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
MISCELLANIES OF DIVINITIE Divided into three books Wherein is explained at large the estate of the Soul in her origination separation particular judgement and conduct to eternall blisse or torment BY EDVVARD KELLET Doctour in Divinitie and one of the Canons of the Cathedrall Church of EXON S. AUGUST serm nov 24. de S. Paulo ¶ Omnibus hominibus natis constituit Deus mortem per quam de isto seculo emigrent Exceptus eris à morte si exceptus fueris à genere humano Iam homo es venisti Quomodo hinc exeas cogita HINC LVCEM ET POCLA SACRA ALMA MATER GANTA BRIGIA Printed by the Printers to the Vniversitie of CAMBRIDGE and are to be sold by Robert Allot at the Beare in Pauls-Churchyard 1635. TO THE MOST REVEREND FATHER IN GOD MY VERY GOOD LORD THE LORD Archbishop of CANTERBURIE his Grace Primate of all ENGLAND and Metropolitane Most Reverend THE manifold graces which God hath plentifully poured on you enabling you even from your youth to be a fit instrument divers wayes to advance his glorie and blessing your great good labours with the favourable acceptance of our dread Soveraigne State and all who have well-wishing unto this our Sion have caused me a crazie old retired man who never saw you but once and that long since to leave behinde me a testimoniall to the world both of my heartie thanks to God that you have been of my humblest prayers that you may long continue a prop of our Church a favoured Ezra the prompt Scribe in the Law a powerfull Aaron to make an atonement for the people an Elijah zealous in your calling a provident guide to the Prophets to the sonnes and schools of the Prophets a father chariot horsemen of Israel as Elisha called Elijah as king Joash called Elisha May heavenly influences and divine irradiations say Amen Amen Your Graces in all dutie Edward Kellet The Contents of the first book CHAPTER I. Sect. 1. THe subject of the whole work The reason why I chose the text of Hebr. 9.27 to discourse upon The Division of it Fol. 1. c. 2. Amphibologie prejudiciall to truth Death appointed by God yet for Adams fault The tree of life kept from Adam not by phantasticall Hob-goblins but by true Angels and a flaming sword brandishing it self Leviticall ceremonies dead buried deadly Things redeemed dispensed with yet still appointed 2 3. The Kingdome of Death reigning over all Bodily death here meant and onely once to be undergone 4 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth not necessarily the longinquitie of future times intercurrent but rather a demonstration that other things were precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After doth often signifie an immediate succession Judgement here taken for an act of justice 5 5. The generall judgement here understood by OEcumenius and Bellarmine The second book of Esdras apocryphall and justly refused More then the generall judgement is meant Even the particular judgement also is avouched by many authorities Three questions arising from the former part of these words 6 CHAP. II. 1. HOw God is immortall how Angels and the souls of men how Adams bodie was mortall and yet immortall though compounded of contraries 10 2. Aristotles last words his death Holcot or the Philosophers pray for him Aristotle canonized by his followers Plato and Aristotle compared Vives taxed Adams bodie was not framed of the earth or dust of Paradise 12 3. Adam should not have been subject to any externall force he was lord of the creatures inward distemper he could not have Adams bodily temperature Christs who was fairer then the children of Adam the helps for Adams bodie meat drink and sleep 17 4. Divers opinions of the tree of life If Adam had eaten of the tree of life before or after his fall he had lived for ever If he had not sinned he had not died though he had not tasted of the tree of life To what use the tree of life should have served 20 5. The Councel of Millan Cardinall Cajetan Richeomus the Jesuit Julianus Pomerius and Saint Augustine think that Adam could not have died if he had not sinned The book of Wisedome Holcot Doctour Estius and two passages of Scripture Canonicall are authorities evincing that Adam had in the state of innocencie an immortall bodie 24 CHAP. III. 1. DEath is a bitter-sweet Enoch and Elias Raptures were not painfull to them Christs transfiguration and the manner of it That it was not painfull to him Adams translation to a life celestiall and a bodie spirituall should not have been painfull if he had not sinned They who shall be changed at Christs coming shall by it finde no pain Death is painfull 28 2. Man-kinde died the first minute of their sinne God draweth good out of evil Death in some regard is changed from a punishment to be a favour and blessing of God 31 3. Not many or more sinnes but one caused death One onely David begotten in lawfull wedlock That this one sinne is not lesse in the godly nor greater in the wicked Death was appointed for one sinne onely of one person onely 33 4. This one person onely was man this man that sinned that one sinne was Adam Strange and curious speculations that Eve sinned not that sinne for which mankinde was appointed to death 36 5. Two School speculations propounded The second handled at large as expounding the former and determined against the School-men themselves viz. That the children of innocent Adam had been born confirm'd in grace The censure of Vives upon these and the like points A part of his censure censured 43 CHAP. IIII. 1. ADams perfection in innocencie Our imperfection after his fall contrary to his both in understanding and will and in the parts concupiscible and irascible 55 2. Adam had other laws given him but one above all and one onely concerning posteritie 57 3. What this law was Adam knew the danger to himself and his off-spring The first sinne was against this law 58 4. Eve sinned before How she sinned the same and not the same sinne with Adam 60 5. Zeno the Stoicks and Jovinian confuted Sinnes are not equally sinfull 62 6. Adam sinned farre more and worse then Eve 65 7. This sinne of Adam was not uxoriousnesse as Scotus maintained but disobedience or pride The branches of Adams sinne 66 CHAP. V. 1. ORiginall sinne is an obscure point The errours of the Schoolmen concerning it The over-sight of Bellarmine 73 2. Originall sinne described by its causes Distinguished from Adams actuall sinne 77 3. In what sense Adam had and his posteritie hath Originall sinne We were in Adam He stood for us idealiter Every one of us would have done exactly as Adam did We did sinne in Adam and how 78 4. Whether Christ was in Adam and how 82 5. We sinned not that sinne in Adam by imitation onely 84 6. Adams sinne as personall was not imputed Adam is saved Adams actuall sinne as it was ideall and
representative is imputed to us 85 CHAP. VI. 1. ORiginall sinne is propagated unto us Originall sinne properly is not in the flesh before the union with the soul 90 2. Bishop Bilson Mollerus Kemnitius and Luther in an errour Bishop Bilsons arguments answered Conception taken strictly by Physicians c. We are not conceived in originall sinne if we respect this conception Conception taken largely by Divines Thus we were conceived in sinne 92 3. A Physicall Tractate of conception clearing the point 97 4. A Discourse touching aborsives and abortives Balthasar Bambach answered The Hebrew vowels not written at first when the consonants were Never any wrote till God had written the Two Tables 98 5. The manner how the soul contracteth originall sinne pointed at Bodily things may work upon the soul 103 6. Righteous men have unrighteous children The contagion of originall sinne is quickly spread 106 7. No sinne or sinnes of any of our parents immediate or mediate do hurt the souls of their children but onely one and that the first sinne of Adam 109 CHAP. VII 1. A Review of the last point Zanchius not against it Bucer and Martyr are but faint and rather negative then positive 112 2. Bucer and Martyr make the state of the question to be voluble not fixt and setled Their objections answered The place of Exodus 20.5 examined 113 3. S. Augustine appealed unto and defended 116 4. God justly may and doth punish with any temperall punishment any children like or unlike unto their parents for their parents personall sinnes 118 5. God doth and may justly punish some children eternally and all temporally for originall sinne whether they be like their parents in actuall aversion yea or no. 121 6. God justly punisheth even eternally wicked children if they resemble wicked parents ibid. 7. God oftentimes punisheth one sinne with another ibid. 8. The personall holinesse of the parent never conveyed grace or salvation to the sonne ibid. 9. God never punished eternally the reall iniquities of the fathers upon their children if the children were holy ibid. 10. No personall sinnes can be communicated The point handled at large against the errour of Bucer and Martyr 123 11. The arguments or authorities for my opinion The new Writers not to be overvalued Zanchius himself is against Bucer and Martyr 133 CHAP. VIII 1. ORiginall sinne came not by the law of Moses but was before it in the world 138 2. God hath good reason and justice to punish us for our originall sinne in Adam Gods actions defended by the like actions of men 139 3. Husbands represent their wives The men of Israel represented the women Concerning the first-born of men and beasts The primogeniture and redemption of the first-born 140 4. The whole bodie is punished for the murder committed by one hand Corporations represent whole cities and towns and Parliaments the bodie of the Realm Their acts binde the whole Kingdome Battelling champions and duellists ingage posteritie 144 5. S. Peter represented the Apostles The Apostles represent sometimes the Bishops sometimes the whole Clergie The Ministers of the Convocation represent the whole Church of England The authoritie of Generall Councels Nationall Synods must be obeyed 147 6. Private spirits censured Interpretation of Scripture not promiscuously permitted An Anabaptisticall woman displayed 149 7. Another woman reproved for her new-fangled book in print Scriptures not to be expounded by anagrams in Hebrew much lesse in English but with reverence How farre the people are to beleeve their Pastours 152 8. Saul represented an entire armie Joshua and the Princes binde the Kingdome of Israel for long time after 183 9. Christ represented us Christ and Adam like in some things in others unlike Christ did and doth more good for us then Adam did harm 184 The Contents of the second book CHAPTER I. Sect. 1. THe question propounded and explained Fol. 1. 2. Armenius or rather his sonne Zoroaster dead and revived ibid. 3. Antillus dead and living again because the messenger of death mistook him in stead of Nicandas Nicandas died in his stead 2 4. A carelesse Christian died and recovered life lived an Anchorite twelve yeares died religiously ibid. CHAP. II. 1. A Division of such as have been raised They all died 3 2. The widow of Zarephath her sonne raised yet died again supposed to be Jonas the Prophet The Shunammites sonne raised not to an eternall but to a temporary resurrection A good and a better resurrection 4 3. Christ the first who rose not to die again 5 4. The man raised in the sepulchre of Elisha arose not to immortalitie ibid. CHAP. III. 1. WHilest Christ lived none raised any dead save himself onely 6 2. The rulers daughter raised by Christ died again ibid. 3. So did the young man whom Christ recalled to life 7 4. Many miracles in that miracle of Lazarus his resurrection ibid. 5. Christ gave perfect health to those whom he healed or raised 8 6. Lazarus his holy life and his second death 9 CHAP. IIII. 1. TAbitha died again 9 2. So did Eutychus 10 3. They who were raised about the Passion of Christ died not again as many ancient and late Writers do imagine Mr. Montague is more reserved ibid. CHAP. V. 1. VVHo were supposed to be the Saints which were raised by such as maintain that they accompanied Christ into heaven 12 2. A strange storie out of the Gospel of the Nazarens ibid. 3. Adams soul was saved Adams bodie was raised about Christs Passion saith Pineda out of diverse Fathers Thus farre Pineda hath truth by him That the sepulchre of Adam was on mount Calvarie so say Athanasius Origen Cyprian Ambrose Basil Epiphanius Chrysostom Augustine Euthymius Anastasius Sinaita Germanus Patriarch of Constantinople ibid. 4. It was applauded in the Church in Hieromes time 13 5. Theophylact thought Adam buried in Calvarie Drusius unadvisedly taxeth the Fathers Tertullian consenteth with other Fathers and Nonnus who is defended against Heinsius 14 6. At Jerusalem they now shew the place where Adams head was found Moses Barcepha saith that Sem after the floud buried the head of Adam 17 7. The Romane storie of Tolus and Capitolium much resembling the storie of Adam ibid. CHAP. VI. 1. HIerom saith Adam was not buried on mount Calvarie Both Hierom Adrichomius and Zimenes say he was buried in Hebron Hierom censured for doubling in this point by Bellarmine 19 2. Hieroms arguments answered 20 3. The Originall defended against Hierom in Josh 14.15 ADAM there is not a proper name but an appellative Arba is there is a proper name of a man Adrichomius erreth in Kiriath-Arbee and the words signifie not Civitas quatuor virorum The citie of foure men New expositions of Kiriath-Arbee ibid. 4. It may signifie as well Civitas quatuor rerum The citie of foure things as Quatuor hominum Of foure men The memorable monuments about Hebron 22 5. It may be interpreted Civitas quadrata quadrilatera quadrimembris quadricollis A citie fouresquare of foure sides
maintain That Adams representation of us and his obedience should have done us equall good to our resisting of the first temptation More might pertinently be said of this matter but besides the precedent tediousnesse of it Ludovicus Vives aurem vellit endeavouring to restrain such speculations to modest bounds Thus he saith on Augustine De Civit. 13.1 Of things which might or might not have happened to man if Adam had not fallen * Quid factum sit magno nostro malo nemo ignorat quid fuisset nescio an ipsi Adam ostensum fuit quantò minùs nobis misellis Nam quid prodest uti conjecturis in re quae conjecturas omnes superat humanas What fell out to our great harm no man is ignorant of what should have befallen I know not whether it was revealed to Adam himself how much lesse to us poore wretches For what availeth it to use conjectures in a thing which is above all humane conjectures But Vives himself is to blame First for his nesciencie or timerousnesse as if Adam knew not what estate he and his should have had if he had persevered in innocency The ignorance of a point so nearely concerning him had argued imperfection which the fulnes of knowledge in which he was created did clearly dispell For if God said to the corrupted World Deut. 30.19 I call heaven and earth to record this day against you that I have set before you Life and Death could uncorrupt Adam be ignorant of the life that was set before him Or did Adam understand the miseries and punishments the orts and effects of Morte Morieris expressely threatned against him in a future contingent estate and could he be ignorant of his present condition of blisse and certain blisse to be increased upon his obedience Did he know the natures of beasts and other creatures could he know the strange production of Eve could he prophetically intimate the strict union of Christ with his Church by his own conjunction with Eve and was it not shewed unto him what state he should have had and we in him Secondly though these things be taxed of nicetie yet the impartiall Reader overviewing this Book perhaps will say It was profitable and delightfull to problematize even upon this very point But other matters invite me hence forward to them and therefore having cleared That it was the sinne of Adam of onely Adam and not of Eve for which Death was appointed Let us proceed to examine Which and what this sinne of Adam was which is next and necessarily to be handled O Most glorious Creator who did'st make us in the First Adam excellent Creatures and wouldest have made us better if he who undertook for us had not brought upon us death and destruction Grant I beseech thee for thy mercies sake in the Merit and Mediation of the Second Adam Jesus Christ our onely Saviour That we may recover our lost Image and be made like unto him here and reigne in Life with him hereafter CHAP. IIII. 1. Adams perfection in Innocencie Our imperfection after his fall contrarie to his both in understanding and will and in the parts concupiscible and irascible 2. Adam had other laws given him but one above all and one onely concerning posteritie 3. What this Law was Adam knew the danger to himself and his of spring The first sinne was against this Law 4. Eve sinned before How she sinned the same and not the same sinne with Adam 5. Zeno the Stoicks and Jovinian confuted Sinnes are not equally sinfull 6 Adam sinned farre more and worse then Eve 7 This sinne of Adam was not uxoriousnesse as Scotus maintained but disobedience or pride The branches of Adams sinne 1 LOmbard saith * Quibusdam videtur quòd Adam ante lapsum non habuerit virtutem Lomb. Sent 2. dist 29. lit B. Some are of opinion that Adam before the fall had no vertue He had not justice say they because he despised Gods commandement nor prudence because he provided not for himself nor temperance for his appetite extended to the forbidden fruit nor fortitude for he yeelded to suggestion We answer saith Lombard He had not these vertues when he sinned but before and in sinning losed them For Augustine in a certain Homily saith Adam was made according to the Image of God armed with shamefastnesse composed with temperance splendent with charitie Otherwhere he saith Adam was endued with a spirituall minde Ambrose saith * Beatissimus erat auram carpebat aetheream He was most happy and led an heavenly life and addeth a good observation * Quando Adam solus erat non est praevaricatus When Adam was alone he transgressed not Which may teach us to fear the enticements of companie This point deserveth not to be so speedily cast off and therefore attend this further enlargement Many very many precepts were graven in the heart of Adam and every branch of the naturall Law was there written by the finger of God at his Creation nor was he ignorant what was to be done or omitted in any businesse Eccl. 17.1 The Lord created man of the earth and verse 2. he changeth the singular into the plural He gave them power over the things therein and verse 3. He endued them with strength by themselves and made them according to his image And then followeth an excellent description of their gifts I conceive and explain the matter thus Foure faculties he had and we have of our souls Two superior Two inferior The two superior are understanding and will The two inferior the part irascible and part concupiscible First the object of his understanding was truth the perfection of it was knowledge but now as we are in the state decaied this truth is darkned with ignorance 1 Corinth 2.14 The naturall man receiveth not nor can know the things of the Spirit of God Eph. 4.18 Their understanding is darkned and their hearts are blinde Psal 49.20 Man in honour understandeth not As Adam was in innocencie he was partaker of the truth The Apostle Ephes 4.23 24. saith Be renewed in the spirit of your minde New we were once in Adam and in him also we grew old we are commanded to be renewed as new as once we were and put on that new man which was created in righteousnesse and holinesse of truth therefore the first Adam was created in truth You have the object Truth the perfection was Knowledge Ecclesiasticus 17.7 God filled them with knowledge and understanding and this is seconded by the Apostle Colos 3.10 The new man is renewed in knowledge after the image of him that created him Renovation necessarily implieth precedent oldnes and oldnes precedent newnes of knowledge in the first Adam Secondly the object of mans will was and is Goodnesse the perfection Love In the decayed estate the will is infected with vanitie Genes 6.5 Every imagination of the thoughts of his heart was onely evill continually Ephes 4.17 We walk in the vanitie of our
minde In the state of integritie it was farre otherwise Adam was new in his minde and holy and righteous as was proved before in which regard * Chrys Hom. 16. in Gen. Chrysostom saith Adam was a terrestriall Angel * Bas Homil. Quòd Deus non sit author malorum Basil reckoneth up as Adams chief good in Paradise His sitting with God and conjunction by love As all things els so Adams will was good and tended unto good there is the object his love in innocencie was entire and united to God there was his perfection Thirdly the object of his and our part concupiscible is moderate delight the perfection and felicitie of it was contentment As now this part is gauled with insatiable itchings and given over to lasciviousnesse to work all uncleannesse with greedines Ephes 4.19 But at the first Adam was free Augustine saith * Gratia Dei ibi magna erâ—t vbi terrenum animale corpus besâ—ialem libidinem non habebat There the grace of God was great where an earthy and sensuall body had no beastly lust The place he was in was a Paradise of pleasure a garden of delight nothing was wanting which might give true content Fourthly the object of his and our irascible part may in a sort be called Difficulty or rather Constancy whose glory of endeavours end and felicitie was Victorie This part now is much weakned with infirmitie In the best of us the Flesh lusteth against the Spirit and alas we are often vanquished as being weak by nature But Adam was strong and could have overcome any temptation Augustine saith * Felices erant primi homines nullis agitabantur perturbatio ibus animorum nullis corporis laedebantur incommodis De Civit. 14.10 Our first parents were happy being neither shaken with any trouble of minde nor hurt with any infirmitie of body * Adam non opus habebat eo adjutorio quod implorant isti cùm dicunt Video aliam legem in membris meis c. Lib. De Corrept Gratia Adam had no need of that help which these crave when they say I see another law in my members c. Yea he is more bold there saying * Adam in illis bonis in quibus creatus est Christ morte non â—guit Ibid. Adam in those good things wherein he was created had no need of Christs death He had with libertie and will grace sufficient whereby he might have triumphed over all difficulties and temptations Augustine thus * In Paradiso etiamsi omnia non poterat Adam ante peccatum quicquid tum non poterat non volebat ideo poterat omnia quae volebat De Civit. 14.15 In Paradise before sinne although Adam could not do all things yet he then would not do whatsoever he could not and therefore could do all that he would Adam having these excellent endowments of nature and grace had also necessarily certain objects about which they should be conversant These objects were all the parts and branches of the Law of nature whereby he fully knew his dutie And all and every one of these he did for a while or at the least not break and he and his posteritie should and ought to fulfill as they were private persons and for the performance and non-performance thereof both he and we should and shall answer unto God at the high Throne and Tribunall of the just and righteous Judge 2. But there was one precept and onely one given to Eve perhaps to all Adams posteritie as private persons who if they had eaten of the tree of knowledge of good and evill can not be imagined that they could have ruinated all mankinde but commanded to Adam onely as the publick person as the Idea of humane nature as the stock and root by whose obedience or disobedience all mankinde was to be happie or unhappie as the figure of Christ to come And this sin was not to be a sin of thought onely as the sin of the Angels who each of them sinned by his own expressed will but such a sinne as might bring a deserved blot and punishment upon all his posteritie who were in him which could not be unles it had been committed both by his soul and his body and thereby had power to infect all the parts and faculties both of souls and bodies Again the body of Adam could not sinne without the soul neither could this be a sinne of the soul alone without some concurrents of the bodily parts for then Adams sinning soul should have been damned and his innocent bodie saved but it was to be a sinne compounded of inward aversion and outward transgression So that if Adam had seen Eve eat and had himself lusted after the fruit and yet before the orall manducation had disliked his liking had feared the punishment and not proceeded to eat of it or touch it I do not think his posteritie had been engaged as they are Augustine citeth this out of S. Ambrose and approveth it * Si anima Adami appetentiam corporis refranâsset in ipso ortu extincta esset origo peccati Cont. Julian Pelag. lib. 2. If Adams soul had bridled the bodily appetite in the very beginning the originall of sinne had been quenched Catharinus thinketh there was an expresse covenant between God and Adam that Adam and his posteritie should be blessed or cursed according to the breaking or keeping of that one law What Catharinus saith is probable and may be most true though it be not so written For first if the prohibition had concerned Adams person onely since the precept was given before Eve was created Adam onely should have tasted of death and not Eve Secondly questionlesse that law and covenant included posteritie as is verified in the event When Morte Morieris was threatned unto Adam he was then Rectus in Curia and stood as a publique person representing all his branches If it concerned him as a private person he onely should personally have died and we escaped but our dying in him evinceth that he was reputed if I may so say a generall universall feoffee or person to whose freewill the happie or unhappie future estate of all his descendants was intrusted conditionally to live for ever upon the observance of one law or to die the death for the breach of it Life and death was propounded †Non uni sed universitati Not to one man but to all mankinde 3. And this law is registred and recorded Genes 2.17 Of the tree of the knowledge of good and evill thou shalt not eat for in the day that thou eatest thereof thou shalt surely die Which words I verily beleeve that Adam understood either by his naturall wisedome which was very great or by divine conference or revelation which to him was not unfrequent to involve his posteritie as well as himself For if immediatly upon the creation of woman Adam could foresee and prophesie Genes 2.24 That a man shall leave
witlesse positions of Jovinian viz. * Omnia membra aequaliter diligimus nec oculum praeponimus digite nec digitum auriculae We love equally all our members neither do we preferre the eye before the finger nor the singer before the eare by which he would inferre a parilitie of sinnes besides what S. Hierom excellently answereth I can not chuse but oppose what Moses saith Deuteron 32.10 God kept the Israelites as the apple of his eye it being more guarded with the double coverlids of skins and hairs and more curiously then any other outward part which proverbiall similitude being also taken up both by David Psal 17.8 and by the Prophet Zecharie 2.8 significantly intimateth that one part of the body is more tender to us then any other Neither needed there such exact retaliation as is required Exod. 21.24 Eye for eye tooth for tooth hand for hand foot for foot if all members were of like worth for a tooth might have been pluckt out for an eye and the foot might have stood for the hand Yea whatsoever Jovinian opineth or rather raveth Dives being in torment had more regard to the cooling of his tongue Luk. 16.24 then to the tip of his eare Where sinne is there is punishment also saith S. Chrysostom and Dives his tongue spake many proud things saith he and Dives was full of loquacitie as the Interlineary Glosse observeth even from his very speech to Abraham and perchance his tongue was most tortured as having been most delighted and addulced with his daily delicious fare If any of Zeno or Jovinian his partisans will not beleeve that one bodily member is better then an other I could wish it might be beaten into them and that they might endure sound raps or blows on their heads which any other man yea naturall fools by naturall instinct would rather beare off upon the arms as objecting unto danger the member of lesse worth to save and defend the part more principall which hourely experience ratifieth I passe by all other his objections because I have stood too long on this and I come to the main Question Whether all sinnes are equall The answer is plainly negative Reasons are these First diversitie of sacrifices prove the inequalitie of offences the greater offence being usually expiated with the most costly sacrifice The sinne of the Priest was in the estimate of God as the sinne of the whole congregation and the offering of his sinne was a young bullock without blemish Levit. 4.3 If a Magistrate sinned he was to offer a kid of the goats a male without blemish vers 23. If an ordinarie man offended a female served the turn vers 28. and 32. whether it were of goats or lambes Where the best greatest and costliest of oblations doth not prove that the estate or the person of the Priest was better and more noble then the estate or person of the King or supreme Civill Magistrate which the Papists impertinently would prove from thence but the Priests greater sacrifice evinceth his sinne to be greater by reason of his greater knowledge For the Priests lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger of the Lord of hosts Malachi 2.7 A second Reason may be this Greater punishments both criminall and capitall are ordained by the Law for some people more then for others But this can not be justly appointed unlesse there be degrees of sinne Therefore sinnes are not equall Concerning the Major view it evinced in these instances He that stealeth a man shall die Exod. 21.16 If he steal an ox or a sheep he shall restore five oxen for anox and foure sheep for a sheep Exod. 22.1 He that kills a man unwillingly shall be protected Exod. 21.13 if willingly the very Sanctuarie at the horns of the Altar shall not save him he shall die vers 14. The adulterie of common people was punished with common death Levit. 20.10 But the daughter of any Priest if she profane her self by playing the whore she profaneth her father she shall be burnt with fire Levit. 21.9 that is she shall be burnt alive The Minor is proved because God is just and rewardeth every man according to his works Revel 22.12 Thirdly the Scripture saith some are more wicked then others Jerem. 3.11 The back-sliding Israel hath justified her self more then treacherous Judah Aholibah was more corrupt in her inordinate love then Aholah Ezek. 23.11 And some shal have sorer punishment then others Heb. 10.29 There is a sin remissible a sin irremissible Matth. 12.31 Tyre and Sidon were more inclining to repentance then Chorazin and Bethsaida Matth. 11.21 Accordingly It shall be more tolerable for the land of Sodom then for them vers 24. There are some sinnes of infirmitie some of presumption and great transgressions Psal 19.13 Reward Babylon even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double How much she hath glorified her self and lived deliciously so much torment and sorrow give her Revel 18.6 7. Not double asmuch as she hath deserved that were injustice but double asmuch as others drink of the wrath of God The proselyte of the Pharisees is twofold more the childe of hell then themselves Matth. 23.15 and some shall receive greater damnation vers 14. Genes 4.15 Vengeance shall be taken seven-fold on him who slayeth Cain Not seven-fold more then such a deed as murder deserveth but seven-fold more then is taken on some other men perchance seven-fold more then was taken on Cain himself For though it be a greater sinne to kill an innocent then a bloud-guilty wretch or murderer and more offensive to slay a brother then one of lesse kindred or acquaintance which may seem to be the case between Cain and Abel on the one side and Cain and his murderer on the other side yet if we consider that God after an especiall manner forbad any man to kill Cain that God ordained life as a punishment to Cain that to kill Cain had been a courtesie saith Hierom that Cain was to live to be a terrifying example to all murderers Lastly if we remember that to deterre all men from the murder of Cain God set a notorious mark upon him such a oneas never any untill this day had the like by reason of the extraordinarines thereof whether it were a brand or stamp in his forehead or that the earth quaked under him wheresoever he went or a preternaturall and unusuall shaking of his head or dreadfull tremors or convulsions over all his body of which the particular is as uncertain as the generall can not be doubted of namely that unto his terrors of conscience and a vagrant unsetled minde some outward evident mark was annexed distinguishing him from other men and in a sort forbidding any to murder him I say he that now should have killed Cain might justly seven-fold deserve Cains punishment and an other
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
Velle before the Nolle and the first motion was to the unlawfull love of himself Now what the Serpent said to Eve questionlesse she related to Adam And her pride also might first arise from the said fountain and his uxoriousnesse followed thereupon and the immoderate love of himself was before the immoderate love unto his wife I say questionles because it is both true in it self and others yeeld unto it and * Aug. De Gen. ad â—t 11.34 S. Augustine observeth it What Adam received from God he told to Eve what Eve heard from Satan she told to Adam To conclude * De Civit. 14.13 Augustine saith Adam and Eve were first turned from God to please themselves and thence and after that to grow cold and dull that she either beleeved the Serpent or he preferd his wives will before the will of God Where he maketh both Adams and Eves sinne to be the same inordinate love to themselves and this is against Scotus Prosper in the 358 Sentence picked out of Augustine saith concerning Adam * Primum animae rationalis vitium est voluntas ea faciendi quae vetat summa intima veritas The first vice of the reasonable soul is the will of doing those things which the supreme and most intimate truth forbids Neither hath Scotus his argutation rather then argumentation his usuall subtiltie in it * Duplexest Velle aut est Velle aliquid amore amicitiae qui est propter se vel propter amatum velamore commodi qui est propter aliud Primum peccatum Adae non fuit ex immoderato amore sui sicut fuit primum peccatum Angeli nec potuit esse quia Angelus intelligit seprimò per suam essentiam homo intelligit alia priùs quà m se There is a twofold will either that will by which one desires a thing with the love of friendship which is for himself or for the thing loved or that will by which one desires a thing with the love of profit which is for another The first sinne of Adam was not out of an immoderate love of himself as the first sinne of Angels neither could be because the Angels know themselves first by their own essence but man knowes other things before himself For did not Adam know himself ere he knew Eve or Angels or hath it any necessarie consequence if he knew her first that therefore he must love her content first rather then please himself Yea if he had a desire to please her might not this arise out of a desire to please himself Lastly did the Angels and Eve sinne out of an immoderate desire of love toward themselves Then how saith Scotus that Adams first sinne neither was nor could be an immoderate and inordinate love of himself What was in Eve could and might have been and was in Adam The discourse of Aquinas in this point seemes more agreeable to Scripture and Fathers then that of Scotus And this it is That unto one sinne many motions do concurre amongst which that is to be accounted the first sinne in which first of all inordination deviation disorder or aberration from the Law is found Now it is apparent that exorbitancy or deordination is sooner in the inward motion of the soul then it is in the bodie and among the interiour motions of the soul the appetite is first moved toward the end it self then toward the means leading toward the end and therefore there was the first sinne of Adam where was the first desire of an unlawfull and disordered end The summe is Man desired an illicit seeming spirituall good namely to subsist of himself as God doth Which first act or motion of pride or inward disobedience being all one with the first inclination to break the Law of God and to eat the forbidden fruit and being accompanied with that chain of other evill motions actions before mentioned was consummated by the outward disobedience in the orall eating the food inhibited And the time was so short between the sinfull motus primo-primus in the soul and the various continued difformitie of other ebullitions which were coherent and bound up in that unhappie knot of outward disobedience that we may safely say it was one sinne aggregativè and every particular evill thought act or motion from his fare-well given unto innocency unto his plain down-fall from the last of his inward obedience unto his first outward disobedience compleat and ended was a parcell or branch of that one great sinne which was against that Law divine Genes 2.17 As our Saviour saith Matth. 5.28 Whosoever looketh on a woman to lust after her hath committed adulterie with her already in his heart So so soon as ever Adam looked on the apple to lust after it the first inward motion tending to this lust of pride or disobedience was averse from the Law though the externall trespasse made the sinne to be full and the breach to be palpable and evident And as it is but one consummate adulterie though divers evil thoughts multae morosae cogitationes many wilde motions concurre unto it so may Adams sinne be said to be but one though consisting of divers parts and branches from the primative spirituall inclination of aversion to the hindmost bodily formalitie or coÌ„summation of his disobedience Est Dist 22 Paragr 1. Estius hath these arguments to evidence that pride which is unseparably annexed to disobedience was the first sinne of man First our parents Adam and Eve were first tempted with the sinne of pride by these words Ye shall be like Gods therefore by that they fell first Secondly the Devil would draw man to perdition by the same sinne by which he fell But he fell by pride 1 Tim. 3.6 Lastly Christ by humilitie and obedience recovered us therefore Adam by pride and disobedience hurt us And this is Augustines reason De Civit. 14.13 If any man desire more curiosities trenching upon this point let him consult with Doctor Estius in the place above cited who hath handled such things apertissimè satiatissimè most plainly and fully as Augustine said of Ambrose against Julian the Pelagian And now at length I am come to that second position which I resolved to unfold and handle in giving answer unto the first Question How and why death was appointed unto us The first part of the answer is already handled here I considered originall sinne principally as it was acted by Adam That Adam for sinne was appointed to die The second now followeth towit Adams sinne was propagated to us and so by just consequent We shall die for this sinne And first concerning the propagation of his sinne of originall sinne as it was an emanation from Adam and as it lodgeth and abideth in us ALmightie and most Gracious Father grant unto us that we which fell by pride may be humilitie and obedience be raised up through Jesus Christ our onely Advocate and Redeemer Amen CHAP. V. 1. Originall sinne
be a change of number as Vatablus stileth it And though the Interlinearie bible readeth it patrum eorum and Vatablus so expounds it but reads it patrum ejus why may it not be expounded patris ejus being accordant to that following peccatum matris ejus and whether it be patrum eorum or patrum ejus or patris ejus I see not but originall sinne may be meant in both places as being expressed onely in the singular rather then the many actuall transgressions especially since our singular originall sinne came to him by many fathers and it was not the intent of Gods Spirit in this Psalme to extenuate the sinnes of the wicked one's forefathers and to plaister this over with the title of one single iniquitie Indeed Theodoret on the place saith thus a Paterna virtus saepe siliis peccantibus prosuit ut fides Abrahae Judaeis Davidis pietas Solomoni The fathers vertue hath often profited the transgressing children as Abrahams faith did the Jews and Davids pietie Solomon So Cesar at his pardoning of those in Marseil and in Athens who took part with Pompey in the civill warres said They were excused for their ancestours sake as contrarily b Pravitas pattum filiis similibus poenam adauget The wickednesse of parents increaseth the punishment of like children saith Theodoret. I answer That all this speaketh of temporal chastisements none of eternall horrour infligible upon good children for the sinnes of their parents When God saith I will visit the sinnes of the parents if it implyed the visiting them with like sinnes as it doth not yet it is of them that hated him also and by their personall hating him deserved to have one sinne punished with an other for the hatred of the sonnes is meant as annexed to the sinnes of the fathers This any one may see that will read Ezekiel 18.14 Lo if a wicked man beget a sonne that doth not like his father he shall not die for the iniquitie of his father he shall surely live vers 17. God hath no pleasure that the wicked should die vers 23. And hath he delight that the righteous shall perish eternally for his wicked ancestours The drift of the whole chapter is against it and proveth his wayes to be equall because a wicked man repenting shall not die for his own transgressions vers 25. c. And shall a righteous man die or be condemned for he meaneth the death of the soul for the offences of others Who ever perished being innocent Even as I have seen they that plow iniquitie and sow wickednesse reap the same Job 4.7 8. and God rewardeth every man according not to the works of his forefathers but according to his own works Rom. 2.6 Mat. 16.27 which seemeth to be taken from the Psalmograph who ascribeth to the Lord not injustice not severitie but grace and mercie in his judicature Vnto thee O Lord belongeth mercy for thou rewardest every man according to his work Psal 62.12 And Every one shall give account of himself Rom. 14.12 Every one shall receive the things done in his bodie according to that he hath done whether it be good or evil 2. Cor. 5.10 If this be not enough more may be added with an easie hand to the strengthening of this sixth Proposition now chiefly questioned God never damned a good childe for the fathers personall wickednesse I now come to the seventh Proposition 10. No personall sinnes can be communicated Indeed they who maintain the traduction of souls may if that be granted better defend the propagation of actuall iniquities But that opinion being false ridiculous exploded and hereticall of which otherwhere in this Tractate the superstructive is founded on slippery ice and these terms To propagate communicate derive transmit and transfuse sinnes personall are meerly amphibologicall and dubious phrases If they mean as the words do signifie let them say that the matter of sinne actuall is transfused or the form or both The matter is the action the form is the obliquitie thereof both these do vanish Doth the guilt of punishment passe over c Reatus est vinculum inter poenam peccatum quasi medium interjectum Guilt is a band joyning punishment sin as a thing coming between them And this band is rather in God then in man to tie or untie at his pleasure d Actus qui jam transiit dicitur manere quoad reatum non quia rectus sit aliquid sed quia à tali actu denominatur quis reus Reatus peccati non est aliqua res cùm non sit substantia vel accidens sed solùm maneat in occultis legibus Dei mentibus Angelorum An act that is past already is said to remain in regard of the guilt not that the guilt is any thing but because a man is denominated guiltie from such an act The guilt of sinne is not any thing since it is neither a substance nor an accident but onely remains in the secret laws of God and mindes of Angels as Holcot De Imputab pec truely gathereth from S. Augustine The guilt is not the personall sinne it self but the effect thereof and our question is not now of the descent of punishments Doth the guilt of sinne take hold of the childe they cannot say so unlesse here also they confound the effect with the cause and this is but Petitio principii in other terms Again how heterodoxall is it to say A man begetteth a sonne guiltie of all his actuall iniquities For then though the father may be saved by his after-repentance yet the sonne who knoweth not perchance nor ever heard inckling of his fathers horrid and secret sinnes according to their position may be damned for them Do they mean the stain and spot is communicated I answer The stain and spot is not the actuall sinne but the fruit of it inherent in the soul of the offender and not transmissible by the bodie and is onely metaphorically termed the stain having no positive realitie transmissible Zanchius himself relates their opinion thus e Peccatorum quae aliquis parens committit labem ceu contagium justo Dei judicio redundare in ejus corpus sanguinem per ejus porrò sanguinem semen in filios quos ex illo semine it à vitiosè affecto gignit transfundi That the spot and as it were contagion of the sinnes which any parent committeth doth redound by Gods just judgement upon his bodie and bloud and is further transfused by his bloud and seed into the sonnes whom he begets of that seed thus viciously affected I answer That justo Dei judicio is brought in tanquam Deus aliquis è machina to make things vast improbable seem likely passable but the vain impertinencie of these words is easily observable by any who knoweth that no manner of Gods judgements are any way unjust Secondly are not sinnes of omission personall sinnes and are they communicated
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
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
restriction because in it was speech of Adam by whom death came upon all without exception but in the second and opposite member All is not to be taken in the same amplitude sed juxta rem subjectam But according to the subject spoken of All that have grace and the gift of righteousnesse Omnes vivificandi All that are to be made alive saith S. Augustine All that are Christs So much in defence of those who by All understand genera singulorum but not singula generum Some of all kindes but not all of every kinde restraining and imprisoning the word yet as it were in libera custodia The free gift came upon all men to the justification of life that is it came upon all upon whom it did come freely and yet upon many which were not of Christs flock it came not at all If this seem harsh to any there is a second interpretation which came in my minde before ever I had heard or read that any other thought so and amongst a whole army of expounders I never met with any who wholly agreeth with me and never but one whose opinion in part concurreth with mine and he is Cardinall Tolet who is found fault withall covertly by Justinian the Jesuit and by the learned Estius under a generall Quidam vir doctus A certain learned man and expressely by name by Cornelius à Lapide the Jesuit whose judgement otherwise I had been ignorant of as not having Tolets labours on the Romanes The words of S. Paul Rom. 5.18 at the latter end are these By the righteousnesse of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift came upon all men unto justification of life So it is read according to the Vulgat in our late Translation the Bishops Bible hath it Good springeth upon all men to the righteousnesse of life but it is certainly amisse for they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas there is great discrepancy between them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally confessed to be according to Philosophers that vertue or aggregation of vertue which is named Justice generall or according to Divinity the vertue or the habit of justice the work of grace sanctification righteousnesse or holinesse inherent Neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though I would be loath to say as Beza doth on that place I do not admit saith he Nè in anis quaedam argutia tribuatur Apostolo id est Spiritui sancto that these two are all one for this reason among others Lest some vain nicety should be attributed to the Apostle that is to the holy Ghost for if I did admit them to be all one yet I would rather admire the depths of the holy Spirit which I am not able to sound then ascribe any empty or vain nicety to the perfection of divine Scripture l Adoro Scripturae plenitudinem Tert. lib. contra Hermog Whose plenitude I adore that I may use Tertullians phrase whereas Beza intimateth as if the infinite Spirit knew not to dictate what he could not understand yet will I be bold to say there is a main difference between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly is rendred justificatio For grant that among Heathen writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be now and then expressed A just cause or The ground-work or foundation of a just cause as l 1. de coelo Aristotle useth it Grant we also that in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes for the judgement of God as Rom. 1.32 and Revel 15.4 sometimes for the ordinances of God as Luke 1.6 and Heb. 9.1 and 10 verses and Rom. 2.26 yet most properly it is rendred Justificatio and by it is meant the merit of Christ and his righteousnesse imputed to us and is in Christ and not in us Beza saith right in this m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsam justificationis nostrae ut ità dicam materiam hîc declarat ab effecto nempe illam Christi obedientiam cujus imputatio nos juslos in ipso facit quam paulò antè vocavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quò Deus gratis eam nobit largiatur The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justification declareth as I may say the very matter of our justification from the effect namely that obedience of Christ the imputation whereof makes us righteous in him which a little before he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift because God gives it freely to us Thus is the imputation of Christs righteousnesse and our justification all one in effect and onely divers in words to the same sense Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both in the 16 verse and in this present place and thus Rev. 19.8 The fine linen is the righteousnes of Saints Not of themselves not inherent for to the Church was given or granted that she should be arayed ut cooperiat se as some reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fine linen pure white 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white to be seen by others And since our Saviour Revel 19.13 was clothed with a vesture dipt in bloud which Blasius Viegas saith is commonly interpreted of Christs humanitie begored with its own bloud by the Jews which suffer me to term Meritum rubrum as well as the School-men stile it Meritum udum which was pointed at Esai 63.1 Who is this that cometh from Edom with dyed garments from Bozrah and verse 2. Wherefore art thou red in thine apparell and thy garments like him that treadeth in the wine-fat which Tertullian wittily thus expounded n Spiritus propheticus veluti jam contemplans Dominum suum ad passionem venientem carne scilicet vestitum ut in ea passum cruentum habitum carnis in vestimentorum rubore designat conculcatae expressae vi passionis tanquam de foro torcularis quia exinde quasi cruentati homines de vini rubore descendunt Contra Marcionem 4.40 The spirit of the Prophet contemplating as it were his Lord going to his passion clothed with flesh as suffering in it describes by the rednesse of his garments the bloudy habit of his flesh troden and pressed by the force of his passion as by a wine-presse because men come out thence as it were all bloudy with the rednesse of the wine According to that prophesied of him rather then of Judah or of Judah as a type of him Gen. 49.11 He washed his garments in wine and his clothes in the bloud of grapes So that S. John may be thought to expound Esai and Esai to reflect on that prophesie of Jacob and all to designe out our Saviours passive obedience by which that I may so speak our sinnes are most properly washed away or not imputed Upon proportionable semblance of reason permit me to say that the pure and white linen describeth Christs active obedience his fulfilling of the Law in
to the first place of Matth. 13.35 and say Who ever denyed but that some Copies have been corrupted and in some of them some words foisted in but all Greek all Latine Copies with the Arabick and Syriack translations reade Abraham and not Jacob Whereas some Copies were alwayes perfect in that place of Matthew Now if you grant corruption in any point or title in all the Greek and all the Latine Copies how will you prove any part or word of the New Testament to be uncorrupt Which razeth up the very Corner-stone of our Faith Mr Beza again objecteth that the name of Jeremie is written for Zacharie Matth. 27.9 I answer that the Authour of the book of Maccabees giveth us to understand that Jeremie wrote other things which now we have not 2. Maccab. 2.1 and so did divers of the Prophets and why may not this be then taken from some of those works which are perished Secondly S. Hierome saith a Jew brought him an Apocryphall book of Jeremie in which he found this testimonie word for word and this book was called APOCRYPHA or OCCULTA JEREMIAE The Apocryphals or hid writings of Jeremie saith Erasmus on Matth. 27. As what S. Paul saith of Jannes and Jambres 2. Tim. 3.8 and what S. Jude saith of Michael the Archangel striving with the Devil is thought to be taken out of the books Apocryphall so might this testimonie be cited also out of Jeremies Apocryphals Thirdly Erasmus supposeth that Zacharie had two names and was called both Zacharie and Jeremie and so no inconvenience followeth Fourthly not onely the Syriack leaves out the name of Jeremie but even in Augustines time the name of Jeremie was not in many Latine Copies as Augustine himself testifieth de Consensu Evangelistarum lib. 3. cap. 7. The ordinarie glosse also saith that in some editions it is onely thus By the Prophet and the name of Jeremie is left unmentioned Fifthly Augustine in the last recited place of his resolveth that the Divine providence purposely set down Jeremie for Zacharie and what the holy Spirit did dictate S. Matthew did truely write And one reason why the Spirit of God confounded the names of Jeremie and Zacharie was this saith Augustine To insinuate that all the Prophets wrote by one Spirit and wonderfully consented in one and therefore we must beleeve that e Quacunque per eos Spâ—itus Sanctus dixit singula esse omnium omnia singulorum What the holy Ghost spake by them is not to be appropriated unto any one but to all and every of them What was said by Jeremie was as well Zacharies as Jeremies and what was said by Zacharie was as well Jeremies as Zacharies God spake not by the MOUTHS but by the MOUTH of all his holy Prophets since the world began Act. 3.21 and they had but one Spirit to guide them into all truth The Prophesie of Amos is called The book of the Prophets Acts 7.42 and the Word of God which in divers places is called in the plurall number Scriptures as John 5.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Search the Scriptures is also oftentimes called in the singular number The Scripture as John 2.22 they beleeved the Scripture and the word which Jesus had said Beleef was to rest as well on his Word onely without Scripture as on Scripture though he had said nothing and the word Scripture is not to be restrained onely to that place of Scripture before pointed at but to the whole Word of God written which they beleeved The Scripture hath concluded all under sinne Gal. 3.22 where not one single place onely but either common places of that point or the whole bodie of the Scripture is to be understood A few words of a Psalme of David is called by Christ himself The law of the Jews It is written in their law They hated me without a cause John 15.25 which is onely so written Psal 35.19 Again he saith to the Jews John 10.34 Is it not written in your Law I have said ye are Gods but it is written so onely Psal 83.6 Yea though one and the same thing in effect be written both Isa 28.16 and Psal 118.22 as also Matth 21.42 and Acts 4.12 yet S. Peter reckoneth all but as one All but one Scripture though severally written by these foure It is contained in the Scripture saith he 1. Pet. 2.6 in the singular number he mentioneth Scripture as if what one wrote the rest wrote S. Peter saith not It is contained in the Word with reference to one Spirit inditing or inspiring though that might have also been truely spoken but contained in the Scripture with relation to the unity and consent of the Pen-men Lastly the words of the Evangelist are these Matth. 27.9 Then was fulfilled that which was spoken by the Prophet Jeremie saying And they took the thirty pieces of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effatum Jeremiae dicentis That which was spoken by Jeremie saying c. Now Jeremiae might say it speak it dictate it which is most true and is all that S. Matthew saith who by the Spirit might also know that Jeremie did teach preach prophesie and utter these words and yet for all this and after all this Zacharie by the same Spirit might write transcribe and insert those words of Jeremie into his own Prophesie which S. Matthew denieth not as Baruch wrote divers things which he had heard from Jeremie as Agur collected some Proverbs of Solomon Again there was no necessitie that all things whatsoever Jeremie as a Prophet did speak g Jerem. 36.2 he himself or Baruch should write much lesse presently since there were many yeares between Jeremie his speaking and his writing for Enoch prophesied as it is in the 14. verse of the Epist of S. Jude but he prophesied Saying c. as it is there written for writing was none till God set the Copie unto Moses by writing the Law in the Tables on the mount Again S. Paul Act. 24.35 remembreth the words of our Lord Jesus how he said It is more blessed to give then to receive yet none of the Evangelists record such words but this might the Apostles relate unto S. Paul or by divine inspiration he might know that Christ spake them or they might be part of the words which Christ himself spake unto S. Paul for there is no certaintie that they were written S. John the Evangelist was commanded to conceal and not to write the words of the seven thunders Revel 10.4 If he had wholly concealed such a thing we could not know it he spake it but wrote it not Jeremie might speak this and not write it or write it and not speak it Any of these answers is better then to incline to Beza that the Text is erroneous or patched up with a false addition or to Erasmus on Matth. 27. intimating there was lapsus memoriae in Evangelistis howsoever he qualifieth it That if there were memoriae lapsus in Nomine duntaxat he
the living God and not with penne and ink For though the sense and words of this Epistle to the Galatians be from God and most divine yet there is no reason to imagine that S. Paul intended to include that sense under these words Videte or Videtis qualibus literis scripsi vobis manu meâ You see how large a letter I have written to you with mine own hand But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie quantitie though S. Paul wrote in great letters and characters yet it might be a verie good and fair hand as there are few fairer writings then some where the letters are large and full drawn and I doubt not but he who gave them the extraordinary gift of tongues and languages did also as a necessarie appendant give them the power to write well those languages especially since their writings were to benefit more then their voices could reach unto We never reade that the holy Apostles Peter James or John were learned or could reade or write before their calling or learned it by degrees after their Apostleship yet they could and did write and as the Spirit guided their thoughts and words so did he their hands and they wrote both divinely for matter and as I think exquisitely for the manner yea more exquisitely then other men as being governed and actuated by the hand of God which is perfect in all his works And indeed the true sense of the place in my opinion toucheth not at the deformednesse of the characters or at the grand-greatnesse of them but at the length or prolixitie of the Epistle which is excellently rendered by our English You see how large a letter I have written as if S. Paul had spoke thus more at large I who before told you that we must not be weary of well-doing but must do good unto all men whilest we have time especially to the houshold of faith I say I my self have not been wearie in writing this Epistle though it be long and whilest I had time I have spent that time in doing you good by writing this letter by writing this long and large letter to you For though I have written longer Epistles yet I did rather subscribe to them and wrote not all of any one of them with mine own hand but you may take it as a token of my heartie love that I wrote all this Epistle my self You see how large a letter I have writ to you with mine own hand And this sense better answereth to the coherence then that of S. Hierom or of the other learned man whom S. Hierom wondered at So much for the third Lemma 8. I come now to the first Question viz. Whether it was necessarie that Scripture should be written for mens instruction That it was not absolutely necessarie must be confest for God might have used other means He is liberrimum agens the freest agent or rather ipsa libertas libertie it self not chained to fate nor bound in with nature or second causes Necessitie freedome of our will or indifferencie to either side and contingencie are the issues of his will Yea God did use other means in the law of nature for above 2450 yeares the Patriarchs were nourished with agraphall Tradition onely No word was ever written till God wrote the Law the two first Tables the work of the onely-wise Almightie The writing was the writing of God graven upon the Tables Exod. 32.16 Written with the finger of God Exod 31.18 The Jews say The book of Genesis was written by Moses before God wrote the Law For though God spake all the words of the Decalogue Exod. 20.1 c. yet he delivered not the Tables to Moses till Exod. 31.18 but Exod. 24.4 it is related that Moses wrote all the words of the Lord and vers 7. that he took the book of the Law and read it in the audience of the people Kemnitius answereth That the things are recorded per Anticipationem seu per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last is recorded in the first place for the writing and dedication here mentioned were accomplished afterward Exod. 34.32 The pillar of stone and that other of brick which Josephus Antiq. 1.4 saith the children of Seth did write in before the floud were either fictions or antidated The prophesie of Enoch was not written by him as S. Augustine de Civit. 15.22 and Origen Hom. 28. in Num. think but Enoch prophesied Saying Jude 14. As the prophesie of Adam Genes 2.24 and of God himself Genes 3.15 both of them concerning Christ were spoken in Paradise not written and as the Apostles wrote not the Creed but delivered it onely vivâ voce by word of mouth saith Irenaeus 3.4 and Augustine de Fide Oper. cap. 9. and Ruffinus on the Creed and divers others so is it likely that Enochs prophesie was not written or rather was written long after it was spoken for writing was not so necessarie for the Patriarchs First because they were purer in minde saith Chrysostom Hom. 1. in Matth. And it is the fault of our corrupt nature and we may be rightly impleaded that ever there was any writing as may be gathered from Isidorus Peleusiota lib. 3. epist 106. Secondly the long lives of the Patriarchs supplied the room of writing for Methusalah who lived 240 yeares with Adam with the first Adam who was AETATIS ILLIUS EPISCOPUS Bishop of those times saith Kemnitius in Examine part 1. pag. 13. lived also 90 and odde yeares with Sem and Sem lived 50 yeares in Jacobs time by the calculation of Helvicus and there were not 200 yeares from Jacobs death to the writing of the Law Thirdly besides such aged venerable Prophets as were Adam Enoch Noah and Abraham who was an eminent instructer with authoritie and as it were with a Pretorian power Gen. 18.19 I know that Abraham will command his sonnes and his houshold after him that they keep the way of the Lord other Patriarchs knew the will of God by immediate revelation by dreams and visions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At sundrie times and in divers manners Heb. 1.1 Gods speech was in stead of writing But when men grew more impure and upon the increase of sinne mans dayes were shortened God did withdraw himself and his familiar conversation was not so common but because their hearts of flesh were hardened in which was printed the law of nature by them even obliterated and they received new evil impressions in stonie hearts God himself wrote the Morall Law in two Tables of stone and Gods own handie-work being broken by the occasion of their sinne to shew that the Morall Law should continue for ever the broken Tables were removed and none knoweth what ever became of them and Moses was commanded to frame two new whole Tables of stone like the former Two extreams about the written word are here to be avoided The first is of the Papists who too much disgrace the Scripture at least comparatively
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