2. Of the Creation of All Things

2. Of the Creation of All Things

Chapter Two Of the Creation of All Things I would think that under the name of heaven and earth, Moses showed that the foundation or ground of all things, as well of the heavens, as of the elements was made, and that this matter is signified by the names of things already finished. For seeing it cannot be known otherwise, but by the form and perfection, it is meet that that also should be named and specified.

Wherefore this whole heap is signified by the name of heaven and earth; wherein also come the other three elements, fire, air, and water. He showed us of the uttermost things, by which he will also have us to know the things that are between both. But how far these things at the first were out of square and order it is showed, when of the earth it is said; It was without form, and waste. Wherefore this rude heap was brought forth, being as yet, stuff or matter void of order, the which belonged as well to the upper things, as to the lower. And so perhaps, as the more noble had the uppermost place; so to the less noble was assigned the nethermost: for this cause, the name of creation is very fit for the first and unorderly heap. For those things seem only to be made of nothing, and other things are said to be made and

fashioned. And yet this difference is not observed in all things; for some things are called created, which are said to be derived from some former matter. Two things doubtless men have been accustomed to attribute unto creation, both that it should be of a sudden, and that it require no matter to be beforehand.

2. Thus the world was not rashly made, neither is it coeternal with the maker or creator. Many of the ancient philosophers assigned the workmanship of things unto rashness and chance; seeing diverse of them in the stead of beginnings, named discord and debate, or else such little small bodies, as smaller cannot be. Aristotle attributed eternity unto that, whereby he maketh God, not to be the working cause of the world; but only attributed unto him the cause of the end: or if he do, he taketh from him the power of working according to his will; and thinketh that the world followeth him, as a shadow doth the body, or as the light doth the sun.

Which the Peripatetikes will seem to do for divine honor sake, least they should be driven to ascribe any lack of power or alteration in God. But these things hurt not us at all; for we affirm not, that God is borne, or apt to suffer anything: but we attribute unto him the chiefest power to do. And although God in his eternity, minded to make the world, it followeth not therefore, that when he did make it, there was in him any alteration of his purpose or will. Again, let us beware of the error of them in old time, which thought that there was an eternal and uncreated Chaos, or confused heap, extant before: and that God did only pick out those things, which were there mingled together. But we say, that the same heap also was made the first day. Some there be which demand, that seeing God could have brought forth the world long before, why he did it so late? This is an arrogant and malapert question, wherein man's curiosity cannot be satisfied; but by

beating down the folly thereof. For if I should grant thee, that the world was made before, at any certain instant of time, that thou couldest imagine; yet thou mightest still complain, that the same was but lately made, if thou refer thy cogitation to the eternity of God: so as we must herein deal after a godly manner, and not with this malapert and rash curiosity.

Of Angels and their creation.

3. But verily it seems to be a marvel, 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 say) because in the New Testament it is spoken of. In the first chapter to the Colossians, there is plain mention of their creation.

There be some, which bring two places of the Old Testament, namely; Who maketh his Angels spirits. And in another place, when he said; And they be made. Howbeit these places do not firmly persuade it. It should be rather said, that they are comprehended under the name of heaven, seeing it is generally received, that the heavens are turned about by them. The first reason is, because if their creation had been first described, it might have seemed, that God used their labor in the bringing forth of other things. But to the intent we should attribute unto God the whole power of creation, therefore did Moses keep it in silence; least perhaps we might suspect ourselves to be their workmanship. And even as our redemption is only attributed unto Christ the son of God, and not to the Angels; so was it meet to be as touching our creation. The second reason; because of the proneness of men unto idolatry: for if they have worshipped heaven, stars, four-footed beasts, serpents, and birds; what would they have done, if Moses had described that spiritual creature in his colors; and had said, that they were made to do us service, to be presidents over countries, and to be at hand with every man? What would not men have done? They would have run a

madding to the worshipping of them. The first mention of them was at paradise with the sword of the cherubim's. Also in Abraham's time, when there was present an exceeding strong deliverer. For even then are dangers permitted by God, when most strong remedies are also used by him. And as touching this superstitious worshipping of Angels, Paul speaketh in the second to the Colossians.

4. Rabbi Selomoh saith that the names of Angels are secret; so as they, even themselves, do not know their own names: yea, and he addeth, that they have not names of their own, but that only surnames are appointed them of those things, unto which they are sent to take charge of. Whereunto the epistle to the Hebrews assenteth, when it calleth them Administering spirits. Rabbi Selomoh bringeth examples out of the holy scriptures. An Angel was sent unto Isaiah, and because he put unto his lips a burning coal, he was called Seraphim, of the Hebrew verb Saraph, which signifieth To burn. So of Raphael we may say, that he which cured Tobias was so called; as who should say; He was the medicine of God. And Gabriel, by the same reason is called The strength of God. Also the word Peli, which the Angel attributed to himself in the 13th of Judges, signifieth Wonderful: for he came, to the intent he might do a miracle. And surly it was very wonderful, 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; because men in those days were prone unto idolatry: and perhaps, when they had heard the name of the Angel, they would soon have been induced to worship it, more than right religion requireth. But Cherubim be Angels, whose name is derived of a figure. Ibn-ezra saith, that Keruf signifieth, A form or figure, be it either of man, or of brute beasts, it maketh no matter which, seeing either of both is so called. Angels have these names, because they appear unto men, in

figure or form of a living creature, as it appeareth in the tenth of Ezekiel.

Others think, that the name is compounded of the Hebrew letter <H&G>, which is a mark of similitude; and of Raui, which in the Chaldean speech signifieth Boys, or Young men, because Angels appeared in the form of men, and that of young men. And to that similitude those in the tabernacle were made, having wings put to them. Which peradventure Dionysius, and other followed; when they say, that they are signified by the fullness of knowledge, seeing a man, whose figure they bear, differeth in understanding and knowledge from brute beasts.

Wherefore Cherub is a certain figure given, and betokeneth unto us The messengers of God, which with great celerity do all those things which God commandeth. He useth them, and rideth as it were upon the winds, which are governed by those Angels, because by those things, that which God would, is brought to pass. Also, the Ethnics made Mercury with wings, and attributed wings unto the winds. The Angels likewise are often-times put with wings. In Exodus, the Cherubim are made with wings. Isaiah saith, that Seraphim came flying unto him. Ezekiel and Daniel saw Angels flying unto them. These things declare, that the ministry of Angels is exceeding swift. In the 104th Psalm; Who maketh his Angels spirits. We must not here imagine with the Sadducees, as though the Angels were but a bare service of no substance, severed from matter. They are not only moved with the moving that brute creatures have, but they understand, they speak, and they instruct us. An Angel came unto the virgin Marie, and unto Zechariah.

Their Angels (as it is in the Gospel) do always behold the face of their heavenly father. Unto the Hebrews they are called Administering spirits.

Finally, they govern kingdoms and provinces.

5. It followeth, that I speak somewhat of the visions of Angels. For an Angel appeared unto Manoah; and oftentimes in other places, as the scriptures declare, Angels have been seen of men. But it may be demanded, how they did appear, whether with any body, or only in fantasy: and if with a body, whether with their own body, or with a strange body: and whether the body were taken for a time, or forever? Of these things, there be diverse opinions of men. The Platonists say, that The minds, that is, the Intelligences are so framed, that certain of them have celestial bodies, and some have fiery bodies, some airy, some watery, and some earthy bodies, and some they affirm to be dark spirits, which do continually dwell in darkness and mist. Of these things Marsilius Ficinus hath gathered many things, in his tenth book De legibus, and in his Argument of Epinomis. The Peripatetikes affirm, that there be certain Intelligences, which guide and turn about the celestial circles, neither make they mention of any other.

Also the school divines have decreed, that those minds and Intelligences are altogether spiritual, and that they have no bodies. And they were led thus to think, by reason that these Intelligences must needs excel the souls of men, whose perfectest faculty consisteth in understanding. Wherefore (as they think) it is meet, that in this work, the Intelligences should much exceed them: and that this cometh to pass, because those heavenly minds have no need of images or of senses, the which being so, it should be superfluous for them to have bodies.

6. But among the Fathers, some have affirmed far otherwise. Origin in his books <H&G> (as Jerome hath noted in his epistle Ad Pammachium de erroribus Johannes Hierosolymitani) saith, that Those spiritual minds, so often as they offend, do fall, and are thrust into bodies, but yet not immediately into the vilest bodies; but first into starry bodies, then into

fiery and airy, afterward into watery, and last of all into human and earthy bodies: and if then also they behave not themselves well, they become devils. And further, that if they will yet then repent, they may come again by the self-same degrees unto their former state. And this he saith, we should understand by that ladder, upon which Jacob saw the Angels ascending and descending. But Jerome, to make the matter more plain, giveth a similitude. If a tribune (saith he) do not rightly execute his office, he is put from that degree, and is made a principal secretary, afterward a senator, a captain over two hundredth, a ruler over fewer, a constable of a watch, afterward a man at arms, and after that, a soldier of the meanest degree. And although a tribune were once a common soldier, yet of a tribune he is not made a young soldier, but a principal secretary. Howbeit, these things be absurd, and worthy to be laughed at. And certainly herein

Origin speaketh more like a Platonist, than a Christian. That which he first affirmeth; namely, that souls are thrust into bodies, as unto punishments, is manifestly false; forsomuch as God hath joined the body to the soul, for a help, not for a punishment. Neither doth he well, to put the devil into any hope of salvation in time to come, seeing Christ hath taught the contrary, saying; Go ye cursed into eternal fire, prepared for the devil and his angels.

Neither can we in that place understand Eternal, to be only a long space of time. For Christ most plainly expoundeth his meaning, when he saith; Their worm shall not die, and their fire shall not be quenched. Neither did he truly affirm, that the souls first sinned, before they came into bodies; seeing Paul writeth of Jacob and Esau, that before they were borne, and had done neither good nor evil, it was said; Jacob have I loved, and Esau have I hated: the greater shall serve the lesser. Upon just cause therefore is this opinion of Origin rejected by all men.

7. Augustine in many places seemeth to attribute bodies unto Angels; and namely in his second book De trinitate, the seventh chapter, and in the third book, the first chapter. Which the school men perceiving, excused him, saying, that he spake not there after his own judgment, but according to the judgment of others. Which thing I also might allow, for so much as I see, that that father in his eight book and 16th chapter De civitate Dei, (after the opinion of Apuleius Madaurensis and Porphyrius ) defineth, that Angels be in kind, sensible creatures; in soul, passive; in mind, reasonable; in body, airy; in time, eternal. Doubtless herein he followeth the doctrine of the Platonists; but in the places before alleged, he seemeth to speak altogether of himself. Yea and Barnard also, upon the song of the three children (as it appeareth) is of the same opinion. Wherefore the schoolmen be compelled to devise another shift, and they say; that Angels, if they be compared with men, are spirits: but if with God, they have bodies, because they are destitute of the single and pure nature of God. Tertullian De carne Christi affirmeth, that Angels have bodies: but that is the less marvel in him; for he attributeth a body even to God himself. But he calleth a body, whatsoever is; for he dealt with unlearned and rude men, which think, that whatsoever is not a body, is nothing. But the schoolmen say, that Angels in very deed are spirits; but that when they come unto men, they take upon them airy bodies, which they thicken and make very gross, whereby they can both be seen, touched, and perceived, beyond the nature of air. There be some also, which say, that some earthy or waterish thing is mixed with them; but in no wise will grant the same to be any perfect mixture, least they should be compelled there to appoint a generation. There have been also which thought, that Angels took upon them dead carcasses: but this to the more part seemeth an unworthy thing, to be thought of the holy Angels.

8. Here will some man say, that it is an absurd thing to charge the celestial Angels with feigning and lying; as they to feign themselves to be men, and yet are none indeed. Yea and this seemeth to weaken the argument of Christ, which he used after his resurrection, to declare that he had a very body indeed; Feel (saith he) and see: for a spirit hath no flesh and bones, as ye see me have. For the apostles, being dismayed, thought that they had seen a spirit; and therefore to bring them out of doubt, Christ bad them to handle and feel his body. But the apostles might have said; That which we feel is a fantasy, it seemeth indeed to be Christ, but perhaps it is not. For Angels also seem to have bodies, and to be touched and felt, whereas yet they have no bodies indeed. Also this opinion may weaken the argument of the fathers against Marcion, as touching the flesh of Christ. For he did eat

(say they) he drank, he was hungry, he slept, he did sweat, and such like; and therefore had a true and human body. Unto these things might be answered, that the self-same things have happened unto Angels, whereas notwithstanding they had no bodies. I answer; that which they first say, that it is absurd to charge the Angels with lies; they should understand that everything, howsoever it be feigned, is not straightway a lie. Christ appeared unto his disciples as a stranger, and yet he lied not; even he was seen unto Marie in likeness of a gardener, yet he lied not: so the Angels, although they appeared to be men, when they were no men, yet were they no liars. For they came not of purpose to prove themselves men, but only that they might converse and have communication with men.

To the argument of Christ, as touching his own body, thus I answer: first, the apostles thought that it had been 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 self it might be perceived, that the same, which

was present, was a very true and perfect body, not a vain fantasy. But thou wilt say; It was a true body indeed, but yet taken for a time, and such a body as Angels sometime are wont to put on. But how could it be proved, that it was the same body which lay before in the sepulcher? Herein the authority of Christ, and of the scriptures must be of force: for the scriptures teach plainly enough, that Christ should die, and afterward rise again the third day: but nothing can rise again, except that which fell before, as Tertullian doth very learnedly write. And this did the Schoolmen perceive; whereupon

Thomas Aquinas saith, that unless something else can be added, this is no good argument. The same may be answered unto the reasons of the fathers against Marcion. Indeed many of the actions before alleged, may be fit for Angels, or bodies assumed: but yet not all. For, to be borne and nourished, to die and to feel, happen neither unto Angels, nor yet unto bodies assumed.

But the scripture doth most plainly testify, that Christ was borne, that he sorrowed, that he was hungry, that he suffered death, and that he was very true man. But of these things more at large hereafter.

9. There be many other things in the school Divines, as touching these matters: but because they are not so profitable, I will omit them, and will demand this; Whether Angels may take very bodies upon them, and those natural, which were bodies before, and may use them at their liberty, as the devil did put on the serpent, and thereby deceived Eve? An Angel also spake in Balaam's ass, wherefore then cannot an Angel after the same manner possess a human body, and speak therein? Doubtless it is written in the prophet Zechariah; The Angel of the Lord, which spake in me.

Wherefore it appeareth, that Angels may use the bodies of men and beasts.

Augustine in his third book De trinitate, the first chapter saith, that This is a very hard question, whether Angels may adjoin bodies to their own proper

bodies, and change them into diverse forms; as we use to do garments, or also to change them into very nature, as we read that Christ did, when he turned water into wine: this he saith is not impossible to be done. For thus he writeth; I confess it passeth the strength of my capacity, whether that Angels, retaining the spiritual quality of their own body, may in working more secretly by it, take to them something of the more gross inferior elements, which being framed fit to themselves, may alter and turn the same, as it were a garment, into all bodily forms or shapes; yea, even into the true things themselves, as true water was turned into true wine by the Lord: or else, whether they can transform their own proper bodies into what they will, being applied to that thing which they go about to do. But whether of these be true, it belongeth not to the present question. But I say, that if there were very bodies of Angels, then was Christ's argument firm.

And I will more willingly grant unto this, than to say as some do, that Angels deceived the senses of men. For after this manner they will strive against us, when we say that in the Eucharist remaineth bread, which is both seen and touched; as they may answer, that indeed it seemeth bread, but yet it is none: even as Angels seemed to be men, when as yet they were no men. Truly I deny not, but that sometimes the senses may be deceived; but yet I affirm, that there be two kinds of those things which are perceived by the sense. For some things are common unto many senses, and others are proper unto someone sense alone. For figure, quantity, and number, are perceived of many senses: and doubtless in such things the senses may be deceived. As Carneades was wont to dispute of bending an ore in the water, and of the bigness of the body of the sun. But in things which properly be sensible, the sense is never deceived, unless it be long of some impediment of the body, or overmuch distance, or some such like let. Wherefore, seeing

that in the Eucharist our sense doth show us that bread remaineth, there is no need to feign that the sense is therein deceived.

10. But to appoint a certain compendious way of this disputation, three ways come to mind, by which it may seem that the Angels appeared. [1]

For either they were seen in fantasy, so as they were thought to have bodies, when they had not (which way cannot be approved; for they did not beguile the senses, and they were not seen only of one person, but of many, and at many and sundry times, and were in such sort seen, as Abraham washed some of their feet, and Jacob wrestled a whole night with an Angel:) [2] or else they verily appeared with a true body, which notwithstanding was not such a body, as it was thought to be: [3] or else they had the very self-same body, truly and in very deed, which they seemed to have. Tertullian De carne Christi, hath written most learnedly of this third sort; Thou hast sometimes (saith he) both read and believed, that the Angels of the Creator were turned into the shape of a man, and that they carried such a truth of a body, as both Abraham washed their feet, 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 body of him, by whom he was held. That therefore, which was lawful unto Angels, which be inferior unto

God (namely, that they being turned into the corpulency of men, and yet nevertheless remained Angels) this dost thou take away from God, which is more mighty: as though Christ, taking true manhood upon him, were not able to remain God? Thus Tertullian disputeth against the Marcionites; for they affirmed, that Christ did seem to have, but yet indeed had not, the body of a man. Tertullian objecteth against them; And if ye grant this (saith he) unto the Angels, that they have had bodies; why do ye not much rather yield the same unto the son of God? And he addeth; Or did these Angels also

appear in fantasy of flesh? But thou darest not say so. For if thou account so of the Angels of the Creator, as thou dost of Christ, Christ shall be of the same substance that Angels be of, and the Angels shall be such as Christ is.

If thou haddest not of set purpose rejected the scriptures, which are contrary to thy opinion, and corrupted others, the Gospel of John would herein have abashed thee, which declareth, that The spirit coming down in the body of a dove, lighted upon the Lord, which, being the spirit, was as truly a dove, as he was the spirit: neither did the contrary substance taken, destroy his own proper substance.

11. I know there have been some schoolmen, which thought, that it was not a very dove, which descended upon the head of Christ, but that it was only an airy and thickened body, appearing to be a dove. But Augustine De agone Christiano writeth otherwise; namely, that the same was a very dove.

For a thing (saith he) is more effectual to express the property of the holy Ghost, than is a sign. Even as Christians also are better expressed in sheep and lambs, than in the likeness of sheep and lambs. Again, if Christ had a true body, and deceived not; then the holy Ghost had the very true body of a dove. Tertullian addeth; Thou wilt demand where the body of the dove became, when the spirit was taken again into heaven, and in like manner of the Angels bodies? It was taken away, even after the self-same manner that it came. If thou haddest seen when it was brought forth of nothing, thou mightest also have known when it was taken away to nothing. If the beginning of it was not visible, no more was the end; then he remitteth the reader unto John: Was he also (saith he) a fantasy after his resurrection, when he offered his hands and feet to be seen of his disciples, saying;

Behold, it is I; for a spirit hath not flesh and bones as ye see me have?

Therefore Christ is brought in as a juggler or conjurer. And in his third book

against Marcion; Therefore his Christ, that he should not lie nor deceive, and by that means perhaps might be esteemed for the Creator, was not indeed that which he seemed 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 bear the shape of God? Shall I believe him as touching this inward substance, that is overthrown about the outward substance? How may he be thought to work soundly in secret, that is perceived to be false openly? And afterward; It is enough for me to affirm that, which is agreeable unto God, namely, the truth of that thing which he objecteth to three senses, to sight, to touching, and to hearing. Again, in his book De carne Christi, His virtues (saith he) proved that he had the spirit of God; and his passions, that he had the flesh of man. If virtues be not without spirit, neither shall passions be without flesh. If flesh together with the passions be feigned, the spirit also with his virtues is false. Why doest thou make division of Christ by an untruth? He is all wholly truth.

12. Apelles the heretic, being in a manner vanquished with these reasons, agreed indeed that Christ was endued with very flesh, but yet denied the same to be born, but said, that it was brought forth from heaven. And he objecteth, that The bodies which were taken by Angels, were true bodies, but were not borne: such a body (saith he) Christ had. Whereunto Tertullian answereth, They (saith he) which publish the flesh of Christ to be after the example of the Angels, saying, that it was not borne, namely a fleshy substance, I would have them also to compare the causes, as well why

Christ, as why the Angels did come in the flesh. For there was never any Angel that came down to be crucified, to suffer death, and to rise again. If then there was never any such cause for Angels to incorporate themselves, 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 necessary that he should be borne; for no man is wont to die, but he which is borne. He addeth moreover; And even then also the Lord himself, among those Angels, appeared unto Abraham, with flesh indeed, without nativity, by reason of the same diversity of cause. After this he addeth, that Angels have their bodies rather from the earth than from heaven. For let them prove (saith he) that those Angels received of the stars substance of flesh; if they prove it not, because it is not written, then was not the flesh of Christ from thence, whereunto they apply their example.

And in his third book against Marcion; My God (saith he) which having taken it out of the slime of the earth, formed it a new unto this quality, not as yet by the seed of matrimony, and yet flesh notwithstanding, might as well of any matter have framed flesh unto Angels, which also of nothing framed the world, and that with a word, into so many and such bodies.

Again, in his book De carne Christi; it is manifest, that Angels bare not flesh proper of their own, as in the nature of spiritual substance: and if they were of any body, yet was it of their own kind; and for a time they were changeable into human flesh, to the intent they might be seen and converse with men. Further, in the third book against Marcion; Understand thou

(saith he) that neither it must be granted thee, that the flesh in Angels was an imagined thing, but of a true and perfect human substance. For if it were not hard for him to give both true senses and acts unto that imagined flesh, much easier was it for him, that he gave a true substance of flesh to true senses and actions: insomuch as he is the very proper author and worker thereof. For it is harder for God to make a lie, than to frame a body. Last of all, he thus concludeth; Therefore are they very human bodies, because of the truth of God, who is far from lying and deceit: and because they cannot

be dealt withal by men, after the manner of men, otherwise than in the substance of men. I might allege many other things out of Tertullian, but these may seem to suffice for this present purpose. Briefly, he thinketh that Angels have bodies for a time, but yet strange, and not their own: for their own bodies (as he thinketh) belongeth unto the spiritual kind. Secondly, he saith, that those strange bodies, which they take unto them, are either created of nothing; or else of some such matter, as seemeth best to the wisdom of God. Thirdly he teacheth, that those bodies were true and substantial, and human bodies; not vain or feigned, but of very flesh; and not of that, which only appeared to be flesh: in such wise, as of men, they might both be touched and handled; to the intent that both he might remove dissimulation from God, and also confirm the truth of human flesh in Christ. Whereby it is proved, that men's senses beguiled then not as touching these things; as the Papists confirm, that men are deceived about the bread and wine of the Eucharist.

13. But Origin in his book "Περὶ Ἀρχῶν" (Peri Archōn), as Jerome citeth him against John bishop of Jerusalem, was of a far other mind. For whereas we say, that the visions of Angels may be conceived three manner of ways; to wit, either in fantasy, or in body, but not human: or else in the very true body of a man; he taketh a certain mean, and saith; that The bodies of Angels, wherein they present themselves to the eyes of men, are neither perfect bodies, nor human bodies, nor yet fantastical bodies, and yet bodies nevertheless: and that he applieth to them that rise again. For we shall (saith he) have bodies in the resurrection, but yet only bodies, not bones, not sinews, not flesh. And indeed there is some difference between a body and flesh: for every flesh is a body, but everybody is not flesh. Such a difference

Paul toucheth in the first chapter of his epistle to the Colossians, when he

said; Ye are reconciled in the body of his flesh. And in the second chapter; By putting off the sinful body of the flesh. Yea, and in the Creed also we say; that We believe in the resurrection of the flesh, and say not; Of the body. Origin said, that he saw two exceeding errors; the one was, of them which said, that there was no resurrection. Such were the Valentinians and Marcionites; of which sort also were Hymenaeus and Philetus, who (as Paul witnesseth) taught that the resurrection was already past; and such are the Libertines at this day reported to be. For they babble (I cannot tell what) of the matter both ungodly, and unlearnedly. Another of those which think, that perfect and true bodies shall rise again with flesh, sinews, and bones: which thing (he saith) is not possible; for Flesh and blood cannot inherit the kingdom of God.

But Origin should have weighed what Paul said afterward: for he addeth; Neither shall corruption possess incorruption. Wherefore, his meaning is, that a corruptible body cannot possess the kingdom of God. But Origin, to keep himself within that mean, which he appointed, confessed that bodies indeed shall rise again, yet not gross and bony, but spiritual: according as Paul said; It shall rise a spiritual body. But Origin in these words marked not, that Paul calleth it A spiritual body; not because it shall be wholly converted into a spirit, but because it shall have spiritual qualities: namely, incorruption, and most clear brightness. But because he perceived, that the body of Christ, which he after his resurrection offered to his disciples to be handled and felt, was against his doctrine, therefore he saith; Let not the body of Christ deceive you, for it had many singular properties, which are not granted unto other bodies. Further, he would have a true body after his resurrection, to the intent he might prove by this dispensation, that he was truly risen from the dead: not to signify that other bodies should be

semblable unto it at the resurrection. But he showed the nature of a spiritual body at Emmaus, when he vanished from the sight of his disciples; and at another time, when he went in to his disciples, the doors being fast shut.

14. Against these things Jerome repugneth; If Christ (saith he) after his resurrection, did verily eat with his disciples, he had also a very true body: if he did not eat, how did he by a false thing prove the truth of his body? In that he vanished from the sight of his disciples, this was not through the nature of his body, but by his own power: for so in Nazareth, when the people would have assailed him with stones, he withdrew himself out of their sight. And shall we not think, that the son of God was able to do that, which a magician could do? For Apollonius Tyanaeus, when he was brought into the council before Domitian, he forthwith vanished away. That this was in Christ, not in respect of the nature of his body, but of his divine power, it is showed by that which went before in the history. For while he was in the way with his disciples, their eyes were held, so as they could not know him. And whereas Origin affirmeth, that the body of Christ was spiritual, because it came in where the doors were shut: Jerome answereth, that the creature gave place to the creator, &c. Wherefore the body of Christ pierced not through the midst of the planks and boards, so as two bodies had been together in one and the self-same place; but herein was the miracle, in that the very timber of the doors gave way unto the body of Christ.

Further, whereas some do object, that the body of Christ came forth of the sepulcher being close shut; that also is not of necessity to be believed: but it may be thought that the stone was rolled away before he came out. And least any should think that I devise this of myself, let him read the 83rd epistle of Leo unto the bishops of Palestine; The flesh (saith he) of Christ

which came out of the sepulcher, the stone being rolled away, &c. Now to return to the purpose. Because I said that the bodies of Angels, which they take unto them, may be thought either to have been fantastical or spiritual, or else substantial and very human bodies; and that the two first opinions are rejected: it now resteth, that the bodies of Angels, wherein they show themselves to be men, are very true and human bodies: and this only I affirm to be true, seeing Angels were in such sort seen, as they wrestled with men, and offered their feet to be washed. And I judge it not lawful to say, that men's senses were there deceived, seeing the things were outwardly done. I deny not indeed, but that sometimes there happened to the prophets visions imaginative, when they said that they saw God or the cherubim's, or such other like things. For in as much as that happened often in their mind or power imaginative, it might be done by forms, images, and visions.

15. Now remaineth two things to be examined; one whether the Angels, having in this wise put on human bodies, may be called men. I think not: for if we understand human flesh, which is formed and borne a soul reasonable, surly it cannot be said that Angels in this sort have human flesh. What then

(will some say) were the senses beguiled when men saw them? No verily: for the senses do only judge of outward things, and of such things as be apparent: but what doth inwardly force or move those things, which they see, they judge not; this is the part of reason to seek and search out. It must also be added, that Angels did not always keep those bodies with them; because they were not joined unto them in one and the self-same substance, so as the Angel and the body should become one person. The holy Ghost also, although it was a very dove wherein he descended, yet was not he together of one substance with it; wherefore the dove was not the holy

Ghost, nor yet the holy Ghost the dove: otherwise Angels, as we taught before, may enter secretly into a body which was made before, and which before had his being: as it is read of the Angel which spake in the ass of Balaam, and of the devil which spake unto Eve by the serpent. But of this kind we dispute not now; but only say, that Angels abiding after this manner in sensible creatures, are not joined to them in one and the selfsame substance. Wherefore the asse could not be called an Angel, nor the Angel, an asse: no more than the serpent was in very deed the devil, or the devil a serpent. But the Son of God, for so much as he took upon him the nature of man, was man, and man was God, by reason of one and the selfsame substance, wherein were two natures. Before which time, when he appeared unto Abraham, and unto the fathers, although he had true flesh; yet because the same was not joined in one substance with him, neither might he be called flesh, neither was the flesh God. But afterward, when he took upon him both flesh and soul, so as there was only one substance or person, then might it be truly said that man was God, and God was man. By which means it came to pass, that he should verily be borne, that he should suffer death, and redeem mankind: wherefore he truly called himself The son of man. And in John he saith; Ye seek to kill me, a man that hath told you the truth. And in the scriptures it is said; Made of the seed of David.

And Peter in the Acts; Ye have killed (saith he) a man ordained unto you of God. And Isaiah; Behold a virgin shall conceive, and shall bring forth a son.

These words have great force: for unless Christ had been very man, a virgin could not have conceived him, neither have brought him forth, nor yet have called him her son. This doth Tertullian considerately note; If he had been a stranger (saith he) a virgin could not either have conceived him, or borne him. Also the Angel saluted Marie on this manner; Fear not (saith

he) for thou shalt conceive a son, &c. And Elizabeth said; How happeneth this to me, that the mother of my Lord cometh unto me? If she had had

Christ only as a ghost, she might not be called his mother. Also the said woman said; Blessed be the fruit of thy womb. But how could it have been called the fruit of her womb, if he had brought a body with him from heaven? And in Isaiah it is written; A rod shall come forth of the stock of less, and a blossom shall flourish out of her root. Jesse was the stock, Marie was the root, and Christ was the blossom which took his body of her.

Matthew also thus beginneth his gospel; The book of the generation of Jesus Christ, the son of David, the son of Abraham. If Christ brought a body from heaven, how was he the son of Abraham, or of David? Moreover, the promise made to Abraham concerning Christ is on this wise; In thy seed shall all the nations of the earth be blessed. Paul entreating of these words in the epistle to the Galatians; He said not (saith he) in seeds, as though in many; but in thy seed, which is Christ. And in the epistle to the Romans, we read; Of whom Christ came according to the flesh. All these sayings prove most evidently, that Christ was very man; and that in him was one substance of God and man. These things cannot be said of the Angels, nor yet of the son of God, before he was borne of the virgin: although when he appeared, he had very flesh, as we said before, but not joined to him in one and the self-same substance. Neither yet could it be said of the holy Ghost, that he was a very dove indeed; although the same, wherein he once appeared, was a very dove. And according to this sense wrote Tertullian those things that we cited before, which being not rightly understood, might breed either error or offense unto those that shall read them.

16. Now remaineth the other question; to wit, Whether Angels clothed with bodies taken, did eat and drink indeed? Of the Schoolmen some think

that they did eat indeed, and some deny it. Scotus thinketh, that to eat, is nothing else but to chew meat, and to convey it down into the belly: but this did the Angels; wherefore he gathereth that they did verily eat. Others think, that to eat, is not only to chew the meat, or to convey it down into the belly; but further, to convert it into the substance of his own body, by concoction, through the quickening power: which thing, seeing the Angels did not, they did not truly eat. The book of Tobias is not in the canon of the Hebrews; but yet we might apply the same to our purpose, saving that there is a disagreement in the copies. For in that book which Munster set forth in Hebrew, in the twelfth chapter, the Angel Raphael said; I seemed to you to eat and to drink, but I did not eat, nor yet drink. The common translation hath; I seemed to you to eat and to drink, but I use invisible meat and drink.

Neither text denieth, but that the Angel did eat after some manner. But whatsoever may be gathered of these words, me thinketh that the interpretation of Augustine in his 13th book De trinitate, the 22nd chapter is to be received, where he wrote on this wise; The Angels did truly eat, yet not for need, but to procure conversation and familiarity with men.

Wherefore when as in another text it is said, that Raphael did not eat, it must not so be understood, as though he did not eat at all, but that he did not eat after the manner of men. But this is specially to be noted there, that when the Angel answereth, that he doth feed upon invisible meat and drink; that spiritual food was nothing else, but a perfect and manifest knowledge of the true God, and an execution of his divine will. As Christ also said, that His meat was to do the will of his father. The very which also is our meat, although not after the same manner: for they see God manifestly, but we by a glass and in a dark speech.

17. We may call Angels (both according to the Greek and Hebrew name) messengers or legates, verily not as though they should teach God as concerning the affairs of men, or any other business: nay rather, to the intent that they themselves may be instructed, what they ought to minister, and show tidings of. If so be thou read in the scriptures, that they offer up our prayers, this is not done of them to instruct or teach God: in like manner, as we, when we pray fervently, do not therefore lay before God, our calamities, as though he were ignorant of them: seeing the Lord testifieth of that matter; that He knoweth whereof we have need, even before we ask.

But by discovering and laying them open, we ourselves be the more earnestly bent to crave the help of God. And what discommodity should arise, if we affirm this self-same thing to come to pass in Angels? These things did Augustine write in his 15th book De trinitate, the 13th chapter.

And in Enchiridio ad Laurentium, the 58th chapter, he saith the same thing, when he entreateth of the names of Angels, which are recited in the first chapter of the epistle to the Colossians; Let them say what they can what be thrones, dominions, principalities, and powers; so they be able to prove that they say.

And against the Priscillianists, and Originists, the 11th chapter; Archangels (saith he) perhaps are powers, and we deny not, but that there is some difference between these; but to be ignorant of such a thing, will bring no great danger unto us. For there certainly are we in danger, where we despise the commandments of God, or neglect the obedience of him. But if thou wilt ask me, why the scriptures make mention of these things, if the knowing, or not knowing of them be of so small importance? He addeth a fit answer; namely, that If these things have been revealed to some excellent men, they may then know that there is nothing proved for a certainty, which

is not found written in the scriptures. To which answer, I add also this other; Because we may be the more humble, and not to puff up ourselves, as though we were able to sound unto the depth of all that we read in the canonical scriptures.

18. The Jews have noted in the history of Jacob, that the scripture saith not that he went, and met with the Angels: but contrariwise, that the Angels met with him, and that they say was done for honor sake. And thereof they argue further, that Jacob, and every godly man is more worthy than Angels, forsomuch as the person that is met, is more honorable than he that goeth forth to meet. Also, he is better which is borne of any man, than he which beareth him. But the scripture saith, that the Angels do bear [the godly] in their hands, least they should hurt their feet against the stones. Who so ever is appointed to have the custody of another, seemeth to be inferior to him which is kept. By which reasons they make Angels inferior unto holy men, who are called The friends of God. But all men do easily see how these reasons of theirs do prove. For the father and the mother do bear in their arms their young children, do they therefore bear more worthy than themselves? It is said, that Christ doth bear all things by the word of his power; but who is so far beside himself, or deceived, as to judge that things created, be more excellent than the Son of God? The shepherd when he findeth his sheep, beareth it upon his shoulders; doth he bear a better than himself? A father, a master, and a friend, go forth upon the way to meet with their son, scholar, or friend, returning from peril out of a strange country; do they this therefore as unto their better? Men be every-where set over flocks of sheep to keep them, yet are they much better than the sheep.

In very deed the Angels do all these things, not that they are bound to us,

but to the intent they may be thankful unto God. Wherefore the arguments of the Rabbins are vain and frivolous.

19. But unto this self-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 up by his father from death, is lifted up on high, far above all principality, and power, and dominion, and above every name that is named, not only in this world, but also in the world to come. Further, in the second chapter he testifieth, that God hath taken us up together with him, and hath already made us to sit on the right hand with him: whereby it cometh, that we are accounted greater than the Angels. For if we sit hard by Christ, and he no doubt hath ascended above all creatures, the highest degree giveth also place unto us. Howbeit, this is yet a blunt argument, for it may be, that we shall sit with Christ in glory, taking the saying generally.

It is sufficient that we be partakers of that glory. And it followeth not necessarily thereof, that we shall be superiors unto the Angels; unless that thou wilt understand, that the state of men shall then be so absolute and perfect, as they shall have no more need of the help of Angels. When they shall have God and Christ present, and salvation attained, to what purpose shall there be need of the ministry of holy spirits? Whereof understand this reason; If so be that when Christ came, and poured out his spirit plentifully among the faithful, that same instruction of Angels was not used, or needful unto divine things, as commonly it had been in the Old Testament: even so in the everlasting kingdom, where we shall have Christ revealed, and the father evidently known unto us, certainly we shall enjoy the fellowship of Angels, but not use the ministry of them. But as touching the substance and nature of Angels, and of men, we cannot certainly know in what degree we and they shall be placed in the heavenly habitation: but yet, if we respect

nature, we doubt not but that they are more excellent than we be. But who can boldly either affirm or deny, whether the grace and spirit of God shall more abound in some certain men than in them?

Nevertheless, as concerning the place of S. Paul in the second chapter to the Ephesians, it sufficeth, that his words be true; namely, that we, as we be, and are contained in our head, may be said to sit at the right hand of the father, above all creatures. But afterwards, if one would infer thereby [that we shall do the same] as touching our own proper nature or person, that cannot be proved by any firm argument. And Paul useth things past for things to come, to wit, that we are already taken up, and sit in heavenly places (and that not without reason) that he might make the same more certain, even as those things be which are past already. Or else, if we have respect to the will and decree of God, these things be already done. But in the epistle to Timothy, the self-same things are assigned unto the time to come, when the Apostle saith; If we be dead together with Christ, we shall live together with him: If we suffer with him, we shall also reign with him.

Yet nevertheless, we must not accuse him of a lie, in that he useth those times that be past, instead of the times to come. For whatsoever is come to pass in our head, we confess it to be done in us; in so much verily, as we are grown up together with him. Wherefore let none say; If Christ be risen from death, if he be carried up into heaven, if he sit at the right hand of God, what belongeth this unto me? Yes doubtless, very much, for whatsoever hath happened unto him, thou mayest of good right esteem that it hath happened to thyself. Those shall not greatly trouble us, which by thrones, principalities, powers and dominions, will have to be understood such princes, monarchs, and magistrates. For Paul, when he maketh mention of these, speaketh manifestly of Angels, and of spirits that be above: whom in

the second to the Ephesians, he calleth rulers or guiders of the world: and to the Colossians he saith; Christ hath spoiled principalities and powers, and hath led them as it were in open triumph. In which place who seeth not, that these words do signify unto us the spirits which be adversaries unto God?

20. But whereas it is said in the first to the Corinthians, the 15th chapter; When he hath put down all principality, and rule, and power: these things, as well Chrysostom, as diverse other interpreters, refer unto the devil, and other wicked spirits, being soldiers of his band; which I mislike not. Albeit, if any will understand them as concerning magistrates and principalities of this world, I will not be against it. For kings and princes have the sword, to the intent that sin may be kept in subjection; and that innocent subjects may be defended from violence and injuries: which things shall take no place, when things shall be set at peace and quietness by Christ. We might also under these names comprehend the good Angels, which be assigned as ministers and helpers unto us, while we be here in this miserable life; as we read in the epistle to the Hebrews, and as Daniel testifieth, they be set over kingdoms, and they be the guardians of men: seeing Christ said, as touching the young children; Their Angels do always behold the face of the Father.

But when the kingdom of Christ shall be fully appeased, then these ministries shall be superfluous; and therefore it is said, that they shall be taken away. Yea, and the labors of the sun, moon, stars, and celestial bodies shall not be needful: for therefore are they moved, and keep their circuit in the world, that they may drive away darkness and cold; and because that fruits also may be brought forth for the defense of our infirmity: which being perfectly healed, these helps and supportations shall be at rest.

Wherefore we read in the Revelation of John, that an Angel sware by him that liveth forever, that hereafter there should be no time anymore: which

cannot be taken away, unless the motions of the heavens be at rest. And therefore it is said, that all these things shall be abolished: if not as touching their substance, yet as touching their gifts and offices, which they exercise towards men. The same thing also may be said of ecclesiastical dignities and functions, which now indeed further unto edification: but when all things shall be perfect and absolute in the elect, they shall cease and have an end.

Many things hath Dionysius concerning the signification of the words Principality, power, and dominion; but yet such as are spoken only of him: for among the rest of the fathers, there is very little extant as touching these things; and that for good cause: for the holy scriptures teach not these things, because they further not to our salvation. Wherefore they, which be of the greatest judgment in ascribing of books to the true authors of them, do not think that Dionysius, which wrote of these things, is that Areopagita the scholar of Paul, but some later Dionysius. Neither is it likely to be true, that that work was in estimation long ago, seeing that (Gregory except, who was a Latin man) none of the ancient fathers cited those writings. I have heard sometimes diverse say, that these surnames of Angels were commonly translated by a metaphor taken of the powers of this world; and therefore they would that Paul, when he happened to make mention of Angels, remembered these names: as if he should say; Whether they be principalities or dominions. And they allege the place unto the Ephesians, where it is said; that Christ is set above every name that is named, whether it be in this life, or in the life to come. But I do not much allow this judgment, because not only the Rabbins, but also the holy scripture hath the name of Archangel, or Seraphim, and of Cherubim; which things declare, that among the celestial spirits there be certain orders and diverse offices.

21. Perhaps therefore the scripture, by the name of principality understands the higher spirits, unto whom is committed nothing but the charge of provinces, empires, and kingdoms. This meant Daniel, when he wrote of the prince of the Grecians, and of the Persians, and brought in Michaël the prince of God's people. Power, called in Greek "ἐξουσία"

(exousia), is taken of Paul for that power, which is given of God to work miracles, whereby the wicked may be restrained: whereunto answereth on the other side, "χαρίσματα ἰαμάτων" (charismata iamaton), which signifieth

The gift of healing. For even as by that power wicked men were chastened, so by this the vexed were made whole. By this power Peter slew Ananias and Zaphira, Paul made blind Elimas the sorcerer, and delivered diverse, which had sinned, into the hands of Satan. 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 destroyed Sodom and Gomorrah; and such was that Angel, which went between the host of the Egyptians, and the people of God, and which drowned Pharaoh with all his in the sea; and whom David saw upon the threshold of Areuna, destroying the people of God; and which consumed the host of Sennacherib with fire. Albeit God doth sometime the self-same things by evil Angels. For so David writeth in the psalm; that God sent plages among the Egyptians, by the hands of evil

Angels. Paul [in that place to the Romans] nameth the orders of the Angels by their ministries and offices. And it is a thing worthy to be noted, that in the holy scriptures there be very few things mentioned of Angels: for subtly and earnestly to search after them, declareth rather our curiosity, than furthereth our salvation. But those things which serve to edifying, are most diligently set forth in the scriptures: which thing I would to God that the Schoolmen had observed, for then they had not left behind them so many

intricate and unprofitable things, which at this day are to no purpose, and with great offense disputed of. It is profitable for us to understand, that there be certain Angels appointed about our affairs; for by that means we perceive the goodness of God towards us. And on the other side also it is profitable to know, that there be some evil spirits, by whom we be continually assaulted; both, that we may beware of them, and that we may implore the help of God against them. And these things indeed, because they be profitable to be known, the holy scripture hath not kept them in silence.

Of the estate of man; In Gen. 2:7.

22. When thou hearest that God did shape man, think not only upon these outward parts or lineaments, but consider the inward parts; namely, the uppermost skin, the veins and sinews, the powers and passages, the bones, marrow, and these instruments of our life, which lie hidden within. But I consider three principal things in the creation of man. First, consultation;

Let us make man. Secondly; God formed him of the dust. Thirdly; that He breathed in his face the breath of life. Thou shalt not read that it was so done in other living creatures. And yet thou mayest find the verb of making or forming in other places attributed unto the heavens, and to other things; namely, in the 95th psalm; His hands have formed the dry land. In the 45th of Isaiah; It is I that formed the light. In the seventh of Amos; He formed grasshoppers. But it is not the last or least dignity of man's body, that the same is of an upright stature. Whereof Ovid;

Where stooping unto earth, each beast doth downward bend:

A face upright to man he gave, to heaven for to tend.

And he formed him out of the earth. Wherefore the name of Adam, was of earth; as if thou shouldest say, sprung of the earth. Albeit some say, that it

was of Adom, that is Red; because that earth was red. First therefore is formed the instrument, that is to wit, the body: next was added the mover, that is the soul, which should use the same. He breathed in his face or nostrils. For Appaiim first signifieth the nostrils; then, by the figure

Synecdoche, by a part, the whole is taken for the countenance and face.

Here it may signify both: first, the nostrils; because those, by drawing of breath, do chiefly show life: secondly, if thou understand it for the face, therein appear excellent tokens of the soul and of the life. Some would the metaphor to be taken from the forming of glasses. For by blowing thorough certain instruments they shape cups, boules, and diverse sorts of vessels.

Howbeit, consider thou that here there is a metaphor, seeing God neither hath mouth, nor yet doth breath: even as he also hath no hands, by which he might frame men's bodies. But in these things it behooveth that thou understand the mighty power of God, his commandment, and most present strength. As touching the words Neschama, and Nephesch, they both of them sometime signify a blast of wind, or a breath: and otherwhile they be taken for substance, and for the soul, because the life is chiefly retained and showed by drawing of breath. Yea, and the Latin word Anima, that is the soul, is so called of wind and blast. In Greek it is "πνοή" (pnoē). It is also called of the Grecians "ψυχή" (psychē), of refrigeration or cooling. So as all these proper speeches may seem to have conspired together about the naming of the soul; that it should be so called of breathing out.

Hereupon, by reason of a double signification of the foresaid word, because it signifieth both the soul and a blast, there ariseth a double exposition. The first saith; By the commandment of God was the nostrils or face of man's body breathed into, and so he received life and soul: not that that blast was the soul, but a certain sign 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 lives are had of other living creatures. And so we read in the Gospel, that Christ breathed upon the Apostles, and said;

Receive ye the holy Ghost. And yet was not that blast the nature of the holy Ghost, but a sign thereof, that he would from without come into their souls, and that by the work of Christ. Again, in taking of that word for a blast, we might say, that God breathed; that is, he made man himself to breath; that is, after the body was made, he gave him the power of breathing: so as he being alive, and endued with a soul, might be seen and beheld. The second interpretation is, that that blast is taken for the soul, which is given unto us by God. And they say, that Nischmath. doth chiefly signify that which is divine and reasonable; that doth God give unto us. And where it is added;

Man was made a living soul: Nephesch signifieth a sensible life, whereof other living creatures be partakers. Which thing plainly declareth unto us, that a soul reasonable is given unto us from above by God, and hath with it all power that other inferior creatures have.

Hence is excluded a double error. For we must not think, that the soul is of the substance of God, for that is invariable, and immutable: but the soul may become miserable, and it appeareth to be most inconstant.

Furthermore, it is no blast of the nature and substance of the dying man: neither must it on the other side be accounted of the same quality and nature, that the lives be of other living creatures, because it is most certain, that in them is no understanding, seeing in the 32nd psalm, it is said of the horse and of the mule, that in them there is no understanding. And other beasts might think themselves wrongfully subdued unto men, if they had been endued with the same kind of soul. But this opinion needeth not to be

confuted by many reasons, seeing the best philosophers were displeased therewith:

Look the propositions out of the second chapter of Genesis, in the end of this book.

23. But here they doubt, whether all the souls 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 seemeth to require. There be some have thought, that they were all created at the beginning; among whom also there were many of the Jews. And among us Origin hath been reckoned of that opinion. And it seems that they were upon this cause moved hereunto; for that a reasonable soul being incorruptible, is not procreated of any matter. And therefore they say, that the same being by God made of nothing, it might not be truly said of him, that he rested the seventh day from all his work as touching creation. But this opinion hath no likelihood of truth. For seeing the soul is the lively part and form of the body, it seemeth that the bringing forth of them should be both joined together. Moreover, I would demand whether they be idle, or do something, all the while that they have their being before the body? If thou say that they be idle, it seemeth absurd, that things should be so long time destitute of their working. But if so be they do something, that must of necessity be either good or evil. But the scripture in the ninth to the Romans, pronounceth plainly of Jacob and Esau, that before they had done either good or evil.

But that which moveth more, is the history of the creation, which showeth unto us, that the soul was made even when the body was wrought out of the earth. For seeing there is no mention made thereof before, and that the production of so notable a thing should not have been kept in silence, it remaineth to be understood, that it was made by God even then, when we

read, that it was inspired or blown in by him. But that reason, which concerneth the ceasing from all his labor, we may easily answer, if we say, that now also God doth work, either through the continual government of things; or else because, whatsoever things he maketh, are referred to the former, and be of the same kind that those be which were made in the first six days. But why the body was first made before the soul, this reason is showed by the fathers: because, if the soul should have been brought in before the body, it might have been idle, being without the organ and instrument of his actions. But this order hath God observed, that always should be first prepared those things, wherein the more excellent things should abide; and then to bring in the things themselves, that they might work so soon as ever they be made. First the earth was discovered from the waters, then the Sun and the Moon were made, which should exercise their power and strength upon 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 over all these things, that immediately after he was created, he might have somewhat to do. In like manner now, the body is first, and then followeth the soul, least it should be idle. By which purpose of God we are taught, that among us this also may be done, that the more any men do excel, the more ready matter of working is ministered unto them, least they should live idly.

24. Moreover, man (saith Ibn-ezra) being made a living soul, he straightway moved himself: the first man was not created to be weak as young children be, which cannot guide themselves and walk; but after the manner of other living creatures, which walk immediately after they be brought forth:) or else he showed the tokens of the presence of the soul; moving (I mean) and sense. For these two (as Aristotle affirmeth) seemed to

all the ancient philosophers to be the chief effects of the soul. Of this blast of God upon the dust or clay, whereof the body of man was compact (we perceiving the same to be so mighty, as it quickened forthwith, and gave strength to all members) there is gathered a good argument for the easiness of our resurrection. For if his spirit shall blow again upon the ashes of the dead, they shall most easily put on again their souls, as it is described in the 37th chapter of Ezekiel, where he showeth, that by the breath of the spirit of God those bones were quickened; which last renewing of bodies, shall so far excel this, as Paul calleth this first man Of the earth, earthy; and the latter he calleth both spiritual and heavenly.

25. But let us see how it is true that is avouched [in the ninth of Genesis] that the blood is the soul. This the Manichees cannot abide in the Old

Testament, and reprove it as a lie: for they utterly renounce the old books.

And that which is written in Genesis, Leviticus, and Deuteron. they taunt with these arguments. In the first to the Corinthians the 15th chapter it is said; Flesh and blood shall not inherit the kingdom of God, therefore blood is not the soul: otherwise Paul had excluded souls out of the kingdom of heaven. Further, Christ in the gospel saith; Fear not those which kill the body, and have not to do with the soul: if so be that the blood be the soul, then without controversy, the tyrants have to do with it, they shed it, they destroy it, &c: while they kill the holy martyrs of God. These arguments are two manner of ways dissolved by Augustine against Adimantus. In the Old

Testament the speaking is of the lives of brute beasts, but the arguments, which these men bring out of the New Testament, conclude as touching a reasonable and human soul: wherefore their own argument hath reproved them unawares. But the more thoroughly to confute their first argument, note, that when Paul in that place speaketh of the resurrection to come, he

by flesh and blood meaneth, that the conditions of a mortal body shall be taken away from the saints at the resurrection. Which thing, the words alleged there by him do declare; It is sown in corruption and mortality, but it shall rise again in contrary conditions.

But thou imaginest, that as well the life of brute beasts, as the souls of men are called blood. That must be a figurative speech, to be interpreted by the figure Metonymia, as it were the sign put for the thing signified. In like manner as Augustine testifieth against Adimantus; the Lord doubted not to say, This is my body, when he gave the sign of his body. Seeing therefore the blood is a sign of the presence of the soul, therefore it may be called the soul itself. Again, as by the same figure, the thing containing is taken for the thing contained. For who is ignorant, that the soul of man is after a sort contained in the blood, which being spilled and consumed, it cannot abide any longer in the body: yea, and it is so joined to the same, as it followeth in a manner the affections, and perturbations thereof so long as we live in this life. Yea, and some have thought that it was therefore decreed, that men should refrain from eating of blood, least they should become of beastly manners; which they say are easily carried into our mind, if we should eat the blood of wild beasts: which thing I have alleged, not as though I allow this to be the cause why God gave that commandment, but to declare the conjunction even of man's soul with the body.

26. But how man is the image of God, it is declared at the beginning of Genesis, where it is written, that God said; Let us make man after our image and likeness, that he may have dominion over the fowls of the air, 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 over all creatures, even as God is the ruler over all things. Augustine doth oftentimes refer this to

the memory, mind and will, which being faculties of one and the self-same soul, do represent (as he saith) the three persons in one substance. Howbeit this doctrine of Augustine, doth rather show the cause of the image. For man is not set above other creatures, to have dominion over them, for any other cause, but in respect that he is endued with reason, which plainly showeth itself by these three faculties. But yet this is not all that the image of God is bound unto. For it is not enough to govern and rule well the creatures of God, with memory, mind, and will; except we both understand, remember, and will those things, which be pleasing unto God. For if our mind remain infected, as it is, with sin; it will not lawfully have dominion of things, but will rather exercise tyranny against them. Wherefore the image of God is the new man, which understandeth the truth of God, and is desirous of the righteousness thereof; as Paul hath taught us, when he writeth to the Colossians; Put upon you the new man, which is shaped again in the knowledge of God, according to the image of him which created him.

Where we see, that the knowledge of God is true and effectual, to lead unto the image of perfection. And this is more expressly set forth in the epistle to the Ephesians; Put you on the new man, which is created according to God, in righteousness and true holiness. When our mind is both endued with the knowledge of God, and adorned with righteousness, then doth it truly express God. For righteousness, and the knowledge of divine things are nothing else, but a certain flowing in of the divine nature into our minds.

But perhaps thou wilt urge, that after this manner a woman also is the image of God. We say, that if thou compare her with the rest of the creatures, she is the image of God; for she hath dominion over them, and hath the use of them. But in this place thou must compare her unto man, and then is she not said to be the image of God, because she doth not bear rule

over the man, but rather obeyeth him. Wherefore Augustine in the 13th chapter of his book De trinitate said; If it be understood of man and woman, in respect that they be endued with mind and reason, it is meet that they should be according unto the image of God: but the woman being compared unto man, as touching the actions and affairs of this life, she is not the image of God, because she was created to be a helper of man. And in the same place he hath another exposition, but the same allegorical. He saith, that we be called men, seeing we contemplate God; and that we are of good right bare headed, because we must there repose ourselves with incessant endeavor: for unsearchable is the end of divine things. But we are called women (saith he) when we descend with our cogitations unto the care of earthly things. There it is meet to have the head covered, because a measure must be used, and we must take heed, that we be not too much plunged in worldly things. Howbeit we must not lean unto allegorical interpretations.

The exposition which we alleged before is plain.

Of the image of God, look more in the propositions out of the first and second chapters of Gen. in the end of this book.

27. The image of any man is the form, whereby it representeth him. A similitude of any man is a quality, wherein it resembleth him. What this image then is, let us most absolutely declare. A man not only hath the power and strength of understanding, whereby he is not far from God; but he is also created with most excellent and heavenly qualities. He is endued with justice, wisdom, mercy, temperance, and charity. But the very full image of God, is Christ, as touching his divine nature; and further, as concerning his human nature, so much as there can be of the similitude of God in it: as appeareth in the first to the Hebrews, the first to the Colossians, and in the eight chapter to the Romans. Again; This is my well-

beloved son in whom I am well pleased. We were made, to the end we should be such: for we have understanding, and are capable of divine perfections. In them we were made, but we cannot be restored unto them, unless it be by the help and example of Christ, who is the principal and true image. How much we be the image of God, it appeareth by our felicity, which we have one and the same with our God; I mean, in loving and knowing. But if thou demand, by what power men rule over things?

Doubtless not by bodily strength: for as touching that, the most part of living creatures exceed us. Wherefore this is done by reason, counsel, and art: by which man not only mastereth and taketh these living creatures, but he also moveth and changeth exceeding great and weighty things. This power is chiefly restored by faith; Thou shalt walk upon the adder and dragon: Psal. 91. Daniel was cast unto the lions; Christ lived among wild beasts in the wilderness; Paul took no harm by the viper; Samson and David overcame the lions.

As touching this dominion over beasts, there ariseth a difficulty; wherefore were these wild beasts made, that they should be a trouble unto men? I answer, to the intent that wicked children might be chastened. After sin, a scourge was meet for him; sin armed our own servants against us: for which cause the irruption and invasion of beasts was sent, as testifieth the scripture in the fifth of Ezekiel; I will send hunger and wicked beasts among you. Unto the righteous man all appeared to be meek and quiet. And now, albeit that they have rebelled, yet it happeneth that very few perish thereby. And if any man be destroyed by them, there cometh profit unto us two manner of ways by it. First, it is an example of the severity of God, as in the Samaritans, which were slain by the lions; the second book of Kings, the 17th chapter: in the children which were killed by the bears, because

they mocked Elisha; the second book of Kings, the second chapter: in the disobedient prophet, which the lion killed: the first of Kings, the 13th chapter. Furthermore, it is showed how great the majesty of God is, that even the wild beasts do revenge the injury done unto him. Lastly, behold here with me the goodness of God towards us, which hath bounded this hurtful cattle within the precincts of the desert and solitary places, and in a manner permitted them to wander but only in the night. Here also may man see his calamity after sin, that he being such and so notable a creature, should perish with the sting of one little silly scorpion, or by the biting of a mad dog. But yet nevertheless, the wild beasts have not been able, in respect of sin, utterly to shake off the yoke of men; they fear and tremble at the sight of him, yea, and thou mayest see a child to rule, beat, and threaten the greatest beasts. In him they do reverence the image of God.

28. This image is not properly meant as touching the body, seeing God is not of bodily substance; yet is it not far from the similitude of God, seeing as an instrument it expresseth many similitudes of God, which lie hidden in the soul. But there were some among the Hebrews, which affirmed that this was also spoken as concerning the body, if thou shalt respect those images and similitudes, wherein God showed himself to be seen unto the Patriarchs and Prophets. For he appeared as the son of man, the first chapter of Ezekiel, the seventh chapter of Daniel, and the sixth of Isaiah. Which reason of theirs, if it were to be allowed, we say that this was the rather true, by reason of the incarnation of Christ; to wit, that such a body was given unto man, as God did beforehand determine, that his word should take upon him. But (as I have said) this is understood of the inward man; namely, of the soul, whereof the body is the instrument, and therefore not altogether strange from that similitude. Wherefore thou hast here the true knowledge

of man. Man is a creature of God, formed according to the image of his maker. By which declaration, not only his nature endued with reason is known, but also his properties, and his end; namely felicity, that according to this his constitution, he should live in such actions, as may express the image of God.

Hereupon depend the laws, both of nature and of man, even that this image may be restored and preserved, that man may keep free dominion.

Hereof it cometh, that of this excellent state, and condition of man's nature, proceedeth all virtues; as to be just, valiant, and endued with charity. From this condition of man's nature we may gather, that virtues are engrafted in man by nature: and that the arguments, whereby Aristotle in his second book of Ethics proveth the contrary, taketh place in this our corrupted nature. Thou mayest also consider the goodness of God, for that the felicity of man (over and besides the excellent actions of virtue) requireth abundance of outward things, seeing those be instruments; for by riches, as by instruments, we do many things: and therefore God would at the beginning adorn the first man, with such great riches and empire. Also man by this place is admonished of his duty, manner and form of all his actions.

How often soever he is about to do anything, let him say with himself: Is this to show my father? Is this to live according to the image? By this also we learn, how convenient is our deliverance by Christ. For seeing our perfection consisteth in this, that we should retain the image of God, which was obscured by the fault of our first parents, it was very meet, that the same should be again imprinted in men by Christ, that is, by his spirit, which is the very lively image of God. And hereby we may learn, what dignity the Church of God is of; what manner of citizens it hath, and requireth; namely, such as be like unto God: finally, when thou hearest that

God created man, thou must call to mind as touching the body, the whole workmanship of all the instrumental parts, and the commodities and ornaments of the several members: and as touching the soul, all the powers, qualities, and actions which are found therein.

Of Paradise.

29. It is said, that God planted Paradise in Heden. But this word Paradise, although it be common as well to the Greeks as to the Hebrews, yet in very deed it is a Hebrew word, since Solomon used the same in Ecclesiastes the second chapter: and it signifieth a garden. So great a care had God of man, whom he had created, as he would have him set in a place of the greatest pleasure and delight. Heden in the second chapter of Genesis signifieth a region, so called by reason of the pleasant and delectable soil. And that the same was a region, we gather by diverse places. In the fourth chapter of Genesis it is said of Cain, that he lived like a runagate in the land of Nod eastward from Heden. And in the 27th chapter of Ezekiel there is mention made of the children of Heden, which are joined with Chamne and Charam.

And we know that Charam is a region of Mesopotamia, unto which Abraham went, when he came forth of his country. So likewise we read of the children of Heden, in the 37th chapter of Isaiah: wherefore it is not only known to be a region; but by the reading of these prophets, we conjecture the coast and site wherein it is. Further, of the garden of Heden, there is oftentimes mention made in the holy scriptures; but that is by a manner of comparison, when the pleasantness of any place is to be expressed, as in the second of Joel, in the 51st of Isaiah, and in the 28th of Ezekiel. Wherefore

(in mine opinion) they are very much deceived, which will understand all things here by allegory: for it was a garden indeed, planted by the commandment of God.

Neither are they to be heard, which seek for such a paradise upon the highest mountains, so as they would have the same to be near the moon, or under the equinoctial line, by reason of the temperature of the air. Which opinion is disproved by these things, which we have said. It was planted by God in a certain region, which is not far from Mesopotamia. The history also is declared by Moses; wherefore we must not make a mere allegory thereof. It is said, that it was planted in the oriental part: which nevertheless some understand; From the beginning: seeing under that word, both may well be signified. The Hebrew interpreters (for the most part) understand it of the east situation, whom the seventy interpreters by their exposition do allow. Albeit they think (and it seemeth not absurd) that this garden was planted by the power of God the third day, when the rest of the green trees, plants, and herbs were brought forth; but yet placed in the second chapter, when the history of man's creation is set forth. Indeed that garden was appointed for the habitation of man. Howbeit this is but a small controversy; whether the same were planted the third day, or on the sixth, it maketh no great matter.

Look the propositions out of the fourth chapter of Gen. at the end of this book.

30. Out of the region, wherein paradise was set, there issued forth a river or fountain, which went into the garden, and watered the same: and from thence it was divided into four branches. Whereabout this division is made, whether at the departing out of paradise, or at the very breaking forth from Heden, it doth but little appear by the words: but the greater part do judge, that it is to be thought, that it issueth forth from the entrance of paradise.

Two of the names of the rivers be certain, and two be doubtful. As touching Euphrates and Tigris, which compass about Mesopotamia, there is no

doubt. As concerning Physon and Ghihon what they are, the interpreters do vary. But by our writers Physon is taken for Ganges; but it is Nile, whose original is so uncertain, as thereof hath risen a proverb (touching them which inquire after things that be very doubtful) that They seek the head of Nile. If there be any things reported of the beginning thereof, they are very uncertain; and (as many do affirm) it may arise in some other place, than it seemeth to do, and afterward break out through hollow places and parts under the earth, unto that place which seemeth now to be the fountain and head thereof: that no doubt is Nile. The fourth river Ghihon is thought of many to be Nile; which thing I think not to be true. For in the first of Kings, the first chapter, David commandeth that his son Solomon should be conveyed to Ghihon, which river the Chaldean interpreter translateth Syloa, whereof there is mention in the Gospel, and in Isaiah. And it is said, that it watereth the whole land of Ethiopia; not that Ethiopia which is in Egypt, but perhaps the Midianites and Ethiopians, which were neighbors to the Israelites; from whence was Ziphora an Aethiop woman, the wife of Moses, who nevertheless is said to be a Madianite. Wherefore by these known names of the rivers it is manifest, that paradise was in a certain region of the east part.

And we must not forget, that the word paradise is translated, to signify the state of eternal felicity: as when Christ said to the thief; This day shalt thou be with me in paradise. And Paul in the first to the Corinthians, the 12th chapter saith, that he was raptured up into paradise. The metaphor is plain, and very comfortable; as who would say, that is a pleasant and delectable garden, where it shall be lawful for us to enjoy God. Whereupon the Gentiles account their fields Elysii as gardens, [where they imagined the souls of good men to dwell.] But let us return to our terrestrial Heden. What

is become thereof at this day? There be some which think, that it is yet extant, and that the place cannot be come unto. Others think, that it is no more to be found; unto which opinion I might easily subscribe. For seeing that place was assigned unto man, when he was innocent; he ceasing to be such a one, unto what use should the garden serve? Wherefore this place either was taken away, when the flood drowned the world; or else immediately after the curse given 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 nevertheless may seem to be, which is spoken of the Cherubim, that was set with a two-edged sword for keeping of the same. But it may be answered, that this was then done for the terrifying of Adam; or else that kind of custody remained until Noah's flood. These things may we declare unto you, out of the saying of diverse interpreters; when as yet there is no certain determination made of this thing out of the holy scriptures.

That Adam used the Hebrew speech it is noted upon Gen. the first, verse the eight. And of the confusion of tongues, look the eleventh chapter of Genesis. Also if any be desirous to know the original of diverse nations and countries, let him read in Genesis, the tenth chapter, and Judge. 12:6.

Of the long life of the Fathers.

31. But some men might muse in their mind, how it happened that the old Fathers before the flood, and a while after lived so long; and that this age afterward was shortened by little and little, until it was brought by a common course unto fourscore years? Many were the causes of that long life in the old time. [And it hath been the general opinion, as well among the philosophers as Divines, that those ancients lived all that while by nature, and not miraculously. [1] And the first reason that moved them

thereunto, was; that our first parents Adam and Eve were created immediately by the hand of God, without any means of man, or of any 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 means the children proceeding from them, resembled their parents in sound and good complexion, until the third generation. [2] Secondly, in those days they had no such cause to breed diseases and infirmities, as did afterward follow to their succession. [3] Thirdly, their temperance in eating and drinking, as well in quantity as in quality, did much further them; because they were not acquainted with the eating of flesh, nor yet with the confection of so many dainty dishes, as we are in these days. [4]

Furthermore, in those days, fruits, plants and herbs were of more virtue than now they be, because they sprang from a new made ground, and as yet became not barren with the inundation of waters. [5] Also Adam out of all doubt knew the property of all herbs and plants, for the preservation of health, more than we at this day do, and brought the same knowledge to his succession after him. [6] Moreover, the course of the heavens, and the influence of the stars and planets were then more favorable unto them, than they be now unto us, when as they have passed so many eclipses, aspects and conjunctions; whereof proceedeth so great alterations and changes upon the earth.] [7] Besides this, many children were then to be procreated, and the world to be replenished, which was done by the means of long life. [8]

Arts were to be found out, wherefore long life was requisite; for they are learned by experience. [9] And (that which was the chiefest cause) it behooved that the worshipping of the only true God should be retained among men; which thing in so great a variety of people might hardly have been done. Afterward, when so great a procreation was not needful, when

arts were found out, and the holy scriptures (unto which the service of God was fastened) were given unto us, long life would have been tedious. The patriarch Jacob said; Few and evil are the days of thy servant, if they should be compared unto the age of our forefathers, not to our age. So this shortening of man's age, was done of a certain mercy of God towards us.

But why did those first men abstain so long from procreation of children?

For it is written, that they begat children at the age of five hundred years, at a hundred and thirty, and not before. Augustine in the 15th book De civitate

Del, the 15th chapter saith, that It may be answered two manner of ways; the first is, that in these men it was long before they came to the age of procreation, and that they enjoyed not the power of seed so soon as we do.

Which answer may thus be confirmed; our age is divided into infancy, childhood, youth, and man's state. Wherein if so be the number of years be proportioned to the rate of our whole age, so was it then. And therefore, if their life did so greatly exceed ours, it behooved also that the time of their infancy and childhood should be more at length extended and enlarged. The second answer is, that in that genealogy, the descent is not reckoned from one first begotten to another. For it may be, that there were others begotten even before them; which thing is after this manner declared. The purpose of the scripture is to convey the course of the narration unto Abraham, from whom the people of Israel had their beginning: wherefore in the genealogy those children are chosen to be described, by whom they descend unto him.

But it is of no necessity, that those had been of the first begotten. Even as in the gospel of Matthew, where the meaning of the Evangelist, in describing of the stock of Christ, is to descend by David unto Christ himself, therefore he doth not always take the first begotten; for Ishmael was borne before Isaac, Esau went before Jacob: and in the order of the procreation, Judah

among the children of Jacob was not the first begotten. And by Judah himself other children were begotten, before Phares and Zeram of Tamar.

Neither was David the eldest son of his father, but the youngest among the rest of his brethren. But by others, the stock would not have descended unto

Christ. But why specially it was so long before that Noah begat children, was (as saith Rabbi Selomoh) because that the children, which should have been begotten before of him, might easily have been infected with the vices of other men. And God would that they, at the time of the flood, should be younger, whereby they might not be infected with such horrible vices as others were.

Finally, it is thus argued; These, if they had been borne long before the flood, would either have been just or wicked; if they had been wicked, they must therefore have perished with others, and by that means sorrow had been added unto a righteous father, which thing God would not; if they had been good, and they also had begotten others, and perhaps Noah himself others also: all which, if God would have saved for Noah's sake, the ark should have been made much bigger. Whereby Noah had been more wearied, in the building of it, than reason would. This seemeth to be a pleasant devise. But (as I have said before) it shall appear sufficiently 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 meet to cleave unto fables, so curiously invented. But what shall we say as concerning the great number of years, wherein they are said to have lived? Shall we be so hardy to affirm, that those were not so long as these years of ours, but that they were of two or three months long? And Pliny seemeth to report in the 7th book of his natural history, that diverse countries made their computation of years otherwise than we do; and that

thereby it came to pass, that some may seem to have lived longer than the common course. This cannot possibly be proved by this argument; because in the description of the ark, and of the flood, there is mention made of the second and tenth month: wherefore the same manner of years was then that are now. [Yea and by the whole course of the history ye may plainly perceive, that the full number of days and months, which we use in our age

(or at the least wise within very few more or less) were completed at that time. For in the 17th day of the second month, at what time as the fountains of the great deep did break up, Noah entered into the ark. The 17th day of the second month, the ark rested upon the tops of Armenia. In the first day of the tenth month, the tops of the mountains were seen; then followed forty days before Noah opened the window of the ark; whereunto add 14 days more, which were spent in sending forth of the dove. Which being in all 54 days, or two months, make up the full number of twelve months; the very same reckoning which we at this day observe. So we have it sufficiently proved, that seeing as well the years as months of old time were the very same that ours be, or little differing, the time of their life in those days was no less, than the scriptures declare.] Look the propositions out of the fourth chapter of Gen. at the end of this book.

Of Giants.

32. Now, seeing that in the holy scriptures, there is mention made oftentimes of giants, it shall not be unprofitable if we speak somewhat of them. First we must understand, that they be called by diverse names in the scriptures, as Rephaim, Nephilim, Emim, and Hanakim. The Hebrew verb

Hanak, is to environ or compass about, and from thence is derived the noun Hanak: and in the plural number it is both the masculine and feminine

gender, and signifieth a chain; and it is transferred unto notable and famous men: as if thou shouldest say Knight and chainmen. But they were called

Emim, by reason of a terror which they brought upon others with their look.

They were called Zamzumim, of wickedness; for they having confidence in their own power and strength, contemned both laws, justice, and honesty; and they always wrought wickedness. For doubtless the Hebrew word

Zimma, signifieth wickedness, or mischief. Also they were named Rephaim, because men meeting with them, became in a manner astonished: for that word otherwhile signifieth dead men. Finally they be called

Nephilim, as one may say oppressors, of the verb Naphal, which is To fall or to rush upon; because they did violently run upon all men. Som thought that they were sometime called Gibborim; but because we use to refer that word unto power, and Gibborim are properly called strong men; therefore I would not put it among these. Further, if thou wilt demand when giants began to be (to follow the opinion of Augustine in the 16th book De civitate

Dei, the 23rd chapter) we may say that they were before the flood. Wherein we believe him, because he proveth it by the testimony of the holy scriptures: for we have it in the sixth of Genesis, that in those days there were giants upon the earth, whose stock although it were preserved after the flood, yet he thinketh that it was not in any great number.

33. Besides this, there is a doubt as touching procreation and parents. For some think that they were not begotten of men, but that angels or spirits were their parents: and this they say, is specially confirmed by that which is written in the book of Genesis; The sons of God seeing the daughters of men, that they were fair, took them to wives, and of them were borne most mighty men or giants. Of this fall of angels, because they were conversant with women, many of the ancient fathers are of one mind: and among the

rest Lactantius in the second book the 15th chapter. For (as we read there) he thought, that God feared least that Satan, to whom he had granted dominion of the world, would utterly have destroyed mankind: and therefore he gave unto mankind angels for tutors, by whose industry and care they might be defended. But they being as well provoked by the craft of Satan, as allured by the beauty of fair women, committed uncleanness with them; wherefore he saith, that both they were cast from their dignity, and were made soldiers of the devil. This indeed did Lactantius think; yet he said not, that through those meetings of the angels with women, were born giants; but earthly Daemons or spirits, which walk about the earth to our great harm. Eusebius Caesariensis, in his fifth book De praeparatione evangelica, is in a manner of the same opinion. For he saith also, that the angels which fell, begat of women (whom they lewdly loved) those

Daemons or spirits, which afterward in sundry wise brought great troubles to the world. And to the very same sort he referreth all those, which the poets and historiographers taught to be gods: and whose battles, contentions, lusts, sundry and great tumults, they have mentioned either in verse or in prose.

But Augustine De civitate Dei, the 15th book, and 23rd 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 sons of God, were very men, and came of the generation of Seth, the third son of Adam.

For seeing they retained the true and sincere religion of God, and the pure invocation of his name, and were adorned with the favor and grace of God; they are called by the scriptures The children of God. Nevertheless, when they afterward burned in the lusting after those women, which descended of the stock of Cain, and therefore belonged to the society of the wicked, and

had taken to themselves wives of them, they themselves also inclined to superstitions and ungodly worshipping's; and they of the sons of God not only became men, but also flesh. And (to show this by the way) Aquila translating those words out of the Hebrew; Not (saith he) the sons of God, but the sons of gods, in this respect (as I think) because they had godly progenitors, which so miserably fell from God, through the mad love of women. But Symmachus translateth it; The sons of the mighty. But to return to Augustine, he constantly 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 upon the earth, and that the sons of God (as it is said) had transgressed and brought forth giants, it is added; And God said, My spirit shall not always strive with man, because he is flesh. By this saying

Augustine will have it manifest, that they which so offended, are called men; not only as they were in their own nature, but also as they are called flesh, unto the which they inclined with their shameful lusts.

But they which understand it otherwise, think that they bring a great testimony of Enoch the seventh from Adam, of whom Jude speaketh in his canonical epistle. For in the book which is entitled to him, the giants are said to have had, not men, but angels to be the authors of their generation.

But unto this answereth Augustine, that the book is altogether Apocryphus, [not canonical;] and therefore that credit must not be given to the fables, which be recited therein. He saith, that it must not be doubted, but that Enoch wrote many divine things, seeing Jude the apostle did plainly testify the same; but yet that it is not necessary to believe all the writings in the book of Apocryphus, which are showed to have come from him; forsomuch

as they lack sufficient authority. Neither should it be thought, that if Jude uttered some certain sentence out of it, that therefore by his testimony he approved the whole book: unless thou wilt say, that Paul also allowed of all things that were written by Epimenides, Aratus, and Menander; because he alleged one or two verses out of them. Which thing Jerome in expounding of the first chapter of the epistle to Titus, testifieth to be a very absurd and ridiculous thing. And as concerning Enoch, it would seem a very great marvel, if he were the seventh from Adam, how he could write that Michael wrestled with the devil for the body of Moses; seeing if these things were

(as in very deed we must believe they were) they of necessity happened well-near a thousand, five hundred years after; unless we shall grant that this was revealed unto him at that time, by a certain excellent power of prophesy.

34. Neither must it be forgotten, that those, which think that giants had not men, but angels for their parents, were therefore brought thus to think; because they thought it might not possibly be, that huge giants can be borne of men, which be of an ordinary stature and bigness. Wherefore there were some, which proceeded so far in the matter, as they affirmed, that the first man was a giant; and also Noah and his children. For they believed not, that that kind of men, either before or after the flood (if so be they might be thought to have sprung of men) could be, unless they had such progenitors.

But Augustine proveth that opinion to be false, and saith; that A little before the destruction which the Goths made, there was in Rome a woman of a giants stature, whom to behold, they came by heaps out of diverse parts of the world; which woman nevertheless had parents, that exceeded not the common and usual stature of men. If we shall search what the cause is, that nature hath brought forth giants of such huge bodies; we can allege no

other, but an abundance of natural heat, and a moisture, which abundantly and largely ministereth matter. For the heat, not only extendeth a man to tallness and height, but also spreadeth and enlargeth him to breadth and thickness. Wherefore giants began to be before the flood, and they were also before the resort which the sons of God had with the daughters of men, and were bred after that also. Further, men did beget them, and there was a natural cause, as I have showed. Also for a truth, there were of them borne after the flood. For there is mention made of them in the books of Numbers,

Deuteronomy, Joshua, Judges, Samuel, and Paralipomenon, and in others of the holy books.

35. Of the greatness and stature of them, we may partly conjecture, and partly we have the same expressly described. The conjectures be, that Goliath had a coat of male, which weighed fifty thousand sickles of brass.

The haft of his spear was like a weavers beam, and the iron spear had weighed six hundred sickles of iron. We also conjecture of the exceeding great stature of Og the king of Basan, by his bed, which being of iron, was of ten cubits long. Also, the Israelites being compared with Anachis, seemed to be but grasshoppers: these things may be a token unto us, of what greatness these men were. But the greatness of Goliath is properly and distinctly set forth in the book of Samuel: for it is said there, that he was of six cubits and a hand-breadth high: and a cubit, if we follow the measure of the Greeks, is two foot; but according to the account of the Latins, one foot and a half. Some allege this to be the cause of the difference; that the measure may be sometimes extended from the elbow to the hand, sometime closed together, and sometime open and stretched forth. This is as much as I could gather of the stature of giants out of the holy scripture. But among the Ethnics we read of much more wonderful things, such as men can hardly be

persuaded to give credit unto. For Pliny writeth in his seventh book, that in Candie there fell down a hill, and that there was found a man's body of six and forty cubits long, which some thought to be the body of Orion, some of Otho. Also it is written, that the body of Orestis, being digged up, by the commandment of an oracle, was of 7 cubits. That which Berosus affirmeth of Adam, and of Seth his son, and of Noah and his sons, that they were all giants, seeing it is without scripture, it may be rejected. Philostratus saith in his Heroikes, that he saw a certain dead carcass of a giant of thirty cubits long, another of two and twenty, and another of twelve. But the common stature of men in these days is little above five foot. And herein the measure of a foot agreeth as well among the Greeks as Latins, that unto every foot are appointed four hand-breadths, and every hand-breadth containeth the breadth of four fingers, that is, the length of the little finger. But if so be that the two outward most fingers, I mean the thumb and the little finger be stretched out, every foot containeth only two spans or hand-breadths. Unto this place I thought good to transfer those things, which Augustine hath in his 15th book De civitate Dei, the ninth chapter, where he reproveth those, which affirm stoutly, that men were never of such tall stature; and showeth, that he himself saw upon the coast of Utica, a cheek-tooth of a man so exceeding great, as the same being divided into the form and quantity of usual teeth in our age, it might easily be judged a hundred times greater.

And that there were many such personages in old time, he declareth out of the verses of Virgil in the 12th book of Aeneidos, where he brought in Turnus to have lifted up from the earth, and to have shaken at Aeneas so great a stone, as twelve choice men could scarcely rule.

He said no more, but straight a mighty stone be there beheld, A mighty ancient stone, that then by chance within the field

There for a bownd did lie, all strife twixt lands for to appease, Scarce could twelve chosen men that on their shoulders lift with ease.

Such men (I mean) as nowadays the earth to light do bring, This up in hand he caught, and tumbling at his foe did fling.

Which thing he declared out of the sixth Iliad of Homer. Also Virgil in the first book of Georgicks saith, that men would wonder in time to come, when they should happen to till up the fields of Aematia, to see the greatness of bones which should be digged out of the graves. Further, he alledgeth Pliny the second, who in the seventh book affirmeth, that nature, the further forward that it goeth, the lesser bodies it daily bringeth forth. He calleth to mind, that Homer once in his verses bewailed the self-same thing, whereunto I might add the testimony of Cyprian against Demetrianus. But if I should be demanded, whether I think that men's bodies, which came after the flood, were less than those which were brought forth before the flood perhaps I would grant they were: but that they have continually decreased, even from the flood to this day, that I would not easily grant; especially considering the words which Aulus Gellius wrote in his third book, where he saith; that The stature whereunto man's body groweth, is of seven foot, which seemeth also at this day to be the measure of the taller statures. But yet we read in the Apocryphus of Esdras in the fourth book, at the end of the fifth chapter, that now also our bodies are less, and daily shall

be lessened; because nature always becometh more barren. The self-same thing also (as I said a little before) Cyprian seemeth to affirm. But I alleged the cause why I cannot easily grant thereunto; namely, for that I see little diminished at this day of the measure which Aulus Gellius described.

36. Now it seemeth good to show the cause, why God would, that some men otherwhile should be borne of such huge stature. Augustine in the 24th chapter of the book before alleged thinketh, this was done, to the intent that it should be left for a testimony unto us, that neither the beautifulness of the body, nor the largeness of stature, nor yet the strength of the flesh should be accounted among the principal good things, seeing those are sometimes common, as well to the wicked, as to the godly. Certainly, they which bend their mind unto godliness, will judge that spiritual good things must be preferred far above; partly because they further us unto salvation, and partly because they in very deed make us better than other men. But that giants were nothing at all furthered unto salvation, through the greatness of their stature, he proveth by that which the prophet Baruch writeth in the third chapter; What is become of those famous giants, that were so great of bodies, and so worthy men of war? Those hath not the Lord chosen, neither hath he given them the way of knowledge: therefore were they destroyed, because they had no wisdom. But if a man will peruse the history of the Bible, he shall scarcely find, that they at any time took a good or godly cause in hand; nay rather he shall perceive, that through their pride and frowardness they were perpetual enemies unto God. For so was Og the king of Basan; so was Goliath and his brethren, they were most injurious to the people, whom God had embraced, and chosen from others to be peculiar unto himself.

Also there is another matter, which may very much confirm our faith. For the holy histories always make mention, that such huge giants were foully vanquished in battles; and that especially by weak men, and by men very unexpert in warfare: namely, by David, being as yet a shepherd; and by the people of Israel, when as yet they were young soldiers and ignorant in wars.

Wherefore the spirit of God warneth us to be of a constant and steadfast mind, when for godliness sake we are to fight with such monstrous men.

We must not then be dismayed for lack of strength, seeing the holy oracles in every place pronounce, that it is God which delivereth such huge bodies into the hands of those, whom he will defend. Which things being so, then this undoubtedly is brought to pass, that we are not in any wise to stand in fear of tyrants, (which always for the most part are against God, and have a confidence in their own great strength) when they defend a wicked cause, and assure themselves of ability to overthrow the weak and feeble flock of Christ, at their own pleasure. For against them the strength of God's word, and the power of the spirit, although we be weak and feeble of nature, shall make us mighty and invincible. Indeed in man's reason we being compared with them, may easily appear to be but worms or grasshoppers; but we being fortified and walled in by the power of God, shall not only overcome them; but (as Paul to the Romans saith) We shall conquer them. For Christ himself shall be present with us, who bindeth that strong armed man, and plucketh from him by force those most rich spoils, which he had heaped together.

Happily did he wrestle with the devil and his members; and through him shall we also fight prosperous battles, and shall obtain a far more noble victory, than the poets feigned their gods to carry with them against the Cyclops, Titans, and other the giants, which at a place called Phlaegra (as

they fable) were quite extinguished by Jupiter's thunder-claps. It is proof enough, why in old time the giants, and now at this day the mightiest princes, and wise men of the world resist God: verily even because they trust and lean overmuch to their own strength, wherein they having more affiance than is meet, there is no mischief, but they dare attempt, there is nothing that they think not lawful for them. But God vouchsafeth not by such men to bring to perfection those things, which he hath determined to do; but is wont rather by David's, and such other abjects, to perform the things that he hath purposed to do; to the intent that his strength and power may far and largely appear.

37. I would think that enough hath been spoken of this matter, but that yet there remaineth a certain place to be expounded: to wit, how it is written in Deuteronomy, that Og the king of Basan was only left of the giants. What

Rabbi Selomoh fableth I am not ignorant, but his exposition is so childish and ridiculous, as I am ashamed to rehearse it. Wherefore I judge that it was not spoken absolutely, and without exception, that he was left; as though there had been no giants left in the world besides himself; but it is showed, that he only did remain in those places; namely on the other side of Jordan.

Further, it must be known, that not the Israelites only did rid the giants out of those regions: for the Moabites also (as we read in the second chapt. of Deuteronomy) drove them out of their coasts. Which thing also we must think did happen unto them by the favor of God: for it is there declared, that God gave those regions to the Moabites to dwell in.

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