the rest The reason is annexed because in it he had rested from all his worke that is had ceased from creating therefore hee appointed the seuenth day to be a perpetuall memoriall of that his worke g From the creation vntill the resurrection of our Sauiour Iesus Christ the last of seuen who sanctified the next day or the fiâ—st of the next seuen by the perfectioÌ„ of our redemption and ordained it to bee obserued for the rest of Christians as appeareth by his presenting himselfe among his Disciples on the same daie Ioh. 20.19.26 by the constant obseruation of the Apostles and Disciples and the Church of God by ordaining euery seuenth day a day of rest Also to sanctifie doth h Mica 3.5 to prepare waâ—re where the same word is vsed sometime signifie to make readie or prepare sometime i Leuit. 21.23 to make holie sometime to declare k Ezech. 30.27 holines sometime to l Ioel. 1.14 set apart or dedicate vnto a holie vse God therfore blessed the seuenth day when he ordained it a time of greater and more holie works and by decree did crowne the m Isai 58.14 works themselues with richer fruite hee sanctified the seuenth day when he did chuse it n Chrysost Hom. in Gen. 10. Ab alijs illum segregauit aboue the rest vnto a holie vse The Lord in hallowing doth commaund it of his creatures to be hallowed Men are commaunded to hallow it that is to doe the holie workes thereof which are commaunded Wherefore we must remember that the day is hallowed of vs when holie workes are holily performed in the day which seeing God himself hath hallowed that is commanded to be done they are all found breakers of this ordinance which either doe workes which are vnholie or leaue vndone the workes that God hath sanctified or by prophanenes o Hagg. 2.14 make holie workes to be vnholie Question 3. verse 2. Whether in these words there is contained a commaundement of resting and whether the godly Patriarkes obserued the Sabboth before the law giuen by Moses THese words containe nothing else but a narratioÌ„ or report of that whicâ— was done and do not indeed directly affirme that it was commaunded but they doe vndoubtedly implie as much For seeing it is said God sanctified and this sanctifying is a Exod. 13.2 Ioel. 1.14 to exempt vnto a holie vse to be b Nam vt nomen dei sanctificatur ab hominibus quod per se sanctum est cum in se sanctificari cupiunt Hieron contra Pelag. lib. 3. sic itidem sabbatum sanctificant cuÌ„ sanctum habent August locut in Num. lib. 3. ad opera sancta in dei cultum destinata Et licet omnia sanctorum opera sancta sunt in fide operata ea tamen ratione propriâ— dicuntur sancta quo proprio modo ad cultum dei conseruntur performed of the creature not of him that sanctified that it might sanctifie in doing which God had sanctified in ordaining therefore when he sanctified he appointed and in appointing c The word of God containeth all matters of saluation bâ—th of faith and works with the circumstances thereof either explicitè expressely as in the fourth coÌ„mandement or els implicitè inclusiuè inwardly or inclusiuely as in this place the workâ— of resting the seuenth day commanded the resting of the seuenth day the seuenth day Wherefore although some there are d Iustin Mart. Dialog cum Triffo Tertull. aduers Iudaeos lib. Dâ—â—etur Adam sabbatizasse aut Abel hostiam Deo sanctam offerentem sabbati religione plaâ—uisse aut Enoch translatum sabbati cultorem fuisse aut Noe aut Abraham Beda alij which think that the Sabboth was not appointed to be kept vntill the daies of Moses yet surely wee may answere them as our Sauiour doth the Iewes e Ioh. 7.22 It was not of Moses but of the Fathers But where were they commaunded to obserue the Sabboth or which of the Fathers was a keeper of it The morall dutie of this commandement f Rom. 2.15 was written in their hearts as the restraint of murther adulterie theft false witnes the chusing and worshipping of strange Gods so that they whom the Scripture g Gen. 5.22 6.9 c. Isai 41.8 commendeth for iust and righteous men h Iam. 2.23 Act. 13 22. as certainly obserued the tenour of this commandement as they did abstaine from murther or from worshipping of Images And for the practise of it who can doubt i Rom. 2.15 Gen. 4.24 de septimo die laudes decantat Hesiodus in Theogon aâ—ij ethnici perindè ac si iudaeis gentibus communis esset seeing the very wicked did shew the effect of the law written in their hearts and seeing that the faithfull did performe the exercises of the Sabboth as that they called k Gen. 4.26 on the name of the Lord l Gen. 4.4 8.20 offered sacrifices m Gen. 13.4 prepared places to worship in n Gen. 18.19 instructed and taught their families the feare of God which duties although they are not to be restrained only vnto the Sabboth day yet are they chiefly to be referred thereunto seeing God hath sanctified that day and set it apart o Athanas Hom. in Matth. 11.27 Non igitur Sabbatum otiuÌ„ designat aut innuit sed cognitionem conditoris eò quod cessatum sit à forma creandi vt in Ezechiele scriptum est Sabbata mea dedi illis vt esset in monimeÌ„tum recordationem mei Intelligentiae igitur non otij datum est Sabbatum to the same intent The vse also of this commandement being no lesse necessarie before the giuing of the law then after may seeme a strong reason for the practise of it by the Fathers Yea moreouer as it was vnto Adam and to the Fathers a remedie against sinne to vse those exercises of the Sabboth after the first offence committed so was it also to Adam in his innocencie no lesse behouefull to be strengthened thereby against concupiscence of sin by drawing as it were p Numb 16.19 1. Sam. 14.36 more neere to God vpon the Sabboth day and vsing more exactly those blessed meanes he knew to be ordained by the purpose of this precept to keepe out sinne Neither are examples wanting q Gen. 2.2 7.4 of the maiestie of God himselfe r Gen. 8.10.12 of Noah Å¿ Exod. 16.6 of the Israelites before the law by whom the daies were gathered into weekes which sheweth that the obseruation of the Sabboth was not vnknown before the daies of Moses But chiefly sith that the law giuen t Ioh. â— 17.15 by Moses was u Rom. 2. written in the harts of men x August lib. de spiritu lit cap 27. 28. Quia non vsque adeo in anima humana imago dei terrenorum affectuum lâ—be detrita est vt nulla
Aristotle and Galen and the veriest Heathen doe so expound themselues called Nature Secondly it is acknowledged in nature that the earth and the waters do o Aristot. Meteor lib. 2. cap. 2. make one perfect compasse which how it can be vnlesse there be an ascension of the waters in the sea the same being at the shore p Let Caietan and others consider it in their wisedome who applie it altogether vnto their sense The compasse of the earth can no more be perceiued in the greatest plaine nor hardly so much as mens eyes wil be witnes Peslom Almag lib. 1. cap. 4. Siomnibus c. Looke 7. chap. quest 4.5 so farre below the Continent they shall neuer be able truly to demonstrate Thirdly the vpholding of the waters in the firmament is no lesse marueilous yet it is not miraculous this with it hath equal proofe both in reason in vse in the scriptures The difference is this is not so manifest and therefore not so much considered By this we haue to praise the bountifulnes of God who prouideth q Isai 45.18 an habitation for man vpon the dry land Secondly his wisedom that can make by drawing them together a meane in nature r The mouing of the waters by tides and windes a speciall meanes to preserue them to purge and clense them and from ſ Eccles 1.7 these heapes of waters refresheth the earth with springs and fountaines Thirdly his long suffering vnto sinners for if God should not hold these waters by his t Iob. 38.10 word and set u Ierem. 5.22 Gen. 7 barres and doores vnto them they would soone breake in ouer all the earth as in the daies of Noah but the Lord x Psal 104.9 Isa 54.9 hath set them a bound which they shall not passe they shall not returne to couer the earth Question 8. verse 14. Why did the Lord make the light and daies and nights and also hearbes and trees to grow before the Sunne and Starres were made THe first thing that God created in his proper kind was light not because he was in darknes for a 1. Tim. 6.16 he inhabited that light that no man can attaine vnto but as our Sauiour saith b Ioh. 3.21 praecipuè expectas à te lucem sic luceat c. He that doth the truth commeth to the light so the Lord in the first place created light because c Caluin in Gen. cap. 1 ver 3. Angelos eodem tempore creatos qui spiritus sunt lucidissimi communis fert opinio de qua respondendum Tu Deus nosti August lib. 65. quaest q. 21. Epiphan Haeres 65. he would haue his workes appeare and shew forth his glorie This light hee formed of the first matter d 2. Cor. 4.6 commaunding the light to shine out of darknes and after separated it e August de Gen. imperf cap. 5. Eo ipso quo lux facta est consecuta est etiam diuisio inter lucem tenebras from the darknes that is made a diuision of light and darknes so that halfe the earth being as yet vnformed was in the light the other halfe in darknes and without light And withall he made it to runne as it were f As the Sunne and Stars did after their creation The word signifieth to diuide as Exo. 36.33 wherby is manifest that on one parte was darknes on another part light so diuided by place and time a race with time by which meanes after the space of twelue houres in which the light had shined darknes came in place of the light and night succeeded the first day Now after three daies finished hee gathered g Iust Martyr lib. exposit fid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. id est Sol autem ipsi corpus effectū est in quo lumen contractum vbique prorsus locorum tam inde ab initio diffusum fuerat Nec conditus Sol est vt defectum suppleres non talis est opifex scilicet Deus Theodor. quaest in Gen. 14. the same light that was dispersed in the firmament into certaine bodies the Sunne the Moone and the Stars which should in more royall order gouerne the day and night Hereby the Lord would shew h Look also Ios 10.12 1. King 17.6 c. that although hee commonly vse the meanes which hee himselfe hath set for the preseruation of the creatures yet he is not bound or tied vnto the meanes but of his good pleasure vseth them He hath made the Sunne i Ierem. 31.35 Psal 136.8 to giue vs light yet hee is able to giue light without the Sunne and so he did before hee made the Sunne he vseth the influence and heate thereof to bring foorth grasse and corne and trees out of the earth and yet were all these created k With ripe fruite Gen. 2.16.17 wherevpō the Iewes imagine the world had his beginning in September in perfection before the Sunne Wherefore we ought to learne hereby l Hester 4.14 that when wee see no meanes whereby wee may enioy the promises of God wee distrust not his power who is able without meanes and against meanes to worke our preseruation and when m Chrysostom Hom. in Gen. 5. Ex quo discimus quod etiam nunc neque cura neque labor agricolarum fructuum nobis prouentus concedunt sed prae his omnibus verbum Dei quod ab initio ad terram factum est Deinde vt compescat eorum nugacitates qui dicere audent quod solis cooperatione ad fructuum prouentum opus sit sunt alij qui haec astris aliquibus ascribere nituntur Propterea docet nos Spiritus sanctus quod ante formationem horum elementorum praecepto Dei obtemperans tellus semina adiderit nullo alio ad cooperationem opus habent wee haue meanes wee should not trust n 2. Chron. 16.12 Iob. 31.24 in the meanes but in the Lord. Question 9. verse 14. How doe these lights in the firmament separate the day from the night THe Sun who is the a Psal 136.8 ruler of the day doth runne a continuall race in the firmament for so the Scripture teacheth b Psal 19.5 He reioyceth as a giant to runne his race This running is not any crooked wandring as our eyes are witnesses nor yet a direct or straight course for whither should hee runne that alwaies speedeth more c Arist. lib. de Caelo Cleomed lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. Aue quae equo velocior sagitta quae aeue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. As swift as ones eye-sight vpon the sea swiftly than anie creature vpon the earth but a compasse or circle course about the earth for so the Scripture affirmeth also d Psal 19.6 He goeth out from the end of the heauen and compasseth vnto the end of the same againe And in another place e Eccles 1.5 The Sunne ariseth and the Sunne goeth
t God did actually make all things that were made Darknes sinne and punishment so farre as it is euill are nothing but defects of light goodnes happines consisting only by priuation and therefore not actually created that is nothing but by priuation The waters and the deepe as u Quest 3. we haue said are comprehended in the name of heauen earth like as the earth was contained in the name of waters x August de Gen. imperf cap. 4. Cur igitur non dictum est quod aquam Deus fecerit nam aquam Deus fecit aliter credere magnus est error An rursus eandem materiam quam vel coeli vel terrae vel terrae inuisibilis incompositae atque abyssi nomine nuncupauerat eam aquam voluit appellare cur enim non aqua appelletur si terra potuit cum adhuc neque aqua distincta atque formata neque terra esset neque aliquid aliud Idem de Gen. cont Manich. lib. 1. cap. 12. because the first created matter was a mixtion of waters earth and all creatures vntill they were separated by the word The waters therefore were begun the first day and perfected the third day as the scripture testifieth But if God created al things how could hee allow them all for good when as so many euils are among them Psal 78.49 euill Angels sinfull men noisome beasts rauenous foule venemous serpents mortiferous plants and of fishes foule beasts and hearbes many hurtfull but farre moe vnprofitable To this is answered that euen z Tertullian lib. 2. 〈◊〉 Marcion Ergo quod factus à Dei id eâ—t angelus id erit eiuâ— qui fecit quod autâ— factus à Deo non est id est diabolus id est delator superest vt ipse sese fecerit c. Arnob. in Psal 13â— Malus enim per creationem neâ— ipse est diabolus Auâ—ust de vera relig lib. cap. 13. Ille autem angelus magis seipsum quam Deum diligendo subditus ei esse noluit intumnit per superbiam à summa essentia defecit lapsus est oâ— hoc minus est quaÌ„ fuit quia eo â—â—od minus erat fâ—â—i voluit cum magis voluit suâ— potentia scui quaÌ„ Dei those euill spirits were in their creation exceeding good as the Scripture a Vers 31. speaketh the cause that they are euill is b Iude vers 6. they kept not their first estate And that other creatures are euill so farre as they are euill is originally of them for through their malice c Hinc Satan nomen eius id est aduersarius 1. Sam. 19.22 Zach. 3.1 against God and d Tertul. lib. de Patientia Nec diabolo doluisset si sustinuisset nec inuidisset homini si sustinuisset ad eo decepit quia eum inuiderâ—t enuie vnto man they prouoked man to sin whereby hee became euill also his holines and happines being defiled and for his sinne the earth was cursed the nature e August de Gen. ad lit lib. 3. cap. 16. 18. Vt bestiae inuicem nocent infructuosâ— in agris nascuntur hoc ad cumulum poene valere credi potest quod etsi stultoâ— latet sublucet proficientibus clarum perfectis est certe omnibus talâ—bus inferioris creaturae motibus prebâ—nt homini salubâ—â—â— admonitiones c. Beda Hexam Aquin. sum part 1. quaest 72. of the creatures altered their f Basil Hexam 9. euill made a scourge g In this sense the Lord is said to create euill Euill of punishment not euill of fault Isai 45.7 Amos cap. 3.6 of God to chastise the sin of man that hee who would not be subiect vnto his soueraigne Lord should feele the hurt thereof by the rebellion of those that were vnder him and by the obedience of a few might weigh the losse of all the residue Question 17. verse 31. Wherfore the Lord chose sixe daies space to make the world in HE performed not the worke of creation all at once as a Philo Iudae lib. de Allegor Augustin de Gen. ad lit lib. 4. c. 21. 34. Deceptus ab interprete Sirâ—cidis c. 18. 1 Creauit omnia simul quod dici debuit similiter id est cuiuscunque speciei eodem modoâ— scil spirituoris eius In Graeco est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some suppose the Scripture doth expresly b Gen. 1. 2.2 Exod. 20.11 reprooue that error Neither yet is the Creator constrained vnto time vnto whom c Psal 90.4 2. Pet. 3.8 one day is as a thousand yeeres neither was it for want of abilitie in him that is omnipotent or for d Isai 40.28 wearines that e Psal 33.6 formed them all with the breath of his mouth But for our sakes f Chrysostom in Gen. Hom. 7. Vides quanta se attemperatione ad nostram vsque humilitatem dominus demittitur vt scire possumus factoâ—um ordinem factoris potentiam quo modo sermo suus effeoâ—rit opus c. Nisi enim nostrae salutis curam habuisset Deus ita direxisset prophetae linguam satis erat dixisse fecit Deus coelum terram coelum animantia c. Caluin in Gen. 1.31 for our instruction he diuided the creation of the world into sixe day-workes that hee might temper his working with our vnderstanding Things that are heaped or knit together cannot be so well examined as when euery thing is sorted by it selfe wherefore God doth also diuide his works that we might with due consideration as it were go in betweene them view them and discusse them and by diligent examining his power his wisedome his greatnes in them we should returne the glorie vnto him This was the chiefest worke of man before the fall and ought to be g Psal 63.6 â—7 11.12 92.1.5 Origen in Leuit. Hom. 13. De panibus propositionis In vna propositione sex panes habet â—nim propinquitatem quandam cum hoc mundo senarius numerus in sâ—â— enim diebus factuâ— est iste visibilis mundus c. Et erunt inquit panes in commemorationem propositi ante dominum in die sabbatorum propâ—netis ea Panes isti verbum Dei est quod nobis commemorationem Dei faciat continued of the faithfull at the least for a part of our Sabboth daies exercise CHAP. II. Question 1. verse 2. How the Lord is said to rest the seuenth day THe Scriptures may rightly be called a Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepher diure iomim The booke of the words of daies Irenaeus lib. 2. cap. 47 Regula veritatis in apertum positum de Deo testimonium a Chronicle or Register of the workes of God and the b Psal 103.7 1. Sam. 3.21 Amos. 3.7 reueiling of his counsailes whereby hee did decree before c Ephes 1.11 Isai 46.10 the world was
in ea velut lineamenta extrema remâ—serint vnde meritò dici possit etiam in ipsa impietate vite sue facere â—liqua legis vel sapere si hoc est quod dictum est quia gentes quae legem non habent hoc est legem dei naturaliter quae legis sunt faciunt quia opus legis habent in cordibus suis id est non omnimodo deletum est quod ibi per imagineÌ„ dei cum crearentur impressum est tamen c. from mans creation was knowne vnto the Fathers practised of the y 1. Tim. 1.9 Irene lib. 4. cap. 30. Diligentes scilicet Deum c. godly without constraint binding the z Rom. 2.12 consciences of all both Iewes and Gentiles Maruaile therefore was it if they a Psal 105.15 2. Pet. 1.21 who were inspired and gouerned by the spirit of God should not obserue the Sabboth b Ioh. 4 23. Rom. 2.29 in spirit and truth in resting actually the seuenth day vnlesse any will say that they receiued c As Exod. 11.2 a dispensation from the Lord whereof we find no mention in the scripture Notwithstanding that the Fathers were no ceremoniall obseruers of it as d Iustin. Mart. Dial. cum Triffon Perpetuum vos seruare sabbatum â—uit lex noua cum vnam in otio transegeritis diem religione voâ— defunctos arbitramâ—ni non fatis intelligentes quamobâ—em id vobis sit imperatum c. Tertull. lib. aduers Iudaeos Sequitur itaque vt quatenus circumcisionis carnalis legis veteris abolitio expuÌ„cta suis temporibus demonstratur ita sabbati quoque obseruatio temporalis fuisse demonstratur Quatenus scil Typus Iustin Martyr and Tertullian defend against the Iewes we e Euseb Histor. Eccles lib. 1. cap. 5. Christianum nomen virum significare vult qui per Christi â—ognitionem doctrinam animi moderatione iustitia continentiaque vitae virtutis fortituâ—ine ac pietatis confessione erga vniâ—m solum omnium Deum excellit Hoc autem prisciâ— illis non minus cuâ—â— fuit quam noâ—iâ— Nec corporalis itaque circumcisionis rationem habuerant sicut neque nos nec sabbatorum obseruanâ—iae quemadmodum neque nos c. readily subscribe vnto For what need of ceremonies to Adam to whom first this lawe was giuen in his innocencie who * Intellexit enim Deum diligebat immediate non per aenigmata knew the Lord better by the wisedome of God wherein he was created then types and shadowes could instruct him But after he had sinned and his wisedome was corrupted it was necessarie that hee should haue a solemne remembrance of the worke of the creation and the preseruation of the creatures with a speciall meanes to recouer at the least in part the wisedome and holines which he had lost which meanes consisteth in holie exercises chiefly to be vsed the f Exod. 20.11 seuenth day Secondly sith that by sinne he had lost the happines and rest which he enioyed and g Gen. 3.15 was promised the restoring of the same by Christ it was meete that hee should begin the practise thereof in the day of Gods assignement to meditate of the grace of his restoring and to performe the workes of holines with praise and thanksgiuing vnto God Thirdly for as much as h Rom. 8.22 he laboured in paine and did eat his bread i Gen. 3.17 in sorow it was requisite he shuld haue a time of refreshing which the Lord thought meete to bee the seuenth day Moreouer when afterward the sonnes of Iacob in whose onely house k Notwithstanding the Lord chose some as Iob and Iethro which were not of the same but those not by ordinary succession religion might seeme to be preserued had forgotten the worship of God in Egypt by long continuance in bondage with idolatrous people the Lord was as it were l Iraen lib. 4. cap. 30. Necessariò Deus propter multam suam erga homines beneuoleÌ„tiam semetipsum osteÌ„debat per vocem constrained to restore his law by liuely voyce and m Hier. in Ezec. c. 20. Dedi ijs praecepta non bona c. Potest hoc dici quod ante offensam decalogum taÌ„tum acceperunt post idololatria verò multiplices legis ceremonias c. because the people were prone vnto idolatrie the n Irene lib. â— cap. 28. Facilem autem ad idola reuerti populum erudiebat per multas aduocationes per ea quae erant secunda ad prima aduocanâ— hoc est per typica ad vera c. Lord restrained them with types and shadowes calling them by second things vnto the first by types to truth by temporall vnto eternal by carnal to spiritual by earthly things vnto celestiall Wherefore to conclude the Lord doth o Vers 3. Exod. 20.11 blesse the seuenth day when hee ordaineth that p Greg. Mag. moral lib. 5 cap. 22. Praecepto enim legis ab exceriori opeâ—e in Sabbato cessatur Hosteâ— ergo Sabbata videntes irrident Iere. Tâ—ren 1. cum maligni spiritus ipsa vacationis otia ad cogitationes illicitas pertrahunt workes of blessednesse and of religion should be done therein q Isai 58.14 56.2.5 â— when he blesseth the works themselues and the workers of them as he blesseth r Deut. 21.5 Exod. 20.12 the parents blessing of their godly children And surely those that shall be carefull of this precept not as a shadow but as a meanes ordained to increase in godlines Å¿ 2. Cor. 3 6. not in the deadnes of the letter but in newnes of the spirit not in hypocrisie but in truth t Isai 56.5.6.7 58.14 shall finde how the vertue of this blessing shall make them rich in spirituall gifts which the gates of hell shall not preuaile against Question 4. verse 5. Wherfore it is said there was not a man to till the ground when as in the first chapter it is reported that God made Adam in the image of God THe manner of the Scripture is sometime by a August de Doct. Christ lib. 3. cap. 36. Sextam regulam Ticonius recapitulationeÌ„ vocat in obscuritate scripturarum satis vigilanter inuentam Sic enim dicuntur quaedaÌ„ quasi sequantur in ordine temporis vel reruÌ„ continuatione narrentur cum ad priora quae praetermissa fuerant latenter narratio reuocetur recapitulation to repeate afterward a matter done before and sometime by b August lib. locut in Num. cap. 13. They came to the riuer of Eshcol and cut down theÌ„ce a braÌ„ch and a cluster of grapes and the place was called the riuer of Eshcol because of the cluster of grapes so that where he saith they came to the riuer of Eshcol it was not so called when they caâ—e thither but when they departed thence or when Moses wrote the booke anticipation to record a historie or part thereof before
the order of the doing of the same The end whereof is to make the doctrine plaine not to obscure it although froward and ignorant people which delight not in the Scriptures c Aristot Metaph. lib. 2. c. 1. Quemadmodum enim vespertilionum oculi ad lumen dici se habent ita intellectus anima nostra ad ea quae manifestissima omnium sunt like Night-owles are offended at the light The Scripture d Psal 19.7.8 in it selfe is plaine In the first chapter is set foorth the whole worke of creation in order as it was performed the purpose of the holie Ghost in this place is to inuite vs once againe diligently to marke the power of God e Ierem. 10.12 declared in it who alone without helpe or meanes performed it As if he had said f Chrysost in Gen. Hom. 12. Consider the marueilous worke of God in creating the heauen and the earth who himselfe g Isai 44.22 alone created them or else h Before it was in the earth that is there was none in the earth before God created them they had not been and first i In the day that GOD created the earth and the heauens that is in the season or time to consider that which is neerest our vnderstanding of the earth the plants of the field had neither raine to water them nor Sunne to warme them which now are the ordinary meanes of God to bring them forth nor helpe of man to plant them or to till the ground The order of the historie is this k Gen. 1.11.12.14.27 Gen. 2.6.7.8 obserue vers 5. the Lord is the author of the raine Ierem. 14.22.2 The Lorde created the earthly bodies all meanes both naturall and artificial being takeÌ„ away as he created the worlde of nothing In the third day the earth brought forth euery hearbe and euery tree according to his kind that is trees of euery kinde that are or euer were vpon the earth when as there was none of them before nor meanes whereof they could proceede the Sunne was created the fourth day Man the sixt day who being created God placed him in Paradice when as yet it had not rained vpon the earth that is to say shortlie after he was created Question 5. verse 7. How it is to be vnderstood where it is said the Lord made man dust of the ground and breathed in his face breath of life and the man was a liuing soule IN al godly wisedom two points are a Lactant. Institut lib. 1. cap. 1. Calu. Instit lib. 1. c. 1. chiefly to be regarded b Ierem. 9.24 Hose 6.6 the knowledge of God and the c Act. 17.29.30 Reuel 2.5 Hos 14.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prae foribus templi Delphici inscriptum tanquam dignum Deo testatur Plato in Charm Tanquam viam ad foelicitatem ex responso Apolliniâ— refert Maâ—roâ— de Som. Scip. lib. 1. Tanquam rem difficillimam arguit Thales Laert. vit Thal. Interroganti quid esset difficile respondet seipsum nosse Et illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noli putare ad arrogantiam miâ—â—endam solum esse dictum verum etiam vt bona nostra norimus Cic. ad Quint. frat lib. 3. epist. 6. knowledge of our selues At these two markes the Scriptures doe principally and almost wholy aime The knowledge of God is taught by the worke of creation and by the d Deus enim semper agit semper quiescit nam a ut sine motu quiescit in ipsiuâ— actione August worke of resting and of gouernment and for as much as these points are e Aâ—gust de spiritu anim cap. 54. Vide amus quomodo per cognitionem nostri pâ—ssimus ascendere ad cognitionem ipsius dei Calu. Institut lib. 1. 1. knit together so that the one cannot consist without the other more especially by the creating of man himselfe The knowledge of man is taught in like sort by the creation and benefites bestowed on him by his fall by his miserie and restoring all which the Scripture doth abundantly expresse Thus therfore doth the holy Ghost make way as it were to speake more largely of mans creation and of his gouernment as after followeth There was not a man to till the ground As if hee had said What cause haue f Laert. lib. 1. cap. 1 â—l Vulcano qui Philosophiae principia apertut ad Alexandrum Macedonem interfluxisse quadragesus octies mille octingeÌ„tos sexaginta tres annos rebus interea stantibus Aegyptijs Cic. de diuinat lib. 2. p. 128. Nam quod aâ—uns Chaldaei quadringenta septuaginta millia annorum in experiendu pueris quicunque essent nati Babylonios posuisse fallunt Idem refert Diodor. Sicul biblioth lib. 3. Vide similia monstra apud Platon in Timaeo de antiq Atheniensium Diodor. Sicul. lib. 1. inter Osirim Alexandrum success regum Aegypt Pomp. Melam lib. 1. Plin. lib. 11. 35. cap. 13. the heathen to brag so greatly of mans antiquitie the Lord created al creatures and they were in perfection g Whereby man is excluded from any part of the workmanship of them before there was any man and when man was made al ordinary meanes were wanting but the Lord h The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iaizar signifieth to fashion by pressing or keeping straight as the Potter doth the clay Isai 41.25 Hence a Potter is called totzer and we see vpon what ground the Prophet saith We are the clay and thou art the Potter Isai 64.8 45.9 Ierem. 18.6 fashioned his bodie of the dust of the earth and breathed in his face breath of life The nature of man consisteth of a bodie and a soule both which hee receiued from the Lord and nothing of himselfe i 1. Cor. 6.20 creatione redemp he must therefore glorifie God in both because they are the Lords The originall matter whereof the body of man was framed is called k The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnapar is properly dust lying vpon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhaâ—nah from whence Adam hath his name is red or moyst earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erets the whole globe of earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tebel the earth or land inhabited Ral. Dauid lib. Rad. Pagn thesaur coâ— 2046. drie earth of the ground or dust of the ground and he saith not only he was of the dust least any should affirme there was more excellent matter ioyned therewithall but that hee made man l Thus are the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijizer Iehoua clohim eth haadam gnapar min haadamah and the Lord God formed the man dust of the ground dust of the ground that is to say consisting chieflie and wholy of the earth m Nam terra siue aequae que nobis sunt cótiguae non sunt pura elementa sed generationi aptae Avici de Gen. lib. 2. cap. 8. Cadit
and word of God The second thing to be considered in the force of this cōmandement is ſ Bernard Supra Praecipientis authoritas c. the authoritie of him that gaue it for a law This is as it were the very pith and strength of lawes and maketh the breaches of them to be great or small for according to the authoritie of him that maketh it the t Ibid. Iam verò de illo qui praecipit idem de eo quod praecipitur huiusmodi aduertenda erit secundum rationem distinctio vt cuius inter praeceptores reuerentior nobis imminebit authoritas eius grauior formidetur offensio de maioris cuiusque mandati transgressio damnabilior aestimetur breach thereof deserueth punishment If then the lawes of u Hebr. 10.28 Dan. 5.18.19 Deut. 17.12 Princes and of x Deut. 21.18.21 Parents laid vpon their children being despised deserue death in the iudgement of the Lord who yet haue not sole authoritie ouer their inferiours to y Iob. 31.15 Matth. 10.28 Ioh. 19.11 Ephes 6.9 slea and to giue life how much more is his authoritie to be esteemed whose power z Iames 4.12 is absolute to saue and to destroy who made vs of nothing a Prou. 16.4 for himselfe in b Act. 17.28 whom we liue and moue and are to whom Princes are not c Iob. 34.19 comparable in respect of glorie Wherfore the fault is infinite d Infinitè peccat qui infinitam laeseris maiestatem August de ciuit Dei lib. 21. cap. 11. Quidā iniustum putant vs pro peccatis quantū libet magnis paruo scilicet tempore perpetratis poena quisque dānetur aeterna Quasi vllius id vnquam iustitia attendat vt tanta mora temporis quisque puniatur quanta vnde punietur admisit An in vinculis an in exilio an in ipsa morte Idem cap. 12. Homo quanto magis fruebatur Deo tanto maiore impietate dereliquis Deum factus est malo dignus aeterno qui hoc in se peremit bonum quod esse posset aeternum because God is infinite which doth forbid the fault and deserueth infinite and eternall torment because his authoritie is infinite who by the sinne is disobeyed and his iustice eternall which requireth punishment In this authoritie both e Deut. 33.3 Moses and f Isai 1.2 c. the Prophets g Mat. 5.20.22 c. our Sauiour Christ and h 1. Cor. 11.23 his Apostles haue grounded their lawes and doctrines insinuating thereby the greatnes of the message they did bring and the necessitie of obedience to be giuen thereunto Yea for this cause the law-makers among the i Minos Cretensibus Plat. lib. de leg 3. Paetricius lib. 1. de repub in praefat Finxit se Iouem in concilio habere cuius nulu singula quaeque decreta ad Cretenses deferret Postea in antrum Iouis descendit noua instituta detulit quae Iouis mandata esse asseruit Lycurgus leges suas authoritate Apollinis Delphici confirmauit Cic. de diuin libr. 1. Plutarc vita Lycurg Zeleucus à Minerua Clem. Alexan. Stroot 1. Numa ab Aegeria Plutarc in vit Numae Augustin de ciuit Dei lib. 7. cap. 35. heathen when they would bind their lawes to be had in reuerence were wont to perswade their subiects to whom they gaue them that their lawes were deuised and approued by the Gods Thirdlie the end of this commaundement which was to teach him obedience and humilitie whereon his life and happines consisted as namely that hee was not such a Prince on earth k Chrysostom Hom. in Gen. 13. vt esset dominus aliquis naturae suae but that he had a soueraigne lord so that therein he might know the Lord and know himselfe which is the sum of knowledge God as the chiefe Lord his creator and louing father the liberall giuer of all his welfare himselfe to be his seruant a creature and one that had receiued all from him Herein therefore l Deut. 6.3.4.5 consisted both the inward and outward worship of God Inward as obedience honour loue confidence and religious feare wherwith man should honor God m Deut. 10.12 Psal 116. in thankfulnes outward in actuall and outward abstinence from sinne and reuerence vnto the voice of God Wherefore it is manifest by the eating of this fruit that n Tertul. lib. aduers Iudaeos In hac enim lege Adae data omnia praecepta condita recognoscimus quae postea pullulauerunt data per Mosen c. the whole worship of God was violated to the which if we shal ioyne the easines of the precept to be kept the power that was in Adam to haue obserued it o August de ciuitat Dei lib. 21. c. 12. Sed poena aeterna dura iniusta sensibus videtur humanis quia in hac infirmitate moribunlorum sensuum deest ille sensus altissimae purissimaeque sapientiae quo sentiri possit quantum nefas in illa prima praeuaricatione commissum est there is none so voide of sense but may soone conceiue that not without cause but of iust desert the punishment of death was inflicted thereon Question 10. verse 17. What death the Lord threatned when hee said in the day that thou eatest thereof thou shalt die the death THe death which the Lord denounced a August lib. sexaginta quinque quaest q. 32. Cum ergo requiritur c. Virum animae an corporis an totius hominis an illa quae secunda dicitur respondendum est omnes Deserta anima Adae à Deo iure dicitur mortua prima morte ex qua tres postea secutae sunt mortes was the death of soule and bodie which is b Iohn 11.13.14 Reuel 20.14 called the first and second death neyther could it be of the soule alone c Philo Iudaeus de Allegor legis lib. 2. Gregor lib. 6. Epistol ep 31. ad Eulog Si enim Adae qui primus peccauit anima in peccato mortua non est quomodo de ligno vetito ei dictum est in quacunque c. Constat itaque quia in carne non est mortuus as some suppose d 2. Corinth 5.10 because the bodie was also guiltie of the crime and sinne it selfe is so contagious that it doth e 1. Cor. 15.33 Ecclus. 13.1 corrupt as pitch whatsoeuer toucheth it and f Prou. 6.27 Isai 9.18 consume like fire whatsoeuer it taketh hold of By meanes whereof when Adam had declined in his wisedome from the wisdome of the Lord g Gen. 3.6 by knowing in his own wisedome the goodnes of the fruit h Like as 2. Sam. 15.3 Rom. 1.22 the same his wisedome was turned into foolishnes his wil when he lusted for the fruite being separate from the will of God became rebellious i Rom. 8.7 and enimie to God his happines when hee would augment it k Ambros lib.
sed mitis mansuetus Damascen de Orthodox lib. 2. cap. 10. creation they were not so We feare them for their euill and wee feare their euill because of the enmitie betweene the nature of b Gen. 3.15 man and them but in the beginning they were no enimies c Chrysost Hom. in Gen. 16. Sicut nunc domestica animalia ita fera immansueta tunc subâ—ita erant but seruants vnto Heua and either d Cyril lib. 3. in Iulian. Et cum tunc non esset aliud animal rationale mulier impendiò simplex existimabat fortasse alijs animantibus datum esse humana voce loqui posse Sed huic assertioni â—chementer obstat prudentia Adami imaginis Dei in vtrisque conformitas want of experience in the nature of the creatures being her selfe e Many writers thinke they sinned the day they were created that they continued a very little time is holden of all but latelie before created might induce her to doubt of this accident in the Serpent or knowledge might cause her to admire the same whereby she might be retained in suspence and so insnared as Sathan alwaies f 1. Pet. 5.8 waiteth his oportunitie For but that hee tooke occasion by the subtill nature of the Serpent as Moses noteth to deceiue he was able as well to haue made an g Sicus simulachra statuaâ— Valerius Max. lib. 1. cap. 8. Milites F. Camilli simulachrum Iunonis quod à Vijs praecipua religione cultum erat in vrbem traÌ„slaturi Dea ab vno eorum per iocum interrogata an Romam migrare vellet Velle se respondit Item Foâ—tunae SimulachruÌ„ Coriolano recedente ab vrbe ritè me inquit matronae vidistis riteque dedicastis Similiter Bouem locutum articulata voce reserunt August de ciuit Dei lib. 3 cap. 31. Valer. Mar. lib. 1. c. 8. Plin. lib. 2. Iul. Obsequens de prodig cap. 34 38. 53. Item Causum flumen salutasse PythagoraÌ„ Salue Pythagora Cyril lib. 3. cont Iulian. Et Achillis equuÌ„ praenunciasse ei mortem Homer Il. Ï„. Item vlmum allocutaÌ„ Appollonium aâ—ticulata muliebri voce Philostrat lib. 6. cap. 5. Et querâ—um câ—â—umbas in oracuâ—o Dodonâ—o Pausan in Achaicis Plutar. in vita Pyrrhi Homer Odâ—st ξ. Arnob. contra Gent. lib. 8. In puri spirituâ— substatuis imaginibus consecratis delitescunt afflatu suo authoritaâ—eÌ„ quasi praesentis numinis consequuÌ„tur asse to speake as he did the Serpent The woman therefore hauing no cause to feare other harme then sinne when she heard the Serpent speake which it h Ex cap 2.20 seemeth shee knew belonged not vnto his nature more greedilie gaue eare vnto it and through i Chrysost Hom. in Gen. 14. Non ignorantia peccasse eâ— sola desidia her negligence and k August confess lib. 10. cap. 35. Curiâ—sitaâ— auteÌ„ tentandi caâ—sa non ad subeundaÌ„ molestiam sed expeâ—iendi noscendique libidineÌ„ Bernard Traâ—t de duo lec grad Humiliâ— Nisi mens minus se curiosè seruaret tua curiositas tempus vacuum non haberet Te auteÌ„ intentaÌ„ ad aliud laâ—enter interim in cor tuuÌ„ serpens illabitur blandè alloquitur Blanditijs rationeÌ„ mendacijs timoreÌ„ compescit Etsi igitur culpa non est â—ulpae tamen occasio est indicium â—oÌ„â—â—â—sse causa est coÌ„mitieÌ„dae curiositie gaue aduantage to the enimie and l Rom. 15.4 1. Cor. 10.11 was beguiled An example most worthie to be obserued in this lastage of the world when as Sathan shall worke m Mat. 24.13 Luc. 21.8 as Christ n 2. Thess 2.9 2. Tim. 3.2 2. Pet. 3.3 and his Apostles haue foretold not in the bodie of a Serpent but in all deceiueablenesse with lying wonders in false Prophets and false Christs with such strong delusions that they shall o Mat. 24.24 deceiue if it were possible the verie Elect who when they be in wildernes and desart places shall deceiue p Mat. 24.26 as manie as goe forth vnto them For if Heua were seduced by a Serpent how much more shall thy weaker wisedome be seduced by greater power in a nobler instrument If thou wilt be so curious as once to goe and see and thereby q Mat. 4.7 1. Cor. 10.12 tempt the Lord know that the Spirit of God hath giuen thee warning and our Sauiour hath expresselie giuen charge to all r Matth. 24.26 goe not forth vnto them Question 2. verse 1. Whether this temptation were foreknowne of God and the euent thereof and why the Lord did permit the same CErtainelie the Lord foreknew both the malice of the diuell that hee was desirous to tempt his purpose that he would tempt and a August de Gen. ad lit lib. 11. cap. 3. Nam licèt in illo esset propteâ— peruersam inuidam voluntateÌ„ decipiendi cupiditas non nisi vel per illud animal potuit per quod posse per nissus est Nocendi enim voluntas potest esse à suo quoque animo praua noÌ„ est autem potestas nisi à Deo suffered him to tempt the woman although he knew the whole euent thereof For all things are manifest in his sight b Heb. 4.13 as saith the Apostle neither can a Sparrow fall on the ground c Matth. 10.29 without our heauenlie father that is without the will and knowledge of the heauenlie father Also a day with the Lord is as d Psal 90.4 2. Pet. 3.8 a thousand yeares So that the Lord which knew the fall of man the day hee fell knew also the same for infinite time before This truth of God hath manie aduersaries among Atheists and contemners of the Gospell who vse it as a weapon to fight against the Lord and e Epiphan Heres 5â— Talpam appellant animal quoddam intra terram latitans c. Desolatorium autem est animal infernè eradicans omnem hominum agriculturam c. Sic sanè ego nunc aggredior dicere de proposita secta qua quantum ad cor attinet caecutit ac fatua est verùm solitudinem sibi ipsi efficii multas radices virorum in ipsam collapsoruÌ„ denastas ac corrumpit as moules and battes doe worke into the hearts of simple men in secret and doe much harme in the haruest of the Lord. For say they if God foreknew it theÌ„ was it of necessity for f Aristot Eth. lib. 6. c. 3. Scientia est eorum quae sese aliter atque scimus habere non possunt Verum est Attamen duplex latet in arg fallatia 1. à dicto simpliciter ad dictum secundum quid Nam non est absolutè necessaria sed quatenus res cognoscitur talis 2. Non causa pro causa Necessaria cognitione Dei peccauit ergo cognitio Dei est causa peccati Nam Deus etiam alias causas cognouis quibus
seek him and like a d Chrysost de Prou. lib. 1. Ita ferè medicuâ— si vulnus negligat ac deserat purulentum amplius reddit sin verò id contractum iugiter depurare persistat vlterius progredisaniem ac morbi virus vetat good Phisition bringeth with him medicine to heale his e Psal 147.3 sicknes They heard the voice of the Lord God walking saith the text which some f Rabb Ionah Rabb Solom in Comment alij interpret they walking heard the voice of the Lord God some g Pagnin in translat priore Tremel Vocem Iehouae Dei itantem reddit other they heard the walking voice of God that is according to the Hebrue phrase h Exod. 19.19 waxing more and more loude terrible But of the i Iustin. Martyr dialog cum Triffon Hieron in Tradit Hebra Item in Psal 81. Audiuit vocem Dei ambulantis quia ipse cum Deo non stetit August de Gen. ad lit lib. 11. cap. 34. de Trin. lib. 2. cap. 10. Quomodo enim possit ad literam intelligi talis Dei amâ—ulatio collocutio nisi in speciâ— humana non video Neque enim dici potest vocem solam factam vbi deambulasse dictus est Deus si modo ita interpretandus est locus quod aliqui negant aut eum qui deambulabat in loco non fuisse visibilem most interpreters and as I take it most consonant vnto the scope of Scripture it is taken for the voice of the Lord God walking that is to say k The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kol doth often signifie a sound or noise strepitus as 2 King 6.32 Ezech. 1.24 where this word is fiue times vsed in one verse for sound the sound of his feet meaning thereby no doubt that the Lord did manifest a token of his presence That the Lord did walke in the garden who is l 1. King 8.17 not contained in any place but himselfe containeth m Act. 17.28 Coloss 1.17 time and place and all m Bernard de considerat ad Eugen. lib. 5. In quo omnia non quasi in loco sed quasi in virtute c. Suo autem sublimi incoÌ„prehensibili modo sicut omnia in ipso sic ipse in omnibus est Deus non est in loco inclusus sed ipse continet locum per omnia est in omnibus things is spoken either n Chrysostom Hom. in Gen. 17. Voluit illos haec tali modo sentire vt in magno mentia angore constituerentur id quod factum est according to the present sense of Adam or rather o Iustin. Mart. Dialog cum Triff Quod autem Iesus fuerit qui Mosi Abraha alijs sanctu patriarchis apparuit c. Tertul. aduer Praxeam Ipse enim ad humana semper colloquia descendit ab Adam vsque ad Patriarchas August epist. 3. Nouit Deus venire non recedendo vbi erat nouit abire non deserendo quò venerat miratur hoc mens humana quia non capit fortasse non credit that the Sonne of God who afterward was clothed with our flesh appeared vnto them as before he p Gen. 1.29 2.15.22 did not by the substance q Ioh. 1.18 1. Tim. 6.16 of the deitie which is inuisible but by r August de Gen. ad lit lib. 11. cap. 33. Nunc tamen quod aâ—dierunt c. Non nisi per creaturam visibiliter factum est ne substantia inuisibilis eorum sensibus locali temporali motu apparuisse credatur Idem de Trin. lib. 2. cap. 10. Et ille videtur loqui ad primum hominem qui dixit fiat lux scil Trinitas quo modo per verbum fecisse commemoratur potest esse transitio occulta à persona ad personam Idem de ciuitat Dei lib. 16. c. 29. Et idem apparuit non per id quod est sed per creaturam quae sibi subdita est Idem in epist. 102. In specie qua voluit sicut quibus voluit the ministerie of some creature as it pleased him Neither can it rightlie be gathered by the words of Scripture that this his comming was in more Å¿ As that he came with tempest or whirlewind as some doe vnderstand by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruack winde or coole of the day terrible maner then was accustomed whereby Adam had any farther cause of feare but that which arose of his owne default But such is mans corrupted nature that whether the Lord doe come in t Matth. 17.5 mercie or in iudgment his presence u Matth. 17.6 Heb. 12.21 can not be indured no not euen of righteous and holy men But here the Lord doth come to iudgement notwithstanding he maketh man therein partaker of his endles mercie The forme of this iudgement is described partlie that the righteousnes of God x Ierem. 2.5 Eorum scil qui Deum ex hoc iudicio Ada nimis petulanter seueritatis arguunt Iuliani scil nostri temporis nonnulli de quibus verè dicitur Humiliter irrepunt blandè capiunt molliter ligant latenter occidunt Leo. Serm. 5. de Iâ—iunio 10. mens might be maintained against the slanders of the wicked partlie also y Chrysost Hom. in Gen. 17. Et quasi mansuetus iudex misericors in tribunali terrore horrore pleno sedet examinat diligenter Per hoc nos docens ne quam fratrum nostrorum condemnemus nisi causa antè diligenter cognita that it might be as a patterne vnto men who are authorized z Deut. 16.18 17.15.20 Psalm 82.1.6 of God to iudge their brethren And againe as an a Compare Matth. 25.32.33.34.41 Reu. 20.12 example of the latter iudgement where transgression shall no more be pardoned but there shall be iudgement b Iam. 2.13 merciles in that euerie wicked one without the meanes of a mediatour shall receiue the fruite of his owne workes First of all the Lord by comming giueth token of the searching out of guilty persons as a iudge Secondlie c Vers 9. he calleth them to the barre of iudgement Thirdlie hee examineth the cause and lastlie giueth sentence vpon the same In the discussing whereof doth notablie appeare the d Contra Pelagianos Papistas in doctrina liberi arbitrij Concil Trident. Sess 6. cap. 5. Can. 4. Bellarm. Tom. 3. part 3. lib. 3. cap. 5. vntowardnes of the nature of all mankind to come to God that neither it can come e Concil 2. Auransican cap. 25. Prorsus donum est Dei diligere Deum Ambros de vocatio Gent. lib. 1. cap. 6. Et vt breuissimè pateat qualis sit humana natura sine gratia dicat Apostolus Iudas quid agat vel ignorantia imperitorum vel doctrina sapientum Hi autem inquit quaecunque quidem ignorant blâ—sphemant quaecunque autem
inlargeth his liberalitie wherefore the godlie haue no cause r 1. Thess 4.13 to sorrow for them that sleepe although they be taken in the middest of their strength and age as Henoch was forasmuch as they are receiued into euerlasting habitation of the Saints CHAP. VI. Question 1. verse 2. Who are they that are called in this place the sonnes of God and what was the cause of the ruine of the world in the dayes of Noah THe scope and purpose of this Scripture is to shew by what occasion a Vers 2.4.5.11.12 c. the ofspring of mankind became to be so wicked as that they euen compelled the most b Psal 103 8.1◠Ionah 4.11 merciful gracious Lord to destroy the worke of his own hands by bringing in vpon them the waters of the floud Wherein are couched three points of doctrine First that vndoubtedlie the c 1. Cor. 10.11 These things happened to them for examples and are written to admonish vs c. world was destroyed and that most iustlie in the dayes of Noah Secondlie that the cause of the floud d Vers 2.5.6 c. Ierem. 4.7 Hose 14.2 was the ouerflowing of sin among all conditions and estates of men Thirdlie that the originall of this ripenes and growth of sinne e Vers 2.4.11 was for that the sons of God ioyned in marriage with the daughters of men of whom were begotten a wicked seede so that the earth was filled with crueltie But what they are who here are called the sonnes of God manie long agoe haue stood in doubt and some vnto this day are not well resolued This name doth properlie belong f Heb. 1.2.3.5 onelie to Iesus Christ who was g Psal 2.7 Heb. 1.3.5 begotten of the substance of his father before h Prou. 8.23.24 Symbol Nicaen Vnigenitum hoc est ex substantia patris c. the world But it is farther attributed by more large relation i Ephes 4.6 Malac. 2.10 Iob. 28.7 per catachresin to the creatures in generall as they k Coloss 1.17 Iren. lib. 4. cap. 79. Et impij secundum naturam filij sunt propter hoc quod ab eo facti sunt secundum autem opera non sunt filij haue their being from God and againe more speciallie vnto the chiefest creatures as to l Iob. 1.6 2.1 Luc. 20.36 the Angels because they are created vnto and doe retaine the image of the m Ezech. 1.10 2. Sam. 14.10 wise n Reuel 18.21 mightie o Act. 10.22 holie p Luc. 20.36 and eternall God and also to q Hose 1.10 Exod. 4 22. 1. Ioh. 3.2 godlie men whom hee hath created of the earth indued and renued vnto his image r Deut. 8 4. nurtured as a father doth his sonne and ſ Ioh. 1.18 1. Pet. 1.3 begottē againe vnto a liuely hope by Iesus Christ Againe of such men as are called the Sons of God some are so in deed being borne againe t Ioh. 3.5 1.12.13 of the spirit after the will of God some are so but onelie in name either for that they beare but not effectuallie receiue the outward u Isai 29.13 markes of the sonnes of God or els are borne x Rom. 9.7.8 of the true sonnes of God according to the flesh Of all which there can be none so grosse as to conceiue this thing of vnsensible or vnreasonable creatures It is moreouer against the Analogie of faith and the authoritie of the word of God to vnderstand it y Matth. 22.30 Luc. 24.39 Ephes 5.23 1. Cor. 6.16 of Angels good or euil that they liued with the daughters of men in marriage It is also z 1. Ioh. 3.6.8.9 1. Cor. 13.5.7 against the word of God and the rule of charitie to interpret of such men who were effectuallie called by the spirit of grace Wherefore it remaineth onlie by a Deut 32.6 Isai 1.2 testimony of Scripture and the authoritie and iudgement of the most and b Chrysost Hō in Gen. 22. Vt viderūt filij dei qui à Seth et Enos progeniti filias hominū illas quae ab alijs nata sunt filios autem Cain vocat filios hominum Ambr. lib. de Noa Arca. cap. 4. Sicut viri probabilis vitae filij dei vocantur ita quorum carnalia sunt opera filios dici hominū c. Aug. li. q. in Gen. q. 4. de ciu lib. 15. c. 22. Athan. lib. quast in Script q. 98. Theodoret quaest in Gen. 47. Cyril Alexandr contra Iulian. lib. 9. Caesarius Dialog lib. 1. Cassian collat 8. c. 21. Onkelos Chaldaeus Paraphrastes Reddit filios potentum Ita Syn. machus Hieron in Trad. Hebraic chiefest fathers interpreters that these who are called the sons of God were no other but the posteritie of the godly Patriarkes of the line of c Nimis confidenter diuinat Suidas in Lex in vocabulo Seth quod Seth fuerat Deus appellatus ob sciētiam rerū coelestiū Seth who being brought vp in true religion declined frō the steps of their religious ancestors and by ioyning in affinitie with the wicked by taking thē wiues of the familie of Caine became to be partakers of their sins and therfore shortly after of their punishment Certain it is that d Philo Iudaeus lib. de Gigant Ioseph Antiq. lib. 1. c. 4. Alij Rabbini recētiores ferunt Aza Azael dilapsos Ab istis scil mutuati confirmati Athenagor lib. de legatione siue apolog pro Christian. Iustin. Martyr Apolog. 1. Tertul. contr Marcion lib. 5. lib. de Virginib velandis Cyprian lib. de disciplin Virgin Euseb de praeparat Euangel lib. 5. cap. 4. diuers ancient writers the vulgar sort of e Hugo de Sanct. vict in Annot. in Gen. Strabus Eccles Hist in Gen. 31. Burgensis in 6. Gen. in Addit 1. Quorum tamē saniores ab Augustino edocti aliter sentiūt vt Aquin. in Gen. 6. Summa part 1. quaest 51. Lyra in Gen. 6. the Church of Rome doe affirme that these sons of God were Angels vnto whom as saith f Lactant. lib. 2. cap. 15. Misit Deus angelos ad tutelam cultiumque generis humani c. Itaque illos cum hominibus commorantes dominator ille terrae fallacissimu◠consuceudine ipsa paulatim ad vitia pellexit mulierum congressibus inquinauit Lactantius God had cōmitted the gouernment defence of man against the power deceits of Sathan But what proofe of scripture may be found to fauour this assertiō what sufficiēt reason to cōfirme this exposition It hath oftē bin reported that g Posse quidem ratione suae substamiae non abhorret à sapientia Platonicorum Apulcius lib. de Deo Socrat. Sunt quidam diuinae mediae potestates inter summum aethera insimas terras in isto intersitae acris spatio c. ficut nubes aliquid grauitatis
16.4 Sampson in f 1. King 11.4 Salomon and g 1. King 21.25 2. Chron. 21.6 other The contrarie through the mercie of God may h 1. Cor. 7.16 sometime happen but wee ought not to tempt i Rom. 3.8 Matth. 4.6.7 Ne igitur cum impâ—t contrahas ductam verò iam ne deseras the Lord neither is it wisedome for men to make such daungerous experience But what hurt commeth by this vnto the Church of God As water and earth make mire and durt which is fit for nothing but to be troden vnder foote so the combining of two k 2. King 17.33 Hieron epist. ad Algasiam In parabola Luc. 10. Samaritanus ponitur pro signo atque miraculo quod malus benefecerit Item Luâ— 17.16 religions or the mixture of religion doe ingender according to their condition irreligion None are more hatefull vnto the Lord then those l 1. King 18.21 Reuel 3.16 that hault betweene two religions None are more m Cantic 5.7 Exemplo Saul Iudae c. fierce against the Saints none are more pestilent vnto the Church of God Neuer was a more cursed Atheist then was Iulian who n Socrat. Scholast Hist eccles lib. 3. cap. 1. At clam quidem disciplinas PhilosophoruÌ„ excoluit palam autem sacra Christianorum perlegit eloquia atque adeo in ecclâ—sia Nicomedensi lector designatur sit abrasaque cuâ—e vitam monasticam simulauit Theodoret. libr. 3. cap. 2. Idem in conuentibus ecclesiasticis recitabat populo sacros libros aedem martyrum coepit extruere outwardlie sometime was zealous for religion but by o In sâ—hola Libanij Ethnici sophistae Socrat. Histor. Eccles lib. 3. cap. 1. societie of wicked companie fell away Neuer was a more cruell tyrant of the Turkes then Mahomet the p Philip. Lonicer Hist. Turcis câ—â—b 1. in vit Mahometis 2. sonne of a Christian Ladie who by his mother being taught religion and by others his countrie superstition kept betweene both and obserued neither worshipping no other God but the q Iohn Fox Acts Montum Tractat. of the tyrannie of the Turkes goddesse of good fortune And what els is r Which is the superstition of the Turkes Mahometisme it selfe but a Å¿ That is plaine by the Turkish Alcaron by their eight precepts Lonicer li. 2. c. â— By their profession of faith there is but one God and Mahomet is his only Prophet Non est Deut nisi vnus Mahomet autem Propheta eius by their praierâ— fastings almes sacrifice c. Baâ—th Georg. epit de morib Turcar. mixture of Gentilisme and of heresies concerning the person of our Sauiour Christ Or what els is t The degenerated religion of the Church of Rome 1. Iohn 2.19 Papistrie but a very Chaos or leauen of all heresies u Whitaker in praefat 1. Controuers de Scripturis chieflie concerning the offices of Christ as men by little and little fell away from the true vnderstanding of the word x 1. Tim. 1.4 gaue heed to fables Euen so of true religion ioyned with Papistry or other heresies can be begotten no other but Apostasie from true religion Atheisme and that which y 2. Tim. 3.1 c. 2. Pet. 3.3 the Scriptures haue foretold Those therfore that will ioyne z 2. Cor. 6.14 Tertul. ad vxor lib. 2. Quis enim dubites obliterari quotidie fidem commercio infideli Bonos corrumpunt mores confabulationes prauae quanto magis conuictus indiuiduus vsus Domino non potest pro disciplina satisfacere habens in latere diaboli seruum c. Habes causam qua non dubites nullum huiusmodi matrimonium prospere decurri à malo conciliatur à domino damnatur Papistrie in marriage with the right sound profession of the truth or in doctrine a De huiusmodi conciliatoribus scribit Hieronym Epistol ad August tres simul c. Dum volunt Iudaei esse Christiani nec Iudaei sunt nec Christiani make a meane betwene faith and workes in the point of iustifiyng they doe no lesse then ouerturne religion bring in Atheisme obscure b Reuel 9.2 Gods truth and hasten the c Matth. 24.44 1. Thes 5.3 Reuel 14.16 comming of Iesus Christ This was the d Vers 2.5.6 ruine of the old world The fathers were outward worshippers of God their mothers were superstitious wicked women their children of no religion but louers e 2. Tim. 3.2 of themselues f Vers 11.13 August de ciuit lib. 15.23 cruell g Psalm 10.4 high minded and h 1. Pet. 3.20 hardned in their sins and as it was in the i Matth. 24.37 dayes of Noah so shall it be in the comming of the sonne of man Question 2. verse 3. What meaneth this which the Lord saith My Spirit shall not alwaies striue with man because he is but flesh and his dayes shall be an hundreth and twentie yeeres IT is of the Greekes translated my spirit shall not alwaies remaine in man and so a Origen in Psal â—8 Hom. 2. Idem in Isai Hom. 3. Chrysostom in Gen. Hom. 22. Ambros Hexam lib. 6 cap. 6. Bernard Sermon 1. in festum S. Michael the Fathers for the most part do expound it The Hebrue b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iadhon à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dun from hence Dan iudgement Gen. 15.14 30.3 Ioh. 19.29 Iere. 5.28 word doth often signifie to iudge So that Ierome c Hierom. Tradit Hebraic Hoc est Quia fragilis est in homine conditio non eos ad aternos seruabo cruciatus sed hîc illis restituam quod merentur Ergo non seueritatem vt in nostris libris legitur sed clementiam Dei sonat c. vnderstandeth this sentence to be a speech of mercie not of iudgement thus my spirit shall not iudge these meÌ„ for euer that is I will not iudge them to eternall punishments but will here afflict them that their soules may d 1. Cor. 5.5 be saued in the day of the Lord. But the word doth also e 2. Sam. 19.9 Prou. 6.14 27.15 Ierem. 15.10 signifie to striue or to contend which is much more agreeing with the circumstance and purpose of the text therefore vndoubtedly the word is so to be f Sic autem Rabb Iehudah Ioseph Kimchi inter Hebraeos Chaldaeus Paraphr Non stabilietur seu consistes hac praua generatio non durabit in longum tempus scilicet vltra 120. annot Caluin in Gen. 6.3 Dominum quasi defessum obstinata mundi pertinacia interpreted But how can the spirit of God be said to striue with man The Scriptures speake g Theodoret. quaest in Gen. 52. Scriptura diuina loquitur prout hominibus expedit pro captu auditorum varias habet loquendi formas after our vnderstanding comparing the waies of God which are vnsearchable to the condition of man with
which by experience and vse we are acquainted In this sense he is said to striue as he is said h Ierem. 7.25 25.4 35.15 to rise earlie and send his Prophets which is when he doth diligentlie send his Prophets often or manie i Ezech. 13.5 to represse or reprooue mens wickednes Or againe when by his iudgements he doth forewarne k Iere. 7.12 Amos. 6.2 Ioh. 5.14 vt Hieron in Ier. 3. AlioruÌ„ tormeÌ„ta aliorum sunt remedia other of the same or greater punishments or when by l Rom. 2.4 1. Pet. 3.20 patient expectation he doth awaite for our repentance The words therefore are thus to be resolued my Spirit shall not alwaies that is I will not alwaies by my spirit by m Isai 61.1 2. Tim. 3.16 2. Cor. 3.17 admonition reprehension threatning and expectatioÌ„ striue with man labour in vaine to bring them to repentance because they are but flesh wholie sinfull and n Rom. 8.1.4.5 Orig. in Psalm 38. Hom. 2. Chrysost in GeÌ„ HoÌ„ 22. Quasi sola carne circuÌ„dati anima carereÌ„t sic vitaÌ„ suaÌ„ absumunt set on mischiefe and there is no hope of amendment in them Here may we learne First the exceeding mercie of God o Ezech. 33.11 2. Cor. 5.20 in offering his mercie to the wicked and striuing by p Deut. 5.29 Ierm 25.4 Hose 6.4 Amos. 4.6.7 all meanes with them to bring them to repentance Secondlie the long suffering of God q Rom. 2.4 For the bouÌ„tifulnes of God ought to leade vs vnto thankfulnes in regard wherof Policarpus being threatned that vnlesse he would blaspheme the name of Christ he should be tormeÌ„ted to death I haue serued him now said hee these 86. yeeres neither euer did he hurt me in any thing how should I then speake euill of so gracious a Lord that hath euer been my preseruation Euseb ought to lead vs to repentance Thirdlie vengeance succeedeth r Pro. 1.24.25 Zaechar 1.6 7.13 Math. 21.43 Exemplis infinitis refused mercie as the night ouertaketh the day Fourthlie the wicked are alwaie Å¿ Isaei 1.5 26.10 Iere. 44.27 past recouerie before wrath be sent vpon them which often when it hath long time bin deferred t Mat. 23.38.44 Reuel 3.3 commeth swiftlie dreadfullie and sodainelie But to what purpose saith the Lord his dayes shall be an hundreth and twentie yeares I will yet saith he forbeare them u Hieron Trad. Hebrae in Gen. Hoc est habebunt 120. annos ad agendaÌ„ punitentiam an hundreth and twentie yeares Behold the long suffering of God! Men were corrupted in sinne by Adam men began x Rabbini ferè omnes vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huchal à rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chalal reddunt prophanare Sic D. Kimchi libr. rad Onkelos paraphrast Chalda Prophanati sunt homines ne inuocarent Tremel Coeptum est prophanari alij incipere nam vox ipsa in cal signif vulnerare inquinare in hipil scil altera specie coniugationum Hebraeorum rarius polluere siue inquinare eo sensu vt coeperunt inuocare siue attribuere nomeÌ„ Iehouae idolis suis sed obseruanduÌ„ est voceÌ„ charah cum beth sequeÌ„te nuÌ„quam poni nisi in bonaÌ„ parteÌ„ Deinde esset dictuÌ„ prophanatuÌ„ est nomeÌ„ domini inuocando non auteÌ„ prophanatum quod verè captuÌ„ est ad inuocanduÌ„ in nomen vt in textu ad verbuÌ„ est Aben. Ezra in Comment Item Mercer in politia Iudaie Coeperunt homines de nomine domini vocari scil vocabantur filij Dei. Quocunque accipias modo illud restat prophanatum esse à plurimis ritè inuocatum à paucioribus to prophane religion in the dayes of Henoch so that few they were which rightlie called on the name of the Lord. Cruell Giants and fierce Tyrants were of the brood of Caine as Lamech and other like vnto him Lastlie the familie of Seth among whom true religion was maintained ioyned in affinitie with the daughters of the wicked wherby the same religion was quite extinguished not a man remayning to vphold the truth but z Noah solus in generatione sua nam in superioribus Methusala Lamech in sequenti Sem lapheth etiamsi omnes simul vixerint one the rest being so drowned in securitie and crueltie that they would not be admonished and yet the Lord would waite for their repentance an hundred and twentie yeares One will aske perhaps how the Lord is said to speake this My Spirit shall not alwaies c. The Lord may be said to speake this like as the Scripture sometime a 1. Sam 18.11 27.1 Hest 6.6 calleth a mans inward thought a speech when as a thought is as effectuall as a speech in respect of himselfe because hee decreed it in b Basil Hexam 3. Aut magis pium est dicere quod sancta voluÌ„tas primus impetus intellectualis motus hoc ipsum sermo Dei est himselfe Hee may be said to speake it in respect of the world because he c Seâ—l per reuelationeÌ„ vt Isai 1.1 Hag. 1.1 made his counsaile and purpose knowne vnto the world For hereby it is perceiued d Vers 13.14 1. Pet. 3.20 August contr Faust Manicha Quod Noe quingentoruÌ„ erat annorum cum ei locutus est Dominus c. vnde intelligitur per centum annos arca fabricata Idem de ciu Dei lib. 15. c. 24. Sed intelligendum est hoc Deum dixisse cum circa finem quingentorum annorum esset Noc id est quadringentes octoginta annos agent quae re area codem anno incepta est dur nâ—itque in fabrica centum viginti annos that an hundreth and twentie yeeres before the comming of the floud God e Ezech. 3.17 2. Pet. 2.5 taught these Preachers of righteousnes and they deliuered it vnto the people that the world should be destroyed by the floud And to this purpose it is added in the text And God said vnto Noah An end of all flesh is come before me for the earth is filled with crueltie through them and behold I wil destroy them with the earth Make thee an Arke of pine trees c. and Noah did according to all that God commaunded him Wherein the Scripture manifestlie teacheth that Noah receiued this reuelation from God and began to make preparation for the Arke Lamech and Methusala being then in life six score yeeres before the floud began Wherefore they are deceiued f Philo Iudaeus lib. de Gigant Ioseph Antiq. lib. 1. cap. 4. Primum vitam corum breutori spacio circumscripsit abrogata loÌ„gaeuitate intracentum vigintà annos coercuit deinde continentem terram in pelagi formam c. Lactant. lib. 2. cap. 14. Ne rursus longitudo vitae causa esset excogitanderum malorum paulatim per singulat progenies diminuit hominis aetatem atque in centum viginti annis metaÌ„
alios adhibere quamuis operis sui mercede accepta non curauerint vtrum cam Noe sapienter an verò inauiter fabricaret Et ideo non in eam intrauerunt quia non crediderunt quod ille crediderat builders and carpenters which happelie wrought vpon the Arke till the waters had stopped their passage from comming to receiue it for their sauegard The reason was they c Heb. 4.2 receiued not the word by faith they d Gen. 19.14 Ezech. 33.32 counted Noah his preaching to be but dotage his building cost in vaine And those that will not beleeue the preaching of the word they will not e Iohn 12 35.36 Ioseph of the warres of the Iewes lib. 7. cap. 12. reciteth diuers signes which happened before the destruction of Ierusalem foretolde by Christ Luk. 21. First that a blazing Star in fashioÌ„ of a sword hung ouer the citie Secondly that at the feast of vnleauened bread a light shone round about the Altar about midnight as cleere as day Thirdly that a Cow led to be sacrificed calued a Lambe Fourthlie that the Brasen gate of the TeÌ„ple which twentie men could scarsely open was seene to open at midnight of it owne accord Fiftly that the first of May there were seene in the aire Chariots and standing battels skirmishing in the clowdes and compassing the Citie Sixtly in the Temple was heard the sound of a wonderfull terrible base voice which said Let vs goe hence Seuenthly a certaine countrie fellow one Iesus the sonne of Anani seuen yeeres before the Citie was destroyed began to crie out A voice from the East a voice from the West a voice from the foure windes a voice against Ierusalem and the Temple a voice against this people and though they whipped and scourged him to the bone yet he ceased not to crie Woe woe to Ierusalem And yet that people that would not obey Christ and his Apostles preaching were destroyed for all these signes as though they had had no warning be admonished by signes those that will not f Luc. 16.31 Chrysost in cap. 1. ad Galat Comment Haec autem Christus ipse in lucit in parabola loquentem Abraham declarans se velle plus fides habendum esse scripturis quà m si mortui reuiuiscant beleeue the Prophets will not receiue an Angell or one that is risen from the dead But now when they saw the floud increased the heauens resolued into raine cattell and wild beasts striuing for life within the streames their houses like fish pooles receiuing the waters their children readie to perish and themselues separate from help and comfort what could they doe but g Prou. 12.28 Heb. 12.17 August Serm. de Temp. 36. Age panitentiam dâ—m sanuâ—es si sic agis dico tibi quod securus es quia poenitentiam egisti eo tempore quo peccare potuisti Si vis agere poenitentiam quando iam peccare non potes peccata te dimiserunt non tuâ—llâ— repent too late wish woe vnto themselues that would not in time be warned Obser Sleepie securitie contempt h Mat. 24. vers 30. of the word is a certaine token of destruction and the same i Mat. 24.40.41 1. Thess 5.3 shall goe before the end Secondlie those that mixe k Heb. 4.2 not the word with faith l Luc. 16.31 Ignati epist ad Philadelph Iesus mihi pro archiuis est quim nolle audire manifesta pernicies est will receiue no grace to beleeue the tokens that are promised to foreshew the comming of the Lord to iudgement but as it was in the dayes of Noah so shall it be in the end of the world Question 3. verse 6. How it is said The Lord repented that hee made man THe Scriptures a Numb 23.19 1. Sam. 15.29 Malac. 3.6 often testifie that with the Lord there is no repentance nor b Iam. 1.17 shadow of change and surely as there is no shadow of turning with the Lord so is there in deed c Bernard Sermon de quadrup debit Viae Domini viae rectae viae pulchrae viae plenae viae planae recta sine errore quia ducunt ad vitam pulchrae sine sorde quia docent muÌ„ditiem plenae multitudine quia totus iam muÌ„dus est intra Christi sagenam planae sine difficultate quia donant suauitateos no shadow of contrarietie in Scripture albeit to vs as to them that are bleare eyed d Tertul. in Marcion lib. 1. Lippientibus etiam singularis lucerna numerosa est one candle seemeth manie Wherfore we must diligentlie consider how the Lord can rightly here be said to repent and to be sorrie when as in other Scriptures it is said hee cannot repent The Scriptures which are the e Ierem. 15.19 Matth. 4.4 mouth of God f CoÌ„ciliatio 8. are compelled through our infirmitie and ignorance to speake many things of God which in deed are proper vnto men which otherwise of man g August octuag triuÌ„ quaest lib. q. 52. Diuina scripturae à terreno humano sensu ad diuinum coelestâ— nos erigentes vsque ad ea verba descenderunt quibus inter se stultissimorum etiam vtitur consuetudo could not be vnderstood thereby to make meÌ„ rise by little little from the knowledge of themselues to the knowledge of the Lord. For this cause it calleth the power might of God the h Exod. 6.6 Psalm 44.3 118.15.16 arme and the right hand of God not that hee hath a hand or arme but because our strength and power is executed by our hand and arme which the Lord doth otherwise performe then we can vnderstand In this i Anastasius Nicaen lib. quaest in Script q. 21. Nonnulli autem ob summam pultitiaÌ„ cum scripturam audiant dicentem aperi oculos tuos vide c. Malè audientes nec intelligentes existimant Deum humana forma praeditum nec intellexerunt vt qui essent nunium insâ—â—ienteâ— quod cum hominibus per homines loquens Deus auditorum imbecillitati sermonem accommodet quoniam videmus per oculoâ— videndi facultatem oculos nominas audiendi facultatem aures iussum or Sed oportebat cum non solum audire haec verba sed etiam ea quâ— docent Deum non posse circumscribi quò enâ—m inquit ibâ— Ã facie tua sense his prouidence is called his k Psal 34.15 Pro. 15.3 Isa 37.17 eye because we with our eyes do watch see The appearing of his presence is called his foote because l Psal 18.9 Isai 66.1 we by our feet doe come in presence That which he will preserue vnhurt is called m Deut. 32.10 Psal 17.8 Zacar 2.8 the apple of his eye because the same of vs is most carefullie preserued His essentiall substance is called n Amos 6.8 The Lorde hath sworne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benephesho by his life or soule that
ouerthrow the Citie but the Lord had in deed determined to preserue the Citie and therfore threatned them o Hieron in Ionah cap. 3. Comminatur vt agant poenitentiam Looke the like example of Gods repentance Gen. 22.2.11 c. Amos 7.36.6 to make them forsake their sinne for which cause he had reuealed their destruction that so hee might preserue them and his p Author quaest Orthodox in oper Iustin. Mars q. 36 Proinde cum ignoscit non ignoscit immutabilitatem retinet His qui delicta sua corrigunt ita vt non mutetur ignoscit ijs qui in vitijs suis perseuerant ita vt non mutetur non ignoscit counsaile of preseruing them might not be altered God therefore is trulie in Scripture affirmed to repent because hee changeth his worke which q Ierem. 7.3 is a part of true repentance and because his will and purpose r August de ciuit Dei libr. 22. cap. 2. Vult Deus non facit c. so farre as is reuealed or may be vnderstood of creatures is or may be altered which in men is the summe of true Å¿ 2. Cor. 7.11 repentance but whereas in himselfe as in a t Isa 40.13 Epiphan Haeres 70. Nihil discors est in diuina scriptura neque opposita dictio aduersus dictionem reperitur Atenim sicut si quis pertennissimum foramen coelum conspicaretur diceret video coelum sane non mentiretur talis videt enim coelum reuera Dicit autem ad ipsum aliquis non vidisti coelum sanè neque hic mentitur Qui enim dicit se vidisse non mentitur qui dixit ad ipsum quod non viderit idem verè dicit Neque enim viderat extensionem neque latitudinem Itae est reuera de voluntate Dei per consequens de poenitentia eius bottomlesse depth of wisedome and counsaile hee doth decree the reuoking of his reuealed will or workes which reuocation is said to be repentance hee is immutable whereof the Scripture saith in him there is no shadow of change Obser 1. We must looke vnto the law and to the testimony u Deut. 29.29 Isai 8.19.20 Micah 6.8 to know the wil of God Secondlie our sinnes are so execrable before the Lord that they are x Zacar 12 10. Amos 2 13. said to wound him to y Vers 6. make him sorrie z Deut. 32.21 Exod. 20.5 iealous a Deut. 3â— 21 2. King 17.11.17 18. Ierem 44.3 angrie wherefore so farre as man is inferiour vnto God so farre the b 1. Sam. 2.25 Matth. 18.24.28 fault of sinne exceedeth which is done against the Lord the hurts and domages that are done to vs which make vs sorrie iealous or offended Thirdlie sin was growen c Vers 11.12.13 Gen. 15.16 Reuel 14.15 to height before the floud of waters but their sinnes were not d Ezec. 16.48.49 2. Tim. 3.1.2.3.4.5 greater then or moe then now are ours wherefore e Matth. 24.42 Watch therefore for ye know not the houre of certaintie the day of the Lord is neere Fourthlie they that by notorious sinnes prouoke the Lord as by crueltie couetousnes whoredome hypocrisie blaspemie contempt of the word of God c. f Ierem. 44.22 Amos 2.13 Isai 1.24 Reuel 14.15 are the cause of the hastening of the comming of Christ to iudgement Question 4. verse 9. How Noah is said to be a righteous man seeing the Scripture saith there is none righteous no not one THis noble Patriarch is commended by the Lord with three degrees of praise that hee was righteous perfect and walked with God Whereas the Scripture affirmeth he was righteous it meaneth no other a Luc. 1.6 but that hee walked in the coÌ„mandements of God in faith and obedience that b Iob. 1.8 2.3 he feared God and eschewed euill That hee was c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamam perficere complere immaculatum esse Targ. vulg Noc iustus perfectus tamim vpright perfect that is d Luc. 1.6 Philip. 3.6 1. Tim. 3.2 vnreproueable as not auoiding some vices and following others but e Chrysostom Hom. in Gen. 23. Hic etiam est perfectus nihil intermisit in nullo claudicauit non in hoc benefaciebat in illo verò peccabat sed in omni virtute perfectus erat qua tunc pollere illum congruebat imbraced all vertue wherein it was meete for that time he should be excellent Thirdlie it is said he walked with God that is to say he performed f 1. King 8.61 3.6 1. Chron. 29.17 these duties with a perfect heart not as an hypocrite deceitfullie to the end to be g 1. Kin. 15.3 Prou. 11.21 Matth. 23.5 seene of men but h Psal 139.23.24 2. Cor. 1.12 approuing himselfe before the Lord. Noah therefore was righteous i Psal 34.13.14 Isai 1.17.18 1. Thess 5.22 auoiding sinne and doing equity k Philâ—p 3.6 Iam. 1.27 he liued vnblameable and vnspotted of the world neither did he outwardlie beare shew of greater holines then l Psal 18.22.23 Eph. 3.17 inwardlie was rooted and grounded in his heart But if Noah were righteous and that m Gen. 7.1 in the sight of God how is it that the Scripture saith n 1. King 8.46 Iob. 25.6 Psal 143.2 1. Ioh. 1.8 that none is righteous Herein is contained o CONCILIATIO 9. no coÌ„tradictioÌ„ but the more difficult it seemeth to be vnto vs the more diligentlie ought wee to search the Scriptures There are two kindes of righteousnes expressed by name in the word of God The first is the righteousnes of our p Eccles 7.31 Ephes 4.24 creation wherin we were created in the image of Gods holinesse and righteousnesse and this is called in the Scriptures q Rom 10.3 Tit. 3.5 our own righteousnesse The second is that righteousnes which is giuen vs r Act 13.39 Rom. 5.11 by Iesus Christ in our regeneration this is called Å¿ Isai 56.1 Rom. 1.16.17 3.25 c. August lib. de Spir. lit cap. 9. Iustitia inquit Dei manifesta est non dixit iustitia hominis c. The iustice of God saith the Apostle is manifest he saith not the iustice of man or the iustice of mans proper will but the iustice of God not that whereby God is iust sed qua induit hominem cum iustificat impium but that wherewith hee clotheth man when he iustifieth the vnrighteous Vide Luther in praefat in Tom. 1. oper Atque haec passiua gratia gratis data Rom. 3.24 altera iustitia nostra actiua inhaerens the righteousnes of God as that which commeth from him not of our selues Of the first kind of righteousnes the Scripture witnesseth that none is righteous For whereas man had by creation both t Gen. 1.26.27 Ephes 4.24 Coloss 3.10 Tertul in Marcion lib. 2. Liberum sui arbitrij suae
illud ipsum in eo qui rationalis est homine damnatur sheweth the beastes as examples vnto men and condemneth them for warning sake which otherwise in their nature are l 1. Tim. 4.4 Tertul. lib. de Cibis Iudaic. CredenduÌ„ est quicquid est à Deo instituâ—um mundum esse ipsa institâ—tionis authorâ—tate purgation neque culpandum ne in authorem culpae reuocetur cleane and good Furthermore the Lorde would make this difference m Iust. n. Martyr Dialâ—â— â—um Triffon Vt vobis ob oculos versaretur Deus promptis admodum proclutibus ad deficiendum à notione eius prout Moses quoque inquit edit Iacob saturatus est impineuatuâ— recalâ—itrauit dilectus Deut. 32. for the practise of obedience as hee n Gen. 2.17 forbad Adam the tree of knowledge Also o Tertul in Marcion lib. 2. Vt si lex aliquid dâ—cibiâ—â—â—trahit immunda pronunciat animalia quae aliquando benedicta sunt consilium exercâ—ndâ—â—ontiâ—entiae intelli e fraerâ—os impositos illi â—ule acnosce quae cum panem ederet â—nâ—elorâ—m cucumeâ—â— pâ—poâ—e Aeâ—â—â—tiorum desideâ—â—â—at to put a bridle to the vnrulie appetite of men he required thereby temperance and frugalitie in meates Againe by sparingnes of food to p Tertul. ibid. Proinde vt pecuniae ardor resâ— ingueretur ex parte â—ua de victus necessitate causatur prâ—tiâ—sorum ciborum ambitio detracta est Hieron contr loum lib. 2. Tâ—lle epularum 〈◊〉 bidinis luxuâ—iâ—m nemo quaeret diuitias quench the thirst and desire of monie q 1. Tim. 6.10 the roote of euill and perhaps no lesse to r Tertul. contr Marâ—ion lib. 2. Vt facilius homo ad â—eâ—unandum Deo formaretur paucis non gloriosi 〈◊〉 assuâ— sectuâ— nihil de lantioribus esu iâ—â—rus Basil Hom. de iciunio Chrysostom Hom. 1. in Gen. Paulâ—ti n inducebantur neque delicijs va are permittebantur lead them as it were to the vse of fasting wherein they were commaunded to humble their soules But chiefly to stirre vp their Å¿ Iren. libr. 4. cap. 28. Praestruens eos perseuerare seruire Deo per ea quae erant secunda ad prima aduocans Calu. in Leuit. 20 25. Atque haec ratio diligenter notanda est discrimen inter Cibos illis proponi vt puritati studeant zeale to maintaine the puritie of true religion hee perpetuallie t Gen 15.9 Leuit. 1.2 ex analogia forbad certaine creatures to be offered that no moe should be had in vse of religion then God allowed for that purpose And lastlie to confirme their u Deut. 8.3.4.5 Psal 145.13 123.2 daylie expectation of his fatherlie protection who when hee in a sort withdraweth the aboundance of the earth because it pleaseth him yet hee sendeth store of x Psalm 78.25 The foode of Angels in stead of the food of Aegypt better things in place addeth his promise thereunto I y Leuit 26.5 Heb. 13.5 will not leaue thee nor forsake thee Wee read indeed that this was seriouslie commaunded to the Israelites and euery creature z Leuit. 11.3 c. diligently described to the end they might perfectlie know the difference but no such commandement is remembred to be laid vpon the fathers before the dayes of Moses neither is it likelie that a Gen. 9.3 Iustin. Mart. Dialog cum Triff anie such was giuen Wherefore it may be doubted through this difference which the Lord maketh here to Noah whether some creatures were not by nature in themselues vncleane seeing the same distinction of cleannes is not made in respect of food of which none were as yet permitted to be eaten but onelie for the vse of sacrifice Which obiection is b Gen. 1.31 Act. 10.15 Rom. 14.14 1. Tim. 4.4 fullie answered by the word of God wherin is plainely taught that all the creatures in themselues are good and none to be esteemed polluted or vncleane neither is the reason in any sort auaileable to proue it otherwise for neither did that limitation of beasts for sacrifice make the nature of the rest vncleane which were not permitted to be offered neither doth the Lord at this time make this difference c Contra. Lyraenum in Gen. Perer. in Gen. Tâ—m 2. lib. 11. Disp 2. Non igitur quantum ad cibum sed tantummodo quantum ad ritum vsum sacrificiorum onlie in respect of sacrifice although the eating of flesh were not yet allowed but also d Chrysost Hom. 24. in Gen. Considera quomodo in nonnullis locis ab aliquibus abstinent aliqui vt immundis non probatiâ—aliâ—â—â—â—illiâ— ipsis vescuntur consuctudine se ad hoc indâ—cente sic tunc quoque erat in respect of eating flesh which shortlie after hee did purpose to permit in which men by naturall instinct the very guide of sense reasoÌ„ do e As we make difference betweene beefe horse flesh betweene Conies and Cats betweene Hares and Foxes without a schoolem ister discerne of beasts which are good for meat doe count the rest as it were vncleane But one will say it was hard for Noah to know the difference of the flesh of beasts which neuer tasted anie for vs as hard to know which he accounted good for meat seeing in respect of the situatioÌ„ of couÌ„tries the f For the constitution of mens bodies followeth greatlie the qualitie of the ayre in which they liue in which respect Galen was wont to say that he prescribed diet no more to Germanes and Britaines than to Lions Beares viz. because of the difference of their countrie froÌ„ theirs to whom he prescribed qualities of mens bodies in regard therof of cretures few or none there are vpoÌ„ the earth which may be g The inestimable goodnesse and wisedome of Gods prouidence is manifest in this thought vnholsome for the vse of foode For it is not of light or vaine authoritie but affirmed vnto vs by manie witnesses that the h Hieron contra Iouinian Arabes Saraceni omnis eremi barbaria camelorum lacte carnibus viuit quia huiusmodi animal pro temperie sterilitate regionum facile apud eos gignitur nutritur Arabians feede on Camels flesh the i Which euen by the law of Moses were counted cleane Leuit. 11.21.22 and were Iohn Baptists common foode Matth. 3. and yet of vs they are esteemed vncleane loathsome and vnholesome Hieron contra Iouin lib. 2. Orientales locustis vesci moris est Strabo de situ orb lib. 16. Vinunt ex locustiâ— quas verni Libes Zephiri vehementius flautes in ea loca compellunt Item Plutarch in Sympos Aristoph in Acarnens Plin. alij people of the East and of Libya on Grashoppers the k Hieron contra Iouin lib. 2. Asri etiam lacertis viridibus vesci soleant Syrians and Africans haue Lizards
exijsse ex Aegypto dicit Moses non ex tempore quo Iacob intrauit in Aegyptians fore-promised their deliuerance vnto Abraham in which d Exod. 12.2 Marc. 14.12 c. he performed the deliuerance of the world by Iesus Christ and the month in which e Ambros Hex lib. 1. cap. 4. In hoc principio mensium quo pascha iussu Dei celebrabant Iudai coelum terram fecit Deut. Gitudent Episc Brixian tract 1. de Pascha obseruat Nam veris tempore Deus condidit mundum Martio enim mense dixit per Mosen Deus mensis hic vobis initium mensium primus est in mensibus anni quem mensem verax vtique Deus primum non diceret nisi primus esset ficut septitâ—um diem non diceret Sabbatum nisi Dominicus primus esset Athanas libr. quaest ad Antioch q. 17. Eodem dicit quo Christus in virginis vtero conceptus in mundi principio Deus creauit Adam Cyril Hierosol Cateches 14. Damascen Orthodox lib. 2. cap. 7. Per solem quatuor temporum versiones immututionesque constituuntur prima quidem verna est in ipsa enim Deus fecit vniuersa Leo. 1. de pass Dom. Serm. 5. 9. Beda lib. de rat temp cap. 40. Rabb Eliezer c. And whereas other Rabbins in Bereshith Rabba hold that the world was created in the haruest time either by the transposition of the letters in the word Bereshith or because that the hearbs and trees were created with ripe fruit the reason followeth not more then that it was in haruest when Aarons Rod budded neither was it more labour to the Lord to create fruites then trees lastly ripe fruit was to continue at all seasons by creatioÌ„ But let euery man enioy his owne opinion in things indifferent without contention the world was first created in which man also by transgression stood first in need of a deliuerer and receiued the first promise of the same Whereby it is apparant that the second month here spoken of was in the season of the yeere next after it which the children of Israel were commanded to account the first and is called of the Scripture f 1. King 6.1.37 Errauit igitur Gauricus in annot in Ptolom Alinag lib. 13. Qâ—i Hebraeâ—s niâ—il de meÌ„sium nominibus ante captiuitatem Babylonis habuisse scribit Zif as the first month was called of the Hebrues g Exod. 12.2 13.14 Deut. 16. Abib of the Chaldees h Nehem. 2.1 Hester 3.7 Eliah in Tishbite Tremel in Nehem. cap. 2. Nisan The first month began i And the same is rather to be vnderstood after the ancient Romane computation then that which we now haue who began the first of March or the Ides of March that day which to vs is counted the twelfth of March on which day the Sunne entreth into the first degree of Aries Which degree in the ancient time the Sunne entred into the seuenth of the Calends of Aprill that is about the fiue or sixe and twentieth of March as Ouid truly testifieth Fastor lib. 3. And so is Vitrunius to be vnderstood lib. 9. cap. 5. Sol enim cum Arietis signum mit partem octauam peruagatur perficit aequinoctium vernum i. When the Sunne commeth into Aries and passeth by the eight part or degree thereof it maketh the equinoctiall of the Spring that is the Sunne doth now passe the eight degree of Aries at that season wherein it was wont but to enter into Aries make the Spring for alwaies the Spring equinoctiall was at the entring of the Sunne in Aries To this agreeth Euseb in Fragm Omnim historiae Theodoâ—et quaest in Exod. 72. Beda lib. de rat temp cap. 4. declareth that the world was created the Israelites deliuered and that Christ suffered the fiue and twentieth of the moneth of March. in the tenth or twelfth of that which we cal March sauing that the k Hieron Comment in Agge cap. 2. Secundum Lunae cursum menses variantur apud Hebraeos vt saepe primus mensis partem Martij possidet interdum incipit in Aprili Hebrue months are moueable according to the courses of the moone the second at the tenth or twelfth of Aprill the seauenteenth thereof about the last of l The certaine day cannot truly be determined vnlesse the yeeres be reckoned and the variable chaâ—ge of the Moone calculated from the flood April or the first of May by our account When as the Lord had opened m Psal 145.16 his hand ouer all the earth the same euery where abounding n For in the East and South countries the fruites are ripe sooner then ours of which we will speake in another place with riches or with o As in England and such other countries of the North of which it is said When May is gone of al the yeere the pleasantest time is past pleasures when they were in the middest of their chiefe delights and proclaimed peace and saftie to themselues and doubted least of anie danger when their hearts p 1. Sam. 25.36.37 1. Thess 5.3 were merrie within them and they least suspected any change the wrath of God commeth on them q Prou. 1.27 Ierem. 18.7 1. Thess 5.3 Reuel 16.15 sodainelie and fearefull vengeance which destroyed r Luc. 17 27.29 them all A most admirable example of the iustice of the Lord Å¿ Rom. 15.4 1. Coâ— 10.11 Luk 17.30 continually to be laide before the eyes of this sleepie generation How great was this destruction which was vniuersall ouer all the earth How miserable in that they t Heb. 12.17 Be not rash for the residue but comit the iudgment to the Lord. fouÌ„d no space vnto repentance at the least for the preseruatioÌ„ of their bodies How sodaine vnto them that in sixscore yeere would not be u Gen. 6.9 1. Pet. 3.20 Lutâ—er in Gen. 7. Probabiliâ—s videtur circa vernum tempus coepisse diluuium cum scilicet spe noni anni omnium animi pleni essent warned It taketh them when of all other times they would least haue beleeued But on the other side what a grieuous crosse was this to Noah to x Cicer. orat post redit ad Quiris Ipsa autem patria dici vix potest quid charitatis quod volaptatis habeat leaue his sweet countrie and natiue soile and to be imprisoned in the Arke as in a stall of beasts How greatlie was hee moued with reuerence vnto y Heb. 11.7 the voice of the words of God that hee would close vp himselfe in such a pinfold while as yet both heauen and earth did promise as it were securitie without the Arke Or how might it be thought he z Iere. 13.17 Luc. 19 vers 41. compared Here some of the Rabbins from the text dispute against the text that Noe did not pray for the common safetie of the worlde Their reasons are first because his age is so often
securè contemnamus eius gratiam vnde vita nostra dependet who are placed on the earth as in the middest betweene two swallowing pits the waters of the sea and of the firmament both which if q Iob. 38. ver 11. Psalm 104.9 Prou. 8.29 c. they were not restrained and vpholden by the power of the Lord would ouerwhelme the wicked euerie moment Question 5. verse 20. What was the iust and exact measure of the waters which the Scripture speaketh of fifteene cubits vpward were the mountaines couered and whether those naturall causes which the scripture speaketh of were sufficient to procure so mightie waters THe height of the waters is described by the highest mountaine but the height of the highest mountaine is not any where described because the mountaines remaine vnto the view of men but the waters could not of anie be considered by view but by the spirit of the Lord. That mountaine of Ararat a Ioseph Antiq. lib. 1. cap. 4. Quin Nicholaus Damascenus libr. 96. de his rebus narras in hac verba est super Regionem Minyarum magnus mons in Armenia nomine Baris in quo multos profugos duunij tempore seruator ferunt quendam arcae vectum in huius vertice haesisse reliquias lignorum eius longo tempore durasse qui fortassis is fuit de quo etiam Moses scribit Iudaeorum Legistator Diceret fortassis Lubaris non Baris vt obseruauit Tremel Sic enim est apud Epiphan Haeres 1. Post diluuium cum requieuisset arca Noa in montibus Ararat per mediam Armeniorum Cardyentium terram in monte Lubar appellato istiâ— prima hominum habitati sit post diluuium appeareth to be of a notable height vpoÌ„ which the Ark rested two months thirteene dayes before the rest of the mountaines were discouered The mountaine b Deut. 32.49 34.1 Ioseph Antiq. lib. 4. c. 8. Abarim in the top of Pisgah for the height therof was chosen of the Lord whereon to shew Moses the land of promise The mountaine whereon our Sauiour c Matth. 17.1 Luc. 9 28. shewed his glorie to his Disciples which was called d Iudâ— 4.6 Hieron Epist ad Eustor epitaph Paulâ— Scandebat montem Tabor in quo transfiguratus est dominus tabor or e Hieron aduers Helâ—id Monâ— Tabor Itaburium dicitur Idem in Hose cap. 5. à septuagint interpret Sic reddi appellari Itaburium is f Ioseph de bâ—â—lo Iudaic. lib. 4. c. 2. Mâ—â—tem Itaburium occupauerunt cuiuâ— altitudo quidem triginta stedijs consaâ—gens sepâ—entrionali tractu inaccessus Quod dicit consurgit est pro decliuitate moâ—tis non raetione perpendiculâ— affirmed to ascend from the plaine and champion fieldes by the space of thirtie furlonges Moreouer the testimonie of approued writers doth confirme that there are mountaines whose top doth reach aboue the cloudes The mountaine g Aristot Meteor lib. 5. cap. 13. Catechâ—â—â— porte maximus est montium omnium qui estiuum ad oâ—tâ—m sunt cacumine atque latitudine cuius â—uga à sole radiantur vsque ad conti inium ab ortu iterum ab occasit Caucasus doth aduance his toppes so farre aboue the common compasse of the earth that thereon the Sunne doth shine vntill h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contiâ—â—rium crepusculum Maâ—rob Saturnal lib. 1 cap. 2. Tempus à deiuculo ad galli cantus Varro lib 6. de linguae Lat. Quod in eo homâ—nes incipiunt conticescere Nomus Marcel Conticinium noctis primum tempur quo omnia quiescendi gratiae conticescunt to those which dwell at the foote of the mountaine the euening is ouerspread or as wee say the day light is shut in The hill Olympus in Thessalie is i August de Gen. contr Manichi lib. 1. cap. 15. de ciuitate lib. 15. cap. 2â— Quidam inquit hanc historiam non esse â—estam sed solas rerum significaâ—darum figuras esse contendunt primum opinaâ—tur tam magnum fieri non esse diluuium vt altissimos montes quindecim cubitis aqua c escendo transcenderet propter Olympi verticem montis supra quem perhibentur nubes non posse consâ—endere quod tam sublimis quà m Coelum sit vt non ibi sit aer iste crassior vbi venit nebulae imbresque gignuntur c. Solin Polyhist cap. 18. alij affirmed to be so high as neither winde nor cloudes nor raine are at anie time perceiued to be in the top thereof Much like is written of the Alpes in k Herodian Hist lib. 8. Hi sunt longissimè quidem montes vice murorum Italiae circundati adeò in altum editi vt etiam superare nubes videantur c. Fraunce of l Herodot in Melpom. Extat in hoc marimons cui nomen Atlas est autem vbique perangustus â—â—res ita verò sublimis esse dicitur vt ad illius verticem oculi mortalium peruenire non possint neque ibi vnquam vel per astatem vel per hiemem nubes deesse consueuerunt hinc incolae coeli columnam esse dicunt Atlas in Barbarie of m Plutarc lib. de facie apparente in orb Lunae c. reciteth the prouerbe Athos obumbraâ— latera Lemnia bonis that is Athos shadoweth the Oxe of Lemnos which is vsed when one obscureth anothers glorie The occasion of which prouerbe was that in the market place of Myrinum a Citie of Lemnos there was set the image of a great Oxe which image the hill Athos did ouershadow at the setting of the sunne being seuentie furlongs distant Idem Apollonius Argonaut libr. 1. Pomp. Mela. libr. 2. Geograph reporteth of the hill Athos the like vnto that which Augustine and Solin cap. 14. doe â—ffirme of the hill Olympus Athos a mountaine of Macedonia Concerning which as it is no matter of faith to beleeue or to reiect the report of the measure of the mountaines so wee ought not lightlie to respect the monuments of famous writers which haue gathered their knowledge by labour and experience in gage of their estimation doe report vnto vs the wonderful works of God performed in these his creatures But hereof it commeth to passe that men of prophane and corrupt minds which rather embrace the report of men then the certaine testimonie of the word of God doe n August de ciu Dei lib. 15. cap. 27. Primò opinantur tam magnum fieri non posse diluuium vt altissimos montes quindecim cubitis aqua crescendo transcenderet demaund how it is possible that the waters were aboue the highest mountaine seeing as they affirme the highest mountaine is found to be aboue the cloudes It is neither of necessitie nor yet conuenient that we should o Sicut L. Vallâ— in Comment in Aug. de ciu Dei lib. 15. c. 27. Ex authoritate cuiusdam Franscisci Philelphi qui se montem ascendisse affirmat fabulosum esse
alius Papista glossemata ita Romanis complacuere vt ex margine in textum transtulerint adeo vt Cyprianus pro primatu ecclesiae Romana pugnat qui solebat eundem euertere hoc erant vtique caeteri Apostoli quod fuit Petrus Item lib. 1. epist 27. Item epist 55. Nisi si paucit desperatis perditis minor videatur esse autoritas Episcoporum in Africa constitutorum scilicet quam Romani pontificit Cyprian n Fran. Iun. in indice expurgat praefat ad lectorem Rem inquit meis visam oculis ad exemplum adferâ—m Franciscanos duos pro authoritate aliquos paginas Ambrosis alias ex parte alias vniuerse dispunxisse alias in locum priorum substituisse praeter omnem antiquorum exemplarium fidem pluribus narrat verbis Talia scilicet incassum conaâ—â— sunt cum fuerint alia apud alios exemplaria Ambrose o In impressione 1494. cum Commentarijs Thomae Valâ—is Nicholai Treuith ita legitur cuius rei sacrament c. Lib. de ciuit Dei 10. cap. 20. Cuius rei sacramentum quotidianum esse voluit ecclesiae sacrificium cum ipsius corporis ipse sit caput ipsius capitis ipsa sit corpus tam ipsa per ipsum quam ipse per ipsam suetus offeri In Augustino incorruptè legitur quae cum ipsius capitus corpus sit seipsam per ipsum discit offere Cui etiam plurimas offixerunt sermones tractatus aliquos qui ne pilum habent Augustini sicut testis est Erasmus Similia Hieronymo affixerunt Tom. 4. Athanasio praesertim ad MarcuÌ„ Papam epist in qua de rebus gestis post obituÌ„ Marci ad decem annos scribit Arrianos Nicani Synodi decreta incendisse vt apparet ex Socrat. histor 2. cap. 10. epist Athanas ad Orthodox Augustine p Aquin. lib. contra error Graecor citat Cyril Alex. ex Thesauro sic loquentem quemadmodum Christus à patre recepit potestatem super omneos potestatem sic Petro eius successoribus plenissime commisit Deinde nulli alij quam Petro Christus quod suum est plenum sed ipsi soli dedit Postea verò cui scil Petro omnes iure diuino caput inclinant primates mundi tanquaÌ„ ipsi Domino Iesu obediunt Nos verò tanquam membra corporis caepiti nostro pontifici Romano â—tharemus solius pontificis enim est arguere corrigere increpare ratum facere disponere soluere ligare Quae omnia Aquinas de suo finxit cerebro Papistas ipsos reserre pudes vt apparet ex Dialog D. Reinald cuÌ„ Iob. Hart. Cyril q Bertramum in Tract de sanguine corp Domini miserè dilacerant censores vniuersitatis Duacensis in Catholicis veteribus inquiunt plurimos feramus errores extenuemus excusemus excogitato commento persaepe negemus c. istum librum magni non aestimemus momenti c. corrigunt tamen Bertram and r Nam non solum Protestantium libros prohibent quicunque de religione ex professo tractant Index prohib lib reg 2. sed non paâ—cos Catholicorum nisi emendantur Cuius causa non solum Erasmum Lod Vinem similes correxerunt sed Polidorum de inuentione Velcurionis Commentaria in Aristotelem Leouitij Ephemeridem c. quod contra Concilij Tridentini decreta facere videntur Ex indice expurgat manie other authours as is manifest to the perpetuall infamie of the workers thereof Wherefore it behooueth Å¿ Magistratus enim est ecclesia religionis custos pater nutricius Isai 49.23 Christian Princes to cause carefullie to bee maintained the auncient copies of the Fathers that learning and religion doe not decay The learned it becometh to detect the lewdnes of such enterprisers And the godlie to esteeme no trespasse small which is committed t Sam. â— 25 against the Lord against u Non patitur ludum fama fides oculus true religion or the x August de Doctr. Christia lib. 1. cap. 37. Titubabit enim fides si diuinarum scripturarum vacillet authoritas Nihil igitur parnum in tantis ausis astimandum est perfection and authoritie of holie Scripture Obserue out of this verse First the Lord doth often vpon his children y Gen. 30.20 1. Sam. 20.3 Psal 105.18 lay long temptations and verie grieuous wherefore the godlie must labour z 1. Cor. 1.5 Ephes 6.16 Philip. 1.9 to be rich in faith whereby to stand in the day of triall Secondlie we may not a Gen. 14.14 Exod. 10.9 Prou. 28.7 without iust cause forgoe the creatures and goods which b Matth. 25.14 are committed vnto vs by the Lord. Thirdlie the godlie haue libertie in time of temptation c Gen. 25.22 Iudg. 6.37 to seeke godlie meanes to strengthen their weakenes Verse 4. Fourthlie the brutish creatures through the goodnes of the Lord doe d Iob. 5.23 1. King 17.6 Marc. 1.13 often administer vnwonted comfort to Gods children in their aduersities Question 4. verse 13.14 For what cause the ground being drie the first day of the first month Noah continued in the Arke vntill the seauen and twentieth day of the second month TWo causes hereof may be gathered by the words of Scripture One where it is said the vpper part a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panim facies à panah aspicere id quod videre possiomus or face of the earth was drie Whereby it appeareth that albeit the waters were dried from the earth yet the earth being so long before couered dreÌ„ched with the waters was soft vnfit for the foot of man and beast and did begin to be dried to returne to his former hardnes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charabu à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charab Arescere extrinsecus à sole To drie on the outside by the sunne fire or wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iabesha haeartes ver 14. the earth was dried vp Lament 4.8 Isai 27.11 soliditie froÌ„ the first day of the first moneth thence forth waxed firme and more and more increased to be habitable till the Lord commaunded Noah out of the Arke In the distance whereof is also signified the Fatherlie care c Gen. 1.11.24 Psal 145.15 of the Lord toward all his creatures who permitteth them not vnto the earth till the same was fullie refreshed of the waters and had time to bring forth hearbes and foode for man and beast as also his prouidence toward them in the Arke that continued with d Leuit. 26.5.6 c. aboundance for all necessities The second cause did rest in the e Ambros de Arca. cap. 21. Itaque recedente aqau siccata terra exire potuit Noe ex arca sed iustus nihil sibi arrogat sed totuÌ„ se diuino coÌ„mittis imperio maximè qui coelestâ— fuerit ingressus oraculo coeleste debuit vt
egrederetur expectare responsum obedience of Noah whose constancie was such and faith f Heb. 11.7 toward God that albeit he saw the ground was drie and longed no doubt for the fruition of thereof yet g Chrysostom Hom. in Gen. 26. Tantum ibi afflictionem ferre cogebatur iustus ille in tanta existens angustia neque auram recētem captare valens ferarum insuper brutorumque conuictum ferens qui in omnibus mentem suam solidam declarabat voluntatem flecti nesciam fidem erga Deum Caluin in Gen. 9. In suo foetore iacere manuit quam liberum spiritum colligere donec migrationem suam sentiat placere Deo hee had rather die in that vnsauorie closet then to enjoy the benefit of pleasant aire and the Lordship and riches of the whole earth without permission giuen by the Lord. A notable example in so noble a Patriarke of h Pet. Martyr Comment in Gen. 8. Qui vere se agnoscit in aliena potestate haud secus facere debet righteousnes i Chrysost Hom. in Gen. 26. Qu◠declarata est iusti patientia patience k Ambros de Noe arc cap. 21. Verecundia enim iustitia est quia inuerecundia iniquitas qua vsurpat indebita nec reueretur authorem temperance l Matth. 24.14 Chrysost Hom. in Gen. 26. Qui in omnibus mentem suam solidem declarabat voluntatē flecti nesciam perseuerance m Heb. 11.7 Iam. 2.22 Chrysost Hom. in Gen. 26. Fidem declarabat erga Deum per quam facile leuiter omnia sustinebat faith Thus it behooueth n Psalm 27.14 31.24 Psal 37.5 55.22 the faithfull to walke with God This is a worthie o 1 Pet. 2 19. Gen. 14.23 token of an vpright heart Neither is a happie issue p Psalm 37.25 55.22 Chrysost Hom. in Gen. 26. Expende hic Dei bonitatem quomodo per omnia iustum consolatur c. euer wanting to those that waite on God which the Scripture also doth call to our remembrance for q Vers 15. the day as it were that the earth was meete and fit the Noah the Lord doth call him forth to enioy the same Question 5. verse 14.18 How long time did the waters of the floud continue vpon the earth And whether the heathen haue had any knowledge or made report thereof FOrasmuch as the scripture doth so diligentlie describe the beginning the increase the fall and the finall end of the floud of Noah in respect of the circumstance of time there is no doubt no small regard and estimation to be had therof For the Scripture deliuereth nothing a August Epist. 3. Modus autem ipse dicēdi quo sancta scriptura contexitur quam omnibus accessibilis quamuit paucissimis penetrabilis ea quae aperta continet quasi amicus familiaris sine fuco ad cor loquitur in doctorum atque doctorū Ea verò quae in mysterijs occultat c. without waightie reasons and ponderous iudgement And surelie to those that will religiouslie consider the cause of things as it is administred by the mightie power of God it may iustlie seeme no lesse an argument of admiration that the waters continued so long vpon the earth then that they ouerflowed in so great a measure When the earth was first b Gen. 1.10 ouercouered with waters the same in one daies space was vnburthened of them When flouds doe happen from the waters of the sea c Vide Gaspar Contaren de 4. elem Vbi multas inundationes descripsit although they range farre and doe great violence yet are they commonlie returned together with the tide The flowings which are caused by the raine of heauen although they continue d As it commeth to passe by the meeting together of much water in lād floods a day or twaine yet they are maintained by following waters But this floud being onlie caused by the waters of the fountaines of the deepe and the windowes of heauen being increased e Gen. 7.17 Aben Ezra affirmeth that after the fortie daies of raine it rained euery second day vntill the end of the 150. daies But it is vncertaine and not to be built vpon for the authoritie of Rabbins fortie dayes continued in perfection without any new supply of waters as being onelie preserued in the nature of their first creation by the Lord one hundreth and fiftie dayes and afterward decreased one hundreth and eighteene f That is from the 29. of the eight moneth or the 17. day of the seuenth moneth which is from the beginning of the flood to the beginning of the next yeere so many daies do come betweene dayes before the earth was throughlie vnburdened of them whereby it is euident that the flouds continued the g Gen. 7.1 8.13 space of tenne months and thirteens dayes and Noah remained in the Arke a yeere tenne dayes h Gen. 7.13 8.16 as the Scripture doth account the same But the reader must remember that the months are reckoned by the Scripture according to the Hebrue custome i Hieron Comment in Ezech. cap. 29. Menses apud Hebraeos secundū lunae cursum supputantur August de ciuit Dei lib. 15. cap. 14. Mensis quem luna caepta finita concludit Munster in Calender after the courses of the moone whereas in a yeere by the compasse of the sunne which is the space of a yeere by our account there are twelue such months and the tenth day finished of the thirteene moone or month So that where the Scripture accounteth from the seauenteenth day of the second month vnto the seauen and twentieth day of the second month of the yeere that followed the same is no more then the k Aben. Ezra in Com. in Gen. affirmeth that Noah continued in the Arke a yeere and ten daies after the Sunnes course the same Luther in Gen. 8. seemeth to gather but the Scripture speaketh of moneths only and in all places after the courses of the Moone as Augustine witnesseth de ciuit Dei lib. 15. cap. 14. Now twelue times 29. daies and twelue halfe daies that is sixe daies are in summe 354. which is a yeere after the account of Scripture and twelue iust courses of the Moone whereunto if you adde the ten daies from the 17. to the 27. of the second moneth Gen. 7.11 8.14 they amount vnto 164. daies which with the day in which Noah came forth of the Arke is a full yeere after our account Note also that the Hebrues euery third yeere haue intercalarem mensem a leape moneth as wee haue a day euery fourth yeere whereby it commeth to passe that euery three yeeres by their account is equall to three yeeres of our account iust space of a yeere by the course of the sunne consisting of three hundreth threescore dayes and fiue The heathen histories l Origen contr Celsum lib. 5.
deterrentur à scelere example sake to those that afterward should liue vngodlie for which cause also the Lord ouerthrew x Gen. 19. Sodome with fire Ierusalem with y Ierem. 38.9 39.6 Whose first and secoÌ„d ouerthrow was so much the more grieuous by how much before they abounded in blessings Amos 3.2 For as they had receiued aboue other nations Psalm 147.20 so for contempt and abuse of those benefits they receiued more punishments then other nations Lament 1.12 Ezec 5.9.10 c. sword and famine that they might be as monuments in the Scriptures z Iere. 26.6 Ezec. 5.15 Tria hac vindicta Dei celeberrima exempla toto terrarum orbi notissima examples of the wrath of God against the wicked Those that will not by these examples be admonished it is not meet although in the sight of the godlie he a Zephan 3.5 bringeth his iudgments euerie day to light that they should haue farther warning saue in their owne calamitie For this cause the Lord denieth albeit the heart of man be onlie euill euen from his youth that he will destroy the world any more for example sake as likewise our Sauiour for the former cause denounceth that after the destruction of Ierusalem should no such example be found b Luc. 21.20.23.24 Which miseries foretold by our Sauiour Christ were abundaÌ„tly fulfilled as witnesseth Iosephus de bello Iudaic. lib. 7. cap. 16. In time of the siege of Ierusalem there died in the citie by famine sword and pestileÌ„ce 1100000. There were taken captiues 97. thousand A noble woman in the famine eate her owne sonne lib. 6. cap. 11. 7. cap. 8. Likewise Euseb in his Ecclesiastical history lib. 3 cap. 5.6 Lastly when as the Citie was so wasted and made euen with the grouÌ„d that there was nothing left standing but certain towers by which it might appeare to posteritie how great and well fortified the citie had bin Ioseph of the warres oâ— the Iewes lib. 7. c. 18. yet were the Iewes forbidden to come within the ruines of the citie and as many Iewes as entred were put to death Iustin Mart. Apolog. 2. of the wrath of God but c Mat. 24.29 Mark 13.24 Luc. 21.25 that the next and immediate so apparant manifestation of his iustice should be in the consummation of the world Hereby it hath come to passe that the world hauing now continued the space of fifteene hundreth and threescore yeeres d The fortieth yeere after they had crucified Christ Ioseph lib. 3. cap. 7. from the last example and hauing forgotten the seueritie of God by e Rom. 2.4 the continuance of his patience as not regarding the remembrance thereof by the f Matth. 24. c. 2. Pet. 3.4 testimonie of the Scripture now is frosen g Zephan 1.12 in the dregges of sinne and the haruest of mens wickednesse h Reuel 14.15 is ripe to iudgement Obserue also First the secrets and will of God i 1. Sam. 3.21 Isai 8.20 2. Tim. 3.16 are reuealed in his word and the same is to be vnto vs as k Galat. 3.24 Psal 119.24 August de doctr Christ. lib. 3. cap. 80. Nam quicquid homo extra didicerit si noxium est hic damnatur si vtile est hic inuenitur cum ibi quisque inuenerit omnia qua vtiliter alibi didicit multo abundatius ibi inueniet ea quae nusquam alibi inuenire poterit Hilar. lib. de Trin. 3. Bene igitur habet si ijs qua scripta sunt scilicet in verbo Dei contenti simus a Schoolemaister and a Counsellour Secondlie mens sins l Mica 3.12 Rom. 8 â—0 Onkelos Paraph. Chaldaiâ— Propter homineÌ„ reddit propter peccatum hominum are the cause of the cursing of the earth and all calamities Thirdlie albeit the heart of man be euill from his youth yet the same is m Heb. 9.14 Act. 15.9 purged in the godlie and purified by faith to bring forth n 1 King 18.3 22.2 works acceptable to God not o Iob. 33.24 Esai 64.6 Bernard in festuÌ„ omn. sanct Serm. 1. Quid ergo de peccatis erit quando ne ipsa quideÌ„ per se poterit respondere iustitia for the worthines of the workes but for the worthines p Matth. 3.17 Rom. 3.25 of the death of Christ Fourthlie I will not curse neither will I smite c. The curse is q Deut. 28.16.17.18 1. King 16.34 euer accompanied with punishment and the r Psal 119.27 Ierem. 5.7 punishment of the creature is the fruit or effect of the curse of God Fiftlie the Lord promiseth the continuance of the world it Å¿ Psal 119.90.91 standeth fast so all the promises of God t 2. Cor. 1.20 Oecolampad in Gen. 8. Magis afficimur cum audimus aliquid esse illi fixum apud se are yea and Amen in Christ Sixtlie the certaine succession of times and seasons haue for their u Act. 1.7 Isai 38.8 foundation the will of God Question 8. verse 21. What meaneth this which is said the imaginations of mans heart is euil euen from his youth TO stoppe the a August de bono perseuerantiae lib 2. c. 2. Tria sunt quae maximè aduersus Pelagianos Catholica defendit ecclesia Primum gratiaÌ„ Dei non secundum merita nostra daeri Secundum in quaÌ„tacunque iustitia sine quibâ—slibet cunque peccatis in hoc corruptibili corpore nemineÌ„ viuere Tertâ—um obnoxium nasci homineÌ„ peccato primi hominis vinculo damnationis obstrictum nisi reatus qui generatione contrabitur regeneratione soluatur Qùae tria in hac clausulae habent fundamentum suum aduersiâ— Papistas hodie defenduntur qui idem ferè cum Pelagianis sentiunt sed melle litum gladium mouthes of heretikes and to confound the b Hieron epist. ad Câ—esiphon De Philosophorum maximè Pythagorae Zenonis fonte manarunt qui passiones asserunt extirpari posse de mentibus nullam fibram radicemque vitiorum in homine omninò residere meditatione assidua exercitatione virtutis Aduersum quos Peripatetici Academici noui fortissimè disputant Similiter Papistae neque tamen quisquam Peripateticus siue Academicus siue Papista doctrinam de miseria naturae humanae vel defendit vel ritè intelligit vt postea demonstrabitur naturall pride of man the Lord which is c Psal 33.15 the former of the heart and the d Ierem. 17.10 searcher of the heart doth plainlie testifie the naturall condition of the heart of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ietzer leb haadaÌ„ ragn minnegnurahu The imaginatioÌ„ of the hart of man is euil froÌ„ his youth The word ietzer translated the imagination of the heart doth e Aralic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iatzar formare to forme or make Isai 4â— 10 Amos. 7.1 Vt fit vel forma scilicet acquisita cordis vel id
100000. Dioclesian flewe 70000. Christians within one moneth Oros in Chron. to giue for euerie one a drop Wee must herein againe consider y Seâ—sum legislatoris interpreti requirendum August Epist 19. the purpose and intent of the maker of the law which was indeed to represse the rage of murtherers from the societies of men z Exod. 21.12 by giuing authoritie to man to take away such monsters from the earth yet not a Matth. 10.28 They are not able to kill the soule supreame authoritie of punishment but reserueth the same vnto himselfe For murther deserueth a greater punishment then to haue his blood shed that sheddeth blood because hee sinneth not onelie against b Gen. 42.21 his brother or c No person can vniustly be done to death without the hurt of the Common-wealth therefore the Romane Scipio was wont to say he had rather saue one citizen then kill a thousand enemies Cicero Offic. 2. the societie of men which d Deut. 13.5 so by punishment of like for like is satisfied but also e Numb 16.11 Act. 9.5 against the Lord whose image he hath destroyed therefore of him f Gen. 18.25 Marc. 9.43.44 deserueth endlesse torment Wherefore those also g Numb 35.31 1. King 20.42 who of men are pretermitted or can not of men be punished h Being in supreame authoritie for the height of power and dignitie which before they haue receiued the Lord himselfe i Eccl. 12.14 Rom. 14.11.12 c. hath bound ouer to the day of his appearance But it were ridiculous to thinke that then the blood should be shed for murther Doubtlesse the Lord by the name of blood because it is the k Which here is defined by the word of God to be the blood vers 5. Of Aristotle it is placed in the heart lib. de part Animal lib. 2 cap. 7. 10. lib. 3. cap 3. Of Galen in the braine de placit Philosoph lib. 5 Columbus seemeth to plant it in the liuer Anatom lib. 6 They all haue seuerall reasons the liuer is the fountaine and author of blood the heart of the vitall spirits the braine of motion so that the liuer is indeede the chiefe particular instrument of growth or vegetation the heart of feeling for although the sinewes by which we feele are from the braine yet the spirits by which they haue their feeling are from the heart the head of vnderstanding and of reason but the seate for the substance of the soule is in the blood as he hath testified that made them both seate of life vnderstandeth that l Hieron in Zophâ—â— cap. 1. Quo modo Dominus est effusurus sanguinem in talionem c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life or vital facultie wherby men are sustained and doe liue as hee that destroyeth the life should lose the life and so shall they lose their blood or life or that which after the iudgement should be m That is they shall be separated from God 2. Cor. 1.9 who is the life of the soule And it is infinitely more grieuous and miserable to haue the soule separated from God then to haue the soule remoued from the bodie Bernard in Psalm Qui habitat Sermon 10. their life being compelled to be partakers of the second death And as their sins shall then exceed in greatnes so shall their punishment be fullie answering thereunto and their n Chrysostom Hom. in Gen. 27. Non hoc confidera homo sed talâ— noÌ„ multo post accipieâ— corpus incorruptibile quod poterit continuam aeternam poenam ferre bodies incorruptible and able to endure the paine so that they which haue committed manie murthers shall then o Leuit. 19.8 2. Cor. 5.10 Gregor Dialog libr. 4 â—â—nes Gehennae ignis credendus est sed non vno modo omnes cruciat peccatores vnusquisque enim quantum eâ—igit culpa tantam illic sentiet poenam indure as manie deadlie torments Let them therefore who are guiltie of this wickednes though they feare not man yet dread p Hebr. 10.31 12.29 the iudgements of the Lord and returne to him who q Isai 53.5.12 for their sakes was counted among the murtherers and euen those r 1. Pet. 3.17 Ezech. 18.21 Isai 5â— 7 Cyprian lib. de caena Dom. Nec serum est quod verum nec irremissibile quod voluntarium Et quaecunque necessitas cogat ad poenitudinem nec quantitas criminis nec breuitas temporis nec horae extremitas nec vitae inormitas si vera contritio si pura fuerit voluptatum mutatio excludit à venia that suffer as euill doers if they shall vnfainedlie repent Å¿ Act. 22.6 Micah 7.19 Luc. 23.42 Athanas Exposit fid Christus ex mortuis vitam ingressumque in paradisum confecit Ex qua Adam crectus fuit in quam rursus Adam intraâ—it per latronem their crosse is made to them a path waie into Paradice The second point is of the t Romana Eâ—itio ita legit Quicunque effuderit humanum sanguineÌ„ in terram fundetur sanguis illius at in Hebraeo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baadam in adam i. per hominem Onâ—elos interpretatur per vel noÌ„ absque testimonio sententia iudicis In multis vulgatis exemplaribus est quicunque effuderit humanum sanguinem fundetur sanguis illius Sed quo impulsu instrumentum vindicta à Deo expressum surpressum voluerunt non aliud occurrit nisi quod ex ficta Donatione Constantini ipsius ad Nicaenos Episcopos oratione Ruffin lib. 10. c. 1 Quam isti ad Romanam Curiam transtulerunt conceditur in hunc modum vos inquit nobis à Deo dati estis dij conueniâ—ns non est vt homo indicet Deos sed ille solus de quo scriptum est Deus stetit in Synagoga deorum c. Ex hoc scilicet praetextu ab ecclesiastica Romana hierarchia excluditur magistratus Concil apud Palat. Vernis sub Pipino rege Francorum Stephan 3. Papa can 18. Concil Wermac can 61. Concil Roman sub Nicholaeo 2. can 10. capitula per Adrian ex Synod collecta cap. 25. Decret Gregor 9. tit de iudic Clericus de omni crimine debet coram ecclesiastico iudice conueniri nec valeâ— consuetudo contraria Ergo nec imperatorem adeunt Concil Mogontin cap. â—4 person by whom this punishment of shedding blood is to be ministred That person is a man appointed thereunto by God Not u Iudg. 3.9 1. Sam. 12.11 Deut. 16.18 euerie man but a man of the Lords appointment to take reuenge of blood As if the Lord had said I haue ordained man and doe giue vnto him x Exod. 7.1 Rom. 13.1 authoritie from my selfe to take reuenge for blood The man therefore of chiefe y Psal 72.1.2 Exod. 18.19 Nazianz. in Apolog. Reuera mihi videtur esse ars artium disciplina disciplinarum
demum etiam facta nostra laude aliqua digna sunt fin ille iure meritoque culpatur id quoque officium in quo versantur nemo improbandum vituperandumque dubitaueris end brought dishonour to all the worke But did they minde indeed to build a tower and castle vp to heauen Who so deuoide of iudgement as to esteeme it possible for all nations of the earth if al the land of Shinar had been excocted into brickes or all the earth were stone morter to finish such a building Where then is the offence that g Philo. Iudae lib. de confus linguar Iulian. apud Cyril lib. 4. Ciuitatem aedificare non possunt ad câ—â—lum pertingentem etiamsi in laeteres totam terram coquant infinitis enim opus esseâ— lateribus aequale Atheists stumble at in this narration In the report of historie or in their owne blindnes and peruersnes that will not vnderstand For the Scripture reporteth what they spake by the testimonie of him that knew their thoughts Neither is it straunge in vse either in the h Deut. 1.28 Psal 107.26 Scripture or in common i Oâ—ud Triâ— libr. 1. Eleg 2. Me miserum quanâ—i â—â—ntes voluuntur aquarum iam iam tacturos sydera clara putes Quanta diducto subsidunt in aequore valles iam iam tacturas tartara nigra putes speech of men in such sort to amplifie the declaration or report of any thing which seemeth to exceed our common iudgment Again where such aduersaries doe deride this history k Iulian. Apud Cyril libr. 4. Cum veram censoâ—tis de Deo opinemini quod tertitus sit humanae vocis vnitate quare per Deos Hâ—â—eri fabulam non recipitis c. as though a Tower built to heauen could any whit annoy or offend the Lord and not rather the presumptuous l August libr. 16. c. 4. de ciuitat Dei quid denique noceret Deo quantacunque vel spiritualis vel corporalis elatio Tutam veramque in coelum viam molitur humilitas sursum leuans cor ad Dominum non contra Dominum wicked minds of men on earth they vainely triumph without shew of victorie For the Scripture ascribeth not their scattering and confusion to their building but to their wicked intent in building their purpose m Chrysostom Hom. in Gen. 30. Vt faciamus inquit nobis nomen Vidicti radicem mali vt inquit perpetuam memoriam consequamur was it their building set a part wherewith the Lord was so greatlie angrie They would get a name therby least they should be scattered vpon the whole earth Here first appeareth vnthankfulnes and pride The Lord had imparted vnto them n Act. 14.17 the abundance of his benefits for o Prou. 16.4 his own name sake not theirs that he in p Deut. 10.12 Psal 50.15 them might be magnified and q 1. Sam. 2.30 they in honouring him might receiue r Ioh. 5.44 the true honour that commeth thereof But they conuert this wholie to get themselues a name and neglect to honour him at all whose onlie honour they should haue Å¿ Bernard Serm. in Cant. 35. Gratianum cessat decursus vbi recursus non fuerit nec modò nihil agetur ingrato sed quod accipit vertitur ei in perniciem Fidelis autem in modico censetur dignus munere ampliori sought Such is the state of those whom the Lord hath raised vp in wealth and dignitie vnlesse they chieflie seeke to honour him with that which from him t Prou. 3 9. they haue receiued by being profitable vnto his Church common wealth wherein they liue or if they consume his benefits vpon themselues their pleasures honours children without u Ezech. 18 18. doing good among their people they build to themselues x Isai 22.16 a Citie of confusion such gorgious buildings shall quicklie come to nought Secondlie they feare to be sattered and therefore build Why feare they to be scattered whom the Lord by so many bands had y Chrysost in 1. Corin. Hom. 34. Principio etiam omnes in vnum collegit locum nec antea dispersit quam essent concordiae dono abusi verùm vndique noâ— coniun vlt. à natura à cogitatione ab affinitate à lingua à loco ioyned If they doubted the greatnesse of their multitude would soone haue beene z Metuebant igitur aeternam caâ—â—n tatem nec tamen necesse est vt alierum diluuium suspicabantur sed quodlibet aliud malum Praâ—â— autem Graeca Lâ—tina vulgaâ—a antequam pro ne forte sufficient to inhabite all the earth what hurt had they receiued in being distributed to conuenient inheritance But they feared doubtles a Prou. 28.1 for the guiltines of sinne and how fondlie would they auoide the punishment The meanes to escape aduersitie is to b Deut. 30.3 4. Iudg. 10.16 abandon sinne and c 1. Sam. 12.20.21.22 Psalm 130.4.8 August tract in Epist Iohn 8. Haec spes est nondum res sed qui gaudet in spe tenebit rem qui autem spem non habet ad rem non poterit peruenire hope for mercie Albeit their wicked liues foretold a scattering yet the Lords former mercies did promise safetie to those that would repent But such is the nature of the wicked who prophesie to themselues through wound of conscience a time of miserie therefore they hoord vp treasure d Ierem. 49.4 Habac. 2.9 against the euill day they e Isai 28.15 make a couenant with hell and death supposing by their owne prouision to auoide the scourge and make no peace f Iob. 22.21.22 Reuel 18.4 with the Lord by true repentance nor cease to be partakers of vngodlines to whom the Lord pronounceth g Isai 28.18 your couenant with death shall be disanulled when the scourge passeth thorough it shall take you away for that which h Prou. 10.24 the wicked feareth shall come vpon him Thirdlie they build least they should be scattered that is they endeuour to arme themselues to i By this appeareth whence that vnsauorie fable of the Giants which made war with the Gods tooke his originall among the heatheÌ„ And how the wicked negligence of men had blotted out the remeÌ„braÌ„ce of this historie in ingratefull obliuion and couered it with lyes God therefore be eternally praised for this true light of holy Scriptures vide Euseb de praepar lib. 7. cap. 3. resist the iustice of the Lord as though they were able to war with him This open rebellion did iustlie cause their fall they build a Citie for feare of being scattered and the building k August de ciuitat Dei lib. 16. cap. 4. Merito enim malus punitur affectus etiamsi non successit effectus of the Citie is the cause of scattering Thus doth the Lord scatter the l Iob. 12.14 c. 24. deuises of the wicked for there is
for p Gen. 17.17 him to haue a Sonne at an hundreth yeeres Surelie the Scripture doth not obscurely signifie that about the dayes of Abraham the Lord did greatlie shorten the common rate of the dayes of man in a little space For Terah who liued two hundred yeeres and fiue is no where signified to exceed the common age of his generation but Abraham that liued not so long by thirtie q Gen. 25.7 175. yeeres yeeres is said to be an r Gen. 25.8 In senectute magna senex satur dierum old man and of great yeeres when he was gathered to his people Neuerthelesse there is not so much difference of time Å¿ Although Rabbi Salomon doe affirme that Ketura was that Hagar by whom he had Ismael which also Hierom doubteth of yet the words of Scripture seeme to carrie another sense and Abraham added to take another wife GeÌ„ 25.1 Also Augustine is of this iudgement de ciuit Dei lib. 16. c. 34. and many other betweene the sonnes which Abraham had by Keturah his latter wife and the death of Abraham as betweene the hundreth and thirtieth yeere of Terah and his death Neither in deed are the words of Abraham so to be vnderstood as if in regard of his owne age hee had thought it miraculous to haue a sonne seeing manie not onelie of those times but long after Abraham both t Iacob begat Beniamin being one hundred foure yeeres old compare Gen. 35.16 44.20 and Boaz Obed and Iosse had children at no lesse then one hundred yeeres of their age as is manifest by comparing Ruth 4.18 with Matth. 1.5 and Acts 13.20 of his posteritie and of u Massanissa Catâ— and other Appian lib. 3. who had children at foure score yeeres which is nothing strange for our times are witnes of the like other nations haue engendred and had children at little lesse then an hundreth yeeres But it was his age x For so the Apostle ioyneth them together Rom. 4.19 which is to be obserued Chrysost Hom. in Gen. 40. Nihil enim à lapidibus differebant quantum ad generationem pertinet nam patriarcha praesenectute prope impotens trat Sara ad hoc quod natura sterilis erat laborabat atatis senectutis vitio Committunt ergo Elenchum diuisionis qui intelligunt Abrahae senectutem loco positam miraculi considered with the age of Sarah who being by y Gen. 11.30 16.1.2 nature barren and hauing liued with Abram from the flower of her youth vntill after the course of nature shee was past child-bearing this made it miraculous in deed that Abraham should haue a sonne at an hundreth yeeres of age by Sara who was nintie yeere old had no z Gen. 18.11 child Wherefore there is no doubt but Abraham may well be vnderstood to be borne in the hundreth and thirtith yeere of Terah and be perhaps the youngest of his sonnes albeit that for a August quaest in Gen. 25. Caluin in Gen. cap. 11. vers 26. honour sake and regard of the historie of his life hee be placed the formost in the text Question 2. verse 7. How is it to be vnderstood that God appeared vnto Abraham how the Patriarks and Prophets are said to see God which is inuisible WHosoeuer shall consider or read or heare this historie haue cause to be astonied at the straungnesse of the counsailes of the Lord and to note diligentlie the circumstances of the text laying vp the doctrine for perpetuall meditation The Lord first of all a Vers 1. Act. 7.4 Chrysostom Hom. in Gen. 31. Quarâ— in domo paterna versantem tua benedictione non dignaris Volebat illum doctorem fieri nunc quidem omnibus Palestinis paulo post etiam Aegyptijs Idem Hom. 32. Et quare non potius eos qui in Chaldaea erant ad religionem sua pietate conuertit Verisimile est illorum salutem per aliorum prouidentiam fuisse procuratam commaundeth Abraham to depart b Cicero Offic. 1. Chari sunt parentes chari liberi propinqui familiares sed omnes omnium Charitates patria vna complexa est pro qua quis bonus dubitet mortem oppetere si ei sit profuturus Basil lib. de Virgin Abraham verò velut qui quod desiderabat vidit promptè sequibatur erro atque exul esse amoris ergô iucundè tolerabat dicens quis nos separabit à dilectione Dei from his countrie to c Cyprian lib. de mont Sinai Sion Abraham in sua natiuitate à parentibus suis Abram vocatus est tentatus verò à Deo fidelis inuentus est forsake his kinred and fathers house A strong d Ambros libr. 1. de Abraham c. 2. Tentatur vt fortis incitatur vt fidelis prouocatur vt iustus meritoque exiuit quemadmodum locutus est illi dominus temptation in deed and proofe of Abrahams obedience and faith but that which followeth was much more grieuous For the Lord had promised I will make of thee a great nation and I will blesse thee c. So that Abraham obeying the voice of God had now to looke although not in regard of e Bernard in Psalm qui habitat sermo 15. Hoc enim totum est hominis meritum si totam spem suam ponit in eo qui totuÌ„ hominem saluum facit the merite of his obedience but because of the promise for the blessing of the Lord and could not but continuallie expect it because hee had forsaken all worldlie stay hee had wholie to rest himselfe thereon But when Abraham was come to the land which God would shew him he could behold nothing lesse then the fulfilling of the promise if in carnall reason he should iudge the sequell for the Cananite a f Numb 13.29 Amos 2.9 mighty people a g Gen. 34. â— cruel and h Gen. 13.13 Chrysostom Hom. in Gen. 31. Canaanâ—i inquit tunc inhatabant terram Nequâ— hoc simpliciter aut absque causa assignauit sed quia cum loca illa praoccupata essent a Canantis cogebatur quasi vagus peregrinus quasi abiectus vâ—lis aliquis diuersari vt forte obtingebat wicked people did then possesse the land In this preplexitie the Lord appeareth vnto AbraÌ„ promiseth to giue the land vnto his seed But behold his wife i Gen. 11.30 was barren and as yet k Act. 7.5 Rom. 4.18.19 hee had no child and immediatlie as it were vpon the promise of inheriting the land hee is compelled by famine to forsake the land to flee with exceeding care and daunger into Aegypt Wherein we may behold both the wisedome and power of God who l Nazianzen Orat. 18. Orbit quidam fraetres rerum humanarum est perque contraria Deus nos crudit Idem Orat. 47. Prouidentia Dei plerumque ex contrarijs meliora procurat out of contraries doth worke his promise and
agitur si ante terminum vita descrâ—tur quia frustra velociter curris qui priusquam ad metas venerit deficit neglected before the time to be fulfilled the Lord would n Occolampad in Gen. 12. Ita accidere solet vt in continuis sanctorum persecutionibus afflictionibus intermisceantur nonnullae consolationes non enim permittio Deus suos amplius tantari quam ferre possunt ita cum iam duram satis crucem imposuisset humâ—ris Abraha illi apparet confirme by his appearing that the promise did proceed from him and should be fulfilled in their seasons And Isaac who o Gen. 35.27 Heb. 11.9 continued likewise a stranger in the land the Lord doth likewise comfort with the p Gen. 26.2.24 like sustentation of his faith Iacob who of all the Patriarks was most q Gen. 47 9. Chrysost lib. 2. de prouident Dies mei parui mâ—li hoc est breuioreÌ„ et laboriosioâ—em vius vitam vbi omnes ferè molestias eâ—ponit grieuously assaulted with coÌ„tinual afflictions doth find him r Gen. 32.24 Iustin Maâ—t Dialog cum Trâ—ffon Tertull. lib. 2. in Marcion Item cont Praex Hilar. lib. de Trin 4. Non solum ad Abraham in viro Deut affuit sed etiam ad Iacob in homine Deut venit neque soluÌ„ venit sed luctatus ostenditur Neque tantummodo luctatus sed etiam aduersus euâ— quo luctabatur infirâ—â—us Ambros de fide lib. 1. cap. 5. wrestling with him face to face to Å¿ Bernard de nat Mariae serm 1. Notam fecis dilectionem suam eâ—periatur tuam in multis enim tentat te Dominus Deus tuut Declinat sapius auertis faciem non in ira probationis istud est non reprobationis Sustinuis te dilectus sustine tu dilectum sustine viriliter age non illum vicere peccata tua to quoque ipsius flagella non superent obtinebiâ— cum aurora fuerit benedictionem teach him that it is the Lord himselfe that in afflictions presseth downe and by his promise and inward grace as t 1. Sam. 2 6. Iob. 5.18.19 by his other hand supporteth for who was Iacob els that should wrestle with the angell corruption with strength it selfe vntill the dawning of the day Moses as being u Numb 12.7 faithfull in the house of God and x Heb. 2.5 as a seruant to deliuer vnto all the familie the will and lawes of the maister of the house talketh familiarlie with God and the Lord y Exod. 33.11 Numb 12.8 speaketh with him face to face as a man that speaketh vnto his friend The seauentie Elders z Exod. 24.9.10 they saw the God of Israel that their testimonie a Caluin in Exod. 24. Illic propius conspecta fuit Dei gloria à senioribus vt deinde narrâ—erent populo quod viderant atque ita res idoneis testibus probata iudâ—biam fidem acquireret might be added for the confirmation of the people Iosua that was to warre b Ios 5.13 6.2 with so many nations beholdeth the Captaine of the host of God And Balaam is partaker c Numb 2â— 4 c. August de mirab script lib. 1. cap. 3â— Vt aduentus Christi per Prophetam Gentilem qui futurus erat gentium saluator in lege Dei scriberetur of the visions of God that he might witnes among the heathen the praise of Israel Isaiah by vision is confirmed d Isai 6.1.10 in the hardnes of heart of th people of Israel least e Matth. 13.14 Ioh. 12.40.41 Rom. 11.7.8 their ingratitude should be a scandall in the Church as though such negligence in receiuing the true Messiah in a people called of God could not haue beene Ezechiel when the Church was in captiuitie f Ezech. 1.4 c. seeth wheeles and cherubims and the similitude of the glory of the Lord to g Hieron in Nahum Comment cap. 3. Von commitionis rotarum Dum huc atque illuc genus raptatur humanum incertis per cuncta discursibuâ— vbi periculum vbi salus sit ignoramus de qua rota in principio Ezechieliâ— scriptuÌ„ est confirme that both men and angels and the change of times are guided and directed by the Lord. Daniel beholdeth the h Dan. 7 9.13.14 auncient of dayes to sit in iudgement and the sonne of man to receiue from him a kingdome vniuersall and perpetuall to signifie that iudgement i Dan. 7.10 remaineth with the Lord and that it is that sonne of man who was k August contr Faust Manicha lib. 12. cap. 44. Quis non eundem saluatorem agnoscat apud Danielem cum antiquo dierum offertur filius hominis excepit regnum fine fine c. IaÌ„ verò si locum illum quem â—ommemorauit Dominus cum videritis abhominationem c. et si supputatis etiam temporibus hebdâ—madum ille numerus pertractetur non soluÌ„ Christus sed etiam tempus reperitur quo eum oportuit venire passurum to be slaine at the time appointed who was ordeined of God the iudge of the quicke and of the dead And Zacharie also seeth the man l Zachar. 1 â— vpon a bloodie horse among the myrtrees that hee might declare vnto the Iewes the m Zachar. 1.13.16 wrath of God against their enimies and their ioyfull and speedie deliuerance by him But one will say seeing these as the Scripture saith haue seene the visions of God he hath appeared to be seene of them how saith the Scripture also n 1. Ioh. 1.18 No man hath seene God at anie time and that o Exod. 33 20. none can see the Lord and liue These places p Conciliatio 19. of holie Scripture are q August quaest in non Testamen q. 71. Ecce non est contrarium visum inuision esse Deum different saith Augustine in appearance and shew of words but in matter and substance of doctrine are nothing contrarie Wherefore we are more narrowlie to search the meaning of the Scripture whereunto the words themselues will giue direction The Lord himselfe when hee appeared vnto Moses r Exod. 33.20 saith thus vnto him thou canst not see my face for no man shall see me liue If therfore when Moses face to face did talke with God it was said vnto him thou canst not see my face doubtles there is one thing meant by the face of God which Moses saw and another thing by his face which Moses could not see And so in deed the scripture calleth the face of God which Moses did behold Å¿ Numb 12.8 the appearance and similitude of God but the face of God which Moses could not see his t Exod. 33.18.20 August tract in Ioh. 3 Quid vidit Moses Moses vidit nubem vidit angelum vidit ignem omnis illa creatura typum Domini sui gerebat non ipsius Domini prasentiam
c. proceed as if he had himselfe been agent in the strife I pray thee saith he let there be no contention betweene vs. He remembreth not that he was his vncle but giueth this reason for we are brethren And as hitherto hee made himselfe but equall vnto Lot so in the rest he maketh himselfe inferiour let vs saith he depart asunder y Vers 8.9 for quietnes sake Choose you before me z Vers 9. Luther in Genes 14. One while he maketh himselfe but equall to Lot another while his inferiour when he giueth him the choise of habitation where you will dwell I will take that dwelling which you forsake Thus Abram not onlie offereth but performeth a a As if hee should haue said I am readie to resigne vnto thee all my owne priuiledges and to giue thee thy owne demaunds rather then to contend Vatab. in Genes 13. Caluin in Gen. 13. Poterat quidem Abram c. worthie patterne of humilitie and curtesie For Lot maketh choise of all the land and by this benefit inioyeth a soyle for profit and plenteousnes b Vers 10. like the garden of the Lord. This meeknes of Abram hath euer bin despised of proud contentious and disdainefull persons which haue not c Bernard de modo viuendi serm 37. Superbia est cupiditas in tantum est vnum malum vt nec superbia sine cupiditate nec sine superbia possit cupiditas inueniri learned humilitie of Christ It is thought but follie for quietnes sake to lose d Clem. Alexandr Strom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est nimis amor sui est semper quibuslibet causa peccatorum omnium Quocirca non oportet eligendo expetendo gloriam ab hominibus esse nimium sui amantem sed Deum diligendo esse sanctum cum prudentia the least portion of our right and therefore this example in worldlie wisedome not worthie imitation Such in deede there haue beene and euer are in the Church of God which haue esteemed the rules of Christ e 1. Tim. 6.5 Muscul in Gen. 13. Hodie reperias Christianos qui ne pedis quidem latitudinem de terreno suo iure fraternae paci largiantur sed potius pro modico telluris spacio omnia iurgijs rixis litibus imò caedibus etiam sanguine repleant no farther worth obedience then may stand with pleasure or commoditie These are f Isai 65.45 smoke in mine anger saith the Lord and a fire that burneth all the day Notwithstanding marke what successe the Lord awardeth who is g Psal 45.7 iudge of all mens actions and giueth sentence betweene Abram and Lot Abram that had giuen choise of all the countrie vnto Lot receiueth for h Gen. 26.4.5 August 50. Hom. lib. Hom. 14. Da veniam Apostole propria tua non noni nisi mala cum ergo Deus coronat merita tua nihil coronat nisi dona sua reward of his humilitie the inheritance of all the countrie And Lot i Vers 10.11 Chrysostom Hom. in Gen. 33. Oportebat igitur nepotem cum tantam experiretur aequitatem patriarchae parem rependere honorem ei potius liberam electionem concedere at ille vtpote iuuenis maiori concupiscentia tractus c. who returned not like kindnes as was shewed him made more vnprofitable choise then his vmpiers or verie aduersaries would haue awarded him that is to say k Gen. 14.12 both losse of libertie and goods Would God this example were wel considered in these l Ephes 5.16 perilous dayes of the Church of God The Cananite and the Perizzite m Hieron in Hos cap. 12. In istiusmodi Caenaan manu hoc est operibus statera dolosae est iniqua quicquid enim haereticus loquitur Dei iustitiam non habet Hodis autem haeretici omnium procacissimi alios pene omnes suo in gyro complectentes sunt Romani qui nobis intus foris imminent ingruunt seeketh occasion against the Church on euery side Sathan now rageth n Reuel 12.12 because hee knoweth his time is short He prouoketh Abram and Lot to strife the faithful seruants of the Lord to emulation and contention Hee setteth on heardmen o QueÌ„admoduÌ„ inter CaesareÌ„ PompoiuÌ„ Marcus Antonius tribunus plebis vt Helena Troianis causa belli causa pestis exitij fuit Cicero Philip. 2. to stirre vp sedition among Princes Wherefore it behooueth those that professe the truth diligentlie to watch against these p 2. Cor. 2.11 Ephes 6.12.15 wiles of Sathan to remoue the q Nazianz. Orat. 7. Quidnam est in doctrina nostra pulcherrimoun Pax addam vtilissimum idem esse Quid turpissimum nocantissimum Discordia Quaram alterum Quid est quod illam maxime sustulit Quid hanc introduxit Vt quemad modum in morbis fieri consueuit sublatis causis fontibus merborum obstructis exiccatis etiam ortos inde fluxus effecta simul tollamus causes of contention to esteeme with Abram r Clem. Alexand. Paedagog libr. 3. cap. 11. In Dominam enim retorquatur ancillae intemperantia c. the discord of their seruants to be their owne And by how much they are preferred to higher dignitie by Å¿ Hieron epist. ad Demetriad Nobilitatis ad hoc tantum memineris vt cum claritate generis morum sanctitate contendas cum nobilitate corporis animi virtute nobilier proficias so much the more to be carefull of godlie vnitie It is known in this our land what woe and desolation hath bin endured when Abram and Lot the nobles of the same haue t Gildas Britan. lib. de excictio Britannia Moris continui gentis erat sicut nunc est inquit vt infirma esset ad retundenda hostium tela fortis esset ad ciuilla bella Simile Thorne Walsingham vita Edwardi 2. Richard 2. c. liued in discord for want of this religious care of peace with Abraham If there were any such in these our dayes with whom the preaching of the Gospell hath not so farre preuailed as for the honour of Iesus Christ u Philip. 2.5 to renounce themselues their wealth and honour and to x Iohn 5.44 seeke the honour that commeth of God alone so that I had accesse to speake before them I would after the manner of Augustine yea of y Gal. 4.12 Paule yea of z 2. Cor. 6.20 Iesus Christ euen a August Epist. 15. Prociderem ad pedes vestros flerem quantum valerem rogarem quantium amareÌ„ nunc vnum quemque vestrum proseipso nunc virumque pro alterutro pro alijs maxime infirmis pro quibus Christus est â—ortuus c. fall downe before their feete who either are prouokers of contention or not to their vttermost indeuours in religious godlines redressers of the same with b Chrysostom Hom. in Gen. 33.
Audiant haec qui se extra crimina putant esse quando propter familiaritateÌ„ suis ministris permittant conniuenâ— raepere decipere mâ—â—â—a mala machinari c. nam qui prohibere potest eum qui iniuriam facit neque prohibet is non minorem lueâ— poenam quam qui iniuriam secit Abraham I would weepe from the bottome of my heart I would beseech them with my voice for the c 1. Ioh. 4.11 Ioh 13.34 Lords sake for his d Câ—loss 1.24 Churches sake for the e Saluct de bell Iugurth Nam concordia parnae res crescunt discordia maximae dilabuntur flourishing perpetuitie of England and the sauegard of innumerable liues and soules therein f Psal 37.8 to giue place to wrath to let goe displeasure If anie haue taken offence at other euen g Coloss 3.13 as Christ forgaue that so they would I would most humblie craue of them to be fullie desirous h Cassidor in Psal 34. Vera pax est concordiam habere cum moribus probis litigare cum vitijs Nazianz orat 6. Nihil enim ad concordiam vsque adeo validum est in ijs quibus diuina res verè cordi sunt itque consensus de Deo nec quicquam adeo facit ad dissidium atque de eodem dissensio of vnitie to take away the i The principall cause of all discord is pride Prou. 13.10 by which men neglect the word of God either in matters of faith or obedience Subordinate causes are selfe-loue flatterie enuie stifnes of opinion and such like causes of offence to shew humilitie with Abraham to offer all k Nazian orat 21. Apolog. Melius enim optabilius est egregium bellum impia pace à deo distrabente ob eâ—nque causam clementem hominem aâ— maâ— spiritus vt belligerendi facultate instructuus lawfull conditions of agreement which is to seeke peace and l Psal 34.14 follow after it not to esteeme their owne priuate cause before a publike nor their honor before the honor of their Prince countrie nor yet their wealth before m Pro qua quis bonuâ— dubitet mortem oppetere si ei sit profuturus Exemplo Mosis Exod. 32.32 Pauli Rom. 9.3 the welfare of the Church of God Not to suffer themselues in hart to be disioyned who by God himselfe are coupled together by n Ex vno omnes Act. 17.26 Arat. in Pheinom Lucret. lib. 1. Et patria sal pluris bonis faciendus est quam hospitis mensa Aeschines orat 2. countrie by blood by nation by o 1. Pet. 2.14 Chrysost Hom. 2. in Matth. Quemadmodum certantibus ventis mare concutitur sic regibus sibi aduersantibus populus regni vexatur honour by p 1. Cor. 8.6 Nobis tamen vnus est Deus Ignat. epist. ad Philadelph At vbi animorum discordia est ira odium ibideÌ„ inhabitans non est Deus profession in one q Ephes 4.5 Cyprian libr. de orat Domin Pacificos concordes atque vnanimes esse in domo sua Deus praecipit quales nos fecit secunda natiuitate tales vult renatos perseuerare vt qui filij Dei esse caepimus in Dei pace maneamus quibus spiritus vnus est vnus sit animus sensus Baptisme one r 1. Cor. 16.17 Damascen Orthodox fid lib 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nam qua ex vno pane participamus omnes vnum corpus Christi vnus sanguis inuicem membra essicimur concorporati Christo existentes bread and bodie of his sonne in Å¿ Ephes 4.12.13.16 1. Pet. 1.4 fellowship of one inheritance and kingdome Let them be separated here t 2. Cor. 6.14.15 who shall be separated in the life to come But seeing it is his to separate who onelie u Matth. 25.32 can make a true diuision betweene the sheepe and goats let man take heed how he separateth his brother x Origen in Leuit. Hom. 8. Interdum fit vt aliquis non recto iudicio corum qui praesunt ecclesia depellatur soras emittatur sed non exit ante si non ita se gessit vt mereatur exire nihil laditur in eo quod non recto iudicio ab hominibus videtur expulsus ita fit vt interdum ille qui foras mittitur intuâ—sit ille foris sit qui intus retineri videtur in his iudgement or himselfe y Gregor epist Qui illicitè quempiam excommunicat seipsum non illum condemnat from the fellowship of the Church of God I would also z Malach. 2.7 as the messenger of the Lord of hosts declare before them the temporall dangers that the Lord in his iudgements hath pronounced against those that by contention a 1. King 2.5 doe put the blood of warre vpon their girdles in the dayes of peace that those that thus b Matth. 26.52 doe take the sword shall perish with the sword that the Lord in c Dan. 5.23 whose hand their life and breath is doth abhorre d Prou. 3.34 the proude the bloodie and e Psal 5.6 deceitfull man And as he blesseth those that f 1. Pet. 3.9 liue in peace and are louers g Matâ— 5.9 of the same so hee rooteth out the h Prou. 24.21.22 Rom. 2.8 Et Ethnicus orator Tu Deus inquit omnes inimicos bonorum hostes patria latrones dicerem Anglie Italiae scelerum foedere inter se ac nefaria societate coniunctor aeternis supplicijs viuos mortuosque mactabis In Catilin orat 1. race of those that are contentious and will reward them with vengeance in life and death Doctrine 1. verse 1. The Lorde is a i Psal 125.2 perpetuall sauegard vnto his children no hand can k Iob. 2.5.6 Matth. 10.30.31 hurt them without permission from him Secondlie verse 2. Wealth and riches l Prou. 3.16 8.18 10.22 Basil Hom. in dictum Luc. 12. DestruaÌ„ horrea mea NoÌ„ne nudus ex vtero excedisti Non nudus rursus in terram reuerteris Praesentia verò vnde tibi sunt Si à casu spontanto dicit impius es non agnoscens conditorem neque gratias habens largitori si verò confiteris esse à deo dic rationem nobis ob quam accepisti Num iniustus est Deus qui inequaliter nobis ad vitam necessaria distribuit Cur tu quidem diueâ— es ille verò egenus Profecto omnino quod tu bonitatis fidelis dispensationis mercedem accipias ille ob magna patientia certamina praemia ferat are the blessings of the Lord the hurt that commeth in the abuse of them m Luc. 12.15 August de ciuit lib. 1. cap. 10. In diuitijs cupiditas reprehenditur non facultas Chrysostom Hom. in Mat. 25. Diuitiae non sunt peccatum sed peccatum est eas non