Of Paradise.

29 It is said, ¹⁹¹ that God planted Paradise in Heden. But this word Paradise, although it bée common as well to the Gréekes as to the Hebrues, yet in verie déed it is an Hebrue word, since Salomon vsed the same in Ecclesiastes the second chapter: and it signifieth a garden. ¹⁹² So great a care had God of man, whom he had created, as he would haue him set in a place of the greatest pleasure & delight. ¹⁹³ Heden in the second chapter of Genesis signifieth a region, so called by reason of the pleasant and delectable soile. And that the same was a region, we gather by diuers places. ¹⁹⁴ In the fourth chapter of Genesis it is said of Caine, that he liued like a runnagate in the land of Nod eastward from Heden. And in the 27. chapter of Ezechiel there is mention made of the children of Heden, ¹⁹⁵ which are ioined with Chamne & Charam. And we knowe that Charam is a region of Mesopotamia, vnto which Abraham went, when he came foorth of his countrie. So likewise we reade of the children of Heden, in the 37. chapter of Esaie: wherefore it is not onlie knowne to be a region; but by the reading of these prophets, we coniecture the coast & site wherein it is. Further, of the garden of Heden, there is oftentimes mention made in the holie scriptures; but that is by a maner of comparison, when the pleasantnes of anie place is to be expressed, as in the second of Ioel, ¹⁹⁶ in the 51. of Esaie, and in the 28. of Ezechiel. Wherefore (in mine opinion) they are verie much deceiued, which will vnderstand all things héere by allegorie: for it was a garden indéed, planted by the commandement of God.

Neither are they to be heard, which séeke for such a paradise vpon the highest mountaines, so as they would haue the same to be néere the moone, or vnder the equinoctiall line, by reason of the temperature of the aire. Which opinion is disprooued by these things, which we haue said. It was planted by God in a certeine region, which is not far from Mesopotamia. ¹⁹⁷ The historie also is declared by Moses; wherefore we must not make a méere allegorie thereof. It is said, that it was planted in the orientall part: which neuerthelesse some vnderstand; From the beginning: séeing vnder that word, both may well be signified. The Hebrue interpretours (for the most part) vnderstand it of the east situation, whom the seuentie interpretours by their exposition doo allow. Albeit they thinke (and it séemeth not absurd) that this garden was planted by the power of God the third daie, when the rest of the gréene trées, ¹⁹⁸ plants, and herbs were brought foorth; but yet placed in the second chapter, when the historie of mans creation is set foorth. Indéed that garden was appointed for the habitation of man. Howbeit this is but a small controuersie; whether the same were planted the third daie, or on the sixt, it maketh no great matter.

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

¹⁹⁹ 30 Out of the region, wherein paradise was set, there issued foorth a riuer or fountaine, which went into the garden, ²⁰⁰ and watered the same: and from thence it was diuided into foure branches. Whereabout this diuision is made, whether at the departing out of paradise, or at the verie breaking foorth from Heden, it dooth but little appéere by the words: but the greater part doo iudge, that it is to be thought, that it issueth foorth from the entrance of paradise. Twoo of the names of the riuers be certeine, and twoo be doubtfull. As touching Euphrates and Tygris, which compasse about Mesopotamia, there is no doubt. As concerning Physon and Ghihon what they are, the interpretours doo varie. But by our writers Physon is taken for Ganges; but it is Nilus, whose originall is so vncerteine, as thereof hath risen a prouerbe (touching them which inquire after things that be verie doubtfull) that They seeke the head of Nilus. If there be anie things reported of the beginning thereof, they are verie vncerteine; and (as manie doo affirme) it may arise in some other place, than it séemeth to doo, and afterward breake out through holowe places and parts vnder the earth, vnto that place which séemeth now to be the fountaine and head thereof: that no doubt is Nilus. The fourth riuer Ghihon is thought of manie to be Nilus; which thing I thinke not to be true. For in the first of Kings, ²⁰¹ the first chapter, Dauid commandeth that his sonne Salomon should be conueied to Ghihon, which riuer the Chaldaean interpretour translateth Syloa, ²⁰² whereof there is mention in the Gospell, and in Esaie. And it is said, that it watereth the whole land of Aethiopia; not that Aethiopia which is in Aegypt, but perhaps the Madianites and Aethiopians, which were neighbours to the Israelites; from whence was Ziphora an Aethiop woman, the wife of Moses, who neuertheles is said to be a Madianite. Wherfore by these knowne names of the riuers it is manifest, that paradise was in a certeine region of the east part.

²⁰³ And we must not forget, that the word paradise is translated, to signifie the state of eternall felicitie: as when Christ said to the théefe; This daie shalt thou be with me in paradise. And Paule in the first to the Corinthians, the 12. chapter saith, that he was rapted vp into paradise. The metaphor is plaine, and verie comfortable; as who would saie, that is a pleasant and delectable garden, where it shall be lawfull for vs to enioie God. Whervpon the Gentiles account their féelds Elysij as gardens, [where they imagined the soules of good men to dwell.] But let vs returne to our terrestriall Heden. ²⁰⁴ What is become thereof at this daie? There be some which thinke, that it is yet extant, and that the place cannot be come vnto. Others thinke, that it is no more to be found; vnto which opinion I might easilie subscribe. For séeing that place was assigned vnto man, when he was innocent; he ceasing to be such a one, vnto what vse should the garden serue? Wherefore this place either was taken awaie, when the floud drowned the world; or else immediatelie after the curse giuen to the man, the woman, and the serpent, when as the earth also was cursed, and then all those pleasures and delights perished. Against which opinion that neuertheles may séeme to be, which is spoken of the Cherubim, that was set with a two edged sword for kéeping of the same. But it may be answered, that this was then doone for the terrifieng of Adam; or else that kind of custodie remained vntill Noahs floud. These things may we declare vnto you, out of the saieng of diuerse interpretours; when as yet there is no certeine determination made of this thing out of the holie scriptures.

²⁰⁵ ¶ That Adam vsed the Hebrue spech it is noted vpon Gen. the first, verse the eight. And of the confusion of toongs, looke the eleuenth chapter of Genesis. Also if anie be desirous to knowe the originall of diuerse nations and countries, let him read in Genesis, the tenth chapter, and Iudg. 12, verse 6.

Of the long life of the Fathers.

31 But some men might muse in their mind, ²⁰⁶ how it happened that the old Fathers before the floud, and a while after liued so long; and that this age afterward was shortened by little and little, vntill it was brought by a common course vnto fourescore yéeres? Manie were the causes of that long life in the old time. ²⁰⁷ [And it hath beene the generall opinion, as well among the philosophers as Diuines, ²⁰⁸ that those ancients liued al that while by nature, and not miraculouslie. And the first reason that mooued them thervnto, was; that our first parents Adam and Eue were created immediatelie by the hand of God, without anie meanes of man, or of anie other corruptible thing: wherefore it is presupposed, that he made them of an excellent complexion, of a perfect agreement, and proportion of humors: by which meanes the children proceeding from them, resembled their parents in sound and good complexion, vntill the third generation. Secondlie, in those daies they had no such cause to breed diseases and infirmities, as did afterward followe to their succession. Thirdlie, their temperance in eating and drinking, as well in quantitie as in qualitie, did much further them; bicause they were not acquainted with the eating of flesh, nor yet with the confection of so manie deintie dishes, as we are in these daies. Furthermore, in those daies, fruits, plants and hearbs were of more vertue than now they be, bicause they sprang from a new made ground, & as yet became not barren with the inundation of waters. Also Adam out of all doubt knew the propertie of all hearbs and plants, for the preseruation of health, more than we at this daie doo, and brought the same knowledge to his succession after him. Moreouer, the course of the heauens, and the influence of the stars & planets were then more fauourable vnto them, than they be now vnto vs, when as they haue passed so manie eclipses, aspects and coniunctions; whereof proceedeth so great alterations and changes vpon the earth.] Besides this, many children were then to be procreated, and the world to be replenished, which was doone by the meanes of long life. Arts were to be found out, wherefore long life was requisite; for they are learned by experience. And (that which was the chéefest cause) it behooued that the worshipping of the onlie true God should be reteined among men; which thing in so great a varietie of people might hardlie haue béene doone. Afterward, when so great a procreation was not néedfull, when artes were found out, and the holie scriptures (vnto which the seruice of God was fastened) were giuen vnto vs, long life would haue béene tedious. ²⁰⁹ The patriarch Iacob said; Few and euill are the daies of thy seruant, if they should be compared vnto the age of our forefathers, not to our age. So this shortening of mans age, was doone of a certeine mercie of God towards vs.

But whie did those first men absteine so long from procreation of children? For it is written, ²¹⁰ that they begat children at the age of fiue hundred yéeres, at a hundred and thirtie, and not before. Augustine in the 15. booke De ciuitate Del, the 15. chapter saith, that It may be answered two maner of waies; the first is, that in these men it was long before they came to the age of procreation, & that they inioied not the power of séed so soone as we doo. Which answer may thus be confirmed; our age is diuided into infancie, childhood, youth, and mans state. Wherein if so be the number of yéeres be proportioned to the rate of our whole age, so was it then. And therefore, if their life did so greatlie excéed ours, it behooued also that the time of their infancie & childhood should be more at length extended and inlarged. The second answer is, that in that genealogie, the descent is not reckoned from one first begotten to another. For it may be, that there were others begotten euen before them; which thing is after this maner declared. The purpose of the scripture is to conueigh the course of the narration vnto Abraham, from whom the people of Israel had their beginning: wherefore in the genealogie those children are chosen to be described, by whom they descend vnto him. But it is of no necessitie, that those had béene of the first begotten. ²¹¹ Euen as in the gospell of Matthew, where the meaning of the Euangelist, in describing of the stocke of Christ, is to descend by Dauid vnto Christ himselfe, therefore he dooth not alwaies take the first begotten; for Ismael was borne before Isaac, Esau went before Iacob: and in the order of the procreation, Iuda among the children of Iacob was not the first begotten. And by Iuda himselfe other children were begotten, before Phares & Zeram of Thamar. Neither was Dauid the eldest son of his father, but the yoongest among the rest of his brethren. But by others, the stocke would not haue descended vnto Christ. But whie speciallie it was so long before that Noah begat children, was (as saith Rabbi Selomoh ) bicause that the children, which should haue béene begotten before of him, might easilie haue béene infected with the vices of other men. And God would that they, at the time of the floud, should be yoonger, wherby they might not be infected with such horrible vices as others were.

Finallie, it is thus argued; These, if they had béene borne long before the floud, would either haue béene iust or wicked; if they had béene wicked, they must therefore haue perished with others, and by that meanes sorrowe had béene added vnto a righteous father, which thing God would not; if they had béene good, and they also had begotten others, and perhaps Noah himselfe others also: all which, if God would haue saued for Noahs sake, the arke should haue béen made much bigger. Whereby Noah had béene more wearied, in the building of it, than reason would. This séemeth to be a pleasant deuise. But (as I haue said before) it shall appeare sufficientlie to a christian man, that either these were not the first among his children, or else that children were denied him, so long as it pleased the Lord. Neither is it méet to cleaue vnto fables, so curiouslie inuented. But what shall we saie as concerning the great number of yéeres, wherein they are said to haue liued? Shall we be so hardie to affirme, that those were not so long as these yéeres of ours, but that they were of two or thrée moneths long? And Plinie séemeth to report in the 7. booke of his naturall historie, that diuers countries made their computation of yéeres otherwise than we doo; and that thereby it came to passe, that some may séeme to haue liued longer than the common course. This cannot possiblie be prooued by this argument; bicause in the description of the arke, and of the floud, ²¹² there is mention made of the second and tenth moneth: wherefore the same maner of yéeres was then that are now. ²¹³ [Yea and by the whole course of the historie ye may plainelie perceiue, that the full number of daies and moneths, which we vse in our age (or at the least wise within verie few more or lesse) were compleated at that time. For in the 17. daie of the second moneth, at what time as the fountaines of the great deepe did breake vp, Noah entered into the arke. The 17. daie of the second moneth, the arke rested vpon the tops of Armenia. In the first daie of the tenth moneth, the tops of the mountaines were seene; then followed fortie daies before Noah opened the windowe of the arke; wherevnto adde 14. daies more, which were spent in sending foorth of the dooue. Which being in all 54. daies, or two moneths, make vp the ful number of twelue moneths; the very same reckoning which we at this daie obserue. So we haue it sufficientlie prooued, that seeing as well the yeres as moneths of old time were the verie same that ours be, or little differing, the time of their life in those daies was no les, than the scriptures declare.]

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

Of Giants.

²¹⁴ 32 Now, séeing that in the holie scriptures, there is mention made oftentimes of giants, ²¹⁵ it shall not be vnprofitable if we speake somewhat of them. First we must vnderstand, ²¹⁶ that they be called by diuers names in the scriptures, as Rephaim, Nephilim, Emim, and Hanakim. The Hebrue verbe Hanak, is to inuiron or compasse about, and from thence is deriued the nowne Hanak: and in the plurall number it is both the masculine and feminine gender, and signifieth a chaine; and it is transferred vnto notable & famous men: as if thou shouldest saie Knight and chainemen. But they were called Emim, by reason of a terror which they brought vpon others with their looke. They were called Zamzumim, of wickednes; for they hauing confidence in their owne power and strength, contemned both lawes, iustice, and honestie; and they alwaies wrought wickednesse. For doubtles the hebrue word Zimma, signifieth wickednes, or mischéefe. Also they were named Rephaim, bicause men méeting with them, became in a maner astonished: for that word otherwhile signifieth dead men. Finallie they be called Nephilim, as one may say oppressors, of the verbe Naphal, which is To fall or to rush vpon; bicause they did violentlie run vpon all men. Som thought that they were sometime called Gibborim; but bicause we vse to refer that word vnto power, and Gibborim are properlie called strong men; therfore I would not put it among these. Further, ²¹⁷ if thou wilt demand when giants began to be (to follow the opinion of Augustine in the 16. booke De ciuitate Dei, the 23. chapter) we may saie that they were before the floud. Wherein we beléeue him, bicause he prooueth it by the testimonie of the holie scriptures: for we haue it in the sixt of Genesis, ²¹⁸ that in those daies there were giants vpon the earth, whose stocke although it were preserued after the floud, yet he thinketh that it was not in anie great number.

33 Besides this, ²¹⁹ there is a doubt as touching procreation and parents. For some thinke that they were not begotten of men, but that angels or spirits were their parents: and this they saie, is speciallie confirmed by that which is written in the booke of Genesis; ²²⁰ The sonnes of God seeing the daughters of men, that they were faire, tooke them to wiues, and of them were borne most mightie men or giants. Of this fall of angels, bicause they were conuersant with women, manie of the ancient fathers are of one mind: and among the rest Lactantius in the second booke the 15. chapter. ²²¹ For (as we read there) he thought, that God feared least that sathan, to whom he had granted dominion of the world, would vtterlie haue destroied mankind: and therefore he gaue vnto mankind angels for tutors, by whose industrie and care they might be defended. But they being as well prouoked by the craft of sathan, as allured by the beautie of faire women, co~mitted vncleannes with them; wherefore he saith, that both they were cast from their dignitie, and were made souldiers of the diuell. This indéed did Lactantius thinke; yet he said not, that through those méetings of the angels with women, were borne giants; but earthlie Daemons or spirits, which walke about the earth to our great harme. ²²² Eusebius Caesariensis, in his fift booke De praeparatione euangelica, is in a maner of the same opinion. For he saith also, that the angels which fell, begat of women (whom they lewdlie loued) those Daemons or spirits, which afterward in sundrie wise brought great troubles to the world. And to the verie same sort he referreth all those, which the poets and historiographers taught to be gods: & whose battels, contentions, lusts, sundrie and great tumults, they haue mentioned either in verse or in prose.

²²³ But Augustine De ciuitate Dei, the 15. booke, and 23. chapter, thinketh not that the opinion of these ancient fathers can be gathered out of that place of Genesis. For he saith, that such as be there called The sonnes of God, were verie men, ²²⁴ and came of the generation of Seth, the third sonne of Adam. For séeing they reteined the true and sincere religion of God, and the pure inuocation of his name, and were adorned with the fauour and grace of God; they are called by the scriptures The children of God. ²²⁵ Neuertheles, when they afterward burned in the lusting after those women, which descended of the stocke of Cain, and therefore belonged to the societie of the wicked, and had taken to themselues wiues of them, they themselues also inclined to superstitions and vngodlie worshippings; and they of the sonnes of God not onlie became men, but also flesh. And (to shew this by the waie) Aquila translating those words out of the Hebrue; ²²⁶ Not (saith he) the sonnes of God, but the sonnes of gods, in this respect (as I thinke) bicause they had godlie progenitours, which so miserablie fell from God, through the mad loue of women. ²²⁷ But Symmachus translateth it; The sonnes of the mightie. But to returne to Augustine, he constantlie affirmeth, that out of that place of Genesis, there can be nothing gathered, as touching the copulation of angels with women: but rather thinketh, that far otherwise may be gathered of the words of God there written. For when the scripture had there said, that giants were vpo~ the earth, & that the sonnes of God (as it is said) had transgressed and brought foorth giants, it is added; And God said, ²²⁸ My spirit shal not alwaies striue with man, bicause he is flesh. By this saieng Augustine will haue it manifest, that they which so offended, are called men; not onelie as they were in their owne nature, but also as they are called flesh, vnto the which they inclined with their shamefull lusts.

But they which vnderstand it otherwise, thinke that they bring a great testimonie of Enoch the seuenth from Adam, ²²⁹ of whom Iude speaketh in his canonicall epistle. For in the booke which is intituled to him, the giants are said to haue had, not men, but angels to be the authours of their generation. But vnto this answereth Augustine, ²³⁰ that the booke is altogither Apocryphus, [not canonicall;] and therefore that credit must not be giuen to the fables, which be recited therein. He saith, that it must not be doubted, but that Enoch wrote manie diuine things, séeing Iude the apostle did plainlie testifie the same; but yet that it is not necessarie to beléeue all the writings in the booke of Apocryphus, which are shewed to haue come from him; forsomuch as they lacke sufficient authoritie. Neither should it be thought, that if Iude vttered some certeine sentence out of it, that therfore by his testimonie he approoued the whole booke: vnles thou wilt saie, that Paule also allowed of all things that were written by Epimenides, Aratus, and Menander; bicause he alledged one or two verses out of them. ²³¹ Which thing Ierom in expounding of the first chapter of the epistle to Titus, testifieth to be a verie absurd and ridiculous thing. And as concerning Enoch, it would séeme a verie great maruell, if he were the seuenth from Adam, how he could write that Michael wrestled with the diuell for the bodie of Moses; séeing if these things were (as in verie déed we must beléeue they were) they of necessitie happened well-néere a thousand, fiue hundred yéeres after; vnles we shall grant that this was reuealed vnto him at that time, by a certeine excellent power of prophesie.

34 Neither must it be forgotten, that those, ²³² which thinke that giants had not men, but angels for their parents, were therefore brought thus to thinke; bicause they thought it might not possiblie be, that huge giants can be borne of men, which be of an ordinarie stature and bignes. Wherefore there were some, which procéeded so farre in the matter, as they affirmed, that the first man was a giant; and also Noah and his children. For they beléeued not, that that kind of men, either before or after the floud (if so be they might be thought to haue sproong of men) could be, vnles they had such progenitours. But Augustine prooueth that opinion to be false, ²³³ and saith; that A little before the destruction which the Gothes made, ²³⁴ there was in Rome a woman of a giants stature, whom to behold, they came by heaps out of diuerse parts of the world; which woman neuertheles had parents, that excéeded not the common and vsuall stature of men. If we shall search what the cause is, that nature hath brought foorth giants of such huge bodies; we can alledge no other, ²³⁵ but an abundance of naturall heate, and a moisture, which abundantlie and largelie ministreth matter. For the heate, not onelie extendeth a man to tallenes and heigth, but also spreadeth and inlargeth him to breadth and thicknes. Wherefore giants began to be before the floud, and they were also before the resort which the sonnes of God had with the daughters of men, and were bred after that also. Further, men did beget them, and there was a naturall cause, as I haue shewed. Also for a truth, there were of them borne after the floud. For there is mention made of them in the bookes of Numbers, Deuteronomie, Ioshua, Iudges, Samuel, and Paralipomenon, and in others of the holie bookes.

²³⁶ 35 Of the greatnes and stature of them, we may partlie coniecture, and partlie we haue the same expresselie described. The coniectures be, that Goliah had a coate of male, which weighed fiftie thousand sickles of brasse. ²³⁷ The haft of his speare was like a weauers beame, and the iron speare had weighed sixe hundred sickles of iron. We also coniecture of the excéeding great stature of Og the king of Basan, ²³⁸ by his bed, which being of iron, was of ten cubits long. Also, the Israelits being compared with Anachis, ²³⁹ séemed to be but grashoppers: these things may be a token vnto vs, of what greatnes these men were. ²⁴⁰ But the greatnes of Goliah is properlie and distinctlie set foorth in the booke of Samuel: for it is said there, that he was of sixe cubits and a hand-breadth high: and a cubit, if we followe the measure of the Gréekes, is two foote; but according to the account of the Latins, ²⁴¹ one foote and a halfe. Some alledge this to be the cause of the difference; that the measure may be sometimes extended from the elbowe to the hand, sometime closed together, and sometime open & stretched foorth. This is as much as I could gather of the stature of giants out of the holie scripture. ²⁴² But among the Ethnicks we reade of much more woonderfull things, such as men can hardlie be persuaded to giue credit vnto. For Plinie writeth in his seauenth booke, that in Candie there fell downe a hill, and that there was found a mans bodie of sixe and fortie cubits long, which some thought to be the bodie of Orion, some of Otho. Also it is written, that the bodie of Orestis, being digged vp, by the commandement of an oracle, was of 7. cubits. That which Berosus affirmeth of Adam, and of Seth his son, & of Noah & his sons, that they were all giants, séeing it is without scripture, it may be reiected. Philostratus saith in his Heroikes, that he sawe a certeine dead carcase of a giant of thirtie cubits long, another of two and twentie, and another of twelue. ²⁴³ But the common stature of men in these daies is little aboue fiue foote. And héerein the measure of a foote agréeth as well among the Gréeks as Latins, that vnto euerie foote are appointed four hand-breadths, and euerie hand-breadth conteineth the ⟨…⟩readth of foure fingers, that is, the length of the little finger. But if so be that the two outwardmost fingers, I meane the thumbe and the little finger bée stretched out, euerie foote conteineth onelie two spans or hand-breadths. Vnto this place I thought good to transfer those things, ²⁴⁴ which Augustine hath in his 15. booke De ciuitate Dei, the ninth chapter, where he reprooueth those, which affirme stoutlie, that men were neuer of such tall stature; and sheweth, that he himselfe sawe vpon the coast of Vtica, a chéeke-tooth of a man so excéeding great, as the same being diuided into the fourme and quantitie of vsuall téeth in our age, it might easilie be iudged a hundred times greater. And that there were manie such personages in old time, he declareth out of the verses of Virgil in the 12. booke of Aeneidos, where he brought in Turnus to haue lifted vp from the earth, and to haue shaken at Aeneas so great a stone, as twelue choise men could scarselie rule. ²⁴⁵ He said no more, but straight a mightie stone be there beheld, A mightie ancient stone, that then by chance within the feeld There for a bownd did lie, all strife twixt lands for to appease, Scarse could twelue chosen men that on their shoulders lift with ease. Such men (I meane) as now adaies the earth to light doo bring, This vp in hand he caught, and tumbling at his foe did fling.

Which thing he declared out of the sixt Iliad of Homer. Also Virgil in the first booke of Georgicks saith, that men would woonder in time to come, when they should happen to till vp the féelds of Aematia, to sée the greatnes of bones which should be digged out of the graues. Further, he alledgeth Plinie the second, ²⁴⁶ who in the seauenth booke affirmeth, that nature, the further forward that it goeth, the lesser bodies it dailie bringeth foorth. He calleth to mind, that Homer once in his verses bewailed the selfe-same thing, wherevnto I might adde the testimonie of Cyprian against Demetrianus. ²⁴⁷ But if I should be demanded, whether I thinke that mens bodies, which came after the floud, ²⁴⁸ were lesse than those which were brought foorth before the flood perhaps I would grant they were: but that they haue continuallie decresed, euen from the flood to this daie, that I would not easilie grant; especiallie considering the words which Aulus Gellius wrote in his third booke, where he saith; that The stature wherevnto mans bodie groweth, is of seuen foote, which séemeth also at this daie to be the measure of the taller statures. But yet we read in the Apocryphus of Esdras in the fourth booke, ²⁴⁹ at the end of the fift chapter, that now also our bodies are lesse, and dailie shall be lessened; bicause nature alwaies becommeth more barren. The selfe-same thing also (as I said a little before) Cyprian séemeth to affirme. But I alleadged the cause whie I cannot easilie grant therevnto; namelie, for that I sée little diminished at this daie of the measure which Aulus Gellius described.

36 Now it séemeth good to shew the cause, whie God would, that some men otherwhile should be borne of such huge stature. ²⁵⁰ Augustine in the 24. chapter of the booke before alleadged thinketh, this was doone, to the intent that it should be left for a testimonie vnto vs, that neither the beautifulnes of the bodie, nor the largenes of stature, nor yet the strength of the flesh should be accounted among the principall good things, séeing those are sometimes common, as well to the wicked, as to the godlie. Certeinelie, they which bend their mind vnto godlines, will iudge that spirituall good things must be preferred far aboue; partlie bicause they further vs vnto saluation, and partlie bicause they in verie déed make vs better than other men. But that giants were nothing at all furthered vnto saluation, through the greatnes of their stature, he prooueth by that which the prophet Baruch writeth in the third chapter; ²⁵¹ What is becom of those famous giants, that were so great of bodies, and so worthie men of war? Those hath not the Lord chosen, neither hath he giuen them the waie of knowledge: therefore were they destroied, bicause they had no wisedome. But if a man will peruse the historie of the Bible, he shall scarselie find, ²⁵² that they at anie time tooke a good or godlie cause in hand; naie rather he shall perceiue, that through their pride and frowardnes they were perpetuall enimies vnto God. For so was Og the king of Basan; so was Goliah and his brethren, they were most iniurious to the people, whom God had imbraced, & chosen from others to be peculiar vnto himselfe.

Also there is another matter, which may verie much confirme our faith. ²⁵³ For the holie histories alwaies make mention, that such huge giants were foulie vanquished in battels; and that especiallie by weake men, and by men verie vnexpert in warfare: namelie, by Dauid, being as yet a shéepheard; & by the people of Israel, when as yet they were yoong souldiers and ignorant in wars. Wherefore the spirit of God warneth vs to be of a constant and stedfast mind, when for godlines sake we are to fight with such monstrous men. We must not then be dismaid for lacke of strength, séeing the holie oracles in euerie place pronounce, that it is God which deliuereth such huge bodies into the hands of those, whom he will defend. Which things being so, then this vndoubtedlie is brought to passe, that we are not in anie wise to stand in feare of tyrants, (which alwaies for the most part are against God, and haue a confidence in their own great strength) when they defend a wicked cause, and assure themselues of abilitie to ouerthrowe the weake and féeble flocke of Christ, at their owne pleasure. For against them the strength of Gods word, and the power of the spirit, although we be weake and féeble of nature, shall make vs mightie and inuincible. Indéed in mans reason we being compared with them, may easilie appeare to be but woorms or grashoppers; but we being fortified and walled in by the power of God, shall not onlie ouercome them; ²⁵⁴ but (as Paule to the Romans saith) We shall conquer them. For Christ himselfe shalbe present with vs, who bindeth that strong armed man, & plucketh from him by force those most rich spoiles, which he had heaped togither.

Happilie did he wrestle with the diuell and his members; and through him shall we also fight prosperous battels, and shall obteine a far more noble victorie, than the poets feigned their gods to carrie with them against the Cyclops, Titans, and other the giants, which at a place called Phlaegra (as they fable) were quite extinguished by Iupiters thunder-claps. It is proofe inough, whie in old time the giants, ²⁵⁵ and now at this daie the mightiest princes, and wise men of the world resist God: verelie euen bicause they trust & leane ouermuch to their owne strength, wherein they hauing more affiance than is méet, there is no mischéefe, but they dare attempt, there is nothing that they thinke not lawfull for them. But God vouchsafeth not by such men to bring to perfection those things, which he hath determined to do; but is woont rather by Dauids, and such other abiects, ²⁵⁶ to perfourme the things that he hath purposed to doo; to the intent that his strength and power may far and largelie appeare.

37 I would thinke that inough hath béene spoken of this matter, but that yet there remaineth a certeine place to be expounded: to wit, how it is written in Deuteronomie, that Og the king of Basan was onlie left of the giants. ²⁵⁷ 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 iudge that it was not spoken absolutelie, and without exception, that he was left; as though there had béene no giants left in the world besides himselfe; but it is shewed, that he onlie did remaine in those places; namelie on the other side of Iordan. Further, it must be knowne, that not the Israelites onelie did rid the giants out of those regions: ²⁵⁸ for the Moabites also (as we reade in the second chapt. of Deuteronomie) draue them out of their coasts. Which thing also we must thinke did happen vnto them by the fauour of God: for it is there declared, that God gaue those regions to the Moabites to dwell in.

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Footnotes

1. In Gen. 1, 1. What is signified vnder the name of heauen and earth. ↩

2. Gen. 1, 2. ↩

3. The difference betweene making and creating. ↩

4. The Philosophers error touching y e beginning of the world. ↩

5. A curious imagined error. ↩

6. Colos. 1, 16. ↩

7. Psal. 104, 4. ↩

8. Psal. 33, 9. ↩

9. The heauens are turned about by Angels. ↩

10. Gen. 3, 24. ↩

11. Gen. 18, 2. ↩

12. Col. 2, 23. ↩

13. In Iudg. 13, ver. 17. ↩

14. Angels take their names of those things which they doo. ↩

15. Heb. 7, 14. ↩

16. Esaie. 6, 6. ↩

17. Seraphim. ↩

18. Tob. 12, 15. Luke. 1, 26. ↩

19. Iudg. 13, 18. ↩

20. In Gen. 3. at the end. Cherubim. ↩

21. ⟨…⟩ ↩

22. In 2. Sam. 22, verse 11. ↩

23. Psal. 18, 10. ↩

24. ⟨…⟩ings attributed vnto Angels. Exod. 37, 9. Esaie. 6, 2. Ezech. 10, 5. Dan. 9, 21. ↩

25. Psal. 104, 4. ↩

26. Luke. 1, 26. and 11. ↩

27. Matt. 18, 10. ↩

28. Hebr. 1, 14. Dan. 10, 13. and 12, 1. ↩

29. In Iud. chap. 13. Looke before psal. 9. art. 25. ↩

30. The opinion of the Platonists. ↩

31. The Peripatetikes. ↩

32. The schoole diuines. ↩

33. The fathers Origin. ↩

34. Gen. 28, 12. ↩

35. Ierom. ↩

36. Against Origins opinio~ of thrusting soules into bodies as vnto punishments. ↩

37. Matt. 25, 41. ↩

38. Mark. 9, 44. Esaie. 66, 24. ↩

39. Rom. 9, 11. ↩

40. Augustine. ↩

41. Barnard. ↩

42. Tertullian. ↩

43. Whether it be conuenient for Angels to take vpon them the similitude of men. ↩

44. Luk. 24, 38. ↩

45. Euerie thing that is feigned is not a lie. Luk. 24, 15. ↩

46. Iohn. 15, 20. The Angels while they seeme⟨…⟩ to be men lied not. ↩

47. Tertullian. Thomas Aquinas. ↩

48. What maner of bodies the Angels take vpon them. ↩

49. Gen. 3, 1. ↩

50. Num. 22, 28 ↩

51. Zach. 1, 19. ↩

52. Augustine. ↩

53. Iohn. 2, 9. ↩

54. The Papists subtile shift as touching transubstantiation. ↩

55. A distinction of sensible things. ↩

56. Wherin the senses may be deceiued and wherein not. ↩

57. Three maner of apperings of Angels. ↩

58. Gen. 18, 4. Gen. 32, 24. ↩

59. Tertullian. ↩

60. Note that they were turned. ↩

61. The errour of the Marcionites. ↩

62. Iohn. 1, 32. Matth. 3, 16. ↩

63. Of the doue wherein the holie Ghost appeared. ↩

64. Augustine. ↩

65. What became of the doue wherin the holie Ghost appeered. ↩

66. Luke. 24, 39. ↩

67. The iudgement of the senses. ↩

68. A proofe of the godhead & manhood in Christ. ↩

69. The opinion of Apelles the heretike. ↩

70. Christ tooke flesh vpon him in one respect, Angels in another. ↩

71. The summe of Tertullians opinion. ↩

72. Origin. ↩

73. Euerie flesh is a bodie, but not euerie bodie flesh. ↩

74. Col. 1, 22. ↩

75. Col. 2, 11. ↩

76. 2. Tim. 2, 18.
    ↩
77. 1. Co. 15, 50.
    ↩
78. 1. Co. 15, 44
    ↩

79. Luk. 24, 13. ↩

80. Iohn. 20, 19. ↩

81. Ierom. ↩

82. Luk. 24, 31. ↩

83. Luke. 4, 30. ↩

84. Apollonius Tyanaeus. ↩

85. Luke. 24, 16 ↩

86. Iohn. 20, 19 ↩

87. In what sort the body of Christ entred in, the doores being shut. ↩

88. Luke. 24, 2. ↩

89. The bodie of Christ came not out of the sepulchre, the same being shut. ↩

90. The bodies wherein Angels appeared were true humane bodies. ↩

91. The visions of the prophets were sometime imaginatiue. ↩

92. Angels appering in mens bodies were not men. ↩

93. Matth. 3, 16 ↩

94. The dooue was not the holie Ghost, nor the holie Ghost the dooue. Num. 12, 18 Gene. 3, 1. ↩

95. The Sonne of God was man, and man was God. ↩

96. Matt. 8, ⟨…⟩0. Looke part. 2, place 17. art. 6. Iohn. 8, 40. Roma. 1, 3. Acts. 2, 22. Esaie. 7, 14. ↩

97. Tertullian. ↩

98. Matt. 1, 22. Luke. 1, 43. ↩

99. Elizabeth. Luke. 1, 42. ↩

100. Esaie. 11, 1, ↩

101. Matth. 1, ⟨…⟩. ↩

102. Gen. 22, 18. ↩

103. Galat. 3, 8. ↩

104. Gen. 9. 5. ↩

105. Rom. 9, 5. ↩

106. Matth. 3, 16 ↩

107. If Angels did trulie eat & drink when they appeered. ↩

108. Scotus. ↩

109. The booke of Tobias. ↩

110. Tobi. 12, 19. ↩

111. What maner of meat was that of Angels. ↩

112. Iohn. 4, 32. ↩

113. 1. Co. 13, 12.
     ↩

114. In Gen. 32. at the beginning. ↩

115. Tob. 12, 12. Whether Angels do offer our praiers vnto God. ↩

116. Matth. 6, 33 ↩

117. Colos. 1, 16. ↩

118. To be ignorant of the estate of Angels is no harme to vs. ↩

119. Gen. 32, 1. ↩

120. Whether godlie men be better than Angels. ↩

121. Psal. 91, 11. ↩

122. Hebr. 1, 3. ↩

123. Ephes. 1, 21. ↩

124. Ephes. 2, 6. ↩

125. Whether we shall be indued with greater glorie than the Angels. ↩

126. Ephes. 2, 6. ↩

127. 2. Tim. 2, 1⟨…⟩.
     ↩

128. Ephe. 2, 2. Colo. 2, 15. ↩

129. In 1. Cor. 15, verse 14. ↩

130. 1. Cor. 15, verse. 14. Chrysost.
     ↩

131. Heb. 1, 14. Dan. 10, 13. and 12. 1. Angels be gouernours of kingdoms, and gardians of men. Mat. 18, 10. The cause of the motion of the planets. ↩

132. Apoca. 1, 5. ↩

133. In what respec⟨…⟩s y e celestiall bodies shalbe abolished. ↩

134. A iudgment of bookes ascribed to Dionysius. ↩

135. Gregorie. ↩

136. Ephe. 1, 21. ↩

137. Orders of Angels. Among the celestiall spirits there be orders and offices. In Rom 8. toward the end. ↩

138. Dan. 10, 13. Dani. 12, 1. ↩

139. Power and the gift of healing are opposed one against the other. Acts. 5, 5. Acts. 13, 11. ↩

140. Angels sent to punish sinne. ↩

141. Gene. 18, 2. ↩

142. 2. Sam. 24, verse. 16.
     ↩
143. 2. Kin. 19, 35
     ↩

144. Psal. 78, 49. ↩

145. In Gen. 2, 7 ↩

146. In the creation what is to be considered. ↩

147. Of forming. ↩

148. Psal. 95, 5. Esaie. 45, 7. ↩

149. Amos. 7, 1. ↩

150. A similitude. ↩

151. Whereof the soule is called Anima. ↩

152. What is ment by the breathing of God. ↩

153. Iohn. 20. 22. ↩

154. Fro~ whence commeth a reasonable soule. ↩

155. Concerning the substance of the soule. ↩

156. Whether all soules were created at once. ↩

157. Rom. 9, 11. ↩

158. The order of gods creation. ↩

159. Of moouing and sense. ↩

160. An argument of the eas⟨…⟩nes of the resurrection. Ezec. 37, 5. ↩

161. In Gen. 9, verse 4. How the bloud is the soule. ↩

162. Leui. 17, 14. Deu. 12, 23. 1. Cor. 15, verse. 50. ↩

163. Matt. 10, 28. ↩

164. Augustine. ↩

165. Matt. 26, 26. ↩

166. In 1. Cor. 11, 7. Gene. 1, 26. ↩

167. The image of God consisteth in the rule ouer creatures. ↩

168. Augustine. ↩

169. The true image of God is the new man. ↩

170. Col. 3, 10, ↩

171. Ephes. 4, 24. ↩

172. Augustines allegoricall exposition. ↩

173. In Gen. 1. verse. 26. ↩

174. How man is y e image of God. Looke part 2, place. 1, art. 14. ↩

175. 2. Cor. 3, 18.
     ↩

176. Heb. 1, 3. Col. 1, 15. ↩

177. How much we be the image of God. ↩

178. By what meanes we beare rule ouer beasts. ↩

179. Psal. 91, 13. ↩

180. Dan. 6, 22. Mark. 1, 13. Acts. 28, 5. Iudg. 14, 6. 1. Sa. 17, 34. ↩

181. Wild beasts were made for the afflicting of man. ↩

182. Ezec. 5, 17. ↩

183. 2. Kin. 17, 25
     ↩
184. 2. Kin. 2, 24.
     ↩
185. 2. Kin. 13, 24
     ↩

186. Whether man as touching his bodie be the image of God. ↩

187. Ezec. 1, 26. ↩

188. Dan. 7, 13. ↩

189. The true notice of man. ↩

190. One place to warne man of all his dutie. ↩

191. In Genesis 2, 8. Looke part. 3. pl. 16, art. 7, and 19. ↩

192. Ecclesiastes. 2, 5. ↩

193. The region of Heden. ↩

194. Gen. 4, 16. ↩

195. Ezec. 27, 25 ↩

196. Ioel. 2, 3. Esaie. 51, 3. Ezec. 23, 13. ↩

197. The place where paradise was, ↩

198. The time of planting paradise. ↩

199. Gen. 2, 10. ↩

200. The riuers of paradise. ↩

201. 1. Kin. 1, 33.
     ↩

202. Esaie. 8, 6. Iohn. 9, 11. ↩

203. Paradise signifieth the state of eternall felicitie. Luk. 23, 43. 1. Cor. 12, 4. ↩

204. What is become of paradise at this daie. ↩

205. That Adam vsed the Hebrue toong. ↩

206. In 2. Sam. 19, verse 35. ↩

207. An addition. ↩

208. Causes of the long life of the fathers. ↩

209. Gen. 5, 32. Gen. 47, 9. ↩

210. Why it was so long before the fathers did procreate. Gen. 5. ↩

211. Matt. 1, 1. ↩

212. Gen. 7, 12. ↩

213. Gen. 8, 5. An addition. ↩

214. In Iud. 1. verse 10. ↩

215. Looke in Gen. 6, 4. ↩

216. By how manie names the giants are called in the holie scriptures. What signifieth Hanak. ↩

217. What time giants began to be. Augustine. ↩

218. Gen. 6, 4. ↩

219. Whether giants were begotten by men. ↩

220. Gen. 6, 1. ↩

221. Lactantius. ↩

222. Eusebius Caesariensis. ↩

223. Augustine. ↩

224. Men of the stocke of Seth were called the sonnes of God. ↩

225. In what sort the children of God fell from God. ↩

226. Aquila. ↩

227. Symmachus. ↩

228. Gen. 6, 3. ↩

229. Iude. 14. The booke of Enoch. ↩

230. Augustine. ↩

231. Ierom, ↩

232. The reason that mooued some to thinke that giants came not of men. ↩

233. Augustine. ↩

234. A woman giant in Rome. ↩

235. A naturall cause of the tall stature of giants. ↩

236. Of what stature giants haue bin. ↩

237. 1. Sam. 17, 5.
     ↩

238. Deut. 3, 11. ↩

239. Num. 13, 34 ↩

240. The greatnes of Goliah. 1. Sam. 17, 4 ↩

241. The cubit of y e Greeks and Latins. ↩

242. The Ethnicks testimonie concerning giants. These testimonies of Plinie and Berosus being in the latin copie put a little after, are more conuenientlie set in this place. Plinie. Berosus. Philostratus. ↩

243. The common stature of men of our time. The measure of a foote. ↩

244. Augustine. ↩

245. Virgil. ↩

246. Plinius secundus. ↩

247. Cyprian. ↩

248. Whether humane bodies haue decreased euer since Noes floud hitherward. Aulus Gellius. ↩

249. 4. Esdr. 5, 54.
     ↩

250. The cause whie God would somtime raise vp such huge giants. Forme and stature doo nothing further vnto saluation. ↩

251. Baru. 3, 16. ↩

252. Giants tooke not the defense of good causes. Deut. 3, 4. 1. Sam. 17, verse. 1. ↩

253. Giants ouercome by weake men. ↩

254. Rom. 8, 37. ↩

255. Why giants, mightie, and wise men doo resist God. ↩

256. Whie God dooth execute by weake men and not by mightie. ↩

257. Deut. 3, 11. Whether Og was the last of the giants. ↩

258. The Moabites and Israelites draue giants out of their borders. Deut. 2, 20. ↩