Common Places, Part 1 · Chapter 13 – Chapter 14

Common Places · Part 1 · Chapter 13 – Chapter 14

p. 110The xiij. Chapter. Of the creation of all things; wherein is intreated of angels, of men, of the eſſence of the ſoule, of the image of God, and of diuerſe other things.

I Would thinke that vnderunder the name of heauen and earth, In Gen. 1, 1. What is ſignified vnderunder the name of heauen and earth.Gen 1:1Moſes ſhewed that the foundation or ground of all things, aſwell of the heauens, as of the elements was made, and that this matter is ſignified by the names of things alreadie finiſhed. For ſéeing it cannot be knowen otherwiſe, but by the forme and perfection, it is méet that that alſo ſhould be named and ſpecified. Wherefore this whole heape is ſignified by the name of heauen and earth; wherein alſo come the other thrée elements, fire, aire, & water. He ſhewed vsus of the vttermoſt things, by which he will alſo hauehave vsus to knowe the things that are betwéene both. But how far theſe things at the firſt were out of ſquare and order it is ſhewed, when of the earth it is ſaid; It was without form, Gen. 1, 2.Gen 1:2& waſt. Wherfore this rude heape was brought foorth, being as yet, ſtuffe or matter void of order, the which belonged aſwell to the vpper things, as to the lower. And ſo perhaps, as the more noble had the vppermoſt place; ſo to the leſſe noble was aſſigned the nethermoſt: for this cauſe, the name of creation is verie fit for the firſt and vnorderlie heape. The difference betweene making and creating.For thoſe things ſéeme onlie to be made of nothing, and other things are ſaid to be made and faſhioned. And yet this difference is not obſerued in all things; for ſome things are called created, which are ſaid to be deriued from ſome former matter. Two things doubtles men hauehave béene accuſtomed to attribute vntounto creation, both that it ſhould be of a ſudden▪ and that it require no matter to be before hand.The Philoſophers error touching y^e beginning of the world.

2 Thus the world was not raſhlie made, neither is it coeternall with the maker or creator. Manie of the ancient philoſophers aſſigned the workemanſhip of things vntounto raſhnes and p. 111chance; ſéeing diuers of them in the ſtead of beginnings, named diſcord and debate, or elſe ſuch little ſmall bodies, as ſmaller cannot be. Ariſtotle attributed eternitie vntounto that, whereby he maketh God, not to be the working cauſe of the world; but onelie attributed vntounto him the cauſe of the end: or if he doo, he taketh from him the power of working according to his will; and thinketh that the world followeth him, as a ſhadowe dooth the bodie, or as the light dooth the ſunne. Which the Peripatetikes will ſéeme to doo for diuine honour ſake, leaſt they ſhould be driuen to aſcribe anie lacke of power or alteration in God. But theſe things hurt not vsus at all; for we affirme not, that God is borne, or apt to ſuffer anie thing: but we attribute vntounto him the chéefeſt power to doo. And although God in his eternitie, minded to make the world, it followeth not therefore, that when he did make it, there was in him anie alteration of his purpoſe or will. Againe, let vsus beware of the error of them in old time, A curious imagined error.which thought that there was an eternall and vncreat Chaos, or confuſed heape, extant before: and that God did onelie picke out thoſe things, which were there mingled togither. But we ſaie, that the ſame heape alſo was made the firſt daie. Some there be which demand, that ſéeing God could hauehave brought foorth the world long before, why he did it ſo late? This is an arrogant and malepert queſtion, wherein mans curioſitie cannot be ſatiſfied; but by beating downe the follie thereof. For if I ſhould grant thée, that the world was made before, at anie certeine inſtant of time, that thou couldeſt imagine; yet thou mighteſt ſtill complaine, that the ſame was but latelie made, if thou refer thy cogitation to the eternitie of God: ſo as we muſt herin deale after a godlie maner, and not with this malepert and raſh curioſitie.

Of Angels and their creation.

3 But verelie it ſéemes to be a maruell, why the creation of Angels is ſo kept in ſilence, as there is no mention thereof in all the old teſtament: in the old teſtament (I ſaie) bicauſe in the new teſtament it is ſpoken of. In the firſt chapter to the Coloſſians, there is plaine mention of their creation. Coloſ. 1, 16.Col 1:16There be ſome, which bring two places of the old teſtament, namelie; Who maketh his Angels ſpirits. Pſal. 104, 4.Ps 104:4And in an other place, Pſal. 33, 9.Ps 33:9when he ſaid; And they be made. Howbeit theſe places doo not firmelie perſuade it. The heauens are turned about by Angels.It ſhould be rather ſaid, that they are comprehended vnderunder the name of heauen, ſéeing it is generallie receiued, that the heauens are turned about by them. The firſt reaſon is, bicauſe if their creation had béene firſt deſcribed, it might hauehave ſéemed, that God vſed their labour in the bringing foorth of other things. But to the intent wée ſhould attribute vntounto God the whole power of creation, therefore did Moſes kéepe it in ſilence; leaſt perhaps wée might ſuſpect our ſelues to be their workmanſhip. And euen as our redemption is onelie attributed vntounto Chriſt the ſonne of God, and not to the Angels; ſo was it méet to be as touching our creation. The ſecond reaſon; bicauſe of the proneſſe of men vntounto idolatrie: for if they hauehave worſhipped heauen, ſtars, foure-footed beaſts, ſerpents, and birds; what would they hauehave doone, if Moſes had deſcribed that ſpirituall creature in his colours; and had ſaid, that they were made to doo vsus ſeruice, to be preſidents ouer countries, and to be at hand with euerie man? What would not men hauehave doone? They would hauehave run a madding to the worſhipping of them. The firſt mention of them was at paradiſe with the ſword of the cherubims. Gen. 3, 24.Gen 3:24Alſo in Abrahams time, Gen. 18, 2.Gen 18:2when there was preſent an excéeding ſtrong deliuerer. For euen then are dangers permitted by God, when moſt ſtrong remedies are alſo vſed by him. And as touching this ſuperſtitious worſhipping of Angels, Paule ſpeaketh in the ſecond to the Coloſſians.Col. 2, 23.Col 2:23

4 Rabbi Selomoh ſaith that the names of Angels are ſecret; ſo as they, euen themſelues, In Iudg. 13, ver. 17.Judg 13:17doo not knowe their owne names: yea, and he addeth, that they hauehave not names of their owne, Angels take their names of thoſe things which they doo.but that onlie ſurnames are appointed them of thoſe things, vntounto which they are ſent to take charge of. Wherevnto the epiſtle to the Hebrues aſſenteth, when it calleth them Adminiſtring ſpirits. Heb. 7, 14.Heb 7:14Rabbi Selomoh bringeth examples out of the holie ſcriptures. An Angel was ſent vntounto Eſaie, Eſaie. 6, 6.Isa 6:6and bicauſe he put vntounto his lips a burning cole, he was called Seraphim, Seraphim.of the Hebrue verbe Saraph, which ſignifieth To burne. So of Raphael we may ſaie, that he which cured Tobias was ſo called; as who ſhuld ſaie; He was the medicine of God. Tob. 12, 15. Luke. 1, 26.Tob 12:15Luke 1:26And Gabriel, by the ſame reaſon is called The ſtrength of God. Alſo the word Peli, which the Angel attributed to himſelfe in the 13. of Iudges, ſignifieth Woonderfull: for he came, Iudg. 13, 18.Judg 13:18to the intent he might doo a miracle. And ſurelie it was verie woonderfull, to bring out a flame out of a rock, which conſumed the ſacrifice. And it may be, that the Angel would not open his name; bicauſe men in thoſe daies were prone vntounto idolatrie: and perhaps, when they had heard the name of the Angel, they would ſoone hauehave béene induced to worſhip it, more than right religion requireth. But Cherubims be Angels, In Gen. 3. at the end. Cherubim.Gen 3whoſe name is deriued of a figure. Aben-ezra ſaith, p. 112that Keruf ſignifieth A forme or figure, be it either of man, or of brute beaſts, it maketh no matter which, ſéeing either of both is ſo called. Angels hauehave theſe names, bicauſe they appeare vntounto men, in figure or forme of a liuing creature, as it appeareth in the tenth of Ezechiel. foreignOthers thinke, that the name is compounded of the Hebrue letter foreign, which is a marke of ſimilitude; and of Raui, which in the Chaldean ſpéech ſignifieth Boies, or Yoong men, bicauſe Angels appéered in the fourme of men, and that of yoong men. And to that ſimilitude thoſe in the tabernacle were made, hauing wings put to them. Which peraduenture Dionyſius, and other followed; when they ſaie, that they are ſignified by the fulnes of knowledge, ſéeing a man, whoſe figure they beare, differeth in vnderſtanding and knowledge from brute beaſts.

In 2. Sam. 22, verſe 11.2 Sam 22:11Wherefore Cherub is a certaine figure giuen, and betokeneth vntounto vsus The meſſengers of God, which with great celeritie doo all thoſe things which God commandeth. He vſeth them, and rideth as it were vponupon the winds, Pſal. 18, 10.Ps 18:10which are gouerned by thoſe Angels, bicauſe by thoſe things, that which God would, is brought to paſſe. …ings attributed vntounto Angels. Exod. 37, 9. Eſaie. 6, 2. Ezech. 10, 5. Dan. 9, 21.Exod 37:9Isa 6:2Ezek 10:5Dan 9:21Alſo, the Ethnicks made Mercurie with wings, and attributed wings vntounto the winds. The Angels likewiſe are often-times put with wings. In Exodus, the Cherubims are made with wings. Eſaie ſaith, that Seraphim came flieng vntounto him. Ezechiel & Daniel ſawe Angels flieng vntounto them. Theſe things declare, that the miniſterie of Angels is excéeding ſwift. In the 104. Pſalme; Pſal. 104, 4.Ps 104:4Who maketh his Angels ſpirits. We muſt not héere imagine with the Saduces, as though the Angels were but a bare ſeruice of no ſubſtance, ſeuered from matter. They are not onlie mooued with the moouing that brute creatures hauehave, but they vnderſtand, they ſpeake, and they inſtruct vsus. An Angel came vntounto the virgin Marie, Luke. 1, 26. and 11.Luke 1:26Luke 1:11and vntounto Zacharie. Their Angels (as it is in the Goſpell) doo alwaies behold the face of their heauenlie father. Matt. 18, 10.Matt 18:10VntoUnto the Hebrues they are called Adminiſtring ſpirits. Hebr. 1, 14. Dan. 10, 13. and 12, 1.Heb 1:14Dan 10:13Dan 12:1Finallie, they gouerne kingdoms and pr…uinces.

In Iud. chap. 13. Looke before pſal. 9. art. 25.Judg 135 It followeth, that I ſpeake ſomwhat of the viſions of Angels. For an Angel appeared vntounto Manoah; and oftentimes in other places, as the ſcriptures declare, Angels hauehave bin ſéen of men. But it may be demanded, how they did appeare, whether with anie bodie, or onlie in phantaſie: and if with a bodie, whether with their owne bodie, or with a ſtrange bodie: and whether the bodie were taken for a time, or for euer? Of theſe things, there be diuers opinions of men. The Platoniſts ſaie, that The minds, that is, The opinion of the Platoniſts.the Intelligencis are ſo framed, that certeine of them hauehave celeſtiall bodies, and ſome hauehave firie bodies, ſome airie, ſome watrie, and ſome earthie bodies, and ſome they affirme to be darke ſpirits, which doo continuallie dwell in darkenes and miſt. Of theſe things Marſilius Ficinus hath gathered manie things, in his tenth booke De legibus, and in his Argument of Epinomis. The Peripatetikes affirme, The Peripatetikes.that there be certaine Intelligencies, which guide and turne about the celeſtiall circles, neither make they mention of anie other. The ſchoole diuines.Alſo the ſchoole diuines hauehave decréed, that thoſe minds and Intelligencies are altogither ſpirituall, and that they hauehave no bodies. And they were led thus to thinke, by reaſon that theſe Intelligencies muſt néeds excell the ſoules of men, whoſe perfecteſt facultie conſiſteth in vnderſtanding. Wherefore (as they thinke) it is méete, that in this worke, the Intelligencies ſhould much excéed them: and that this commeth to paſſe, bicauſe thoſe heauenlie minds hauehave no néed of images or of ſenſes, the which being ſo, it ſhould be ſuperfluous for them to hauehave bodies.

6 But amōg the Fathers, The fathers Origin.ſome hauehave affirmed far otherwiſe. Origin in his bookes foreign (as Ierom hath noted in his epiſtle Ad Pammachium de erroribus Iohannis Hieroſolymitani) ſaith, that Thoſe ſpirituall minds, ſo often as they offend, doo fall, and are thruſt into bodies, but yet not immediatelie into the vileſt bodies; but firſt into ſtarrie bodies, then into firie and airie, afterward into watrie, and laſt of all into humane and earthie bodies: and if then alſo they behaue not themſelues well, they become diuels. And further, that if they will yet then repent, they may come againe by the ſelfe-ſame degrées vntounto their former ſtate. And this he ſaith, we ſhould vnderſtand by that ladder, Gen. 28, 12.Gen 28:12vponupon which Iacob ſaw the Angels aſcending and deſcending. But Ierom, to make the matter more plaine, Ierom.giueth a ſimilitude. If a tribune (ſaith he) do not rightlie execute his office, he is put from that degrée, and is made a principall ſecretarie, afterward a ſenator, a captaine ouer two hundreth, a ruler ouer fewer, a conſtable of a watch, afterward a man at armes, and after that, a ſouldier of the meaneſt degrée. And although a tribune were once a common ſouldier, yet of a tribune he is not made a yoong ſouldier, but a principall ſecretarie. Howbeit, theſe things be abſurd, and woorthie to be laughed at. And certeinlie héerein Origin ſpeaketh more like a Platoniſt, than a Chriſtian. That which he firſt affirmeth; Againſt Origins opiniō of thruſting ſoules into bodies as vntounto puniſhments.namelie, that ſoules are thruſt into bodies, as vntounto puniſhments, is manifeſtlie falſe; forſomuch as God hath ioined the bodie to the ſoule, for a helpe, not for a puniſhment. Neither doth he well, to put the diuell into anie hope of ſaluation in time to come, ſéeing Chriſt hath taught the contrarie, ſaieng; Matt. 25, 41.Matt 25:41Go yee curſed into eternall p. 113fire, prepared for the diuell and his angels. Neither can we in that place vnderſtand Eternall, to be onlie a long ſpace of time. For Chriſt moſt plainlie expoundeth his meaning, when he ſaith; Their woorme ſhall not die, and their fire ſhall not be quenched. Mark. 9, 44. Eſaie. 66, 24.Mark 9:44Isa 66:24Neither did he truly affirme, that the ſoules firſt ſinned, before they came into bodies; Rom. 9, 11.Rom 9:11ſéeing Paule writeth of Iacob and Eſau, that before they were borne, and had doon neither good nor euill, it was ſaid; Iacob hauehave I looued, and Eſau hauehave I hated: the greater ſhall ſerue the leſſer. VponUpon iuſt cauſe therefore is this opinion of Origin reiected by all men.

Auguſtine.7 Auguſtine in manie places ſéemeth to attribute bodies vntounto Angels; and namelie in his ſecond booke De trinitate, the ſeuenth chapter: & in the third booke, the firſt chapter. Which the ſchoole men perceiuing, excuſed him, ſaieng, that he ſpake not there after his owne iudgement, but according to the iudgment of others. Which thing I alſo might allow, for ſo much as I ſée, that that father in his eight booke and 16. chapter De ciuitate Dei, (after the opinion of Apuleius Madaurenſis and Porphyrius) defineth, that Angels be in kind, ſenſible creatures; in ſoule, paſſiue; in mind, reaſonable; in bodie, airie; in time, eternall. Doubtleſſe herein he followeth the doctrine of the Platoniſts; but in the places before alleadged, he ſéemeth to ſpeake altogither of himſelfe. Barnard.Yea and Barnard alſo, vponupon the ſong of the thrée children (as it appeareth) is of the ſame opinion. Wherefore the ſchoolemen be compelled to deuiſe an other ſhift, and they ſaie; that Angels, if they be compared with men, are ſpirits: but if with God, they hauehave bodies, bicauſe they are deſtitute of the ſingle and pure nature of God. Tertullian.Tertullian De carne Chriſti affirmeth, that Angels hauehave bodies: but that is the leſſe maruell in him; for he attributeth a bodie euen to God himſelfe. But he calleth a bodie, whatſoeuer is; for he delt with vnlearned and rude men, which thinke, that whatſoeuer is not a bodie, is nothing. But the ſchoolemen ſaie, that Angels in verie déed are ſpirits; but that when they come vntounto men, they take vponupon them airie bodies, which they thicken and make verie groſſe, whereby they can both be ſéene, touched, and perceiued, beyond the nature of aire. There be ſome alſo, which ſaie, that ſome earthie or wateriſh thing is mixed with them; but in no wiſe will grant the ſame to be anie perfect mixture, leaſt they ſhould be compelled there to appoint a generation. There hauehave béene alſo which thought, that Angels tooke vponupon them dead carcaſes: but this to the more part ſéemeth an vnwoorthie thing, to be thought of the holie Angels.

Whether it be conuenient for Angels to take vponupon them the ſimilitude of men.8 Here will ſome man ſaie, that it is an abſurd thing to charge the celeſtiall Angels with feigning and lieng; as they to feigne themſelues to be men, and yet are none indéed. Yea and this ſéemeth to weaken the argument of Chriſt, which he vſed after his reſurrection, to declare that he had a verie bodie indéed; Feele (ſaith he) and ſee: Luk. 24, 38.Luke 24:38for a ſpirit hath no fleſh and bones, as ye ſee mee hauehave. For the apoſtles, being diſmaid, thought that they had ſéene a ſpirit; and therefore to bring them out of doubt, Chriſt bad them to handle and féele his bodie. But the apoſtles might hauehave ſaid; That which we féele is a phantaſie, it ſéemeth indéed to be Chriſt, but perhaps it is not. For Angels alſo ſéeme to hauehave bodies, and to be touched & felt, whereas yet they hauehave no bodies indéed. Alſo this opinion may weaken the argument of the fathers againſt Marcion, as touching the fleſh of Chriſt. For he did eate (ſaie they) he dranke, he was hungrie, he ſlept, he did ſweate, and ſuch like; and therefore had a true and humane bodie. VntoUnto theſe things might be anſwered, that the ſelfe-ſame things hauehave happened vntounto Angels, whereas notwithſtanding they had no bodies. I anſwere; that which they firſt ſaie, that it is abſurd to charge the Angels with lies; they ſhould vnderſtand that euerie thing, howſoeuer it be feigned, is not ſtraightwaie a lie. Euerie thing that is feigned is not a lie. Luk. 24, 15.Luke 24:15Chriſt appeared vntounto his diſciples as a ſtranger, and yet he lied not; euen he was ſéene vntounto Marie in likenes of a gardener, yet he lied not: ſo the Angels, although they appéered to be men, when they were no men, Iohn. 15, 20. The Angels while they ſeeme… to be men lied not.John 15:20yet were they no liers. For they came not of purpoſe to prooue themſelues men, but onelie that they might conuerſe and hauehave communication with men.

To the argument of Chriſt, as touching his owne bodie, thus I anſwere: firſt, the apoſtles thought that it had béene a ghoſt, which appeared: and therefore Chriſt, to refell that, ſaith; Handle and ſee, for a ſpirit hath neither fleſh nor bones. By the handling it ſelfe it might be perceiued, that the ſame, which was preſent, was a verie true and perfect bodie, not a vaine phantaſie. But thou wilt ſaie; It was a true bodie indéed, but yet taken for a time, and ſuch a bodie as Angels ſometime are woont to put on. But how could it be prooued, that it was the ſame bodie which laie before in the ſepulchre? Herein the authoritie of Chriſt, and of the ſcriptures muſt be of force: for the ſcriptures teach plainelie inough, that Chriſt ſhould die, and afterward riſe againe the third daie: but nothing can riſe againe, except that which fell before, as Tertullian doth verie learnedlie write. And this did the Schoolmen perceiue; Tertullian. Thomas Aquinas.whervpon Thomas Aquinas ſaith, that vnleſſe ſomething elſe can be added, this is no good argument. The ſame may be anſwered vntounto the reaſons of the fathers againſt Marcion. Indéed manie of the p. 114actions before alledged, may be fit for Angels, or bodies aſſumed: but yet not all. For, to be borne and nouriſhed, to die and to féele, happen neither vntounto Angels, nor yet vntounto bodies aſſumed. But the ſcripture dooth moſt plainlie teſtifie, that Chriſt was borne, that he ſorrowed, that he was hungrie, that he ſuffered death, and that he was verie true man. But of theſe things more at large hereafter.

What maner of bodies the Angels take vponupon them.9 There be manie other things in the ſchoole Diuines, as touching theſe matters: but bicauſe they are not ſo profitable, I will omit them, and will demand this; Whether Angels may take verie bodies vponupon them, and thoſe naturall, which were bodies before, and may vſe them at their libertie, as the diuell did put on the ſerpent, Gen. 3, 1.Gen 3:1and thereby deceiued Eue? An Angel alſo ſpake in Balaams aſſe, Num. 22, 28Num 22:28wherefore then cannot an Angel after the ſame maner poſſeſſe a humane bodie, and ſpeake therein? Doubtles it is written in the prophet Zacharie; The Angel of the Lord, which ſpake in mee. Wherfore it appéereth, Zach. 1, 19.Zech 1:19that Angels may vſe the bodies of men and beaſts. Auguſtine.Auguſtine in his third booke De trinitate, the firſt chapter ſaith, that This is a verie hard queſtion, whether Angels may adioine bodies to their owne proper bodies, and change them into diuers formes; as we vſe to doo garments, or alſo to change them into verie nature, as we read that Chriſt did, Iohn. 2, 9.John 2:9when he turned water into wine: this he ſaith is not vnpoſſible to be doone. For thus he writeth; I confeſſe it paſſeth the ſtrength of my capacitie, whether that Angels, reteining the ſpirituall qualitie of their owne bodie, may in working more ſecretlie by it, take to them ſom thing of the more groſſe inferiour elements, which being framed fit to themſelues, may alter and turne the ſame, as it were a garment, into all bodilie forms or ſhapes; yea, euen into the true things themſelues, as true water was turned into true wine by the Lord: or elſe, whether they can tranſforme their owne proper bodies into what they will, being applied to that thing which they go about to doo. But whether of theſ… be true, it belongeth not to the preſent queſtion. But I ſaie, that if there were verie bodies of Angels, then was Chriſts argument firme. And I will more willinglie grant vntounto this, than to ſaie as ſome doo, that Angels deceiued the ſenſes of men. For after this maner they will ſtriue againſt vsus, when we ſaie that in the Euchariſt remaineth bread, which is both ſéene and touched; The Papiſts ſubtile ſhift as touching tranſubſtantiation.as they may anſwere, that indéed it ſéemeth bread, but yet it is none: euen as Angels ſéemed to be men, when as yet they were no men. Trulie I denie not, but that ſomtimes the ſenſes may be deceiued; but yet I affirme, that there be two kinds of thoſe things which are perceiued by the ſenſe. A diſtinction of ſenſible things.For ſome things are common vntounto manie ſenſes, and others are proper vntounto ſome one ſenſe alone. For figure, quantitie, and number, are perceiued of manie ſenſes: Wherin the ſenſes may be deceiued and wherein not.& doubtles in ſuch things the ſenſes may be deceiued. As Carneades was woont to diſpute of bending an ore in the water, and of the bignes of the bodie of the ſunne. But in things which properlie be ſenſible, the ſenſe is neuer deceiued, vnleſſe it be long of ſome impediment of the bodie, or ouermuch diſtance, or ſome ſuch like let. Wherefore, ſéeing that in the Euchariſt our ſenſe dooth ſhew vsus that bread remaineth, there is no néed to feigne that the ſenſe is therein deceiued.

10 But to appoint a certeine compendious waie of this diſputation, Three maner of apperings of Angels.thrée waies come to mind, by which it may ſéeme that the Angels appéered. 1For either they were ſéene in phantaſie, ſo as they were thought to hauehave bodies, when they had not (which waie cannot be approoued; for they did not beguile the ſenſes, and they were not ſéene onlie of one perſon, but of manie, and at manie and ſundrie times, and were in ſuch ſort ſéene, Gen. 18, 4. Gen. 32, 24.Gen 18:4Gen 32:24as Abraham waſhed ſome of their féet, and Iacob wreſtled a whole night with an Angel:) 2or elſe they verelie appéered with a true bodie, which notwithſtanding was not ſuch a bodie, as it was thought to be: 3or elſe they had the verie ſelfe-ſame bodie, trulie and in verie déed, which they ſéemed to hauehave. Tertullian.Tertullian De carne Christi, hath written moſt learnedlie of this third ſort; Thou haſt ſomtimes (ſaith he) both read and beléeued, that the Angels of the Creator were turned into the ſhape of a man, Note that they were turned.and that they carried ſuch a truth of a bodie, as both Abraham waſhed their féet, and Lot by their hands was plucked from the Sodomites. An Angel alſo wreſtled with a man, and deſired to be looſed from the weight of the bodie of him, by whom he was held. That therfore, which was lawfull vntounto Angels, which be inferiour vntounto God (namelie, that they being turned into the corpulencie of men, and yet neuertheles remained Angels) this dooſt thou take awaie from God, which is more mightie: as though Chriſt, taking true manhood vponupon him, were not able to remaine God? Thus Tertullian diſputeth againſt the Marcionites; The errour of the Marcionites.for they affirmed, that Chriſt did ſéeme to hauehave, but yet indéed had not, the bodie of a man. Tertullian obiecteth againſt them; And if ye grant this (ſaith he) vntounto the Angels, that they hauehave had bodies; why doo ye not much rather yéeld the ſame vntounto the ſonne of God? And he addeth; Or did theſe Angels alſo appéere in phantaſie of fleſh? but thou dareſt not ſaie ſo. For if thou account ſo of the Angels of the Creator, as thou dooſt of Chriſt, Chriſt ſhall be of the ſame ſubſtance p. 115that Angels be of, and the Angels ſhall be ſuch as Chriſt is. If thou haddeſt not of ſet purpoſe reiected the ſcriptures, which are contrarie to thy opinion, and corrupted others, the Goſpell of Iohn would héerein hauehave abaſhed thée, which declareth, that The ſpirit comming downe in the bodie of a doue, Iohn. 1, 32. Matth. 3, 16.John 1:32Matt 3:16lighted vponupon the Lord, which, being the ſpirit, was as trulie a doue, as he was the ſpirit: neither did the contrarie ſubſtance taken, deſtroie his owne proper ſubſtance.

Of the doue wherein the holie Ghoſt appeared.11 I knowe there hauehave bin ſome ſchoolemen, which thought, that it was not a verie doue, which deſcended vponupon the head of Chriſt, but that it was onlie an airie and thickned bodie, appéering to be a doue. But Auguſtine De agone Christiano writeth otherwiſe; Auguſtine.namelie, that the ſame was a verie doue. For a thing (ſaith he) is more effectuall to expreſſe the propertie of the holie Ghoſt, than is a ſigne. Euen as Chriſtians alſo are better expreſſed in ſhéepe and lambes, than in the likenes of ſhéepe and lambs. Againe, if Chriſt had a true bodie, and deceiued not; then the holie Ghoſt had the verie true bodie of a doue. Tertullian addeth; Thou wilt demand where the bodie of the doue became, What became of the doue wherin the holie Ghoſt appeered.when the ſpirit was taken againe into heauen, and in like manner of the Angels bodies? It was taken awaie, euen after the ſelfe-ſame manner that it came. If thou haddeſt ſéene when it was brought foorth of nothing, thou mighteſt alſo hauehave knowen when it was taken awaie to nothing. If the beginning of it was not viſible, no more was the end; then he remitteth the reader vntounto Iohn: Was he alſo (ſaith he) a phantaſie after his reſurrection, when he offered his hands and féet to be ſéene of his diſciples, ſaieng; Behold, it is I; for a ſpirit hath not fleſh and bones as yee ſee me hauehave? Luke. 24, 39.Luke 24:39Therefore Chriſt is brought in as a iugler or coniurer. And in his third booke againſt Marcion; Therefore his Chriſt, that he ſhould not lie nor deceiue, and by that meanes perhaps might be eſtéemed for the Creator, was not indéed that which he ſéemed to be, and that which he was, he was feigned to be: fleſh, and yet no fleſh; man, and yet no man, and therefore Chriſt; God, and not God. For why did he not alſo beare the ſhape of God? Shall I beléeue him as touching this inward ſubſtance, that is ouerthrowne about the outward ſubſtance? How may he be thought to worke ſoundlie in ſecret, that is perceiued to be falſe openlie? And afterward; It is inough for me to affirme that, The iudgement of the ſenſes.which is agréeable vntounto God, namelie, the truth of that thing which he obiecteth to thrée ſenſes, to ſight, to touching, and to hearing. Againe, in his booke De carne Christi, His vertues (ſaith he) prooued that he had the ſpirit of God; and his paſſions, A proofe of the godhead & manhood in Chriſt.that he had the fleſh of man. If vertues be not without ſpirit, neither ſhall paſſions be without fleſh. If fleſh togither with the paſſions be feigned, the ſpirit alſo with his vertues is falſe. Why dooeſt thou make diuiſion of Chriſt by an vntruth? He is all wholie truth.

12 Apelles the heretike, The opinion of Apelles the heretike.being in a manner vanquiſhed with theſe reaſons, agréed indéed that Chriſt was indued with verie fleſh, but yet denied the ſame to be borne, but ſaid, that it was brought foorth from heauen. And he obiecteth, that The bodies which were taken by Angels, were true bodies, but were not borne: ſuch a bodie (ſaith he) Chriſt had. Whervnto Tertullian anſwereth, They (ſaith he) which publiſh the fleſh of Chriſt to be after the example of the Angels, ſaieng, that it was not borne, namelie a fleſhie ſubſtance, I would hauehave them alſo to compare the cauſes, as well why Chriſt, Chriſt tooke fleſh vponupon him in one reſpect, Angels in another.as why the Angels did come in the fleſh. For there was neuer anie Angel that came downe to be crucified, to ſuffer death, and to riſe againe. If then there was neuer anie ſuch cauſe for Angels …o incorporate themſelues, then haſt thou a cauſe why they take fleſh, and yet were not borne. They came not to die, therefore they came not to be borne; but Chriſt being ſent to die, it was neceſſarie that he ſhould be borne; for no man is woont to die, but he which is borne. He addeth moreouer; And euen then alſo the Lord himſelfe, among thoſe Angels, appéered vntounto Abraham, with fleſh indéed, without natiuitie, by reaſon of the ſame diuerſitie of cauſe. After this he addeth, that Angels hauehave their bodies rather from the earth than from heauen. For let them prooue (ſaith he) that thoſe Angels receiued of the ſtars ſubſtance of fleſh; if they prooue it not, bicauſe it is not written, then was not the fleſh of Chriſt from thence, wherevnto they applie their example. And in his third booke againſt Marcion; My God (ſaith he) which hauing taken it out of the ſlime of the earth, formed it a new vntounto this qualitie, not as yet by the ſéede of matrimonie, and yet fleſh notwithſtanding, might as well of anie matter hauehave framed fleſh vntounto Angels, which alſo of nothing framed the world, and that with a word, into ſo manie and ſuch bodies.

Againe, in his booke De carne Christi; it is manifeſt, that Angels bare not fleſh proper of their owne, as in the nature of ſpirituall ſubſtance: and if they were of anie bodie, yet was it of their owne kind; and for a time they were changeable into humane fleſh, to the intent they might be ſéene and conuerſe with men. Further, in the third booke againſt Marcion; Vnderſtand thou (ſaith he) that neither it muſt be granted thée, that the fleſh in Angels was an imagined thing, but of a true and perfect humane ſubſtance. For if it were not hard for him to giuegive both true ſenſes and acts vntounto that imagined fleſh, much eaſier was it for him, that he gaue a true ſubſtance of fleſh to true ſenſes and actions: inſomuch as p. 116he is the verie proper authour and worker thereof. For it is harder for God to make a lie, than to frame a bodie. Laſt of all, he thus concludeth; Therefore are they verie humane bodies, bicauſe of the truth of God, who is far from lieng and deceit: and bicauſe they cannot be dealt withall by men, after the maner of men, otherwiſe than in the ſubſtance of men. I might alledge manie other things out of Tertullian, but theſe may ſéeme to ſuffice for this preſent purpoſe. The ſumme of Tertullians opinion.Bréeflie, he thinketh that Angels hauehave bodies for a time, but yet ſtrange, and not their owne: for their owne bodies (as he thinketh) belongeth vntounto the ſpirituall kind. Secondlie, he ſaith, that thoſe ſtrange bodies, which they take vntounto them, are either created of nothing; or elſe of ſome ſuch matter, as ſéemeth beſt to the wiſedome of God. Thirdlie he teacheth, that thoſe bodies were true and ſubſtantiall, and humane bodies; not vaine or feined, but of verie fleſh; and not of that, which onlie appéered to be fleſh: in ſuch wiſe, as of men, they might both be touched and handled; to the intent that both he might remooue diſſimulation from God, & alſo confirme the truth of humane fleſh in Chriſt. Whereby it is prooued, that mens ſenſes beguiled thē not as touching theſe things; as the Papiſts confirme, that men are deceiued about the bread and wine of the Euchariſt.

Origin.13 But Origin in his booke foreign, as Ierom citeth him againſt Iohn biſhop of Ieruſalem, was of a far other mind. For whereas we ſaie, that the viſions of Angels may be conceiued thrée maner of waies; to wit, either in phantaſie, or in bodie, but not humane: or elſe in the verie true bodie of a man; he taketh a certeine meane, and ſaith; that The bodies of Angels, wherein they preſent themſelues to the eies of men, are neither perfect bodies, nor humane bodies, nor yet phantaſticall bodies, and yet bodies neuertheles: and that he applieth to them that riſe againe. For we ſhall (ſaith he) hauehave bodies in the reſurrection, but yet onlie bodies, not bones, not ſinewes, not fleſh. And indéed there is ſome difference betwéene a bodie and fleſh: Euerie fleſh is a bodie, but not euerie bodie fleſh.for euerie fleſh is a bodie, but euerie bodie is not fleſh. Such a difference Paule toucheth in the firſt chapter of his epiſtle to the Coloſſians, when he ſaid; Ye are reconciled in the bodie of his fleſh. Col. 1, 22.Col 1:22And in the ſecond chapter; Col. 2, 11.Col 2:11By putting off the ſinfull bodie of the fleſh. Yea, and in the Créed alſo we ſaie; that We beleeue in the reſurrection of the fleſh, and ſaie not; Of the bodie. Origin ſaid, that he ſawe two excéeding errors; the one was, of them which ſaid, that there was no reſurrection. Such were the Valentinians and Marcionites; 2. Tim. 2, 18.2 Tim 2:18of which ſort alſo were Hymenaeus and Philetus, who (as Paule witneſſeth) taught that the reſurrection was alreadie paſt; and ſuch are the Libertines at this daie reported to be. For they babble (I cannot tell what) of the matter both vngodlie, and vnlearnedlie. Another of thoſe which think, that perfect and true bodies ſhall riſe againe with fleſh, ſinewes, and bones: which thing (he ſaith) is not poſſible; for Fleſh & bloud cannot inherit the kingdome of God.

But Origin ſhould hauehave weighed what Paule ſaid afterward: for he addeth; Neither ſhall corruption poſſeſſe incorruption. 1. Co. 15, 50.1 Cor 15:50Wherefore, his meaning is, that a corruptible bodie cannot poſſeſſe the kingdome of GOD. But Origin, to kéepe himſelfe within that meane, which he appointed, confeſſed that bodies indéed ſhall riſe againe, yet not groſſe and bonie, but ſpirituall: according as Paule ſaid; 1. Co. 15, 441 Cor 15:44It ſhall riſe a ſpirituall bodie. But Origin in theſe words marked not, that Paule calleth it A ſpirituall bodie; not bicauſe it ſhall be wholie conuerted into a ſpirit, but bicauſe it ſhall hauehave ſpirituall qualities: namelie, incorruption, and moſt cléere brightnes. But bicauſe he perceiued, that the bodie of Chriſt, which he after his reſurrection offered to his diſciples to be handled and fealt, was againſt his doctrine, therefore he ſaith; Let not the bodie of Chriſt deceiue you, for it had manie ſingular properties, which are not granted vntounto other bodies. Further, he would hauehave a true bodie after his reſurrection, to the intent he might prooue by this diſpenſation, that he was trulie riſen from the dead: not to ſignifie that other bodies ſhould be ſemblable vntounto it at the reſurrection. But he ſhewed the nature of a ſpirituall bodie at Emaus, Luk. 24, 13.Luke 24:13when he vaniſhed from the ſight of his diſciples; and at another time, when he went in to his diſciples, Iohn. 20, 19.John 20:19the doores being faſt ſhut.

14 Againſt theſe things Ierom repugneth; Ierom.If Chriſt (ſaith he) after his reſurrection, did verelie eate with his diſciples, he had alſo a verie true bodie: if he did not eate, how did he by a falſe thing prooue the truth of his bodie? Luk. 24, 31.Luke 24:31In that he vaniſhed from the ſight of his diſciples, this was not through the nature of his bodie, but by his owne power: Luke. 4, 30.Luke 4:30for ſo in Nazareth, when the people would hauehave aſſailed him with ſtones, he withdrew himſelfe out of their ſight. And ſhall we not thinke, that the ſonne of GOD was able to doo that, which a magician could doo? Apollonius Tyanaeus.For Apollonius Tyanaeus, when he was brought into the councell before Domitian, he foorthwith vaniſhed awaie. That this was in Chriſt, not in reſpect of the nature of his bodie, but of his diuine power, it is ſhewed by that which went before in the hiſtorie. For while he was in the waie with his diſciples, their eies were held, Luke. 24, 16Luke 24:16ſo as they could not knowe him. And whereas Origin affirmeth, that the bodie of Chriſt was ſpirituall, Iohn. 20, 19John 20:19bicauſe it came in where the doores p. 117were ſhut: Ierom anſwereth, that the creature gaue place to the creator, In what ſort the body of Chriſt entred in, the doores being ſhut.&c. Wherefore the bodie of Chriſt perſed not through the middeſt of the planks and boords, ſo as two bodies had béene togither in one and the ſelfe-ſame place; but herein was the miracle, in that the verie timber of the doores gaue waie vntounto the bodie of Chriſt.

Luke. 24, 2.Luke 24:2Further, whereas ſome doo obiect, that the bodie of Chriſt came foorth of the ſepulchre being cloſe ſhut; The bodie of Chriſt came not out of the ſepulchre, the ſame being ſhut.that alſo is not of neceſſitie to be beléeued: but it may be thought that the ſtone was rolled away before he came out. And leaſt any ſhould thinke that I deuiſe this of my ſelf, let him read the 83. epiſtle of Leo vntounto the biſhops of Paleſtine; The fleſh (ſaith he) of Chriſt which came out of the ſepulchre, the ſtone being rolled awaie, &c. Now to returne to the purpoſe. The bodies wherein Angels appeared were true humane bodies.Bicauſe I ſaid that the bodies of Angels, which they take vntounto them, maie be thought either to hauehave béene phantaſticall or ſpirituall, or elſe ſubſtantiall and verie humane bodies; and that the two firſt opinions are reiected: it now reſteth, that the bodies of Angels, wherein they ſhew themſelues to be men, are verie true and humane bodies: and this onelie I affirme to be true, ſéeing Angels were in ſuch ſort ſéene, as they wreſtled with men, and offered their féet to be waſhed. The viſions of the prophets were ſometime imaginatiue.And I iudge it not lawfull to ſay, that mens ſenſes were there deceiued, ſéeing the things were outwardlie doone. I denie not indéed, but that ſomtimes there happened to the prophets viſions imaginatiue, when they ſaid that they ſawe God or the cherubims, or ſuch other like things. For in aſmuch as that happened often in their mind or power imaginatiue, it might be doone by forms, images, and viſions.

Angels appering in mens bodies were not men.15 Now remaineth two things to be examined; one whether the Angels, hauing in this wiſe put on humane bodies, may be called men. I thinke not: for if we vnderſtand humane fleſh, which is formed and borne a ſoule reaſonable, ſurelie it cannot be ſaid that Angels in this ſort hauehave humane fleſh. What then (will ſome ſaie) were the ſenſes beguiled when men ſawe them? No verelie: for the ſenſes doo onlie iudge of outward things, and of ſuch things as be apparant: but what dooth inwardlie force or mooue thoſe things, which they ſée, they iudge not; this is the part of reaſon to ſéeke and ſearch out. It muſt alſo be added, that Angels did not alwaies kéepe thoſe bodies with them; bicauſe they were not ioined vntounto them in one and the ſelfe-ſame ſubſtance, ſo as the Angel and the bodie ſhould become one perſon. The holie Ghoſt alſo, although it was a verie dooue wherein he deſcended, Matth. 3, 16Matt 3:16yet was not he togither of one ſubſtance with it; wherefore the dooue was not the holie Ghoſt, nor yet the holie Ghoſt the dooue: The dooue was not the holie Ghoſt, nor the holie Ghoſt the dooue. Num. 12, 18 Gene. 3, 1.Num 12:18Gen 3:1otherwiſe Angels, as we taught before, may enter ſecretlie into a bodie which was made before, and which before had his béeing: as it is read of the Angel which ſpake in the aſſe of Balaam, and of the diuell which ſpake vntounto Eue by the ſerpent. But of this kind we diſpute not now; but onlie ſaie, that Angels abiding after this maner in ſenſible creatures, are not ioined to them in one & the ſelfe-ſame ſubſtance. Wherefore the aſſe could not be called an Angel, nor the Angel, an aſſe: no more than the ſerpent was in verie déed the diuell, or the diuell a ſerpent. But the Sonne of God, for ſomuch as he tooke vponupon him the nature of man, The Sonne of God was man, and man was God.was man, and man was God, by reaſon of one and the ſelfe-ſame ſubſtance, wherin were two natures. Before which time, when he appeared vntounto Abraham, and vntounto the fathers, although he had true fleſh; yet bicauſe the ſame was not ioined in one ſubſtance with him, neither might he be called fleſh, neither was the fleſh God. But afterward, when he tooke vponupon him both fleſh and ſoule, ſo as there was onlie one ſubſtance or perſon, then might it be trulie ſaid that man was God, and God was man. By which meanes it came to paſſe, that he ſhould verilie be borne, that he ſhould ſuffer death, and redéeme mankind: Matt. 8, …0. Looke part. 2, place 17. art. 6. Iohn. 8, 40. Roma. 1, 3. Acts. 2, 22. Eſaie. 7, 14.Matt 8John 8:40Acts 2:22Isa 7:14wherefore he trulie called himſelfe The ſonne of man. And in Iohn he ſaith; Yee ſeeke to kill me, a man that hath told you the truth. And in the ſcriptures it is ſaid; Made of the ſeed of Dauid. And Peter in the Acts; Yee hauehave killed (ſaith he) a man ordeined vntounto you of God. And Eſaie; Behold a virgin ſhall conceiue, and ſhall bring foorth a ſonne.

Theſe words hauehave great force: for vnleſſe Chriſt had béene verie man, a virgin could not hauehave conceiued him, neither hauehave brought him foorth, nor yet hauehave called him hir ſonne. This dooth Tertullian conſideratelie note; Tertullian.If he had béene a ſtranger (ſaith he) a virgin could not either hauehave conceiued him, or borne him. Alſo the Angel ſaluted Marie on this maner; Feare not (ſaith he) for thou ſhalt conceiue a ſonne, Matt. 1, 22. Luke. 1, 43.Matt 1:22Luke 1:43&c. And Elizabeth ſaid; How hapneth this to me, that the mother of my Lord commeth vntounto me? If ſhée had had Chriſt onlie as a ghoſt, ſhe might not be called his mother. Elizabeth. Luke. 1, 42.Luke 1:42Alſo the ſaid woman ſaid; Bleſſed be the fruit of thy wombe. But how could it hauehave béene called the fruit of hir wombe, if he had brought a bodie with him frō heauen? And in Eſaie it is written; Eſaie. 11, 1,Isa 11:1A rod ſhall come foorth of the ſtocke of leſſe, & a bloſſome ſhal flouriſh out of hir roote. Ieſſe was the ſtock, Marie was the roote, and Chriſt was the bloſſome which tooke his bodie of hir. Matthew alſo thus beginneth his goſpell; Matth. 1, ….Matt 1The booke of the p. 118generation of Ieſus Chriſt, the ſonne of Dauid, the ſonne of Abraham. If Chriſt brought a bodie from heauen, how was he the ſonne of Abraham, or of Dauid? Moreouer, the promiſe made to Abraham concerning Chriſt is on this wiſe; Gen. 22, 18.Gen 22:18In thy ſeed ſhall all the nations of the earth bee bleſſed. Paule intreating of theſe words in the epiſtle to the Galathians; He ſaid not (ſaith he) in ſeeds, Galat. 3, 8.Gal 3:8as though in manie; but in thy ſeed, which is Chriſt. And in the epiſtle to the Romans, Gen. 9. 5.Gen 9:5we read; Of whom Chriſt came according to the fleſh. All theſe ſaiengs prooue moſt euidentlie, that Chriſt was verie man; and that in him was one ſubſtance of God and man. Rom. 9, 5.Rom 9:5Theſe things cannot be ſaid of the Angels, nor yet of the ſonne of God, before he was borne of the virgin: although when he appéered, he had verie fleſh, as we ſaid before, but not ioined to him in one and the ſelfe-ſame ſubſtance. Neither yet could it be ſaid of the holie Ghoſt, that he was a verie dooue indéed; although the ſame, wherein he once appéered, was a verie dooue. Matth. 3, 16Matt 3:16And according to this ſenſe wrote Tertullian thoſe things that we cited before, which being not rightlie vnderſtood, might bréed either error or offenſe vntounto thoſe that ſhall read them.

If Angels did trulie eat & drink when they appeered.16 Now remaineth the other queſtion; to wit, Whether Angels clothed with bodies taken, did eate and drinke indéed? Of the Schoolmen ſome thinke that they did eate indéed, and ſome denie it. Scotus thinketh, that to eate, is nothing elſe but to chawe meate, Scotus.and to conueie it downe into the bellie: but this did the Angels; wherefore he gathereth that they did verelie eate. Others thinke, that to eate, is not onelie to chawe the meate, or to conueie it downe into the bellie; but further, to conuert it into the ſubſtance of his owne bodie, by concoction, through the quickening power: which thing, ſéeing the Angels did not, they did not trulie eate. The booke of Tobias.The booke of Tobias is not in the canon of the Hebrues; but yet we might applie the ſame to our purpoſe, ſauing that there is a diſagréement in the copies. For in that booke which Munſter ſet foorth in Hebrue, in the twelfe chapter, the Angel Raphael ſaid; Tobi. 12, 19.I ſeemed to you to eate and to drinke, but I did not eate, nor yet drinke. The common tranſlation hath; I ſeemed to you to eate and to drinke, but I vſe inuiſible meate and drinke. Neither text denieth, but that the Angel did eate after ſome maner. But whatſoeuer may be gathered of theſe words, me thinketh that the interpretation of Auguſtine in his 13. book De trinitate, the 22. chapter is to be receiued, where he wrote on this wiſe; The Angels did trulie eate, yet not for néed, but to procure conuerſation and familiaritie with men. Wherefore when as in another text it is ſaid, that Raphael did not eate, it muſt not ſo be vnderſtood, as though he did not eate at all, but that he did not eate after the maner of men. But this is ſpeciallie to be noted there, What maner of meat was that of Angels.that when the Angel anſwereth, that he dooth féed vponupon inuiſible meate and drinke; that ſpirituall food was nothing elſe, but a perfect and manifeſt knowledge of the true God, and an execution of his diuine will. As Chriſt alſo ſaid, Iohn. 4, 32.John 4:32that His meate was to doo the will of his father. The verie which alſo is our meate, although not after the ſame maner: for they ſée God manifeſtlie, but we by a glaſſe and in a darke ſpéech.1. Co. 13, 12.1 Cor 13:12

17 We may call Angels (both according to the Gréeke and Hebrue name) meſſengers or legats, In Gen. 32. at the beginning.Gen 32verelie not as though they ſhould teach God as concerning the affaires of men, or any other buſines: naie rather, to the intent that they themſelues may be inſtructed, what they ought to miniſter, and ſhew tidings of. Tob. 12, 12. Whether Angels do offer our praiers vntounto God.Tob 12:12If ſo be thou read in the ſcriptures, that they offer vp our praiers, this is not doone of them to inſtruct or teach God: in like maner, as wée, when we praie feruentlie, doo not therfore laie before God, our calamities, as though he were ignorant of them: ſéeing the Lord teſtifieth of that matter; Matth. 6, 33Matt 6:33that He knoweth wherof we hauehave need, euen before we aske. But by diſcouering and laieng them open, we our ſelues be the more earneſtlie bent to craue the helpe of God. And what diſcommoditie ſhould ariſe, if wée affirme this ſelfe-ſame thing to come to paſſe in Angels? Theſe things did Auguſtine write in his 15. booke De trinitate, the 13. chapter. And in Enchiridio ad Laurentium, the 58. chapter, he ſaith the ſame thing, when he intreateth of the names of Angels, which are recited in the firſt chapter of the epiſtle to the Coloſſians; Coloſ. 1, 16.Col 1:16Let them ſaie what they can what be thrones, dominions, principalities, and powers; ſo they be able to prooue that they ſaie.

And againſt the Priſcillianiſts, and Originiſts, the 11. chapter; Archangels (ſaith he) perhaps are powers, and we denie not, but that there is ſome difference betwéene theſe; To be ignorant of the eſtate of Angels is no harme to vsus.but to be ignorant of ſuch a thing, will bring no great danger vntounto vsus. For there certeinlie are we in danger, where we deſpiſe the commandements of God, or neglect the obedience of him. But if thou wilt aſke me, why the ſcriptures make mention of theſe things, if the knowing, or not knowing of them be of ſo ſmal importance? He addeth a fit anſwere; namelie, that If theſe things hauehave béene reuealed to ſome excellent men, they may then knowe that there is nothing prooued for a certeintie, which is not found written in the ſcriptures. To which anſwere, I adde alſo this other; Bicauſe we may be the p. 119more humble, and not to puffe vp our ſelues, as though we were able to ſound vntounto the deapth of all that we reade in the canonicall ſcriptures.

Gen. 32, 1.Gen 32:118 The Iewes hauehave noted in the hiſtorie of Iacob, that the ſcripture ſaith not that he went, and met with the Angels: Whether godlie men be better than Angels.but contrariwiſe, that the Angels met with him, and that they ſaie was done for honor ſake. And thereof they argue further, that Iacob, and euerie godlie man is more woorthie than Angels, Pſal. 91, 11.Ps 91:11forſomuch as the perſon that is met, is more honorable than hée that goeth foorth to méete. Alſo, he is better which is borne of anie man, than he which beareth him. But the ſcripture ſaith, that the Angels doo beare [the godlie] in their hands, leaſt they ſhould hurt their feet againſt the ſtones. Who ſo euer is appointed to hauehave the cuſtodie of another, ſéemeth to be inferiour to him which is kept. By which reaſons they make Angels inferiour vntounto holie men, who are called The freends of God. But all men doo eaſilie ſée how theſe reaſons of theirs doo prooue. For the father and the mother doo beare in their armes their yoong children, doo they therfore beare more woorthie than themſelues? It is ſaid, that Chriſt doth beare all things by the word of his power; Hebr. 1, 3.Heb 1:3but who is ſo far beſide himſelfe, or deceiued, as to iudge that things created, be more excellent than the Sonne of God? The ſhepheard when he findeth his ſhéepe, beareth it vponupon his ſhoulders; doth he beare a better than himſelfe? A father, a maiſter, and a fréend, go foorth vponupon the waie to méete with their ſonne, ſcholer, or fréend, returning from perill out of a ſtrange countrie; doo they this therefore as vntounto their better? Men be euerie-where ſet ouer flocks of ſhéepe to kéepe them, yet are they much better than the ſhéepe. In verie déed the Angels doo all theſe things, not that they are bound to vsus, but to the intent they may be thankefull vntounto God. Wherefore the arguments of the Rabbins are vaine and friuolous.

19 But vntounto this ſelfe-ſame purpoſe, there be reaſons gathered out of the new Teſtament. For the Apoſtle ſaith in the firſt chapter to the Epheſians; Chriſt being raiſed vp by his father from death, Epheſ. 1, 21.Eph 1:21is lifted vp on high, far aboue all principalitie, and power, and dominion, and aboue euerie name that is named, not onlie in this world, but alſo in the world to come. Further, in the ſecond chapter he teſtifieth, Epheſ. 2, 6.Eph 2:6that God hath taken vsus vp togither with him, and hath alreadie made vsus to ſit on the right hand with him: whereby it commeth, Whether we ſhall be indued with greater glorie than the Angels.that wée are accounted greater than the Angels. For if we ſit hard by Chriſt, and he no doubt hath aſcended aboue all creatures, the higheſt degrée giueth alſo place vntounto vsus. Howbeit, this is yet a blunt argument, for it may be, that we ſhall ſit with Chriſt in glorie, taking the ſaieng generallie. It is ſufficient that we be partakers of that glorie. And it followeth not neceſſarilie thereof, that we ſhall be ſuperiours vntounto the Angels; vnleſſe that thou wilt vnderſtand, that the ſtate of men ſhall then be ſo abſolute & perfect, as they ſhall hauehave no more néed of the helpe of Angels. When they ſhall hauehave God and Chriſt preſent, and ſaluation atteined, to what purpoſe ſhall there be néed of the miniſterie of holie ſpirits? whereof vnderſtand this reaſon; If ſo be that when Chriſt came, and powred out his ſpirit plentifullie among the faithfull, that ſame inſtruction of Angels was not vſed, or néedfull vntounto diuine things, as commonlie it had bin in the old Teſtament: euen ſo in the euerlaſting kingdome, where we ſhall hauehave Chriſt reuealed, and the father euidentlie knowne vntounto vsus, certeinlie we ſhall enioie the fellowſhip of Angels, but not vſe the miniſterie of them. But as touching the ſubſtance and nature of Angels, and of men, we cannot certeinelie knowe in what degrée we and they ſhall be placed in the heauenlie habitation: but yet, if we reſpect nature, we doubt not but that they are more excellent than we be. But who can boldlie either affirme or denie, whether the grace and ſpirit of God ſhall more abound in ſome certeine men than in them?

Neuertheleſſe, as concerning the place of S. Paule in the ſecond chapter to the Epheſians, Epheſ. 2, 6.Eph 2:6it ſufficeth, that his words be true; namelie, that we, as we be, and are conteined in our head, may be ſaid to ſit at the right hand of the father, aboue all creatures. But afterwards, if one would infer thereby [that we ſhall doo the ſame] as touching our owne proper nature or perſon, that cannot be prooued by anie firme argument. And Paule vſeth things paſt for things to come, to wit, that we are alreadie taken vp, and ſit in heauenlie places (and that not without reaſon) that he might make the ſame more certeine, euen as thoſe things be which are paſt alreadie. Or elſe, if we hauehave reſpect to the will and decrée of God, theſe things be alreadie done. But in the epiſtle to Timothie, the ſelfe-ſame things are aſſigned vntounto the time to come, when the Apoſtle ſaith; If we be dead together with Chriſt, 2. Tim. 2, 1….2 Tim 2:1we ſhall liue together with him: If we ſuffer with him, we ſhall alſo reigne with him. Yet neuertheleſſe, we muſt not accuſe him of a lie, in that he vſeth thoſe times that be paſt, in ſtead of the times to come. For whatſoeuer is come to paſſe in our head, we confeſſe it to be done in vsus; in ſo much verelie, as we are growne vp together with him. Wherefore let none ſaie; If Chriſt be riſen from death, if he be carried vp into heauen, if he ſit at the right hand of God, what belongeth this vntounto mée? Yes doubtles, verie much, for whatſoeuer hath hapned vntounto him, thou p. 120maieſt of good right eſtéeme that it hath happened to thy ſelfe. Thoſe ſhall not greatlie trouble vsus, which by thrones, principalities, powers and dominions, will hauehave to be vnderſtood ſuch princes, monarchs, & magiſtrates. For Paule, when he maketh mention of theſe, ſpeaketh manifeſtlie of Angels, & of ſpirits that be aboue: whom in the ſecond to the Epheſians, Ephe. 2, 2. Colo. 2, 15.Eph 2:2he calleth rulers or guiders of the world: and to the Coloſſians he ſaith; Chriſt hath ſpoiled principalities and powers, & hath led them as it were in open triumph. In which place who ſéeth not, that theſe words doo ſignifie vntounto vsus the ſpirits which be aduerſaries vntounto God?

In 1. Cor. 15, verſe 14.1 Cor 15:1420 But whereas it is ſaid in the firſt to the Corinthians, the 15. chapter; When he hath put downe all principalitie, 1. Cor. 15, verſe. 14. Chryſoſt.1 Cor 15:14and rule, and power: theſe things, aſwell Chryſoſtome, as diuers other interpretors, refer vntounto the diuell, & other wicked ſpirits, being ſouldiers of his band; which I miſlike not. Albeit, if anie will vnderſtand them as concerning magiſtrates and principalities of this world, I will not be againſt it. For kings and princes hauehave the ſword, to the intent that ſinne may be kept in ſubiection; and that innocent ſubiects may be defended from violence and iniuries: which things ſhall take no place, when things ſhall be ſet at peace and quietnes by Chriſt. We might alſo vnderunder theſe names comprehend the good Angels, which be aſſigned as miniſters and helpers vntounto vsus, while we be here in this miſerable life; as we read in the epiſtle to the Hebrues, and as Daniel teſtifieth, Heb. 1, 14. Dan. 10, 13. and 12. 1. Angels be gouernours of kingdoms, and gardians of men. Mat. 18, 10. The cauſe of the motion of the planets.Heb 1:14Dan 10:13Dan 12:1Matt 18:10they be ſet ouer kingdoms, and they be the gardians of men: ſéeing Chriſt ſaid, as touching the yoong children; Their Angels doo alwaie behold the face of the Father. But when the kingdome of Chriſt ſhall be fullie appeaſed, then theſe miniſteries ſhall be ſuperfluous; and therfore it is ſaid, that they ſhall be taken awaie. Yea, and the labours of the ſunne, moone, ſtars, and celeſtiall bodies ſhall not be néedfull: for therefore are they mooued, and kéepe their circuite in the world, that they may driue awaie darkenes and cold; and bicauſe that fruits alſo may be brought foorth for the defenſe of our infirmitie: which béeing perfectlie healed, theſe helps and ſupportations ſhall be at reſt. Wherefore we read in the Reuelation of Iohn, that an Angel ſware by him that liueth for euer, Apoca. 1, 5.that hereafter there ſhould be no time anie more: which cannot be taken awaie, vnles the motions of the heauens be at reſt. And therefore it is ſaid, that all theſe things ſhall be aboliſhed: if not as touching their ſubſtance, In what reſpec…s y^e celeſtiall bodies ſhalbe aboliſhed.yet as touching their gifts and offices, which they exerciſe towards men. The ſame thing alſo may be ſaid of eccleſiaſticall dignities and functions, which now indéed further vntounto edification: but when all things ſhall be perfect & abſolute in the elect, they ſhall ceaſe and hauehave an end.

Manie things hath Dionyſius concerning the ſignification of the words Principalitie, power, and dominion; but yet ſuch as are ſpoken onlie of him: for among the reſt of the fathers, there is verie little extant as touching theſe things; and that for good cauſe: for the holie ſcriptures teach not theſe things, bicauſe they further not to our ſaluation. Wherefore they, A iudgment of bookes aſcribed to Dionyſius.which be of the greateſt iudgment in aſcribing of bookes to the true authours of them, doo not thinke that Dionyſius, which wrote of theſe things, is that Areopagita the ſcholer of Paule, but ſome later Dionyſius. Neither is it likelie to be true, that that worke was in eſtimation long ago, ſéeing that (Gregorie except, Gregorie.who was a Latin man) none of the ancient fathers cited thoſe writings. I hauehave heard ſometimes diuers ſaie, that theſe ſurnames of Angels were commonlie tranſlated by a metaphor taken of the powers of this world; and therfore they would that Paule, when he happened to make mention of Angels, remembred theſe names: as if he ſhould ſaie; Whether they be principalities or dominions. And they alleadge the place vntounto the Epheſians, where it is ſaid; Ephe. 1, 21.Eph 1:21that Chriſt is ſet aboue euerie name that is named, whether it be in this life, or in the life to come. But I doo not much allow this iudgement, bicauſe not onlie the Rabbins, Orders of Angels. Among the celeſtiall ſpirits there be orders and offices. In Rom 8. toward the end.Rom 8but alſo the holie ſcripture hath the name of Archangel, or Seraphim, and of Cherubim; which things declare, that among the celeſtiall ſpirits there be certeine orders and diuers offices.

21 Perhaps therefore the ſcripture, by the name of principalitie vnderſtands the higher ſpirits, vntounto whom is committed nothing but the charge of prouinces, empires, & kingdoms. This ment Daniel, when he wrote of the prince of the Grecians, and of the Perſians, Dan. 10, 13. Dani. 12, 1.Dan 10:13& brought in Michaël the prince of Gods people. Power, called in Gréeke foreign, is taken of Paule for that power, which is giuen of God to worke miracles, Power and the gift of healing are oppoſed one againſt the other. Acts. 5, 5. Acts. 13, 11.Acts 5:5Acts 13:11whereby the wicked may be reſtrained: wherevnto anſwereth on the other ſide, foreign, which ſignifieth The gift of healing. For euen as by that power wicked men were chaſtined, ſo by this the vexed were made whole. By this power Peter ſlew Ananias & Zaphira, Paule made blind Elimas the ſorcerer, and deliuered diuers, which had ſinned, into the hands of ſathan. Angels ſent to puniſh ſinne.And thoſe Angels in the eight chapter to the Romans, are called by this name, which be ſent by God to puniſh the wicked. Such were they that deſtroied Sodom and Gomorrha; and ſuch was that Angel, Gene. 18, 2.Gen 18:2which went betwéene the hoſt of the Aegyptians, and the p. 121people of God, 2. Sam. 24, verſe. 16.2 Sam 24:16and which drowned Pharao with all his in the ſea; and whom Dauid ſawe vponupon the threſhold of Areuna, deſtroieng the people of God; 2. Kin. 19, 352 Kgs 19:35and which conſumed the hoſt of Senacherib with fire. Albeit God dooth ſomtime the ſelfe ſame things by euill Angels. For ſo Dauid writeth in the pſalme; Pſal. 78, 49.Ps 78:49that God ſent plages among the Aegyptians, by the hands of euill Angels. Paule [in that place to the Romans] nameth the orders of the Angels by their miniſteries and offices. And it is a thing woorthie to be noted, that in the holie ſcriptures there be verie few things mentioned of Angels: for ſubtilie and earneſtlie to ſearch after them, declareth rather our curioſitie, than furthereth our ſaluation. But thoſe things which ſerue to edifieng, are moſt diligentlie ſet foorth in the ſcriptures: which thing I would to God that the Schoolmen had obſerued, for then they had not left behind them ſo manie intricate and vnprofitable things, which at this daie are to no purpoſe, and with great offenſe diſputed of. It is profitable for vsus to vnderſtand, that there be certeine Angels appointed about our affaires; for by that meanes we perceiue the goodnes of God towards vsus. And on the other ſide alſo it is profitable to knowe, that there be ſome euill ſpirits, by whom we be continuallie aſſalted; both, that we may beware of them, and that we may implore the helpe of God againſt them. And theſe things indéed, bicauſe they be profitable to be knowne, the holie ſcripture hath not kept them in ſilence.

Of the eſtate of man; Jn Gen. 2, verſe 7.

In Gen. 2, 7Gen 2:722 When thou heareſt that God did ſhape man, In the creation what is to be conſidered.thinke not onlie vponupon theſe outward parts or lineaments, but conſider the inward parts; namelie, the vppermoſt ſkin, the veines and ſinewes, the powers and paſſages, the bones, marowe, and theſe inſtruments of our life, which lie hidden within. But I conſider thrée principall things in the creation of man. Firſt, conſultation; Let vsus make man. Secondlie; God formed him of the duſt. Thirdlie; that He breathed in his face the breath of life. Thou ſhalt not read that it was ſo doone in other liuing creatures. And yet thou maiſt find the verbe of making or forming in other places attributed vntounto the heauens, Of forming.and to other things; namelie, in the 95. pſalme; Pſal. 95, 5. Eſaie. 45, 7.Ps 95:5Isa 45:7His hands hauehave formed the drie land. In the 45. of Eſaie; It is I that formed the light. Amos. 7, 1.Amos 7:1In the ſeuenth of Amos; He formed graſhoppers. But it is not the laſt or leaſt dignitie of mans bodie, that the ſame is of an vpright ſtature. Whereof Ouid;

VVhere ſtooping vntounto earth, each beast doth downeward bend:

A face vpright to man he gaue, to heauen for to tend.

And he formed him out of the earth. Wherefore the name of Adam, was of earth; as if thou ſhouldeſt ſaie, ſproong of the earth. Albeit ſome ſaie, that it was of Adom, that is Red; bicauſe that earth was red. Firſt therefore is formed the inſtrument, that is to wit, the bodie: next was added the moouer, that is the ſoule, which ſhould vſe the ſame. He breathed in his face or noſtrils. For Appaijm firſt ſignifieth the noſtrils; then, by the figure Synecdoche, by a part, the whole is taken for the countenance and face. Here it may ſignifie both: firſt, the noſtrils; bicauſe thoſe, by drawing of breath, doo chéeflie ſhew life: ſecondlie, if thou vnderſtand it for the face, therin appéere excellent tokens of the ſoule and of the life. Some would the metaphor to be taken from the forming of glaſſes. A ſimilitude.For by blowing thorough certeine inſtruments they ſhape cups, boules, and diuers ſorts of veſſels. Howbeit, conſider thou that here there is a metaphor, ſéeing God neither hath mouth, nor yet dooth breath: euen as he alſo hath no hands, by which he might frame mens bodies. But in theſe things it behooueth that thou vnderſtand the mightie power of God, his commandement, and moſt preſent ſtrength. As touching the words Neſchama, and Nepheſch, they both of them ſomtime ſignifie a blaſt of wind, or a breath: and otherwhile they be taken for ſubſtance, and for the ſoule, bicauſe the life is chéeflie reteined and ſhewed by drawing of breath. Yea, & the Latine word Anima, that is the ſoule, Whereof the ſoule is called Anima.is ſo called of wind and blaſt. In Gréek it is foreign. It is alſo called of the Grecians foreign, of refrigeration or cooling. So as all theſe proper ſpéeches may ſéeme to hauehave conſpired togither about the naming of the ſoule; that it ſhould be ſo called of breathing out.

Héerevpon, by reaſon of a double ſignification of the foreſaid word, bicauſe it ſignifieth both the ſoule and a blaſt, there ariſeth a double expoſition. The firſt ſaith; What is ment by the breathing of God.By the commandement of God was the noſtrils or face of mans bodie breathed into, and ſo he receiued life and ſoule: not that that blaſt was the ſoule, but a certeine ſigne that the ſame ſhould be planted in man by an outward beginning, and that the works of nature ſhould not be expected, as the reſt of the liues are had of other liuing creatures. And ſo we reade in the Goſpell, that Chriſt breathed vponupon the Apoſtles, and ſaid; Iohn. 20. 22.John 20:22Receiue yee the holie Ghoſt. And yet was not that blaſt the nature of the holie Ghoſt, but a ſigne thereof, that he would from without come into their ſoules, and that by the worke of Chriſt. Againe, in taking of that word for a blaſt, we might ſaie, that God breathed; that is, he made man himſelfe to breath; that is, after the bodie was made, he p. 122gaue him the power of breathing: ſo as he being aliue, and indued with a ſoule, might be ſéene and beheld. The ſecond interpretation is, that that blaſt is taken for the ſoule, which is giuen vntounto vsus by God. And they ſaie, that Niſchmath. doth chéefelie ſignifie that which is diuine and reaſonable; that doth God giuegive vntounto vsus. And where it is added; Man was made a liuing ſoule: Nepheſch ſignifieth a ſenſible life, whereof other liuing creatures be partakers. Which thing plainelie declareth vntounto vsus, that a ſoule reaſonable is giuen vntounto vsus from aboue by God, Frō whence commeth a reaſonable ſoule.and hath with it all power that other inferiour creatures hauehave.

Hence is excluded a double error. For we muſt not thinke, that the ſoule is of the ſubſtance of God, Concerning the ſubſtance of the ſoule.for that is vnuariable, and immutable: but the ſoule may become miſerable, and it appeareth to be moſt inconſtant. Furthermore, it is no blaſt of the nature and ſubſtance of the dieng man: neither muſt it on the other ſide be accounted of the ſame qualitie and nature, that the liues be of other liuing creatures, bicauſe it is moſt certeine, that in them is no vnderſtanding, ſéeing in the 32. pſalme, it is ſaid of the horſſe and of the mule, that in them there is no vnderſtanding. And other beaſts might thinke themſelues wrongfullie ſubdued vntounto men, if they had bin indued with the ſame kind of ſoule. But this opinion néedeth not to be confuted by manie reaſons, ſéeing the beſt philoſophers were diſpleaſed therewith:

¶ Looke the propoſitions out of the ſecond chapter of Geneſis, in the end of this booke.

Whether all ſoules were created at once.23 But héere they doubt, whether all the ſoules of men were created by God at the beginning, or elſe be made by him, and planted in bodies, according as the courſe of nature ſéemeth to require. There be ſome hauehave thought, that they were all created at the beginning; among whome alſo there were manie of the Iewes. And among vsus Origin hath bin reckoned of that opinion. And it ſéemes that they were vponupon this cauſe mooued héerevnto; for that a reaſonable ſoule being incorruptible, is not procreated of anie matter. And therefore they ſaie, that the ſame being by God made of nothing, it might not be trulie ſaid of him, that he reſted the ſeauenth daie from all his worke as touching creation. But this opinion hath no likelihood of truth. For ſéeing the ſoule is the liuelie part and fourme of the bodie, it ſéemeth that the bringing foorth of them ſhould be both ioined togither. Moreouer, I would demand whether they be idle, or doo ſomething, all the while that they hauehave their being before the bodie? If thou ſaie that they be idle, it ſéemeth abſurd, that things ſhould be ſo long time deſtitute of their working. But if ſo be they doo ſomething, that muſt of neceſſitie be either good or euill. But the ſcripture in the ninth to the Romanes, Rom. 9, 11.Rom 9:11pronounceth plainelie of Iacob and Eſau, that before they had done either good or euill.

But that which mooueth more, is the hiſtorie of the creation, which ſheweth vntounto vsus, that the ſoule was made euen when the bodie was wrought out of the earth. For ſéeing there is no mention made thereof before, and that the production of ſo notable a thing ſhould not hauehave bin kept in ſilence, it remaineth to be vnderſtood, that it was made by God euen then, when we reade, that it was inſpired or blowne in by him. But that reaſon, which concerneth the ceaſing from all his labour, we may eaſilie anſwere, if we ſaie, that now alſo God doth worke, either through the continuall gouernement of things; or elſe bicauſe, whatſoeuer things he maketh, are referred to the former, and be of the ſame kind that thoſe be which were made in the firſt ſixe daies. But why the bodie was firſt made before the ſoule, this reaſon is ſhewed by the fathers: bicauſe, if the ſoule ſhould hauehave bin brought in before the bodie, it might hauehave bin idle, being without the organe and inſtrument of his actions. But this order hath God obſerued, The order of gods creation.that alwaies ſhould be firſt prepared thoſe things, wherein the more excellent things ſhould abide; and then to bring in the things themſelues, that they might worke ſo ſoone as euer they be made. Firſt the earth was diſcouered from the waters, then the Sun and the Moone were made, which ſhould exerciſe their power and ſtrength vponupon the earth and plants thereof. All beaſts were firſt made, and all the ſprings and plants of the earth; and laſt of all, man, which ſhould be ſet ouer all theſe things, that immediatelie after he was created, he might hauehave ſomewhat to doo. In like manner now, the bodie is firſt, and then followeth the ſoule, leaſt it ſhould be idle. By which purpoſe of God we are taught, that amōg vsus this alſo may be done, that the more anie men doo excell, the more readie matter of working is miniſtred vntounto them, leaſt they ſhould liue idlie.

24 Moreouer, man (ſaith Aben-ezra) being made a liuing ſoule, he ſtraitwaie mooued himſelfe: the firſt man was not created to be weake as yoong children be, which cannot guide themſelues and walke; but after the manner of other liuing creatures, which walke immediatelie after they be brought foorth:) or elſe he ſhewed the tokens of the preſence of the ſoule; moouing (I meane) and ſenſe. Of moouing and ſenſe.For theſe two (as Ariſtotle affirmeth) ſéemed to all the ancient philoſophers to be the chéefe effects of the ſoule. Of this blaſt of God vponupon the duſt or claie, whereof the bodie of man was compact (we perceiuing the ſame to be ſo mightie, as it quickned forthwith, & gaue ſtrength to all members) p. 123there is gathered a good argument for the eaſines of our reſurrection. An argument of the eaſ…nes of the reſurrection. Ezec. 37, 5.Ezek 37:5For if his ſpirit ſhall blowe againe vponupon the aſhes of the dead, they ſhall moſt eaſilie put on againe their ſoules, as it is deſcribed in the 37. chapter of Ezechiel, where he ſheweth, that by the breath of the ſpirit of God thoſe bones were quickened; which laſt renewing of bodies, ſhall ſo far excell this, as Paule calleth this firſt man Of the earth, earthie; and the latter he calleth both ſpirituall and heauenlie.

In Gen. 9, verſe 4. How the bloud is the ſoule.Gen 9:425 But let vsus ſée how it is true that is auouched [in the ninth of Geneſis] that the bloud is the ſoule. This the Manicheis cannot abide in the old teſtament, and reprooue it as a lie: for they vtterlie renounce the old bookes. And that which is written in Geneſis, Leui. 17, 14. Deu. 12, 23. 1. Cor. 15, verſe. 50.Deut 12:231 Cor 15:50Leuiticus, and Deuteron. they taunt with theſe arguments. In the firſt to the Corinthians the 15. chapter it is ſaid; Fleſh and bloud ſhall not inherit the kingdome of God, therefore bloud is not the ſoule: otherwiſe Paule had excluded ſoules out of the kingdome of heauen. Further, Chriſt in the goſpell ſaith; Matt. 10, 28.Matt 10:28Feare not thoſe which kill the bodie, and hauehave not to doo with the ſoule: if ſo be that the bloud be the ſoule, then without controuerſie, the tyrants hauehave to doo with it, they ſhed it, they deſtroie it, &c: while they kill the holie martyrs of God. Theſe arguments are two maner of waies diſſolued by Auguſtine againſt Adimantus. Auguſtine.In the old teſtament the ſpeaking is of the liues of brute beaſts, but the arguments, which theſe men bring out of the new teſtament, conclude as touching a reaſonable and humane ſoule: wherefore their owne argument hath reprooued them vnwares. But the more throughly to confute their firſt argument, note, that when Paule in that place ſpeaketh of the reſurrection to come, he by fleſh and bloud meaneth, that the conditions of a mortall bodie ſhall be taken awaie from the ſaints at the reſurrection. Which thing, the words alleadged there by him doo declare; It is ſowne in corruption and mortalitie, but it ſhall riſe againe in contrarie conditions.

But thou imagineſt, that aſwell the life of brute beaſts, as the ſoules of men are called bloud. That muſt be a figuratiue ſpéech, to be interpreted by the figure Metonymia, as it were the ſigne put for the thing ſignified. In like maner as Auguſtine teſtifieth againſt Adimantus; the Lord doubted not to ſaie, Matt. 26, 26.Matt 26:26This is my bodie, when he gaue the ſigne of his bodie. Seing therefore the bloud is a ſigne of the preſence of the ſoule, therefore it may be called the ſoule it ſelfe. Againe, as by the ſame figure, the thing conteining is taken for the thing conteined. For who is ignorant, that the ſoule of man is after a ſort conteined in the bloud, which being ſpilt and conſumed, it cannot abide any longer in the bodie: yea, and it is ſo ioined to the ſame, as it followeth in a maner the affections, and perturbations thereof ſo long as we liue in this life. Yea, & ſome hauehave thought that it was therfore decréed, that men ſhould refraine from eating of bloud, leaſt they ſhould become of beaſtlie maners; which they ſaie are eaſilie carried into our mind, if we ſhould eate the bloud of wild beaſts: which thing I hauehave alleadged, not as though I allow this to be the cauſe why God gaue that commandement, but to declare the coniunction euen of mans ſoule with the bodie.

26 But how man is the image of God, it is declared at the beginning of Geneſis, In 1. Cor. 11, 7. Gene. 1, 26.1 Cor 11:7Gen 1:26where it is written, that God ſaid; Let vsus make man after our image and likenes, that hee may hauehave dominion ouer the foules of the aire, The image of God conſiſteth in the rule ouer creatures.the fiſhes of the ſea, and the beaſts of the earth. Where it appeareth, that herein ſtandeth the image of God, that he ſhould be ruler ouer all creatures, euen as God is the ruler ouer all things. Auguſtine▪Auguſtine dooth oftentimes refer this to the memorie, mind and will, which being faculties of one and the ſelfe-ſame ſoule, doo repreſent (as he ſaith) the thrée perſons in one ſubſtance. Howbeit this doctrine of Auguſtine, dooth rather ſhew the cauſe of the image. For man is not ſet aboue other creatures, to hauehave dominion ouer them, for anie other cauſe, but in reſpect that he is indued with reaſon, which plainelie ſheweth it ſelfe by theſe thrée faculties. But yet this is not all that the image of God is bound vntounto. For it is not inough to gouerne and rule well the creatures of God, with memorie, mind, and will; except we both vnderſtand, remember, and will thoſe things, which be pleaſing vntounto God. For if our mind remaine infected, as it is, with ſinne; it will not lawfullie hauehave dominion of things, but will rather exerciſe tyrannie againſt them. The true image of God is the new man.Wherefore the image of God is the new man, which vnderſtandeth the truth of God, and is deſirous of the righteouſnes thereof; as Paule hath taught vsus, when he writeth to the Coloſſians; Col. 3, 10,Col 3:10Put vponupon you the new man, which is ſhaped againe in the knowledge of God, according to the image of him which created him. Where we ſée, that the knowledge of God is true & effectuall, to lead vntounto the image of perfection. And this is more expreſlie ſet foorth in the epiſtle to the Epheſians; Epheſ. 4, 24.Eph 4:24Put you on the new man, which is created according to God, in righteouſnes and true holines. When our mind is both indued with the knowledge of God, and adorned with righteouſnes, then dooth it trulie expreſſe God. For righteouſnes, and the knowledge of diuine things are nothing elſe, but a certeine flowing in of the diuine p. 124nature into our minds.

But perhaps thou wilt vrge, that after this maner a woman alſo is the image of God. We ſaie, that if thou compare hir with the reſt of the creatures, ſhe is the image of God; for ſhe hath dominion ouer them, and hath the vſe of them. But in this place thou muſt compare hir vntounto man, and then is ſhe not ſaid to be the image of God, bicauſe ſhe dooth not beare rule ouer the man, but rather obeieth him. Wherefore Auguſtine in the 13. chapter of his booke De trinitate ſaid; If it be vnderſtood of man and woman, in reſpect that they be indued with mind and reaſon, it is méet that they ſhould be according vntounto the image of God: but the woman being compared vntounto man, as touching the actions and affaires of this life, ſhe is not the image of God, bicauſe ſhe was created to be a helper of man. And in the ſame place he hath another expoſition, Auguſtines allegoricall expoſition.but the ſame allegoricall. He ſaith, that we be called men, ſéeing we contemplate God; and that we are of good right bare headed, bicauſe we muſt there repoſe our ſelues with inceſſant indeuour: for vnſearchable is the end of diuine things. But we are called women (ſaith he) when we deſcend with our cogitations vntounto the care of earthlie things. There it is méet to hauehave the head couered, bicauſe a meaſure muſt be vſed, and we muſt take héed, that we be not too much plunged in worldlie things. Howbeit we muſt not leane vntounto allegoricall interpretations. The expoſition which we alledged before is plaine.

¶ Of the image of God, looke more in the propoſitions out of the first & ſecond chapters of Gen. in the end of this booke.

In Gen. 1. verſe. 26.Gen 1:2627 The image of anie man is the forme, wherby it repreſenteth him. A ſimilitude of anie man is a qualitie, wherein it reſembleth him. What this image then is, let vsus moſt abſolutelie declare. How man is y^e image of God. Looke part 2, place. 1, art. 14.A man not onlie hath the power & ſtrength of vnderſtanding, whereby he is not far from God; but he is alſo created with moſt excellent and heauenlie qualities. He is indued with iuſtice, wiſdome, merciemercy, temperance, and charitie. But the verie full image of God, is Chriſt, as touching his diuine nature; 2. Cor. 3, 18.2 Cor 3:18and further, as concerning his humane nature, ſo much as there can be of the ſimilitude of God in it: as appéereth in the firſt to the Hebrues, the firſt to the Coloſſians, Heb. 1, 3. Col. 1, 15.Heb 1:3Col 1:15and in the eight chapter to the Romans. Againe; This is my welbeloued ſonne in whom I am well pleaſed. We were made, to the end we ſhould be ſuch: for we hauehave vnderſtanding, and are capable of diuine perfections. In them we were made, but we cannot be reſtored vntounto them, How much we be the image of God.vnleſſe it be by the helpe and example of Chriſt, who is the principall and true image. How much we be the image of God, it appéereth by our felicitie, which we hauehave one and the ſame with our God; I meane, in louing and knowing. But if thou demand, by what power men rule ouer things? Doubtleſſe not by bodilie ſtrength: for as touching that, the moſt part of liuing creatures excéed vsus. By what meanes we beare rule ouer beaſts.Wherefore this is doone by reaſon, counſell, and art: by which man not onelie maſtereth and taketh theſe liuing creatures, but he alſo mooueth and changeth excéeding great & weightie things. This power is chéeflie reſtored by faith; Pſal. 91, 13.Ps 91:13Thou ſhalt walke vponupon the adder and dragon: Dan. 6, 22. Mark. 1, 13. Acts. 28, 5. Iudg. 14, 6. 1. Sa. 17, 34.Dan 6:22Mark 1:13Acts 28:5Judg 14:61 Sam 17:34Pſal. 91. Daniel was caſt vntounto the lions; Chriſt liued among wild beaſts in the wildernes; Paule tooke no harme by the viper; Samſon and Dauid ouercame the lions.

As touching this dominion ouer beaſts, there ariſeth a difficultie; Wild beaſts were made for the afflicting of man.wherefore were theſe wild beaſts made, that they ſhould be a trouble vntounto men? I anſwer, to the intent that wicked children might be chaſtened. After ſinne, a ſcourge was méete for him; ſinne armed our owne ſeruants againſt vsus: for which cauſe the irruption and inuaſion of beaſts was ſent, as teſtifieth the ſcripture in the fift of Ezechiel; Ezec. 5, 17.Ezek 5:17I will ſend hunger and wicked beaſts among you. VntoUnto the righteous man all appéered to be méeke and quiet. And now, albeit that they hauehave rebelled, yet it happeneth that verie few periſh thereby. And if anie man be deſtroied by them, there commeth profit vntounto vsus two maner of waies by it. Firſt, it is an example of the ſeueritie of God, as in the Samaritans, which were ſlaine by the lions; the ſecond booke of Kings, the 17. chapter: 2. Kin. 17, 252 Kgs 17:25in the children which were killed by the beares, 2. Kin. 2, 24.2 Kgs 2:24bicauſe they mocked Elizeus; the ſecond booke of Kings, the ſecond chapter: in the diſobedient prophet, which the lion killed: the firſt of Kings, 2. Kin. 13, 242 Kgs 13:24the 13. chapter. Furthermore, it is ſhewed how great the maieſtie of God is, that euen the wild beaſts doo reuenge the iniurie doone vntounto him. Laſtlie, behold here with me the goodnes of God towards vsus, which hath bounded this hurtfull cattle within the precincts of the deſert and ſolitarie places, and in a maner permitted them to wander but onelie in the night. Here alſo may man ſée his calamitie after ſinne, that he being ſuch and ſo notable a creature, ſhould periſh with the ſting of one little ſillie ſcorpion, or by the biting of a mad dog. But yet neuertheles, the wild beaſts hauehave not béene able, in reſpect of ſinne, vtterlie to ſhake off the yoke of men; they feare and tremble at the ſight of him, yea, and thou maiſt ſée a child to rule, beate, and threaten the greateſt beaſts. In him they doo reuerence the image of God.Whether man as touching his bodie be the image of God.

28 This image is not properlie ment as touching the bodie, ſéeing God is not of bodilie ſubſtance; yet is it not far from the ſimilitude of God, ſéeing as an inſtrument it expreſſeth p. 125manie ſimilitudes of God, which lie hidden in the ſoule. But there were ſome among the Hebrues, which affirmed that this was alſo ſpoken as concerning the bodie, if thou ſhalt reſpect thoſe images and ſimilitudes, wherein God ſhewed himſelfe to be ſéene vntounto the Patriarks and Prophets. For he appéered as the ſonne of man, Ezec. 1, 26.Ezek 1:26the firſt chapter of Ezechiel, the ſeauenth chapter of Daniel, & the ſixt of Eſaie. Which reaſon of theirs, Dan. 7, 13.Dan 7:13if it were to be allowed, we ſaie that this was the rather true, by reaſon of the incarnation of Chriſt; to wit, that ſuch a bodie was giuen vntounto man, as God did before hand determine, that his word ſhould take vponupon him. But (as I hauehave ſaid) this is vnderſtood of the inward man; namelie, of the ſoule, whereof the bodie is the inſtrument, and therefore not altogither ſtrange from that ſimilitude. Wherefore thou haſt héere the true knowledge of man. Man is a creature of God, The true notice of man.formed according to the image of his maker. By which declaration, not onelie his nature indued with reaſon is knowne, but alſo his properties, and his end; namelie felicitie, that according to this his conſtitution, he ſhould liue in ſuch actions, as may expreſſe the image of God.

Héerevpon depend the lawes, both of nature and of man, euen that this image may be reſtored and preſerued, that man may kéepe frée dominion. Héereof it commeth, that of this excellent ſtate, and condition of mans nature, procéedeth all vertues; as to be iuſt, valiant, and indued with charitie. From this condition of mans nature we may gather, that vertues are ingraffed in man by nature: and that the arguments, wherby Ariſtotle in his ſecond book of Ethicks prooueth the contrarie, taketh place in this our corrupted nature. Thou maiſt alſo conſider the goodnes of God, for that the felicitie of man (ouer and beſides the excellent actions of vertue) requireth abundance of outward things, ſéeing thoſe be inſtruments; for by riches, as by inſtruments, we doo manie things: and therefore God would at the beginning adorne the firſt man, with ſuch great riches and empire. Alſo man by this place is admoniſhed of his dutie, maner and fourme of all his actions. One place to warne man of all his dutie.How often ſoeuer he is about to doo anie thing, let him ſaie with himſelf: Is this to ſhew my father? Is this to liue according to the image? By this alſo we learne, how conuenient is our deliuerance by Chriſt. For ſéeing our perfection conſiſteth in this, that we ſhould reteine the image of God, which was obſcured by the fault of our firſt parents, it was verie méet, that the ſame ſhould be againe imprinted in men by Chriſt, that is, by his ſpirit, which is the verie liuelie image of God. And héereby we may learne, what dignitie the Church of God is of; what maner of citizens it hath, and requireth; namelie, ſuch as be like vntounto God: finallie, when thou heareſt that God created man, thou muſt call to mind as touching the bodie, the whole workemanſhip of all the inſtrumentall parts, and the commodities and ornaments of the ſeuerall members: and as touching the ſoule, all the powers, qualities, and actions which are found therein.

Of Paradiſe.

29 It is ſaid, In Geneſis 2, 8. Looke part. 3. pl. 16, art. 7, and 19.Gen 2:8that God planted Paradiſe in Heden. But this word Paradiſe, although it bée common as well to the Gréekes as to the Hebrues, yet in verie déed it is an Hebrue word, ſince Salomon vſed the ſame in Eccleſiaſtes the ſecond chapter: and it ſignifieth a garden. Eccleſiaſtes. 2, 5.Eccl 2:5So great a care had God of man, whom he had created, as he would hauehave him ſet in a place of the greateſt pleaſure & delight. The region of Heden.Heden in the ſecond chapter of Geneſis ſignifieth a region, ſo called by reaſon of the pleaſant and delectable ſoile. And that the ſame was a region, we gather by diuers places. Gen. 4, 16.Gen 4:16In the fourth chapter of Geneſis it is ſaid of Caine, that he liued like a runnagate in the land of Nod eaſtward from Heden. And in the 27. chapter of Ezechiel there is mention made of the children of Heden, Ezec. 27, 25Ezek 27:25which are ioined with Chamne & Charam. And we knowe that Charam is a region of Meſopotamia, vntounto which Abraham went, when he came foorth of his countrie. So likewiſe we reade of the children of Heden, in the 37. chapter of Eſaie: wherefore it is not onlie knowne to be a region; but by the reading of theſe prophets, we coniecture the coaſt & ſite wherein it is. Further, of the garden of Heden, there is oftentimes mention made in the holie ſcriptures; but that is by a maner of compariſon, when the pleaſantnes of anie place is to be expreſſed, as in the ſecond of Ioel, Ioel. 2, 3. Eſaie. 51, 3. Ezec. 23, 13.Joel 2:3Isa 51:3Ezek 23:13in the 51. of Eſaie, and in the 28. of Ezechiel. Wherefore (in mine opinion) they are verie much deceiued, which will vnderſtand all things héere by allegorie: for it was a garden indéed, planted by the commandement of God.

Neither are they to be heard, which ſéeke for ſuch a paradiſe vponupon the higheſt mountaines, ſo as they would hauehave the ſame to be néere the moone, or vnderunder the equinoctiall line, by reaſon of the temperature of the aire. Which opinion is diſprooued by theſe things, which we hauehave ſaid. It was planted by God in a certeine region, which is not far from Meſopotamia. The place where paradiſe was,The hiſtorie alſo is declared by Moſes; wherefore we muſt not make a méere allegorie thereof. It is ſaid, that it was planted in the orientall part: which neuertheleſſe ſome vnderſtand; From the beginning: ſéeing vnderunder that word, both may well be ſignified. The Hebrue interpretours (for the moſt p. 126part) vnderſtand it of the eaſt ſituation, whom the ſeuentie interpretours by their expoſition doo allow. Albeit they thinke (and it ſéemeth not abſurd) that this garden was planted by the power of God the third daie, when the reſt of the gréene trées, The time of planting paradiſe.plants, and herbs were brought foorth; but yet placed in the ſecond chapter, when the hiſtorie of mans creation is ſet foorth. Indéed that garden was appointed for the habitation of man. Howbeit this is but a ſmall controuerſie; whether the ſame were planted the third daie, or on the ſixt, it maketh no great matter.

¶ Looke the propoſitions out of the fourth chapter of Gen. at the end of this booke.

Gen. 2, 10.Gen 2:1030 Out of the region, wherein paradiſe was ſet, there iſſued foorth a riuer or fountaine, which went into the garden, The riuers of paradiſe.and watered the ſame: and from thence it was diuided into foure branches. Whereabout this diuiſion is made, whether at the departing out of paradiſe, or at the verie breaking foorth from Heden, it dooth but little appéere by the words: but the greater part doo iudge, that it is to be thought, that it iſſueth foorth from the entrance of paradiſe. Twoo of the names of the riuers be certeine, and twoo be doubtfull. As touching Euphrates and Tygris, which compaſſe about Meſopotamia, there is no doubt. As concerning Phyſon and Ghihon what they are, the interpretours doo varie. But by our writers Phyſon is taken for Ganges; but it is Nilus, whoſe originall is ſo vncerteine, as thereof hath riſen a prouerbe (touching them which inquire after things that be verie doubtfull) that They ſeeke the head of Nilus. If there be anie things reported of the beginning thereof, they are verie vncerteine; and (as manie doo affirme) it may ariſe in ſome other place, than it ſéemeth to doo, and afterward breake out through holowe places and parts vnderunder the earth, vntounto that place which ſéemeth now to be the fountaine and head thereof: that no doubt is Nilus. The fourth riuer Ghihon is thought of manie to be Nilus; which thing I thinke not to be true. For in the firſt of Kings, 1. Kin. 1, 33.1 Kgs 1:33the firſt chapter, Dauid commandeth that his ſonne Salomon ſhould be conueied to Ghihon, which riuer the Chaldaean interpretour tranſlateth Syloa, Eſaie. 8, 6. Iohn. 9, 11.Isa 8:6John 9:11whereof there is mention in the Goſpell, and in Eſaie. And it is ſaid, that it watereth the whole land of Aethiopia; not that Aethiopia which is in Aegypt, but perhaps the Madianites and Aethiopians, which were neighbours to the Iſraelites; from whence was Ziphora an Aethiop woman, the wife of Moſes, who neuertheles is ſaid to be a Madianite. Wherfore by theſe knowne names of the riuers it is manifeſt, that paradiſe was in a certeine region of the eaſt part.

Paradiſe ſignifieth the ſtate of eternall felicitie. Luk. 23, 43. 1. Cor. 12, 4.Luke 23:431 Cor 12:4And we muſt not forget, that the word paradiſe is tranſlated, to ſignifie the ſtate of eternall felicitie: as when Chriſt ſaid to the théefe; This daie ſhalt thou be with me in paradiſe. And Paule in the firſt to the Corinthians, the 12. chapter ſaith, that he was rapted vp into paradiſe. The metaphor is plaine, and verie comfortable; as who would ſaie, that is a pleaſant and delectable garden, where it ſhall be lawfull for vsus to enioie God. Whervpon the Gentiles account their féelds Elyſij as gardens, [where they imagined the ſoules of good men to dwell.] But let vsus returne to our terreſtriall Heden. What is become of paradiſe at this daie.What is become thereof at this daie? There be ſome which thinke, that it is yet extant, and that the place cannot be come vntounto. Others thinke, that it is no more to be found; vntounto which opinion I might eaſilie ſubſcribe. For ſéeing that place was aſſigned vntounto man, when he was innocent; he ceaſing to be ſuch a one, vntounto what vſe ſhould the garden ſerue? Wherefore this place either was taken awaie, when the floud drowned the world; or elſe immediatelie after the curſe giuen to the man, the woman, and the ſerpent, when as the earth alſo was curſed, and then all thoſe pleaſures and delights periſhed. Againſt which opinion that neuertheles may ſéeme to be, which is ſpoken of the Cherubim, that was ſet with a two edged ſword for kéeping of the ſame. But it may be anſwered, that this was then doone for the terrifieng of Adam; or elſe that kind of cuſtodie remained vntill Noahs floud. Theſe things may we declare vntounto you, out of the ſaieng of diuerſe interpretours; when as yet there is no certeine determination made of this thing out of the holie ſcriptures.

That Adam vſed the Hebrue toong.¶ That Adam vſed the Hebrue ſpech it is noted vponupon Gen. the first, verſe the eight. And of the confuſion of toongs, looke the eleuenth chapter of Geneſis. Alſo if anie be deſirous to knowe the originall of diuerſe nations and countries, let him read in Geneſis, the tenth chapter, and Iudg. 12, verſe 6.

Of the long life of the Fathers.

31 But ſome men might muſe in their mind, In 2. Sam. 19, verſe 35.2 Sam 19:35how it happened that the old Fathers before the floud, and a while after liued ſo long; and that this age afterward was ſhortened by little and little, vntill it was brought by a common courſe vntounto foureſcore yéeres? Manie were the cauſes of that long life in the old time. An addition.[And it hath beene the generall opinion, as well among the philoſophers as Diuines, Cauſes of the long life of the fathers.that thoſe ancients liued al that while by nature, and not miraculouſlie. 1And the firſt reaſon that mooued them thervnto, was; that our firſt parents Adam and Eue were created immediatelie by the hand of God, without anie p. 127meanes of man, or of anie other corruptible thing: wherefore it is preſuppoſed, that he made them of an excellent complexion, of a perfect agreement, and proportion of humors: by which meanes the children proceeding from them, reſembled their parents in ſound and good complexion, vntill the third generation. 2Secondlie, in thoſe daies they had no ſuch cauſe to breed diſeaſes and infirmities, as did afterward followe to their ſucceſſion. 3Thirdlie, their temperance in eating and drinking, as well in quantitie as in qualitie, did much further them; bicauſe they were not acquainted with the eating of fleſh, nor yet with the confection of ſo manie deintie diſhes, as we are in theſe daies. 4Furthermore, in thoſe daies, fruits, plants and hearbs were of more vertue than now they be, bicauſe they ſprang from a new made ground, & as yet became not barren with the inundation of waters. 5Alſo Adam out of all doubt knew the propertie of all hearbs and plants, for the preſeruation of health, more than we at this daie doo, and brought the ſame knowledge to his ſucceſſion after him. 6Moreouer, the courſe of the heauens, and the influence of the ſtars & planets were then more fauourable vntounto them, than they be now vntounto vsus, when as they hauehave paſſed ſo manie eclipſes, aſpects and coniunctions; whereof proceedeth ſo great alterations and changes vponupon the earth.] 7Beſides this, many children were then to be procreated, and the world to be repleniſhed, which was doone by the meanes of long life. 8Arts were to be found out, wherefore long life was requiſite; for they are learned by experience. 9And (that which was the chéefeſt cauſe) it behooued that the worſhipping of the onlie true God ſhould be reteined among men; which thing in ſo great a varietie of people might hardlie hauehave béene doone. Afterward, when ſo great a procreation was not néedfull, when artes were found out, and the holie ſcriptures (vntounto which the ſeruice of God was faſtened) were giuen vntounto vsus, long life would hauehave béene tedious. Gen. 5, 32. Gen. 47, 9.Gen 5:32Gen 47:9The patriarch Iacob ſaid; Few and euill are the daies of thy ſeruant, if they ſhould be compared vntounto the age of our forefathers, not to our age. So this ſhortening of mans age, was doone of a certeine merciemercy of God towards vsus.

But whie did thoſe firſt men abſteine ſo long from procreation of children? For it is written, Why it was ſo long before the fathers did procreate. Gen. 5.Gen 5that they begat children at the age of fiue hundred yéeres, at a hundred and thirtie, and not before. Auguſtine in the 15. booke De ciuitate Del, the 15. chapter ſaith, that It may be anſwered two maner of waies; the firſt is, that in theſe men it was long before they came to the age of procreation, & that they inioied not the power of ſéed ſo ſoone as we doo. Which anſwer may thus be confirmed; our age is diuided into infancie, childhood, youth, and mans ſtate. Wherein if ſo be the number of yéeres be proportioned to the rate of our whole age, ſo was it then. And therefore, if their life did ſo greatlie excéed ours, it behooued alſo that the time of their infancie & childhood ſhould be more at length extended and inlarged. The ſecond anſwer is, that in that genealogie, the deſcent is not reckoned from one firſt begotten to another. For it may be, that there were others begotten euen before them; which thing is after this maner declared. The purpoſe of the ſcripture is to conueigh the courſe of the narration vntounto Abraham, from whom the people of Iſrael had their beginning: wherefore in the genealogie thoſe children are choſen to be deſcribed, by whom they deſcend vntounto him. But it is of no neceſſitie, that thoſe had béene of the firſt begotten. Matt. 1, 1.Matt 1:1Euen as in the goſpell of Matthew, where the meaning of the Euangeliſt, in deſcribing of the ſtocke of Chriſt, is to deſcend by Dauid vntounto Chriſt himſelfe, therefore he dooth not alwaies take the firſt begotten; for Iſmael was borne before Iſaac, Eſau went before Iacob: and in the order of the procreation, Iuda among the children of Iacob was not the firſt begotten. And by Iuda himſelfe other children were begotten, before Phares & Zeram of Thamar. Neither was Dauid the eldeſt ſon of his father, but the yoongeſt among the reſt of his brethren. But by others, the ſtocke would not hauehave deſcended vntounto Chriſt. But whie ſpeciallie it was ſo long before that Noah begat children, was (as ſaith Rabbi Selomoh) bicauſe that the children, which ſhould hauehave béene begotten before of him, might eaſilie hauehave béene infected with the vices of other men. And God would that they, at the time of the floud, ſhould be yoonger, wherby they might not be infected with ſuch horrible vices as others were.

Finallie, it is thus argued; Theſe, if they had béene borne long before the floud, would either hauehave béene iuſt or wicked; if they had béene wicked, they muſt therefore hauehave periſhed with others, and by that meanes ſorrowe had béene added vntounto a righteous father, which thing God would not; if they had béene good, and they alſo had begotten others, and perhaps Noah himſelfe others alſo: all which, if God would hauehave p. 128ſaued for Noahs ſake, the arke ſhould hauehave béen made much bigger. Whereby Noah had béene more wearied, in the building of it, than reaſon would. This ſéemeth to be a pleaſant deuiſe. But (as I hauehave ſaid before) it ſhall appeare ſufficientlie to a chriſtian man, that either theſe were not the firſt among his children, or elſe that children were denied him, ſo long as it pleaſed the Lord. Neither is it méet to cleaue vntounto fables, ſo curiouſlie inuented. But what ſhall we ſaie as concerning the great number of yéeres, wherein they are ſaid to hauehave liued? Shall we be ſo hardie to affirme, that thoſe were not ſo long as theſe yéeres of ours, but that they were of two or thrée moneths long? And Plinie ſéemeth to report in the 7. booke of his naturall hiſtorie, that diuers countries made their computation of yéeres otherwiſe than we doo; and that thereby it came to paſſe, that ſome may ſéeme to hauehave liued longer than the common courſe. This cannot poſſiblie be prooued by this argument; bicauſe in the deſcription of the arke, and of the floud, Gen. 7, 12.Gen 7:12there is mention made of the ſecond and tenth monethmonth: wherefore the ſame maner of yéeres was then that are now. Gen. 8, 5. An addition.Gen 8:5[Yea and by the whole courſe of the hiſtorie ye may plainelie perceiue, that the full number of daies and moneths, which we vſe in our age (or at the leaſt wiſe within verie few more or leſſe) were compleated at that time. For in the 17. daie of the ſecond monethmonth, at what time as the fountaines of the great deepe did breake vp, Noah entered into the arke. The 17. daie of the ſecond monethmonth, the arke reſted vponupon the tops of Armenia. In the firſt daie of the tenth monethmonth, the tops of the mountaines were ſeene; then followed fortie daies before Noah opened the windowe of the arke; wherevnto adde 14. daies more, which were ſpent in ſending foorth of the dooue. Which being in all 54. daies, or two moneths, make vp the ful number of twelue moneths; the very ſame reckoning which we at this daie obſerue. So we hauehave it ſufficientlie prooued, that ſeeing as well the yeres as moneths of old time were the verie ſame that ours be, or little differing, the time of their life in thoſe daies was no les, than the ſcriptures declare.]

¶ Looke the propoſitions out of the fourth chapter of Gen. at the end of this booke.

Of Giants.

In Iud. 1. verſe 10.Judg 1:1032 Now, ſéeing that in the holie ſcriptures, there is mention made oftentimes of giants, Looke in Gen. 6, 4.Gen 6:4it ſhall not be vnprofitable if we ſpeake ſomewhat of them. Firſt we muſt vnderſtand, By how manie names the giants are called in the holie ſcriptures. What ſignifieth Hanak.that they be called by diuers names in the ſcriptures, as Rephaim, Nephilim, Emim, and Hanakim. The Hebrue verbe Hanak, is to inuiron or compaſſe about, and from thence is deriued the nowne Hanak: and in the plurall number it is both the maſculine and feminine gender, and ſignifieth a chaine; and it is tranſferred vntounto notable & famous men: as if thou ſhouldeſt ſaie Knight and chainemen. But they were called Emim, by reaſon of a terror which they brought vponupon others with their looke. They were called Zamzumim, of wickednes; for they hauing confidence in their owne power and ſtrength, contemned both lawes, iuſtice, and honeſtie; and they alwaies wrought wickedneſſe. For doubtles the hebrue word Zimma, ſignifieth wickednes, or miſchéefe. Alſo they were named Rephaim, bicauſe men méeting with them, became in a maner aſtoniſhed: for that word otherwhile ſignifieth dead men. Finallie they be called Nephilim, as one may ſay oppreſſors, of the verbe Naphal, which is To fall or to ruſh vponupon; bicauſe they did violentlie run vponupon all men. Som thought that they were ſometime called Gibborim; but bicauſe we vſe to refer that word vntounto power, and Gibborim are properlie called ſtrong men; therfore I would not put it among theſe. Further, What time giants began to be. Auguſtine.if thou wilt demand when giants began to be (to follow the opinion of Auguſtine in the 16. booke De ciuitate Dei, the 23. chapter) we may ſaie that they were before the floud. Wherein we beléeue him, bicauſe he prooueth it by the teſtimonie of the holie ſcriptures: for we hauehave it in the ſixt of Geneſis, Gen. 6, 4.Gen 6:4that in thoſe daies there were giants vponupon the earth, whoſe ſtocke although it were preſerued after the floud, yet he thinketh that it was not in anie great number.

33 Beſides this, Whether giants were begotten by men.there is a doubt as touching procreation and parents. For ſome thinke that they were not begotten of men, but that angels or ſpirits were their parents: and this they ſaie, is ſpeciallie confirmed by that which is written in the booke of Geneſis; Gen. 6, 1.Gen 6:1The ſonnes of God ſeeing the daughters of men, that they were faire, tooke them to wiues, and of them were borne moſt mightie men or giants. Of this fall of angels, bicauſe they were conuerſant with women, manie of the ancient fathers are of one mind: and among the reſt Lactantius in the ſecond booke the 15. chapter. Lactantius.For (as we read there) he thought, that God feared leaſt that ſathan, to whom he had granted dominion of the world, would vtterlie hauehave deſtroied mankind: and therefore he gaue vntounto mankind angels for tutors, by whoſe induſtrie and care they might be defended. But they being as well prouoked by p. 129the craft of ſathan, as allured by the beautie of faire women, cōmitted vncleannes with them; wherefore he ſaith, that both they were caſt from their dignitie, and were made ſouldiers of the diuell. This indéed did Lactantius thinke; yet he ſaid not, that through thoſe méetings of the angels with women, were borne giants; but earthlie Daemons or ſpirits, which walke about the earth to our great harme. Euſebius Caeſarienſis.Euſebius Caeſarienſis, in his fift booke De praeparatione euangelica, is in a maner of the ſame opinion. For he ſaith alſo, that the angels which fell, begat of women (whom they lewdlie loued) thoſe Daemons or ſpirits, which afterward in ſundrie wiſe brought great troubles to the world. And to the verie ſame ſort he referreth all thoſe, which the poets and hiſtoriographers taught to be gods: & whoſe battels, contentions, luſts, ſundrie and great tumults, they hauehave mentioned either in verſe or in proſe.

Auguſtine.But Auguſtine De ciuitate Dei, the 15. booke, and 23. chapter, thinketh not that the opinion of theſe ancient fathers can be gathered out of that place of Geneſis. For he ſaith, that ſuch as be there called The ſonnes of God, were verie men, Men of the ſtocke of Seth were called the ſonnes of God.and came of the generation of Seth, the third ſonne of Adam. For ſéeing they reteined the true and ſincere religion of God, and the pure inuocation of his name, and were adorned with the fauour and grace of God; they are called by the ſcriptures The children of God. In what ſort the children of God fell from God.Neuertheles, when they afterward burned in the luſting after thoſe women, which deſcended of the ſtocke of Cain, and therefore belonged to the ſocietie of the wicked, and had taken to themſelues wiues of them, they themſelues alſo inclined to ſuperſtitions and vngodlie worſhippings; and they of the ſonnes of God not onlie became men, but alſo fleſh. And (to ſhew this by the waie) Aquila tranſlating thoſe words out of the Hebrue; Aquila.Not (ſaith he) the ſonnes of God, but the ſonnes of gods, in this reſpect (as I thinke) bicauſe they had godlie progenitours, which ſo miſerablie fell from God, through the mad louelove of women. Symmachus.But Symmachus tranſlateth it; The ſonnes of the mightie. But to returne to Auguſtine, he conſtantlie affirmeth, that out of that place of Geneſis, there can be nothing gathered, as touching the copulation of angels with women: but rather thinketh, that far otherwiſe may be gathered of the words of God there written. For when the ſcripture had there ſaid, that giants were vpō the earth, & that the ſonnes of God (as it is ſaid) had tranſgreſſed and brought foorth giants, it is added; And God ſaid, Gen. 6, 3.Gen 6:3My ſpirit ſhal not alwaies ſtriue with man, bicauſe he is fleſh. By this ſaieng Auguſtine will hauehave it manifeſt, that they which ſo offended, are called men; not onelie as they were in their owne nature, but alſo as they are called fleſh, vntounto the which they inclined with their ſhamefull luſts.

But they which vnderſtand it otherwiſe, thinke that they bring a great teſtimonie of Enoch the ſeuenth from Adam, Iude. 14. The booke of Enoch.Jude 1:14of whom Iude ſpeaketh in his canonicall epiſtle. For in the booke which is intituled to him, the giants are ſaid to hauehave had, not men, but angels to be the authours of their generation. But vntounto this anſwereth Auguſtine, Auguſtine.that the booke is altogither Apocryphus, [not canonicall;] and therefore that credit muſt not be giuen to the fables, which be recited therein. He ſaith, that it muſt not be doubted, but that Enoch wrote manie diuine things, ſéeing Iude the apoſtle did plainlie teſtifie the ſame; but yet that it is not neceſſarie to beléeue all the writings in the booke of Apocryphus, which are ſhewed to hauehave come from him; forſomuch as they lacke ſufficient authoritie. Neither ſhould it be thought, that if Iude vttered ſome certeine ſentence out of it, that therfore by his teſtimonie he approoued the whole booke: vnles thou wilt ſaie, that Paule alſo allowed of all things that were written by Epimenides, Aratus, and Menander; bicauſe he alledged one or two verſes out of them. Ierom,Which thing Ierom in expounding of the firſt chapter of the epiſtle to Titus, teſtifieth to be a verie abſurd and ridiculous thing. And as concerning Enoch, it would ſéeme a verie great maruell, if he were the ſeuenth from Adam, how he could write that Michael wreſtled with the diuell for the bodie of Moſes; ſéeing if theſe things were (as in verie déed we muſt beléeue they were) they of neceſſitie happened well-néere a thouſand, fiue hundred yéeres after; vnles we ſhall grant that this was reuealed vntounto him at that time, by a certeine excellent power of propheſie.

34 Neither muſt it be forgotten, that thoſe, The reaſon that mooued ſome to thinke that giants came not of men.which thinke that giants had not men, but angels for their parents, were therefore brought thus to thinke; bicauſe they thought it might not poſſiblie be, that huge giants can be borne of men, which be of an ordinarie ſtature and bignes. Wherefore there were ſome, which procéeded ſo farre in the matter, as they affirmed, that the firſt man was a giant; and alſo Noah and his children. For they beléeued not, that that kind of men, either before or after the floud (if ſo be they might be thought to hauehave ſproong of men) could be, vnles they had ſuch progenitours. But Auguſtine prooueth that opinion to be falſe, Auguſtine.and ſaith; that A little before the deſtruction which the Gothes made, A woman giant in Rome.there was in Rome a woman of a giants ſtature, whom to behold, they came by heaps out of diuerſe parts of the world; which woman neuertheles had parents, that excéeded not the common and vſuall ſtature of men. If p. 130we ſhall ſearch what the cauſe is, that nature hath brought foorth giants of ſuch huge bodies; we can alledge no other, A naturall cauſe of the tall ſtature of giants.but an abundance of naturall heate, and a moiſture, which abundantlie and largelie miniſtreth matter. For the heate, not onelie extendeth a man to tallenes and heigth, but alſo ſpreadeth and inlargeth him to breadth and thicknes. Wherefore giants began to be before the floud, and they were alſo before the reſort which the ſonnes of God had with the daughters of men, and were bred after that alſo. Further, men did beget them, and there was a naturall cauſe, as I hauehave ſhewed. Alſo for a truth, there were of them borne after the floud. For there is mention made of them in the bookes of Numbers, Deuteronomie, Ioſhua, Iudges, Samuel, and Paralipomenon, and in others of the holie bookes.

Of what ſtature giants hauehave bin.35 Of the greatnes and ſtature of them, we may partlie coniecture, and partlie we hauehave the ſame expreſſelie deſcribed. The coniectures be, that Goliah had a coate of male, which weighed fiftie thouſand ſickles of braſſe. 1. Sam. 17, 5.1 Sam 17:5The haft of his ſpeare was like a weauers beame, and the iron ſpeare had weighed ſixe hundred ſickles of iron. We alſo coniecture of the excéeding great ſtature of Og the king of Baſan, Deut. 3, 11.Deut 3:11by his bed, which being of iron, was of ten cubits long. Alſo, the Iſraelits being compared with Anachis, Num. 13, 34Num 13:34ſéemed to be but graſhoppers: theſe things may be a token vntounto vsus, of what greatnes theſe men were. The greatnes of Goliah. 1. Sam. 17, 41 Sam 17:4But the greatnes of Goliah is properlie and diſtinctlie ſet foorth in the booke of Samuel: for it is ſaid there, that he was of ſixe cubits and a hand-breadth high: and a cubit, if we followe the meaſure of the Gréekes, is two foote; but according to the account of the Latins, The cubit of y^e Greeks and Latins.one foote and a halfe. Some alledge this to be the cauſe of the difference; that the meaſure may be ſometimes extended from the elbowe to the hand, ſometime cloſed together, and ſometime open & ſtretched foorth. This is as much as I could gather of the ſtature of giants out of the holie ſcripture. The Ethnicks teſtimonie concerning giants. Theſe teſtimonies of Plinie and Beroſus being in the latin copie put a little after, are more conuenientlie ſet in this place. Plinie. Beroſus. Philoſtratus.But among the Ethnicks we reade of much more woonderfull things, ſuch as men can hardlie be perſuaded to giuegive credit vntounto. For Plinie writeth in his ſeauenth booke, that in Candie there fell downe a hill, and that there was found a mans bodie of ſixe and fortie cubits long, which ſome thought to be the bodie of Orion, ſome of Otho. Alſo it is written, that the bodie of Oreſtis, being digged vp, by the commandement of an oracle, was of 7. cubits. That which Beroſus affirmeth of Adam, and of Seth his ſon, & of Noah & his ſons, that they were all giants, ſéeing it is without ſcripture, it may be reiected. Philoſtratus ſaith in his Heroikes, that he ſawe a certeine dead carcaſe of a giant of thirtie cubits long, another of two and twentie, and another of twelue. The common ſtature of men of our time. The meaſure of a foote.But the common ſtature of men in theſe daies is little aboue fiue foote. And héerein the meaſure of a foote agréeth as well among the Gréeks as Latins, that vntounto euerie foote are appointed four hand-breadths, and euerie hand-breadth conteineth the …readth of foure fingers, that is, the length of the little finger. But if ſo be that the two outwardmoſt fingers, I meane the thumbe and the little finger bée ſtretched out, euerie foote conteineth onelie two ſpans or hand-breadths. VntoUnto this place I thought good to tranſfer thoſe things, Auguſtine.which Auguſtine hath in his 15. booke De ciuitate Dei, the ninth chapter, where he reprooueth thoſe, which affirme ſtoutlie, that men were neuer of ſuch tall ſtature; and ſheweth, that he himſelfe ſawe vponupon the coaſt of Vtica, a chéeke-tooth of a man ſo excéeding great, as the ſame being diuided into the fourme and quantitie of vſuall téeth in our age, it might eaſilie be iudged a hundred times greater. And that there were manie ſuch perſonages in old time, he declareth out of the verſes of Virgil in the 12. booke of Aeneidos, where he brought in Turnus to hauehave lifted vp from the earth, and to hauehave ſhaken at Aeneas ſo great a ſtone, as twelue choiſe men could ſcarſelie rule.

Virgil.He ſaid no more, but ſtraight a mightie ſtone be there beheld,

A mightie ancient ſtone, that then by chance within the feeld

There for a bownd did lie, all ſtrife twixt lands for to appeaſe,

Scarſe could twelue choſen men that on their ſhoulders lift with eaſe.

Such men (I meane) as now adaies the earth to light doo bring,

This vp in hand he caught, and tumbling at his foe did fling.

Which thing he declared out of the ſixt Iliad of Homer. Alſo Virgil in the firſt booke of Georgicks ſaith, that men would woonder in time to come, when they ſhould happen to till vp the féelds of Aematia, to ſée the greatnes of bones which ſhould be digged out of the graues. Further, he alledgeth Plinie the ſecond, Plinius ſecundus.who in the ſeauenth booke affirmeth, that nature, the further forward that it goeth, the leſſer bodies it dailie bringeth foorth. He calleth to mind, that Homer once in his verſes bewailed the ſelfe-ſame thing, wherevnto I might adde the teſtimonie of Cyprian againſt Demetrianus. Cyprian.But if I ſhould be demanded, whether I thinke that mens bodies, which came after the floud, Whether humane bodies hauehave decreaſed euer ſince Noes floud hitherward. Aulus Gellius.were leſſe than thoſe which were brought foorth before the flood perhaps I would grant they were: but that they hauehave continuallie decreſed, euen from the flood to this daie, that I would not eaſilie grant; eſpeciallie conſidering the words which Aulus Gellius wrote in his third booke, where he p. 131ſaith; that The ſtature wherevnto mans bodie groweth, is of ſeuen foote, which ſéemeth alſo at this daie to be the meaſure of the taller ſtatures. But yet we read in the Apocryphus of Eſdras in the fourth booke, 4. Eſdr. 5, 54.at the end of the fift chapter, that now alſo our bodies are leſſe, and dailie ſhall be leſſened; bicauſe nature alwaies becommeth more barren. The ſelfe-ſame thing alſo (as I ſaid a little before) Cyprian ſéemeth to affirme. But I alleadged the cauſe whie I cannot eaſilie grant therevnto; namelie, for that I ſée little diminiſhed at this daie of the meaſure which Aulus Gellius deſcribed.

36 Now it ſéemeth good to ſhew the cauſe, whie God would, that ſome men otherwhile ſhould be borne of ſuch huge ſtature. The cauſe whie God would ſomtime raiſe vp ſuch huge giants. Forme and ſtature doo nothing further vntounto ſaluation.Auguſtine in the 24. chapter of the booke before alleadged thinketh, this was doone, to the intent that it ſhould be left for a teſtimonie vntounto vsus, that neither the beautifulnes of the bodie, nor the largenes of ſtature, nor yet the ſtrength of the fleſh ſhould be accounted among the principall good things, ſéeing thoſe are ſometimes common, as well to the wicked, as to the godlie. Certeinelie, they which bend their mind vntounto godlines, will iudge that ſpirituall good things muſt be preferred far aboue; partlie bicauſe they further vsus vntounto ſaluation, and partlie bicauſe they in verie déed make vsus better than other men. But that giants were nothing at all furthered vntounto ſaluation, through the greatnes of their ſtature, he prooueth by that which the prophet Baruch writeth in the third chapter; Baru. 3, 16.What is becom of thoſe famous giants, that were ſo great of bodies, and ſo worthie men of war? Thoſe hath not the Lord choſen, neither hath he giuen them the waie of knowledge: therefore were they deſtroied, bicauſe they had no wiſedome. But if a man will peruſe the hiſtorie of the Bible, he ſhall ſcarſelie find, Giants tooke not the defenſe of good cauſes. Deut. 3, 4. 1. Sam. 17, verſe. 1.Deut 3:41 Sam 17:1that they at anie time tooke a good or godlie cauſe in hand; naie rather he ſhall perceiue, that through their pride and frowardnes they were perpetuall enimies vntounto God. For ſo was Og the king of Baſan; ſo was Goliah and his brethren, they were moſt iniurious to the people, whom God had imbraced, & choſen from others to be peculiar vntounto himſelfe.

Alſo there is another matter, which may verie much confirme our faith. Giants ouercome by weake men.For the holie hiſtories alwaies make mention, that ſuch huge giants were foulie vanquiſhed in battels; and that eſpeciallie by weake men, and by men verie vnexpert in warfare: namelie, by Dauid, being as yet a ſhéepheard; & by the people of Iſrael, when as yet they were yoong ſouldiers and ignorant in wars. Wherefore the ſpirit of God warneth vsus to be of a conſtant and ſtedfaſt mind, when for godlines ſake we are to fight with ſuch monſtrous men. We muſt not then be diſmaid for lacke of ſtrength, ſéeing the holie oracles in euerie place pronounce, that it is God which deliuereth ſuch huge bodies into the hands of thoſe, whom he will defend. Which things being ſo, then this vndoubtedlie is brought to paſſe, that we are not in anie wiſe to ſtand in feare of tyrants, (which alwaies for the moſt part are againſt God, and hauehave a confidence in their own great ſtrength) when they defend a wicked cauſe, and aſſure themſelues of abilitie to ouerthrowe the weake and féeble flocke of Chriſt, at their owne pleaſure. For againſt them the ſtrength of Gods word, and the power of the ſpirit, although we be weake and féeble of nature, ſhall make vsus mightie and inuincible. Indéed in mans reaſon we being compared with them, may eaſilie appeare to be but woorms or graſhoppers; but we being fortified and walled in by the power of God, ſhall not onlie ouercome them; Rom. 8, 37.Rom 8:37but (as Paule to the Romans ſaith) We ſhall conquer them. For Chriſt himſelfe ſhalbe preſent with vsus, who bindeth that ſtrong armed man, & plucketh from him by force thoſe moſt rich ſpoiles, which he had heaped togither.

Happilie did he wreſtle with the diuell and his members; and through him ſhall we alſo fight proſperous battels, and ſhall obteine a far more noble victorie, than the poets feigned their gods to carrie with them againſt the Cyclops, Titans, and other the giants, which at a place called Phlaegra (as they fable) were quite extinguiſhed by Iupiters thunder-claps. It is proofe inough, whie in old time the giants, Why giants, mightie, and wiſe men doo reſiſt God.and now at this daie the mightieſt princes, and wiſe men of the world reſiſt God: verelie euen bicauſe they truſt & leane ouermuch to their owne ſtrength, wherein they hauing more affiance than is méet, there is no miſchéefe, but they dare attempt, there is nothing that they thinke not lawfull for them. But God vouchſafeth not by ſuch men to bring to perfection thoſe things, which he hath determined to do; but is woont rather by Dauids, and ſuch other abiects, Whie God dooth execute by weake men and not by mightie.to perfourme the things that he hath purpoſed to doo; to the intent that his ſtrength and power may far and largelie appeare.

37 I would thinke that inough hath béene ſpoken of this matter, but that yet there remaineth a certeine place to be expounded: to wit, how it is written in Deuteronomie, that Og the king of Baſan was onlie left of the giants. Deut. 3, 11. Whether Og was the laſt of the giants.Deut 3:11What Rabbi Selomoh fableth I am not ignorant, but his expoſition is ſo childiſh and ridiculous, as I am aſhamed to rehearſe it. Wherefore I iudge that it was not ſpoken abſolutelie, and without exception, that he was left; as though there had béene no giants left in the world beſides himſelfe; but it is ſhewed, that he onlie did remaine in thoſe places; namelie on the other ſide of Iordan. p. 132Further, it muſt be knowne, that not the Iſraelites onelie did rid the giants out of thoſe regions: The Moabites and Iſraelites draue giants out of their borders. Deut. 2, 20.Deut 2:20for the Moabites alſo (as we reade in the ſecond chapt. of Deuteronomie) draue them out of their coaſts. Which thing alſo we muſt thinke did happen vntounto them by the fauour of God: for it is there declared, that God gaue thoſe regions to the Moabites to dwell in.

The xiiij. Chapter. Of Felicitie in generall, and of the cheefeſt good; out of the commentaries vponupon Ariſtotles Ethikes.