteritie nor are they guiltie or condemnable for any other preceding actuall sinne or sinnes of others whosoever O Father of consolation O God of mercies who knowest that every one of us have sinnes personall more then enow to condemne us lay not I beseech thee the sinnes of our fathers or fore-fathers or our own if it be thy holy will to our charge to punish us in this life present or our originall sinne in and by Adam or our own actuall misdeeds to trouble our consciences by despair or to damne us in the world to come but have mercy upon us have mercy upon us according to thy great mercy in Christ Jesus our alone Lord and Saviour Amen CHAP. VIII 1. Original sinne came not by the Law of Moses but was before it in the World 2. God hath good reason and justice to punish us for our original sinne in Adam Gods actions defended by the like actions of men 3. Husbands represent their wives The men of Israel represented the women Concerning the first-born of men and beasts The primogeniture and redemption of the first-born 4. The whole bodie is punished for the murder committed by one hand Corporations represent whole cities and towns and Parliaments the bodie of the Realm Their acts binde the whole Kingdome Battelling champions and duellists ingage posteritie 5. S. Peter represented the Apostles The Apostles represent sometimes the Bishops sometimes the whole Clergie The Ministers of the Convocation represent the whole Church of England The authoritie of Generall Councels National Synods must be obeyed 6. Private spirits censured Interpretation of Scripture not promiscuously permitted An Anabaptisticall woman displayed 7. An other woman reproved for her new-fangled book in print Scriptures not to be expounded by anagrams in Hebrew much lesse in English but with reverence How farre the people are to beleeve their Pastours 8. Saul represented an entire armie Joshua and the Princes binde the Kingdome of Israel for long time after 9. Christ represented us Christ and Adam like in some things in others unlike Christ did and doth more good for us then Adam did harm IT hath been plentifully evidenced that death entred into the world by sinne and that both Adam and we were sentenced to die for one sinne the first sinne onely of Adam onely and not for any other sinne or sinnes of him or any other our remote propinque or immediate parents and that death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression Rom. 5.14 I adde Death shall live fight and prevail though not reigne from Moses unto the end of the world For when this mortall shall have put on immortality then then and not till then shall be brought to passe the saying that is written Death is swallowed up in victory 1. Cor. 15.54 and the last enemy that shall be destroyed is death 1. Cor. 15.26 Aquine on Roman 5. lect 4. thus Because corporall death reigned from Adam by whom originall sinne came into the world unto Moses under whom the Law was given and death is the effect of sinne especially originall sinne it appeareth there was originall sinne in the world before the Law and lest we might say they died for actuall sinnes the Apostle saith Death reigned even over those who sinned not proprio actu as children So he 2. The things themselves then being unquestionable and before elucidated to the full That death is inflicted for originall sinne and that we all and every of us except Christ have contracted originall sinne it followeth justly by the judgement of God that death is appointed unto us for this sinne Tertullian lib. 1. contra Marcion a Homo damnatur in mortem ob unius arbusculi delibationem pereunt jam omnes quì nullum Paradisi cespitem nôrunt Man is condemned to death for tasting of a small
doubt before thee and thou shalt fear day and night and shalt have no assurance of thy life vers 66. To all the other alledged places of Scripture one answer fitly serveth viz. That the holy Writ speaketh of the ordinary course of Nature and hath no intent to limit Gods power or to binde the Lawmaker but he may exempt from death whomsoever he pleaseth For generall rules are not without exceptions It is most true what Aristotle de Histor Animal 7.10 generally avoucheth d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No childe crieth in the mothers wombe and yet extraordinarily it may be true what Libavius in lib. de vagitu uterino and Albertus Magnus lib. 10. de Animalibus and Solinus in his third chapter report to wit Quosdam embriones plorâsse in utero That some Embrioes have wept and cried out in their mothers wombe As on the contrary what Livie lib. 24. recordeth namely Infantem in utero matris IO TRIUMPHALE clamâsse That an infant in the mothers wombe sang the Outcrie used in triumphs And what Appian of Alexandr de bellis civilibus Roman lib. 4. almost in the beginning relateth That a childe spake so soon as it was born which was a prognostick of sorrow against the erection of the TRIUMVIRI Petrus Pomponatius in lib. de incantationibus cap. 10. goeth one step further and though it be a little out of my way yet suffer me to follow him e Haly Aben-Ragel scientiâ syderum scivit praedicere puerum natum statim prophetaturum sicut refert Conciliator Haly Aben-Ragel saith he by Astrologie knew and foretold that a new born childe should presently prophesie as Conciliator relateth So the universall law of all mens dying may stand in full force and vertue and yet be abridged by some extraordinary exceptions through the unlimited command of the most free Lawmaker My proofs that universall propositions do not alwaies exclude some particular contraries shall be of such generall rules as are limited by the Papists themselves because the controversie now in agitation is onely against them The great master of Controversies Bellarmine himself de Purgatorâ—o 1.12 speaking of the taking up of the good thief into Paradise saith f Privilegia paucorum legem uon faciunt A few mens priviledges establish not a law Gerson that learned Chancellour of Paris in his Sermon on the birth of the thrice blessed Virgin the third part thus settleth g Constat Deum misericordiam salvationis suae non ità legibus communibus traditionis Christianae non ità Sacramentis ipsis alligâsse quin absque praejudicio legis ejusdem possit pueroâ— nondum natos intus sanctificare Gratiae suae baptismos vel virtute Spiritus sancti It is apparent that God hath not tied his mercifull salvation to the common laws of Christian veritie no not so to the Sacraments themselves but without prejudice of that law he may sanctifie children in the wombe with the baptisme of his grace or power of the holy Spirit Matthias Felizius pag. 184. acknowledgeth that extraordinarily the souls of good and bad men do sometimes come out of heaven and hell yet are there generall statutes and the ordinary course opposite and contrarie By an argument drawn from speciall priviledge Petrus Thyraeus de locis infestis part 1. cap. 9. maintaineth That humane souls may return out of Purgatorie yea out of Hell h Bonum publicum Legislatori semper propositum est hoc si lege praeteritâ obtineri potest legis ratio magna non habetur The Law-maker saith he hath an eye still aiming at a generall good which generall good if it take place and succeed without the law it is no great detriment or wrong to the law Cardinal Tolet on John 1.3 i Aliquando solemus generatim loqui ad mulâ—itudinem significandam quamvìs non omnes partes multitudinis comprehendantur Sometimes we speak generally to signifie a numerous multitude though we do not mean to comprise all and every parcell of that multitude 1. Cor. 9.25 Every man that striveth for the masterie is temperate in all things But neither do all abstain nor do they who abstain abstain from all things Which truth in the mouth of Tolet might be confirmed at large by the Fathers Let S. Hierom onely give in his verdict Hierom Tom. 3. Epist ad Damasum de Prodigo thus k Canon Scripturarum est Omnia non ad totum referenda sed ad maximam partem It is even a rule in Scripture that the word ALL hath not reference to the whole comprehending every singular particular but to the greatest part And as OMNIS All so likewise NVLLVS None is restrained 1. Kings 18.10 where the words No nation or kingdome extend not through the whole world but are to be reduced and confined to those Nations or Kingdomes which were Achabs subjects or tributaries to whom he might and could administer an oath which he did not could not do in the dominions of other absolute free Princes I must yet come up closer to Bellarmine Gen. 7.18 Repleverunt aquae Omnia in superficie terrae as it is in their Vulgat though it be not so either in the Hebrew or Greek And All the high hills that were under the whole heaven were covered vers 19. Yet Bellarmine in lib. de Gratia primi hominis cap. 4. excepteth Paradise which being on earth was not overflown Genes 7.21 All flesh died and every man and vers 22. All in whose nostrills was the breath of life died and vers 23. Every living substance both man and cattell c. Yet for all these generalities Bellarmine in the place cited excepteth Enoch who then lived upon earth in Paradise as he imagined Rom. 5.12 Death passed upon all for that all have sinned But l Praeventa fuit Maria singulari gratiâ privilegio Dei ut simul esse justa esse inciperet The Virgin Mary was prevented by Gods speciall grace so that she was free from sinne so soon as she had any being saith Bellarmine Tom. 3. de amissione grat statu peccat 4.16 He exempteth her by speciall priviledge from sinne Why may not we by the force of his reason exempt an other from death Moreover Enoch and Elias at what time S. Paul wrote these words were not dead though the Apostle speaketh of things past nor are dead yet as the Papists hold Gorran on the place answereth appositely Death went over all REATV non ACTV by way of guiltinesse not actually 1. Corinth 15.51 c. We shall all be changed at the last trump Yet Bellarmine de Romano Pontifice 3.6 saith that Enoch and Elias shall die and rise again before the generall resurrection till which time the last trump bloweth not And Christ was risen before though the words be large and not Christ alone but if Holcot be not deceived on Wisd 2.5 m De Matre Christi benedicta piè credit Ecclesia quòd sit in
MISCELLANIES OF DIVINITIE Divided into three books Wherein is explained at large the estate of the Soul in her origination separation particular judgement and conduct to eternall blisse or torment BY EDVVARD KELLET Doctour in Divinitie and one of the Canons of the Cathedrall Church of EXON S. AUGUST serm nov 24. de S. Paulo ¶ Omnibus hominibus natis constituit Deus mortem per quam de isto seculo emigrent Exceptus eris à morte si exceptus fueris à genere humano Iam homo es venisti Quomodo hinc exeas cogita HINC LVCEM ET POCLA SACRA ALMA MATER GANTA BRIGIA Printed by the Printers to the Vniversitie of CAMBRIDGE and are to be sold by Robert Allot at the Beare in Pauls-Churchyard 1635. TO THE MOST REVEREND FATHER IN GOD MY VERY GOOD LORD THE LORD Archbishop of CANTERBURIE his Grace Primate of all ENGLAND and Metropolitane Most Reverend THE manifold graces which God hath plentifully poured on you enabling you even from your youth to be a fit instrument divers wayes to advance his glorie and blessing your great good labours with the favourable acceptance of our dread Soveraigne State and all who have well-wishing unto this our Sion have caused me a crazie old retired man who never saw you but once and that long since to leave behinde me a testimoniall to the world both of my heartie thanks to God that you have been of my humblest prayers that you may long continue a prop of our Church a favoured Ezra the prompt Scribe in the Law a powerfull Aaron to make an atonement for the people an Elijah zealous in your calling a provident guide to the Prophets to the sonnes and schools of the Prophets a father chariot horsemen of Israel as Elisha called Elijah as king Joash called Elisha May heavenly influences and divine irradiations say Amen Amen Your Graces in all dutie Edward Kellet The Contents of the first book CHAPTER I. Sect. 1. THe subject of the whole work The reason why I chose the text of Hebr. 9.27 to discourse upon The Division of it Fol. 1. c. 2. Amphibologie prejudiciall to truth Death appointed by God yet for Adams fault The tree of life kept from Adam not by phantasticall Hob-goblins but by true Angels and a flaming sword brandishing it self Leviticall ceremonies dead buried deadly Things redeemed dispensed with yet still appointed 2 3. The Kingdome of Death reigning over all Bodily death here meant and onely once to be undergone 4 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth not necessarily the longinquitie of future times intercurrent but rather a demonstration that other things were precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After doth often signifie an immediate succession Judgement here taken for an act of justice 5 5. The generall judgement here understood by OEcumenius and Bellarmine The second book of Esdras apocryphall and justly refused More then the generall judgement is meant Even the particular judgement also is avouched by many authorities Three questions arising from the former part of these words 6 CHAP. II. 1. HOw God is immortall how Angels and the souls of men how Adams bodie was mortall and yet immortall though compounded of contraries 10 2. Aristotles last words his death Holcot or the Philosophers pray for him Aristotle canonized by his followers Plato and Aristotle compared Vives taxed Adams bodie was not framed of the earth or dust of Paradise 12 3. Adam should not have been subject to any externall force he was lord of the creatures inward distemper he could not have Adams bodily temperature Christs who was fairer then the children of Adam the helps for Adams bodie meat drink and sleep 17 4. Divers opinions of the tree of life If Adam had eaten of the tree of life before or after his fall he had lived for ever If he had not sinned he had not died though he had not tasted of the tree of life To what use the tree of life should have served 20 5. The Councel of Millan Cardinall Cajetan Richeomus the Jesuit Julianus Pomerius and Saint Augustine think that Adam could not have died if he had not sinned The book of Wisedome Holcot Doctour Estius and two passages of Scripture Canonicall are authorities evincing that Adam had in the state of innocencie an immortall bodie 24 CHAP. III. 1. DEath is a bitter-sweet Enoch and Elias Raptures were not painfull to them Christs transfiguration and the manner of it That it was not painfull to him Adams translation to a life celestiall and a bodie spirituall should not have been painfull if he had not sinned They who shall be changed at Christs coming shall by it finde no pain Death is painfull 28 2. Man-kinde died the first minute of their sinne God draweth good out of evil Death in some regard is changed from a punishment to be a favour and blessing of God 31 3. Not many or more sinnes but one caused death One onely David begotten in lawfull wedlock That this one sinne is not lesse in the godly nor greater in the wicked Death was appointed for one sinne onely of one person onely 33 4. This one person onely was man this man that sinned that one sinne was Adam Strange and curious speculations that Eve sinned not that sinne for which mankinde was appointed to death 36 5. Two School speculations propounded The second handled at large as expounding the former and determined against the School-men themselves viz. That the children of innocent Adam had been born confirm'd in grace The censure of Vives upon these and the like points A part of his censure censured 43 CHAP. IIII. 1. ADams perfection in innocencie Our imperfection after his fall contrary to his both in understanding and will and in the parts concupiscible and irascible 55 2. Adam had other laws given him but one above all and one onely concerning posteritie 57 3. What this law was Adam knew the danger to himself and his off-spring The first sinne was against this law 58 4. Eve sinned before How she sinned the same and not the same sinne with Adam 60 5. Zeno the Stoicks and Jovinian confuted Sinnes are not equally sinfull 62 6. Adam sinned farre more and worse then Eve 65 7. This sinne of Adam was not uxoriousnesse as Scotus maintained but disobedience or pride The branches of Adams sinne 66 CHAP. V. 1. ORiginall sinne is an obscure point The errours of the Schoolmen concerning it The over-sight of Bellarmine 73 2. Originall sinne described by its causes Distinguished from Adams actuall sinne 77 3. In what sense Adam had and his posteritie hath Originall sinne We were in Adam He stood for us idealiter Every one of us would have done exactly as Adam did We did sinne in Adam and how 78 4. Whether Christ was in Adam and how 82 5. We sinned not that sinne in Adam by imitation onely 84 6. Adams sinne as personall was not imputed Adam is saved Adams actuall sinne as it was ideall and
punishment to be a favour and blessing of God 3. Not many or more sinnes but one caused death One onely David begotten in lawfull wedlock That this one sinne is not lesse in the godly nor greater in the wicked Death was appointed for one sinne onely of one person onely 4. This one person onely was Man this Man that sinned that one sinne was Adam Strange and curious speculations that Eve sinned not that sinne for which man-kinde was appointed to death 5. Two Schoole-speculations propounded The second handled at large as expounding the former and determined against the Schoolmen themselves viz. That the children of innocent Adam had been born confirm'd in grace The censure of Vives upon these and the like points A part of his censure censured 1. COncerning Death I mean in this place to touch onely the strange medly that is mixed in it of Sower Sweet The sowernes or bitternes of death is discerned because that manner of secession or departure is onely painfull whereas all other approaches unto glorie all other stairs steps and means inducing to blessednes are void of pain Let us see it exemplified in Enoch He walked with God and was not for God took him Genes 5.24 His manner of not-being as he was before whatsoever it were or howsoever was never held painfull Secondly the chariot of fire and the horses of fire which parted Eliah and Elisha both asunder 2. Kings 2.11 hurt neither of them Elijah saith the place went up by a whirlwinde into heaven the very form of words implying a willing-easie ascent nor did the whirlwinde molest him or pain him though Ecclesiasticus 48.9 it is said it was a whirlwinde of fire Christs Transfiguration comes next to be considered It was a true representation of that bodilie glorie which at the recollection retribution of all Saints God will adorn and cloth the faithfull withall Christ shewing them the mark at which they ought to shoot for we also are to be fashioned or configured to his transfiguration Philip. 3.21 * Qualis futurus est tempore judicandi talis Apostolis apparuit As he is to be at the time of judging such did he appeare to the Apostles saith Hierom on Matth. 17. And let not man think he lost his old form and face saith he or took a body spirituall or aëriall the splendor of his face was seen and the whitenes of his vestments described * Non substantia tollitur sed gloria commutatur The substance is not taken away but the glory is changed Or that I may utter it in Theophylacts words on Mark 9.2 By the transfiguration so Oecolampadius should translate it understand not the change of character and lineaments but the character remaining such as it was before an increase was made of unspeakable light This admirable light not coming from without to him as it did to Moses but flowing from his divinitie into his humane soul from it into his body and from it into his very clothes will you say his clothes were changed saith S. Hierom His raiment became shining exceeding white as snow so as no fuller on earth can white them Mark 9.3 And his face did shine as the Sunne Matth. 17.2 What S. Chrysostom saith of the spirituall bodies of the Saints I will much more rather say of Christs body transfigured for if starre differeth from starre in glorie man from man much more shall Christ shine above all other men by infinite degrees They shall shine as the Sunne not because they shall not exceed the splendor of the sunne Aquin part 3. q. 45. art 2. but because we see nothing more bright then the sunne he took the comparison thence And this shining saith Aquinas * Fuit gloriae claritas essentialiter licèt non secundum modum cùm suerit per modum transeuntis passionis was essentially a claritie of glory though not in the manner seeing it was by way of a transient passion as the aire is inlightned of the sunne whereas * Ad corpus glorificatum redundat claritas ab anima sicut qualitas quaedam permanens to a glorified body claritie from the soul doth accrue as some permanent qualitie Which essentiall claritie Christ had from his nativitie yea from his first conception yet by dispensation he ecclipsed it ever till he had accomplished our redemption except at this time when appeared a brightnes of glory though not a brightnes of a glorious body not imaginary unlesse you take imaginary as synonymall with representative but reall though transitorie Can any one think that herein was any pain or rather not infinite pleasure The beholders rejoyced they could not do so at the pain of Christ If there were any pain or grief it would rather have been so at the withdrawing of his unusuall claritie which not being likely the manifestation of this claritie at this transfiguration was lesse likely to be painfull The fourth and last kinde of degree to happines is translation not onely as Enoch was translated from one life to an other kinde of life but such a translation as should have been of Adam if he had not sinned and shall be of such as shall be alive at Christs coming Adams translation had been sine media morte Nor was his slumber painfull nor solutio continui at the drawing out of his rib nor the closing of the flesh again nor is it likely there was in Adams side any scar the badge of pain and sorrow much lesse should he have had pain at his translation Pain is the grand-child of sinne the daughter of punishment from both which the estate of innocency was priviledged Every thing in the Creation was very good Genes 1.31 Every tree was pleasant to the sight and good for food Genes 2.9 and could the tree of life cause pain By tasting the fruit thereof Adam and his ofspring had come to an higher and more unchangeable happines The middesse was then proportionate to the beginning and to the end Sorrow was part of the curse innocency could not feel pain much lesse shall eternall happines and should the tree of life have caused pain Then were there little difference between it and the tree of knowledge of good and evill Or what difference in that point would there be between Adams death which was painfull and his translation if it should have been painfull As concerning the translation of them that shall be found alive at the last day I am thus conceited That there shall be no true and reall separation of their souls from their bodies at least so much as concerneth the righteous That they shall be changed That they shall put on immortalitie If it be delightfull now to our bodies to receive ease shall it be painfull to be clothed with incorruptibility It shall be done in a moment in the twinkling of an eye 2. Cor. 5.4 Nolumus expoliari saith the Apostle shewing the unwillingnes of men to die sed supervestiri
of the souls of men saith The mercifull Father made them mortall bands Whether the particle Is aimeth at Plato or Plotinus appeareth not by Augustine Bartholomaeus * Barth Sib. Peregrin Quaest Decad. 1. c. 2. q. 2. Sibylla appropriateth the word Is to Plato I rather assigne it to Plotinus as the good Expositor of Plato Or it may be that S. Augustine taking some words from both of them into one sentence purposely left it doubtfull unto whom the Is must be referred Howsoever his collection as I said is ingenious and subtile * Ità hoc ipsum quòd mortales sint homines corpore ad misericordiam Dei Patris pertinere arbitratus est nè semper huâ—us vitae miseriâ teneantur So he thought that this very thing that men are mortall in body proceeds from the mercie of our divine Father lest they should be alwayes held with the miserie of this life Even as the very miserie of mankind from which no man is free could not pertain to the just judgement of the Almightie if there had been no originall sinne as Augustine saith otherwhere Gods judgement brought miserie and death for sinne yet in death God remembred mercie distilled good out of it I cannot omit this memorable speech of Gregory * Naz. Orat. 2. de Pasch Nazianzen Adam was expelled and extruded from this tree of life from Paradise at once by God for sinne And yet even in this case by death he gaineth the cutting off of sinne lest the evill should be immortall So was punishment turned into mercy He is excellently seconded by Rupert * Rup De Trinit 3.24 c. How should we turn away with deaf eares the care of the death of the soul and the generall judgement if we should never have died that are so proud to day dying to morrow Well therefore did our Lord God strike Man with the death of the flesh of the body lest he should be ignorant of the death of his soul and sleep securely in his pleasures till the dawning of the last day that at least Man might be waked even by the fear of the instantaneall death and that he might not like the immortall devil adde prevarication to prevarication but rather flee and avoid the pride height of sinne by humble repentance Let me adde Hence is the patience of the Saints Here are the crowns of the Martyrs saith Chrysostome This death causeth many vertues which had else never been * O munde immunde si sic me tenes breviter transeundo quid faceres diu permanendo O unclean World saith devout Bernard if thou holdest me so shortly passing what shouldest thou do long remaining If ye desire more proofs that death was appointed to Adam for sinne and that he was kept from the tree of life after he had sinned lest his miserable life should have been immortall consult with the authoritie of Irenaeus in his third book and 37. chap. of Hilarius in his commentarie on Psal 69.26 of Hierome on Esai 65. of Cyrill of Alexandria about the middle of his third book against Julian and they shall confirm you in this point That death is a bitter-sweet a compound of judgement and mercy a loathsom pill and a punishment yet wrapt up in gold and working out health and blessings for mankinde * A culpa natae sunt duae filiae Tristitia Mors quae duaefiliae pessimam matrem destruunt From the transgression two daughters are born Sorrow and Death which two daughters destroy their very ill mother Augustine against two Epistles of the Pelagians 4.4 * Quamvìs bonis conferatur per mortem plurimum boni unde nonnulli etiam DE BONO MORTIS Congruenter disputaverunt tamen hinc quae praedicanda est nisi misericordia Dei quòd in usus bonos convertitur poena peccati Although by death much good be bestowed on good men whereupon some have fitly discoursed even of the good of death yet what hence can we commend but Gods mercie that the punishment of sin is turned to good uses I will seal up all with the saying of Cicero in the beginning of his third book de Oratore where he spake wiser then he was aware of * Mihi non à diis immortalibus vita erepta sed mors donata est Life hath not been taken away from me by the immortall gods but death hath been given Death is a benefit though it was appointed unto Adam for sinne for one sinne onely which is the next point to be explained 3. It is true that the wages due to any one sinne is death and as true that we commit many sinnes which are rightly divided into originall and actuall Actuall sinnes are of a thousand kindes committed by us yet none of these our sinnes nor Adams after-sinnes but his first sinne onely produced death Likewise originall sin consisteth of two parts of Adams transgression of our corruption In Adams transgression were many sinnes involved our corruption consisteth both in the want of original justice in the positive ill-qualitie of our nature Adams sinne is imputed to us our corruption both inherent imputed His sin as a qualitie concerned himself as relation concerned us As he was an individual man it touched himself onely as a coÌ„mon person it drop't down upon us His actuall sin is not propagated his corrupting of our nature is deriv'd And this corruption is both a sin and a punishment of sinne Some late Divines have written Originall sinne is said to be twofold 1 Imputed which was inherently in Adam and charged upon his posteritie 2 Inherent which is naturally propagated to us So amongst others Scharpius pag. 463. But they speak improperlie for originall sinne is but one onely made up of two parts or branches indeed perchance parts constituent not ratione onely but re differentes yet not so natively to be call'd a double sinne as one sinne of two steps degrees sections composures parts or branches for originall sinne is not many not two but one onely viz for which death was inflicted And this is the point I must now insist upon and thus I prove it apodictically Rom. 5.12 Death entred by sinne and verse 21 Sinne reigned unto death Likewise Rom. 6.23 The wages of sinne is death and 1. Corint 15.56 The sting of death is sinne All in the singular number evincing it to be one onely sinne David complaineth Psal 51.5 I was shapen in iniquitie and in sinne did my mother conceive me In sinne not in sinnes both the Hebrew and the Vulgar Translation have all these places in the singular number Concerning David it is observable lest any one might imagine that Davids mother was lascivious and that therefore he complained and so this complaint concerned David himself onely and personally and not us that it was no part of Davids intent to disparage his mother and Aquinas saith David was born of a lawfull
wedlock and we are sure by a certaintie of faith that the lawfull use of marriage is no sinne To this let me superadde Rom. 5.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per unam offensam as Montanus readeth it and this exposition is by our last Translation admitted into the margine But of this point more by and by Neither is it onely one but it is all alike not more in the evill not lesse in the good Rom. 3.9 Are we better then the Gentiles We have proved that Jews and Gentiles are all under sinne as it is written There is none righteous no not one Vers 19 All the world is become guilty or subject to the judgement of God Again vers 22. There is no difference for all have sinned and come short of the glorie of God And before he exactly describeth the corruption of every man Galat. 3.22 The Scripture hath concluded all under sinne Si parvuli nascuntur non propriè sed originaliter peccatores profectò eo modo quo sunt peccatores etiam praevaricatores legis illius quae in Paradiso data est agnoscuntur Augustine De Civitate Dei 16.27 If infants are born sinners not properly but originally certainly in the same manner that they are sinners they are acknowledged to be also transgressours of that law which was given in Paradise How could one infant transgresse the law in Paradise more then an other Genes 17.14 He hath broken my covenant Which words you are to interpret of breaking the covenant in Adam by originall sinne aswell as of breaking the covenant of circumcision Augustine in the place above cited when he had said * Cortum est de fide legitimum matrimonii usum non esse peccatum Aquin. Cont. Gert. lib. 4. cap. 50. Since it is not the fault of the infant whose soul God threatned to cut off neither hath he broken Gods covenant but his parents who took no care to circumcise him for such a childe discerneth not his right hand from his left Jonas 4.11 and such little ones have no knowledge between good and evil Deuter. 1.39 then he resolveth thus * Cùm haec nulla sit culpa parvuli cu us dixit animam perituram nec ipse dissipaverat Testamentum Dei sed majores qui eum circumcidere non curârunt Infants not in regard of their own life but in respect of the common source of mankinde have all broken Gods covenant in him in whom they have all sinned Again * Parvuli non secundum vitae suae proprietatem sed secundum communem generis humani originem omnes in ill o vno Testamentum Dei dissipaverunt in quo omnes peccaverunt In Adam he himself hath also sinned with all the rest My question here is Did not all children sinne alike in Paradise Aquinas answereth All are born equally sinners all equally obnoxious to originall sinne so that in them that die in originall sinne onely there is no difference in fault or punishment answering unto it See Estius 2. Sentent Distinct 33. Sect. 5. and before him Lumbard with his army of Schoolmen Three places there are most fully demonstrative both that it was one offence onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that this offence was of one person onely Rom. 5.15 By the sinne the single singular sinne of one for none of it is in the plurall number many are dead Death crept not in by more sinnes or by more sinners but for one onely offence of one person onely It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per peccatum unius He might have said as easilie if he could have said it as truly by the sinne of two if by Eves sin properly we had died This is also excellently secondedin the next verse Rom. 5.16 And not as it was by ONE that sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the singularitie of the person so is the gift for the judgement was of ONE to condemnation which you must not interpret of one Adam or one Person but of one sinne if you make the antithesis to have marrow and sinnews and so the Old Bishops Bible reades it but the free gift is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of many offences unto justification So to the singularitie of one person you see annexed the singularitie of one offence The same truth is confirmed and reiterated Rom. 5.17 18 19 every verse proving it was but one person and one sinne The Fathers joyn issue with us Chrysostom Homil. on 1. Corinth 9 Adam by one sinne did draw in death And again He by one onely sinne brought so much evil and death For if Adam had not sinned as he had not propagated his personall gifts graces acquisite vertues nor experimentall knowledge so after his first sinne which is derived to us his other sinnes were meerly personall and one onely is become naturall to all of us all his other sinnes were bound up in the sole reference unto himself none imputed or derived to his posteritie And therefore originall sinne hath no degrees nec suscipit magìs aut minùs or hath more branches or parts in any childe of Adam then in others but equally and alike extendeth unto all none free none more infected then others as I proved before Paulinus calleth it * In Adam cum omnibus etiam ipse peccavit Aquin. 1.2 q. 82. art 4. The fatherly poison by which the father having transgressed hath infected his whole kinde Others stile it The venime of the loyns Chrysostom on 1. Corinth 9. termeth it The radicall sinne Augustine saith * Virus paternum quo universitatem generis sui pater praevaricatus infecit Apud August Epist 106. There is one sinne in which all have sinned and therefore all men are said to have sinned in one Adam and by one sinne of Adam because all were that one man Item * Esse unum peccatum in quo omnes peccaverunt ideò dici omnes homines in uno Adamo uno Adae peccato peccâsse quia omnes ille unus homo fuerant De Peccat Merit Remis 1.10 That one sinne which is so great and was committed in a place and condition of so great happines that in one man originally and that I may say radically all mankinde should be damned is not done away but by Christ And often he beates on this point that it was one sinne which overthrew us * Illud unum peccatum quod tam magnum in loco habitu â—antae felicitatis admissum est ut in uno homine originaliter atque ut ità dixerim radicaliter totum genus hominum damnaretur non solvitur nisi per Christum Enchirid. cap. 48. One none but one transgression the Apostle will have to be understood saith he against Julian And again * Vnum non nisi unum delictum intelligi vult Apostolus Cont. Julian 1.6 Infants die guiltie onely of originall sinne men of yeares guiltie of
quòd pueri in statu innocentiae nascerentur in justitia confirmati it seems not possible that in the state of innocencie children should be born confirmed in justice So Aquine and Gregorie de Valentia on him A second way is taken by * Abul in Gen. 3. quaest 6. 7. Abulensis and followed by * Cath. in locum Catharinus viz. That if Adam had not sinned his posteritie should have been confirmed in originall justice but not in gratia gratum faciente in saving grace Where they do very ill to set such inward friends so much at odds for originall justice and gratia gratum faciens differ onely ratione not re and none could have one that had not both they being in the state of innocencie glued inseparably but they had been born in gratia gratum faciente saith * Aquin. part 1. quaest 100. art 1. ad 2. Aquine Therefore do I conclude both with Aquine against them that the posteritie of innocent Adam had been born in gratia gratum faciente and with them against Aquine that they had been confirmed in originall justice Scotus seeing the inconveniences of Aquin's position takes a third way namely That the posterity of just Adam should have been born both in justice and grace but not confirmed till they had overcome their first temptation Before I come to grapple with Scotus I must first trie my strength against Aquinas from whose position these three consequences do necessarily flow as * Est in 2. Sent. dist 20. Parag. 5. Estius his great disciple confesseth First that some of Adams children might have continued obedient others might have been disobedient to God Secondly That the just children of innocent Adam should have been tempted by Satan not once onely but often Thirdly That without temptation they might have sinned by their own will onely Against the first consequence I thus argue If some of innocent Adams children had sinned should they have had any children or none Not none for the blessing of Crescite Multiplicamini reached to all Should their children then naturally have been good or bad Not good and innocent for that is not the issue of actually disobedient offenders If they had been born wicked then had their generations so been and the generations from them to the Worlds end and millions of souls had perished which fell not in Adam but in and by their other parents which crosseth the main current of Divinitie For Adam onely represented all mankinde and in him onely were we to stand or fall Adam in Paradise even before his sinne was a Type of Christ compare Genes 2.24 with Ephes 5.30 c. and stood idealiter for us all See Rom. 5.12 c. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adamerat nos omnes nos omnes eramus ille unus Adam By Aquins consequence more first Adams are set up by which mankinde might have fallen and so more second Adams to restore them But by one man came death and by the bloud of onely one are we redeemed Again if innocent Adams just children though unconfirm'd had begot just unconfirmed children yet after that generation these unconfirm'd fathers had sinned what children should they have begot after their sinne should the same father have brought forth life and death good children and bad and seen some of his children happie and himself and other children miserable And suppose the mothers had sinned and not the fathers should the mothers have been in the stead of the first Adam should the children have fallen in them or no A third absurditie followeth from Aquins position namely That the righteous should have begotten not one constantly righteous from the beginning to the Worlds end but everie one that had sinned should have begotten sinfull children for ever And so for one that had continued righteous and been tranlated millions might have been sinners and died Lastly no one man had been certain of his salvation any time of his life though he had lived never so long and never so justly which yet even in statu lapso hath been granted to some few Against the second consequence from Aquins doctrine viz. That even the just children of innocent Adam should have been tempted by Satan not once but often I oppose these demands How many times are included in the word often or when should there have been an end of tempting If at any set time of their life why at that time and never before nor after If they should have been tempted all the dayes of their life the felicitie of Eden might have been more troubled and fluid then the waters of it and I might justly say O poore Paradise unsetled integritie provoked or tempted innocence tremulous estate where Satan the stronger had power alwaies to tempt and malice enough to charge home with cunning and man the weaker had power alwaies to fall The third consequence is somewhat questionable as inferring that all and every of Mankinde even without any temptation might have sinned by their own will onely making the happines of Paradise worse then our present unhappines where man sinneth not but being tempted either by Satan or his own concupiscence Jam. 1.14 For all the evill thoughts of our will are truly divided into * Immissas ascendentes injected and ascending and none of the ascending have been in the will before they were in the understanding and nothing hath been in the understanding that hath not been in the senses Besides death was to be inflicted not for the sinne of the will onely or meerly but for the eating of the forbidden fruit These or the like or worse inconveniences perhaps made Scotus to varie from Aquine and more probably to defend That upon triumph over their first temptation every one of the children of innocent Adam had been confirmed in grace We may not yeeld this saith Estius And it is not true and there is no reason for it and it little agreeth with the commination In the day that thou eatest thereof thou shalt surely die Genes 2.17 saith Gregorie de Valentia I answer That the words In the day may prove that they might not have been tempted the first or second day or in a short time but they hinder not but upon overcoming of their first temptation they might every day after have been confirmed Again the commination was not spoken to Adam as an individuall person but to him as the Feoffee of mankinde If every one should have stood for himself and his posteritie what is Adams sinne more to me then Cains or my last and immediate fathers first actuall sinne if neither Adam nor any of his children had sinned before mine own father But since we did fall not personally in our selves not in our immediate parents not in any but Adam by the breach of that commination so on the contrarie not by any other parents obedience not by our own obedience but by the obedience of that one man unto that one
having ended their first sinne they were ashamed and had time to gather figleaves and sew them and make themselves aprons or things to gird about them after this they heard God speak and hid themselves after this was their examination de facto and their confession after all this begins Adams excuse Genes 3.12 and Eves vers 13. The diversitie of these severall actions and the distance of time interceding shew it was no part of their first sinne to excuse themselves An other especiall sinne it was aggravating the former and in this sinne Adam sinned worst as accusing God indirectly for giving such an helper to him as had hurt him Who will see things more at large let him consult with Estius and Bellarmine unto whom for the main I do subscribe though I make the last part and act of Adam and Eves sinne to be their reall orall manducation The second scape of Bellarmine is that whereas in true Divinitie the fall of mankinde is a consequent of our first parents transgression Bellarmine makes it one of the seven acts of their sinne confounding the cause with the effect and not sufficiently distinguishing the fault from the punishment May I adde these things Out of the words of Scotus I thus argue Originall justice was given to Adam as to the worthier abler and wiser person yea it was so given that if he lost it he was to lose it for himself and his whole posteritie But it was not so given or infeoffeed to Eve therefore since he failed when the trust of the whole World was reposed on him his sinne must needs be much more hainous then hers If the first sinning Angel was the greatest delinquent though none of the other Angels sinned in him but each of himself by his own proper will then Adam certainly sinned worse who bare our persons and being the Referre to whom our blessednesse or cursednesse was intrusted drew us all into unhappinesse For the woman was but the incompleat principle of offending saith Gorran But by Adams first sinne we lost the good of nature * Bonum naturae quod erat per originem naturae traducendum Aquin in Rom. 5. Lect. 3. which was to be transmitted by the spring of nature saith Aquine By Adams other transgressions the good of personall grace was diminished and might be recovered but the Naturall good traducible could not be regained by any repentance The greatnesse of Adams sinne appeared in that he might so easily have kept the precept * Quanta erat iniquitas in peceando vbi tanta eratnon peceandi facilitas Aug. De Civit. 14.15 How great iniquitie was there in sinning where such facilitie was of not sinning saith Augustine Indeed to eat of the apple seemeth a small matter to the carnall eyes of men but in the least thing to be disobedient is not the least offence for as to obey is better then sacrifice so disobedience is as the sinne of witchcraft and transgression is wickednesse and idolatrie 1 Sam. 15.22 23. Naaman who would have performed a greater matter should much more willingly have been ruled by the Prophet in a trifle it was the well-poised argument of his servants 2. Kings 5.13 and his correspondent obedience was justly rewarded with health But Adam besides the smallnes of the matter it self erred grosly in the manner for God did not appoint him any hard work no laborious task to perform Omission is of an easie and pliable nature more facile it is for one not to wash a thousand times then to wash once Now the precept unto Adam was inhibitive meerly of omission negation or preterition easier to be kept then broken and therefore to break it was a sinne of an high hand a presumptuous sinne which may be aggravated in him by this circumstance that he received the restraint from God which Eve did not They who think otherwise of Adams sinne do judge of it as the common people do of the fixed starres who imagine them to be no greater then a candle But if you truly take the height and breadth of Adams sinne it will be found as the starres in heaven of greatnes almost incredible divers of them in their severall stations being greater then the whole earth Perhaps one of the reasons why the Apostle Heb. 11. nameth not Adam among the old faithfull Heroes was this because he committed a greater sinne then any of them For his offence hath been the cause of death of sicknes of all punishments inflicted on men in this life or in the life to come Not Satans temptation not Eves seduction but Adams wilfull disobedience cost the bloud of the Sonne of God And all the despighteous sinnes of mankinde wherewith the Father blessed for ever the gracious Redeemer and the sanctifying Spirit are grieved and do as it were grone under and at which the holy Angels are offended and do in their sort mourn proceed originally from that sinne of Adam and but for that had never been Therefore was his offence greater then Eves Moreover God first summoned Adam though Eve sinned first and questioned Adam particularly for that sin and not Eve Genes 3.9 and at the censure perchance with an emphasis God said unto Adam which he did not unto Eve Gen. 3.17 Thou hast eaten of the tree of which I commanded THEE saying THOV shalt not eat of it and denounced more punishments against him then against Eve and worse and this among the rest ratifying the former threatning Dust thou art and unto dust shalt thou return inflicting death on Adam on Eve on us for Adams sinne and not for Eves Lastly the Spirit of God seemeth to derive the fault from Eve unto the Serpent 2 Cor. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in astutia sua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his craft and her simplicitie he deceived her Now let Scotus lessen Adams offence as much as he can let him say * Esus ligni vetiti non fuit piccatum nisi quia prohibitum The eating of the forbidden tree was no sinne but because it was forbidden and he might well and lawfully have eaten of it if he had not been forbidden and he erred not against any naturall law but a law positive and in a thing otherwise indifferent I answer The same and more excuses are for Eve Again in regard of its spreading infection and the myriads of evils thence ensuing the blessed estate of many millions by him betrayed to the lake of fire and brimstone which never shall be quenched contrarie to the trust to him concredited I shall alwayes think Adams sinne the worst of all sinnes that ever any one of mankinde committed not excepting the sinne of Judas or the sinne against the Holy Ghost For these hurt but few and if they were worse intensively they were not so bad extensively and therefore I must account it one of Scotus his errours when he saith * Peccato Adae non debebatur maxima
contracting of sinnes and undergoing punishment for them Fourthly weigh this strong inconvenience which he toucheth at That the latter born in time is still the worse in nature worse then any that went before as followeth necessarily if the sinnes of our forefathers are communicated to us Fifthly he seemeth to conclude the unreasonablenesse That they who were never regenerated should be overburdened with eternall damnation if they should be compelled from the beginning of mankinde to contract the sinnes of all their progenitours and be punished for them And therefore he questioneth Whether it reacheth onely to the third and fourth generation I would also question Whether if the threat reach onely to the third and fourth generation upon supposall that from Adam all the predecessours of a man were wicked till the fourth generation that man shall have none of those sinnes imputed to him before his progenitours in a fourth ascent Or if an others progenitours were all good from Adam till the foure last generations and from it all and every of his parents in a lineall descent were stark-naught till we come to himself who is good Whether he shall have communicated to him the sinnes of these foure last progenitours and no goodnesse for a thousand generations of holy and repentant forefathers himself also being a holy man since God sheweth mercy unto thousands that love him that is more mercy to more good men then severitie which extendeth even towards his haters but to the third and fourth generation which number is short of thousands The last objection from the place of Exodus is this q Consequi videtur Deum permittere ut pâ—ccata parentum in filios transeant It seems to follow that God doth permit that the sinnes of parents passe unto their children and the sonnes imitate the sinnes of their fathers that God may justly punish sinnes which are not so proper to the parent as to the parent and childe I answer He doth well to mince it with It seems to follow But Quaedam videntur non sunt Some things seem to be and are not Bucer and Martyr do float too much in generalities they neither mention what sinnes all or some neither what parents good bad or all nor what they mean by passing when they say r Peccata parentum in filios transeunt The sinnes of parents passe unto the children There are also nets and ginns in these their words Å¿ Peccatorum labes cou contegium redundat in patris corpus per ejus sanguinem semen in filios The spot and as it were contagion of sinne overspreadeth the fathers body and by his bloud and seed redoundeth upon the children Before they said sinnes now the spot of sinnes though there be a great difference between them two for the sinne is past before the spot cometh and the latter is the effect of the former Again because it is easie to prove that t Macula patris non redundat in filios the stain of the father redoundeth not on the children it is added u Labes ceu contagium the spot and as it were contagion Moreover how unaptly do they bring the place of Exodus to prove the sinnes of the next parents to be communicated if by them they understand onely the immediate father and mother when in that place there is expresse mention of the third and fourth generation If they stretch the words of the next parents to the third and fourth generation onely why not to the fifth sixth and so upward Sixteen generations since Christs time are the next parents if you compare them to the thirty nine generations which in the law of Nature and of Moses preceded Christ Lastly note their wilde inference God permits the fathers sinne to passe unto the childe and the childe to imitate the father that he may punish as if God could not justly punish the sinnes of the fathers in the children unlesse they be like them in personall transgressions as if the communication of original sinne onely were not cause enough to punish children for the sinnes of their parents as if the evil of sinne were ordained to justifie the evil of punishment Away then with this fishing in troubled waters this delighting in amphibolous terms Which censure that I may the rather justifie I will endeavour to explain all things necessary to the knowledge of this point to salve all doubts to unfold all intricacies in these seven propositions 4. God justly may and doth punish with any temporall punishment any children like or unlike to their parents for their fathers personall sinnes Horat. Epod. 7. Immerentis fluxit in terram Remi Sacer nepotibus cruor And Carminum 3. Ode 6. Delicta majorum immeritus lues Romane For the children are a part of the fathers and in the childes punishment the father himself is punished For as a sonne receiveth under God life and the things of this life by the father so it is no injustice if he lose the same for him The widow of Zarephath her sonne was in her apprehension dead for her sinne 1. King 17.18 So 2. Sam. 12.15 God stroke the childe that Uriahs wife bare to David and it was sick and died Both father and childe endured a punishment of seven dayes the father in sorrow fasting a fast lying on the earth in a holy sordiditie weeping and praying the childe by sicknesse tormenting him to death Ahabs children were punished for his offence 1. King 21.21 and among the rest Jehoram his sonne who although he wrought evil in the sight of the Lord yet was not so bad as his father or mother 2. Kings 3.2 The passage is very observable Jer. 16.3 4. For thus saith the Lord concerning the sonnes and daughters that are born in this place and concerning their mothers and fathers They shall die of grievous deaths Both the great and small shall die vers 6. The punishment of Gehazi his posterity is more exemplarie for though they sinned not nor could sinne the sinne of Gehazi yet the leprosie of Naaman did cleave unto him for that his personall simonie and unto his seed for ever 2. Kings 5.27 The case of Jobs children surpasseth this for they were not stricken with death for their own sinnes or the sinnes of their father Job so much as for the triall of his patience and for the experimentall confutation of Satan yet was it not unjust that they should lose their lives for their fathers good which they had by him since he also suffered in their sufferings and might easily see Gods especiall hand against himself For the greatest winde in the world naturally cannot smite the foure corners of an house and if it should yet one corner would uphold the other but this whirlwinde did so and the house fell Job 1.19 1. Sam. 15.6 the Kenites are spared because they shewed kindenesse to the children of Israel when they came out of Egypt but because Amalek had fought with
immediately divine and infallible revelation there is none at all or if any be it is in some of those learned ones who are lawfully called to be the members of our Church representative And if any defects be in learned men there are more in unlearned But of this point otherwhere 8 Another observation there is That kings and supream Officers do represent the people committed to their charge And here I will tell you in honour of the Royall Majesty what z Lib. 2. contra Appionem Flavius Jose phus saith We offer daily sacrifices for the Emperours and that not onely on ordinary dayes of the common cost of all the Jews but also when we offer no other sacrifices of the common charge no not for our children We give this high honour to the Emperours onely which we do not give to any other man This he saith they practised in the behalf of heathen Emperours different from them in Religion how much more ought we by all lawfull means exceed them in the honouring of our Kings Espencaeus calleth a Prince columbam Dei Gods dove Saul is termed the beauty of Israel 2. Sam. 1.19 David is styled the light candle or lamp of Israel 2. Sam. 21.17 Josiah was the breath of our nostrils saith Jeremy Lament 4.20 Are not these two latter phrases ideall are their persons themselves onely Again is not Saul called the head of the Tribes of Israel 1. Sam. 15.17 and David the head over Nations 2. Sam. 22.44 a Hom. 2. ad popul Antioch Chrysostom intituled Theodosius The head and supream over all men on earth And therefore as the people reap benefits extraordinary by their Kings for Saul clothed you in scarlet with other delights he put on ornaments of gold upon your apparell saith David 2. Sam. 1.24 so for their Kings offences they justly may be punished 2. Sam. 24.17 Lo I have sinned saith David but these sheep what have they done Yet the pestilence worse then the bane or rot fell upon those sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Apollo being incensed against the King Agamemnon sent an evil disease upon his army and the people perished The story is memorable of Saul 1. Sam. 14.24 c. He took a foolish and rash oath hurtfull to his own souldiers profitable for the enemy Neither Jonathan nor the Captains nor the people did swear with him but in him and by him and through his oath yet it bound both the people and himself yea tied aswell Jonathan who heard it not and knew it not as those who were present and heard it for the lot from God drew Jonathan out as faulty and punishable for his fathers adjuration who sware expresly by name the death of Jonathan if he were faulty vers 39. yet the love of the people delivered him and as I think the father did not much care to break his oath In this fact Sauls person represented the whole army and the people for their own particular held themselves wrapped up to obedience in his oath But what do I instance in slighter matters when a proof is pregnant That the chief governours oaths binde the whole nation their posterity for evermore while their Polity lasted Joshua unadvisedly without counselling with God made peace and league with the Gibeonites the descendants of Canaan that servant of servants to let them live in the lowest rank of slaves and the Princes of the congregation sware unto them Josh 9.15 And though all the congregation murmured against the Princes vers 18. from whence I conclude that the people consented not to the treaty much lesse were sworn to it yet the Princes resolved justly and conscionably We have sworn unto them by the Lord God of Israel now therefore we may not touch them vers 19. And vers 20. thus We will even let them live lest wrath be upon us because of the oath which we sware unto them And accordingly Joshua freed them from the intended slaughter of the angry Israelites vers 26. That this oath concerned not the people then living onely but reached also unto posterity is apparent 2. Sam. 21.1 c. When for the breach of this oath committed about foure hundred yeares after the Lord himself taxeth Saul and his bloudy house because he slew the Gibeonites and therefore sent purposely a trienniall famine upon the land and Gods wrath was not satisfied till the Gibeonites were appeased by the death of Sauls posterity And these 5 things are yet observable First Saul sought to slay the Gibeonites in his zeal to the children of Israel and Judah v. 2. Secondly God commanded Moses to destroy all the inhabitants of the land whereof the Gibeonites were part as they themselves confessed Josh 9.24 Thirdly what was the oath of the Princes onely is said to be the oath of the children of Israel as it is 2. Sam. 21.2 because it concerned them for ever Fourthly after the punishment for this cause inflicted God was intreated for the land Fifthly it was about foure hundred yeares after the oath of Joshua and the Princes when God thus severely vindicated the breach thereof by Saul upon Sauls posterity 9 Lastly let us diligently consider how much Christ Jesus our blessed Saviour hath done for us representing as it were our persons and what we perform and shall obtain in him and by him Isa 53.4 Surely he hath born our griefs and carried our sorrows which is applied to him Matth. 8.19 The force of which words is expressed by the Apostle 1 Peter 2.24 Christ his own felf bare our sinnes in his own body on the tree or to the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by his stripes ye were healed S. Paul saith Christ died for our sinnes 1. Corinth 15.3 Christ tasted death for every man Heb. 2.9 Christ died for us Rom. 5.8 And in the next verse We be justified by his bloud and We shall be saved from wrath by him He hath blotted out the hand-writing of ordinances that was against us which was contrary unto us and took it out of the way nailing it to his crosse Coloss 2.14 And By him God hath made peace through the bloud of his crosse and reconciled all things unto himself by Christ Coloss 1. vers 20. He hath reconciled you in the body of his flesh through death to present you holy and unblameable and unreproveable in his sight vers 22. He was delivered for our offences and was raised again for our justification Rom. 4.25 Ye are buried with him in baptisme wherein also ye are risen with him and you being dead he hath quickned with him as it is most divinely expressed Coloss 2.12.13 In Christ we are builded together for an habitation of God through the Spirit Ephes 2.22 Our life is hid with Christ in God Coloss 3.3 And in the verse following Christ is our life Ye be risen with Christ Coloss 3.1 God hath quickned us together with Christ and hath raised us up
together and made us sit together in heavenly places in Christ Jesus Ephes 2.5 6. Our conversation is in heaven Philip. 3.20 From which positive proofs and doctrine that Christ stood in our stead and that almost all if not all his actions and passions as he was the Mediatour between God and man were representative of us let us descend to the comparative and shew that Christ hath done and will do more good unto us then Adam hath done harm Which point I have more enlarged in my Sermon at the re-admitting into our Church of a penitent Christian from Turcisme being one of the two intituled A return from Argier where these five reasons are enlarged First that Adam conveyed to us onely one sinne but Christ giveth diversities of grace and many vertues which Adam and his posterity should never have had as patience virginity repentance compassion fraternall correction martyrdom Secondly Adams sinne was the sinne of a meer man onely but the Sonne of God merited for us Thirdly by Adams offence we are likened to beasts by the grace of Christ our nature is exalted above all Angels Fourthly Adams disobedience could not infect Christ Christs merit cleansed Adam saving his soul and body Fifthly as by the first Adam goodnes was destroyed so by the second Adam greater goodnes is restored and all punishments yea all our own sinnes turned to our further good To which I will annex these things following By Adams sinne we were easily separated from God Satan the woman and an apple were the onely means But I am perswaded saith the Apostle Rom. 8.38 that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God Again Rom. 5.13 c. the Apostle seemeth to divide the whole of time in this world into three parts under three laws the law of Nature of Moses of Christ In the first section of time sinne was in the world Neverthelesse death reigned from Adam to Moses saith the Apostle In the law of Moses though death was in the world yet sinne chiefly reigned and the rather for the law Nitimur in vetitum semper cupimúsque negatum This the Apostle confirmeth often especially Rom. 7.8 Sinne taking occasion wrought in me all manner of concupiscence The third part of times division is in the dayes of grace under Christ and now not so much death not so much sinne as righteousnes and life do reigne or rather we in them by Christ and the power of both the other is diminished and shall be wholly demolished If Adam hurt all mankinde one way or other Christ hath helped all mankinde many wayes In this life he giveth many blessings unto the reprobate his sunne shineth on all his rain falleth both upon good and bad and I do not think that there ever was the man at least within the verge of the Church but had at some time or other such a portion of Gods favour and such sweet inspirations put into his heart that if he had not quenched by his naturall frowardnes the holy motions of the Spirit God would have added more grace even enough to have brought him to salvation For God is rich in mercy Ephes 2.4 The Father of mercies 2. Corinth 1.3 Thou lovest all things that are and abhorrest nothing that thou hast made for never wouldest thou have made any thing if thou hadst hated it Wisd 11.24 What thou dost abhorre or hate thou dost wish not to be what thou dost make thou dost desire it should be saith Holcot on the place In our Common-prayer-book toward the end of the Commination this is the acknowledgement of our Church O mercifull God which hast compassion of all men and hatest nothing that thou hast made which wouldest not the death of a sinner but that he should rather turn from sinne and be saved c. God is intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amator animarum A lover of souls Wisd 11.26 Holcot on the place confirmeth it by Ezek. 18.4 All souls are mine saith God Men commonly love the bodies saith Holcot but God the souls b Amat Deus animas non singulariter sic quòd non corpora amet sed privilegialiter quia eas ad se in perpetuum fruendum praeparavit God loveth the souls not onely as if he did not love the bodies but principally because he hath fitted them for the eternall fruition of himself It is not the best applied distinction for whose soever souls shall enjoy God their bodies also shall and that immortally for ever If he had said that God had loved humane souls privilegialiter because man had nothing to do in their creation or preservation he had spoken more to the purpose Nor think I that God forsaketh any but such as forsake him but Froward thoughts separate from God Wisd 1.3 c. For into a malicious soul wisdome shall not enter nor dwell in the body that is subject unto sinne For the holy spirit of discipline will flee deceit and remove from thoughts that are without understanding Concerning the souls of infants dying without the ordinary antidotes to originall sinne baptisme and the pale of the Church though they may most justly be condemned yet who knoweth how easy their punishment may be at least comparatively as some imagine For that some drops of mercy may extraordinarily distill upon them they cannot deny who say That the rebellious spirits of actually sinfull men and Angels are punished citra condignum But to leave these speculations I dare boldly affirm that if there be any mitigation of torments in any of them it is not without reference to Christ Moreover the redeeming of man was of more power then the very creation for this was performed by a calm Fiat but the redemption was accomplished by the agony passion and death of the Sonne of God c Aug. in Joan. Tractatu 72. post medium Augustine on those words John 14.12 Greater works then these shall he do saith thus It is a greater work to make a wicked man just then to create heaven and earth Therefore much more doth Christs merit surmount the fault of Adam In the first Adam we onely had posse non peccare posse non mori A possibility of not sinning a possibility of not dying We should have been changed though we had not died posse bonum non deserere A possibility of not forsaking goodnesse and should by his integrity and our endeavours have attained at the utmost but bene agere beatificari To do well and be blessed By Christ we have not onely remission of sinnes and his righteousnes imputed but rich grace abundance of joy and royall gifts Not a more joyfull but a more powerfull grace saith d Non laetiorem sed potentiorem gratiam Aug. de Correp Gratia cap. 11. Augustine and we shall have non posse peccare non posse
h Sentent 3. Distinct 13. Artic. 2. Marsilius i In illud Psal 102. BENEDICITE DOMINO OMNIA OPERA BIUS Jacobus de Valentia k Lib de Regno Christi Melchior Flavius l Theosophiae 3.13 Arboreus And again the same Suarez pag. 65.8 m Christus Dominus meruit sanctis Angelis omnia dona gratiae exceptis iis quae ad remedium peccati pertinent meruit iis electionem praedestinationem vocationem auxilia omnia excitantia adjuvantia sufficientia efficacia denique omne meritum augmentum gratiae gloriae The Lord Christ hath merited for the holy Angels all gifts of grace except those which belong to the remedy of sinne He hath merited for them election predestination vocation all means exciting helping sufficient and effectuall Lastly all merit and increase of grace and glory As the precious ointment upon the head of Aaron ran down upon his beard and thence descended to the skirts of his garments Psal 133.2 so all vertue distilleth from Christ the Head upon every member of his Church Angelicall or Humane Triumphant or Militant neither have they ought but what they received and from him onely In brief we have exchanged and bartred our brasse for gold n Periissâ—mus nisi periassemus We had perished if we had not perished as Themistocles said of old o O felix culpa quae tantum talem meruit Redempterem O happy fault that hath obtained so great and excellent a Redeemer Christ hath done us more good then Adam did himself or us hurt If these my humble private speculations or rather relations of other mens opinions give not satisfaction I desire you to have recourse unto the Apostle who hath put the first and second Adam into the balances and behold the first Adam is found too light In which comparative being like in the genus and unlike in the species as Origen soundly and wittily observed First let us see the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things wherein they are like Rom. 5.12 As by one man sinne entred into the world and death by sinne the Apodosis is not expressed but thus to be conceived So by one man grace came into the world and life by grace See the same confirmed v. 19 20. Secondly As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous The third thing wherein they were like is set down in the 18. verse of which hereafter Concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things wherein they differ they are set down in the 15 verse and so downward Not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many An other dissimilitude is in the 16 verse And not as it was by one that sinned so is the gift for the judgement was by one to condemnation but the free gift is of many offences unto justification And verse 17 If by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousnesse shall reigne in life by one Jesus Christ After this he returneth to the third point of their comparison the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things wherein they differ being involved in a Parenthesis which indeed may seem at the first sight more strange Therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousnes of one the free gift came upon all men unto justification of life vers 18. But the true meaning is this according to the way of S. Augustine As none cometh to death but by Adam and none to Adam but by death so none cometh to life but by Christ nor to Christ but by life Thus the free gift came on al as the offence came on all As when we say All entred into the house by one doore it is not intended or included that all that ever were farre or nigh came thither into the house but that no man entred into the house save by the doore So though the Apostle saith Omnes in the application he meaneth not that all and every one are justified but that all that are justified are not otherwise justified then by Christ and this is S. Augustines exposition against Julian the Pelagian 6.12 As if he had said Christ is the Α and Ω the beginning means and end There is none other name by which we must be saved Acts 4.12 He perfecteth them for ever who are sanctified Hebr. 10.14 And they are Christs and Christ is Gods 1. Cor. 3.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is my love delight said Ignatius And I professe I desire not heaven or the blessednes of heaven without him as I undeserving ill-deserving poore I hope to reigne in life by him onely who giveth spirituall birth life and increase till he bring us unto blessednesse even all them who are saved even the universality of the chosen in Christ The limitation of the word Omnis is frequent in Scriptures not comprehending generally or universally every one in all and all with every one but being put for a great number for many Luke 6.26 Wo unto you when all men shall speak well of you where All must not be tentered and stretched to its utmost extent for all and every did never do never and never shall speak well of them So Acts 22.15 Thou shalt be witnesse unto all men saith Ananias to S. Paul which was not accomplished if All have no restraint Again Titus 2.11 The grace of God which bringeth salvation hath appeared to all men and yet there were then and now are many who never saw or knew that salutiferous or saving grace So here you are to reduce the word Omnes to omnes sui All that are in Christ saith the Glosse Again why may not All be aswell taken for Many in this our 18 vers as Many is taken for All in the 19 verse where it is said By one mans disobedience many were made sinners when all and every one that descended ordinarily and naturally from Adam sinned in him and by him as is expressed verse 12. and proved before Genes 17.4 Thou shalt be a father of many nations which is repeated word for word Rom. 4.17 and is thus varied Genes 22.18 In thy seed shall all the nations of the earth be blessed and this is confirmed Galat. 3.8 where Many and All differ not in sense and substance By Omnes homines All men you may understand Humanum genus Mankinde and because all mankinde must be distinguished into two sorts goats and sheep and considered according to two estates fallen and repaired and their different receptacles the two cities the one the city of God the other of the Devil in the first member the word All must be interpreted generally without
flcut sua eisque propter seipsos hoc velit quod sibi They say that an happy life is a sociable life which loveth the welfarre of friends as it doth its own good and wisheth as well to others as to it self Ludovicus Vives on the place saith They were the Stoicks who said so but I rather guesse they were the Peripateticks and Aristotle their cheif Chaunter Which blessed life the heathen meaned not of eternall blessednes after the resurrection but of a blessed naturall life in this world and on this earth such an one cannot Enoch and Elias have though they were in Paradise because they have no more companie of their kinde Enoch more especially had lesse happines by this argument if he be supposed to be in the earthly Paradise because he was long by himself ere Elias came to him by the space I say of above two thousand yeares To the further illustration of the former point I may truly say If Adam and Eve had lived in Paradise by themselves alone without any other companie at any other time I should not much have envied or wished that felicitie yea though he had not fallen whereby he became Radix Apostatica in the phrase of Augustine Yea such a blessednes there is in communication of happines that the all-blessed onely-blessed ever-blessed Deitie of the Vnitie would not be without the conjoyned happines of the Trinitie The singlenes of Nature would not be without the pluralitie of Persons Thirdly do they see those men and women and their actions who now live in the bounds of old Eden whilest themselves in their bodies are invisible Fourthly here is a multiplying of miracles daily that Angels shall keep them yet so that they cannot be seen From Enochs assumption which is now above 4000 yeares since have Angels kept him that he hath not been once seen Besides no one place of Scripture Canonicall saith they are in Paradise and it is so farre from a favour as it is rather a durance and captivitie if they be kept from all other parts of the world within the bounds of old Paradise since many places are now more delightfull then the place or places whereabouts Salianus himself now holdeth Paradise to be situated Moreover Elijah was taken up into heaven Suppose that to gratifie Bellarmine we grant Coelum aerium is there meant yet must he needs be taken up from the earth and so not abide on earth in the circuit of old Paradise as Salianus foolishly conceiveth Likewise Ecclesiasticus 49.14 Enoch was taken from the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Vatablus hath it and rendreth it De terra sublimis assumptus est He was taken up on high from the earth the Vulgat hath it Receptus est à terraâ— Eâ—terra had been more pithie When the Apostle saith He was translated Heb. 11.5 was he left on the same earth on which he was before Or after he was in heaven did he come again on the earth It was an excellent and true observation of our learned Whitaker That Bellarmine sometimes confuting his fellows answers confuteth farre better answers then himself bringeth And I will be bold to say of Salianus though he doth justly deride them who make Paradise in the aire as Cornelius à Lapide and Bellarmine or in the orb of the Moon as others Yet his crotchet is as foolish as any of theirs For in what part of Paradise were they kept when the floud was or was not all the earth overflown The Angels then kept them in the aire or else by an other miracle kept the water from over-flowing that place That the Angels kept people from entring into Paradise I have read that they kept any from going out of it and kept them in it I have not read k Nemiui conspicul esse possunt None can see them saith Salianus They may say I by the same divine power by which they are invisible if invisible they be Can they be seen by none How was Elias seen by our Saviour and his three Disciples at the Transfiguration Or were all they within Paradise or was Elias out of the bounds of the old Paradise when Christ was transfigured on the mount But these and greater inconveniences must these men run into who will maintain against Scripture that Enoch and Elias are in earthly or aeriall Paradise that they may uphold an other crotchet worse then this namely That Enoch and Elias shall hereafter die and be slain by Antichrist and are not l In coelo supercoelesti in the highest heaven which is the last question 6. Let us speak of them severally then joyntly Concernning Enoch the first of them who were rapti it seemeth to me that the Apostles words Heb. 11.5 not onely do reach home to that point unto which before I applyed them viz. That Enoch died not but evince also that he shall never die For it is not said Enoch was translated that he should not die for a good while but he was translated that he should not or might not see death Therefore he cannot he shall not die hereafter since the holy Ghost hath expressed and signed out the end of his translation Nè videret mortem That he should not see death Some may answer to that place of the Apostle first that he speaketh of THE DEATH OF SINNERS as if he had meant with the book of * Wisd 4.11 Wisdome to say NE MALITIA MVTARET INGENIVM EJVS LEST HE SHOVLD BE CHANGED TO THE WORSE for sinners are called DEAD MEN according to that saying l Improbi dum vivunt mortui sunt WICKED MEN EVEN WHILE THEY LIVE ARE DEAD So farre Drusius To whom let me adde that Christ saith Luke 9.60 Let the dead bury their dead And 1. Timoth. 5.6 She that liveth in pleasure is dead whilest she liveth And to the Angel of the Church of Sardis the Spirit saith Revel 3.1 Thou hast a name that thou livest and art dead In all which places wicked men are taken for the dead yet in the place of the Apostle it cannot be so for he was speaking of the true lives and deaths of Gods Saints And if the literall sense can be admitted we must not flee to the mysterie but here is no inconvenience in the letter Moreover the same God who mercifully placed him in the state of Grace could as easily have kept him so without inflicting death on him Lastly the Apostle said Hebr. 11.4 Abel is dead and then descending to Noah and Abraham at the 13. verse These all died in faith I hope no man will say the word died is here taken for sinned but it is taken literally that their souls were parted from their bodies So the words That he should not see death prove that Enochs soul was not parted from his bodie Indeed he is one of them that are mentioned between Abel and Abraham but yet singled out by expresse words That he was translated lest he should or might see
corporum non animarum You shall discern by the manifest circumstances of the place that Moses meaneth some place under the earth fitted or appointed as receptacles of bodies not of souls saith Doctour Raynolds Herein I must needs dissent And first I say What is this a Locus corporum place of bodies It must be either the grave or hell or let him designe us out a third place A third place he cannot name especially for humane bodies Some held concerning infants That in regard of their innocencie they are to have eternall life but because they were not baptized they should not be with Christ in his kingdome But Augustine saith That Christ himself confuted b istam nescio quam medietatem De peccator Merit Remis 1.28 this new-invented middle or third mansion and as he said a little before more generally c Nec est ulluâ— ulli medius locus ut possit essâ— nisi cum diabolo qâ—â— non est cum Christo It is impossible for any man to be in any middle place but he must needs be with the devil who is not with Christ so do I say of this Locus corporum It is either hell or the grave Tertium locum penitus ignoramus We know no third place The Papists erre to establish a Purgatorie for the soul besides hell and heaven And Doctour Raynolds doth not well to mention so often a Locus corporum where he ought to name Where it is and What bodies go into it Secondly it is plain that their souls did sinne their souls were punished and went down to hell Doth not the Apostle S. Jude vers 11. speak of such as perished in the gainsaying of Korah to whom not the wo of a sudden death is denounced but vers 13. the blacknesse of darknesse for ever is reserved doth not the place stand fair for the damnation of Korah and his fellows Though Doctour Raynolds minceth it in this doubtfull manner d Non inflcior quin eorum auimae si sint mortui pertinaces in scelerata sua obstinatione adjudicatae sint inferis cum Divite I denie not but their souls if they died obstinate in their wicked rebellion were adjudged to the hell where Dives was Again when the Scripture saith Si creationem creaverit Dominus Numb 16.30 If the Lord shall make a new thing or a strange thing as new almost as strange to sight almost as is the creation for I take so much to be implyed in that unusuall phrase what reason hath that grave Doctour to say e Illud quod propriè notatur in verbis DescenderÃntque viventes in infernum nihil est aliud quà m horribile tremendum judicium Dei divinitus illis inflictum iri ut cùm alii priùs moriantur quà m sepeliantur ipsi quasi vivi sepeliantur That which is properly meant by the words IF THEY GO DOWN QVICK INTO HELL is nothing else but that the horrible and dreadfull judgement of God divinely shall be inflicted on them viz. in such sort that whereas others first die and then are buried these shall be buried as it were alive Why so reservedly and cautelously is it added As it were alive Again e Locus fuit corporum non animarum in quem descenderunt Corah Dathan Abiram It was the place of bodies and not of souls into which Korah Dathan and Abiram descended as if their souls were in the place appointed for bodies which he further parallelleth with the burying alive of the deflowred Vestall virgins though he ought to distinguish between the extraordinary miraculous hand of God and the ordinary justice of men in such cases And the Vestall virgins were farre longer ere they died then Korah and his companie ere they were swallowed up Let the judicious reader ponder these words of that famous Doctour Is nothing else and Shall be buried as it were alive and Korah Dathan and Abiram descended not into the place of souls though the souls of all wicked men do so and their souls by his reason should have more priviledge then other wicked mens and I dare say he will think that Doctour Raynolds might more safely have held the other opinion That their souls and bodies went alive to hell properly so called That Moses denoteth the place of bodies I denie not for even that place is in hell for all the bodies of the wicked in due time and for these mens bodies extraordinarily before the generall judgement But I am loth to say Moses meant not the place of souls I am loth to entertain a thought That the Rebels themselves did repent for if they did so they are saved I would be loth to flee from rationable probabilitÃe to possibilitie which hath a farre-stretched almightie arm and to say as he doth g Fieri potest ut quidam eorum aut offines illi culpae non fuerint aut si fuerint poenitentiam egerint It may be that some of them were not faultie or if they were repented That they repented who were swallowed up alive seems not agreeable to S. Jude who ver 11. pronounceth a fearfull wo against such as are like unto them and perished in the gainsaying of Korah In which wo not temporall bodily punishment alone but eternall torment of the soul is included Compare the words with 2. Pet. 2.12 Moreover none dares denie the possibilitie of repentance but who can think it probable That God would send such an extraordinarie punishment on such as were innocent or repented when as the children of that Luciferian Arch-rebel Korah were exempted from that destruction Numb 26.11 Notwithstanding the children of Korah died not yea were eminent and famous among the Levites Were over the work of the service keepers of the gates of the Tabernacle and their fathers were over the hoste of the Lord and the Lord was with them 1. Chron. 9.19 c. And they were either excellent Musicians or Singers or Pen-men for Divine Service as may be collected from many Psalmes intituled To the sonnes of Korah as Psal 42. Psal 44. Psal 87. And when the Scripture saith They descended alive into the pit I would be loth to varie the phrase as he doth h Si sint mortui pertinaces If they died in their obstinacie I denie not but in a large sense they may be said to die and the Scripture saith They should not die the common death of all men Numb 16.29 yet also They descended alive into the pit which cannot be better reconciled then to say The state of their bodies was changed immortalitie swallowed up their mortalitie in the act of their descending or passion rather if you will so call it There was no true separation between their souls and their bodies and therefore they died not their change notwithstanding may be reputed for a death which perhaps also shall be the case of all the wicked who shall be alive at Christs second and glorious coming
Tim. 6.16 GOD onely hath immortalitie Neither was the body of Adam immortall as the Angelicall spirits and souls of men which had a beginning but shall have no end Nor immortall as the counsels of GOD which had no beginning but shall have an end His bodie was not eternal but eviternal or immortall not absolutely immortall but conditionally it should never have tasted death if he had not first tasted of the forbidden fruit Immortall not as if it could not die but because it might and could have lived ever He had not non posse mori and so he was mortall he had posse non mori and so was immortall As mortall is taken for earthly animall and contra-distinct to spirituall so his bodie was mortall and terrene not spirituall or celestiall As he could not possibly die unlesse he had sinned his very bodie was immortall In the Schoole-phrase thus both mortall and immortall are taken two waies Mortall for one who must needs die thus Adam was not mortall in innocency but by sinne was made mortall who can die thus was he mortall yet onely in sensu diviso because he could sinne therefore could die Immortall for one who cannot die so Adam in innocency was not immortall save onely in sensu conjuncto * Adam in natura sua habuit mortalitatem quandam scilicet aptitudinem moriendi it à aliquam immortalitatem in natura sua habuit id est aptitudinem quâ poterat non mori he was immortall and could not die unlesse he sinned upon whom there is no necessity laid that he should die thus was he simply immortall Lumbard thus Adam had in his nature some mortalitie an aptnes to die so he had in his nature some immortality that is * Pet. Diac. de Gratia Christ lib. 1. cap. 6. Fulg. lib. 2. cap. 13. Max. Profess Fidei snae cap. 8. to wit an aptnes by which he might not die 2. Sent. dist 19. lit F. Further as some have said Adam was neither mortall nor immortall for thus wrote Petrus Diaconus and Fulgentius * Corpus Adae ante peccatum mortale secundum aliam immortale secundum aliam causam dici poterat De Genesi ad literam lib. 6. cap. 25. and Maxentius so others have written that Adam was made both mortall and â—â—mortall and all and every one of these in some sense is most true Augustine saith that Adams body before sinne may be said to be mortall in one respect and immortall in another as he there proveth at large Hierome hath a different strain and an unusuall phrase in one of his * Epist ad Paulum Concordiensem epistles wherein he maketh the body to be eternall till the serpent by his sinne prevailed against Adam and ascribeth a second kinde of immortality to the body because some of the first ages lived so long a time as about or above 900 yeares Even they who say Adams body was mortall agree in sense with me They distinguish thus It is one thing to be mortall and another thing to be subject to death If they grant to us that he was not obnoxious to death and could not die without finne I will not be offended much though they say he was mortall As this our flesh which now we have is not therefore not to be wounded because there is no necessitie that it should be wounded so the flesh of Adam in paradise was not therefore not mortall because there was no necessitie that it should die De peccat Meritis Remis l. 1. c. 3. saith Augustine So that this is but a meer logomachy They who call him mortall expound themselves that he could not mori unlesse he had sinned and I mean no more when I say he was immortall that is he could not have died in the state of innocencie without a precedent transgression he could not have been subject or obnoxius to death They say though he should not have died yet he was mortall I say he was therefore onely immortall because in that blessed estate he could not die Whether of these two contraries Mortall or Immortall do best fit Adam before he sinned let the reader judge As bodies are compounded of contrarieties they are subject to dissolution to the evidencing whereof let me recount what Holcot saith on Wisedome 12.22 upon these words We should look for mercy 2 Aristotle saith Holcot spake these his last words IREIOYCE THAT I GO OUT OF THE WORLD WHICH IS COMPOUNDED OF CONTRARIES BECAUSE BACH OF THE FOURE ELEMENTS IS CONTRARY TO OTHER AND THEREFORE HOW CAN THIS BODY COMPOUNDED OF THEM LONG ENDURE Then he dyed and the Philosophers prayed for him saith Holcot And because he did scorn to be behinde the Philosophers in love to Aristotle Holcot himself secondeth their prayers thus * Ille qui suscipit auimas philosophorum suscipiat animam tuam He that receiveth the souls of Philosophers let him receive thy soul This he speaketh to Aristotle by a part of that little Rhetorick that Holcot had or was used in his dayes or otherwise it might be the prayer of the Philosophers related by Holcot for the words are doubtfull No marvell therefore if after this our Christian Peripateticks the Divines of Culleyn have made Aristotle a Saint as they did if we beleeve * Corn. Agr. De Vanit Scient Cornelius Agrippa and perhaps prayed to him as devoutly as others prayed for him * Dinis annumerant They count him among the Gods saith Agrippa in his 45 Chapter though Agrippa himself be of a contrarie opinion for he saith * Ipsis Daemouibus dignum factus sacrificium Aristotle killed himself being made a sacrifice worthy of the Devils Sure I am I have read in a book Of the life and death of Aristotle in the beginning whereof the Poët prayeth to GOD from heaven to help him to write concerning Aristotle acceptable things and to speak in his words De sapiente viro cujus cor lumine miro Lustrâsti Divae super omnes Philosophiae Quem si non fractum lethi per flebilis actum Adventus prolis Divae veri quoque Solis Post se liquisset fidei qui vi micuisset Creditur à multis doctoribus artis adultis Quòd fidei lumen illustrans mentis acumen Defensatorem vix scivisset meliorem From whence the commenting questionist examineth Whether Aristotle would have been in an high degree the great champion of the Christian faith if he had lived after Christs time And he resolveth affirmatively because Aristotle had the best intellect among all the creatures under the sunne for supernaturals saith he are given according to the disposition of naturals * Cum conatu hominum with mens endeavour grace distilling on man according as he well useth the talent of nature But at the end of that book the Expositor strikes all dead in these words * Concludendo finaliter cum veritate dico c. Concluding
had a knowledge of the Trinitie and apprehended it above humane reach and therefore is by him stiled the divine man Augustine saith Plato and the Platonicks were so farre preferred before others in the judgement of posterity that when Aristotle a man of excellent wit and though not comparable to Plato for eloquence yet surmounting many others had set up the Peripatetick sect and even while his master lived by his excellent fame * Plurimos discipulos in suam haeresin congregâsset tamen recentiores Philosophi nobilissimi quibus Plato sectandus placuit noluerunt se dici Peripateticos aut Academicos sed Platonicos Aug. De Civitate Dei lib. 8. cap. 12. had gathered very many disciples unto his sect yet the most noble later Philosophers whom it pleased to follow Plato would not be called Peripateticks or Academicks but Platonicks Vives on this place of Augustine confesseth that Aristotle was before Plato in varietie of knowledge c. above most in wit and industry above all skilfull in arts that the Greeks called Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now both the same Greeks called Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines DIVINUM These things are ill observed by Vives First though Laërtius bringeth the saying of Plato * Aristoteles in nos recalcitravit ut in matrem pulli Aristotle hath kicked against us as colts against their damme yet others deny that he taught publickly in Platoes life-time Vives little remembreth that the precedent words of S. Augustine may incline to the contrarie besides other authorities aswell as Laërtius Secondly that Augustine his term haeresis in the Greek is but secta in the Latine yet by Vives his leave S. Augustine could would have said Congregâsset in suum Lycaeum in suam scholam partem sectam disciplinam or any othersuch word rather then in suam haeresim unlesse Augustine had intended to lay some aspersion upon Aristotle by the word of haeresis which is homonymous Thirdly Vives reporteth without his authour that Plato should say of his two disciples Xenocrates and Aristotle that the former needed the spurre and Aristotle the bridle whereas Cicero in his third book De Oratore ascribeth the saying to Isocrates concerning two of his disciples Theopompus and Ephorus Ephorus the dull Theopompus the witty and apprehensive more distinctly Suidas saith it was spoken of Theopompus Chius not Theopompus Gnidius Again Vives is mistaken in taxing Plotinus for obscuritie * Nè degeneraret à more sectae lest he should degenerate from the custome of the sect Whereby he would insinuate that either Plato was obscure or Plotinus an Aristotelian when S. Augustine accounteth Plotinus among the famous Platonicks in the same place which Suidas also confirmeth For Plotinus his disciples were the great Origen and Porphyrius and divers other famous Platonicks and as all the Platonicks did Pythagorize so did all the Fathers Platonize and Plato was in that high esteem that it was an ancient Proverb * Jovem Graecè loqui si vellet non aliter loquuturum quìm Platonem That if Jupiter would speak Greek he would speak no otherwise then Plato I return from the comparison of Plato with Aristotle and from the oscitancy of Vives to the old matter Strong delusions rightly befall them who make Philosophy equall to Divinity and ascribe asmuch authoritie to Aristotle as to Moses or the Prophets or to any Apostles or Evangelists and who do answer their Texts with equall reverence If they pray to them or for them let them see to it I proceed from the Philosophicall axiome That no Body compounded of contraries can perpetually endure which was spoken onely of the decayed estate beyond which Philosophers could not aspire and not of the state of integritie which is our Quaere and I come to a passage of Divinitie tending that way It is true that Adam was made of earth or rather of the dust of the ground Genes 2.7 of the worst of the elements and the worst part of it God framed man dust of the ground as it is there in the Original Not of the dust or earth of Paradise but of other earth Vives in Aug. De Civit 13.24 Pulvis aridus inidoneus erat ad plasmandum as it is in the Chaldee Targum saith Vives of earth severed and distinct from that blessed garden Cornelius à Lapide the Jesuit saith Drie dust was unfit for to be formed as if God could not work but like a potter by fit and necessary materialls and he citeth Tertullians words God by adding some fat liquour Deus addito opimo liquore in limum quasi argillam coagulavit cruddled it into slime and clay as it were I say though God had done so yet he could have done otherwise he could have made Man of water without earth or of earth without water or of any some-thing or of nothing I will confesse de facto Pulvis humectus Aug. De Civit. 13.24 with Augustine it was wet dust because it is said Genes 2.6 There went up a mist from the earth and watered the whole face of the ground Augustine readeth it Fons ascendebat the Chaldee Paraphraze hath it Nubes but properly it is a vapour or a mist and immediately The Lord formed Man Now it was of earth out of Paradise for the Lord took the Man therefore he was before created and put him into the garden to dresse it and keep it Genes 2.15 therefore he was out of it ere he was put into it after Adam sinned God sent Adam forth from the garden of Eden to till the ground or that ground from whence he was taken Genes 3.23 therefore the ground from whence he was taken was a different ground from Eden from whence he was expelled and so Adam was not molded or framed of the earth or dust of Paradise All this being granted I say God could frame as lasting and as good a body and as durable against the force of contrarietie of the dust out of Paradise as of the dust of the Garden And questionles Adam was made of the earth before it was cursed and why not then equall to the earth of Paradise So that my Position is not yet shaken The contrarie disposition of the elements had not forced dissolution but Adam had an immortall body Which that you may the rather beleeve let me confirm it by reason and authoritie 3. The first reason is this Death cometh not but by outward violence or inward distemper in which regard Death is divided by Aristotle into these two branches Violent Arist lib. de vita morte Naturall But Adam should not have been subject to externall or internall force or dyscrasie if he had not sinned Therefore he had a bodie that during innocency was immortall and not subject to death The Assumption is onely questionable Concerning the former member of it I evidence it thus Before Man was created the dominion over the Creatures
its death and also to his future and more happie life which should never have end I summe up all with Augustines words * Cibus aderat nè Adam esuriret potus nè sitiret lignum vitae nè illum senecta dissolveret nullus intrinsecus morbus nullus ictus metucbatur extrinsecus De Civit. 14.20 There was meat lest Adam should hunger drink lest he should thirst a tree of life lest old age should dissolve him no inward disease no outward blow was feared A new Quaere may be made Whether if Adam after his sin had eaten of the tree life his posteritie as well as himself had lived for ever My answer setleth on the negative because Adams action had been personall not representative or ideall and his posteritie was neither to answer for his second sinne or after-offences nor to have received any benefit by his good deeds succeeding his fall but he stood alone for us and we were in him onely as he had power to keep or break the first commandement And now am I come to the second Topick place by which I undertook to prove that Adams body had been immortall if he had not sinned and that is Authoritie 5. Not S. Augustine alone but a whole Councell where he was present to wit the Milevitan Councell is strong on our side * Quicunque dixerit Adam primum hominem mortalem factum it à ut sive peccaret sive non peccaret moreretur in corpore hoe est de corpore exiret non peccati merito sed necessitate naturae Anathema sit Whosoever shall say that the first man Adam was made mortall so that whether he had sinned or no he should have died in body that is gone out of the body not for the desert of sinne but by the necessitie of nature let him be accursed And this curse fell heavy upon the Pelagians who did think that Adam should have died though he had not sinned for so they held saith * Lib. de Haeresibus cap. 88. Augustine Cajetan thus * In 1. Cor. 15.53 In the state of innocencie Adam had a corruptible body in regard of the flux of naturall moisture but not mortall Richeomus a Jesuit saith * In statu innocentiae Adam corpus habebat corruptibile quantum ad fluxum humidi naturalis sed non mortale If man was created mortall those threatnings where by God did denounce death unto him were unprofitable for Adam might have answered I know well enough that I shall die although I neither taste nor touch the tree of knowledge of good evill And again God in the production of every one of his works kept an exact and most beautifull symmetry between the matter and the form the body and the soul and such a symmetrie as was most fit and accommodate to * Si komo mortalis creatus fuit inutiles crant illae minae quibus ' Deus mortem illi intendebat poterat namque respondere c. In Valedictione animae devotae Colloq 32. obtain the end of everie creature furnishing the matter with qualities and instruments most apt and pliable to serve the vertues and faculties of the form Therefore the soul of man being immortall and the faculties and operations proportioned to the essence the body also then must needs be immortall Item In every good marriage two things are observed at least the qualities of the parties and their age Therefore unto the soul which is free from the tyranny of death God married the body which was free also from the grave-clothes and bands of death Death is the brood of sinne saith Julianus Pomerius Adam was so created * Colloq 34. that having discharged his duty of obedience without the intervention of death he should have been followed of Angelicall immortality and blessed eternity He had immortalitie * Etiam ipsam nobis corporis mortem non lege naturae sed merito inflictam esse peccati De Civit. Dei 13.15 yet changeable not Angelicall and eternall As I began with S. Augustine so with him will I end It is a constat among Christians holding the Catholick Faith * Adâ—ujusque creaturae finem consequendum that even the death of the body hath been inflicted upon us not by the law of nature but by the desert of sinne * Peccatum est pater mertis Otherwhere he saith * Colloq 35. Sinne is the father of death Again * Vt perfunctus obedientiae munere sine interventu mortis Angelica eum immortalitas aeteinitas sequeretur beata If Adam had not sinned he was not to be stripped of his body but clothed upon with immortalitie that mortalitie might be swallowed up of life that is that he might passe from a naturall to a spiritual estate from an earthly to an heavenly from a mortal to an immortall as I truly interpret his meaning For he taketh not Mortall for that which must die And Again * Si non peccâsset Adam non erat expoliandus corpore sed supervestiendus immertalitate ut absorberetur mortale à vita id est ab animali ad spirituale transiret à terreuo ad coeleste à mortali ad immortale De peccat Merit Remis l. 1. cap. 2. It was not to be feared if Adam had lived longer that he should have been troubled with age or death For if God was so gracious to the Israëlites that for fourty yeares their clothes waxed not old upon them nor their shoes waxed old upon their feet Deutero 29.5 what marvell were it if God granted to obedient Adam * Ibid. cap. 3. that having a naturall and mortall body he should have in it some state and condition that he might be old without imperfection and at what time it pleased God he should come from mortalitie to immortalitie * Vt animale ac mortale habens corpus haberet in eo quendam statum without passing through death Where though S. Augustine seemes to say Adam had a mortall body and should have passed from mortalitie yet he taketh Mortale for all one with Animale and opposeth it to Spirituale So that I confesse Adam in Paradise had not a spirituall body not such a bodie as he and we shall have after the Resurrection And thus the body which he had may be called Animale or Mortale and yet S. Augustine with us and we with him acknowledge this truth that the body of Adam could not have died if he had not sinned and in that regard Adams body may be justly termed immortall not with reference to that heavenly and spirituall bodie which he shall have hereafter but immortall therefore because except for sinne his body as it was was free from death And the same Augustine hath a whole Chapter intituled thus * Sine media morte Against the doctrines of those that beleeve not that the first men had been immortall if they had not sinned Among such a
troup may I put in somewhat unthought of by others Some have said truly that the divine providence and preserving power which extendeth to the least things in our declined estate as to the lives of birds and beasts and the fall of every hair God not being * Contra eorum dogmata qui primos homines si non peccâssent immortales futuros fuisse non credunt De Civit. 13.19 lesse in the least things then he was in the greatest and governing all things in number weight and measure would have much more watcht over Adam and his ofspring continuing perfect But this is that which I propose Whether the good Angels did immediatly minister unto Adam in his integritie and should have done unto us to keep mankinde from harm To which I answer That since the Prophet Psal 91.11 describing the blessed estate of the godly maketh this one especiall branch He shall give his Angels charge over thee to keep thee in all thy wayes and verse 12. They shall bear thee up in their hands lest thou dash thy foot against a stone I can not but think that the same Angels should have watcht over us and friendly conversed with us in our innocencie For God reduceth * Deus non minor est in minimis quâ—m in maximis the lowest things to the highest by the middle working by subordination of causes Yea * Infima ad suprema per media grant that this is spoken of the Sonne of God onely which by the Evangelists Matt. 4.6 and Luke 4.9 seemeth to be the Devils argute inference yet it excludes not their watching over us and their ministerie if we had not fallen whose very office and name consist in being ministring Spirits All being sent forth to minister for them who shall be heirs of salvation Heb. 1.14 which out of doubt both Adam and his issue continuing in perfection should have been But leaving these things Christs answer to Satan proves that unto whom these words were said He shall give his Angels charge over thee c. unto the same was also said Thou shalt not tempt the Lord thy God Matt. 4.7 which was not spoken to Christ alone or principally but in the plurall number to the Israëlites and others succeeding them as appeareth Deuter. 6.16 Ye shall not tempt the Lord your God as ye tempted him in Massah They are deceived whosoever imagine the ministerie of Angels should not have been any way necessarie if Adam had not sinned since Christ the immaculate Lambe of God who sinned not nor could sinne refused not their ministerie Matth. 4.11 and comfort or strength Luke 22.43 and since one Angel strengthneth himself with an other Dan. 10.21 and Revel 12.7 and since they might have ministred more matter of joy unto us by their most familiar conversation in assumed bodies Unto these authorities let me adde two memorable places out of the Apocrypha The first is Wisd 1.13 God made not death Satan begot it sinne brought it forth Adam and Eve nurst it The other passage is in Wisd 2.23 God created man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be immortall made him an image of his own eternity On which words Holcot thus Corporeall creatures have onely a footstep of God Man is the image of God Again * Quantum fuit ex parte Dei creavit hominem inexâ—crminabile msecundum corpus On Gods part he created him unperishable according to the body And there he hath a large discourse proving howsoever Aristotle Metaph. 8. defineth Man to be a reasonable creature mortall that the opposite is true and he resteth in it For Aristotle knew not Adams innocencie but spake of us as we are in the state of sin Whosoever desireth to read more curiosities strange and learned concerning the bodily immortalitie of Adam at the Creation let him read Estius on the second of the Sent. Distinct 19. But to confirm the truth delivered in the book of Wisdome the last and the best kinde of authoritie shall be produced out of the unquestionable Canon death is stiled our Enemy 1. Corinth 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inimicus as Hierome on the 27. of Esai readeth it hostis saith Valla therefore death is not naturall or kindly to us but rather a consort and fellow-souldier of Satan and sinne who fight against us But the sharp-pointed places are in Genes 2.17 In the day that thou eatest thereof thou shalt surely die or dying thou shalt die Mortalis eris as Symmachus well translates it or morti obnoxius as Augustine well expounds it and Genes 3.3 Ye shall not touch it lest ye die therefore they should not have died if they had not touched the forbidden fruit And so they both were and ever might have been immortall When the woman of Sarepta said to Eliah * 1. Kings 17.18 Art thou come unto me to call my sinne to remembrance and to slay my sonne doth she not secretly intimate that sinne is a murtherer And if there had been no sinne there had also been no death * In 2. Sent. dist 19. quaest 1. in and by her evident confession that her sinne was the cause of his death Scotus shall determine the point Punishment can not be without fault but death is the punishment of sinne and during the state of innocency there could be no sinne therefore no death I have dwelt the longer on this part because every reason authoritie by which I have proved that Adams bodilie estate in the time of innocency was immortall affordeth also by way of preparative a binding argument to evince that Adam for sin was appointed to die which is the first of the two Propositions which I propounded In which words we intend to handle these things First somewhat concerning death Secondlie that Adam was appointed to die for one sinne onely Thirdly that it was for Adams own sinne onely and not for Eves Fourthly we will enquire what that sinne was O Onely-wise God who createdst Man in thine own likenes and madâ—st him the Image of thine own eternitie I beseech thee to renew in me that decaied Image make me like unto thee give me the favour to taste of the Tree of Life which is in the midst of the Paradise of God and to drink of the pure River of the Water of Life clear as Crystall proceeding out of the Throne of God and of the LAMBE Heare me O blessed SAVIOUR for thine infinite Merit and mercies sake Amen CHAP. III. 1. Death is a bitter-sweet Enoch and Elias Raptures were not painfull to them Christs Transfiguration and the manner of it That it was not painfull to him Adams translation to a life celestiall and a body spirituall should not have been painfull if he had not sinned They who shall be changed at Christs coming shall by it finde no pain Death is painfull 2. Man-kinde died the first minute of their sinne God draweth good out of evill Death in some regard is changed from a
desideramus or volumus for so must the Apostle be interpreted as appeareth vers 2 We grone earnestly desiring to be clothed upon Tertullian saith * Quiâ—uon desiderat adhuc in carne superinduere immortalitatem continuare vitam lucrifactam mortis vicariâ denuntiatione De Resur carnis Who desireth not being yet in the flesh to be clothed upon with immortalitie and to continue his life gained by a substituted denunciation of death Can so blessed a change be painfull or can we naturally desire pain shall we grone and grone earnestly that we may have pain Hierome in his Epistle to Minerius and Alexander saith thus of the word Rapiemur * Hoc verbo estendi puto subitum ad meliora transcensum ideirco raptum se voluisse dicere vt velocitas transcuntis sensum cogitantis excederet I think that this word sheweth a sudden passage to a better place and that he said he was caught up to signifie that his passing was swifter then his thinking not as if it were painfull to be taken as I imagine S. Paul speaketh of this translation and change as a matter worthie of thanks unto God 1. Corinth 15.51 c. Onely death of all other wayes by which God useth to call mankinde to glorie death onely is painfull Psal 116.3 The sorrows of death compassed me God loosed the pains of death Act. 2.24 and Hebr. 2.15 Some through fear of death were all their life time subject to bondage And indeed this pain of death is part of the curse denounced But of this point more hereafter And thus do I make my approach towards it 2. * Aug. De. peccat Merit Remis 1.16 Augustine saith When disobedient Adam sinned then did his body lose the grace of being obedient to his soul Then arose that bestiall motion to be ashamed of by men which he blusht at in his nakednes Then also by a certain sicknes taken by a sudden and contagious corruption it came to passe that the stabilitie of age being lost in which they were created by the changes of ages they made a progresse to death For though they lived many yeares after yet they began to die the same day when they received the law of death by which they were to grow old For whatsoever by a continuall change and degrees runneth unto an end not perfecting or consummating stands not a moment but decayes without intermission Thus was fulfilled what God said Genes 2.17 In the day that thou eatest thereof thou shalt surely die So he Let me adde my conjecture First if God had not called Adam and Eve so sensibly to an account yet had they died by vertue of the former sentence For the later sentence inflicts not death which was then entred on them but labour and pain In sorrow shalt thou eat of it all the dayes of thy life Genes 3.17 And though it be said vers 19. In the sweat of thy face shalt thou eat bread till thou return unto the ground for out of it wast thou taken for dust thou art and unto dust shalt thou return Yet this is but an explication of the former sentence shewing that the manner of the death shall be by incineration which was not so exactly speciallized before Secondly the same instant that Adam had eaten I make no doubt but both their eyes were opened and they knew their nakednes which was the first sensible degree towards death and corruption For though the Scripture doth not say expressely Immediately their eyes were opened yet it implieth so much as may appeare by the implicative particle and Genes 3.6 c. Eve did eat and gave also unto her husband with her and he did eat and the eyes of them both were opened c. S. Augustine thus * Quomodo corpus nostrum dicit Apostolus mortuum Rom 8.10 cùm adhuc de viventibus loqueretur nisi quia jam ipsa conditio moriendi ex peccato parentum haesit in prole De Gen. ad lit 6.26 How doth the Apostle say that our body is dead Rom. 8.10 when he speaks of the living but because the condition of dying arising from the sinne of the parents sticks to the posteritie So we also die or are dying the first houre of our being And again * Corpus mortuum est propter peccatum Nec ibi ait Mortale sed Mortuum quamvis vtique mortale quia moriturum mox vbi praeceptum transgressi sunt ecrum membris velut aliqua aegritudo lethalis mors ipsa concepta est Quid enimaliud non dicam nati sed omnino concepti nisi aegritudinem quandam inchoavimus quâ sumus sine dubis morituri Ibid. 9 10 The body is dead because of sinne He saith not there It is mortall but dead albeit it is truely mortall because it shall die So soon as they transgressed the commandment death like some deadly disease was conceived in their members For as soon as we were I will not say born but even conceived what did weels but begin a certain sicknes by which we shall undoubtedly die IN THE MIDST OF LIFE WE ARE IN DEATH and now non vitam vivimus sed mortem which was toucht at before and must be handled again God who drew light out of darknes yea all things out of the unformed TOHV-BOHV and that masse or rude lump out of nothing is so good a God and so divine a goodnes that he would never have suffered sinne in this world but that he knew how to extract good out of evill and to turn mans sinne to his benefit Neither would he have permitted death to enter upon man but that he knew how to use the sting of death to mans greater happines and how to bring forth meat out of the eater and sweetnes out of the strong Judg. 14.14 As of the vipers flesh is made a preservative against the poison of the viper so from this bitter cup of death ariseth health joy and salvation to mankinde * Aug. De Civit. Dei 9.10 Augustine hath a witty collection from Plato and his follower Plotinus Plato in Timaeo writeth * Hominum animos mortalibus vinculis esse à dâ—is minoribus illigatos that the spirits of men are tied with mortall bands by the lesser gods So Vives on the place citeth Plato but Plotinus in lib. de dubijs Animae as he is also cited by Vives on that place of Augustine thus * Jupiter Pater laborantaâ— animas misâ—ratus earum vincula quibus laborant solubilia fabriâ—avit Father Jupiter having compassion of the afflicted souls hath made their bands soluble wherewith they are wearied These quotations at large give light to S. Augustines meaning which is subobscure for he saith * Plotinus Platenem prae caeteris intellexisse laudatur Is cùm de humanis animis ageret Pater in â—uit misericors mortalia illis vincula saciebat Plotinus is commended for having understood Plato above the rest He treating
all sins which by a wicked life they have added to that one Ignatius calleth it The ancient impietie Irenaeus stileth it The hand-writing written by Adam All in the singular number pointing at one man onely and at one sinne onely Two points are cleared We are appointed to die for one sinne onely We are appointed to die of one person onely It followeth by the native and genuine method This person was one man * Parvuli moriuntur soli peceato originali obnoxâ—i adulti omnibus peccatis quae malè vivendo addiderunt ad illud unum Enchir. cap. 43. This one man was Adam And so by consequent it was not Eves sinne for which death was appointed to us And first of the first part 4. That this person sinning was one man seemeth evidenced Rom. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By one that sinned It is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ignatius Epist ad Trallianos Yet if that proof reach not home but may suffer extension even to Angels or spirits others shall 1. Cor. 15.21 * Iren. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By man came death and by man the Resurrection of the dead You may as well deny the Resurrection by the Sonne of man as that sinne or death came not by man Again Rom. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By one man sinne entred into the World and death by sinne the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrating the humane nature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it necessarily pointing and signing out the masculine and not the feminine Rom. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the disobedience of one man where most evidently not onely the humane nature is signed and marked out unto us but also the masculine sex the He and not the She. Having found that he was a Man for whose sinne death was appointed let us now follow the sent and we shall trace out who he was which is the main point of inquirie Searching the Scriptures even close to the former place occurreth this 1. Corint 15.22 As in Adam all die even so in Christ shall all be made alive He who confesseth the quickning power of the second Adam unto Resurrection must also confesse the weaknes of the first Adam and that In him all men die Indeed it is said Eccl. 25.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Accusative Of the woman came the beginning of sin and through her we all die But of Adam the phrase is used in the Genitive Rom. 5 three severall times Per illam non in illa morimur The Divines distinguish them two We die by her and in Adam We also die by the Devill as he was the tempter of her as well as by her she being the tempter of Adam by them both occasionally by him and onely in him effectually So for the former part of the words it is true * Ab Eva initium peccati ab Adamo complementum Eve began sinne but Adam made it compleat She was principium but principium principiatum Satan was the principium principians the mover primo-primus He was a murderer from the beginning John 8.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from the first absolute beginning for then Satan had no being not from his own beginning for at his creation he was good as all things els were but so soon as ever man was he resolved to destroy man and with reference to that intention he was a man-slayer or a murderer of man from the beginning of man From Satan was the beginning of sin from Eve a seconding a middesse a continuation you may call it an other beginning secundo-primum But had not Adam sinned death had not reigned for in Adam all die it was never said of Eve in Eve we die Augustine saith * Aug. De Civit. 12.21 God made some certain creatures solitarias quodam modo solivagas solitarie and after a sort wandring alone as eagles kites lions wolves other creatures gregales that love to troupe fly shoal and herd together as pigeons stares fishes deere and made divers of them all at once of severall kindes and not onely two of each kinde by which the rest should be propagated but he made the man unum singulum one and single and would not create the woman when he created the man but made her of man himself * Vt omne ex homine vno diffunderetur genus humanum that all mankinde should be derived from one man He annexeth other where That originall sinne might come from one onely man The Apostle saith most divinely 1. Timoth. 2.14 Adam was not deceived but the woman being deceived was in the transgression From whence though the ignorant may think that Eve was the sinner and Adam was not yet they erre not understanding the Apostle His main intent is to prove that a woman ought to be silent and subject and not usurp authoritie over the man as a talking woman doth and this he effecteth by two reasons First Adam was first formed then Eve The reason holds of things of the same species Otherwise beasts and birds were created before Adam Secondly Adam was not deceived but Eve not first deceived not deceived by a beast and one of the worst of them a serpent Therefore she is unfit to be any longer a teacher Chrysostom thus The woman taught once and marred all therefore let her teach no longer Hence it appeareth it was no part of the Apostles meaning to handle Whether the sinne of Adam or of Eve caused mankinde to fall which is our main point for the transgression here mentioned was not that sinne that great sin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diverticulum transiens a peccadillo a little sinne in respect of that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ingaged all mankinde much lesse did the Apostle intend to excuse Adam from that great presumptuous offence in which he onely was That sin of his being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5.19 which must needs be a crying sin and almost infinite since it is opposed to Christs obedience called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam was not deceived because no man is properly deceived but of him who hath an intent to deceive now the Devil onely had such an intent and thereupon deceived Eve Wherefore she complaineth saying the Serpent beguiled me Genes 3.13 the Apostle ratifieth it 2. Corinth 11.3 The Serpent beguiled Eve through his subtilty And in this manner Eve onely being deceived was in the transgression For Satan set not upon Adam * Diabolus non est adorsus eum qui corà m acceperat coelesse mandatum sed eam quae à viro didicerat Ambr. lib. de Paradiso cap. 12. Dolo illo serpentino c Aug. De Gen. ad lit 11.42 The Devil set not upon him that had received in presence the heavenly commandment but upon her that had learned it of her husband saith Ambrose Yea S. Augustine
opineth * Tu es Diaboli janua tu es quae eum invasisti quem Diabolus aggredi non valuit Tert. lib. De Habitu muliebri That by that serpentine craft by which the woman was seduced Adam could not have been seduced Tertullian speaketh thus to womankinde * Probat quòd Diabolus non poterat seducere Adam sed Evam Hiero. lib. 1. adversus Jovinianum circa medium Thou art the Devils doore thou art she that hast invaded him whom the Devil could not set upon If he could not set upon him much lesse could he have overcom him Hierom saith * the Apostle doth prove that the Devil could not seduce Adam but Eve But then comes Eve in her simplicitie intending no hurt or deceit to her husband upon three other grounds specialized Genes 3.6 First she saw that the tree was good for food Secondly it was pleasant to the eyes Thirdly a tree to be desired to make one wise She I say upon these three motives did both eat and give Adam to eat So Adam was not deceived either first or immediately by the Serpent or serpentine deceit as Eve was neither doth Adam complain that the Serpent or Eve beguiled him but when he derived the fault from himself the worst that he said of Eve was this Genes 3.12 The woman whom thou gavest to be with me she gave me of the tree Neither doth the Scripture any where impute a malicious envious or guilefull intent to Eve in drawing Adam into the transgression Nor doth the Apostle say absolutely Adam was not in the transgression but Adam was not deceiv'd or brought into the transgression by fraud For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be deceived by art and craft so the Devill perswaded Eve That God of envy unto man forbad him that tree saith * Aug. De Gen. ad lit 11.30 Augustine and perhaps told her it was no sin for her to eat because she received no immediate commandement whereas Adam knew it was a sinne but therefore might think it easilie pardonable because he had formerly known no experience of Gods severitie saith the same * Aug. De Civit. 14.11 Augustine And yet for all this Adam might be in a transgression in the transgression and the greatest transgression though not in that transgression of being seduc'd And for his transgression death is appointed for us For in Adam all die Abel was the first who died the bodily death yet Abel died in Adam and if for Adams sinne death had not been appointed to him first Abel had not died yet since Morte morieris was spoken to Adam alone before Eve was created and it may be it implieth that upon his sinne all that any way came of him either by avulsion of some part as Eve did or by propagation should die in him And so though Eve had eaten if Adam had not sinned neither Adam nor perhaps Eve herself had died And if Adam had eaten and Eve forborn yet perhaps Eve should have died for Eve was in Adam as well as we 1. Corinth 11.8 The man was not of the woman but the woman of the man And in him was she to stand or fall live or die as well as we In Adam all die and she among the rest since she was one and a part of that all If my above mentioned speculations require further proof consider Rom. 5.14 Death reigned from Adam where he is expresly mentioned as being in my interpretation the Idea of mankinde and we being in him tanquam in principio activo Satan sinned against God in tempting the woman the woman sinned against God in eating and offering the fruit unto the man If thou O Adam hadst not consented neither of these sinnes had hurt thee or mankinde * Adam erat nos omnes Adam was we all Give me leave to say so since S. Augustine saith * Omnes eramus ille unus Adam De peâ—cat Merit Remis 1.10 We all were that one Adam Nor did God first challenge Eve but Adam nor her so punctually as he did Adam Genes 3.9 And vers 22 it is not said of Eve but of Adam ironically Adam is become like one of us for he was the root of mankinde Eve was but a branch of Adam before or when she sinned and no root of mankinde actuall but potentiall for she sinned when she was a virgin Justin Martyr in his dialogue with Triphon thus Eve being an intemerated virgin and conceiving by the Serpent brought forth disobedience and by consequent death Theodoret on those words of the Psalmist Psal 51.1 c. The transgression of the commandment went before Eves conception for after the transgression and the divine sentence and the privation of Paradise Adam knew Eve his wife and she having conceived brought forth Cain Had Adam carnally known Eve before he sinned yea after herself sinned she had conceived and then the issue had had no originall sin yea he is no worse Divine then Aquinas who holdeth that at this instant if one by miracle were created an humane creature body soul he should not have originall sin 1.2 Quaest 18. Art 4. * Art sequenti And if Adam had sinned not Eve we had fallen into originall sin and if she had eaten and not he we had not been stain'd with originall sinne Scharpius saith * The cause of originall sinne was Adam not Eve and Adams sinne not Eves doth passe to the posteritie Tertullian proveth that Eve was neverthelesse a virgin because being in Paradise she was called a woman * A woman saith he pertains to the sex it self not to the degree of the sex One may be call'd a woman * Mulier ad sexum ipsum non ad gradum sexûs pertinet Tertull. lib. De velandis Virginibus though not a wife but a non-mulier a no-woman can not either be or be call'd a wife I adde she was a wife so called Genes 2.25 and yet till after Adam sinned she was a virgin espoused married yet not known carnally She was termed Isha or Issa Virago before the fall Genes 2.23 because she was taken out of Ish or Is out of man She was also stiled The female and wife but she was never called Eve during her creation and innocency or in the interim between her fall and Adams But after Adams sin he first called his wives name Eve Genes 3.20 because she was the mother of all living Not as if any did then live as from her or were born of her when Adam so called her but the great Calculator of natures the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Onomastick or exact and true Nomenclator of all things brought before him thought fit to name her Eve that is The mother of all living not before but after his fall because in my opinion she had not been Mater viventium if she alone had sinned Her sinne might have had other punishment her personall fault had ended
there followeth with the hideous secret most feared and affrighting torments of the Inquisition confiscation of goods and sometimes shamefull commonly a painfull and violent death If he rely on the advice of the Pastours he sinneth against his own conscience and against truth Who can or will direct this wavering Christian in such uncertainty of wayes that he step not aside nor be out of the right path O gracious God send out thy light and thy truth let them lead me Psal 43.3 Let them direct my discourse and illuminate it that it may be to the anxious and scrupulous conscience as a guide to direct the way and as a lanthorn to give it light in the way S. Hierome and Ockam and Doctour Field of the Church 4.13 three most eminent in three ages a Father a Schoolman and a pillar of our Church do counsel good men in such a case to silence and mourning in secret as the Prophet Jeremy did Men saith he have nothing left unto them but with sorrowfull hearts to referre all unto God I should rather under correction say That a Christian thus perplexed is to take these courses which those Divines perhaps did presuppose as necessary preparatives but did not expresse First I advise that man whose conscience runneth a singular way to wash his heart from wickednesse Jerem. 4.14 to lead a quiet and peaceable life in all godlinesse and honesty which is pointed at as a means whereby men may come to the knowledge of the truth 1. Tim. 2.2 c. For unto the wicked God saith What hast thou to do to declare my statutes or that thou shouldest take my covenant in thy mouth Psal 50.16 Ezek. 20.3 Yes but thou art confident that thou thy self art a guide of the blinde a light of them which are in darknesse an instructer of the foolish a teacher of babes having the form of knowledge and of the truth in the Law Rom. 2.10 I answer Thou must also take the qualifications and necessary appendants to a reformer following in that place immediately Thou therefore that teachest an other teachest thou not thy self c. Thy self must not be ignorant thy self must not steal not commit adultery not commit sacriledge not break the Law not dishonour God For as it is Wisd 1.5 6. The holy spirit of discipline will flee deceit and remove from thoughts that are without understanding and will not abide where unrighteousnesse cometh in For wisdome is a loving spirit Never were the uncharitable ignorant or sinnefull men fit undertakers to contradict established doctrines disciplines or commonwealths But Thou hypocrite first cast out the beam out of thine own eye and then shalt thou see clearly to cast out the mote out of thy brothers eye Matth. 7.5 Reasons more then ordinary will be expected by God and good men from him who leapeth out of the Church in which he was born and bred kicking at the breasts of his mother running with the bit in his teeth his own wayes I conclude this first point thus He who will needs runne such singular courses had need be a man of rare sanctity and of singular good endowments of knowledge Secondly I would have him earnestly to pray for humility and to practise it By pride Satan cast himself out of heaven Adam him and his out of Paradise David said Psal 131.1 Lord my heart is not haughty neither do I exercise my self in great matters or in things too high for me And vers 2. Surely I have quieted my soul as a childe that is weaned of his mother my soul is even as a weaned childe On which words suffer me to make a little excursion by way of explanation Concerning the first passage If David had appealed to men some scruple might have remained but saying to God the searcher of hearts and reins Lord my heart is not haughty he maketh his humility unquestionable In the second passage observe that though he was a King and a Prophet yet some things were too high for him by his own confession Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 153. Him I count humble not that speaks humbly and modestly of himself or that speaks courteously and humbly to his inferiour but that speaks modestly concerning God and knows what to speak and what to conceal and in some things can confesse his ignorance and yeeld to them to whom the office of teaching is committed On the contrary a Objectum superbi est ipsemet câ—lsior quà m eâ— convenit The object of a proud man is himself and he is higher in his own conceit then is fit saith Cajetan Pride exalteth a man humilitie casts him down and as all pride shall be at the last thrown down so all true humilitie shall be exalted I would not go to heaven by pride no man ever went to hell by humilitie In the third passage this is the sense May my hopes or God himself fail me may evil betide me for this or some such like imprecation antecedent is to be understood si non posui silere feci animam meam as it runneth in the Hebrew The oath it self or imprecation is not expressed that people may learn to be abstemious in swearing In which regard also it is said Ecclus 23.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jurans nominans He that sweareth and nameth God Where the Vulgat and Septuagint omit the name of God though it be necessarily understood and is expressed in our best translation In the last passage remember that we ought all in this point of humilitie to be as little children if we will enter into the kingdome of heaven Matth. 18.3 David addeth My soul is as a weaned childe not in this respect that newly weaned children are commonly more froward similitudes hold not in every particular but as the mother applieth mustard wormwood and other bitter things to her breasts that she may keep her childe from the milk which he desireth though she know it inconvenient or hurtfull for him so God did wean David by the bitter remembrances of death fear of Gods judgement and the pains of hell and by crosses also of this life sicknesse banishment envy in court insurrection of his own sonnes and the like from those pleasurable things which David affected but God knew to be naught for him There was never any arch-heretick or grand impostour but made private ends his cynosure self-conceit and self-love his card and compasse Even after God had wondrously appeared unto Moses and gave him his mission Moses replied Exod. 3.11 Who am I that I should go unto Pharaoh c. and Exod. 4.1 2. his backwardnesse further appeareth yea after though God by his two miracles confirmed the calling yet twice more did he declare that he was afraid to begin so great an alteration Exod. 4.10 and especially at the 13. vers insomuch that the Lord was angry Humblenesse which is alwayes accompanied with modesty bashfulnesse measuring ones own strength and subjection of spirit is to be
to minde the miracles of Christ and born witnesse to his innocency rather then to set themselves forward in things beyond their reach and knowledge Philip de h Lib. 8. cap. 19. Commines telleth of two Franciscans who offered themselves to the fire to prove Savanorola to be an heretick and not to have had revelations divine and an other Frier a Jacobin presented himself also to the fire to uphold Savanorola though Savanorola did not then expose himself to that purgation by fire Which intendments of theirs seem rather to be the fruits of evil then of Christian fortitude For i Mater martyri est fides Catholica in qua illustres Athletae sanguine suo subscripserunt The mother of martyrdome is the Catholick faith to which those famous champions have subscribed with their bloud saith Aquin out of Maximus But those bravadoes of the Friers savoured of the transalpine and cisalpine factions some inclining to the French king with his adherents the other to the Pope and Venetians and their partakers Some drew death upon them when they needed not in the Primitive Church and the holy Fathers and Councels have disliked them for it The Elibertine Councel chap. 60. k Si quis idola fregerit ibidem fuerit occisus quia in Evangelio non est scriptum neque invenitur ab Apostolis unquam factum placuit in uumerum eum non recipi martyrum If any one break idols and be killed in the act we think it not fit that he be received into the number of martyrs because for his so doing he had neither warrant of Scripture nor example of the Apostles The Cicumcellions thrust themselves into the mouth of dangers ambitious of martyrdome to that height of infatuation that if no body would kill them they would murder and massacre themselves There were also certain women who to keep their chastity hastened their own deaths Sophconia killed her self lest the Emperour Maximinus should abuse her saith Eusebius Pelagia flung her self headlong into a river lest a souldier should violate her Such things ought not to be done and are sinfull and unlawfull to be done And yet because the Church hath accounted them martyrs we must conclude that the Church did think they had divine inspirations directly animating them to that course as Samson had in the Old Testament l Cùm Deus jubet séque jubere siue ullis ambagibus intimat quis obedientiam in erimen vocet When God commands and plainly intimates that it is his command who can blame him that obeyeth saith m De Civit. 1.26 S. Augustine Aquinas 2.2 Quaest 124. Artic. 1. in the third objection hath these words n Non est laudabile quòd aliquis martyrio se ingerat sed magìs videtur esse praesumptuosum periculosum It is not commendable for a man to offer himself to martyrdome but seems rather to be presumptuous and dangerous And in the answer he intimateth That a man ought not to seek death and saith expresly o Non debet homo occasionem dare alteri injustè agendi sed si alius injustè egerit ipse moderatè tolerare debet A man ought not to give occasion of doing unjustly but if another do unjustly he ought to endure it patiently The third and last sort of learned men in a Church and State full of errours are thus qualified They are pious towards God charitable towards men zealous according to their knowledge knowing so much as they can well learn mourners for sick and dead in Sion signing their cheeks with teares for the backsliding of the people having cornea genua knees hardned like horn by their frequent bendings at prayers that God would shew mercy to the misguided singing to God in their hearts when danger stoppeth their mouths not petulant or immodest against the Magistrates no prompt proterve undertakers no railers censurers or rash damners of others no factionists or disturbers of Commonweals avoiding the storms of persecution so farre as conveniently and conscionably they may keeping the unity of truth as much as is possible in the bond of peace thus farre flexible and pliable that they would willingly exchange any old errour if such be setled in them for apparent truth thus farre constant and irremoveable that they preferre the naked truth above their lives and can in all humblenesse and patience write the confession of their faith with their own bloud Such a life may I live such a death may I die greater glory then such shall have I desire not This is the true character of a martyr so perfect as usually flesh and bloud affords The last point concerneth unlearned men who live in a defiled Church Shall these be ruled by their Pastours leaving the dictates of their own consciences unpractised unbeleeved I answer There is not the simplest of the people to whom I will denie a judgement of discretion which he is bound to follow even unto death according to his conscience And among the unlearned there are some of excellent wits quick capacities and some endowments both of nature and grace surpassing divers learned men Yet let every one of these take this advice from me let them learn to be Christi-formes conformable to Christ which is a point that the godly and learned Cardinall Cusanus often and excellently inculcateth and let them labour to be every way equall to that famous martyr whom immediatly before I characterized and described By how much the lesse they have of knowledge let them have the more of humilitie and conformablenesse Lastly let them ponder how mercifull the Lord is to such as sinne of ignorance and on the contrarie that not onely divers of the unlearned but such as have had a fair competency of knowledge have been transported with self-love and treading out paths of singularity have runne headlong into damnation Witnesse divers Arians burnt in the dayes of Queen Elisabeth witnesse Hacket seduced by the Devil under a shew of long extemporary prayers and extraordinary holinesse till at the end he grew blasphemous and in the heat of it died Let him think of Sir John Oldcastle who intimated not onely a possibility but a likelihood of his rising again the third day after his hanging and burning if Stows chronicles had sufficient ground to write to that effect If I should repeat the like monsters in other Churches and Commonwealths I might much more enlarge this discourse which is too long already I conclude The simple unlearned good man who is bound up in invincible ignorance and is misled by his Pastours to whose guidance he hath subjected his conscience is lesse sinfull by many degrees then he who casteth himself violently singularly and proudly into the same errours or as bad And if it be dangerous to take from the people their discerning power in any cause as some imagine let them ponder whether it be not more dangerous to let every one of them to runne loose like the
〈◊〉 〈◊〉 here whereas in the place of Exodus it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also in the Septuagint the first place is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be expounded one manner of pleading their causes as there was one law This I am sure of the verb is so used Micah 7.9 I will bear the indignation of the Lord because I have sinned against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill he plead my cause Why may not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the pleading of ones cause And why may not the meaning of our Apostle be That as Adam was ostium mortis The doore of death so Christ is clavis resurrectionis The key of the resurrection as Tertullian sweetly calleth him And as by Adam all and every one was guilty of death and damnation so by Christs merit every one shall arise to free himself from it if he can and to plead wherefore he should not be condemned to defend himself and answer for himself as Paul did Acts 26.2 to apologize And herein Adam and Christ to be like That as every one was made guilty by one of condemnation so every one for Christs all-sufficient condignity shall be permitted yea enabled to speak for himself why the sentence shall not be executed But these things I leave to the Professours of the Greek tongue and suo quisque judicio abundet So much for the second exposition of the words and for the similitudes and dissimilitudes between Adam and Christ from which resulteth That Adam representing us did not so much hurt us as Christ representing us did do good unto us And therefore since we are acquitted from sinne from all sinnes originall and actuall since we are acquitted from eternall death and have grace and abundance of grace and the gift of righteousnesse and shall have life eternall and shall reigne in life by ones obedience by one onely Jesus Christ who in his life and on the altar of the crosse merited all these things for us it is no hard measure no iniquity of God if for Adams sinne and disobedience when he sustained our persons both himself and his posterity in his loyns implicitly consenting with him be appointed to die And thus much shall suffice for the first generall Question upon the words of the Text. The second followeth Drusius towards the end of his Preface before his book called Enoch thus * Haec alia quae hoc libro continentur ut in aliis omnibus à me unquam editis aut edendis subjicio libens Ecclesiae Catholicae judicio à cujus recto sensu si dissentio non er◠pertinax These and other things which are contained in this book as also in all other books which have been or shall be set forth by me I willingly submit to the censure of the Catholick Church from whose right judgement if I dissent I will not be pertinacious O Deity incomprehensible and Trinity in Unity in all respects superexcellent and most admirable with all the faculties of my soul and body I humbly beg of thee to shew thy mercy upon me for Jesus Christ his sake and O blessed Redeemer accept my prayer and present it with favour to the throne of grace where thou canst not be denied If thou O gracious Jesu art not able to help me and to save my sinfull soul let me die comfortlesse and let my soul perish but since thy power is infinite I beseech thee to make me one of those whom thou bringest to more happinesse then all our enemies could bring to miserie Heare me for thy tender mercies sake and for thy glorious name O great Mediatour Jesu Christ AMEN AMEN MISCELLANIES OF DIVINITIE THE SECOND BOOK CHAP. I. Sect. 1. THe question propounded and explained 2. Armenius or rather his sonne Zoroaster dead and revived 3. Antillus dead and living again because the messenger of death mistook him in stead of Nicandas Nicandas died in his stead 4. A carelesse Christian died and recovered life lived an Anchorite twelve yeares died religiously SECT 1. THe second Question which from the words of my Text I propounded is this Whether such as have been raised from the dead did die the second time yea or no because it is said It is appointed for men once to die I speak not of those who have been thought to be dead and have been stretch't out and yet their soul hath been within them though divers for divers daies and upon severall sicknesses have had neither heat nor breathing discernable but onely of such who have suffered a true separation of their souls from their bodies Whether these have again delivered up the ghost and died I make my question 2. Before I come to mention those whom the Scripture recordeth to be truly raised I hold it not amisse to propound to your view a few stories out of other authours Theodoret lib. 10. de fine judicio hath two strange relations The first is out of Plato of one Armenius but Clemens Alexandrinus Stromat 5. relateth from Zoroaster himself that it was Zoroaster the sonne of Armenius He who onely of all the world laughed so soon as he was born saith Plin. 7.16 and was so famous a Magician One of these two either father or sonne the twelfth day after he and others fell in the battell and was to be buried ante pyram constitutus revixit and being come to himself told what he had seen apud inferos namely that his soul being divided from his bodie came with many others who died with him to an admirable and incredible place in which there were two gulfs opes or ruptures of the earth and two open places of heaven right over them In the midst of these hiatus or gulfs judges did fit who when judgement was ended bade the just souls ascend by the heavenly opennes and gaps the judges sowing on their breasts the notes of their judgement But the souls of the wicked men were commanded to go on the left hand and to be hurried to hell carrying with them on their backs the memoriall of their passed life But as for himself being now come in fight the judges bade him diligently heare and see all things and tell all those things which were done when he revived These are sayings worthy of Philosophy saith Theodoret. 3 A second storie is cited in the same place by Theodoret from Plutarch among those things which he wrote De anima Sositiles Heracleon and I saith Plutarch were present when Antillus told us this of himself The Physicians thought Antillus to be dead but he came to himself as one out of a deep sleep and neither said nor did any other thing * Quod emetae mentis signum possit censeri which might argue him to be crazy or light-headed but he told us that he was dead and that he was again revived and that his death upon that sicknesse
they received their dead raised to life again to live with them according to their desire But others were tortured and would not accept deliverance and cared not for the joyes of this life or the punishment unto death nor temporary raising that they might obtain the better resurrection not to die again as the others did but to live for evermore 4 But as for the third Tostatus saith He lived a long time and he was more healthie then he was before he died And he giveth this sound reason Because what things are done supernaturally are farre more perfect then they that are done naturally Never was there so good wine as the water turned into wine the choicenesse whereof was so easily discerned even when the palate was cloyed when the taste was corrupted and dull'd towards the end of a feast Joh. 2.10 Now as he lived a long time so out of doubt in the end he died tasting of mortalitie as truely as the Prophet did whose bones before had raised him O Blessed Jesu I beg not at thy hands the reuniting of my soul unto my body for a temporary life but if it be thy holy will let the vertue of thy Passion raise me first from the death of sinne to the life of righteousnesse and from a righteous temporary life to the life of immortall happinesse Grant this for thy glorious Names sake O holy Redeemer Amen CHAP. III. 1. Whilest Christ lived none raised any dead save himself onely 2. The Rulers daughter raised by Christ died again 3. So did the young man whom Christ recalled to life 4. Many miracles in that miracle of Lazarus his resurrection 5. Christ gave perfect health to those whom he healed or raised 6. Lazarus his holy life and his second death 1. THe next place of my division leadeth me to treat of those whom Christ himself raised For if Christ did give authoritie to his twelve Apostles to raise the dead Matth. 10.8 though both in the old Interpreter and Theophylact these words are wanting saith Beza yet did they not or the Seventie at their return to him say they had raised any which he himself did so sparingly though they healed the sick Mark 6.13 and the devils were subject unto them through his name Luk. 10.17 Neither did the Baptist nor any in Christs life-time raise up any so farre as can be gathered It was a work he appropriated to his own power for the act thereof whilest he lived and which he maketh to be an infallible token and proof that he was the Messiah as appeareth by the answer of the ambassage which Christ returned to the Baptist Luk. 7.22 The dead are raised by me or by my power Therefore I am he that should come For that is one member of his argument And indeed perhaps he raised divers whom the Scripture hath not particularized for he did very many things that are not written Joh. 21.25 Yea many signes truely did he in the presence of his disciples which are not written in this book Joh. 20.30 and his Apostles after his death did actuate that power which habitually in his life they received 2. But those that are mentioned to be raised by Christ whilest he lived on earth are likewise three 1. A Rulers daughter Matth. 9.25 2. A dead man the onely sonne of his mother Luk. 7.15 3. Lazarus his friend Joh. 11.44 And all these returned to do their offices and follow their vocations in this life and in the end payed their due to nature and died again In the first we observe that she was a damsel of twelve yeares of age and being dead her spirit came again Luk. 8.55 She arose and walked Mark 5.42 and Christ commanded to give her meat in the same place of Luke And as the meat was commanded to be given her that they might see she was to live such a life as before she lived so out of doubt the commanded meat was offered unto her and she did eat and was strengthened by it both living and dying afterwards as other maids and men did and no way rising to immortall life 3. As for the second he was a young man on whose mother Christ had compassion Luk. 7.13 She was a widow the youth her onely sonne and when Christ touch'd but the coffin and said Young man arise that you may see both his vertue and his voice had a piercing and quickning power he that was dead sat up and began to speak and Christ delivered him to his mother vers 15. Now these are evident signes of a naturall life in a naturall body which must yeeld in the end to the stroke of death And the raising of this young man being bruited abroad was the especiall motive why the Baptist sent two disciples with a message unto Christ Luk. 7.17 c. 4. The third whom Christ raised was Lazarus who had been buried foure dayes ere Christ came unto him Joh. 11.17 that I may passe over the uncertain time from his death to his buriall d Foetens quairiduanut Stinking after foure dayes enterring saith S. Augustine Yet when Jesus cried with a loud voice Lazarus come forth he that was dead came forth bound hand and foot with grave-clothes and his face was bound about with a napkin and Jesus saith unto them Loose him and let him go Joh. 11.44 In which miracle I finde foure or five wrapped up and involved That so suddenly his soul did come from its abode That the stinking ill-organized body was so soon so well prepared That the soul was so quickly united and no sooner united then exercising her faculties on the bodie which yeelded such ready obedience That he could see the way out of the grave and perchance approach towards our Saviour when his eyes were blinded That he was able to go and walk before he was loosed by them while his hands and his feet were bound with grave-clothes Yet that the miracle aimed not to raise him to an immortall life appeareth because he did not onely go from his grave to Bethanie to the house where his sisters Mary and Martha were but because he supped with our Saviour he being one of them that sat at the table with Jesus Joh. 12.2 where out of doubt he did eat as the rest did There is an argument yet left as undeniable as unanswerable That the then living did think Lazarus lived to die again For the chief Priests consulted that they might put Lazarus to death as well as Christ Joh. 12.10 which they would not they could not have done if he had not lived and could not die like other men if he had been raised to life immortall and they knew he was once raised Joh. 11.45 47. 5. Concerning the sick that were healed and the dead raised by Christ worthy Writers further agree that Christ did integram corporis sanitatem conferre omni infirmitate rejectâ Left no reliques of sicknesse or infirmity when he healed Christ never healed any one man twice Joh.
nothing certain concerning her death nor is her bodie or her tombe-stone found on earth nor did S. John the Evangelist who out-lived her and the rest of the Apostles by all mens consents write any thing of her death much lesse of her assumption though as Christ committed her to him so he took her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own home was a sonne unto her Joh. 19.26 27. Amongst those who assent to her assumption i Monstrosa quaedam discrepantia reperitur there is monstrous diversitie saith Baronius Anno Christi 48. num 4. Which words I wonder he would let drop from his pen or that others of their side would suffer to be printed Of the former instances I say the lesse because if all which was supposed were granted and if they had this priviledge to prevent others in their bodily glorie yet it was long after Christs ascension whereas my principall question was of those many that arose about Christs Passion Who in particular they were 8. The summe is Pineda hath taken great pains to little purpose hath presumed to name those whom the Scripture or any sound tradition hath left unnamed his proofs have been so slender as his conjectures have been bold He convinceth not exactly that any one of those whom he specializeth were raised much lesse to eternall happinesse and I have demonstrated that some of those whom he nameth did not then arise to a glorious immortalitie In the particular instancing in those who arose about Christs death his fellow-Jesuite dares not follow him k Non ausim de ullo particulatim definire I dare not say peremptorily that any such an one was raised saith Lorinus most modestly on Act. 7.29 Yet still it must be confest that many bodies which slept arose c. though the book be clasped the secret reserved and no absolute knowledge can inform us who they were O Lord who didst open the eyes of the blinde to thee do I confesse the blindenesse of my understanding open I beseech thee those eyes of my minde dispell the clouds leading me in the right way amidst by-paths and uncertainties even for thine own sake who art the onely way to the true life So be it Lord Jesus Amen Amen CHAP. XIIII 1. My conjecture that none of the Patriarchs or old Prophets were raised 2. An objection concerning Peters knowing of Moses and Elias on mount Tabor answered 3. A conjecture that the Saints who lived in Christs time and died before him were raised at his Passion Who they were in most likelihood When Joseph the reputed father of Christ did die 4. The end why they were raised To whom they appeared 5. A crotchet concerning the wives of dead men which have been raised IF still you presse the question Who those MANY were or Who were some of those MANY I answer with Lorinus that part of truth lieth hid and covered Amongst conjectures I propound this mine own as probable First negatively That none of the ancient Patriarchs Prophets or Types of Christ in the Old Testament arose for if one Who is he and why not others as well as he and if they had risen Who should have known them or how could they induce the then living to beleeve that they were the same Patriarchs or Prophets They might have been as well thought to have been incarnate spirits for the evil spirits also kept about the tombes and graves of the deceased Unlesse you will multiply miracles upon miracles and say God by miracle did reveal these to be true Patriarchs Otherwise they could not prove it to those who lived 2000 yeares after them And if there had been such miracles the Evangelists would not have slipt them 2. Yea but S. Peter knew Moses and Elias at Christs transfiguration though they were taken away from among men long before And therefore the then living might know the dead Patriarchs and holy men raised though they died long before I answer That S. Peter and the other Apostles James and John might know by the conference between Christ and Moses and Elias who they were Whereas Christ never conversed or conferred with those that were raised for ought that is recorded or probably to be maintained And it is a figment to say or imagine that there was any third person which knew both the then raised on the one side and the living which never had been dead on the other side or could give assurance that the raised were such and such Patriarchs and Fathers Nor were their testimonies to be taken one for another since the deniall or doubt concerning any one draweth in the deniall or doubt of all the rest and upon supposall of one false apparition any one and every one of the rest might be questioned Secondly S. Peter and S. John might know Moses and Elias by divine revelation which to them was not unfrequent as Christs Divinitie was revealed to Peter Matth. 16.17 and Ananias his heart Act. 5.3 c. or as Luke knew by the Spirit that Peter wept bitterly though Peter wept secretly for he went out first Luk. 22.62 and what he went out purposely to conceal shall we think that he did purposely reveal Now though the Apostles had supernall illumination guiding them into all truth yet that by divine revelation extraordinary every one of them then living at Jerusalem knew every one of them who were raised and appeared unto them is unnecessarily to multiply many miracles Now since they knew not the persons of the raised by Christ nor any other third person nor by heavenly instruction they could no way know the raised Patriarchs unlesse by their pictures or statues which of all other wayes is most unprobable as being a course not practised in those times and places The argument now hath received its answer Peter might many wayes and did some way know Moses and Elias and yet I finde not any way whereby the inhabitants of the holy citie could personally know the Patriarchs and Fathers being before buried and incinerated And therefore I probably conclude Not any one of these were raised 3. Secondly my positive probable conjecture is this which also seemeth more likely to Lucas Brugensis That many of those Saints who lived in Christs time and beleeved in him whose memorie was fresh and whose children kindred or acquaintance were yet living and who were known to adhere to Christ and to this opinion Bishop Bilson seemeth somewhat to encline Many I say of those dead Saints now arose and appeared unto many as it may be John the Baptist though the deceitfull miracle-mongers shew the false reliques of that good Saints head in divers places and Zacharie and Elisabeth his parents and those many Luk. 1.66 and those shepherds Luk. 2.8 and those wonderers to whom the shepherds told our Saviours nativitie Luk. 2.18 perhaps some would adde those wisemen who came to worship Christ Matth. 2.2 and old Simeon and Anna the Prophetesse and Joseph Christs reputed father though
some think that Joseph lived after Christs resurrection and yet others say he died the twelfth yeare of Christs age to whom Baronius rather inclineth a Ad annum Christi 12. Joseph being very aged about 80 yeares old when he was espoused to the holiest Virgin as Epiphanius and others do guesse For my part I embrace the mean and tread in the middle path Neither thinking that Joseph died the 12 yeare for when Christ was twelve yeares old Joseph went up to Jerusalem Luk 2.42 and after Christs descent to Nazareth Christ was obedient to Joseph and the all-garacious Virgin vers 51. therefore Joseph could not be dead in the twelfth yeare of Christ which the learned Baronius did supinely and sluggishly passe over and not observe Nor yet do I imagine on the other side that he lived beyond Christs resurrection or till his death since there is frequent mention of Christs Apostles of his holy mother and of his cousins and friends men and women yea of strangers and no mention nor intimation at all See Salianus in his Annals in annum mundi 4065 at large on this point that Joseph lived till Christ began publickly to preach and do miracles much lesse after his death So upon my supposall that he died between the thirteenth yeare of Christ and the twentie ninth Joseph might very well be one of those who were raised at that time and with him perhaps divers whom Christ had healed or to whom he had preached if they died before and many others with whom Christ conversed till he was thirty yeares old 4. And all these did prove and confirm unto the incredulous or wavering Saints their friends or kindred yea and to the very beleevers also the truth of Christs doctrine of his death of his resurrection appearing not promiscuously to Grecians or to Romans not to all no not to all the Jews but to many but to fit persons saith the Interlinearie Glosse whether Jews Grecians or Romans then residing at Jerusalem to such as knew them in their lives and at their deaths This conjecture may passe the more plausibly if we consider that Christ himself appeared not to all indifferently but onely to some and to some oftner times then to others yet no where is said to have shewed himself to any but onely to his followers and Disciples And as the Apostles were confirmed by Christs holy conference so might many other then living beleeve or the rather beleeve the Gospel of Christ upon proof made by the new raised in many particulars strengthning their faith They arose b Vt Dominum ostenderent resurgentem To shew that Christ was raised saith S. Hierom on Matth. 27. c Cum eo debebant resurgere ut ipsum ostenderent resurrexisse They ought to rise with Christ that they might shew he was risen saith Ludolphus the Carthusian That d Debebant they ought savoureth of presumption Dionysius the Carthusian hath more moderate terms he on the place saith They did testifie that Jesus was the Christ that he was truely risen and had destroyed hell Hierom Tom. 3. fol. 50. in his answer to the eighth question of Hedibia thus e Non omnibus apparuerunt sed multis qui resurgentem Dominum susceperunt They appeared not to all but to many who received our Lord risen from the dead And yet let me superadde by his leave If they had appeared to the Disciples and Apostles of Christ who received Christ I cannot think they would have concealed it 5. Among my other diversions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or winde-abouts let this be one occasionally arising from the odde position which Estius hath in 1. Cor. 7.39 f Rectè ex Apostoli verbis inferunt Aquinas carthusianus Non teneri mulierem ad recipiendum virum de morte resuscitatum Aquin and Carthusian conclude rightly saith he from the Apostle that a woman is not bound to receive her husband newly raised nor may she enjoy him without a new contract What if I answer That a woman is tied to her husband as long as he liveth but he liveth afterward though he had been dead and when the Apostle speaketh of death he speaketh of a compleat death not susceptible in this world of another life For he opposeth the dead man to the living as if one could not be dead and then living but first living and then dead for ever till the generall resurrection Suppose we Lazarus was married had not his wife been his lawfull wife bound to him by their first agreement even after his resurrection I doubt it not Yet this might be the case of some of the many who were raised especially if they died but a while before But I confesse the case differeth and is more perplexed if the partie were dead and the dayes of mourning past and the woman married to another Yet even here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Father most gracious O Saviour most mercifull O holy Spirit most comfortable I humbly begge thy grace mercie and comfort to be shed forth upon me in this life that I may please thee in my vocation and do thy will and fulfill the businesse which thou hast appointed for me And leave not off I beseech thee to guide me by thine enabling counsel here till thou art readie to crown me with thy glorie in the life to come Amen Lord Jesu Amen CHAP. XV. 1. The raised Saints ascended not into heaven with Christ as is proved by Scripture and Reason Suarez his shallow answer Epiphanius strengthening my former positive conjectures 2. If the raised ascended bodily into heaven the Patriarchs should not be left behinde 3. The ascending bodily of the Saints into heaven not necessarie or behooffull 4. Onely Christs bodie was seen ascending 5. In likelihood Christ would have shewed the Patriarchs unto some of his Apostles THat these raised Saints who bare witnesse of Christ setling many pendulous and doubting souls strengthening many followers and Disciples of our Saviour and perhaps converting some unbeleevers by teaching them that their expected Messiah was now come that he did live among them and had died for their sinnes and risen again for their justification That they I say after this office performed again deposited their bodies in the earth and ascended not corporally into heaven you may behold proved by this first reason drawn from Scripture For Christ is compared to the high Priest who alone entred the SANCTUM SANCTORUM Hebr. 9.7 It is true indeed that we enter into the Holiest by the bloud of Jesus Heb. 10.19 but he onely * Hebr. 10.10 by a new and living way through the vail that is to say his flesh * Hebr. 9.12 entred in once into the holy place His entring differing from others entring and differing in this That with his bodie he entred others ascended not into heaven with him bodily Secondly if they had ascended into heaven following Christ their bodies must have been
raised the tombe-stone was first removed and Lazarus arose tied with the grave-clothes and his face bound with a napkin yea came forth bound hand and foot with grave-clothes Joh. 11.44 by a new miracle walking being bound and bound with grave-clothes to shew that though he did live he did live to die again In which respect also perhaps the graves were opened at Christs passion when he yeelded up the ghost and continued open till his resurrection yea till the ends of their rising were fulfilled and after his resurrection many bodies of Saints which slept arose and came out of the graves Matth. 27.52 53. O Blessed Lord God who hast commanded that we shall not adde to thy Word nor yet take from it Grant I beseech thee that I may neither think thy certain true Scriptures to be doubtfull nor the uncertain to be Canonicall but possesse me with awfull and reverent thoughts concerning thy holy writ that I adoring the fulnesse thereof may avoid all hastie supine forced and uncharitable expositions and fetch my little light and candle of knowledge from that first shine and prime rayes of thee the onely Light my Lord and Saviour Jesus Christ Amen CHAP. XVII 1. The place of Matth. 27.53 is diversly pointed and according to the pointing is the diversitie of meaning The first implieth that the Saints arose with Christ though their graves were opened before This interpretation is not so likely though received generally 2. The second inferreth that they arose before Christ though they went not into the citie till after his resurrection This is favoured by the Syriack and is more agreeable to reason 3. That the raised Saints died again proved by reasons and Hebr. 11.40 4. Christ the first-fruits of the dead and of the raised Angelicall assumed bodies were seen and heard much rather should mens bodies ascending with Christ 5. S. Augustine Aquinas Hierom Chrysostom Theophylact Euthymius Prosper Soto Salmeron Barradius Pererius Valentian affirm that the raised Saints died again Franciscus Lucas Brugensis holds it likely THose last cited words of Matth. 27.53 being differently pointed will bear a double and different interpretation Our late Translation hath it thus The Saints came out of the graves after his resurrection there is one pause and went into the holy citie there is another pause so is it in the Vulgat and in most Greek copies This sense in those words is involved That the Saints arose not till Christ arose and that their resurrection was a little after or almost contemporary with Christs which also is evidently foretold Isaiah 26.19 if the prophet prophesieth there of Christ or speaketh in Christs person Thy dead men shall live together with my dead bodie shall they arise c. For Christs bodie ariseth not from the earth at the generall resurrection and therefore they punctually signe out the resurrection of other Saints with Christ and with his dead bodie But if Isaiah speaketh of his own resurrection and not of Christs nor in Christs person but in his own by these words and the words following he pointeth out the generall resurrection and so Vatablus Hierom and Lyra expound the place Now if he point at the last day of the world the argument is demonstrative that either Isaiah arose not with Christ though he was the most Evangelicall Prophet and in no likelihood to be secluded from those benefits which other Prophets are said to enjoy or if he arose that he died again to rise with others at the day of judgement which they who ascended bodily into heaven did not Therefore Isaiah is not bodily ascended into heaven and if not he why others 2. The second way of pointing that place of S. Matthew is this Many bodies of the Saints arose there is one Colon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and coming out of the graves after his resurrection went into the holy citie there is the full period and no other pointing of the words And thus it is read in the edition printed at Geneva by John Vignon 1615. and illustrated with Casaubon his notes but I take it that a pause should be immediately after the word Graves and then they might arise before Christ but not enter into the holy citie till after his resurrection I am sure the Syriack translated by Tremellius thus readeth and pointeth it and Lucas Brugensis disliketh it not a Et egressi sunt post resurrectionem ejus ingressi sunt in urbem sanctam And they came forth and after his resurrection went into the holy citie In the Syriack you have these steps Obdormierant surrexerunt egressi sunt post resurrectionem ejus ingressi sunt in urbem From which second reading the resultance is That those Saints arose before Christ arose Neither is it against reason for at Christs passion the graves were opened vers 52. Shall the graves be opened and nothing be raised No for it is added immediately Many bodies of Saints were raised Shall the bodies be raised and either lie down or sit still in the graves To what end Many bodies arose of the Saints which HAD SLEPT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is in the preterperfect tense Now were they waked now were they raised now went they forth out of their monuments and between the time of Christs passion and his resurrection perhaps the raised conferred with themselves perchance they communed with others without the citie or being rapt with divine speculations might either on mount Olivet or rather on mount Calvarie spend that time in solitary devotions expecting the triumphant return of their captain Jesus Christ from hell and the grave and after his resurrection they came into the holy citie 3. The summe is These reliving Saints arose at Christs passion and before him but none ever arose before him unto an eternall resurrection for in that regard Christ was the first fruits of them that slept 1. Corin. 15.20 and it is Christs priviledge which the Apostle toucheth at Rom. 6.9 That Christ being raised from the dead dieth no more death hath no more dominion over him of which hereafter though I have spoken of it also before Death had power over others who were raised before him Therefore they ascended not into heaven with their bodies nor were partakers of the eternall incorruption and immortalitie Let me adde That as the sepulchres were opened that they might come forth and continued open till the resurrection and perhaps after so in that they were opened to their hand and did not shut again I take it as a figure that they did as it were expect the return of their bodies and as a probable argument that they did lie down again in their old repositories or dormitories And that you may the sooner give credit unto this in the next place consider the generall law That all of us shall have glorie and immortalitie together for Hebr. 11.40 God hath prepared a better thing for us that they without us should not be made perfect If
the Apocryphals bend me to think that Enoch was sometimes a great sinner for he was an example of repentance unto posteritie therefore in likelihood his sinne was exemplarie and his repentance proportioned in a sort unto it When Christ said John 13.15 I have given you an example that ye should do as I have done to you the precedent actions demonstrate that he shewed great humilitie and brotherly love to which he exhorted them When S. James saith chap. 5.10 Take the Prophets for an example of suffering affliction and of patience it may be justly inferred that they suffered great affliction and were very patient So when Ecclesiasticus saith Enoch was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same word that is used in both the former places an example of repentance the resultance is fair Enoch was a very great penitent otherwise he was unfit to be an example unto others since exemplarie men and actions have alwayes somewhat above ordinary in their kinde and are so excellent therein that they are seldome or never out-gone by any that follow them As the picture though taken to life as they call it cometh short of the lively bodie and artificials of naturals so doth the exempla tum the duplicate or counterpain of the exemplar the pattern or originall We attain not to that perfection which S. Paul had though he commanded us to follow his example nor he to the intire perfection of Christ whom S. Paul set before himself as the example to imitate Let no man nicely insist that exemplum and exemplar do differ I professe that I weigh not matters to scruples or half-scruples but though I know some take exemplar for the man from whom the example was taken yet I use the words promiscuously Enoch was an example of repentance therefore he was sometimes a great sinner since as there needeth no repentance where is no sinne so he is Stoically mad who thinketh that there needeth as great repentance for small sinnes as for great Degrees of sinnes ought to have proportionable degrees of repentance The sacrifices were more chargeable for hainous crimes then for little offences Indeed one may charitably think that Enoch was no chief delinquent but did as tender consciences will repent much even for smaller sinnes and an inference may be thus made If Enoch so much repented for a few motes for sinnes not unto death how fit is he to be an example of repentance to us who have sinned a thousand times worse and have beams upon beams in our eyes and repent a thousand times lesse But I rather think according to the use of the phrase in other places that his being an example of repentance proveth both primarily that he was a chief penitent and secondarily that there was some proportion between his repentance and his sinne Which I rather embrace because of another place viz. Wisd 4.10 He pleased God and was beloved of him so that living among sinners he was translated and vers 11. Yea speedily was he taken away least that wickednesse should alter his understanding or deceit beguile his soul and ver 13. He being made perfect consummated or sanctified in a short time fulfilled a long time My first observation is this That these verses are meant of Enoch since the Apostle seemeth to have alluded to the place Heb. 11.5 which I marvell that the learned Holcot and Lyra did not so much as once touch at but apply the words with violence to the generalitie though the narration be in the passed time not in the present much lesse in the future With mine opinion Drusius agreeth expounding the words of Enoch and the margin of Vatablus and of the old Bishops bibles and of Coverdales and of our last Translations do designe and as it were with the finger point at the storie of Enoch The second point is in confesso cleare and evident That Enoch was assumed whilest he was in an holy estate The third That he was sometimes wicked as may be intimated from these passages First That he lived among sinners which all men els did as well as Enoch unlesse the place be meant of notorious sinners and though an Abraham may be in Ur a Lot in Sodom yet even both of them in those places contracted some corruption They who walk in the sunne are somewhat sunne-burnt Noscitur ex socio qui non cognoscitur ex se Who by himself is hardly known Is known by his companion David cried Wo is me that I sojourn in Mesech and that I dwell in the tents of Kedar Psal 120.5 The Prophet justly complaineth That he dwelt among a people of polluted lips Isai 6.5 If one scabbed sheep infect a whole flock an unsound flock may infect one good sheep Sinne is like a gangrene a leprosie and the plague of a spreading and infectious nature A little leaven leaveneth the whole lump 1. Cor. 5.6 Christ himself could not do the good which he would have done where the peoples unbelief was exceeding Matth. 13.58 but he went otherwhere Mark 6.6 There are as well popular sinnes as epidemicall diseases and holy ones have been tainted in both kindes Secondly It is not said He went out from among the wicked he separated himself or fled from their sight or companie which had been fitting in such dangerous places but God translated him it was Gods act not his Thirdly saith the Text He was speedily taken away presuppose as Lot was by the Angel pulled out of Sodom by the hand Genes 19.16 or Habakkuk by the hair of the head or as the Spirit of the Lord caught away Philip Act. 8.39 Fourthly This was done Lest that wickednesse should alter his understanding or deceit beguile his soul m Voluntas hominis deambulatoria est usque ad mortem c. The will of man hath a power to be changed even till death his understanding unsetled and easily to be deluded with apparances the souls of men in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theater of temptations stand upon the ice consist in lubrico in ancipiti in slipperie and doubtfull places they who stand may fall who have fallen may recover He was taken away speedily to the intent he might not sinne which the all-seeing eye needed not to have done if he could not have lost his station and in likelihood would not have done but that Enoch before that time had both turned and returned was both bad and good which in the last place the thirteenth verse seemeth to confirm as if his holinesse had continued but a short time but yet was so intense and so consummate and perfect even almost ad perfectionem graduum to the highest perfection in this life that in a short time he fulfilled a long time n Justus erat Enoch at mente levis ut facilè redire potuerit ad vitam improbam ideo properabat Deus eum tollere Enoch was just but apt to return to wickednesse therefore God hastened to translate him saith Rabbi
marginali 2. thus Sixtie eight yeares from Christs death S. John died at Ephesus as Hierom hath it de Scriptoribus Ecclesiasticis in Joanne And Polycrates a most ancient Divine writing to Victor then Bishop of Rome as Eusebius hath it 1.25 saith of S. John h Ephesi obdormivit He died at Ephesus Tertullian i Obiit Joannes quem in adventu Domini remansurum frustra fuerat spes in lib. de Anima cap. 5◠S. John died of whom some conceived a vain hope that he should live till Christ came again Eusebius 3.33 saith There were two Johns in Asia John the Apostle and John the Disciple and both their sepulchres were at Ephesus Chrysostom Homil. 26. in Epistolam ad Hebraeos saith The sepulchre of S. John is manifest as of other Apostles therefore he speaketh of S. John the Apostle But k Non nisi mortuorum solent esse sepulchra Sepulchres belong properly to them who are dead as Baronius well inferreth So much obiter concerning some unusuall passages about S. John occasioned by Holcots testimonie of the strange relation of his painlesse death but this I shall by Gods grace handle much more plentifully in my succeeding books wherein against Cardan and his Indian apples the procurers of death without any pain as he saith I shall I say under the tuition of the Almighty prove that the separation of the soul from the bodie is painfull that all death is bitter in one degree or other And now I return to our Enoch whom the Jewish Rabbin feigneth to have been dead without any pain against whom and all other Jewishly-affected I hope to demonstrate that Enoch did not die but is now living Heb. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enoch was translated that he should not see death Ad non videndam mortem saith Montanus Nè videret mortem saith the Vulgat The end why he was translated was that he might not die and the reason is annexed why he did not die for God translated him Shall God intend to keep Enoch from death and did he yet die shall God be frustrated of his end shall things come to passe contrary to his will where is then his Omnipotencie It holds firmly God translated Enoch that he should not see death therefore he died not but liveth as yet A second argument though not so sharp-pointed is this Of the other Patriarchs it is said They died so it is recorded of Adam Mortuus est Genes 5.5 of Seth vers 8. of Enos vers 11. of Cainan vers 14. of Mehalaleel vers 17. of Jared Enochs father vers 20. of Methuselah Enochs sonne vers 27. of Lamech Enochs grandchilde vers 31. even of the whole holy Genealogie from Adam to Noah of every one it is said Mortuus est He dyed except onely when mention is made of Enoch and then it is not said He dyed but it is remarkably varied thus vers 24 Et non ipse which our later translation hath And he was not which words you must not take in too strict a sense for if he had died yet had he had a being but consisting of soul and bodie we may truly say He was How then shall we interpret Et non ipse I named you the Rabbin who expounds it He died not with pain as other men but died sweetly Others thus He was not on earth after the same manner as he was before This is true and well strengthened Ecclesiasticus 49.14 Vpon earth was no man created like Enoch for he was taken from the earth DE TERRA SVBLIMIS ASSVMPTVS EST He was lifted up on high from the earth saith Vatablus This is also certain that from the divers expressions used concerning Enoch and of others in the same Chapter that were not translated but died there is more signified of Enoch then of others and in that speciall unusuall phrase some speciall unusuall thing is involved concerning Enoch But no speciall unusall thing is spoken if it be onely meant of him as it is of others that he died Therefore certainly Enoch died not I will not recount more diversitie of opinions In all humblenesse I will present before you mine own conjecture First I say that there is an hiatus in the Hebrew and somewhat to be understood The Spirit would leave some things doubtfull and put us to the search Secondly a supply must be made one way or other if we will fix any sense on the place Thirdly I would have wary and probable supplements not of imagination and aire onely Scaliger Exercitat 81. Parag. 2. saith thus e In tabulis Mosis fractis dimidiati Samech pars altera erat in extrema ora tabulae altera in aere videbatur In the tables which Moses brake one halfe of the letter Samech was in the utmost brink of the table the other part of it was seen in the aire Or els Scaliger told an untruth say I give me fair likelihood and not the vastnes of a phansie Fourthly I say the words Et non ipse may commodiously be thus interpreted He was not found If any one ask where I finde ground for this Commentarie I answer first it is in the seventy Genes 5.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non apparuit saith the Interpreter in Vatablus or as himself commenteth Nusquam comparuit but it is better rendred Non est inventus He was not found And so it is rendred Hebr. 11.5 where S. Paul hath taken the same words letter for letter from the seventie whose authoritie by themselves considered I esteem somewhat above the ordinary humane and made them divine By faith Enoch was translated that he should not see death And was not found because God had translated him Concerning Enoch these things I do further observe with some of the Fathers with Aquin and Cornelius à Lapide That he was a type of Christ so also was Elias and both their raptures or translations were figures of Christs ascension Again Hebr. 11.5 Enoch before his translation had this testimonie that he pleased God He did not onely please God but it was published and proclaimed and as it were letters testimoniall from heaven or a divine certificate was made that he pleased God And therefore I hold it very probable that as Elijahs assumption was known before-hand to the sonnes of the Prophets that were at Beth-el 2. Kings 2.3 and to the sonnes of the Prophets that were at Jericho vers 5. as well as to Elishah himself so was the translation of Enoch also known to those of his time unto whom God testified that Enoch pleased him And it is conformable also to the Antitype because Christ before told his Disciples concerning his departure John 14.28 c. John 16.5 c. and vers 16 c. and more punctually concerning his ascension John 20.17 I am not yet ascended to my Father but go to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God
a tempestuous winde did he make him to ascend including an intimation that in a whirlwinde they were both rapted If the Scripture had used the very words in describing the nature of Elias I should the sooner have liked the conceit but the Rabbinicall speculations conclude not therefore I will Lastly it is improbable but divers of the Disciples or Apostles who saw Christs ascending might and would have sought and looked for him but that they were in a sort dehorted by two Angels who told them That Christ was taken from them into heaven Act. 1.11 and therefore it was vain to seek him any longer on the earth And most certain it is that when the sonnes of the Prophets saw Elijah snatcht up and Elishah parting Jordan with Elijahs mantle they said unto Elishah There be with thy servants fiftie sonnes of strength let them go we pray thee and seek thy master 2. Kings 2.16 and accordingly they sent fiftie men and they sought three dayes but found him not vers 17. Semblably we may well imagine that some also did seek for Enoch after he was translated yea it approacheth nearer to belief then to imagination upon this fair resultance He was not found say the Septuagint He was not found saith the Apostle therefore he was sought after therefore he was searched for TV NON INVENTA REPERTAES I have found thee whom I could not finde when I sought thee saith the old Poet but it is harsh to say TV NON QVAESITA REPERTA ES Thou art found and wast never lookt after Finding implieth precedent search or going after most ordinarily but Not being found necessarily implieth a former inquirie Elias was not found by Ahab therefore Ahab sought for him Enoch was not found therefore they made enquirie after him So much be spoken in defence of my Comment upon the words Et non ipse which I have supplied from the Septuagint and most especially from the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he was not found And with it is also ended and terminated the second Quaere by me propounded Whether Enoch did ever die with its Answer That Enoch died not either a sweet death or a sowre an easie death or a painfull 5. The third Question followeth Whether Enoch and Elias now live in and with their bodies in Paradise Bellarmine is for the affirmative That Paradise is now extant and Enoch and Elias live in it More particularly concerning Elias Rabbi David in his Comment on 2. Kings 2. reports it as the common opinion of the Jews That Elias went with his bodie into Paradise and there liveth in the same estate that our Parents did before the fall Others have taken upon them to describe and circumscribe exactly the place of Paradise in an Island now called Eden not farre from Babylon as certain Nestorians of the Greek Church have fabled I say fabled because millions of learned men both Heathen Jews and Christians have seen Babylon and lived in it and round about it who never had such a thought or belief or tradition so farre as may be gathered by any ancient extant records Of which Paradise whosoever desireth to see more at large let him have recourse to my learned friend M. John Salkeld in his Treatise of Paradise I will onely adde somewhat which he omitteth Salianus the great Annalist from the creation of the first Adam to the death of the second Adam or rather to his resurrection and ascension Ad annum mundi 987 saith Cyprian Ambrose Hierom Tertullian Gregorie Epiphanius and Hippolytus acknowledging the translation of Enoch and Elias are silent concerning the place of their being Augustine leaves it as doubtfull and disputable Chrysostom and Theodoret like not the enquirie Rupert saith The Scripture is silent neither are the words of Paradise or Eden in the place of Ecclesiasticus 44.16 in the Greek text but onely in the Vulgat So farre Salianus But indeed first me thinks that the old Translatour should have been constant to himself and adding somewhat to the words of Ecclesiasticus 44.16 should not have added In Paradisum as he doth without any shadow of ground from any other place but In coelum because it is so written 1. Macc. 2.58 Elias was taken up into heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In coelum receptus est as the Vulgat it self hath it Secondly the Jesuit Salianus is somewhat too favourable in that point for S. Ambrose in lib. de Paradiso cap. 13. saith expressesly Enoch was r Raptus in coelum caught up into heaven and S. Hierom on Amos 9. saith Enoch and Elias were carried into heaven Bellarmine and other Papists distinguishing COELVM into AERIVM COELESTE ET SVPERCOELESTE Aëriall heavenly and supercelestiall say Enoch was carried into the aëriall heaven I must confesse that the region of the aire that Expansum the aëriall orb is sometimes called Heaven The Lord thundred from heaven 2. Sam. 22.14 God gave us rain from heaven Act. 14.17 and birds are called the fowls of the heaven Psal 104.12 The Lord cast down great hailstones from heaven Josh 10.11 and they were more which died with hailstones then they whom the children of Israel slew with the sword These hailstones came from the middle region of the aire I confesse also that Enoch was carried up into the aëriall heaven but with this distinction He was taken into it as his way not as the end of his journey not as his habitation or resting place The case of Enoch and Elias is so like so one in this puncto that you are not to marvell if sometimes I use the name of one sometimes of the other what is said of one is meant of both f Qui unum rectè nôrit ambos noverit Who knoweth one is not ignorant of the other Chrysostom in his oration of Elias is expresse that he resteth not in the aire and bringeth in Satan as wondring at Elias his riding through and above the clouds neither is his reason to be contemned Elias is not there where the devil is Prince and what should he do among lightning and thunder hail snow storm and tempest This is the portion of the wicked to drink If you flee to the miraculous omnipotent hand of God why may not I say the like concerning Gods extraordinary clothing him with immortalitie and that by dispensation unusuall in the act of translating him God did not let him continue on the earth or in the aire but assuming him into the highest heaven did glorifie his bodie For concerning coelum coeleste Bellarmine will not say that he resteth there nor did ever any afford patrocinie to that conceit Indeed Seneca De consolatione sheweth that the Stoicks thought that the souls of men departed hovered about their bodies and in the end were carried up t Ad ipsos orbes astrâ—s ornatos to the starry heaven And Cicero De somno Scipionis placeth that heroïcal soul among the starres Besides that the conceit is heathenish it
death and therefore he is exempted out of the compasse of that word All by speciall dispensation and onely Abel Noah Abraham are the All there meant Secondly saith Drusius in his Preface It may be said the Apostle spake m De morte calamitatum agritudinum ut sententia sit Nè videret mortem hoc est ea incommoda quae mortâ—m comitari solent of calamities crosses and sicknesses which may be accounted as a death as if he had said Lest he might see death that is THE DISCOMMODITIES AND INCONVENIENCIES WHICH ACCOMPANY DEATH For who are continually sick are accounted as dead First I say this is a forced interpretation Enoch was translated lest he should see death that is lest he should be continually sick and that he might not feel the discommodities which accompany death Secondly that opinion leadeth Enoch to death but not the dolorous way to it which indeed rather beggeth the question then proveth any thing against me Lastly there is no circumstance inducing us to think that the Apostle by the word death aimed at the large and extended signification of it for calamities or sicknes Sure about Enoch his time there were no such notable calamities upon the Saints and the generations of the world were then strong and healthfull Thirdly saith Drusius in the same place It may be said Enoch died not because the Scripture when it mentioneth his rapture mentioneth not his death so the Jews say Jacob is not dead because the Scripture useth the word of EXPIRING not of DYING This is ridiculous for what is expiring but dying Genes 49.33 Jacob yeelded up the ghost and was gathered unto his people doth not either of these phrases do not both evince that he died Oh but the Jews say Jacob non est mortuus I am sure the Apostle Hebr. 11.21 speaking of Jacob saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he was dying he blessed his children or when he was a dying as it is in our last translation It evinceth he died within a while after And I am sure again that Christ Luke 20.37 from the testimonie of Moses proveth that Jacob died I am also sure that S. Stephen saith Act. 7.15 Jacob went down into Egypt and died Surely these crotchets of misbeleeving Jews should not have the least countenance against pregnant proofs both of the Old and New Testament Drusius yet inforceth this third answer thus The same Apostle saith of Melchisedech Heb. 7.3 HE WAS WITHOVT FATHER WITHOVT MOTHER WITHOVT DESCENT HAVING NEITHER BEGINNING OF DAYES NOR END OF LIFE Wherefore without doubt because in Scripture there is no mention of his parents and kindred of his birth or of his death I answer First If it be said of all whose progenitours issues kindreds birth and death are unrevealed in Scripture that they were without father mother descent having neither beginning of dayes nor end of life we should have many very many more Melchisedechs in those respects Demetrius the silversmith and Alexander the coppersmith and troups of the wicked Daniel Sidrach Misach and Abednego Nathanael and Joseph of Arimathea S. Mark and S. Luke and divers others For what mention is there of their parents their children their genealogies their birth-dayes or of their death-dayes in the sacred Writ Therefore these words may be said of Melchisedech without any reference at all to that reason and the words may not be said of others though the divine Scripture omitteth as much as it did of Melchisedech Secondly if we grant that it is in part the reason why he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a father c. yet it may be said also because no other record before S. Pauls time no sacred or profane Authour no tradition no book Apocryphall historified his parents or issue so farre as yet appeareth And because S. Paul who knew the names of Jannes and Jambres some such way or by revelation immediate and by no such way knew Melchisedechs pedegree he might say as he did Thirdly Erasmus saith Melchisedech came of obscure parents not worthy to be named Before him Eustatius Antiochenus said the same and perhaps it may be a reason why David called his Nephews Joab and Abishai the sonnes of Zeruiah 2. Samuel 19.22 for Zeruiah was Davids own sister 1. Chron. 2.16 and omitted their father for his unworthinesse yea the Divine historie where David is silent often mentioneth Joab and Abishai with the addition of their mothers name but alwayes omitteth the fathers name This I cannot think to be Melchisedechs case for being a King and so glorious a Priest both in one it is most unlikely that he had obscure and poore parents yet he might descend from cursed Cham as well as Christ from Moabitish Ruth or from Rahab the harlot of Canaan Fourthly the Jews say He was a bastard But it is sooner said then proved for never bastard attained as called by God to those two highest conjoyned titles of King and Priest Many men have thought him to be Noah and more to be Sem Noahs sonne as some Jews Lyra and Abulensis when indeed he can be neither n Quidam admodum stultè opinantur Sem esse Melchisedechum Vâ—rùm id impossibile est suprà enim cùm ejus genealogiam explicaremus patuit quòd nec Tharrae tempora assequi potuit Some very foolishly think that Sem was Melchisedech saith Procopius But that is impossible for when I set down his genealogie it appeareth that he lived not to the time of Terah or Thara Genesis 11.24 So he who hitteth the truth that Melchisedech was not Sem but is out in the genealogie for both Noah and Sem lived in Abrahams time See Cornelius à Lapide on the Hebrews and the learned Helvicus Noah saith Helvicus died the 57 yeare of Abraham and Sem out-lived Abraham That neither Noah nor Sem could be Melchisedech is demonstrable from Hebr. 7.6 Melchisedechs descent or pedegree is not counted saith the Apostle Hebr. 7. from Levi or Abraham or their Progenitours who came from Arphaxad the sonne of Sem the sonne of Noah Secondly both Noah and Sem and their genealogie and generations are perfectly and exactly set down but Melchisedech is without descent or pedegree or genealogie Hebr. 7.3 as undescribed say they Thirdly we know Sems father was Noah Noahs father was Lamech but Melchisedechs father is not known Fourthly Noah died Genes 9.29 and Sem lived not 603 yeares as it is apparent Genes 11.10 c. Helvicus maketh his death fall on his six hundredth yeare but there is no end known of Melchisedechs dayes Origen in likelihood fore-seeing the inconveniences accompanying the fore-recited and commonly received opinion inventeth a new trick That Melchisedech was an Angel After him ran Didymus But no Angel was ever a temporall earthly King no Angel was ever a Priest offering up bread and wine and receiving tithes or had an order of Priesthood annexed to any of them no Angel had ever pedigree from
〈◊〉 is taken Ezechiel 24.16 t Ecce ego aufero 〈◊〉 te desiderium oculorum tuorum Behold I take away from thee the desire of thine eyes Salmanticensis Judaeus in lib. Johasin 98.2 saith u Mortuus est Rabbi Emmi quia rapuit eum mors Rabbi Emmi died for death snatched him away And so it is in the Latine phrases Rapio and Aufero what in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis Deus Octavi te nobis abstulit te Raptum Romanam flebimus historiam What God Octavius Took the away from us We will bemoan the death of thee And of our Romane historie So farre Drusius in the preface to his book called Henoch But this is no good exposition since God took away by death all the rest of the Patriarchs as well as Enoch and yet it is most singularly spoken of Enoch He was not found for God took him By death saith the shallow Jew but our divine Apostle saith He was translated that he might not see death What Christian or rationall man will doubt but we are to incline to the Apostle Again the third answer brought by Drusius against his own opinion as himself professeth to prove that VIDERE MORTEM To see death doth not signifie to die a naturall death where there is a true separation of the soul from the bodie and that NON VIDERE MORTEM Not to see death on the contrary doth not signifie To be kept alive from death which I with Drusius do say was the true intent of the Apostle draweth to this head Enoch saw not death that is died not because the holy Scriptures where they make mention of his rapture mention not his death I answer If all were true yet it followeth not that Enoch is dead or shall die which is the point questioned Moreover if Enoch were dead or to die the wisdome of the Divine Inspirer would never have singled out such a phrase among so many other thousand as should leade men to think the clean contrary He was translated that he should not see death For there resteth the period If it had been meant he should die it would have been added He should not see death for a long time or He should not see death till toward the end of the world or the like But He was translated that he should not see death Therefore he shall never see death Suarez in tertiam partem summae quaest 59. artic 6. sect 1. saith directly S. Paul meaned that Enoch should not die in that place into which he was translated True But why should he die in any other place or indeed why should he die at all who above other men was rapted purposely That he might not see death Surely the deferring of death for a time is not so great a favour The exempting one wholly from death is a blessing above ordinary Again it is said of Enoch Genes 5.23 All his dayes were 365. where dayes are taken for yeares as otherwhere in Scripture But these are not all his dayes if either he remove from one place of the earth into an other which Salianus fondly imagined or live now in a mortall corruptible bodie It is said of our blessed Saviour Hebr. 5.7 He poured out prayers in the dayes of his flesh that is whilest he lived on earth the life of nature in an elementary terrene humane passive bodie And of some other Patriarchs All the dayes of them were such and such Genes 5.17 20 c. that is all the dayes while they breathed on the earth the breath of life in mortall bodies Therefore even from the very phrase concerning Enoch All his dayes were 365. we may inferre He lived not in a mortall bodie any longer on the earth He liveth not now any where in a mortall bodie Somewhat must I say also of Elias severally Rabbi Solomon on the 5 of Genes saith When Elijah was hurried up in a fiery chariot his bodie was burnt up of that fire and Other Jews agree with him saith x De Romano Pontifice 3 6. Bellarmine For my part I say I will not embrace an unlikelihood though it runne toward my opinion I think the cloke might have been burnt as well as his bodie and Elishah could not have escaped scorching when the fire parted them Again the ashes might have fallen as well as his mantle And the Jew would account it no great favour to be burnt alive That fire certainly was rather conservative then destructive not penal and consuming as the fire from heaven drawn down by Elias 2. Kings 1.12 not punitive and conserving as the fire of hell Everlasting Matth. 25.41 Vnquenchable Mark 9.43 but like the fierie furnace in which the three children sang Daniel 3.25 or the fire in the bush Exod. 3.3 harmlesse yea gracious or the fire at the consummation of the world which one calleth Ignem rationalem The phrase then 2. Kings 2.11 importeth no lesse Elijah went up by a whirlwinde into heaven Elijah All Elijah Whole Elijah Soul and bodie His soul had no need of a whirlwinde Elijah went up It is varied 1. Maccab. 2.58 He was taken up into heaven His rapture excluded not his willingnes his willingnes had been insufficient without his rapture his ascension being grounded on assumption the power being Gods not his or his passively and Gods actively If it be true what Bellarmine avoucheth That some other Jews agree with Rabbi Solomon in this that Elijah was burned Yet I am sure y Bibliotheâ—â— Sanctae lib. 2. pag. 65. Sixtus Senensis citeth the opinion of other Jews to the contrarie For they said that the length of time from the beginning of man till the end of the world hath been and shall be measured by the severall lives of seven men and that there was never houre from mans creation to the generall resurrection but some one of these seven men did or shall live in it Adam lived to see Methuselah Methuselah was alive in Sems time Sem died not till Jacob was born Jacob lived till Amram Moses his father was born Amram expired not till Ahijah the Shilonite lived Ahijah lived with Elijah Elijah shall live till the end of the world Therefore they thought Elijah was not burnt is not dead But first the Papists themselves say that Elijah shall be slain by Antichrist before the end of world Therefore this maketh not for them Secondly the Jews might have tucked up the time shorter on this fashion Adam lived in the dayes of Enoch and Enoch to the end of the world And so their number of seven might be reduced unto two But let us leave these Rabbinicall speculations concerning Elijah and say somewhat of him not as he was in a Paradise of phansie but as he was with our blessed Saviour on the mount at that glorious transfiguration And this I set down for certain No passage in the Gospels proveth demonstratively that his bodie was immortall It is true it is said of
Likewise in the two other before-recited places the same phrase is used The Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Ignorabat Moses quòd glorificatus esset aspectus faciei ejus Moses knew not that the splendour of his face and countenance was glorified as Vatablus translateth the Seventy Which he saith more fully expresseth the Hebrew and is accordingly followed by the Apostle 2. Cor. 3.7 for the glorie of his countenance Indeed the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie an horn from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is splendere radiare fulgere to shine Because saith Vatablus from a learned Jew when man beholdeth earnestly and intentively the Sunne or any luminous bodie the rayes seem to be sent forth of it like horns in some sort But saith Vatablus out of the false or ill-understood version of the Vulgat they who were no linguists made the people falsly beleeve that Moses had two horns on his head which is most false So farre Vatablus though a man of their own against the brain-sick faction of the Jesuit who will maintain the people in any errour if it be old rather then suffer reformation The Caldee hath it Multiplicatus est splendor gloriae vultûs Mosis The brightnesse of Moses his face increased in glory more and more Cornelius à Lapide the Jesuit though he strive for the truth of the Vulgat yet saith Moses had no horns in his forehead d Vtì affingunt ei pictores as painters place on him Little perhaps did he think that his fellow-Jesuit Hieronymus Natalis was one of these painters yea and that in one of the costlyest editions of the storie of the Gospels that ever was set forth But the wiser and more succinct Sa hath it HORNY e Cornuta id est radios emittens Hebraicè radians that is glistering in the Hebrew resplendent And Cajetan better then he f Nihil cornutum ad literam signâ—ficatur c. In the litterall signification we have nothing to do with horn though perchance there is some allusion to it by a Metaphor Concerning which Moses his face I will end with two observations The first is a very idle one out of Bellarmine De Sanctorum reliquiis 2.4 g Valde credibile est Mosis corpus licèt mortuum conservâssâ— adhuâ— splendorem vultû◠decorem quem antea habebat siâ—ut multis Sanctorum accidit It is very credible that the dead bodie of Moses preserved the radiant comelinesse and beauty of his face which he had in life as it hath happened to many of the Saints But he nameth no Saint And if he did we should hardly beleeve him And Moses himself died privately and was buried secretly no man saw him dying or dead I acknowledge that some of the Ancients have inclined to this viz that Moses his face did shine all his life time when he spake to the people So Ambrose in Psal 118. h Quamdiu vixit Moses alloquebatur populum velamen habuit iâ— facie So long as Moses lived and spake to the people he had a vail before his face not after death as Bellarmine thinks probable Besides the Apostle 2. Corinth 3.7 termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glorie of his countenance which was to be done away Therefore it continued not after death if it did till then whensoever he spake to the people And our late translation seemeth in part to accord Exod. 34.33 Till Moses had done speaking with them he put a vail on his face Yet the word Till is not in the originall but it may be probably expounded That when Moses had done speaking he put a vail on his face for so the Hebrew Greek and Latine runne And though Moses ordinarily put off the vail when he went to speak with God and put it on when he returned yet once and at the first of all he might speak unto the people with face open for more reverence and majestie The second observation is from Origen Homil. 12. in Exod. circa medium and it is a good one In the Law saith he Moses his face was glorified though vailed but his hand put into his bosome WAS LEAPROVS AS SNOW Exod. 4.6 i In vulâ—u ejus sermo legis in manu opera designantur In his shining countenance was a figure of the Law by his hands are works signified Now because no man can be justified by the works of the Law his hand was leprous His face was glorified but vailed therefore his words were full of knowledge yet secret and hidden Yea in the Law Moses had onely a glorified face hands and feet were unglorified for Moses also put off his shoes that an other in after times might have the bride k Et illa vocarâ—tâ—r domus discalceati usque in hodiernum diem and she be called to this day the house of the unshod l In Evanâ—eliis autem Moses totus glorificatur ex integro Gaudere â—tiam mihi pro hoc videtur Moses quia ipse quodammodo nunc dâ—â— ponit velamen conversus ad Dominum cùm evidenter quae praedixit implentur But in the Gospels all Moses is wholly glorified It seemeth also to mee that Moses rejoiceth in this point because himself in a sort now layeth aside his vail being converted to Christ when those things are plainly fulfilled which he foretold By which glorification you cannot necessarily interpret such a glorification as the Saints shall have after judgement which never shall have end where m 1. Cor. 15.53 corruptible shall put on incorruption immutable but onely of a temporarie glorification for Moses layd down his bodie again as is held most probably The authour of that book which is intituled Altercatio Synagogae Ecclesiae cap. 21. S. Paul and Gamaliel being interlocutours thus Jesus Christ after his transfiguration n Mosis corpus sepulturae commendavit buried Moses A strange honour if true that the same who was buried by God himself in the Old Testament should be thus glorified for a while and after buried by Christ himself in the New Testament Furthermore that there is no absolute necessitie that either Moses or Elias though they were seen in glorie had immortall and impassible bodies by the transfiguration appeareth by this That our blessed Saviour himself after that his transfiguration had a mortall bodie and did die especially if we consider that his glorie was greater then theirs as the Masters is above the Servants and the Lords above the Attendants Barradas on the transfiguration saith o Transfigurationi suae transfiguratos gloriâque ae singulari majestate ornatos voluit Christus adesse servos suos sic solent in nuptiis festisque aliis diebus nobiles viri pretiosis ornati vestibus Regibus adesse Christ would have his servants present transfigured as well as himself and adorned with singular glorie and majestie as at marriages and other festivall dayes the
compared Book 1. p. 13 14 15. The Ascension of Christ represented in the assumption of Enoch and Elias Book 3. p. 191 to 195. B BEauty desired Book 1. pag. 19. The Being or not Being of a thing may be said divers wayes Book 2. p. 77. Bristoll built of old by Brennus ibid. p. 23 24. C WHence the Capitol in Rome had its name B. 2. pag. 18. Ceremonies Leviticall died at first by degrees and now they are not onely dead but deadly Book 1. p. 3. There is no Chance where Providence reigneth Book 2. p. 71 72. Cherubims with reall flaming swords were placed in Paradise Book 1. p. 2 3. and why ibid. p. 23. Christs beautie in his humanitie described together with his Passion B. 1. p. 18 19 20. compare ibid. p. 193. Christ doth us more good then Adam did us harm ibid. p. 185 to 188. Christ saved more in number then Adam condemned ibid. p. 188 189. c. Whether Christ were in Adam and how ibid. p. 82 83. The judgement of the essentiall Church of Christ is infallible ibid. p. 148. Circumcision of women by the Turks ibid. p. 144. A wicked Companion is very dangerous Book 3. p. 184 185. Conception what it is and how B. 1. p. 93 to 99. Confirmation in grace is of two sorts ibid. p. 48. Generall Councels are the highest earthly Judges of Scriptures controversed ibid. p. 136 148. D DEath is threefold Book 1. p. 4. Death is common to all ibid. Death Naturall and Violent ibid. p. 17. Sinne is the onely cause of Death ibid. p. 26 27. Death is bitter because painfull ibid. pag. 28 31. Death is sweet to some men because God makes it beneficiall unto them ibid. pag. 32 33 c. Death was inflicted on Adam for one sinne ibid. Death was inflicted for the sinne of the man Adam not of the woman Eve ibid. pag. 36 to 44. Speedy death by some is accounted best Book 3. pag. 187. Whether all Adams posteritie without priviledge or exception must and shall die Book 3. Chap. 1 2 3 throughout The difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book 1. pag. 192 193 c. Disciples of Christ were none of them Noble at least not Nobly bred Book 2. pag. 86. E OF the East-Indians and their language Book 3. p. 204. Of Elias and Enoch whether they be yet living or dead Book 3. Chap. 2. throughout Divers questions about Enoch more especially ibid. p. 181 182 c. Equivocation in what sense and in what cases it may be allowable Book 1. pag. 165 167. The second book of Esdras was never held Canonicall ibid. p. 7. Eve remained an intemerate virgin untill after the sinne of Adam ib. p. 39 40. Whether Eve sinned before she talked with the serpent ibid. pag. 60. Excommunication was of three sorts in the Jewish politie Book 2. pag. 48 49. F THe word Father is diversly taken in the holy Scripture Book 1. pag. 120. and Book 2. pag. 113 c. G GEnealogies were ever drawn from the Males Book 1. page 40 41. H THe Healed by Christ were never a second time cured of any disease Book 2. p. 8. Heavenly influences which are noxious are the causes of much sicknesse and destruction Book 1. p. 17. All languages have some words retaining the foot-steps of the Hebrew Book 2. p. 45. When the Hebrew points were first used Book 1. p. 100 101 102. Hebron the citie Book 2. page 19 to 29. Humilitie ibid. p. 161 162. The humilitie of S. Paul Book 2. p. 84 85. The Husband represents the wife Book 1. p. 140. I JEr 10.11 was the onely verse of his whole prophesie that was written in Chaldee which every captive Jew was commanded to cast in the teeth of the Babylonians Book 1. p. 180. Jerusalem the holy citie Book 2. p. 154 155 156. Ignorance threefold Book 1. p. 60. Interpretation of Scriptures is the Pastours right with whom the Laitie must consult ibid. p. 149 150 156 181 182. Book 2. p. 63. Interpretation of Scriptures by Anagrams is profane B. 1. p. 152 153. Whether interpretation of Scriptures or judgement of doctrine do in any sort belong unto the people and how farre ibid. p. 157 159. Helps and cautions prescribed unto the people for interpretation of Scriptures ibid. pag. 160 to pag. 169 c. John the Apostle his death Book 3. p. 187 188 189. Joseph was the first-born of Jacob. Book 1. p. 142 143. Joseph was a type of Christ Book 2. p. 33. A twofold acception of the word Judgement Book 1. p. 6. Judgement after death is private of souls publick of bodies and souls ibid. K. KIngs represent the people under them Book 1. p. 183 184. Of the honour due unto the King ibid. Whether Korah Dathan and Abiram descended with all their goods truly into hell Book 3. p. 214 215 to p. 221. L WHerein the confusion of Languages consisted Book 2. p. 45 46. Orientall languages conduce much to the understanding of Scriptures therefore necessarie to be studied ib. p. 48. Of the same languages also B. 3. p. 204 205. Of Lazarus raised by Christ Book 2. p. 7 8 9. Humane Learning is an handmaid to Divinitie ib. p. 88 89. Literall sense of Scripture is hardest to be found Book 1. p. 149. M MAgistrates not to be reviled Book 1. p. 168 169 170. Maran-atha expounded Book 2. p. 48 to p. 54. Of Melchisedech and why he is said to be without father and mother Book 3. p. 201 202 c. to p. 206. Members of the bodie are not all of equall worth Book 1. p. 63. God is very Mercifull unto all ib. p. 186 187. Whether Moses at the Transfiguration appeared in his own true person or not Book 3. p. 208 209 c. O IN Oaths we must be warie of mentall reservations and unlawfull equivocations Book 1. p. 166 167. Opinion Book 2. p. 83. Originall sinne See Sinne. P OF Paradise Book 3. pag. 194 195 196 197. The Pastours wisdome both for the matter and manner of his doctrine Book 1. p. 158. The Patriarchs were buried in Sychem Book 2. chap. 10. Meerly Personalls are not propagated B. 1. p. 109 to p. 138. S. Peter represented all the Apostles Joh. 21.15 16. Book 1. p. 147. The Pope is servus servorum Dei ibid. p. 132. The Priviledges of a few make not a law Book 2. p. 160. Whether God may justly Punish the Fathers for the childrens actuall delinquencies B. 1. p. 119 120. In what cases God may and doth punish the children for their Parents faults either with temporall or eternall punishment ib. p. 118 to p. 124. Every individuall man is justly punished for originall sinne in Adam ib. p. 145 146 147 c. R REdemption was of a double kinde in the Leviticall law Book 1. p. 143. Of Reliques Book 2. chap. 12. and the Authours esteem of a true choice Relique ibid. p. 130 131. The Resurrection was typified in
Samson and how Book 2. p. 31. Compare Book 3. p. 220. at the bottome of the page Why all men shall rise again at the last day Book 1. p. 195. Whether such as have been raised from the dead did die the second time Book 2. p. 1 to p. 12. Of holy men there is a double resurrection ib. p. 4. The raising of the dead was an act appropriated unto Christ himself no way communicated to his Apostles in his life time ib. p. 6 9 10. Who they were that rose at Christs death ib. p. 12. wherwith compare ib. chap. 8.11 12 13 14. throughout The raised Saints ascended not into heaven with Christ ib. ch 15 16 17 18. throughout Christs resurrection was typified in Elias 2. King 2.13 ib. p. 146. The figure of Rome at its first building ib. p. 24. S THe whole Scripture is but one though penned by divers Book 2. p. 38 39. The Penmen of the holy Scriptures as such could not forget ibid. p. 40 41 c. Whether how it was necessarie that the Scripture should be written for mens instruction ibid. p. 68 69 70 c. Whether the holy Penmen of the Scriptures understood all that they wrote ibid. p. 80 to p. 86. Whether they read profane Authours ibid. p. 86 to p. 90. They did cite Poets or profane Authours ibid. p. 89 to p. 93. Whether they studied the things they wrote before-hand ib. p. 92 to p. 96. There was no difference between the Penmen of the divine Writ of the Old and New Testament in the point of conceiving and writing in different languages ib. p. 96. We must have recourse unto the allusions of Scripture which are not rest on what the Apostles conceived in their mindes onely ibid. p. 97. The Pen-men of Scripture had no libertie to put in their own conceits or in writing to adde or blot out what they had done ib. p. 98 to p. 104. They had no power to clothe their inward apprehensions with words of their own ib. p. 104 105 106. The Penmen of Scripture wrote their heavenly dictates in the same language in which they conceived them ibid. p. 107 to p. 112. Whether the holy Penmen of Scripture wrote the Scripture casually ibid. p. 71 72. When the New Testament began first to be written and upon what occasion ibid. pag. 73. Whether the Penmen of Scripture were commanded to write ibid. p. 73 to page 76. Whether the Prophets Evangelists and Apostles were compelled to write ibid. 76 to p. 80. Whether Christ wrote any part of Scripture himself immediately ibid. p. 64 65 c. Why Sinne is called Originall Book 1. p. 129. Styles given to originall sinne ib. p. 36. Some sinnes are greater then other ibid. p. 62 63 64. The greatnesse of a sinne is two wayes considered ibid. p. 66. Of originall sinne as conveyed unto us from Adam ib. p. 74 to pag. 90. Originall sinne is matter of repentance ib. p. 76. How we sinned originall sinne in Adam ib. p. 78 79 80. Not by imputation onely nor onely by imitation p. 84 85. Originall sinne is propagated to mankinde ib. p. 90 91. p. 129. When originall sinne beginneth ib. p. 91 92 93. The manner how the soul is by it made sinfull ib. p. 103 to p. 109. Adams actuall sinne was private and personall ideall onely and representative therefore not imputed unto us ib. p. 88 89. p. 129. The foure principall faculties of our Souls with their severall objects Book 1. p. 56. T A Twofold kinde of Temperature the one of weight the other of justice Book 1. p. 18. Tithes are by an everlasting law due to the Priesthood of Melchisedech ibid. p. 83. Curses that follow those who sacrilegiously rob the Church of Tithes Book 2. p. 50 51. The Transfiguration of Christ with the manner of it and how it was not painfull to him B. 1. p. 29. Of the Translation of them who shall be found alive at the last day ibid. p. 30. The use of the Tree of life in Paradise unto Adam ibid. p. 20 23. Whether Adam did eat of the tree of life before he fell ibid. p. 21 22. V VIator is considered according unto a twofold estate Book 1. page 51 52. FINIS The severall places of Scripture explained in these three Books of Miscellanies The first book GEn. 3.20 pag. 40. Gen. 4.15 64 65. Exod. 13.2 140. Exod. 20.5 110 116 127 128. Job 14.4 95 96. Ps 51.5 92 93 94. Ps 91.11 25 26. Ps 109.14 121 122. Ps 131.1 161 162. Isa 53.2 18. Vers 4. 20. Jer. 25.26 153 unto 157. Matt. 15.14 174. Joh. 8.44 37. Joh. 9.2 132. Act. 23.5 168 169. 170 c. Rom. 5.12 79 80. vers 13. 186. ver 18. from page 190 to the end of the first book Rom. 11.16 106. 1. Cor. 3.1 2. 158. 1. Cor. 7.14 106. 1. Cor. 15.47 42. Ephes 4.23 24. 56. Heb. 9.27 from the 1 to the ninth The second book GEn. 22.5 p. 83. Gen. 31.53 32. John 8.56 30 31. Joh. 20.7 146 147. 1. Cor. 9.16 78. 1. Cor. 16.22 48 49 c. 2. Cor. 5.14 78. Gal. 6.11 67 68. Heb. 11.35 4. The third book EXod 34.29 p. 210. Mal. 4.5 6. 174 175 c. Matt. 17.11 177 178 c. ¶ Faults escaped in the first Book thus to be corrected Page 18 line 11 for proportion reade proportio Page 20 line margin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 24 line 2 for tree life reade tree of life Page 29 line 13 for not reade no. Page line 39 for ecclipsed reade eclipsed Page 30 line margin for tran-seuntis reade trans-euntis Page 32 line margin for laborantos reade laborantes Page 44 line 20 for yae reade yea Page 57 line 20 for he did for a while reade he did fulfill for a while Page 62 line 22 for Cittien reade Citizen Page 65 line 30 for Wheter reade Whether Page line 43 for Gensis reade Genesis Page 82 line 41 for lisienesse reade likenesse Page 86 line 20 for this reade his Page 96 line margin for doctus nec doctus reade doctus nec indoctue ¶ In the second Book Page 2 line 39 for istance reade instance FINIS