vel leges vel legislatureâ— quòd illas tulâ—â—int non enim ipsi aut â—ores sunt vt deprehensi patiantur equitie and righteousnes in God to forbid the fruit It was c Tertul. adueâ—s Marcion lib. 2. Benignissimè enim demonstrauit c. his gracious mercie to warne man of the punishment It was shamefull negligence in Adam d Matth. 11.30 Chrysost Hom. in Gen. 14. Ma na huius praecepti facilitas est Sed dilecte graue malum est desidiae facitque vt facilia omnia videantur difficilia Et infrà Dedit nomina animantibus Non temere hoc factum sed praeter alia ne putaretur ex ignorantia peccasse vt scire possis quod lapsus ille ex desidiae fuerit not to keepe a commandement so easie and to beare so light a burden For seeing hee had libertie e Bernard tract de grad humil Si enim caetera bona sunt quae sapiunt bonum quid opus est edere de ligno quod sapiat etiam malum to take of all the trees that sauored of life what need had he to tast of that onely tree that sauored of death Question 9. verse 17. Whether God in iustice could inflict so great a punishment as hee pronounced for the eating of the fruit in the day that thou eatest thereof thou shalt die the death THe rebellious nature of man is alway ready a Gen. 4.13 Ezech. 11.3 Iren. lib. 5. Qui supergrediuntur leges postea poenis dant queruntur de legislatoribus sed non de semetipsis Sic autem diabolico spiritu pleni innumeraâ— accusationes inferunt sactori suo cum spiritum vitae nobis donauerit legem omnibus aptam pisuerit nolunt iustum esse iudicium Dei to repine against Gods iustice accusing the same of too much seueritie but in the meane season b Ezech. 16.22 August de ciuit Dei lib. 21. cap. 12. it will not see the hainousnes of sin which is the cause thereof And indeed if God doe punish more then is the greatnes of the fault committed then doth he not according to his word c Psal 62.12 Ezech. 7.8 Reuel 2.23 22.12 Giue euerie man according to his worke Againe shall not d Gen. 18.25 the iudge of all the world doe right Yea e Deut. 32.4 Psal 9.16 the Lord is known by executing iudgement as saith the Prophet Wherefore although the punishment it selfe that was denounced doe sufficientlie declare the greatnes of the sinne because God doth alway punish righteously yet if we examine duely the force of the commaundement wee shall find the offence to be f Ezech. 20.44 16.59 Psal 130.3 For although in respect of Adam it were an absolute threatning of death yet in respect of Gods secret counsaile it was coÌ„ditional viz. vnlesse the Son of God do take vpoÌ„ him mans redemption so that in that his bodilie life was spared though in miserie or that hee was not in body and in soule cast presentlie into the flames of hell his punishment is lesse then his desert greater then the punishment In which commandement as in euerie law of man three things are g Bernard lib. de praecept discip Primam ergo necessitater cuique facit in promittendo voluntas Secundam praecipientis authoritas Tertiam praecepti dignitas Hieron Zanch. de oper part 3. lib. 1. cap. 1. In interdicto tria considerandae sunt Res interdicta authoritas interdicentis fines interdictionis chieflie to be considered first the thing forbidden secondly the authoritie of him that giueth the charge and thirdlie the end wherefore it was prohibited The thing forbidden was the eating of the fruite which h As Iulius the third Pope affirmed he had as great reason to be angrie for a Peacocke as God had to be angrie for an Apple seeing an Apple was not so great a matter as a Peacocke Paul Verg. Balae in vita Rom. Pontif. the wicked esteeme of no greater moment then an apple or a nut is worth which Adam and his wife deuoured But the law is i Rom. 7.14 spirituall and k Hieron comment in Rom. 7.14 Et spiritualia mandat c. commandeth things that are spirituall It had therfore doubtles a farther purpose and intent which Adam by the image of Gods wisedome that was in him did also rightlie vnderstand which was l Rom. 12.3 Ambros in Rom. 12. Apertè ostendit hoc debere nos sapere quod iustitiae terminos non egrediatur vt non nobis solis vtile sit sed vt nulli obsit vt contenti simus sorte quam mensuâ— est Deus nequis arroganter de se sentiat that hee must be wise according to sobrietie not presuming of his owne wisedome to define good and euill but by the will and word of God whereunto he ought simplie to submit himselfe And seeing the Lord had taught him m A prohibitione poena by the commaundement that it was euill to eate of this fruit n 2. King 22.2 August de ciuit Dei lib. 14. cap. 12. Obedientia commendatur in praecepto c. hee must not looke vnto the fruit or to the tree or to his wife or to the Serpent or to his owne iudgement and capacitie to thinke it good for meate which the Lord had pronounced to be euill So that brieflie the force of this commandement was to forbid him to be wise aboue the condition of o August de ciuit Dei lib. 12. c. 9. Nec tantit hominum sed primitus praecipueque angelorum bonum est quod dictuÌ„ est mihi adhae rere Deo bomon est Psal 73.27.28 a creature or p Quoniam non bene se habet facta natura fi à faciente recesserit August de Gen. ad lit lib. 11. cap. â— to disioyne his wisedome from the wisedome of the Lord q August in Psal 70. Sermon de verbis Dom. 34. Si peruerse voluerit imitari DeuÌ„ vt quo modo Deus noÌ„ habet à quo formetur non habet à quo regatur sic ipse velit sua potestate vti vt sicut Deus nullo formante nullo regente viuat quid restat fratres nisi vt recedens ab eius calore torpescat recedens à veritate vanescat recedens ab eo qui summè incomparabiliter est in deterius mutatus deficiat Hoc diabolus fecit imitari Deum voluit sed perueriè non esse sub illius potestate sed habere contra illum potestatem wherein he could not but worke his owne confusion This was a matter of great importance for a poore creature which euen now was dust and was taken r Psal 113.7 1. Sam. 2. from the dunghill to such nobilitie to be so surprised with vnthankefulnes and pride as to striue to be equall with him that made him and to esteeme better of his owne wisedome then of the wisedome
is by himselfe his soule because the soule of man is the o Of wicked men the bodie is the maÌ„ for their belly is their God but of godly meÌ„ the mind Menâ— cuiusque is est quisque maÌ„ himselfe His anger or displeasure is p Psalm 18.8 Ierem. 49.37 called his nostrels because men are known to be angrie by the moouing of their nostrels And the same his anger which in men is an q Arist. Ethic. lib. 2. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunt huiusmodi in animo propter que neque laudamur nec vituperamur Zeno sic definit affectus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auersio à recta ratione contra naturam animae coÌ„motio Cic. Tuscul quaest li. 3 Morbos aegritudines animi vocat in Academicis perturbationes de inuent 1. impetus commotiones affectus talia non reperiantur apud deum affection when as there are r Theodoret. quaest in Gen. 50. Ira poenitentia humanae passiones sunt à quibus natura diuâ—na prorsus est libera neither affections nor passions in the Lord as likewise his Å¿ Malac. 1 21. Ioh. 3.16 loue t Psal 11.5 Rom. 9.13 hatred u Exod. â—0 5 Deut. 32.21 iealousie x Iudg. 10.16 sorrow and such like are said to be in the heart of y Vers 6. Psal 11.5 Iudg. 10.16 Like as men which do earnestly sorrow do earnestly seeke remedy for their griefe so by this so great alteration of his work God appeared vnto men as it were to be sorrie in his very heart God because as men doe represent their affections by their deedes and their harts remaine vnsearchable saue z Psal 94.10.11 of the maker of the hart so the a Eccles 7.25.26 Isai 40.13 Rom. 11.23 thoughts and waies of God are past mans finding out farther they are explaned by his word and workes wherein they are resembled to our affections that wee might measure that in our selues which in the Lord cannot be measured Thus also he is said to repent when otherwise the Scripture saith hee is without a shadow of change To repent doth signifie b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nacham vers 6. properly in repenting to alter his whole purpose Iudg. 21.15 Augustin Amaritudinem animi vocat Metius est modica amaritudo in faucibus quam aeternum tormentum in visceribus de Decem Chordis to sorrow for some c Psal 51.3.4 either for gultines or punishment action which we finde to be amisse with d From hence Aristotle calleth repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the changing of ones care or counsaile and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the changing of ones wisedome an after-thought or purpose of minde to change it into better This belongeth e For euill spirits will not repent the blessed spirits neede it not because thorough the goodnes of God they cannot fall August de ciuit Dei lib. 22. cap. 30. properly to men and peculiar it is to God alone that he f Ambros Epist 82. Nunquam autem poenitere solius est Dei. cannot will whereof he can repent For this sorrow of minde which is repentance ariseth of some euill committed or goodnes pretermitted but the diuine nature g Deut. 32.4 Psalm 145.17 being pure from these so pure that h Iob. 4.18 25.5 the heauens or Angels are not cleane before his eyes his i Isai 46.10 August contra Manich. lib. 1. cap. 3. Idem epist 54. Deuâ— ergo singulariter est bonus hoc amitiere non potest Nullius autem boni participatione bonus est quoniam bonum quo bonus est ipse sibi est homo autem cum bonus est ab illo bonus est quod à se ipso esse non potest will also being the highest rule of righteousnes he cannot faile either in omitting or committing whereof he should repent Why then saith the Scripture hee did repent Because as men when they repent doe alter their workes together with their thoughts and by their works it is known their thoughts are changed so when the Lord doth change his workes hee seemeth vnto vs to change his minde which the scripture witnesseth he cannot alter in any thought Wherefore we ought not to conceiue any other of the Lords repentance k Tertul. in Marcion lib. 2. Quis ergo erit mos poenitentia diuinae nihil enim aliud intelligitur quam simplex conuersio sententiae prioris Theodoret. quaest in Gen. 50. Poenitentia Dei nihil aliud est quà m mutatio dispensationis eius Aug. lib. Octuag Trium quaest q. 52. Quoniam mutare captum aliquod in aliud transferre non facile solemus nisi poenitendo quanquam diuina prouidentia serena mente intuentibus appareat cuncta certissimo ordine administrare accommodatissimè tamen ad humilem humanam intelligentiam ea quae incipiunt esse neque perseuerant quantum perseueratura sperata sunt quasi per panitentiam Dei dicuntur ablata Caluin Instit. 1. cap. 17. sect 13. Ita nec aliud debemus accipere sub poenitentiae vocabulo quam factorum mutationem quia solent homines sactae sua mutandâ— testari sibi displicere then the mutation of his workes which change or alteration of workes is called repentance because meÌ„ by changing of their workes doe testifie and shew repentance And the same in the heauenlie wisdome of the Scriptures is called not a change of workes in God but repentance it selfe which properlie is a changing of the minde because the Lord in euery such repentance doth alter euen his reuealed mind and purpose that is to say that which hee hath reuealed of his minde and purpose notwithstanding that l August de Ciuit. lib. 22. cap. 1. Cum Deus mutare dicitur voluntatem vt quibus lenis erat verbi graetia reddatur iratus ille potius quam ipse mutatur his minde or will it selfe is not therein chaÌ„ged but they of whom he reuealed the same his purpose For the vnderstanding of this doctrine wee must remember that the maiestie of God his m Nam ad ipsam substantiam Dei pertines voluntas eius Aug. Confess lib. 11. c. 11. holines his will is incomprehensible of any creature his wisedome and his counsaile n Rom. 11.33 is vnsearchable in which hee hath purposed and ordered o Hieron commentar in Ierem. 12. Quicquid in mundo vel bonorum accidit vel malorum non absque prouidentia euerie thing as they are to come to passe from the creation of the world and the redemption of the same to the p Matth. 10.29.30 falling of a haire from the head of man and to the lighting of a Sparrow vpon the ground This his disposition and his counsaile hee hath made knowne to men not q Athanas dialog de Trin. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not possible to know God fully as he is vnlesse a man were indued
fullie with the same infinite knowledge that God is But none can be of the same knowledge but he that is of the same nature c. so fullie as in himselfe it is but as men are able to containe the same For a little dish is more vnto the sea then the capacitie of anie man or Angell is r Basil in Psalm 115. Qui enim mentem suam non humiliat sed de essentia Dei comprehensione cogitat c. Non reputans quod facilius est parua homina totum mare demetiri quam humana mente maiestatem Dei frustra inflatus non potest dicere credidi qua proâ—ter locutus sum Finitâ— ad infinitum nulla comparatio vnto that infinitenes that is in God In which respect he saith to Moses thou Å¿ Exod. 33.20 canst not see my face for no man shall see my face and liue because our eyes and hearts and soules would burst in sunder at the containing of the glorie of his greatnes So far then as hee hath reuealed vnto vs his will and counsaile the same is called t It is called voluntas signi his signified or reuealed will Augustin De Ciuitat Dei libr. 22. cap. 1. Multa volunt fieri sancti Dei ab illo inspirati sancta voluntate nec fiunt sicut erant ac per hoc quando secundum Deum volunt erant sancti vt quisque sit saluus possumus illo modo locutionis dicere vult Deus non facit Secundum illam verò voluntatem suam quae cum eius prescientia sempiterna est profecto in coelo in terra omnia quaecunque voluit non solum praeteritae vel praesentia sedetiam futura iam facis Peter Mart in 1. Sam. 15. Caluin institut lib. 1. cap. 17. Sect. 1.2 of the learned his reuealed will so farre as he hath not reuealed it namelie that infinite wisedome in the order and cause of things which we cannot comprehend is said to be his u Voluntas beneplaciti the will of his pleasure Lombard lib. 1. Distinct. 45. F. secret will not that there are two seuerall willes in God but x August de ciuitat lib. 22. cap. 1. Multa quidem fiunt à malia contra voluntateÌ„ dei sed tantae est ille sapientiae tantaque virtutis vt in eos exitus siue sines quos bonor iustos ipse praesciuit tendant omnia qua voluntati eius videntur aduersa Damascen Orthodox fid lib. 3. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The father the sonne and the holy spirite which haue all one substance haue all one will and one operation or power of working Also the will of the father is simple and vncompounded one which one is partlie knowne y Namely so farre as it is reuealed Chrysost de incomprehens Dei nat Hom. 1. Iam vias eius inuestigabiles audis ipsum esse comprehensibilem putas and partlie vnknowne vnto vs. Wherefore in regard of his mind or will reuealed which wee know or can containe God can repent but in respect of his secret counsell and his will it selfe hee cannot chaunge And because his minde and will reuealed z Deut. 29.29 Isai 8.19.20 consisteth in his worde and workes the repentance of the same his minde and will is but the changing of his a 1. Sam. 2.30.32 word or works The example wil make this doctrine plaine I will saith God destroy b Vers 13. man from off the earth for I repent that I haue made them Herein is set downe the qualitie or forme of Gods repentance The Lord when he created man declared that his pleasure was that man should liue vpon the earth now he saith I repent when hee taketh them away changing that which hee had declared of his will by their creation and by farther reuealing the purpose of his will doth change his worke and seemeth also to change his counsaile He made men in deed c Mica 6.8 Luc. 1.74.75 Irenae lib. 4. cap. 28. Hominem creauit vt haberet in quem collocaret beneficia c. to liue in righteousnes and holines and not to be destroyed by the d Chrysostom Hom. in Gen. 22. Non enim propter hoc produxi inquit vt tanta ruina Lapsus fibi ipsi perditionis fieret author waters of a floud and as this was his reuealed wil so he willed moreouer if they sinned wholie in such execrable sort would not repent to destroy theÌ„ wholie for their sinne thereby to make e Rom. 9.22 Eâ— quidem temporalis poenarum finis bonorum excordium est Hieron in Mica cap. 7. Aeterne poena patientis ira creditus decernentis Hilar. in Psalm 2. his power and iustice knowne which being not reuealed was then to be accounted his secret will Now then when God repenteth and men are destroyed for sinne men are chaunged by their owne default from good to euil but the Lord is not changed he altereth his worke but not his f Eucherius in Gen. 6. Poenitudo Dei est mutandarum rerum immutabilu ratio wisedome hee changeth his reuealed pleasure g Idie Homer Iliad ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prudentum semper mutabilis animus Cicer Epist Fam. lib. 1. Epist 9. Nunquam enim praestantibus in republica gubernanda viris laudata est in vna sententia perpetua per mansio idem Neque idem semper dicere sed idem semper spectare debemus as wise men according to occasion doe change their mind but his wisedome and will is infinite in which he foreseeth from euerlasting h Psalm 139.2 Ephes 1.4 Etiam peccata ordinat non facit Fulgent lib. 1. all occasions and therefore willeth to alter and change his will and workes in the sight of men and Angels and therefore doth alter his reuealed will and counsaile that his vnreuealed will and the purpose of the same might from euerlasting remaine immutable Thus he repented concerning i 1. Sam. 15.11 Saule he made his pleasure knowne that he should be King of whom the Israelites could conceiue no farther but that to him should haue remained the succession of the same for euer but the Lord did will moreouer that Saule for his vnthankefulnes and rebellion k 1. Sam. 15.23.28 should lose his kingdome and to performe the same his will he saith I repent that I haue made Saule king that is I haue l Theodores quaest in Gen. 50. Poemitet me iâ—quit pro eo quod est statui illum deponere alterum creare sic in hoc loco poenitet me fecisse hominem hoc est decreni perdere hominum genus determined to depose him and to preferre another In like sort when hee threatned the Niniuites m Ionah 3.4 destruction so farre as the Prophet could n Saue onely by experience of Gods wonted mercie Ionah 4.2 conceiue or he had alreadie manifested his counsaile he purposed to
Caluin in Gen. 10. Constat hoc Mosis elogio inuri tyranno aeternam probri notam hinc statuere licet quantum Deo placeat moderata administratio inter homines making it a prouerbe in the mouthes of men and cutting d For the Scripture maketh no mention of any children of Nimrod Historians teach that Ninus was the builder of Niniâ—e Strab. lib. 16. Dâ—odor Sicul. lib. 3. Plin. lib. 6. that he ouercame all the countries abâ—â—t him Diodor. lib. 3 cap. 6. Iustin. lib. 1. August de ciuit Dei lib. 16. cap. 17. that his wife Sâ—mâ—â—anis builded Babylon Iustin lib. 1. By which it is perceiued that Nimrods empire lasted but a little while So August de ciuit Dei lib. 16. c. 3. thinketh that Ninus was this Ashur sonne of Sem. But other writers affirme that Ninus was sonne of Belus of the house of ChaÌ„ which Belus built Babylon Euseb de praepar lib. 9. cap. 4. Q Curt. lib. 5. which Belus was this Nimrod according to the Scripture I suppose these authors may truly be reconciled thus Nimrod built Babylon and Ashur Niniue Nimrod was called Belus or Saturne of Babylon Ninus sonne of Ashur subuerted his Empire but following his manners was as well counted his sonne as of his godly father Assur which Ninus also continued his fathers enterprise finished Niniue his wife Semiramis after her husbaÌ„ds death reedified Babylon but of vncertainties let euery one haue his iudgement off his race from bearing rule In whose example wee may obserue 1. That those that seeke for or doe attaine to honour rule-bearing or office in the Church or common wealth not e Heb. 5.6 being lawfullie aduanced or called thereunto either by lawfull f 2. Sam. 7.12 2. Chron. 13.5.6 inheritance g 1. Sam. 11.12 free election or other meanes h According to the lawes and customes of the Nations which the Lord hath established for the succession and continuance of such offices they are before the Lord accounted i Iudg. 9.1.20 1. King 15.27.28 16.1.2 2. Chron. 23.3.14 c. Isai 22.15.16 hunters of mens soules or of their bodies liues liberties or goods and shall be rewarded as k Prou. 1.19 Psalm 5.4.5.6 spirituall murtherers 2. Those also that seeke for honour and authority for their own sake their lucre or their glorie rather then for the glorie of God and the good of the Church and common wealth euen they are l 1. Sam. 2.29.30 Ezech. 34.2.3 hunters before the Lord the Lord hath not sent them yet they ran 3. They that to place themselues in honour and dignitie displace or hinder other which by right haue more title thereunto they also m Iudg. 9.1 2. Sam. 15.4.5 Numb 16.1.2 are hunters in this spirituall chase they n Habac. 2.13 Micah 1.7 often labour in the fire and get no gaine for the o Prou. 20.21 inheritance vniustlie gotten the end thereof shall not be blessed 4. Those that haue receiued gifts must p 1. Sam. 26.9.10 2. Sam. 4.11 Psalm 131.1.2 waite vpon the Lord vntill hee call them forth to exercise them which when q Prou. 8.15 Hosea 8.4 Isai 22.21 Rom. 3.8 euer he doth he doeth by lawfull and holy meanes and be humbled r Exod. 3.11 Iudg. 6.15 c. with the sight of their infirmities not Å¿ Iudg. 9.28.29 1. Cor. 4.7.1 lifted vp with the measure of their gifts nor hastie to climbe before the Lord doe stay t Psalm 94.18 their hand and foote for it is much more warme and safe to sit at the roote of a tree then in the toppe and honour u Num. 11.11.12.13 Et honos est â—nus est in prouerbio Hieron epist ad Marc. Non est dignum vt inde exigat honorem vnde refugis laboreÌ„ of it selfe is burdenous much more x 1. King 16.1 Chrysostom Hom. in Psalm 50. Conscientia peccati formidinis est mater Conscience of sinne is the mother of feare Therfore the prouerb is Nothing so fearfull as a Tyrant whereof many examples are Valer. Max. lib. 9 cap. 14. Dionisius for feare of being killed of his Barber taught his daughters to pole his head afterward not daring to trust them hee burnt his haire with nutshels set on fire Diâ—dor lib. 20. Cicer. Offic. libr. 2. Alexander Phareus vsed to search his wife before he went to bed least she carried anie knife to murther him Sueton. in vit Domit. cap. 14. Domitian was so fearefull that hee walked almost continually in his gallerie which he caused to be set with the stone Phengites that by the brightnes thereof as in a glasse Plin. libr. 36. cap. 22. he might see what was done behinde him when it is attained with an euill conscience notwithstanding when the Lord doth call thee vnto office which thou shalt know by his y Psal 19.11 119.98.99 word and the lawfull meanes he layeth before thee Arise and doe the worke of the Lord with cheerefulnes be thou a z Zach. 4.2.6 candlesticke of light in the house of God a a Isai 32.1.2.3 conduit pipe to conuey Gods mercies and benefits to men a b Rom. 13.4 sword in the Lords hand to auenge sinne and wickednes punish the euill maintaine c 1. Chron. 18.14 Psalm 72.2 the good deliuer d Psalm 82.3.4 Virgil. Aenead 6. Regum est parcere subiectis debellare superbos the oppressed from the hand of the wicked haue not e Leuit. 19.15 respect vnto the rich nor to the poore be vnto f Isai 49.23 the Church of God a nursing father cause the nurses therof g 2. Chron. 17.7.8 31.2.3 1. Pet. 2.2 to feed with the milke of holsome doctrine If thou shalt thus be occupied in the h Matth. 21.28.29 vineyard of the Lord not doing i Iohn 6.38 thine owne will but his that sent thee not k Philip. 2.21 seeking thine owne things but his that put thee in authotitie the Lord will be with thee l Exod. 3.12 Iosh 1.5 as he was with Moses with Iosua with Dauid and m 1. King 1.29 deliuer thy soule out of all aduersitie he n Psalm 55.22 will beare the burden of thy magistracie he will make thee a o Ierem. 1.18 defenced Citie an iron pillar and walles of brasse against all thy enimies he p Psalm 105.15 Zach. 2.8 that toucheth thee shall touch the apple of his eye he will preserue thine honour q 1. Sam. 2.30 peace of conscience in this life and continue thy r Prou. 15.15 Psal 5.11.12 regencie in the life to come with eternall glorie and felicitie 5. Obserue also in Chams posteritie they flourish and are mightie and Canaan exceedeth in outward blessings as in number of children and rich inheritance so is the Lord not hastie to bring Å¿ Exod. 34.6 Psal 103.6 destruction vpon the wicked but t Rom. 2.4 2. Pet. 3.9
QVESTIONS AND DISPVTATIONS CONCERNING THE HOLY SCRIPTVRE WHEREIN ARE CONtained briefe faithfull and sound expositions of the most difficult and hardest places APPROVED BY THE TESTIMONY OF the Scriptures themselues fully correspondent to the analogie of faith and the consent of the Church of God conferred with the iudgement of the Fathers of the Church and interpreters of the Scripture nevv and old Wherein also the euerlasting truth of the word of God is freed from the errors and slaunders of Atheists Papists Philosophers and all Heretikes The first part of the first Tome By NICHOLAS GIBBENS Minister and Preacher of the word of God IOSHVA 1.8 Let not the booke of the Lavv depart out of thy mouth but meditate therein day and night that thou maist obserue and doe according to all that is vvritten therein for then shalt thou make thy vvay prosperous and then shalt thou haue good successe IOHN 7.17 Jf any man vvill doe his vvill he shall knovv of the doctrine vvhether it be of God or vvhether J speake of my selfe AT LONDON Imprinted by FELIX KYNGSTON 1601. TO THE RIGHT REVEREND FATHER IN GOD MY VERY HONOVRABLE GOOD LORD TOBIAH by the mercifulnesse of God Bishop of Dirham c. THe sacred Scriptures as you know right Reuerend they are the brests of the Church of God the foode of the faithfull the oracles of God the bequeath and Testament of Iesus Christ By them the Children of the Church thorough hearing reading and meditation in them receiue that sincere and holsome nourishment whereby they growe from children to be perfect men in Christ By them the godly receiue direction in euery enterprise for they are as faithfull counsailours to teach vs wisdome so that where men are blind thorough naturall corruption they are the lanterne whereby to see the light where men for sinne despaire of mercie they teach with confidence to rest on God where men are presumptuous to feare his iustice where men delight in sinne they teach the punishment and how to auoide the danger of the same And as they doe thus declare the truth so also by the light thereof they discouer error and are profitable to improue and to correct that the man of God may be absolute and perfect to all good workes By them our blessed Sauiour Iesus Christ taking on him our nature that in our nature he might appease his fathers wrath for our transgressions and might furnish vs with the merite of his righteousnesse whereby being restored to be the sonnes of God we might be partakers in his kingdome hath left his will and Testament recorded by which the infallible truth of God thorough the blood of Christ is sealed vp and men may know assuredly for as much as they know that God who hath promised is true and cannot lye themselues to be inheritours of immortall glorie so many as indeuour stedfastlie to keepe the conditions of the couenant I will be their God saith he and they shall be my people Wherefore as on the one part we haue infinite cause to magnifie the mercie of the Lord for this inestimable treasure of his holy word so on the other side of intolerable griefe and lamentation considering the negligence of men to imbrace this benefite whereby it commeth to passe that not onely so many thousand soules of men doe daily decay and perish but euen our enemies reproch our religion and blaspheme the Lord thorough our securitie that hauing the word of God before vs we neglect it and are not amended in our liues Whereunto we cannot but confesse for our sinnes doe testifie vnto our face that we are not for the greatest part of better conuersation then are the Heathen which know not God and that many euen among vs which seemed and were esteemed to be religious haue also almost forgotten their former loue The reason whereof is not strange vnto your Lordship nor vnto any that is godly prudent For the word of God hath not this priuiledge that whosoeuer toucheth the outward hem thereof shall fully be cured of his disease But as our corporall meate returneth not to nourishment vnlesse euery member of concoction performe his dutie Euen so this spirituall foode vnlesse it be seene with the eye heard with the eare confessed with the mouth beleeued with the heart it yeeldeth not that sappe or iuice that men may grow thereby Neuerthelesse as the lightning thorough his sudden brightnes awaketh those that are heauie with sleepe and forceth their eyes to behold the cleerenes of the same euen so the Gospell at the suddaine appearing thereof in this our land allured all with her perfect beautie yet many became offended at the light delighting in darknes more then light because their deedes were euill and many became like the stonie ground whose hearts are hardened and will not yeeld obedience many also who mixe it with couetousnesse vaineglorie and voluptuousnesse of life but not with faith heare it and receiue it and outwardly professe it but yet are choaked among the thornes Neither can it be but many should beholde it and few regarde it many receiue it and many fall away for many saith our Sauiour are called by it but few are chosen by the Lord. Now albeit the highest cause of things remaine in the secret counsaile of the will of God yet the outward meanes vndoubtedly of this distresse are plaine and easie to be discerned and ought of all men to be considered One is that darnell and tares haue growne vp together with the wheate which being sowne before in vnhappie seedes of vnholsome doctrine haue been permitted by the Lord himselfe to growe together that they that are approoued might be knowne Another is that this vine of God is not in this world so carefullie regarded but that briers and thornes corrupted manners and profane impietie doe make it for the most part to bring forth either sower or small grapes The third and principall is negligent respect of the will of God reuealed in the Scriptures whereby it commeth to passe that men haue not their hearts prepared to receiue it when they heare it neither can so easilie be grounded in the faith by the preaching of the word because they search not by reading and conference of Scripture whether the doctrine taught them be so in deede and carrie that equall waight in the balance of Gods sanctuarie but while it is sowne in them as in the streete that euill one commeth and stealeth both the practise and remembrance out of their heart There are many who to excuse this negligence pretend discouragement through the hardnes of the Scriptures which notwithstanding the Lord hath giuen to be euen instruction and sharpnes of wit vnto the simple Wherein also we doe confesse that the Scriptures of God in diuers respects are hard and difficult Namely hard to them that despise them and will not vnderstand hard to be vnderstoode of the naturall man without the eye-salue of the spirit of grace Hard in some points of
doctrine that are deliuered which so farre forth as they are deliuered are nothing difficult And sometime hard in disposition and maiestie of words where the doctrine of it selfe is plaine and easie And therefore hath the Lord most wisely included some difficultie in the Scripture to the end he might prouoke vs to aske assistance of his spirit by whose only light they are truly vnderstoode Secondly to stirre vp our indeuour to reade meditate and search them out Thirdly to make vs esteeme them precious as they are who naturally despise the things we easilie obtaine Moreouer to represse our pride and the boasting of our wisdome he would shew vs thereby our ignorance in heauenly things Againe to preserue the treasures contained in them that they might not be cast before the proud and scornefull men as holy things to dogs or pearles to swine And withall because he hath ordained some teachers some learners in his Church that the ministerie which is his ordinance with loue and reuerence might be regarded Neuerthelesse as there is none so wise on earth who is able to sound the deepnes of knowledge and wisdome contained in them so is there none so simple indued with common reason but by the ordinarie meanes of God may attaine to knowledge by them sufficient to saue his soule Neither is any thing more plaine then the summarie doctrine of Saluation contained in them to him that taketh delight therein when as to Atheists and despisers of them euery sentence is obscure which can be inuented by the industrie of man or contained in mens writings Philosophers or heathen or whosoeuer Some therefore contrariwise obiect vnto themselues the facilitie and plainenesse of the Scriptures as though they were not worthie their deepest meditations To whom againe we answere Tanta est Christianarum profunditas literarum c. So great is the depth of the sacred Scriptures that if a Christian man were indued from heauen with the yeeres of Methushalem and the wisdome of Salomon and would continually peruse them euen from his childhood vnto his crooked age he might euer gaine in learning and alwaies with abundant profit be exercised in them The more wise the Preacher was the more he sought forth wisdome but sound it as a deepe profunditie which he was not able to comprehend They are like Iacobs ladder the lowest steppe whereof commeth neere the ground of our vnderstanding but the last steppe is high aboue mans capacitie and reacheth vp to Heauen They are a shallow foord in which a Lambe may wade they are an Ocean Sea in which an Elephant may swimme Considering therefore with my selfe right Reuerend both the fond obiections of vaine and corrupted mindes which receiue the holy Scriptures as the word of man not as it is indeede the word of God as also the subtill cauils of our aduersaries against the holy truth of our profession and beholding with continuall griefe the horrible neglect of the sacred word of God with the infinite enormities that proceede thereof I haue been prouoked in my selfe to vndertake a labour of no small importance and I humbly beseech the heauenly maiestie it may be found as profitable in time to come vnto the Church of God Wherein first of all to the end to prouoke as many as professe the faith to the diligent reading of holie Scriptures I haue laboured to vnfould in some conuenient measure with sinceritie and faithfulnes the true and sound interpretation of the word especially in the most difficult and hardest places of the same Secondly for as much as very many places of Scripture haue been distorted and wrongfully applied to the purpose of heretikes from time to time I haue endeuoured to demonstrate the true and vndoubted purpose of the holie Ghost and gathered the doctrine that thereof ariseth by the guide and authoritie of the Scriptures and the reuerend and orthodox fathers of the Church Thirdly whereas many obiections haue bin by Atheists displaied and bent against the historie of holie Scripture which may happen also to be called into doubt either by such as begin to grow to head in these our daies or some other perhaps that are indeed desirous of the knowledge of the truth I haue had in purpose to remoue such scrupulosity which either I could find obiected or call to minde and to cleere the truth of the word of God Fourthly whereas places of Scripture seeme opposite to other I haue conferred such places and reconciled them Fiftly to these interpretations I haue also gathered the iudgement of ancient writers as I haue found them either directly exhibited or here and there dispersed in their workes and haue placed them as parallels of full agreement with the doctrine at this day taught in the Church of God The reader shall thereby perceiue that the same his iudgement which before he had conceiued or from hence shall learne by conference of Scripture shall be of perfect vnitie with the doctrine of the faithfull heretofore Sixtly I haue diuided these my labours into questions and answers which I take to be the plainest kind of teaching vnto the simple and for to resist the gainsaiers of the truth I haue also as occasion hath been offered added the arguments and manifest reasons of the Church of God out of the plaine demonstration of the Scripture carefully auoiding all vaine and idle questions and subtill disputations which I professe before the Lord and before his Church as in my worke it selfe I hope it shall appeare hauing in this kinde of exercise imitated diuers ancient and learned Fathers of the Church Theodoret Acasius Augustine c. and some of our countrimen here at home I haue directed these my labours vnto the priuate benefit of this my natiue countrie First for that I acknowledge my selfe more neerely tied in dutie to those of mine owne nation and them of my kinred in the flesh so that this Common-wealth and state wherein I was borne and hitherto maintained as it doth worthily chalenge my life and labours because next vnder God it hath been author and maintainer thereof through the most godlie prudent and happie gouernment of our most redoubted dread Soueraigne Ladie Queene Elizabeth whom God of his infinit mercie and fauour to this our land endow with multiplied yeeres and full felicitie so I desire of the Lord that for the emolumēt thereof I may euer bestow my strength and labours or my selfe may be bestowed to the glorie of God and edification of his Church Secondly for that the same our Church and Common-wealth is continuallie assaulted by the aduersaries either by open inuasion or secret immission of lurking espies Intelligencers Remembrancers Seminaries Priests Iesuits solicitors for the Church of Rome remaining in euery corner of this land who thorough the power of darknes doe worke into the harts of men by false suggestions and coloured hypocrisie I take it as the dutie of the Ministers of the word by sound and holie doctrine of euery faithfull Magistrate vnder
now by the spirit of God indued with power and vertue that it might bring forth But beside this the word resting seemeth to haue a farther meaning The matter of the world is called waters not because it was e It is iudged by the learned that when God said Let the waters be gathered together c. the earth and the waters tooke their perfect forme August de Gen. cont Manich. lib. 1. cap. 12. con Aduersar legis Proph. lib. 1. cap. 13. perfect waters for the substance of all creatures was therein confused but because of a certaine resemblance thereunto and that not only in the vniformed vnformitie thereof but also as waters doe by nature runne flow and spread abroad so in this matter there was no power in it selfe not so much as to keepe it selfe together but by the power of the spirit of God who f Cyprian lib. de Spiritu Sancto ipse potius ferebat complectentibus firmamentum ipse dabat congruum motum limitem praefinitum as it were inclosing it and sustaining it as if a man should hold a lumpe of sand in his hand or a Crane in the aire g Plin. lib. 10. cap. 23. Grues excubias habent nocturnis temporibus lapillum pede sustinentes qui laxatus somno decidens indiligentiam coarguit a stone in her foote by resting vpon it h August de Gen. cont Manich. lib. 1. cap. 5. Non enim per spatia locorum sed per potentiam inuisibilis sublimitatis suae did giue power vnto it to be sustained Wherefore you may in no case vnderstand by spirit either breath or winde or spirit other then the holy Ghost i Hieron Trad. Heb. in Gen. idem epist. ad Oceanum Ambros Hexam lib. 1. cap. 8. Nam etiam Spiritum Sanctum legimus creatorem Iob. 33.4 the third person in the Trinitie who is called the k Isai 51.9.12.13 arme the l Exod. 32.16 Deut. 9.10 finger the m 2. Cor. 12.9 power of God for as much as to giue it such a power is no lesse than to create which belongeth not to any but to God Question 4. verse 3. Wherefore is it written Then God said let there be light BEcause the spirit of God hauing shewed that God created Heauen and Earth hee would also shew the manner how he did a It is without controuersie that the world was both begun and perfected by one and the same power of the word but God is not said to speake before the making of the light because in the distinction of the creatures his wisdome beginneth to appeare Caluin in Gen. 1. create them Euen like as Kings and Princes doe bring great things to passe by their commandement and word onely so God who is King of Kings is so great in power and maiestie as that he did b Psalm 33.9 but say the word and they were created But how is it said that God spake or how could his voice be heard of things that were not To speake c Rab. Moses libr. 1. Ductoris cap. 64. doth signifie diuerslie in holie Scripture sometime to vtter a voice sometime to conceiue in minde as where he saith d Psal 14.1 53.1 Hest. 6.6 the foole hath said in his heart c. that is he doth conceiue or thinke so sometime to will or purpose as e 1. Sam. 18 11. Saul said I will smite Dauid thorough to the wall that is hee would or purposed so to doe The Lord therefore did not by f Tertul cont Praxeam Quid enim est dices sermo nisi vox sonus c. at ego nihil de Deo inane vacuum prodire potuisse pronouncing words but by g Dei dicere est Dei facere August epict 49. quaest 6. Nam sicut humana consuetudo verbis ita diuina potentia etiam factis loquitur doing vtter his mind not by commaunding any other but by h Basil Hexam Hom. 2. In voluntate inclinationem significat decreeing of it himselfe Here then the Scripture with heauenly wisdome bringeth in the second person who is the wisdome of God to be the creator of the world together with the father and the holy Spirit Not that this word in which God said let there be light was not as well of the father and of the spirit as of the sonne for the same word was but the execution of the eternall word of God in time it was of ordination not of nature but as by the making of that vnformed matter and sustaining it the mightie power of God is known to which end the Scripture saith The Spirit of God did moue vpon the waters so by the order and disposition of the creatures the wisdome of God is manifest which is that essentiall and eternall i Pro. 8.12.14.22.27.30 word of God which in the beginning was with God k Iohn 1.1 2 3 14. Heb 1.2 without which nothing was made that was made which word became flesh and dwelt among vs. Here therefore l Athanas Serm. cont Arian 3. vt enim lux suis radijs omnia illuminat sine eius radijs nihil illustrari quiuerit ita quoque pater veluti per manum in verbo suo operatus est omnia sine eo nihil fecit est enim verbum domini architectus rerum author est patris voluntas Tertul. con Praxeam Caterùm vâ—ique teneo vnam substantiam in tribus cohaerentibus tamen alium dicam oportet ex necessitate sensus eum qui lubet eum qui facit is a manifest proofe of the doctrine of the Trinitie whereof the m Matth. 3.16 28.9 Ioh. 14. vers 26. 2. Cor. 13.13 c. Scripture doth so often and plentifully teach as also of the diuersitie of working in respect of the difference of the persons The Father createth n Iames 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the fountaine of goodnes The Sonne createth o Prou. 8.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the wisdome of the Father The holy Ghost createth as the power p Vers 2. Iob. 26.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father and the Sonne The worke of creation is one as God is one the manner of working is diuers according to the distinction of the persons God said let there be light and there was light that is the Trinitie decreed it q Hilar. de Trin. lib. 4. Dicit ergo fieri Deus ex quo omnia sunt fecit Deus per quem omnia sunt the second person effected it For r Psa 33.6 Ioh. 1.3 by the word of the Lord were the heauens made Neyther is this as Å¿ Arriani Eunomij item Macedonij de Spiritu Sancto heretikes imagine any disparagement vnto the sonne of God nor token of inferioritie but of equalitie for hee did both decree it as God and performe it as God neyther did hee alone create
but the Father and the holie Ghost created also but by the Sonne But as he that eateth t Prou. 25.27 Inuestigatio gloriae illorum too much honie hurteth himselfe so hee that searcheth too farre into the diuine maiestie shall be ouerwhelmed with his glorie From these places wee obserue Verse 1. That the world u Heb. 11.3 Ioh. 1.3 with all the creatures therein time place bodies spirits whatsoeuer is existent as a x Which is not God himselfe for neither the Sonne nor holy Ghost were created as the Arrians and Macedonians durst affirme being perfect God Athan. in Symbol Neither sicknes death sinne or darkenes because they are priuations and defects but are no creatures creature was made of nothing that is to say created Verse 2. It is the onely omnipotent power of the Lord which did y Iob. 26.5.6.13 Psalm 104.5.29 create and doth preserue the creatures Verse 3 The mysterie of the Trinitie was known z Gen. 4.25 11.7 15.8 Exod. 3.6 Psal 33.6 Isa 63.9.10 in all ages of the world which of all men is to be receiued with a Rom. 12.3 wisdome and sobrietie which doctrine is b Clem. Alexand. Nullus est in verbo Cimmerius lib. Adhort ad Gent. Luther lib. de Seru. Arbitr Multis multa manent abstrusa non Scripturae obscuritate sed illorum cacitate simpliciter consitetur trinitatem quibus verò modis scriptura non dicit nec opus est nosse Iustin. Mart. li. confess fidei siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnitas in Trinitate intelligitur Trinitas in vnitate noscitur id verò quomodo fiat nec alios scrutari velim nec ipse mihi possum satissacere August de Trin. lib. 1. cap. 3. Vbi quaeritur vnitas Trinitatis pater filius Spiritus Sanctus nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nec fructuosius aliquid inuenitur manifest as the Scriptures haue reuealed it c Isai 40.13 1. Cor. 2.16 as it is hid in God it is vnsearchable our reason cannot containe it our d 2. Chron. 20.20 Isa 7.9 August ep 222. Iren. libr. 2. cap. 47. Quaedam quidem absoluamus secundum gratiam Dei quaedam autem commendemus Deo vt semper quidem Deus doceat homo autem semper discat c. faith with reuerence must beleeue it To speake or thinke e Arnob. in Psalm 91. De Deo etiam vera loqui periculosum the trueth of God aboue our capacitie is dangerous in which sense the f Non loquendum de Deo sine lumine Pythagoras Laert. lib. 7. heathen said thou must not speake of God without a light Question 5. verse 6. What is meant by the firmament which is created in the middest of the waters THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rakiah which is englished the firmament a Septuagin vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi res firma solida dicatur cum Hebraicè magis extensum significet ne cum ex aqua sit videretur infirmum Homero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a thing made strong by stretching out and therefore is contrarie to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 karah which is to breake in stretching out So that by this word firmament is signified first that this waterie matter which was grosse and thicke was in part by the word of the Lord extended abroad and by extension was made b Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sursum videmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus splendens thinner and purer than before secondly being weake before by making it thinner c Iob. 37.18 They are said to be strong as glasse spread abroad that is to say cleere strong Vide Theodoret. quaest in Gen. 11. Beda Hexamer it was also made strong But what creature is this that is called the firmament Nothing else d August de Gen. ad lit lib. 2. cap. 4. Ergo ex aëre qui est inter vapores humidos vnde c. but the heauens and the very ayre in which we liue For the matter what is it e 2. Pet. 3.5 It was made of water and continueth water as it seemeth f Theodoret. quaest in Gen. 11. Beda Hexam alij The Lord calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamajim i. there is water vnto many albeit in respect of the g Ex communi materia desumptum pro loci natura variatur quod terra est propinquius aër crassus humectans dicitur superius ignis ratione caloris denique supremum quod propriè coelum aether appellatur ob puritatem splēdorem vnicum tamen est firmamentum ex abysso communiter desumptum diuersitie of h Forma dat esse rei rem conseruat in esse forme in the parts thereof it is rightly called ayre fire heauen and whether water or aire or any other material existēs as wee are not i Chrysost Homil in Gen. 4. Nemo sapien◠temerè asseuerauerit oportet enim magna modestia gratitudine ea quae dicuntur à nobis accipi rashly to determine wee ought to be more thankfull for the benefit than curious to search into the substance For the qualitie how strong Able to beare vp vnmeasurable waight in which respect he saith in the k Psal 104.3 Psalme Hee laieth the beames of his chambers in the waters For the quantitie how large In widenes spreading ouer the whole earth He l Psal 104.2 Isa 40.22 stretcheth out the heauens like a curtaine in deepnes from the highest circle of the starres vnto the face of the earth and of the sea In which we may behold the omnipotencie of God we to make a weake thing strong doe ioyne as it were the force thereof together and make it thicke God taketh the m The strength of the creature is the power of the Lord of whom they are and in whom they doe consist Coloss 1.17 weakest of all creatures the water and by displaying them and spreading them abroad did make them strong We doe build our houses vpon rocks and strong foundations and lay our chamber beames on walles of stone but God doth lay the beames of his chambers in the waters and himselfe doth walke n Psal 18.10 vpon the wings of the winde Wee are further to admire the wormanship of God herein who by the cleerenes thereof made it apt to conuey the light vnto vs by the purenes thereof made it meete for men to liue and breathe in and for the strength made it able to beare the clowdes o Iob. 36.26 27 c. with floods of water to moysten the earth Question 6. verse 7. What waters are they which are aboue the firmament THe firmament is two-fold or consisteth of two parts a God called
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
downe and compasseth about to the place where hee ariseth How will one say can the Sunne haue passage vnder the earth Thou findest by daily experience it is as the Scriptures testifie Marke also religiously and they will teach thee how God sitteth saith f Isai 42.22 Wee in English call a roūd stone a chug or chuggle which seemeth to be deriued of the Hebrue word chug signifying any thing roūd a ball c. the Prophet vpon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chug globe or circle of the earth and againe g Prou. 8.27 He set his compasse vpon the deepe By which words is manifest that as the Sunne is said to goe round so is the earth round and compasse also So round as the h Arist. de coel lib. 2. cap. 4. Mundum esse rotundum atque adeo exactè vt nihil eorum quae apud nos oculis cernuntur sit tam exactè rotundum rationem eam subiro quam aqua subit ad terram elementa cetera Philosopher affirmeth and i Ptol. Almag lib. 1. cap. 4. Quod terra secundum omnes partes accepta spherica sit c. experience prooueth as there is nothing in the world more exactly compasse than it is Neither doe the mountaines hinder this proportion k Cleom. lib. 1. cap. 10. Vt si in pila sit puluisculus quanquam hic maiorem habet rationem ad totam sphere magnitudinem quam cauitates maris montium fastigia ad totius terrae magnitudinem for they are as nothing being compared with the greatnes of the earth But where are then the foundations of the earth which God hath laid which are so much commended l 1. Sam. 2.8 Psalm 18.16 102.25 119.90 in the Scriptures I answere by the Scriptures that the m Ier. 31.37 Iob. 38.6 foundations of the earth cannot be searched out and withall that these foundations are not without or vnder but within the earth for so the n Amos 9.6 Prophet plainly speaketh He hath laid the foundation of his globe of elements in the earth and Iob saith o Iob. 26.7 He extendeth the North gnal tohu vpon emptines and hangeth the earth vpon nothing In which words he affirmeth first p Hieron in Iob. 26. Hoc sic intelligendum est siue quod terra ex nihilo facta sit siue nihil infra terram sit quo terra sustineatur cum ipsa vniuersa sustineat ipsa innumerabiliter Dei virtute libretur quia in ipso sint vniuersa ab illo omnia continentur that the earth hangeth therefore it is not set vpon any thing as vpon a foundation Secondly that the North that is that part of this globe of earth which is farthest from vs is stretched out vpon emptines that is q August de ciuit Dei lib. 13. cap. 18. Cum terra vniuersa libretur in nihilo Item Ouidius Terra pilae similis nullo fulcimine nixa aëre suspenso tam graue pendet onus OEcolampad in Iob. cap 26. Spatium illud aëre plenum vacuum vocat iuxta opinionem vulgi Ingrati Physici qui perpetuò opera mundi spectantes conditorem punquam agnoscunt vpon the very thin ayre such as we our selues doe liue and breathe in Thirdly that though the earth doe hang as it were in the ayre yet hath it neither corde nor thred to hang by for it resteth vpō nothing out of it self but vpon r Micah 6.2 Amos 9.6 that mightie foundation that God hath laid within it And what is that I answer with the Scriptures ſ Psalm 104.5 Isai 40.21 the decree of God that it should neuer moue Therfore if thou canst not conceiue where the foundations of the earth should be laid t Basil Hexam 1. Si tecum statueris terrae fundamentum etiam illud occurret animo quod simili quopiam etiam illud opus habeat quod ipsum sustineat Quare percunctantibus super qua re ingens hoc terra pondus firmatum est nos dicere oportet quod in manu Dei fines terrae sunt thinke that the power of God is the foundation thereof And know also that God hath so shewed his wisedome with his power u By the depression of euery part thereof vnto the Center that euen by nature it can no more be mooued x Notwithstanding the Lord doth mooue and shake the same and can bring it to nothing with his word then if it were set on iron foundations or rockes of Adamant Now through the roundnes of the earth like as a boule that is set against a candle or in the Sunne one halfe onely at one time can behold the brightnes of the Sunne the other halfe being shadowed by the compasse of the whole which also shadoweth the ayre neere about it and must needes thereby be depriued of light y Augustin de Gen. contr Manich. lib. 1. cap. 4. Non quia aliquid sunt tenebra sed ipsa lucis absentia tenebra dicuntur Basil Hexamer Homil 6. Plin. Hist. Nat. lib. 2. cap. 10. the onely want or absence whereof is that darknes that God called the night By which z How the light and darknes are separate meanes the light and darknes are separate for the brightnes of the Sunne in that part whereon it shineth causeth the day and the earth by the thicknes thereof on the other part shadoweth the ayre and causeth night or darknes Wherefore as the Sunne without ceasing is carried about the earth so the morning as his forerunner a Iob. 38.13 Homer Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 getteth hold of the corners of the earth and passeth before him from East to West and compasseth again vnto the East This doctrine so farre as thou findest it taught by the Scripture esteeme not as the wisedome b 1. Thess 2.13 of man but of the Lord and albeit thou canst not c August epist. 222. Vt ergo in quibusdam rebus ad doctrinam salutatem pertinentibus quis ratione nondum percipere valeamus sed aliquando valebimus fides praecedat rationem c. Chrysostom Hom. in Gen. 5. conceiue it yet beleeue it and crie out with reuerence d Psal 104.24 O Lord how wonderfull are thy workes Neither is this trueth of God naked of witnesses and proofes beside the Scripture For euen e Aristot. de Coelo lib. 2. cap 4. lib 4. cap. 3 Ptolom Almag lib. 1. cap. 4.5.6 Cleom. lib. 1. cap. 8. the Heathen by the broken light of naturall reason haue seene it and by inuincible demonstration confirmed it whose testimony serueth to confute those that through prophanenes of heart shall denie the same Question 10. verse 14. What meaneth this that the Sun the Moone and the Starres are said to be set for signes and for seasons daies and yeeres THe wordes are manifest if mens mindes were as forward vnto goodnes as to euill For thus they are to
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
ergo Simplicij argumentatio 12. Neque enim cum ex terra dicit hominem Moses statuendit ex sola terra siuâ— pura puta as the same is mixed with other elements The more base the matter is the more excellent is the power and wisedome of the workmaster the more ought man to n Gen. 18.21 bee humble in himselfe and o 2. Cor. 10.17 to glorie in the Lord who hath placed in so foule a matter p De hac re vid. Greg. Nissen lib. 1. de Philosoph cap 5. Ambr. Heram lib. 6. cap. 9. Cic. de Natura Deorum lib. 2. Galen de vsu partiuÌ„ per tot c. such vncomparable beautie And seeing the Lord had power to make the earth of nothing and the bodie of the earth how easily can he restore the same bodie being returned q Gen. 3.10 to the dust and make it r Cyprian expos in Symb. Quid tibi aut absurdum aut contrarium videtur c. of an earthly bodie Å¿ 1. Câ—â— 15.44 a spirituall bodie The bodie being thus created t Chrysostom Hom. in Gen. 13. he added thereunto u De traduceâ— omnium est optima sententia Hieronym Apolog. aduers Ruff. lib. 2. Deo teste dico quia vsqâ—e ad praesens certi definiti aliquid de hac quaestione non teneo sed Deo relinquo scire quid sit in vero sicut ipse reuelare dignabitur Similiter Augustini Epist. 28. a soule the meanes how is described he breathed in his face the substance or forme thereof is called breath of life but how this dead bodie newly framed was made to liue cannot fully be conceiued in the heart of man in which respect the Lord doth speake as wee are able to heare He breathed not that God hath mouth or organes of breathing but that we might discerne that he receiued life immediatly from God I finde of this scripture three diuers expositions of the learned and none of them disagreeing from the faith First is that by breathing is vnderstood his decree or word x August de Gen. ad lit lib. 7. cap. 3. Sed hoc ipsum est sufflare quod est flatum facere hoc est animum facere Et ita plurimi scriptores intelligunt that he should haue breath his diuine and present power whereby hee made his breath and made his soule as he made the world y Psal 33.6 by the breath of his mouth Secondly it may be vnderstoode that z Aug. de Gen. contr Manich. lib. 1. cap. 22 Primò ergo huius locutionis regula in multis diuinarum script locis animaduertenda atque discenda est Quid enim aliud significat quod dicitur Deus requieuisse nisi requrem nostram sic spiritus sanctus gemit quia ipse nos mouet ad orandum c. Pet. Mart. in Gen. c. 2 the Lord breathed in his a The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anap to bee angrie or blow thorow the nosthrils is properlie the nosthrils but often vsed for the face Synecdoc nosthrils when he gaue him power to breathe in his nosthrils In like sort as the Lord is b Gen. 22.12 Deut. 13.3 said to know vs when he maketh vs to know our selues and the spirit c Rom. 8.26 is said to grone when he maketh vs to grone in prayer vnto God Thirdly d Iustin. Mart. Apolog. 2. Verba auteÌ„ haec fecimus vt probaremus Iesum istum ChristuÌ„ esse filium apostoluÌ„ dei out prius verbum existens cum aliquando in forma igniâ— aliquando in imagine inâ—orporeoruÌ„ apparuisset nunc porro factus homo Idem Dialog cum Triff Deum patreÌ„ neque Abraham neque alius quisquam vidit vnquaÌ„ sed illum ipsum qui iuxta consilium eius voluntatem Deus est filius ipsius angelus ex eo quod sententiae illius est administer c. Irenae lib. 4. cap. 37 Verbum autem eius quemadmodum volebat ipse ad vtilitatem videntiuÌ„ claritatem monstrabat patris dispositiones exponebat Tertul aduers Prax. Nemo inquit videbit faciem meam tamen patriarchae Deum vidisse referuntur vt Abraham Iacob prophaetae mortus non sunt igitur aut mori debuerant aut scriptura mentitur consequens est vt inuisibilem patrem intelligamus pro plenitudine maiestatis visibilem filium agnoscamus pro modulo deriuationis Filius itaque est qui iudicauit turrim superbissimam elidens c. Ipse enim ad humana semper colloquia descendit ab Adam vsque ad patriarchas in visione in somno inspeculo c. Euseb de demonst Euangel lib. 7. Hier. â—anch de op part 3. lib. 1. c. 1. Eundem cum creaturus esset Adamum tum primum formam hanc corporis sumpsisse suis itaque manibus lutum è terra accepisse in naâ—es corporis iam formati insufflasse Et certe non video quo iure possit aut debeat haec interpretatio damnari Cum neque pugnet cum alijs scripturis neque cum analogia fidei that the Sonne of God who afterward tooke our nature on him appeared in humane forme as what letteth that to be seeing that e August de ciuit Dei lib. 16. cap. 29. Est quidem diuinae potestatis inuisibus incorporalis incommutabilisque naturae sine vlla sui mutatione etiam mortalibus aspectibus apparere non per id quod est sed per aliquid quod sibi subditum est Quid autem illi subditum non est by his diuine power he might take vnto his inuisible and immutable nature the vse of some creature and appeare in the view of mortall men not by that which he was himselfe but by the creature which is subiect vnto him like as the Angels being f Psalm 104.4 voide of bodily shape haue often appeared in the forme of g Gen. 18.2 19 5. Iudg. cap. 6.17 13.6.11.16 Heb. 13.2 men and made his bodie of the dust breathed in his nosthrils h Vers 21.22 made the woman of the rib of Adam i Gen. 3.8 walked in the garden and k To Abraham to Iacob Gen. 18. 32 c. Iustin Mart. Dialog cum Triff Tertul. aduers Praxeam Ipse enim ad humana semper colloquia descendit c. sometime appeared l At inquit Dionys Areop lib. Hierarch 1 Omnes dei manifestationes apparitiones mediate per Angelos esse factas Negant vniuersalitatem istaÌ„ multi patres docet Augustinus fieri aliter potuisse nec iste Dionysius innotuit hoc scripto patribus vt apparet ex catalog Hieronymi nec à recentioribus omnino censetur genuinus vnto the Patriarkes But howsoeuer we vnderstand the manner of doing we must remember that the thing that was created thus by breathing was m The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nishmah
y Chrysost Hom. in Gen. 34. Porro ne illa vicissim quod esset praesidio data turgeret vinculum rumperet ex costa facit partem corporis esse volens sed vt neque vir hinc sibi placeret non esse solius iam deinde finit quod erat solius antea be most deare vnto him and they both agree with heauenly concord Fiftlie of all the parts of man hee tooke one onelie rib whereby z Malac. 2.14 Eccles 9. the woman is taught to honour her husband as her greatest part and man might know the greatest part of the woman was the Lordes to the end he doe not presume of absolute authoritie but giue a 1. Pet. 3.7 honour to the woman in Gods behalfe as to the weaker vessell For this cause saith Adam or the Lord by Adam shall a man leaue father and mother that is because the Lord did make the woman suppose of the b By the ribbe interpreters vnderstand the bone and the flesh sinewes veines and skinne that couered it so that Adam rightlie said she is flesh of my flesh flesh and bone of Adam and did by marriage couple them to be c 1. Sam. 18.1 Act. 4.32 as it were one soule in two bodies knit together d Iun. Paral. libr. 1. paral 33. Tanquam si dixisset Author quia ex Dei institutione facto mulier conuenit in manum viri c. hoc Dei factum vim legis apud homines aequuÌ„ est obtinere c. by vertue of this ordinance shall the societie of man and wife be such for euer as if they had beene taken one out of another yea the married shall forgoe e Psalm 45.10 Ideo inquit Chaldaeus Paraphrastes homo relinquet lectum patris matris c. their fathers house to dwell together and the fault of breaking wedlocke shall be more hainous then f Pet. Mart. in Gen. 2. Relinquet homo patrem matrem non quod illos non alat aut veneretur sed iam agglâ—tinabitur vxori qui prius dicitur pars patris iam inde auulsus â—â—es vna caro cum vxore Caluin in Gen. 2 the violating of other societies whatsoeuer The Hebrues g Aben. Ezra Com. in Prou. 2.17 doe obserue that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ish which is the common name of man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ishah the name by which Adam first called his wife are conteined the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah which is the h Psal 68.4 name of God which taken away there remaineth in both the names but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esh va esh that is but fire and fire and surelie where the feare of God is not in married folke nor the force of this ordinance taketh place which oftentimes i Vt de Alcestide referunt Euâ—ip in Alcest Aristoph in vespis Quae pro marito constanter opâ—etijt mortem De Porcia vxore M. Bruti quae vt virum à facinore deterreret sibi ipsi primò altissiâ—â—um inflixit vulnus postea de viri interitu facta certior diligentiore cura custâ—dita quà m vt manus sibi ipsi inferret ex foco arreptos carbones hausit occluso ore compresso extincta est Valer. Max. lib. 4. cap. 6. Plutarc in vita Bruti De Miniarum vxoribus quae vt vinctos maritos liberarent carcerem intrantes quasi postremò allocuturae perituros commutata veste velatis capitibus eos abire passae sunt vinculis eorum in sese translatis Valer. Max. lib. 4. cap. 6. Rubrius item Celer annos 43. menses 8. vixisse cum vxore sine vlla querela memoratur Iâ—u decad 5. it doth among the verie infidels there are intolerable crosses and contentions there the tongue k Iames. 3.6 Hinc est Gemini Oratoris dicterium apud Hieron contra Iouin lib. 1. Qui inquit non litigat caelebi est being fire doth set on fire sometime the other members and it is set on fire of hell Question 14. verse 22. Wherefore it is said Hee brought her to the man IN these words is brieflie comprehended how the Lord hauing made both Adam and the woman doth a August Steueus Eugub in Gen. 2. Haec est prima constitutio matrimonij vbi dominus viro foeminam adducit copulat benedicit couple them together as man and wife which is the substance and pith of marriage Wherein are many points of doctrine to be obserued First b Matth. 19.46 2. Sam. 12.8 that the Lord himselfe is the author of marriage and therefore marriage is c Contra Saturniliaenos Marcionitas qui matrimonium à diabolo esse dicebant Epiphan Haeres 23. Tertul. of him Secondlie that d Gen. 24.7.63 Prou. 18.22 Matth. 7.11 those that desire marriage are to seeke it of the Lord and to attaine it e 1. Cor. 7.39 lawfullie that they may say with Adam the woman f Gen. 3.12 which thou gauest me Thirdlie it is g Ruth 4.10 1. Sam. 18.17.23 The contrarie is punished Gen. 6 2 c. whereof it is well considered in our english liturgie tit of Marriage solemnelie to be vsed and with reuerence forasmuch as it is a holie worke wherein the Lord doth h 2 Sam. 12.8 ioyne them together who are married Fourthlie consent i Exod. 34.16 22.17 Gen. 26.34.35 Albeit not essentiallie in some cases as shall be shewed in the 24. Chapter of Parents is necessarie vnto marriage which the Lord declareth when he bringeth Heua vnto Adam Fiftlie that none may be compelled k Gen. 24 5â— Iudg. 14.2.3 Caluin in Gen. 24. Vocemus puellam c. Quod prius sine exceptione filiam suam obtulerunt intelligi debet quantum in ipsis erat Nunc verò docet Moses eos non tyrannidem exercuisse in filiam vt cogerent nubere cui nollet sed liberum ei consensum detulisse Sacra quidem in hoc negotio parentibus authoritas esse debet sed tenenda est media ratio vt sponte ac mutuo consensu inter se contrahant partes Muscul in Gen. 2. Peccant igitur plurimum parentes qui filiorum suorum coniugia non sinunt esse libera sed perinde illos sibi obstrictos tenent ac si elocati non essent atque ita vnitatem coniunctionem connubialem impediunt vel siqua coepit dirimunt no not by their Parents vnto marriage for God himselfe doth not take so much authoritie but ioyneth them together with full consent of both for Heua declareth l Zanch. de creat Hom. lib. 1. cap. 1. her good will by comming Adam by reioycing Sixtlie when parties are lawfullie ioyned by consent they m Matth. 19 6. may not by man be put asunder n Mat. 5.32 19.9 August Serm. Dom. in Mont. lib. 1. Dominus ergo ad illud confirmandum vt non facile vxor dimittatur solam causam
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
historie that our first Parents were clothed by the Lord whether we vnderstand it that the Lord God did by b Epiphan Haeres 64. Sic etiam tunc voluit Deus ô incredule pelliceas natura tunicas absque animalibus absque arte aliqua humana multiformi cultis simul vt voluit fecit Adam Euae quemadmodum ab initio simul voluit mundus omnia facta sunt Obiectio At sunt qui non possunt hoc in animum inducere Resp Qui verò salutis doctrinam suscipere nolunt his ne totum aenum ad comprobationem suffecerit Obiect At in sex diebus omnia omnium genera creauit pelliceat tunicas non creauit Resp Neque has tunicas pelliceas incepit nunc creare qui pelles bestias creauit antea Iustin. Mart. in Quaest orthodox 9. willing or commaunding it make them garments without art or help of creatures as hee did create the world or that hee did it c Neque enim Deum aut Linionem aut coriarium egisse debemus existimare ficut obijciunt Epiphan epist ad Iohan. Hierosol Caesarius dialog 3. by his Angels who are ministring d Heb 1.14 spirits for their sakes who are heires of saluation or whether by e Chrysost Hom. in Gen. 18. Et verbum fecit accipe pro eo quod est imperauit vt essent iussit enim tunicis pelliceis vestiri in perpetuam memoriam quod inobedientes fuerint Domino Caluin in Gen. 3. Crassa Minerua exponit Moses dominum hanc Adae eius vxori industriam dedisse vt sibi vestes ex pellibus conficerent giuing authoritie libertie to Adam to make vse of the creatures for his clothing as Salomon is said to build f 1. King 6.2 c. the temple when hee caused his workemen to build the same it nothing differeth from the rule of faith or godlinesse neither is it meete that men should moue contētions for opinions that are but fixed in their own conceit There are of this our age which will demaunde more curious then wise where these skins were had so sodainelie which made Adam clothing when notwithstanding no such preposterous haste is signified in scripture as they them selues conceiue without a cause yea they will be so madde as to demaund where Adam had a thred to sew his figge leaues And this they doe in mirth and g My selfe hath bin an eye and an eare witnes pastime among their consorts Such I forewarne in the name of the Lord that they cease h Isai 28.22 to dallie with the Scripture least while they play with it as the i Iudg. 16.25 Philistims did with Sampson the sentence thereof do k Deut. 27.26 fal vpon their heads the waight whereof l Luc. 20.18 doe grinde them vnto powder Others I admonish to be m Deut 29 29. contented with the truth reuealed and that which is secret n Irenae lib 2. cap. 47. Quaedam quidem absoluamus secundum gratiam Dei c. i. Some things viz. things reuealed let vs labour perfectlie to vnderstand according to the grace of God reuealing them somethings viz. things vnreuealed let vs bee content to commend to God to commend to God For it is not the way to increase in knowledge o August de Gen. ad lit lib. 8. cap. 5. Melius est dubitare de occultis quà m litigare de incertis to be curious in matters of vncertaintie such questions are p 1. Tim. 3.4.5 Hieron in 1. Tim. 6. Quae generant lites blasphemias in deum pugnando sermonibus vnprofitable ingēder strife do foster Atheisme and contempt of the word of God And the godlie I exhort q Ieh 5.39 Chrysostom Hom. in Gen. 18. Quantam sermonis himilitatem attemperat diuina scriptura Ergo omnia ita intelligamus sicut par est de Deo intelligi to search the Scriptures where they shall be easilie answered of such doubtfulnes wherof they shall in christian sobrietie desire to vnderstand the certaintie Hee is well able to make a garment that made the world and to r Iustin Mart. Quaest Orthodox 48. make a skin if necessity required without a beast that made beasts and skins of nothing So much is it more easie with the Lord to worke then for vs to know the manner how he worketh So likewise of their former garments they needed no such instruments as fooles imagine to doe any thing the Scripture ſ For the strictnes of the signification is this they sewed or made fit a figleafe or bough and made themselues girdles the meaning whereof is they compassed their body with the small bough for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnale doth also signifie or boughes of the figtree and thereby couered their priuities doth report but those that wickedlie make necessitie of Scripture of their owne opinions no meruaile if the Lord doe leaue them to wrestle with their folly and to be intangled in the nets themselues haue made In a word therefore the Scripture doth record the chiefe authour and the matter of the garments and leaueth out the meanes t Nam omnia nobis vtilia contines diuina scriptura Chrysost because it is impertinent Question 16. verse 22. What meaneth this that the Lord saith behold the man is become like one of vs and of the Cherubims that kept the way of the of life ADam hauing lost a Cyprian lib. de Bona patientiae Similitudo diuina quam peccato Adam perdidit the garment of righteousnes and the glorie of creation and b Ambros lib. de Helia Ieiunio cap. 4. Quia voluisti esse quod non erat desiisti esse quod erat dum supra te esse affectas infra te esse coepisti ecce amictus tuus ecce dignum te indumentum receiued in steed thereof these skinnes to hide his filthines behold saith the Lord c Chrysostom Hom. in Gen. 18. Ecce factus es quod expectasti imo quod non expectasti sed qualem te fieri dignum erat Grauis hoc verbum exprobratio vt transgressorem pungere valeat vult enim hic per verba in memoriam redigere quo modo decepti fuerimus à diabolo per serpentē what a change hath Adam made how well is hee become d The voyce of the trinitie Cyril lib. 1. an Iulian. or of one person vnto the other as the father vnto the sonne and holy spirit or the holy spirit vnto the father and the sonne Concil Syrmiense in Socrat. libr. 2. cap. 25. like one of vs behold what his pride disobedience hath brought vnto him Let this be e August de Gen. ad lit libr. 11. cap. 39. Verba haec sunt Dei non tam huic insultantis quà m caeteros ne ita superbiant deterrentis Quid aliud intelligendum nisi exemplum timoris incutiendi esse propositum
quod non solum fuerit factus qualis fieri voluit sed nec illud quod factus fuerat conseruauit an example to him and his posteritie of daring to reiect the word of God Thus doth the Lord in wonderfull great mercie f Irenae lib. 3. cap. 37. Intellectus verò transgressionis fecit poenitentiam c. Dominus autem qui est misericori tunicas pelliceas pro folijs ficulneis induebat eos cloth the carcasse and arme the mind of Adam with humilitie hatred of his sinne and afterward doth send him forth of Paradice The Lord addeth a reason of the same his casting out least hee should take also of the tree of life and eate and liue for euer What was the Lord in doubt least he should liue for euer whom he himselfe had condemned vnto death or could he not haue kept the tree either by commaundement or by his Angels as afterward he did the garden or haue taken away the tree but that this was left the onlie way to saue it to expell Adam out of Paradice yea doubtles the Lord was able otherwise to haue restrained him but this is the meaning of the Lord. Seeing Adam hath eaten of the tree whereof hee was commaunded not to eate it is iustice that hee should be depriued of the tree whereof he had libertie to eat and seeing by eating the forbidden fruite hee hath procured death no reason that he should eat of that fruit which was ordeined to preserue his life Wherfore Adam being made vnable to vse aright the g Chrysost de prouident lib. 1. Quo scelerum progressa non esset audaica nostra si nos affluere diuitijs otio constituisset Deus benefits and pleasures of the garden the Lord depriueth him of that hee could not rule h Chrysost ibid. Omnia igitur hac clementiae signa non minus quam priora in no lesse mercie and goodnes then he gaue it at the first Adam by sinne was subiect vnto death hee could not therefore haue continued in life although hee had eaten all the i Epiphan Haeres 64. Igitur potuisset viuere corpus in aternum immortale esse nisi prohibitus fuisset gustare vitam Caluinus alij contrà statuunt Certum quidem est inquit in Gen. cap. 3. non potuisse hominem etiamsi totam arborem vorasset vita frui Deo inuito c. Quid igitur statuendum Nempe arborem vim quidem retinuisse corpora humana conseruandi in aeternum sicut testantur praeter Epiphanium Augustinus Chrysostomus Beda Damascen Zanchius scriptores plerique nobiles non potuisse autem fieri vt corpus morti addictum viuificaretur quouis fructu Potuit igitur ex secundo principio silicet creatione natura sed non potuit ex primo principio id est iustitia decreto Dei quo peccatores morerentur fruite and the tree it selfe But least Adam should k Tertul. in Marcion lib. 2. Benignissimè c. put confidence in outward things or l Irenae lib. 3. cap. 37. Non inuidens ei lignum vitae quemadmodum quidam dicunt sed miserans eius vt non perseueraret semper transgressor Epiphan Haeres 64. Prohibitus est autem fructus vt peccatum cooccisum cum corpore moreretur corpus verò peccato perdito resurgeret least in miserie he should prolong his life or least through the losse of heauenly wisdome m Galat. 5.13 he should abuse his libertie and thereby hurt himselfe the Lord in his wisedome knew it better for Adam to be depriued and n Chrysost Hom. in Gen. 18. Ita vt magis prouidentia quà m indignationis fuerit illa electio therefore sent him forth that through labour and affliction being humbled hee might with sorrow of heart for sinne flie vnto the authour of a better life which is Iesus Christ by a liuelie faith And for this cause he addeth Cherubims or Angels who o August de Gen. ad lit lib. 11. cap. 4. Hoc per caelestes vtique potestates etiam in Paradiso visibili factum esse credendum est vt per angelicum ministerium esset illic ignea quaedam custodia by visible force as it were with dint of sword should keepe the way of the tree of life that man p Chrysostom Hom. in Gen. 18. Misericordiae etiam fuit quod contra Paradisum illum habitare faciebat vt iugem dolorem haberet quotidie cogitans vnde exciderat inde tutior cautior esset in caeteris neque immodicae viuendi cupiditate concupisceret neque foris existens de ligno comedere praesumeret Ideo praecepit Cherubim c. being voide of hope of recouering his lost estate might quietlie submit himselfe to beare his crosse and hunger thirst for the life to come Some there are which by the name of Cherubims and the q Hieron Tradit Hebrae in Gen. Cherubim flammeum gladium Alij gladium cui erat splendor Targh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veiah shenan charebah aclem gladij Aben Ezra gladium ancipitem Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in omni parte versaretur agitaretur angelis ipsis tenentibus sicut Num. 22.23 Iosu 5.13 1. Chron. 21.16 forte vibrantibus blade of a sword do vnderstand nothing els but the heat of the sunne in that space which is called the firie zone r Aquin. Summ. Secund. Secun quaest 165. art 2. which they thinke was as a wal or hedge vnto this garden Other Å¿ Strabus Histor eccles Lyran. in Gen. 3. that this garden being situate in the toppe of some mightie mountaine was now compassed about with material fire Some papists take it t Rupert in Gen. 32. Sciendum est quod tam animabus quà m corporibus ignis ille molestissimus est inaccessibilis cunctis mortalibus Mortuis autem id est mortuorum fidelium animabus à tempore dominicae passionis exâ—perabilis est corporibus quoque illorum in resurrectione erit peruius Porro ante eandeÌ„ domini nostri passioneÌ„ nulli omnino filioruÌ„ Adae peruius fuit donec fusus de corpore eius sanguis cuÌ„ aequa ignem illum exuperauit for the fire of purgatorie but these all are manifestlie confuted by the text which saith they were Cherubes u The Hebrues say the Angels were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubim of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherabiah that is in the Chaldee toÌ„gue like a boy because they did coÌ„monly appeare in such shape and were so protraited in the Tabernacle temple Rab. Dauid or Cherubims or Angels Wherefore some other of that sort of writers doe acknowledge they were Angels but withall x Perer. Tom. 1. lib. 6. cap. vlt. Voluit enim Deus ingressum Paradisi ocâ—ludere tam contra diabolum quaÌ„ contra homines ne eum in locum penetrans diabolus decerperet fructus arboris
statuas fuisse credamus hunc alios de quorum rebus gestis scriptura non meminit sanctos fuisse non sancté viâ—â—sse aut sanctos prophetas non docuisse Adam continuing vntil the sixe and fiftieth yeare of the life of Lamech the father of Noah he did continuallie instruct and preach vnto his posteritie of the estate of the creation of his own disobedience and the punishment thereof of the promise made of the life to come such other doctrines conuenient for the time So that these fathers continued together as noble witnesses of the truth of God diuers of them f Enoch Kenan Mahalaleel Iared c. liued all of them after the birth of Noah Lamech died but fiue yeeres before the drowning of the world Methushelab died the very yeere wherein the flood came as appeareth by the computation of yeeres in the text and Hierom. lib. Trad. Hebrae in Gen. vntill the building of the Arke and some vntill the comming of the floud Thirdlie that the transgression of Adam g Rom. 5.12 August lib. de Pradest cap. 3. Qui peccatum originale negat negat nos esse mortales Bernard Serm. in Iob. 5.19 Et si Adam pro morsu pomi vetiti mortuus est cum posteris fugiebat à facie Dei quo nos post tanta flagitia fugiemus in die iudicij quid post tanta facinora praesumimus brought death into the world in which respect it is reported of them all they died Fourthlie although the Lord long time deferre his h Psal 103.8.9 2. Pet. 3.9 anger as hee did the bodilie death from Adam nine hundreth and thirty yeares or that the comming of our Sauiour vnto iudgement hath bin now as it were deferred these sixteene hundred yeares yet howsoeuer the wicked i Matth. 25.5 slumber because he tarrieth long and wil not k Matth. 24.42 waite to receiue him at his comming as it happened vnto Adam and all his children that the word of God was in euerie l Luc. 16.17 tittle thereof fulfilled so shall it be vnto vs in mercy to the iust in vengeance to the wicked and the Lord m Reuel 22.20 Cyprian lib. de Resur Resurrectio quidem communis est anie tribunal Christi necesse est in corpore iustoâ—stare iniustos Dei hoc dictante iustitia vt pietas impietas debitis stipendijs donarentur quifinem habere contempserunt in malis infinita clauderentur vltione in poenis qui gloriati sunt in cruce cum crucifixo regnantes beatae fierent pereÌ„nitatis participes Non sunt participes huius gaudij quos damnat ambitio non potest surtiuos habens loculos paschalibus solennijs interesse nihil proditor veÌ„ditor magistri fermentator profanus commune habet cum azymis omnis immundus in anima ad esum huius agni prohibetur accedere nulla ad hanc laetitiam perfidia recipitur omnis malignitas excluditur Hieron epist ad Heligdor Potentissimi quondam reges nudo latere palpitabunt Adducetur cum suis slultus Plato discipulis tunc Aristotelis argumenta non proderunt quando veniet ille filius paupercula quaestuariae iudicaturus fines terrae Idem Comment in Matth. 25. Quoties diem illum considero toto corpore contremisco siue enim comedo siue bibo siue aliquid aliud facio semper videtur illa tuba terribilis sonare in auribus meis surgite mortui venite ad iudicium assuredly will come and blessed are those whom at his comming he shall finde prepared Fiftlie that they enioyed n Gen. 3.15 Heb. 11.4.5 the same promises and looked for the resurrection o Iob. 29.25 of their bodies for confirmation p Iren. lib. 5. Quoniam quidem Enoch placent Deo in quo placuit corpore translatus est translationem iustorum praemonstrans Tertul lib. de Resurrect whereof the Lord tooke vp Henoch from among them q After fiftie yeeres next after the death of Adam the rest of the fathers being yet aliue Sixtlie in the manner of description of their age and death such plainnes of speech is vsed in the number of yeares that a child may count them on his fingers to the end we might neither wander r For by this computation wee are sure there were froÌ„ the creation to the stood no more but 1656. yeeres in the vncertaine times and ages of the world neither be Å¿ Clem. Alexandr in protrâ—pt ad Gent. Audite qui estis longè audite qui propè nullis caelaetum est verbâ—m lux est communis c. terrified with the hardnes of the Scripture But is it possible that men could liue nine hundred yeares It cannot be but possible because it was in them the power t Act. 17.28 Matth. 19.26 of the Lord to whom all things are possible And so light and easie a thing was this vnto his power that hee made man at the first a liuing soule which is u Gen. 2.7 3.22 Augâ—st de ciuit Dei lib. 13. cap. 20. Resurget quidem spirituale corpus non tale quale suit in primis hominibus ante peccatum qui licèt morituri non essent nisi peccassent alimentis tum vt homines vtebantur c. quoniam corporalicès senio non veterascerent vt necessitate perducerentur ad mortem qui status ijs de ligno vitae praestabatur c. to liue many thousand yeares and not to haue died at all but to remaine for euer and that man dieth there is no other cause x Rom. 5.12 August â—nâ—hirid cap 93. Nec prima mors qua suum corpus anima relinquere cogitur nec secunda qua poenale corpus animam relinquere non permittitur homini tâ—â—idisset si nemo peccasset Bern. Serm. de translat Mart. Mors peccati poena peccatum causa mortis but sin whereby he is found a murtherer of himselfe Wherefore he hath not in him the wisedome of a man y For the very Heathen confesse thus much of the power of God Plato Cic. de nat Deor. Deus regit ipse naturam that doubteth whether it could be much lesse of a z Athanas de Trin. dialog 1. Item lib. de interpret Psalm Omnis quidem liuina s riptura magistra est virtutis verae fideâ— christian man that doth not consent vnto the truth thereof because the word of God doth testifie and witnes it Now because it is abhorred a As Irenaeus witnesseth of Policarpus cited by Eusebius Histor. lib. 5. cap. 18. that when he heard any blasphemie he would stop his eares and say Good God vnto what times hast thou reserued me that I should heare such things and would forsake the place wherein he happened to heare such wickednesse of christian mindes and eares to denie the Scriptures some as it were of purpose to darken the truth of God doe expound these yeares to be yeares and
longer life and better able to resist things contrarie to health Thirdlie because they were r Ioseph Antiq. lib. 1. cap. 4. of temperate and sober diet not giuen so much Å¿ Hieron contr Iouin lib. 2. Nemo vno aut duebus cibis ijsque vilibus vsque ad inflationem ventris oneratur to fleshlie appetite nor mixing their meat with such varieties but content t Author quast orthodox in oper Iustin. Martyr quaest 119. Perspicuum est neque AbeleÌ„ ita pauisse gregem vt non ederes lac gregis eius neque Cainum ita coluisse terraÌ„ vt non ederet fruges eius Chrysost Hom. 27. in Gen. 9. with simple food which the aboundance of the earth brought forth vnto theÌ„ Fourthlie because the fruits of the earth were much more nourishable and healthfull u See farther in the second and third question of the 9. chapter before the floud then afterward they were either thorough the waters of the sea bringing barrennes and saltnes to the earth and to the fruits thereof or for that the Lord had giuen vnto man more libertie of food the fruite of the field was not so necessarie Neuerthelesse whosoeuer shall be mooued with probabilities or reasons or authorities of men rather then with the certaine authoritie of the Scriptures cannot thereby be x Isai 7.9 Rom. 10.17 Heb. 11.3 established in faith because hee refuseth to be taught of God Question 3. verse 22. What meaneth this Henoch walked with God THis godlie Patriarch is by three arguments commended in the Scripture First a Vers 22. that he walked with God Secondlie that b Iud. vers 14. he was a Prophet Thirdlie c Vers 24. Heb. 11.5 that God tooke him away that he should not see death To walke with God is the same as to walke d Gen. 17.1 Hilar. in Psalm 118. Sin Omnes viae meae in conspectu tuo c. Agens Propheta sub iudice scrutatore cordium Deo in custodia mandatorum testimoniorumque Dei permanet non vias seculi non vias vitiorum impietatis incedit Nam quodcunque vita sue iter egerit adeo tam probabile tamque innocens agit vt conspectu Dei diguum sit c. before God or to walke in the e Luc. 1.6 law and commaundements of God which is to say in his f Psalm 119.59 139.17.18 Isai 8.13 walking and his waies in his g Act. 24.16 conscience words and deedes to haue the Lord and his commandement with him or h Psal 139.4 Heb 11.27 Hieron cont Pelagian dial 2. Vt nunquam securus sis sed omni obseruantia custodiaes cor tuum vt consiâ—tres c. before his eyes The verie wicked cannot but walke with God in respect of his i Isai 66.1 Ierem. 23.24 presence who filleth heauen and earth and searcheth out k Psal â— 9 139.3 their words their actions and the secret corners of their hearts yet because his iudgements l Psal 10.5 are farre aboue out of their sight and they as foolish as the m Iob. 39.20 Plin. lib. 10. cap. 1. mira eorum stoliditas cum colla fâ—utice oâ—culta rint latere se existâ— mantium cum ipsi altitudinem equitis insideÌ„tis equo prae magnitudine eacedunt Ostriche or the woodcocke doe thinke themselues are hid because they see not him they are not said to walke with God but rather n Gen. 4 16. to depart out of his presence But it may seeme that to walke with God is to be voide of sinne forasmuch as he was taken vp and the Scripture witnesseth that no vnrighteous person o Psal 5.4 shall inherite the kingdome of God It doth not signifie to be voide in act from sinne for the Scriptures plainely teach as well by p Gen. 12 12. 2. Sam. 1 4. Ioh. 2.3.4 Matth. 26.72 example as by q Eccles 7.22 Rom. 3.19 testimonie that no man is voide of the act of sinne yea rather the contrarie is plaine by Noah who is r Gâ—n 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijthhalec vt est in coniugatione hithpael si nificat quod sese compoâ—â—t ad ambulan ium cum â—â—eo Vel vt scriptura lo uâ—tur apposuit cor he set his heart to seâ—ke God also said to walke with God notwithstanding he is Å¿ Gen. 9 21. spotted with that infamous sinne of drunkennes Wherefore to walke with God doth not signifie to be voide of sinne but t Psalm 119.106 Act 11.23 Ambros comment in Luc. cap. 9. Dominus non obsequiorum speciem sed puritatem quaerit affectus August lib. confess 8. cap. 8. Nam non solum ire vâ—rumetiam peruenire illâ—c nihil aliud erat quam velle ire sed velle fortiter integrè non semisauciam hac atque hac iactare voluntatem parte assurgente cum alia parte cadente luctante with a purpose of hart to auoide sinne In which respect albeit the rest of the Fathers whose genealogie is reckoned u Hebr. 11.13 being godly men did also walke with God yet of Enoch it is expressed and x Vers 22. 24. repeated either because the y Nehem. 7.2 spirit of regeneration was more excellent in him or that his labours might be commended forasmuch as so noble a z 2. Tim. 2.5.6 reward is testified Enoch walked with God after he begat Methusala Before he begat Methusala saith a Precopius Gaze. in Gen. 5. Improbum flagitiosum ante natum Methusalem Et istud andet conâ—eâ—tare ne viro coniugato tantum praeconium cum scripturis ascriberet one of the Church of Rome being an infamous and wicked person he afterward repented Why should so fond a gesse be vttered if it were not to boulster vp the praise of single life beyond the boundes of Scripture perhaps then afterward he forsooke the fellowship of his wife as they b Nicephor Histor. Eccles lib. 1. Et prorsus stupendum est discernere quam ineptè Philosophantur huiusmodi virginitatu assertâ—res Methusalem inquit Scriptura vixit centum octoginta soptem annos genuit Lamech Methusalem qui tamdiu in virginitate permansit videtur fuisse vir magnae deuotioni inquit Carthusian in Gen. 5. Huic satisfacere potest August de ciuit Dei liâ— 15. c. 20. Qui ex hoc mouetur inquit meminerit duobus modis istam solutam esse quaestioneÌ„ aut de sâ—ra pubertate proportione taÌ„ longa vitae aut de filijs qui coÌ„memorantur in generationibus quod non fuerint primogeniti affirme that Peter did liued a virgin No no saith c Hom. in Gen. â—1 Audâ—ant mariti vxores dâ—scant iusti virtutem nec putent nuptias in catosa esse quo minus quis Deo placiat nam idcirco diuina scriptura semel atque iterum id significauit dicens genuit Methusala tunc plaâ—uit idem ingeminat
numerus August de Gen. cont Manich. lib. 1. cap. 13. Beda in Hexam alij a mystical number a holy number a number of perfection and so much regarded by writers both ecclesiastical n Philo Iudaeus lib. de opific. Mundi Solon apud Clement Alexand. Strom. 6. Infans septenos posiquaÌ„ compleueris annos Hermippus Beritus lib. de Septenar apud eundem Varro lib. 1. Hebdomadis apud Gellium lib. 3. cap. 10. Irenaeus lib. 2. cap. 19. ValeÌ„tinianos aijs suae haereseos infectus quod in numeris essent superstitiosi Quod autem velins in numeros transferre vniuersum hoc à Pythagoricis acceperuns PrimuÌ„ enim hi initium omnium numeros substiâ—uerunt initium ipsorum parem imparem c. prophane Concerning which obseruatioÌ„ Chrysostome giueth this godly answer Manie saith o Chrysostom Hom. in Gen. 24. Multi enim varias de ijs fabulas narrant hinc occasione sumpta obseruationes numerorum ostendunt As non obseruatio sed intempestiua hominum curiositas talia fingere molitur vnde multae haereses orta c. he do tell diuers fables of the number of seuen taking occasion froÌ„ hence do set forth obseruations of number But it is not obseruation but the vntimelie curiositie of men that indeuoreth to faine such things froÌ„ whence many heresies haue sprung For we finde often in the Scriptures p Luc. 10.1 Mat. 21.1 Marc. 14.13 the number of two obserued the number of q Matth. 10.2 twelue and r The foure Gospels the foure beasts Reuel 4. foure wherof it is in waste to put your charitie in memorie who are sufficientlie instructed to stop your eares against such curious sayings Wherefore not for the number sake but for the worship of the Lord this number was fulfilled For as the number of sixe was fulfilled for the benefit of Noah his familie for his necessarie clothing Å¿ Vnde iumentum à inuando dictum est siue arando siue onera portando Isidor lib. 12. c. 1. vel à iungendo Nonius Marcel de propriet Serm. cap. 1. or help in his labours or for his foode when it was permitted t Gen. 9.3 Iustin Mart. dialog cum Triffon him to eat of the flesh of them that were conuenient for food so the seauenth beast was kept for u Chrysost Hom. in Gen. 24. Ne hoc facieÌ„do mutilaret paria sacrifice which Noah did diligentlie x Gen 8.2 performe after hee escaped the daunger of the waters Obser 1. The word and promises of God y Deut 6.7.8 Psal 94.18.19 119.97 Act. 13.42 are often to be read heard and continuallie to be meditated of vs in this life least wee should faint in the manifold temptations of the world for which cause the Lord doth so z Gen. 6.18 7.1.4 often repeate to Noah the promise of his preseruation and that his labour should not be in vaine Secondlie it is the a Leuit. 26.6.22 Deut. 32.24 Aristot. Histor. Animal lib. 6. c. 31. Rarum est leonis genus nec multis nascitur locis sed totius Europaea parte solum quae inter Acheloum amnem Nessum est Leones terrae Syriae quinquies in vita pariunt deinde steriles degunt speciall prouidence of God that the number of the cleane and profitable beasts doth farre exceed those that be deuouring hurtfull Thirdlie the Lord doth change and rule the heart b Prou. 21.1 16.17 of man and c Iob. 5.23 beast and maketh for his children sake d Isai 11.7.8.9 Dan. 6.20.22 the hearts of wolues as lambes and for the wickednes of men e Exod. 8.6.24 the weakenes of flies to be reuengers of his couenant Fourthlie great and magnificent buildings f 2. Sam. 5.9 1. King 7.2 are not disallowed of the Lord g Such as are her Maiesties Nauie Royall for the defence of the Commonwealth Churches well garnished or goodly built for the setting forth of Religion Princelie houses for the honour of Nobilitie but such as exceede their measure or are built for lasciuiousnes ambition or vaine-glorie are condemned and threatned in the Scripture and often manifestly punished Isai 5.8.9 Iere. 22.13.14 c. so they tend vnto the glorie of the Lord and profit of his Church Fiftlie the godlie doe increase in knowledge by the often h Mat. 13.36.37 c. Ioh. 16.28.30 2. Tim 2 25.21 4.2 hearing of the word forasmuch as the Lord by himselfe and by his ministers by often teaching doth amplifie and explane the doctrine as here the Lord instructeth Noah i Gen. 6.19 August quast in Gen 8 Hoc resertur non ad numerum murdorum vel immundorum animalium sed ad msculum foeminam quod in omnibus siue mundis siue immundis duo sunt masculus foemina first of the qualitie not of the number two of euerie sort afterward the certaine number of them of cleane beasts by seauens of other by couples Question 3. verse 11. To what purpose it is said In the second month the seuenteenth day of the month the fountaines of the great deepe were broken vp HErein may wee behold the diligence of the Scriptures in describing the month the day of the month in which the floud began This argueth the a Isai 44.7 In this one point the holy historie excelleth al the histories of the heathen and whatsoeuer other in that it was indited by the holy Ghost who being present in all places as an eye-witnes can neither deceiue or be deceiued certaine knowledge of the authour of this historie not onlie of the matter but also of euerie circumstance thereof Secondlie it doth admonish vs that we be b Prou. 22.2 Matth. 21.42.43 diligent to learne as the Scripture is diligent to teach Thirdlie it declareth that c Basil Hexam 10. Otiosum verbuÌ„ in scripturis ponere grandis est blasphemia Hieron in Ephes c 3. Singuli sermones syllabae apices punctâ— in diuinis scripturis plena sunt sensibus Chrysostom Hom. in Gen. 18. 21 Syllaba apiculios vnicus recoÌ„ditum habet thesaurum not a word nor tittle in the Scripture but is profitable and necessarie for our instruction The month and the day is here described notwithstanding there is growne no small dissension among interpreters which is the month that is here described and called the second month There are which d Caietan Comment in Gen. cap. 7. Perer. in Gen. Tom. 2. lib. 12. Disp 2. suppose it to be the second month not of the coÌ„mon yeare but of the life of Noah But I would demaund what end they could assigne why the life of Noah should so exactly be declared It sufficeth vnto the Church of God to know that he was then old as hauing liued sixe hundred yeares but how many more months or dayes hee liued was nothing necessarie The second month then was the second of the
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
beginning which Heathen Philosophers doe commonly vnderstand of which Aristotle saith de part Animal lib. 1. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. No worke of Nature is to be contemned because there is nothing in Nature which hath not in it some cause of admiration And Galen de vsu partium lib. 20. in the end hauing spoken of Gods wonderfull workes in the parts of mans bodie Videmur nobis in Dei laudem honoris cantum cecinisse that is we seeme to haue sung herein a song of honour to the praise of God And Zenâ—phon lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the works of that wise Architect and louer of his creatures Item Cicer. Nat. Deor. lib. 2. in Lucull Naturae effecta esse quaecunque sint c. Wherefore wee which sometime are compelled to vse the word Nature in Diuinitie doe meane thereby the power and abilitie of the creatures which God hath put within them to doe his will in their creation such as is of the water by their first power to ouerflow the whole earth by the second power wherby they were gathered together to ebbe to and fro in the Sea And in saying the flood was brought to passe by naturall causes we mean the power which God put in those creatures by their first creatioÌ„ before they were restrained but we ioyne withal this saying of Seneca Tâ— naturae Deo nomen mutas quanto pulchrius si dixeris Deus hoc aut illud fecit i. Change that name Nature into that name God how much better were it to say God rather then to say Nature did this or that And affirme moreouer that the nature of the creature is the effect of the will of God which is ingrafted into euery creature nature and creation as at the commaundement of God to destroy the world what is hee able by his power to performe who made the creatures themselues of nothing gaue them the power that u Rom. 13.1 Coloss 1.17 Gregor libr. Mor. 7. Bona ordine suo est potentia sed nuncta regentis indiget vita is in them and worketh whatsoeuer hee will without the creatures as without his instruments for the preseruation of his people and the ouerthrow and destruction of the wicked CHAP. VIII Question 1. verse 1. By what meanes were the waters of the floud diminished and the ground dried vp which was ouerflowed so deepe with water ANd God remembred Noah saith the text that is to say albeit the Lorde did so fiercelie shewe his wrath vpon the world by powring raine froÌ„ heauen vpon them by the space of fortie dayes and fortie nights caused the deepe to returne to couer the earth whereby the highest mountaines a Caietanus in Gen. cap. 7. Excipit montem Paradisi apparat inquit quod Moses non loquitur de omnibus montibus excelsis simpliciter absolutè sed de illis tantum qui sunt sub coelo hoc est sub regione acris in qua generantur pluuiae attestatur quoque huic sensus coÌ„munis acceptio montis in quo est Paradisus terrestris vbi Henoch erat teÌ„pore diluuij adhuc ibidem versatus Satis est quod hunc coÌ„uincit falsitatis Perer. Tom. 2. lib. 12. disp 9. vnder heauen which at this day remaine as a standing b Cleomed libr. 1. cap. 10. Nam quod Plinius altitudinem montis Casiij per directum esse quatuor mille passuum lib. 5. c. 22. magis coniectura nititur quam veritate quod Plutar. refert in vita Pauli Emilij Nec montis altitudinem nec maris profunditatem decem siadia excedere manifestè impingit Vrinantibus enim mars viginti stadia multis in locis abyssum non sufficiunt penetrare Quare sequenda magis sententia doctiss Cleomedis qui nec montem quindecim stadia non mare 30. stadia supergressum esse prodidit measure of the height of the waters of the floud were couered fifteene cubits vpward yet God remembred Noah that is made knowne vnto Noah that God remembred him For seeing no c Tertul. contra Marcion lib. 2. Stultissimi qui de humanis diuina praeiudicant vt quoniam in homine corruptoria conditionis habentur huiusmodi passiones idcirco in Deo eiusdem status existimentur discerne substantiat suos ijs distribut sensus tam diuersos quam substantiae exigunt licet vocabulis communicare videantur August comment in Psalm 10. Nemo ita positum putet quasi obliuio cadat in Deum Idem in Psal 87. Nam neque obliuio cadit in Deum quiae nullo modo mutatur neque recordatio quia non obliuiscitur forgetfulnes can be in God hee d Chrysostom Hom. in Gen. 20. Quid est recordatus est Misertus est vult dicere iusti in arca degentis Augustin in Psalm 87. Tunc Deus dicitur meminisse quando facit then is said in Scripture to remember when hee declareth by his deed or word the effect of his remembrance Before he remembred the preseruation of Noah where e Gen. 7.16 it is said the Lord f Origen Hom. in Gen. 2. Quod diuinae virtutis opus fuit ne ingrederetur aqua per aditum quem humana non munierat manus shut them in now he remembreth his deliuerance when hee maketh a winde to passe vpon the earth He remembred Noah and euerie beast that is to say so shewed the Lord g Ambros de Noa lib. cap. 16. Cum dixerit quod Noae â—emor fuerit in authore praeside domus necessitates eius reliquat comprehendit Simul exprimi videtur quidam reliquarum consensus necessitudinum Etcium cum omnes inuicem sibi â—hari sunt vna est domus c. his mercie and remembrance as that neither Noah nor his familie nor the smallest or weakest creature in the Arke but h Psalm 145.15 hee prouided in due season for the same Whereby we learne that although God doe often i Psalm â—4 23 â—3 19 Lament cap. 5. vers 20. August in Psal 119. Conc. 15. Tunc dicitur obliuisâ—i quando tardare videtur adiutorium vel promissum seeme to haue forgotteÌ„ his afflicted church yet k Esai 49.15 1. King 9.3 the same and euerie member l Iohn 10.28.29 Matth. 18.14 of the same is perpetuallie regarded in his watchfull prouidence And if God remember the meanest creatures will m Matth. 6.30 Psal 34.22 he not be much more mindfull of those which attend with confidence vpon his promises This remembrance of the Lord is farther amplified by the cause or instrument he made a winde to passe vpon the earth the waters ceased There are which vnderstaÌ„d by the word ruach spirit or winde the n Ambros de Noa Arc. lib. cap. 16. Non puto hoc ita dictum vt spiritus nomine ventum acciptamus Neque enim ventus poterat siccare diluuium Alioquin cum mare ventis exagitetur quotidie
or constraint but rather of a willing minde And surelie it appeareth by the text that b Vers 20. He built an altar and offered of euery cleane beast so soone as he was arriued on the earth Noah did it readilie and willinglie not at all being vrged thereunto but withall the Scripture doth instruct vs that c 1. Sam. 15.22 Deut. 12.32 Rom. 14.23 obedience and faith is as fire and d Leuit. 2.13 Marc. 9.49 salt wherewith the sacrifice is seasoned which the Lord will accept at the hands of men So that neither for the worke e Iob. 35.5.7 Luc. 17.10 performed or the f Esai 66.1 greatnes of the same but for the faith and obedience g Deut. 26.17.18 1. Chron. 29.17 Matth. 10.41 wherein it was performed it was graciouslie receiued h Rom. 3.24.25 11.6 Heb. 9.14 being sanctified by the merite of Iesus Christ Noah therefore did not Sacrifice without commaundement albeit he were not at this time commanded sacrifice For the Lord hauing i Gen. 3.13 43.4 Leuit. 1.2 c. Hebr. 9.13.14 being compared made it a perpetuall law vnto his Church from the fall of man vntill the k Heb. 10.14.15.18 perfect sacrifice of Christ it needed not to be repeated by commaundement as the making of the Arke being a priuate action belonging to none but Noah himselfe seeing it was before commaunded and taught from God Wherefore such l Isai 58.2 Matth. 23. hypocrites haue hereby no defence which m Such as are the Popish Pilgrimages Fastes Vowes c. of which Papists teach Omne quod fit ex voto etiamsi alioqui non sit à Deo praeceptum verè propriè esse cultus Dei that is Whatsoeuer is done to fulfill a vowe albeit it be not commanded by God yet it is truly and properly the worship of God Bellar. Tom. 1. contr 5. lib. 2. c. 16. when as the Scripture 1. Sam. 15.22 Rom. 14.23 doth proclaime the contrarie And S. August de ciuit Dei lib. 14. cap. 12 Obedientia commendata est in praecepto c. Obedience is the scope of the Commandement which vertue in a reasonable creature is as it were the mother and keeper of all vertue For as much as the creature is made after that condition that to be subiect to the creator is the profite of the creature and his great hurt to do his owne will and not the will of him that did create him And Ignatius epist ad Philadelp Christum non audire manifestus est interitus Not to heare Christ is manifest destruction And Bernard Serm. in Cant. 29. Quicquid sine voluntate consensu Patris filij Sp. fit vanae gloria deputabitur non mercedi that is whatsoeuer is not done according to the will of the holy Trinitie shall be accounted to vaine glorie not to reward The heathen Aristotle doth confesse in effect as much ad Alexan. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. God is not delighted with the costs and pains bestowed in Sacrifices but with the religious obedieÌ„ce of the Sacrificers They will say perhaps God willeth it albeit he command it not Isaiah denieth that cap. 1. vers 12.13 and Moses Deut. 12.32 also Tertul. libr. de Castitate Deus vtique quae vetat non vult à quibus offenditur sicut qua vult praecipit accipit aternitatis mercede dispungit i. Doubtlesse that which God forbiddeth he willeth not for which also he is offended as also that which he willeth he commandeth and receiueth and requiteth with eternall reward worship the Lord without the warrant of his commaundement for the commandement of worship n Rom. 2.15 The Law was written in mans heart therefore also this speciall Law of worship which coÌ„sisted partly in sacrifices from the fall of man vntil Christs Sacrifice being giuen alreadie and put in practise by the fathers and taught vnto Noah by o The word of God being not yet writteÌ„ the godly taught one another and were taught by reuelation from God Gen. 18.19 49.2 tradition and reuelation from the Lord was of the same force and nature vnto him as to vs p Quia vice verbi illis scripti fuerant Such reuelations were to them in stead of the word written wherof Chrysostome sheweth the reason Chrysostem Hom. in Matth. 1. Oportuerat quidem nihil nos indigere auxilio literarum sed tam mundam exhibere vitam vt librorum vice gratia spiritus sancti suppeteret nostris animabus sicut atrameâ—to illi ita corda â—â—stra inscripta essent à spiritu Nam quod primum illud sit praestantius ex verbis suis Deus ex operibus ostendit Nam Noae Abrahae eiusque posteris Iob Mosi non per literas sed per semetipsum locutus est quia scilicet puram eorum menteÌ„ repererat Quia vero hanc à nobis excussimus gratiam c. is the written word of God wherein although not euerie priuate action be commaunded yet euery priuate action must haue his warrant q Deut 4.2.8.9 12.32 Non singula generum sed genera singulorum id est omnia capita doctriâ—ae D Whitaker controu 1. quaest 6. cap. 9. from the commaundement of God contained in the word And the Scripture doth not obscurely signifie that Noah did nothing in this sacrifice without the warrant of the word For surelie hee that r Gen. 6.22 7.5 8.15 in the least thing would not passe the bounds of Gods commaundement would much lesse in the Å¿ Deut. 10.8.12.13 Basil Hexam 11. Glorifica creatorem neque enim alterius rei câ—â—sa factus es i. Glorifie thy Creator thou wast created for no other cause principall point of his obedience alter diminish or goe beyond the same Secondlie it could not be vnknowne to Noah that the Lord had prouided for this Sacrifice and t Tertul. lib. de castâ—tat Deus quod vult pracipit Chrysost Hom. 24. in Gen. therefore had commaunded it forasmuch as the seauenth beast was sent into the Arke neither for procreation or for the necessitie of Noah but for the Lord. Thirdlie where the Scripture saith the Lord smelled a sauour of rest therein seeing the Lord u 1. Sam. 15.22.23 Isai 64.6 August lib. de moriâ— Manichaeor lib. 2. c. 13 Finis quo referiâ—tur ea quae faâ—imus in quaque re spectandus est De Catâ—lina memoria proditum est quòd frigus sitim famem ferre poterat haec erant illi spurco sacrilegoque etiam cum Apostolis nostris communia Et vnde ergo discernitur parricida iste ab Apostolis nostris nisi fine illo quem diueâ—fissimum sequebatur Idem contr Iulian lib. 4. cap. 3. Absit igitur vt in aliquo sit vera virtus nisi fuerit iustus Absit vt sit iustus verè nisi viuat ex fide quomodo sint verè iusti quibus vilis
est humilitas veri iusti abhorreth al deuotion which is not ruled by the obedience of his word it is manifest that Noah was commanded sacrifice and did nothing without the warrant of the same And that the Lord is said to smell a sauour of rest is a phrase of speech most apt for our capacitie to vnderstand the graciousnes and goodnes of the Lord. As a nurse or tender mother doth teach her infant at the first vnperfect and broken speech that thereby it may learne to speake and afterward attaine to eloquence so the Scripture doth descend to x Basil in Psalm 37. Conc. 10. Talia per metaphoraÌ„ traÌ„slata scriptura sermo vsurpare solet Velut etiam oculos dei aures maruâ—â— digitos pedâ—s reliquas partes quas tanquam homines coÌ„mode disponit ad auditoruÌ„ qualitatem condescendens seseque accommodans our infirmitie that it might teach vs as wee are y August lib. quaest Ostoginta trium quaest 52. Ad ea verba doscendit quibus inter se stultissimoruÌ„ etiaÌ„ veitur consuetudo able to conceiue of God and wee might grow from children z Ephes 4.14 1. Pet. 2.2 in godlie knowledge to be ripe perfect men in Christ The Lord hath no a Tertul. lib. de Trin. Loquitur non quomodo Deus est sed quomodo populus capere poterat non igitur mediocris est Deus sed populi mediocris est sensus nostrels and yet is said to smell he hath no feet and yet is said b Psal 18.10 Gen. 11.5 Iudg. 5.4 Arnob. contr Gent. lib 4. Suo forsitan genere non nostro to goe no eyes no eares and yet c Psal 139.16 Malac. 3.16 hen lib. 2. c. 47. Deus cum sit totus mens totus ratio totus spiritus operaÌ„s c. Et Ethnici Plin. lib. 2. cap. 7. Deus quisquis is est inquit totus est sensus totus visus totus auditus totus animae totus animi totus sui c. he seeth and heareth all things Hee hath no bodie and therefore no members of a bodie because he is d Ioh. 4.24 Luc. 24.39 Tertul. lib. de Trin. Deus secundum id quod est nec humano sermone dici nec humanis auribus percipi nec humanis sensibus colligi potest a spirit e Ioh. 1. vers 18. 1. Tim. 1.17 inuisible f Iob. 11.7 Isai 40.28 1. Tim. 6.16 vnsearchable g Exod. 3.14 Bernard de consia lib. 5. Deus non partibus constat vt corpus non â—ffectibus distat vt anima c. Gregor in Ezech. Hom. 8. Deus omnia implet complectitur omnia superexcedit omnia sustinet omnia nec alia ex parte sustinet atque alia superexcedit neque alia ex parte implâ—t atque alia circumplectitur sed circumplectendo implet implendo circumplectitur sustmendo superexcedit superexcedendo sustinet Idem moral in Iob. lib. 2. cap. 12. Ipse manâ—t intra omnia ipse extra omnia ipse supra omnia ipse infra omnia superior est per potentiam inferior per suctoâ—tationem exterior per magnitudinem interior per sublimitatem Vnus idemque totus vbique praesidendo sustinens sustinendo praesidens circundando penetrans penetrando circundans Est itaque inferior superior sine loco est amplior sine latitudine est subtilior sine exteâ—â—atione quo igitur ab eo exitur qui dum per molem corporis nusquam est per incircumscriptam substantiam nusquam deest most pure in substance and h Psal 139.6 147.5 Tertul. in Marcion lib. 2. Discerne igitur substantias suos ijs distribue sensus tam diuersos quam substaÌ„tia exigunt licet vocabulis communicare videantur Nam dextram oculos dei legimus nec ideo tameÌ„ humanis comparabuÌ„tur quia de appellatione sociantur infinite But because we cannot see i Damascen Orthodox lib. 1. cap. 14. Scire nos decet cum nos ipsi simus crasso carnis indumento circundati nos minime posse diuinas subtiles immateriales dei operationes aut intelligere aut eloqui nisi imaginibus formis significatiuis nostro more vtamur signis him as hee is nor comprehend the glorie and perfection of his nature hee sheweth himselfe vnto vs as we are able to vnderstand shewing therein his nature and his worke k Idem Quaecunque igitur de Deo corporaliter dicuntur symbolicè sunt dicta habent autem altiorem intelligentiam Simplex enim diuinitas figuram nullam habent after and aboue our vnderstanding To this intent when hee would let vs see his mercie in accepting mans obedience thorough faith in Christ he saith he smelt a sauour of rest in the sacrifice of Noah For because men are delighted with l Aristot Problem section 12. Idem de anima lib. 2. cap. 9. Odoris homo nihil percipit absque dolore aut voluptate quia huius sensus instrumentum non est exactum neque perfectum pleasant sauours therefore to expresse m Rabbi Abraham commentar in Gen. Absit absit vt Deus odoretur sed est sensus quod suscepit holocaustum how greatlie God was pleased with this sacrifice he saith he smelt a pleasant sauour or n Oeculampad in Gen. Quicscere faciens iram ipsius Idem Ambros de Noe cap. 24. sauour of rest Wherfore in that the Scripture saith the Lord smelt a sauour of rest it meaneth thereby that o Onkelos Paraphr Chaldaeus Recepit cum fauore Targ. Hieros Suscepit cum beneplacito hee receiued with fauour p Psalm 51.16 Isai 1.11 66.3 he accepted or tooke delight in the sacrifice of Noah But if the Lord delighted in this sacrifice how saith q CONCILIATIO 10. the Scripture hee r Isai 66.3 Hieron in Comment ibid. audiant Iudaei quod Deus non quaerit sacrificia sed offerentium animos Chrysostom Hom. in Gen. 2. Fides sine operibus mortua opera sine fide mortua sunt delighteth not in sacrifice It is not the worke Å¿ Isai 58.6 Clem. Alexandr Strom. 7. Sacrificium Dâ—o gratum acceptum cor à superbia fastu alienum cum recta scientia c. of sacrifice but the t Iustin. Martyr Dialog cum Triff Vt Dei recordemini Deus ante oculos versaretur manner of the worke that pleaseth him The Lord commaundeth sacrifice u Iob. 35.7 Iraen libr. 4. cap. 28. Non quasi indigens Deus hominem plasmauit c. August de ciuit Dei lib. 10. cap. 5. Sed ne ipsa iustitia hominis Deum egere credendum est for the exercise of our obedience he needeth not our x Irena lib. 4. cap. 28. Obedientiam requirit vt benefaciat ijs qui perseuerant in seruitute eius sacrifice nor yet obedience but we haue neede of obedience and exercises wherby to manifest the
quod formatur à corde properlie signifie the forme or frame of the heart which is not only the cogitations which are framed in the heart but moreouer the f August de ciuit Dei lib. 22. cap. 22. Ab illa erroris peruersi amoris radice hac hominum sunt cum qua omnis filius Adam nascitur habite qualitie and disposition of the soule from whence the cogitations doe proceed is onlie euill Thus is the soule of man which first was created in the image and similitude of God corrupted by sinne and defiled with iniquitie by reason g Iob. 14.4 Psalm 51. whereof it cannot but bring forth sinfull thoughts vnrighteous words deeds and those not in part but wholie euill as a bitter fountaine cannot but send forth his bitter waters Wherein we see the deformed condition of our naturall corruption testified not in types and parables but by plaine and manifest wordes of doctrine not by the mouth of man but froÌ„ the verie heart of the Lord himselfe But yet because this doctrine of the Lord is not authenticall at Rome where contrariwise they teach that this corruptioÌ„ which the Lord calleth euill in the heart of man is a guiltinesse or subiection vnto punishmeÌ„t h Scot. in Sentent lib. 4 distinct 14 art 1. Iniustitia enim actualis scilicet Adaemi vt inde deriuetur iniustitiae originalis manere non potest cessante actu dicitur ergo quod manet in anima qua peccauit reatus culpa quae est quaedam obligatio ad poenam debitam illi culpa Illa autem obligatio est quadam relatio realis non fundata super actum culpae sed super ipsam essentiam anima c. Quid igitur hoc cordis malum de quo Dominus hoc loco scilicet non iniustitia originalis sed reatus siue obligatio ad poenam debitam prima culpae Idem Durand sent 2. dist 30. q. 2. 3. Quare hoc naturale vitium nulla poena degnum esse defendit Gulielm epist Parisiens lib. de peccat vitijs cap. 7. Albertus Pigh controu de pecc origin Negat infantes vllo vitio insito suo laborare sed duntaxat alieni criminis culpam sustinere De hac re Concil Trident. Sess 5. Peccatum originale statuit ab Adamo propagatione transfusum sed quale sit cum inter Catholicos in questione versetur opinandi nobis libertatem reliquit Andrad defens lib. 4. Certè suorum hareses tacendo approbauit indeed but not a fault or if i Bellarm. Tom. 3. controu 2 lib. 3. cap. 5. Est tamen peccatum minimum inquit quia minus voluntarium Sic reliqui statuunt quouis venali minus quod est plane nullum At nos peccauimus in Adam inquit Apostolus Rom. 5.12 qui certé voluntariè peccauit a guiltines and fault as some of that Church conuicted with the manifest light of the sacred Scriptures are forced to acknowledge and condescend vnto yet the same in Baptisme is perfectlie and fullie taken away not onlie in the guiltines but also k Bellarm. Tom. 3. controu 2. lib. 3. cap. 3. Originale peccatum perfectè sollitur baptismâ— in the fault thereof therefore also they haue giuen to that translation supreme authoritie without exception of fault or errour which thus interpreteth the words of God the cogitation of mans heart is not euil but prone to euill not froÌ„ his conceptioÌ„ or infancie but from l Vulgata Romana authentica editio sensus enim cogitatio humani cordis in malùm prona sini ab adâ—loscentia sua his middle age Now if they are accursed from the Lord which adde m Deut. 12 32. Prou. 30.6 Reuel 22.18 vnto the word of God what account shall be made of that translation which hath added wordes and diminished the n Pronus dicitur ad malum sicut facilis ad virtutem non qui malus est sed qui ad malum inclinatus vt nihil est tam pronum ad simultates quà m aemulatio in foeminis praesertim Plin. in Panegyr Dispositus meaning of the Lord contrarie to the expresse tenor of his wordes and in steed of being euill hath said is prone or apt to euill And where the Lord saith from the o Nagner à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nagnar excuteré Nehem 5.13 Quasi excussus Gracis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui recens vel ab vtero vel coÌ„ceptu à pareÌ„tibus deriuatur Interpretatur etiam rudis quoniam pueri tales sunt Ioh. 11.12 At hic alius requiritur sensus reliqua scriptura confirmatur 1. Sam. 1.24 licet Rab. Dau. Perspiâ—acem intelligit Isai 48.8 wombe from the verie p Psal 51.5 Gen. 6.5 Colâ—iamim Omni die conception the translatioÌ„ wil afoord it but from the time of youth when men begin to q Isidor Originum lib. 11. cap. 2. Adâ—lescentia quae ad gignendum adulta quae porrigitur à decimoquartâ— anno ad vicessimum octanum Adolescere est crescere dumque adolescendi summum tetigere cacumen Lueret lib. 11. discerne betweene good and euill Wherefore vnto the Church of Rome let that translation be of supreame and sole authoritie as being made to decline vnto the doctrines of men but vnto the Church of God let the diuine Scriptures deriued r Ierem. 19.19 2. Tim. 3.16 2. Pet. 1.21 August de consensu Euang. lib. 1. cap. 35. Quicquid enim ille de suis factis dictis nos legere voluit hoc scribendum illis scilicet Prophetis Apostolis tamquam suis manibus imperauit from the mouth of God in their proper naturall fountaine gouerne the doctrines and harts of men which neither bow to Å¿ Hinc canon dicitur canonica scriptura regula amussis Psal 19.8 119.4.9 the right hand or to the left but perfectlie and plainelie t Psal 19.7 119.130 Bernard in verb. sap Iustum deduxit Dom. per viaâ— rectas Via Domini via recta viae pulchrae via planae c. deliuer the minde and counsaile of the Lord as being the u Matth. 10.20 2. Pet. 1.21 immediate doctrine of the holie Ghost let those be x Heb. 13.7.17 regarded in the Church which are able to draw these waters out of their natiue fountaines by the gift of knowledge y 1. Cor. 12.8.10.11 which the spirit of God hath shed abroad in the hearts of men Out of these words of Scripture doe naturallie arise these points of doctrine First the corruption of z Rom. 7.7 concupiscence which is commonlie called originall sin a Contra Flac. Illyricum lib. de pecc Orig. qui peccatum Originale esse de natura essentia hominis esse ipsum cor ipsumque rationem câ—â— omnibus viribus praedicanit is not the substance of the soule but b Basil libr. constitut exercitatoria cap. 4. Peccatum verò
petition asked adding of his infinite liberalitie a blessing more then was required and farther manifesting himselfe vnto them that were thus godlie exercised Thus did he to a Gen. 15.12 22.13.15 Abraham to b Gen. 32.9.24 Iacâ—b to c 1. Chron. 16.4 c. 17.4 c. Dauâ—d to d 1. King 9.3 2. King 19.19.20 20.3.6 Salomon and other The same is it which here the Scripture signifieth of this sacrifice of Noah First how the Lord receiued it as a sauour of rest Secondlie how hee answereth vnto the e Vers 1. Psal 37.4 Iosephus affirmeth moreouer Antiq. 1. cap. 4. that Noah praied in sacrificing that the world might no more be destroyed with water The cause and reason is sufficient but the authoritie wanteth weight heart of Noah blesseth him and his posteritie with an euerlasting blessing for the same Wherein wee learne that the f Jam. 5.16.17 Psalm 18.6 prayer of the faithfull auaileth much with God and that if we aske g Matth. 7.7.8 21 22. Ioh. 14.13.15 August in Psal 65. Ergo non deficiamus in oratione Ille quod concessurus est essi differt non aufert Securi de pollicitatione ipsius non deficiamus orando hoc ex beneficio ipsius est cuÌ„ videris non à te amotam deprecationem tuaÌ„ securus estâ— c. wee shall also assuredlie receiue also that the Lord is h Psal 145.18 alwaies neere to those that call vpon him albeit hâ—e doe not now reueale himselfe but in his word and by giuing successe vnto vs so farre i Iam. 4.3 1. Ioh. 5.14 as is expedient for vs according to our prayers This blessing is first described by the largenesse thereof And God blessed Nâ—ah and his sonnes God blesseth Noah and in him his faithfull children for whose k 1. Cor. 3.22 Oecumen in 1. Cor. 3. Ipse quoque mundus vita propter vos sunt condita sunt sake the world is againe restored and Cain and his wicked race is made partaker of worldlie benefits which are l Iob. 5.3 c. 8.13.14 c. Isai 22.16 Psal 37.9 Notwithstanding that the wicked are partakers of outward felicitie least they should complaine that meanes were taken from them and abilitie of doing well Wherfore the prosperitie of this life is not a sufficient token of the fauour of God and mans obedience because many passe through this lifes miserie to life euerlasting and many from the height of this lifes felicitie goe into eternall torment For this cause that sometime good men want and wicked men abound this prouidence of God is blasphemed of the wicked and called blind Fortune but Fortune her selfe is not blind saith Cicero lib. de amicit vnderstanding by fortune this administration of the world but men are blind whom she embraceth properlie belonging to Gods Elect. Secondlie the content or matter of this blessing is declared which is expounded by the Lord vntill the eight verse and after amplified vntill the eighteenth verse of this Chapter In the former part the Lord layeth downe the meanes which in his prouidence he hath ordained for the increase and preseruation of the world which are ordinances and constitutions of the Lord of men to be put in vse and exercise Whereof the first is a law of nature consisting of m Vers 1. multiplication of n Vers 2. preheminence of man ouer all the creatures of the earth and of o Vers 7. mans receiuing and enioying the profit and benefit that commeth by the creatures The second law was ceremoniall but flesh with the life thereof c. The third iudiciall wherein the Lord appointeth man to be reuenger of the blood of man and concludeth with p Vers 7. commandement to al to indeuour to multiplie their kind and not in anie wise to be the cause of diminishing thereof Which is as if the Lord had said bring forth fruit and multiplie q Rabb Moses ben Nahmah Aben Ezra Comment in Gen. neither be afraid of the beasts of the earth or r For they feared least they might be drowned afterward by an other flood as the Iewes affirme Ioseph Antiq. 1. c. 4. and Chrysost and other the raine of heauen I my selfe will represse their violence and giue vnto your vse Å¿ Vers 2.3.16 Leuit. 26.3 Deut. 28.12 the commoditie of them Onâ—â—ie haue you regard t Vers 5.6.7 Exod. 20.13 Galat. 5.15 that you doe not oppresse and deuour one another To this end I commaund you to abstaine from blood that u Chrysostom Hom. in Gen. 27. Hoc auteÌ„ facit ideo vt primis illis temporibus coÌ„primat illorum impetum propensioneÌ„ ad homicidia Author quaest Orthodox inter opera Iustini qâ— 145. Vt ea quoque re Deus nos à ferarum immanitate similitudine secerneret qua in laniatu carnium sanguinem quoque eorum lambuÌ„t quorum carnes voraÌ„t the blood of men may be precious in your sight and those that will not by that instruction be admonished to abstaine from murther that their liues x Vers 6. Exod. 21.14 be taken from the earth Wherein first of all we see the cause why the Lord renueth this law of dominion to Noah which y Gen. 1.28 before was giuen to Adam in full possession which was to disswade that z What time there were many moe sauage and rauenous beasts then men to ioyne together against them little familie from feare of euill and to encourage them against supposed daungers which they had conceiued of themselues either because as it is affirmed a Rabb Solom in Com. and other Rabbins they had seene the violence of beasts before the floud which had beene b For so the Iewes doe gather by these words that the Lord before the flood sent wilde beasts to destroy much people like as 2. King 17.25 sent by the Lord against the wicked or for that now they were more acquainted with their might by their long abode with them in the Arke But chieflie for that the nature of man thorough c Psal 53.5 Prou. 28.1 Chrysost Hom. in Gen. 9. Quemadmodum inter seruos fieri solet vt probatiores honestioreâ— conseruis terrori sunt qui autem deliquerunt sociâ—s seruoâ—timeant sic de homine factum est nam salua illius in Deum fiducia terribilis erat bestijs vbi autem deliquit timere capit conseruâ—rum extremos the guiltinesse of sinne cannot but stand in dread and daunger of the creatures their feare also taking strength d August in Epist. Iohn Tract 8. Quia per peccatuÌ„ homo deseruit eum sub quo esse debuit subditus est ijs supra quae esse debuit from the smalnesse e But eight persons of their number to make resistance and that which was the chiefest point that in their safetie consisted the sauegard of the
9. Aquin. prim secund q. 102. dist 2. Et nemo veterum retractauit Caluinus tamen dubitauit Gen. 6. Caietanus in Gen. 4. negauit Dominicus à Soto reprobauit lib. Iustit 5. quaest 1. art 4. of learned writers there may reasons and inducements be perceiued that the same was first at this time graunted vnto men For whereas vntill this time the d Gen. 1.29 3.18 hearbes of the field continued holsome and nourishable food and were after the curse appointed vnto man as in the creation they had beene now thorough the waters of the floud which were of the salt waters of the deepe the e Rab. Tseror Hamor alij non pauci earth became lesse fertile then before the hearbs of the field more f By experiment of Heraclitus Laert. lib. 9. who by eating rawe hearbes and rootes fell into a Dropsie incurable vnapt for sustenance Secondly because beasts had bin g Francisc Iun. Anal. in Gen. cap. 9. Quaeâ—itur num vsque ad illud tempus homo carnibus animaÌ„tium paâ—â—us noÌ„ fuerit respon primum non legi secundò institutione cibarij humani aliter videri tertâ—ò ex hac ipsa institutione sic vno consensu à Iudaeis confirmari postremò quia animantes reliqua humano generi secundum Deum acceptam ferebant vitam aequum fuisse vt Deo authore etiaÌ„ hunc fructum homo ex animantibus perciperet propter vitam ab ipso acceptam atque conseruatam preserued by the meanes of man the Lord rewardeth this obedience of Noah with permission of their flesh for it seemed of equitie God being the author that man should reape this benefit of the beasts in respect of their life and nature preserued by him Thirdlie in regard of Idolatrie which h Theodoret. quaest in Gen. 55. after the floud abounded thorough the world for what more beastly follie then i The citizens of Memphis worshipped a Calfe the Mendesij a Goate the Leotophanti a Lion the Lycopolitani a Wolfe the Cynopolitani a Dogge they of Hierapolis a Dragon the Aspe and the Crocodile were worshipped of all Egyptians Elias in Comment in Nazianz. orat 2. to worship beasts wherof they had libertie to eate or k The Egyptians gloried that they worshipped liuing creatures not stockes and stones In like sort the Persians who honoured the Sunne and Fire for God insulted ouer the Grecians that made Temples for their gods and brake down both their Idols their Temples Herodot in Clio. The Chaldeans that worshipped the Fire caried their god about to trie masteries with all other gods of gold siluer brasse wood and stone and their god alwaies obtained the conquest At last commeth the Priest of Canopus with an earthen pot made in fashion of a man with a great bellie and small legs wherein were many holes finely stopped with waxe this filled with water he set to skirmish with the Chaldees god wherein the waxe being heated the water runneth out and so was an earthen pitcher adored for god of gods Ruffin Histor. lib. 2. cap. 26. any other creature being more vnsensible then they Fourthlie because l Rom. 14.17 the kingdome of God consisteth not in meat and drinke the Lord would permit m Neque dehinc cogit ad carnes edendas neque vetat cum prius ipse prâ—hibuerat tamen as indifferent vnto his children that now it might be receiued without offence which n Basil Hexam 11. Post diluuium cum Dominus insatiabiles homines vidisset in omnibus fruitionem permisit before the wicked had vsurped without authoritie From henceforth saith the Lord euerie thing that liueth and moueth shall be meat for you and as before I gaue you the hearbe of the field so now with like libertie I permit you the flesh of beastes These wordes vnto the Iewes o Iustin Mart. dialog cum Triff Quia verò quaedam non edimus ex oleribus propterea tum quoque Noae ipsi discrimen delectumque carnis praeceptum est sicut vos dicitis Sed hoc minimè credenduÌ„ seeme to implie a restraint as the greene hearbe haue I giuen you al things For as of hearbes p Ambros de Noe area lib. 3. c. 25. Non omnia holera ad escae vsum habilia sunt ita iam non omne vinum reptile all are not good for meate so euerie creeping thing is not good for meate Wherfore it is thought of them that the Lord meaneth thus as I haue giuen you authoritie of the hearbes of the field so I now commit vnto you the beasts of the earth but as the hearbes are not all for the q Quedam ad cibariae quaedam ad medicamenta Lactant. vse of meate so that which is good of the beasts r Of likelihood such as are allowed for cleane Deut. 14.4 c. shall be your food But this is a Iewish shift to bind on the christians religioÌ„ in choise of meats as though the same Å¿ The obiection of the Iewes in Iustin. cum Triffon had bin and were perpetuallie to be obserued for surelie euerie hearbe was not t Gen. 1.29 3.18 giuen vnto man for meat but euerie hearbe bearing seede and euerie tree bearing fruit and they were u Basil Hexam 5. Ambros Hexam lib. 3. cap. 9. Nullas autem arbores videmus c. vniuersallie good for meat Wherefore indeed in these words as the greene hearbe haue I giuen you all things the Lord seemeth not to restraine mans libertie but to secure it that hee might make them secure of libertie x Chrysostom Hom. in Gen. 27. Edendi facultatem concedit valde securos reddit quasi olera herbarum dedi vobis omnia saith Chrysostome it is heere said as the hearbe of the field wherein all things verie largelie are permitted wherein is euident the wisedome and bountie of the Lord. His wisdome that hath so tempered and disposed the nature of beasts with the qualitie of the aire and condition of mens bodies throughout the world that there is y Vide Hieron contra Iouin lib. 2. Ran. Textor part 2. cap. 3 Cibi diuersorum populorum vt supra quaest 1. cap. 9. scarcelie any creature of the earth which though in some countries it be thought vnholsome and vncleane yet vnto others is in chiefest vse and agreeth most aptlie vnto nourishment Againe his liberalitie which z Psalm 8.6 1. Cor. 10.23 Act. 15.29 Basil Hexam 11. In omnibus fruitionem permisit vt omnibus vescerentur animalibus velus oleribus herbis giueth them all indifferentlie for food so that what creature soeuer and wheresoeuer is or may be eaten the same may also a 1. Tim. 4.4.5 lawfully be eaten if it be eaten with giuing thanks And where the Lord hath giuen to this our land the choise and principall creatures for common foode when as if he withdrew them from vs which we haue in vse the
etiam delectabit custome of sinne doth take away the sense of sinning so n Iam. 3.5 the shew of crueltie on beasts should kindle their crueltie toward men It is inquired how the life of the beast is said to be his blood for life is taken for a power spirituall in euerie creature o Aristot. lib. 2. de anim cap. 1. Anima est primus actus perfectioque corporis naturalis potentia vitam habentis talis plane vt partes ipsius sint instrumenta whereby it moueth but the blood is perceiued to be a corporall matter so soone as it is deriued from the bodie wherein it was and remaineth the same in substance when the life is perished Hereunto we answere that by these words the wisedome of Moses may be perceiued to excell the wit of all Philosophers which proueth that it was not his but the wisdome of the Lord in him For which of them can tell p Eccles 3.21 whether the spirite of man descend vpward and the spirit of the beast descend downeward to the earth Or who hath euer taught the q Plato in Timaeâ— Animam humanam immortalem esse vult sed eandem particulam deitatis sicut testatur GaleÌ„ de decret Hippocrat Plat. li. 9. cap. 9. Et corporis principium geometrica constare ratione Laert. libr. 3. Potuit verò Aristoteles eò vsque progredi vt animam agnosceret esse causam mouentem quod sit actus forma corporis sed quaenam sit propria illius forma essentia quo pacto differat ab alijs formis nequit docere nisi ex diuersis operibus à posteriori Argenter in arteÌ„ Medicin Galen lib. 2. Stoici alij omnes turpius à vero aberrauerunt Post omnes laudatur ipse Galenus qui eius rei ignorantiam profitetur libr. 7. de vsu partium cap. 8. in lib. 6. Hippoc. de morb vulg com 5. true difference betweene the life of man and beast which hath not himselfe beene taught and instructed by the Scriptures Wherfore thus much we haue to learne from Moses r 2. Pet. 1.21 Chrysost Hom. 2. in Gen. Obsecro igitur ita ascultemus quasi haec non iam à Mose sed per linguam Mosis ab ipso omnium Deo audiamus August de consensu Euangel 1. cap. 35. Christus qui Prophetas ante descensionem suam pramisit Apostolos post ascensionem suam misit quicquid de suis factis aut dictis nos legere voluit haec scribenda illis tanquam suis manibus imperauit ergo c. that is from the spirit of God that was in Moses confirmed by the Å¿ 1. Ioh. 5.7 testimonie of the holy Trinitie which is stronger proofe t Galen de different â—uls libr. 2 cap. 4. In Mosi Christi schola leges audias nulla constitutas demonstratione idque vbi minime deceret Sed nos voce Domini probamus quod quaeritur quae est magis fide digna quam quaenis demonstrationes vel pâ—tius quae sola demonstratio est Clem. Alexand. Strom. lib. 7. Alia quidem omnia id est humana dicta argumentis testibus egent Dei autem sermo ipse sibi testis est quia necesse est quicquid incorrupta veritas loquitur incorruptum sit testimonium veritatis Saluian epist Massiliens de prouid lib. 3. then a thousand demonstrations that the blood of the beast is the life thereof And although the wits of men are rather inclined to describe the life of the creatures by the qualitie then by the substance calling it an u Arist libr. 2. de anim cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam vocem reddit Cicero Tusc quaest 1. Continuata motio perennis Item Fernel lib. de animae facultate cap. 1. Est anima principium causa functionuÌ„ viuentis corporis Vita verò propria illius functio est cap. 2. Vita tamen reuera actio nulla est vt recte monet Argent in art med Galen lib 2. tametsi ex actionibus deprehenduntur res viuere Minus multò est anima actus nam substantia reuera est Sed melius sapuit Fernelius secundis cogitationibus lib. de facult anim cap. 16. Est inquit vita animantium facultatum actionumque omnium conseruatio act or action because they are ignorant in truth of the substance of the same yet the Lord doth not spare to call it by the substance as only knowing aright whereof it doth consist And what though we see the blood and not the life and that which wee call blood may be separated from the life the defect is in our x Nam Hebraicè sanguis in animali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 netsach appellatur à natsach roborare quod sit fortitudo vita animalibus sanguis effusus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dam ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adam à rubore nominatur licet nonnunquam ha voces inter se iustis de causis confanduntur Sic inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis dâ—scrimen est Aristot. Histor. Animal lib. 3. cap. 5. Vnde Homerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dijs suis concessit Il. â— Latini humorem eum extra venas cruorem non sanguinem appellari volunt Cicero de Fin. lib. 2. Isidor lib. 11. cap. 1. speech and vnderstanding but the truth of God is not thereby shaken For wee cannot possiblie behold the blood in the creature containing life neither is the same which wee can behold the same which is the creatures life For as queÌ„ched coles are coles which haue no fire and chalke is the whitenes of a wall the substance wherof remaineth notwithstanding lamb-blacke may be spread thereon so the blood which by slaughter or emission is deriued from a beast loseth his proper forme or qualitie of life so soone as it commeth forth And as quenched coles continue coles but are vnproperlie called fire so that red humour which we behold is vnfitlie called blood saue in that meaning wherein we cal a hand or foot cut from the bodie not as it is but as it was a member of the same Blood therefore is the life of beastes the forme or propertie whereof is y Sanguis igitur consistit ex materia forma Materia cruor est forma vita siue spiritus vitalis in brutis animantibus life which is the effect of the voice of God z Gen. 1.21.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caiah Nephesh Anima vitae nephesh dicitur de brutorum animabuâ— let the waters let the earth bring forth the soule of life the matter is the same which our eye beholdeth which being separated from the bodie is seuered also from the forme of life But the life of man is not his blood but a Obserua contr Manichâ—os in his blood as saith the Scripture Wherein is perceiued the perfect difference betweene the life of
cap. 8. De trucâ—lentia Aegyptiorum Scytharum Sarmatum Nomadum Graecorum Massiâ—iensium Scotorum ante propagatum Euangelium crueltie d Luc. 9.54 Hieron epist ad Algas quast 5. and reuenge of priuate iniuries it was most needfull that the same their mischiefe should be repressed with extremitie of paine then which there is not e Solon Rempub. contineri dicebat praemio poena Cic. ad M. Brut. epist 15. Id ipsum Democritus docuisse fertur Patric de repub li. 1. T. 6. a greater bond for the maintenance of lawes and societies of men In this place are three points chieflie to be considered the persons to be punished the persons by whom and the reasons why so great a paine is ordained for transgressors Concerning the first point the Lord giueth sentence whether f Exod. 21.28 it be beast or man that sheadeth the blood of man he shall not liue We may thereby vnderstand that the Lord doth wonderouslie detest the fact of murther which hath ordained that of beasts albeit g August de Adulterin Coniug ad Pollent libr. 1. cap. 16. Peccare enim propriè non est nisi eius qui vtitur rationali voluntatis arbitrio quod in omnibus mortalibus animantibus non nisi homini est diuinitus attributum they are vncapable of sin yet h Caluin in Gen. 9. Non animantium respectis sed quiae pretiosam habet vitam hominum Pet. Mart. in GeÌ„ 9. Ad sceleris detestationem vt magis à caedibus homines deterreantur for the detestation of sin and the terrour of murtherers he should be slaine that sleaeth maÌ„ But the wordes seeme difficult how the Lord will require the blood of man at the hand of beasts There are which i Origen in Psal 36.14 Hom. 3. Cum verò contraria potestas fera nequam perurget hominem c. Rupertus alij vnderstand by beasts infernal spirits which prouoke men vnto murther Other k Rabbini autem aliter Si sera immissa in aliquem fit ab alio requiram per manum bestiae poenas de homicida sumens Hunc in modum locum detorquent quia à Tito suis successoribus Caesaribus multi ludaâ—rum hestijs damnabantur Sueton in vitae Titi. Iosephâ—s de bello Iudaic. lib. 7. cap. 28. by requiring of blood doe vnderstand the resurrection of the dead as if the Lord had said albeit the bodies of men are sometime torne and deuoured of beastes yet I will restore their bodies againe and raise them vp Although both these are true yet are they from the purpose for the Lord himselfe doth interpret this law in other sense I will require it at euery beast that is l Exod. 21.28 Which law was no lesse necessarie vnto Noah in that scarcitie of men then vnto Moses nor any whit lesse needfull vnto vs in respect both of naturall order and repressing of the bloodie mindes of murtherers by example of punishment that beast shall be slaine But doth God inflict vpon euery special beast that hath slaine a man particular punishment Some m Rambam in Gen. 10.5 Si â—estia hominem occiderit efficiam vt altera bestia illam occidat Plin. lib. 8. affirmeth that the earth neuer receiueth within her intrals that Serpent that hath stung a man Bees Waspes c. breed themselues more hurt then they can giue to man by stinging Idem lib. 11. The best remedie against the stinging of a Scorpion is to rubbe him to peeces and applie him to the place Dioscor lib. 6. c. 45. are so bold to affirme the same Some otherwise thinke that the n For that men to men are more cruell then the beasts Lord hath omitted it for the sins of men But both these are ignorant of the purpose of the Lord which is to o Exo. 21.28.29 c. arme mankind with authoritie against hurtfull beasts as afterward hee armeth the Magistrate with authoritie against a murtherer Wherefore it is not needfull for vs to search whether euery beast which hath bin the death of man be by the vertue of this iudgement destroyed by the Lord but rather to remember that hee hath ordained man to be his executioner vpon the beast who therefore ought to slea p Which law doubtlesse is in force for euer proportionally to bee obserued the reason is the same least man-slaughter being vnreuenged vpon the beast should imbolden men in committing murther Our common law also adiudgeth him dead and permitteth him vnto the chiefe Lord of the fee. By what right he may bee preserued wee shall consider further in his place euerie beast that hath destroyed the life of man And of those creatures whose natures are bent to crueltie and hurt as Lions Beares Tigers Serpents and venomous beastes hee requireth of them the life of man as well q August quaest in Exod. 31. Ad iustitiam pertinet vt animal hominibus noâ—ium perimatur quod de tauâ—o positum est à parte totum intelligendum est quicquid de pecoribus vsui humano subditum infestum est hominibus De feris igitur multo maximè which haue offended as which would offend by making the r Exod. 4.3 Amos 5.19 Eliaâ— Var. Histor. lib. 13. cap. 34. Dionysius hauing commanded a Lion to be killed called him backe againe three times and three times changed his minde at the last bad kill him Alas lion said he ouercome with feare thou maist liue no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. nature of man abhorre them and seeke to roote them out It may also be demaunded how this is verified which here the Lord pronounceth that hee will require the blood of man of euerie one that vniustlie sheddeth it For so often doe Å¿ Sylla the Romane died in peace a most bloodie tyrant but was eaten vp of life Plutarch in the life of Sylla So Dionysius the first Ochus the Persian Amasis the Egyptian hauing raigned fortie yeeres in great prosperitie Alexander by whom the world was vexed with most cruell warres died saith Plutarch of an ordinarie feuer although other say of poyson tyrants and murtherers escape vnpunished that the wicked thereby imbolden themselues t Iob. 21.14.15 Psal 73.6 in mischiefe as u Psal 10.4 â— Ezech. 8.12 though the Lord had forsaken the earth Moreouer some one committeth so many murthers that his blood is not sufcient x Chrysostom Hom. in Gen. 27. Quid ergo fi innumeras quis paetrauerit caedes tantum sanguinis effundat quo modo dignam dabit poenam sanguinis effusi Alexander slew of the Thebans 90000 Eliau Var. Histor. libr. 14. cap. 7. In his first battell against Darius 150000. Quint. Curt. libr. 3. beside those which were slaine in his ten yeeres warres vndertaken not for iustice or necessitie but of ambition and worldly glorie In the warres of Julius Caesar were consumed 1192000. as Plinie auoucheth lib. 2. beside his ciuill warres
hominem regere qui certe est inter omnes animantes maximè moribus varius voluntate diuersus authority in the societies of men is to execute this office from the Lord. The King or Prince z Prou. 8.15 August de ciuit Dei lib. 5. c. 1. Prorsus diuina prouidentia regna constituuntur humana Quae si propterea quisquam sato tribuit quia ipsam Dei voluntatem vel potestatem fati nomine appellat sententìam teneat linguam corrigat which ruleth in the common wealth the a Gen. 14.15 father in his familie where no superior authoritie is found From this commandement ariseth the stay b Psalm 72.4 and state of societies and common wealths and also the authoritie and c Rom. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex necessitate subijci Nam regum est adeoque omnium imperantium eorum quibus praesint commodis vtilitatique soruire Cic. ad Q. fr. epist lib. 1. Epis 1. necessitie of Magistrates The Magistrate is therefore a person ordeined by God in the d Exod. 18.19 2. Chron. 19.6 Psalm 82.1.6 roome and place of God to punish the wicked according e Psalm 82.4 Crudeles autem sunt qui puniendi causam habent modum non habent Senec. de Clement ad Neron libr. 1. to their crime which shall offer in any violence vnto the life of maÌ„ and to f Rom. 13.4 1. Tim. 2.2 maintaine the good that they may liue in peace For seeing the wicked would not be restrained from shedding innocent blood neither feared by threatning of reuenge in the life to come the Lord in his wisedome found it necessarie to arme man with power to reuenge the same their crueltie with present death The g Rom. 13.1 Prou. 8.15 August de ciuit Dei libr. 4. cap. 34. Deus solus est qui regna dat terrena bonis malis ideo bonis malis ne eius cultores adhuc in prouestu animi paruuli haec ab eo munera quasi magnum aliquid concupiscant Anastas quaest in Script 15. Cum Deus dicat in lege dabo vobis principes secundum corda vostra Hieron 3. euidens est quod ex principibus regibus alij à Deo praeficiuntur tanquam digni eo honore alij autem rursus cum sint indigni Dei permissione aut voluntate praeficiuntur populo digno eorum indignitate author therefore of the Magistracie g He therefore that obeyeth not the Magistrate albeit a wicked Magistrate for Gods cause but not against God as Dan. 3.28 doth resist the ordinance of God What more honest excuse can be theÌ„ Dauid might haue found being a King annointed to haue killed Saul What greater tyrant then Nero to whom the Apostle counselleth obedience Rom. 13. What more wicked gouernour then Phocas of whom it was saide hee was the meetest ruler for such a people because a worse then hee could not bee found to whom notwithstanding Gregorie perswadeth homage and the Church acknowledgeth their Emperour is God which hath giuen the power thereof to man The forme thereof h Romans 13.4 Numbers 31.2 is in the place of God to take reuenge The matter to requite i Iosu 7.25 Matth. 10.28 Cyril Alexan. epist. ad Theodos Imperator proâ—â—m contra Iulian. Quod verâ—â— sacerdotes concilietis eos qui debacchantur in illos abominemini inque maximorum hostium numero censeatis sic enim diuinus Propheta Dauid Psal 139.21 vestris celsitudinibus dignissimuÌ„ dixerim outward or vnciuill faults with bodilie or ciuill punishments The end k Rom. 13.4 that men may liue in peace and exercise l 1. Tim. 2.2 Quibus sicut nauigantibus finis est salus conseruatio societatis Aristot Polit. lib. 3. cap. 3. both godlines and honestie By reason of this authoritie from God although it be murther for a man vnauthorised m 1. King 2.5 to kill and his blood is to be shed that sheddeth it yet that man whom the Lord n Deut. 13.8 August in Iosu quaest 16. Non dimisit in ea quicquid spirans propter hoc nullo modo putandae est ista crudelitas quia Deus hoc iusserat Qui autem existimat hic Deum ipsum fuisse crudelem tam peruerse de operibus Dei quam de peccatis hominum iudicant nescientes quo quisque dignus fit magnum putantes malum cum casura deijciantur mortalesque moriantur hath permitted to reuenge is bound by commaundement to shed the blood of him that vniustlie sheddeth blood and is so free from sinne thereby that o Rom. 13.4 he executeth the vengeance of the Lord sinneth no lesse then p 1. Sam. 22.23 De Clodio Caesare dicebatur non faciendo nocens sed patiendo fuit Auson de vita Caesar tetrastie murther which suffereth a murtherer to liue It is therfore the Magistrate that hath from q Rom. 13.1 God the power of reuenge and those whom the Magistrate permitteth r 1. Pet. 2.13.14 thereunto and to them hath the Lord permitted this authoritie who from Å¿ Deut. 31.25 Whether of wisedome or of power according to the word of God and the common lawes of Nations him are indued with gifts of dignitie and whom the Lord hath placed in his stead to execute his iudgements t As by succession election or lawfull victorie 2. Sam. 7.12 2.4 8.1.2 by manifest token of his pleasure the same u 2. Sam. 16.18 must we esteeme as the Magistrate of God and x Rom. 13.5.7 1. Pet. 2.13.17 reuerence for conscience sake with honor loue and due obedience Now because the Magistrate is put y Exod. 18.19 2. Chron. 19.6 in the place of God cannot z Psalm 135.6 139.8.9 be like God in euerie place forasmuch as he oftimes is ruler vnder God a Hester 1.1 of great and large dominions hee is also permitted to haue lieuetenants vnder him as hee is vnder God in warres and peace In peace Iudges b Exod. 18.20 1. Pet. 2.14 inferiour Officers who in the place of Kings Princes yea of c Deut. 17.8.9 Rom. 13.1.7 the Lord himselfe are duelie with reuerence to be obeyed In warres likewise are Captaines souldiers d Exod. 17.9 the Princes deputies who may therefore lawfullie e Deut. 7.16 1. Sam. 15.3 And that Christians did serue in warres vnder Heathen Emperours is manifest by Iustin Martyr Apolog 2. For they by prayer obtained raine and saued the Armie of Antoninus Verus Emperour froÌ„ perishing by thirst By Tertullian lib. de Corona Militiâ— Inter tot inquit fratres commiliâ—â—es solus Christianus But Christians ought not to take it vpon them without lawfull vocation Luk. 3.14 whereof the Heathen giue Christians example Maulius Torquatus put to death his owne sonne for that he attempted to fight although in the field he had slaine his enemie contrarie to his
being doubled is the oth of God Rab. Salom. infallible in themselues and cannot but be verified yet in respect of mans m Chrysostom Hom. in Gen. 28. Deus non ad suam naturam spectans sed nostram infirmitatem non conténtus est promissione sua infirmitie his slownesse to beleeue and his aptnes to despaire the Lord is contented to promise to bind himselfe by couenant and oth n Heb. 6.17.18 to the end wee might beleeue and receiue the comfort of his promises Euen so in this place the Lord doth giue a perpetuall token of his couenant that his promise should be kept perpetuallie This is the token of the couenant I haue set my bow in the clouds c. The bow of God doth signifie in Scripture o Psalm 7.12 21.12 Hilar. in Psal 57. In arcis seueritatem iudicij Dei significari ostendimus peccatorum hunc semper poenis hiâ— qui punieÌ„tur intentum the seueritie of iudgement and wrath of God but the Lord here speaketh of another bow which he hath placed in the cloudes This bow in the cloudes of p Ambros de Noâ— arca cap. 27. Est ergo virtus inuisibilis Dei qua specie istius arcus extendendi remittendi moderatur pro diuina voluntate misericordia potestaâ—â—â— qua neque omnia confundi nimia solutione neque dirumpi nimia irruptione patiatur some is also taken to be no other but the inuisible power of God wherby the moisture of the aire is drawne together and resolued into raine like a bow that is drawne and againe let goe with an arrow shotte forth of it so that the Lord here should signifie that this bow should not be shot with an arrow of destruction as q Gen. â— 17 late before but the r Vers 14. Ezec. 1.28 Reuel 4.3 Scripture expresseth a bow that may be seene which the learned for the most part both Å¿ Rabbini in Cab. Tres iridis colores referunt ad tres Patriarchaâ— sicut Christiani quatuor colores ad quatuor elementa Iewes and t Omnes quod scio Ambrosio dempto Christians doe vnderstand to be that notable and visible bow that appeareth in the cloudes then which u For which respect of Chrysostome it is called a miracle Hom. in Gen. 28. of the Heathen Thanmantis filia i. the daughter of admiration Hesiodus in Theogon Calimachus in Lanacr Deli. Plato in Crat. among al the imperfect creatures there is none more excellent Which bow both x Ambros lib. de Noâ— arc cap. 27. Casarius frater Nazianzen Dialog 2. August Hom. 3. in Apocalyp Tom. 9. Hieron Zanch. de oper Dei part 2. lib. 3. cap. 3. Diuines and heathen Philosophers y Aristos lib. 3. Meteor cap. 4. Ammian Marcellin lib. 20. Plut. de placi Philosoph 3. Zeno Possidonius Laertius 7. cap. 1. agree to be nothing els but the beames or brightnesse of the sunne when it shineth against a thicke and waterie cloud by which those beames are vnto our sight returned as the heat reboundeth from the earth in Sommer so that z If a man doe with a staffe raise the water against the Sunne he shall perceiue in the drops dispersed as it were a white Rainbow by which he may more easilie perceiue the cause of the Rainebow in the clowd where the brightnes that reboundeth from the cloud and the brightnes from the sunne doe meet together a Nam omninò consistit iris optica ratione siue per conuÌ„ vt vult Euclid optic Hypothesi 2. câ—nus autem est pyramis rotunda Apollon Pergâ—us Conor 1. Vitellio opticor lib. 4. siue vt alij volunt per triangulum alij autem aliter Vide Theophrast de vertig sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our eye sight they make this beautifull shew which we bebold and call the rainebow Which neuer appeareth square or long but round or compasse because it taketh his proportion from the sunne Neither euer containeth it b Arist. Meteor li. 3. c. 5. Zanch. de oper Dei li. 3. part 2. c. 3. more then halfe a circle because the residue of reflection is shadowed by the earth The cause of the diuers colours in the same is said to be the c A clowd is a fume or exhalation gathered together in the middle region of the ayre which is borne vp as is thought by the heate or warmenes which is in it consisting for the most part of airie matter hauing therewith of the earth water and fire some parcels mixed Basil in Psal 134. Mirabile quod in leui aeÌ„re aequa continetur multo mirabilius c. Great marueile it is that water should be borne vp in the very thin ayre c. varietie of matter whereof the cloud consisteth wherein it is For it partlie consisting of drie and fumie matter d Aristotle teacheth that they are only apparaÌ„ces not true colours in the Rainbow Meteor libr. 3. c. 4. Other affirme they are colours in deed and not alone in appearance Methodor lib de Iride Heliodor Larissae lib. de optic doth thereby giue that purple colour like firie smoke or as dry clouds are red at the setting and rising of the sunne The waterish moisture of the cloude casteth forth that greenish colour like vnto the waters of the sea And forasmuch as the cloud hath alwaie airie matter ioyned withall the same doth yeeld that whitish streame or straw colour that appeareth Sometime is added a perfect red which is caused by the elementarie heate that is within the cloud Sometime appeare two e For a double Rainbow is a signe of great shewers Arat. in Pheinom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel gemina circuncingit magnuÌ„ coelum iru Virgil. Georg 1. Et bibit ingent arcus c. rainebowes for the aboundance of matter the one within the other their colours placed contrarie for that the one is the image by reflection of the other Wherein wee haue cause to extoll the wonderfull wisedome of the Lord. For if God doe shew such glorie in gliffes shadowes how glorious is his wisedome and his power f Ambros Hex lib. 6. cap. 1. in things of substance And if his power and wisdome so plainelie are g Rom. 1.20 Lactant. Institut lib. 1 cap. 3. Qua in re quoniam sensu deficimus verbis quia neque tantae intelligeÌ„tiae lucem pectus humanum neque explanationeÌ„ tantarum rerum cap â— lingua mortalis id ipsum intelligere nos oportet profiteri perceiued and are so excellent in the creatures how far doth he himselfe surmount our words and thoughts in infinite maiesty and incomparable glorie Concerning this rainebow there ariseth another doubt For seeing it is said to proceed of causes naturall it may be supposed the same had bin seene before the promise and seeing the Lord in six dayes finished the creation and set the perfect h Gen. 2.1
4.32 Coloss 3.12 grieued for their infirmities and for the godlie much more our godlie Parents wee m Ioh. 3.16 Rom. 5.7 ought if need require n Alcestiâ— the wife of Admetus offered to dye for her husband and with more holie loue Priscilla and Aquila for Paul laid downe their owne necke Rom 16.4 exchange our liues How barbarous then was this negligence of Cham to see his o Hieron epist. ad Ocean Noe ad vntus hora ebrietatem nudauit famora sua quae per seâ—centos aâ—â—â—oâ— contexerat fathers distresse and shame and not to couer him Besides he added vnto this that hee told his brethren without Thinke you hee asked their helping hand as not being able to relieue his father no surelie for when they with reuerence did couer their fathers p Vers 13. nakednes he gaue them not assistance with the least of his fingers It is euident therefore hee did his father villanie either by q Chrysost Hem. in Gen. 29. Fortassis etiam derisit subsannâ—nit patrem derision or more opprobrious iniurie both in his fathers sight and in the hearing of his brethren for so the historie doth import Noah r Veâ—s 2â— knew what his younger sonne had done vnto him How knew he being certified Å¿ Chrysost Hom. in Gen. 29. Vorte fratres significaâ—erunt non accusatienâ—â— quidem gratia sed reâ—â— vt facta erat docentes vt conneniens ille suo vulneri remedium acciperet thereof by Sem and Iapheth Nay rather of himselfe he knew or did t For the drunkard is said to remember both what he hath done or suffered in his drunkennes when his sit is past which one that hath been mad doth not yet is drunkennes voluntaria iâ—sania a wilfull madnes as Cato saith being for this cause detestable because it is a wilfull abuse of Gods benefits of health and nature it selfe remember as the nature of the word doth u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iadagh is properly belonging to the minde and vnderstanding sometime also to the sense or feeling Gen. 39.8 4.1 signifie And said cursed be Canaan A question may here be moued whether these words cursed be Canaan were the verie words of Noah or the interpretation of Moses by the same spirit of God recording the historie Some thinke x Francs Iun Analys in Gen. c. 9. Hac vox maledictus CanaaÌ„ aut Noachi dictum est aut Mosis interpretamentum Si Mosis quod ego quidem facile probauerim c. that as Canaan is so often named y Ambros de Noa Arca. cap. 28. Muscul in Gen. Commâ—nt cap. 9. of Moses for the incouragement of Israel against the Cananites so he beareth in the historie the curse by name which was cast by Noah vpon his father Neuerthelesse it seemeth rather by that which followeth that Canaan was by name accursed of Noah Againe it is esteemed of z Calâ— in Gen. cap. 9. Videri posset Noah etsi iustam excandescentiae causam habeat parum tamen modeste grauiter se gerere Iun. in Analys in Genes 9. Plerisque visum est hanc sententiam aut ab ebrio Noacho aut ab exacerbato pronunciatam fuisse some that Noah inflamed with wine or anger pronounced this malediction But it is vnsound I might truelie say vngodlie so to thinke The scripture for this cause hath testified and Noah awoke from his wine that is was cleerelie freed from the strength thereof Againe this curse containeth a a Iustin. Mart. Dial. cum Triffo Praedixit Noah quod qui à Semo prouenturi erant occupaturi fuerint possessiones domicilia Canaan prophesie long agoe fulfilled wherof the Scripture testifieth b 2. Pet. 1.20 that no Prophesie in Scripture is of anie priuate motion Wherefore the holie Ghost who is the c Vers 21. 1. Pet. 1. author of Prophesie is likewise the authour of this curse Wherefore also the same is thus to be interpreted cursed is d Theodoret. quaest in Gen. 62. Maledictus est vel eris Canaan Canaan or cursed shall he be Or if it be read as a wish or imprecation wee are to consider the affection e Psal 79.6.12 109.6 Reuel 6.10 of the godlie when they desire vengeance on the wicked they f August in Psal 78. Quapropter cum homo iustus homo malus de inimicis suis veâ—â—nt à Domino vindicari vnde discernerentur nisi quia iustus magis cupit inimicum suum corriâ—i â—â—am puâ—iriâ— cum vidit à Domino vindicari non cius delectatur poena quia non eum odit sed diuina iustitia quia deum diligit delight not in their punishment because they hate not the persons of the wicked but their sinne but in the iustice of God which punisheth because they loue the Lord. So that when the iust man g Psal 58.10 seeth the vengeance and reioyceth it is not of malice but of beneuolence either hoping that the h August in Psal 78. Denique si in hoc seculo in cum vindicatur vel pro illo etiam letatuâ— si corrigâ—â—r vel certe pro alijs vt timeant cum imitari ipse quoque sit melior non supplicio illius odia sua pascendo sed errata emendando Si autem in futuro seculo vltimo Dei iudicio vindicatur hoc ci placet quod Deo ne bene sit malis ne piorum praemijs etiam impiâ— perfruantur quod vtique iniustum est à regula veritatis quaÌ„ iustus diligit alienâ— wicked may by punishment be amended or louing Gods iustice aboue mens persons not being displeased with the punishment of the wicked because it proceedeth from the Lord nor desiring that the wicked may be acquited from penaltie because they deserue in iustice to be punished If any demaund why rather this curse is laid on Canaan manie causes thereof may be affoorded Diuers learned writers i Chrysostom Hom. in Gen. 28. Canaan fuisse genitum tempore inuÌ„dationis Sic Rabbini aliqui testifie that this accident was after the birth of Canaan of whom k Theodoret. quaest in Gen. Aliorum senten tiam refere tum ipse Cuius rei inquit magnum illud argumeÌ„tum est quod Noe maledictionem suam quasi admissi sceleris supplicium in Canaan potissimum contulit Videtur igitur primus nuditatem aui vidisse patri indicesse vt est sententia Rabbinorum some affirme hee was the beginner of this mischiefe and some that l Aben Ezra in Comment in Gen 9. Scribit ipsum risisse referente Camo he was partaker with Cham his father which if it were euident as m Origen in Num. Hom. 20. Canaan puer antequam nasceretur maledicitur Ambros de Noc cap. 30. Vtique Canaan natus non erat the same by other is doubted and denied then were the cause more manifest why the curse was
of this historie then that those were the people whom the Lord gaue vp vnto the sword of Israell and which indured bondage of all other seruitudes most miserable In the second place it containeth the blessing vpon Sem wherein if wee diligentlie obserue the words of Scripture wee shall finde the exposition of them in this which followeth Blessed saith Noah be the Lord God of Sem why saith hee not rather blessed be Sem of the Lord God but that the Lord God of the Prophets directed his mouth For what is this blessed be the Lord God then as if he had said k Psalm 145.2 praised be the Lord God or I haue and the world with mee shall haue infinite cause to praise the Lord for Sem And why the Lord God of Sem Not onlie in respect of the righteousnes of Sem in which respect l Hebr. 11.16 Chrysostom Hom. in Gen. 29. Hoc forte quis dixerit non est benedicere Semâ— Imò valde benedixit illum Quando enim dominus benedicitur aguntur illi gratiae ab hominibus tunc vberior ab illo solet istis benedictio dari propter quos ipse benedicitur Siâ—ut autem quando benedicitur propter nos multum id nobis conciliat fanoris ita contrà quando propter nos alij illum blasphemant maior hinc nostra fit condemnatio Oecolampad in Gen. 9. Eratvtique etiam Deus Noah Deut Iapheth omnium praeterea mortalium verùm significat esse cum singulari quadam gratia DeuÌ„ filij sui Sem propter futurum benedictionis semen Christum ex â—o secundum carnem nasciturum God was not ashamed of Sem to be called his God for so he was also the God of Noah and of Iapheth but particularlie the God of Sem for that among the sonnes of Noah the promised m Gen. 3.15 Luc. 3.36 seed should come of the roote of Sem for whom all nations should haue cause to blesse the Lord and that sonne of Sem should be n Matth. 22.43 his Lord God in whom all nations o Psal 72.17 should be blessed Thus is the womans seed first promised to Adam againe particularlie promised to come of the stocke of Sem and thus doe the Scriptures in the following historie declare him yet more particularlie the sonne of p Gen. 12.3 Abraham and yet more speciallie q 2. Sam. 7.16 Matth. 22.4 of the house of Dauid that all the world might know r Wherefore the blindenesse of the Iewes and Turkes is horrible and lamentable who albeit all the prophesies foretold of the Messiah doe fully agree in Christ and onely in man yet they will not acknowledge him for their Sauiour vntill this day The former part of this assertion is proued by all the Euangelists the content of whose historie is this that which the Prophets haue foretold of the Messiah as that he should be borne of a Virgine that hee should flie into Aegypt that hee should bee slaine his garments deuided not a bone of him broken c. the same was fulfilled in Christ the sonne of Marie Ergo that Christ is the promised Messiah The later part is manifest by the Iewish stubbornenesse and the Turkish superstition whose custome is to haue this inscription in their Chappels in the Arabicke tongue â—a illah ilella Mehumet iresul that is to say there is but one God and Mahumet is his prophet Barthol Georgieu lib. 1. cap. 1. de morib Turcar. in their triumphs and reioycings they vse these words Illalla illallà Machomet Russolalla that is God is and euer shall be Mahomet his seruant Leon. Chiens Mitylen Archiep. lib. de excidio Constantinop Such stuffe is their Alcoran filled with which booke if a Turke permit vnto a Christian to reade he is punished with death that Iesus that sonne of Marie is the Messias of the Lord Å¿ Gen. 3.15 Reuel 13 8. promised from the beginning and t Isai 63.5 Matth. 1.21 Act. 4.12 onely he that can saue his people from their sinnes To this intent the genealogie of Sem is reckoned and repeated and Sem is called the u Vers 21. father of all the sonnes of Heber of whom proceeded the Hebrue Abraham to whoÌ„ the promise was after renued by the Lord. The third part of the Prophesie concerneth Iapheth then which nothing could be more agreeable to the successe which God hath giuen to Iapheth and his children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaphet Elohim Lelepheth God x Eadem vox Chaldeis Syâ—is dilatare est Et in Hiphil Hebraeis omninò id significat in Cal saepius aliter quandoque tamen ita redditur enlarge Iapheth and let him dwell in the tents of Sem wherein is contained a double blessing The first is temporall the other spiritual conioyned by the Hebrue coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and. The word which is interpreted to perswade doth also signifie to y Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patha blande alloqui Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sapissime accipitur in malam partem est etiam dilatare authoritate Hieron Rabbinorum enlarge in which sense the most part of antiquitie z Onkelos Chaldaic Paraph. in Gen 9. Hieron lib. Tradit in Gen. dilatet Iustin. Martyr Dialog cum Trâ—ffon Chrysost Hom. in Gen. 29. Dâ—â—â—ndo dilatare omnes gentes significauit Athanaes Orat. 1. contr Arrian Ex Deo c. Ambros libr. â—e Noa Arca. cap. 32. Augustin de Ciuit. Dei libr. 16 cap. 2. Nam Iapheth latitudo interpretatur id est For Iapheth is by interpretation breadth or widenes Translat Septuagint vulgaris Pagninus Montanus doth vnderstand this place it seemeth most agreeable a Chrysostom homil in Gen 29. No aberrabit quis si dixerit benedictiones iusti prophetias esse Nam si paeter Noae non simpliciter neque frustra vocabulum indidit Noae sed vaticinatus est per nomen futurum Dilunium multo magis iustus ille non simpliciter neque frustra benedictiones protulit Opinor autem quod benedicendo hos duos duorli populorum vocationeÌ„ significare voluerit per Sem quidem Iudaeos per Iapheth autem Gentium vocationem to the purpose of Noah in the naming of his son and with his purpose afterward in blessing him and with the purpose of this Scripture in describing his posteritie The rest of the blessing is spirituall and let him dwell in the tents of Sem that is let him also be partaker b Hieron libr. trad Hebr. Quod autem dicit habites in tabernaculis Sem de nobis prophetatur qui in eruditione scientia scripturarum eiecto Israele versamur of the blessing of Sem and ioyned adopted vnto the Church of God whose lot it is c August in Psal 30. Ecclesia huius temporis tabernaculum ideo dicitur quia adhuc in hac terra peregrinatur Figuratur autem in Sarah
prouoketh them with his goodnes to repentance 6. There is u Iob. 21.7.8.9 c. Psalm 73.7 no discerning in the present estate of temporall things betweene the righteous and the wicked 7. The wicked x Iob. 21.17 c. Psal 73.18.19.20 although for a time they flourish with prosperitie yet they soone decay and are in the wrath of God consumed Question 3. verse 21. For what cause is Sem called the father of all the sonnes of Heber and what is to be esteemed of the eldership or seniority of Sem Iapheth concerning whom there is difference in translations and interpreters BEcause the Scripture purposeth froÌ„ hence forth to abide a August de ciu Dei lib. 16. cap. 3. Caeptum esse dicit à minimo gradatim generationum istarum in maximo finitam orationem Sed ex falsis praemissis non sequitur conclusio in the historie of the house of Sem as by which onlie true religion was professed in succeeding ages of b Rom. 9.5 whom are the fathers and of whom came Iesus Christ concerning the flesh therefore in the beginning c After the same manner in disgrace of Cham the Scripture calleth him the Father of Canaan of his historie these words are placed as a preface to commend his person and the blessings which the Lord God of Sem bestowed vpon him One would thinke it at the first a speech absurd that Sem should be called the father of all the sonnes of Heber For if Heber were of Sems posteritie how could Sem but be the ancetor of all his progenie But herein is a d Chrysostom Hom. in Gen. 3. Merito thesauro cuipiam confertur diuinarum scripturarum lectio nam sicut ex illo quisquis vel paruam micam capere valeat multas sibi parat diuitias ita in sacra scriptura etiam in breui dictione variarum sententiarum vim ineffabiles diuitias inuenire licet mine of treasure hid He was father of all the sonnes of e August libr. de ciu Dei 16 c. 3. Orde verborum est Sem â—â—â—us est Heber etiam ipsi id est ipsi Sem natus est Heber qui Sem pater est omnium filiorum Sem ergo Patriarcham intelligi 〈◊〉 â—â—s omnium qui de stirpe eius exorti sunt quos commemoraturus est siue sint nepotes siue abnopoâ—es pronepotes deinceps indidem exorti Heber that is of f Some interpret it thus the Father of all the Sonnes beyond namely Euphrates not taking the word Heber to be a proper name but as it signifieth tram vltra traâ—ectum vel vlteriorem partem beyond or on the further side like as the worde Beth bara Ioh. 3.29 signifieth a house Beth gnebar beyond Iordane for as Iosephus testifieth Antiq. lib. 1. cap. 7. Hieron Trad. in Gen. the Sonnes of Heber possessed from Cophes a riuer of India vnto the border of Euphrates and Assyria Therfore it is here interpreted of all the Sonnes beyond the riuer But the coniecture is fetched too farre to come home in season Heber and all his sonnes And why of Heber for so was he also of Elam and Ashur and Lud and Aram and all the nations that came of them Surelie because the wisedome of God willing to commend Sem for the blessing vpon Sem which Noah had prophesied could find no such argument of commendation in any of these as was easie in Heber to be found which was sincere piety and zealous perseuerance in true religion which the Lord regardeth g Deut. 26.17.18.19 Hieron ad Celant Sola apud Deum libertas est non seruire peccatis summa apud Deum nobilitas est clarum esse virtutibus Nazianzen Orat. 13. Triplex est genus nobilitatis vnum quod supernè originem duxit cuius respectu omnes ex aequo nobiles sumus ad Dei scilicet imaginem facti alterum à sanguine prouenit cuius ratione num quis fit nobilis equidem haud scio praesertiâ— cum ortus eius cum interitu coniunctus est Tertium ex vltio vel virtute aestimatur cuius vel magis vel minus participes sâ—â—â—us prout vel seruanerimus imaginem vel corruperimus Nam â—â—â—tum genus ex rescriptis edictis pendens apud me tunc erit in precio cum pulchritudinem sitam in coloribus amplexus fuere Simiam capero venerari quae leo sit esse iussa aboue all the titles of nobilitie Which appeareth partlie by the name of Heber h Transeuntem vel transuenitentem significat quasi ab eorum societate transissès that he separated himselfe froÌ„ their assemblie which stubbornelie i Gen. â—1 4 For it signifieth one comming from beyond departing or passing rebelled against the Lord and partlie by the benefit which hee receiued of his constancie which was that when euerie familie of the earth had changed k Gen. 11.7.9 his dialect of speech onlie Heber continued with that hee had attained from his infancie It seemeth also that Heber is here remembred rather theÌ„ Arphaxad both because being young and more apt l Psalm 119.9 Eccles 11.9 Ambros libr. de viduis Vicina est lapsibus adolescentia quia vaeriarum astus cupiditatum furorem calentis inflammas aetatis to be seduced by preseruing his soule from sin he obtained a greater commendation as also for that the Lord hauing chosen his Church out m Deut. 7.7 of a little familie would hereby describe the limits and visible bounds thereof The father of all the sonnes of Heber The father therefore of all Ioctans multitude yea doubtlesse but much rather in the meaning of n August de ciu lib. 16. cap. 3. Et praelatus est Heber etiam filijs cum sit quintus nepos quid nisi verum est quod traditur ex illo Hebraeos esse cognominatos in quo Dei ciuitas in saÌ„ctis peregrinata est in omnibus sacramento adumbrata the Scripture of the Hebrue Abraham of Moses and the Prophets of Dauid the king and of the Messias Iesus Christ This is the stile of honour which the Lord thought meete to bestow on Sem thereby to distinguish him from his brethren Secondlie it followeth the brother of Iapheth the great Why is he not called the brother of Cham and Iapheth especiallie sith C ham in the repetition of their names is alwaies next him placed as here he is also in the recount of genealogies Surelie be use the Lord would not vouchsafe o Caluin in Gen. 10. Non vocatur hoc loco Sem frater Cam quia resectus ex fratrum ordine iure suo abdicatus fuerat that honor vnto Cham although he were as neere by coniunction in the flesh to call him the brother of the fathers p For as Abraham is called the father of the faithfull albeit some are Gentiles so Sem is called the father of all the
neither counsaile nor strength m Prou. 21.31 against the Lord. Question 2. verse 4. How is it to be vnderstood which is said The Lord came downe to see the Citie and againe Come on let vs goe downe there confound their languages FOrasmuch as the whole people of the earth saue a Many writers affirme that Heber was not with them in the building of Babylon which is to be esteemed of Noe Sem Iapheth all the godly The Rabbins auouch in Bereshith Rabba that Abraham was there and when he would not consent to help them but reprouing his father Tharah for his Idolatrie he was taken by Nimrod and throwne into the firie limekill but was deliuered by a miracle of God They say also that onely twelue persons ioyned not with the rest in building but on what ground they say it I cannot finde happilie one little familie had conspired together to rebel against the Lord it seemeth good in the sight of God in their coÌ„fusion to triumph of them victoriously And for this cause is this holy historie arayed and garnished with manie figures of heauenlie b Hieron epist ad Rusticum Cuius eloquentiae torcularia non verborum pampinis sed sensuum quasi vnarum expressionibus redundat rhetoricke In the first foure verses the cause was expressed why that one common language of the world was diuided into manie In these fiue which follow is shewed the effect and manner how the Lord performed it But the Lord came downe to see the Citie c. It seemeth strange to some that the Lord here is affirmed to goe downe to see the Citie For the Scripture teacheth that the Lord c Psal 139.7.8 is euerie where and that d Ierem. 23.24 he filleth heauen and earth which notwithstanding is e CONCILIATIO 16. quicklie reconciled if we marke the cause wherfore and the manner how the Lord is said to haue descended The cause wherefore the Scripture vseth this phrase of speech is this The holie spirit by Moses contenteth not himselfe in deliuering vnto the Church the bare record of action in this historie but for the farther instruction of the faithfull f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae continet in se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 7.8 Hypotyposis dicitur propofita quaedam forma rerum ita expressa verbis vt cerni potius videatur quam audiri Quintil. institut orator lib. 9. cap. 2 depictureth before our eyes the manner how it was done and finished And because our weakenes is such as there are not words sufficient g Marius Victor aduers Arrium libr. 2. Etenim in diuinis in Deo sic accipimus substantiam vt in hilicis corpora in corporalibus animum Haec enim est ibi substantia esse supra substantiam Deum esse omnes fatentur cum fit potentia substantiae ideo supra substantiaÌ„ atque ex hoc substantia etenim potentiae inest esse quod potest esse Non dubitandum est igitur dicere substaÌ„tiam Dei vel quicquid de Deo scriptura dicit quia cum nos circa prima summa propriè verba deficiunt non incongruè demum apud nos quod conuenire possit intelligentiae aptamus to giue vs full vnderstanding of the vnsearchable greatnesse of the Lord because man is neither able to h 2. Cor. 12.4 vtter nor conceiue them therefore hee describeth this meruailous worke of God as we may vnderstand that by i Like vnto this is the speech of Christ Ioh. 8 42. as Athanasius teacheth Orat. contra Arrian Deuâ— de Deo The father hath sens me c. wherein he calleth his vnion with the manhood by which the indiuisible nature of God was by visible humane nature made knowne to men his sending for God changeth not place after our manner which are contained in place c. that light which thereby we may behold wee might be prouoked to loue his goodnes to admire his greatnes to beleeue his promises which so farre excell k Cyprian lib. de Idolor Vanit Deus nec videri potest visu clarior est nec comprehendi tactu purior est nec astimari quia sensu maior est ideo sic cum dignè actimamus dum inastimabilem dicimus our vnderstanding For whereas it is said the Lord descended wee know that the Lord did descend in deed albeit in such manner as is proper to the Lord not as the creatures doe descend but because he l Tertull. lib de Trinitat Quid si idem Moses vbique introducit Deum patrem immensum atque sine fine qui non loco clauditur sed qui omnem locum claudat nec cum qui in loco sit sed potius in quem omnis locus sit omnia continentem cuncta complexum vt merito nec descendat nec ascendat quoniam ipse omnia continet implet tamen introducit descendenteÌ„ c. euer filleth heauen and earth and the lowest places of the world and we cannot conceiue how hee can be said m Cyprian in prolog Quicquid auâ—iri vel videri vel sciri potest non conuenit maiestati Hebeâ— est in hac consideratione omnis acies sensuum caligat aspectus hanc inuisibilem lucem inaccessibilem naturam sed alis hinc inde Seraphim statu volatu circumeunt abscondunt to descend which filleth alreadie the lowest places therefore it is meete that with humilitie wee reuerence the testimonie n Ioh. 5.9 2. Pet. 1.2 that God doth witnesse of himselfe although the vnderstanding of the same cannot be comprised in mans capacitie But some man peraduenture will aske this question What profit of that doctrine can be made which the mind of man cannot fullie comprehend It is answered that o Iren. libr. 2. cap. 47. Quid mali est si corum quae inscripturis requiruntur vniuersis scripturis spiritualibus existentibus quaedam quidem absoluamus secundum gratiam Dei quaedam autem commendemus Deo non solum in hoc seculo sed in futuro vt semper quidem Deus doceat homo autem semper discat quae sunt à deo God may alwaies teach and man might alwaies learne that man might know the measure p Gen. 18.27 Iob. 4.16.17 Gregor Mor. 9. c. 10. Qui facit magna c. diuinae fortitudinis facta tunc verius explemus cum haec nos explere non posse cognoscimus tunc facundius loquiuntur cum ab his obstupescendo reticemus of himselfe and not presume to mete the Lord who is infinite and cannot be measured Now the Scripture teaching that the Lord came downe to see doth signifie that this stoppe of mans rebellion and this ouerthrow of
personarum rationem temporuÌ„ adaugerent non eo consilio vt de veritate derogarent sed eo potius vt de exterarum gentium gloriatione quam adhibebant illa antiquitatis specie detraherent a shew of great antiquitie following therein vnlawfullie the vaine glorious boasting of the heathen at whose intreatie u Ioseph Antiq. 12.2 the same translation was taken in hand Neuerthelesse wee haue thus much for defence of that translation that it cannot be sufficientlie confirmed that the ancient copies therof were so with falshood blemished because x Ioseph Antiq. lib. 1. cap. 7. Translationem 72. in omnibus fere secutus tamen hic ex Arphaxade inquit prognatus est Sales Epiphan Haeres 53. Qui translationem etiam secutus est Arphaxad inquit annos natus ceÌ„tum triginta quinque genuit Sale in primo errauit cum translatione in numero annorum ergo procul dubio extranslatione dixit Arphaxad genuit Sale nisi dixeris nequae Graâ—am neque Hebraeam secutum esse quod absurdum est Hieron trad in Gen. diuers notable writers who followed that translation doe otherwise read it out of the same translation then now for the most part it is found therein and where they diligentlie y As Hieron lib. trad Hebr. where he noteth all disagreemeÌ„t betweene the Hebrue and the Greek translation and obserueth the error of the translation in the accouÌ„t of time speaketh nothing of this so great diuersitie which sheweth that the same could noâ— then be obserued as a difference or was not a generall disagreement note the faults of this translation disagreement from the Hebrue they haue in this place obserued no such difference which is a manifest argument that the Greeke and Hebrue at the least in manie copies did accord Moreouer if some copies of the Greeke translation agreed in old time with the Hebrue text like as manie at this day are found z For at this day there are found copies both olde and newe which in 1. Chron. 1.18 haue it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arphaxad begat Salah making no mentioÌ„ at all of Cainan to doe surelie without all reason is it to suppose that the holie writer for common peace sake admitted such an errour and followed corrupted copies before the true And that indeed he did not is no lesse apparant by euidence then is the former For albeit most copies now adayes haue included the name of Cainan in the register yet some are also found a Beza in annos in Luc. 3.36 Ante hoc nomen legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non dubitaui expungere secutus authoritateÌ„ Mosis Gen. 11.12 meâ— vetustissimi codicis Augustinus tamen secundum vulgare exemplar legit Cainan non modo in Euangelio sed in hac historia Mosis post eum Beda alij plerique non est igitur leuis aut nona corruptio non tamen propter authoritatem sequenda est which haue it not but do read it altogether agreeing to these words of Moses Whose truth and reuerend antiquitie doth teach First that the writings of Moses and Luke were vndoubtedly in all things of full agreement Secondlie that ignorance and euill purposes haue heretofore indeuored to pollute the holie historie Thirdly that the Lord hath alwaies and will preserue his word that it may euer be a b Isai 8.20 Psal 119.105 Prou. 30.5 perfect guide vnto the faithful and an c Ioh. 12.48 Matth. 5.18 vncorrupted iudge for Atheists vnbeleeuers Wherefore seeing all copies of the Hebrue agree concerning this report but the copies of the gospell doe dissent among themselues it followeth that the truth remaineth with the Hebrue text and with those copies of the Gospel which accord therwith And albeit some copies of the Gospell may happen in this point being no fundamentall point directly concerning mans saluation to be corrupted forasmuch as vniuersallie they suffer not the same corruption therefore neither Atheists haue cause hereby to condemne the word of contradiction neither papists to alleage that the fountains are corrupted nor christians haue cause to be offended although some copies disagree For the holie Scripture hath no such priuiledge that none shall dare presume against it but that none that doe presume shall d Isai 59.21 Reuel 6.6 fullie and finallie preuaile But because such hainous faults haue proceeded to so great enormities wee are all admonished to haue care to preserue with integritie to maintaine with puritie the sacred word to amend with modeste such copies of the same as are found by wifulnes or negligence of men to be corrupted Question 4. verse 31. Wherefore are the children of Terah more largelie intreated of in this genealogie then of the rest of the Fathers and for what cause departed Terah from Vr of the Chaldees to goe into the land of Canaan THe ancient generations are recounted but onlie in the line of the Messiah vntill Terah the father of Abraham not that they were a August de ciuit Dei lib. 16. c. 10. Intimans quemlibet filios filiasque genuisse vt intelligamus vnde poâ—â—erint populi accrescere ne in paucis qui commemorantur hominibus occupati pueriliter hesitemus vnde tanta spacia terrarum atque regionum repleri potuerint not partakers of the blessing of increase in farther measure but because the residue of their children became b August ibid. Tenenda est igituâ— sertes generationum ab ipso Sem vt ipsa ostendat post dilunium ciuitatem Dei propter hoc diuina scriptura cum terrenam ciuitatem in Babylone hoc est in confusione esse monstrasset ad patriarchaÌ„ Sem recapitulando reuertitur euen strangers vnto the Church AbrahaÌ„ as the c Rabbinor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Beresh pearle that is hid amongst the sand as the Father d Gen. 17.5 Galat. 3.7 of the faithfull and the e Isai 41.8 Iam. 2.23 friend of God his life was as a patterne f Gen. 12.10 18.6 50. c. 22.10.12 vnto the godlie of patience of faith and pietie to God for this cause the affaires of his life are largelie recorded in the following historie Nahor as the Grandfather of vertuous Rebecca whom g Gen. 24.7.27 â—0 the Lord God directed in marriage vnto Isaac and Haran as the father of righteous Lot of Milcha Rebeccas Grandmother and Ischa who as h RabbinoruÌ„ consensus Item Ioseph Antiq 1. cap. 7. Aranes relicto filio Lotho filiabus Sara Milcha in regione Chaldaeorum est mortuus neptes verò ex fâ—atre duxeruÌ„t coÌ„iuges Milcham Nachores Saram Abraham Hieron in tradit Hebraiâ— in Gen. August de ciuit Dei lib. 16. cap. 12. Iste Aran pater Milchae suit pater Ischae quae Ischa creditur ipsa esse etiaÌ„ Sara vxor AbrahaÌ„ many writers affirme was Sarah are necessarily in respect of their posteritie remembred Who Ischa was and wherefore named in
fidelitie and also the causes and occasions of visions and appearances of God in former ages The Lord from the beginning did manifest himselfe vnto the godlie Patriarkes by his word by m Gen. 3.9 9.1 25.23 Exod. 2â— 1.19.1 Sam. 28.111.2 Matt. 17.5 Acts 9.4 liuelie voice sounding out vnto their eares his pleasure coÌ„mandement And what n Deut. 12.32 30.14.16 he commaundeth by voice he sheweth to be his will what he o Gen. 26.5 teacheth hee confirmeth as a truth what he promiseth he p GeÌ„ 9.9 NuÌ„b. â—3 19 performeth without shadow of change vntill this time that Abraham in shew of humane reason for the q Gen. 22.1.12 Augustin serm de temp 129. Tentat deus non quasi mentium nescius humanarum sed vt suos fideles saciat in seculo manifestos Idem epist. 146. Tentatio alia est deceptionis alia tentatio probationis secundum illam non intelligitur qui tentat nisi diabolus secundum hanc vero teÌ„tat Deus triall and confirmation of his faith and for the instruction r Isai 51.12 Gregor Moral lib. 22. cap. 7. Plerumque enim ad exercenda bona opera aliena nos vtiliter exempla persuadent Leo Papa serm de ieiun 1. Vatidiora sunt exempla quà m verba plenius opere dicetur quà m voce of the Church in time to come might seeme to feele his breach of promise Now because the promise was made but in a moment and there succeeded a world of miseries wherein the onely stay of Abram was the remembrance of the promise neither testified by Å¿ Deut. 31.19.21 Pro. 22.20 writing nor as yet by seale t Gen. 9.12 17.9 confirmed therefore the Lord appeareth vnto Abraham confirming both his eye and eare u Chrysostom Hom. in Gen. 32. Quia iustum à domo eius euocauerat imperauerat vt in alienam terram abiret in qua agebat vagus peregrinus bonus igitur Dominus consolarâ— eum eius solidare alacritatem volens visus est ei Dominus dixit ei c. for the strengthning of his faith and the greater remembrance and reuerence vnto the promise So that visions vnto the Patriarkes x Iren. lib. 3. cap. 1. Apostoli Euangelium praeconiauerunt postea verò per dei voluntatem in scripturis nobis tradiderunt fundamentum columnam fidei nostra futurum Chrysost Hom. in Matth. 1. Noa Abraha â—iâ—sque posteris Iob Mosi non per literas sed per semetipsum locutus est quia scilicet puram eorum mentem repererat Quia verò progrediente iam tempore alij quidem propter dogmata alij vèrò propter vitam mores scopulis impegâ—runt ea rursus quae constat literis admonitione fuit opus were in steed of the written word and sacraments to confirme y 1. King 2.3 11.9 the promises which seeing in the latter ages of the church the Lord hath manifested his whole z Iohn 15.15 2. Tim. 3.16.17 will and promise with all behoouefull doctrine concerning a Ioh. 20.31 Cyril in Ioh. lib. 12. cap. 68. Non omnia quae Dominus fecit conscripta sunt sed quae scribentes tam ad mores quam ad dogmata sufficere putauerunt vt recta fiâ—e operibus ac virtute rutilantes ad regnum coelorum perueniamus mans saluation and hath committed it to writing b Psal 119.50.92 Hieron in epist. ad Ephes Comment cap. 1. Si quic quam est quod in haec vita virum sapientem teneat inter pressuras turbines aequo animo manere persuadeat id esse primum reor meditationem scientiam scripturarum to be a perpetuall and perfect guide in all temptations for man therein to behold and heare the Lord it was also necessarie c August de vnitate Eccles Ipse Dominus Iesus cum resurrexisset à mortuis discipulorum oculis videndum manibusque tangendum corpus suum offerres nequid tamen fallacia se pati arbitrarentur magis eos testimonijs legis prophetarum Psalmorum confirmandos esse iudicauit that visions in the Church should cease that being giuen by the Scriptures for which visions themselues were d 2. Pet. 1.18.19 Clem. Alexan. Strom. lib. 7. Principium enim doctrina habemus dominum qui per Prophetas per Euangelium per beatos Apostolos multifariam multisque modis à principio ad fineÌ„ deducit cognitionis giuen least they should restraine in any part the honor due vnto the Scriptures And in deed the most wise and holie Lord found it most agreeable vnto e Heb. 1.12 Chrysost Hom. in Rom. 1. Non enim locuti tantaÌ„ sunt Prophetae sed qua loquebaÌ„tur literis etiam mandarunt nequâ— scripserunt tantum sed rebus ipsis qua futura erant prafigurarunt vt erat quod Abraham filium suâ—â— Isaac ad immolandum ducebat quod Moses serpentem antum exaltabat super Amales manus tendâ—bat agnum paschalem immolabat the condition of his Church that visions should goe before the written word that the word it selfe might containe the visions and the former visions recorded in the word together with the word f Tertul. lib. de resurrect Carnis Nobis curiositate non est opus post Iesum ChristiÌ„ nos inquisiâ—â— post EuangeliuÌ„ Cum â—redimus nihil desideramus vltra credere hoc enim primuÌ„ credimus noÌ„ esse quod vltra credere debeâ—â—us might be a full direction vnto the children of God for euer Moreouer it is manifest that the visions did serue for an increase of confirmation of the promises and were neuer vsed but in causes of greatest moment and necessitie We read not vntill Abraham that g Chrysostom Hom. in Gen. 32. Nunc primum inuenimus in scriptura dictum quod visut est Dominus dixerit ei God appeared vnto any of the Fathers since Adams fall for none are reported to be tried with the like temptation But Abraham to whom the Lord had promised the land and h Act. 7.5 Heb. 11.9.10 gaue him not one foote of inheritance therein promised his seed should be as the stars of heauen while i Rom. 4.18.19 his wife being barren and aged hee had no child and when hee had receiued a son according to the promise k Gen. 22.1.2 he commaunded him to be offered for a sacrifice least through these strong l Origen Hom. in Genes 8. Vbi non suffecerat dixiffe filium sed adijcitur charissimum Esto hoec quid adhuc additur quem diligis Sed vide tentationis pondus Pit commemoratio nominis vt promissionum quae sub hoc nomine facta sunt desperatio subeat Et hac omnia quia tantabat Deus Abraham assaults the promises should be m Gregor Moral lib. 1. cap. 40. Incassum bonum
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
example a Ephes 4.25 1. Tim. 4.12 of leasing and dissembling vnto Sarah to the end to preserue his life for we may not doe euill b Rom. 3.8 that good may come thereof True in deed neither is there any note in this action of such offence Hee perswadeth not Sarah to c August cont Faust lib. 22. cap. 35. Neque enim virum eius vxor esset interrogatus non esse respondit sed cum ab eo quaereretur quid ei esset illa mulier indicauit sororeÌ„ non negauit vxorem tacuâ—t aliquid veri noÌ„ dixit aliquid falsâ— denie her selfe to be his wife but to say the truth that she was his d Gen. 20.12 sister He hid that which might hurt him for feare of euill he said not that which was euill for any feare Hee spake the truth but not all the truth for the part of a foole it is e Prou. 29.11 to vtter all his minde or to publish a secret which may seeme to impaire the cause of godlines f Marc. 14.61 Iohn 18.20 vnlesse it manifestlie appeare to be for the glorie of God to vtter it But ought not AbrahaÌ„ rather to haue rested himselfe on God and plainely to haue affirmed shee was his wife for the Lord would no doubt haue maintained his vprightnes and was able to giue him victorie if violence had bin offered Men are vndoubtedlie to trust on God by g Psal 37.5 faith but not to h Matth. 4.7 August de ciuit Dei lib. 16. cap. 19. Itaque vxorem tacuit non negauit coniugis tuendam pudicitiam committens Deo humanas infidias caeuens vt homo quoniam si periculum quantum cauere poterat non caueret magis tentaret Deum suum quam speraret in Deo tempt the Lord by carelesse negligence For it pertaineth to holsome doctrine i August cont Faust lib. 22. cap. 36. Pertinet autem ad sanam doctrinam vt quando habet quod faciat homo non tentet dominum Deum suum Cum igitur propter pulchritudinem Sarae eius pudicitia mariti vita esset in dubio nec vtrumque tuâ—ri posset Abraham veruntamen vnum horum posset id est vitam ne Deum suum tentaret fecit quod potuit quod autem non potuit illi commisit Quod si secus fecisset duas res tuendas committeret Deo suam vitam coniugis pudicitiam that when men haue before them a waie wherein to walke they ought not to tempt the Lord their God Our Sauiour Christ himselfe k Matth. 2.13 was of power to haue defended his life against the tyrant Herod yet hauing the meanes he fled to Aegypt He commaunded his Disciples l Matth. 10.26 20.31 to depend on him but yet being m Matth. 10.23 persecuted to flie from Citie to Citie When they haue the meanes n Psal 91.11 1. Cor. 7.21 to vse it as a remedie sent from God when they haue no meanes to o Exod. 14.13.14 1. Chron. 25.9 waite on him who without meanes is able to deliuer Abraham hauing here the truth to confesse and the truth to keepe in silence vttered that which gaue lesse feare of hurt concealed that which might work his greater hurt obserued p August cont Faust 22. cap. 36. the meanes of preseruing his own life committed the care of Sarah vnto God because he had no meanes to defend her chastitie Wherefore this example is no q Dissimulare est fingere nescire quae sciat sicut simulare est fingere scire quae nescias Nonius Marcel de propriet Serm. cap. 5. At sic non suasit Abraham sed puram taciturnitatem idque in pium optimum finem couert of dissembling which is not vsed neither of denying the truth in secret offences to those that are examined by the Magistrate but a direction of r Ambros Offic. lib. 1. cap. 2. Complures vidi loquendo peccatum incidisse vix quenque tacendo ideo tacere nosse quam loqui difficilius est Scio namque loqui plerosque cum tacere nesciant godlie silence which the Lord in the Scriptures by Å¿ Iam. 1.19 Isai 50.4 precept and practise t Matth. 26.63 doth commend Neither doe wee thinke that Abram is clearelie to be freed from frailtie in this action First in that hee hath not u Gen. 25.22 recourse in daunger to the oracle of God but seemeth rather to take this x Iosh 14.4 counsaile of flesh and blood Secondlie in that he appeareth so y Chrysostom Hom. in Gen. 32. Erat adhuc terribilis facies mortis nondum erant aneae portae confractae nondum erat aculeus eius habetatut quare multus erat timor propter insaniam Aegyptiacam astonied with the feare of death as that he setteth the z Vatab. annot in Gen. cap. 12. Si Abraham fidei suae firmitudinem retinuisset immotam ad haec consilia non appulisset ammum feare before the promise Thirdlie in aduenturing a Chrysost Hom. in Gen. 32. Quia nondum erat soluta mortis tyrannis propterea in adulterium vxoris consentu iustus c. Hieron trad Hebraic in Gen. Potest aliter foeda necessitat exculari quod iuxta librum Hester quaecunque mulierum plaâ—uisset regi apud veteres sex mensibus vngebatur oleo myrtino sex mensibus in pigmentis vtrijs erat interea Pharao sit percussus à Domino Vatab. in Gen. 12.13 Misera sort si maritus viuâ—t propter vxorem cum vxor facta sit propter maritum miseriu si vinat propter vxorem non cum vxore miserimum prorsus si viuat propter vxorem à se ablatam aâ—teri coniunctam praesertim vbi nullo eam iuris praetextu repetere licet non autem audebat Abraham Sarai suam tanquam coniugem repetere quandoquidem sororem non coniugem esse simulauerat vpon a meanes so dangerous without speciall direction from the Lord. Wherein we may behold the mercie of the Lord mans infirmitie The infirmitie of the chiefest Saints of God b Vatab. ibid. Monemur hoc exemplo quam debemus nunquam de fidei nostra constantia praesumere sed perpetuo in timore dei versari Dominâ—m precari who although they receiue aboundantlie the spirit of grace yet are they in this life c Psal 130.3 1. Cor. 13.8.9 Rom. 7. August de peccat merit remiss lib. 2. cap. 14. Sic itaque omnes quicunque in hac vita diuinaruÌ„ scripturarum testimonijs in bona voluntate atque actionibus iustitia praedicati sunt quicunque talet post eos fierunt omnes magni omnes iusti omnes veraciter â—audabiles sunt sed sine peccato aliquo noÌ„ sunt but partlie sanctified mixing in their words and workes oft times the grace they haue receiued with the weaknes of their owne corruptions The mercie of the Lord who
delighteth d Psal 147.11 2. Sam. 15.20 in the goodnes and passeth by e Psal 103.12 Isai 43.25 Micah 7. the weakenes of his children For as the prouideÌ„ce of God directed Abraham into Egypt that the knowledge f Chrysostom Hom. in Gen. 31. Volebat illum doctorem fieri nunc quidem omnibus Palestinis paeulo post autem etiam Aegyptijs of the true God might bee spred abroad by him so most wiselie he gouerneth the act of Abraham thereby to shew his hand in punishing for sinne the g Chrysostom Hom. in Gen. 32. Sed paulisper expecta videbiâ— mirificè sapientem dei prouideÌ„tiaÌ„ NaÌ„ propter hoc deut tantaÌ„ prae se tulit longanimitatem opitulari distulit vt iustum clariorem faceret per ea quae illic fiebant noÌ„ solum Aegyptij sed Palestini discerent quanta beneuolentia Domini omnium hic patriarcha protegatur Ergo hoc factum est vt res fieret manifestior vltio non in priuatum aut plebeium aliquem sed in regem sauiret vt vbique diuulgaretur hoc factum King and Princes of the Egyptians his fauour in Abraham to those that truelie h Psal 105.15 worship him that thereby the Egyptians might be i Exod. 12.38 Act. 9.35 prouoked to follow the example of Abraham and to haue searched after God And as the Lord found cause to pardon Abraham and to turne his woe to welfare not in the act k Bernard in fesâ— omnium Sanct. serm 1. Quid potest esse omnis nostra iustitia coram Deo Nonne iuxta prophetam sicut pannus menstruate reputabitur Quid ergo de peccatis erit quando nec ipsa quidem per se poterit respondere iustitia of Abraham but in his mercie so he findeth cause to punish Pharao nothing therein forgetting his wonted clemencie in the act of Pharao and his iustice And as Pharao was iustlie punished because hee tooke the wife of Abraham albeit l August de libere arbit lib. 3. cap. 22. Non quod naturaliter nescit naturaliter non potest hoc animae deputabitur in reaâ—um sed quod scire non studuit quod dignam facultati comparanda ad recte faciendum operam non dedit Estque antecedens secundum Bellarm. tom 3. controu 1. lib. 2 cap. 7. Quae facit inuoluntarium excusat à peccato â—vel concomitans qua relinquit liberum voluntatis actum non excusat Sed in omni ignorantia per lapsum Adae contracta vulgaris regula tenenda est ignorantia excusat non à toto sed à tanto he knew her not to be his wife so the house of Pharao was iustlie plagued which either were helpers or in their place m Ephes 5.11 Reuel 17.4 1. Tim. 8.22 August contr Epist. Parmeniani lib. 2. cap. 21. Non communicare est non consentire si enim communicat consentit si consentit corrumpitur not hinderers and mislikers of his trespasse Such also vndoubtedlie were Pharaoes n Some will perhaps demaund how Pharao knew that he was punished for Sarahs sake Surely by his punishment Which the Rabbins doe affirme was a venemous botch or boyle whereby he was hindred and stayed from fulfilling his lust Ioseph Antiq. libr. 1. cap. 9. saith it was the plague Philo lib. de Abraham a torment both of his minde and bodie in the paine whereof wheÌ„ hee consulted with the priests of Egypt they shewed him the cause Iosephus Antiq. libr. 1. cap. 9. thinketh he was admonished in a dreame Chrysost Hom. in Gen. 32. that he was certified by Sarah plagues as that it was manifest they came for Sarah wherby the Lord both preserued her o Which is most vndoubted by the full consent of all writers both Iewes and Christians and by the accord of Scripture God kept her from Abimelech Gen. 20.4 so that he touched her not To what purpose had it been to haue preserued her from Abimelech when she had been defiled by the king of Egypt But wherefore then saith the Scripture in that place Abimelech had not yet come neere her and in this place expresseth not the like of Pharao It was necessarie in that place to stop the mouthes of Atheists least any should say because Isaac was not long after borne that he was the sonne of Abimelech and not of Abraham albeit the greatnes and speedines of the punishment of both the Kings doe confirme as much and therefore in this place the preseruation of Sarah might well be vnexpressed from being defiled p Chrysost Hom. in Gen. 32. Grauiori enim poena indigebat ita vt ipse exterreretur nam nisi dei suisset gratia qua mentem eius emolliebat confectaneum erat quod in maiorem furorem inductus quasi deceptorem puniuisset extremis affecisset supplicijs at nihil horum fecit timor enim supplicij inflammatam eius iram humiliauit restinxit terrified Pharao least Abraham for reuenge or enuie should be murthered So that although the king were wicked as al his seruants were vngodlie yet his plagues q Luther in Gen. 12. Haec subita dimissio custodia addita â—rguunt Pharaonem vehementor territum plagis inflictis quales quales suerunt compell him to haue care of AbrahaÌ„ to conuey him forth in safety with all his substance Whereby Abraham possesseth in peace the gifts that for Sarahs sake were giuen but Pharao enioieth not Sarah for whom he gaue them Obser 1. verse 8. The godly ought to labour r Psal 103.2 to keepe the promises benefits of God in perpetual remembrance and to vse Å¿ Deut. 6.8.9 Notwithstanding wee are not to be put in minde by Images Habac. 2.18 the lawfull meanes therof Secondly men are in all places to t Psal 119.46 Marc. 8.38 professe the true religioÌ„ not to u 2. Tim. 2.12 dissemble for any danger Thirdly verse 9. The life of the godly x Gen. 47.9 Heb. 11.9.13 is a perpetual pilgrimage Fourthly verse 10. The troubles of the righteous y Psal 34.19 Act. 14.22 are manifold and great but the Lord deliuereth them out of them all Fiftlie verse 11. Beautie is z Ezech. 16.14 Iam. 1.17 Chrysost Hom. in Gen. 32. Nullus igitur accuses pulchritudinem nullus vana verba haec dicat hauc perdidit formâ—chuic pulchritudo causa suit interitus Non pulchritudo in causa estrabsit Opus enim dei est ipsa Sed peruersa voluntas causa est malorum omnium a blessing of the Lord but for our corruptions cause not a Pro. 6.25 31.30 Ambros de Abram lib. 1. cap. 2. Ex hoc docetur non magnopere decorem quaerendum coniugis qui viro necem pleâ—unque gigneresolet NoÌ„ enim tam pulchritudo mulieris quam virtus eius grauitas delectat virum Qui suanitatem quaerit coningij non tam superiorem censis
ambiat quam necessitates non terreaÌ„t maritales non monilibus ornatam sed moribus greatlie to be desired because it is so apt to be abused Sixtlie verse 12. Nothing more b Psal 17.12 57.4 Plutarch in vita Cicer Ira rabies omnem Triumutris humanam excussit mentem Imò docuerunt animal esse homine nullum saeuins si libidini habeat licentiam coniunctam sauage then wicked men partakers of power and not restrained by the Lord. Seauenthlie verse 13. The godlie may in daunger c Gen. 43.6.7 Ioh. 19.9 August contr Faust. lib. 22. cap. 36. conceale but not d Matth. 10.33 denie the truth when it is not for the glorie of God to vtter it Eightlie verse 14. Laciuious lookes are e Matth. 5.28 Clem. Alexand. Paedagog lib 3. cap. 11. Porro autem oculis maxime parcendum est labi enim melius est pedibus quam oculis Huic Dominus compendiosissime quam fieri potest medetur inquiens si tuus scandalizat oculus â—â—cinde cum ex imo euellens cupiditatem Lasciui autem aspectus versatilibus ac tanquam conniuentibus oculis intueri nihil aliud est quam oculis maechari cum per eos cupiditas ineat prima pugnae praeludia sins of adulterie and f Gen. 39.7 2. Sam. 11.2.3 prouokers of farther euils Ninthlie verse 15. Wicked Princes haue g Prou. 29.12 wicked seruants oft times h Isai 24.2 for the punishment of their sinne Tenthlie sinnes done of ignorance are deadlie i Gen. 20.3.6.7 Luc. 12.48 sinnes and inexcusable before the Lord. Doct. eleuenth verse 16. Wicked men are often k Deut. 23.5 Isai 45.1.5 instruments of God to blesse his children The twelfth verse 17. The Lord l 2. Sam. 22.3 Psalm 9.9 144.2 is alway a refuge to his children in time of neede The thirteenth the sin of adulterie m 2 Sam. 12.10.11 Ierem. 5.7.8.9 29.22.23 is horriblie reuenged by the Lord. The fourteenth verse 18. Hypocrits in their destresse cannot see n 1. Sam. 15.21 Isai 58.2.3.4 the causes of their miserie The fifteenth verse 19. They cannot indure in other the offence o Gen. 25.34 27.41 Heb. 12.17 which they themselues haue caused The sixteenth the harts of p Pro. 21.1 kings are in the hand of God who q Psal 76.3.4 c. 2. King 19.28 bridleth the furie of the wicked The seauenteenth verse 20. God ruleth in the middest r Psal 110.2 Act. 12.23.24 of his enimies and procureth the safetie of his Church CHAP. XIII Question 1. verse 8. What meaneth this that Abram saith vnto Lot let there be no strife betweene mee and thee for we are brethren WE are not to thinke that Abram enioyeth such aboundant riches by the onelie bountie of the a Pet. Mart. in Gen. 14. king of Aegypt for when he entred into Egypt he b Gen. 12.5 possessed great substance when he returned Lot that c Which though some writers do affirme yet the Scripture saith it not and it seemeth by the words of Abraham Gen. 14.23 that the Lorde would haue himselfe acknowledged the only author of the wealth both of Lot and Abraham notwithstanding that giftes happily were giuen to them by the King of Aegypt receiued no gifts of Pharao was also verie rich But the prouidence of God and his fidelitie is manifest therein that according to his promise blesseth Abram who for destresse of famine departing into Egypt and necessitie of food returneth laden with wealth and substance For the Lord increasing the wealth of Abram would doubtlesse haue it knowne in Egypt d Chrysostom Hom. in Gen. 32. Omnibus post haec venerabilis erat iustus tam ijs qui in Aegypto quam ijs qui in Palestina quit enim non reueritus fuisset fic à Deo custoditum tantam beneuolentiam assecutum that the God that Abram serued was able to enrich him both e Like as Exod 11.2 Aug. cont Faust. lib. 22. cap. 71. In expoliandis Aegyptijs Moses vsque adeo non peccauit vt non faciendo peccaret Deus enim iusserat qui vtique nouit non solum secundum facta verum etiam secundum cor hominis quid vnisquisque per quem perpeti debeat Potuit etiam vt Gen. 26.12.13 with and without the king of Egypt And Lot saith the text that went with Abram had sheepe and cattell and tents so profitable it is f Bernard Epist. 73. Nam qui socij sunt laboris proculdubio mercedis participes erunt Chrysost Hom. 5. in Gen. Etenim sicut mali sua consuetudine familiaribus multum nocent quemadmodum beatus Paulus inquit corrumpunt bones mores colloquia praua sic bonorum familiaritas coniunctis sibi maxima commoda affert to enioy the companie of the children of God But herein appeareth that riches g Leo Pap. Serm. 6. Insidia sunt in diuitiarum amplitudine insidiae in panpertatis angustijs illae eleuant ad superbiam hâ— incitant ad querelam August de verb. Apost Serm. 26. Aurum quod aerumna perquirit quod auaritia cupit quod solicitudo custodit aurum materia laborum periculosa res possidentium aurum eneruatio virtutum aurum malus dominus proditor seruus haue their inconueniences as wel as pouerty for those who were by nature h His brothers son for so the Hebrues do often call their kinsmen brethren by profession i Whose societie and fellowship we are not to forsake Hebr. 10.25 1. Pet. 2.17 the seruants of the Lord by affection so vnited that k Cic. Ossic 1. Charisunt parentes c. neither natiue countrie nor l August in Psal 93. Odit valde patriam qui sibi bene putat cum peregrinatur Ouid. trist 2. Nescio qua natale solum dulcedine cunctos ducit immemores non finet esse sui fathers house nor m Hieron in Isai cap. 23. Omnis vagus atque in orbe peregrinus incertarum sedium semper in angustia ingiter in marrore est painefull pilgrimage nor n Per varios casus per tot discrimina rerum daungerous voiage nor o Gen. 12.10 distresse of famine nor p Hieron ad Paulin. Vera illa amicitia est Christi glutino copulata quam non vtilitat rei familiaris non praesentia corporum tantum non subdola palpans adulatio sed dei timor diuinarum scripturarum conciliant studia feare of death could separate riches q Bernard Serm 4. de Aduent Aurum argentum caetera huiusmodi quantum ad animi bonum spectat nec bona funt nec mala vsus tamen horum bonus abusio mala solicitudo peior quaestus turpior increase of worldlie wealth doe put asunder No meruaile therefore if the most wise and gracious Lord doe r August de ciu Dei libr. 1. cap 8. Tamen
Secondlie that the cause of our warre be iust and lawfull as h Iudg. 20.12.13 Deut. 13.15 the punishment of sinne maintenance i 2. King 19.18.15 of vertue and true religion defence k Ios 10.6.7 of innocent persons reuenge l 2. King 13.14.15 or recouering of iniuries preseruation of m 1. Sam. 11.12 2. King 14.25 Pet. Mart. in Gen. 14. Si magistratus est certus se in cum locum à Domino vocatum ita vt iure sit creatus non vitiata electione sine ambitu videat praeterea alâ—os se loco velle deturbare vt ipsi in populâ—m tyrannidem exerceant aut impurum dei cultum inuehant cumque is verè sentiat in sua functione se publico bono diuinae gloriae studere non modo pro suo loco potest sed tenetur debet acerrime pugnare cum tunc non quaerat quae sua sunt sed suorum bonum dei honorem the Princes honours or dominions giuen of God and the n Numb 25.17 2. Sam. 10.12 subiects peace and safetie either present or to come Thirdlie that the intent and purpose of those that lead the armie be also righteous as that they seeke onelie o Iosu 7.9 2. Sam. 8.1.2.15 Ambros offic libr. 1. cap. 40. Fortitudo quae per bella tuetur à barbaris patriam vel defendit infirmos vel à latronibus socios plena iustitia est the honour of God the administration of iustice and equitie the peace and preseruation of the people Fourthlie p 1. Sam. 30.8 Isai 8.20 Rom. 14.22.23 that they be assured of their authoritie and the goodnes of the cause asking counsaile therin at the word of God Fiftlie that they commit the successe of q 2. Sam. 10.12 15 26. victorie to the Lord repenting of r Esra 9.6 Iudg. 10.15.16 Iob. 1.5 their old sinnes which might happen to prouoke the Lord restraining new sins Å¿ Ierem. 5.7 Chrysost Hom. ad pop Antioch 14. Non taÌ„ interficit ensit quam iuramenti natura noÌ„ tam occidit gladius quam iurisiurandi plaga Qui iurat etsi videtur viuere iam tamen mortuus est swearing t Numb 25.13.4 Valer. Max. lib. 9. cap. 1. The lasciuious wantonnes of Campania was greatly saith the Romane Valerius profitable to our citie The same imbracing inuincible Hanibal made him of the Romanes to be conquered The same prouoked that most vigilant Captaine that valiant armie with sumptuous fare abundance of wine pleasant oyntments and vse of lecherie to sleepe and pleasure whereby they were ouerthrowne Cuâ—tius lib. 5. de gest Alexand. Alexander comming to Babylon and lying in that citie but 34. daies so weakened his armie by the corrupt manners thereof as that afterward he was easie to haue bin ouercome if after Darius he had found an aduersarie whoring u Virg. de Ven. Vino Compedibus Venerem vinclit coÌ„stringe LyauÌ„ ne te muneribus perdat vterque suis Vina sitim sedent natis Venus alma creandit seruiat hos fines transilijsse nocet Hos 4.11 1. King 20.16 Deut. 23.9 drunkennes and x Ezech. 16.40 Chrysost Hom. in Mat. Hom. 23. VitiuÌ„ libidinis facile exotio nascitur nam definitio amoris hac est anima vacantis passio Vegetius de re milit lib. 1. cap. 26. Nihil magis prodesse constat in pugna quam vt assiduo exercitio milites in acie dispositos ordines seruent idlenes wherby souldiers are most defiled and made effeminate in warre crauing by continuall prayer the y 2. King 19.14.15 2. Chron. 14.10.11 Socrat. histr libr. 5. cap. 24. Theodosius the Emperour fighting against Eugenius his souldiers began to shrinke and were put to flight which when the Emperour saw he fell downe prostrate and made supplication to God for helpe presently thereupon his Captaines and souldiers as it were reuiued with new courage made an impression vpon the enemie and ouercame them The winde also blew so strongly for the part of Theodosius as that it retorted the darts of Eugenius souldiers vpon themselues The same is also witnessed by Ruffin Histor. eccles libr. 2. cap. 33. Nicephor libr. 12. cap. 39. Claudian in Panegyr ad Honorium O Nimium dilecte Deo cui militat ather Lords assistance and vsing all godlie meanes of pollicie and power Sixtlie that in warre men be alwaie inclinable vnto z Deut. 20.10 Iudg. 11.12.14 Sueton. vita August cap. 21. Augustus non vlli genti sine iustis necessarijs causis belluÌ„ intudit Tit. Liu. Decad. 1. lib. 9. Belium est iustum quod necessarium est arma sunt pia quibus nulla nisi in armis relinquitur spes peace vsing all lawfull meanes to auoide shedding of blood taking war in hand as the last and vttermost remedie Lastlie to be a Luc. 6.36 Amos. 1.3.6.13 Polyb. lib. 3. Clementia hostem vincere quam armis praestat Senec. libr. de Clem. ad Neron 1. Crudelitas minime humanuÌ„ maluÌ„ est indignumque regio animo ferina ista rabies est sanguine gaudere vulneribus abiecto homine in siluestre animal transire mercifull in war and victory but not b Nunb 31.16.17 1. Sam. 15.3 August quaest in Ios 7.16 Nullo modo putanda est crudelitas quòd nullum vinum in ciuitatibus sibi traditis dimittebat Iosua quia Deus hoc iusserat Qui autem existimans hic Deum ipsum fecisste crudelem tam peruerse de operibus dei quam de peccate hominum iudicant c. Cicero Brut. lib. epist ep 2. Salutaris seueritas vincit inanem speciem clementia si clementes esse volumus nunquam decrunt ciuilia bella forgetting iust seuerity Hereby withall wee may behold the causes that make warres vnlawfull First when it is administred by men c Such as were Abner Absolon Shiba c. yet the Bishop of Rome giueth authoritie to subiects to rebell against their Princes Looke Carion in his Chronologie in the life of Henrie 3. the Bull of Pius 5. defended by Pighius Felisius Sanders Cope and other and the same Bishop presumeth to depose Kings and Emperours As namely Henrie 3. Frederic 2. Lewes 4 Emperours witnessed by Platina in vita Gregor 7. Sabellicus Naâ—â—lerus Carion c. Conradus the fourth Emperour by the counsell of the same was taken and beheaded of his subiects Carion in vita Conrad Of Kings Philip le Beau King of France Munster in Cosmog lib. 3. Lewes the twelfth King of France Iohn King of Nauarre Bolislaw King of Poland Cromer Histor Polon lib. 4. Iohn King of England Matt. Peris in vita Iohn Henrie 8. and our most gracious Soueraigne Queene Elizabeth Henrie King of Nauarie Peter King of Arragon and other haue of the same Bishop been deposed and their subiects stirred vp to rebell against them Such diuelish doctrine is Catholike at Rome such are the fruites of their profession without authoritie and
had rebelled but to rescue and deliuer his brother Lot whom they had vnrighteouslie taken prisoner The cause therefore of Abram was iust and lawfull for Abram was first prouoked with manifest iniurie Lot his brothers son was taken away who of k Chrysost Hom. 31. Mores adolescentis noÌ„ multum à iustitia aberant NaÌ„ cuÌ„ propositi es essent duo fratres ipse iustiori adhaerebat religion godlines had accompanied Abram vnto Canaan Wherefore also it was meete that Abram should now deliuer him seeing that l Because the first occasion of his suffering was his comming out of his countrie with Abraham for righteousnes sake hee suffered iniurie Therefore albeit that Abram had nought to doe to defend the people of the land as being a straunger and hauing no possession with them yet in regard of the promise made to Abram that the land should be his owne he had therein receiued a kinglie m Caluin in Gen. 14. Sed dubium non est quin sicuti spiritus virtute instructus in bellum descendit sic coelesti mandato fuerit munitus ne vocaetionis sue metas transilires neque hoc nouuÌ„ videri debet cum specialis eius erat vocatio Creatus iam erat rex illius terrae licet possessio in aliud tempus differebatur authoritie to defend himselfe his friendes and familie from force and inuasion of forraine power This warre was therefore iustlie taken in hand because it was to n Gen. 9.6 Psal 72.4 82.4 Aristot Rhetor. ad Alex. lib. Oportet iniuriam passos pro seipsis arma capere siue pro cognatis beneficis itemque socijs iniuria affectis auxiliari Cicer offic lib. 1. Qui non defendit nec obsistit si potest iniuriae tam est in vitio quam si parentes aut patriam aut socios deserat reuenge vniustice to deliuer them that were vnlawfullie oppressed by him that had from God o Numb 31.2 Rom. 13.1.4 Chrysost in epist. ad Rom. Hom. 23. Vide quomodo ora illius obstruat dum magistratum velut militem armatum delinquentibus terribilem praeficit authoritie of reuenge It was also necessarie because Lot could no other way be free from bondage neither was it conuenient in respect of the glorie of God that p Because in the primitiue age of the Church the Lord vsed to allure men with externall benefits and to leade them by shadowes vnto truth Iren. lib. 4 cap. 28. Lot at this time should suffer such affliction It was also aduisedlie and soberlie attempted knowing his power although inferiour in multitude to be of more force then q 2. King 1.16 theirs because he was to fight vnder the standerd of the Lord. And for that cause he requireth not the aide of the people of the land hee seeketh not assistance of the wicked but armeth them to the warres that were borne and brought vp r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chanichau institutos eius vel ab eo such as were instructed by him namely in religion or husbandrie not in feats of warre in his house whom he Å¿ Gen. 18.19 had taught to feare the Lord. Wherein wee learne that although the policie of Princes is oft commended who t Veget de re milit lib. 1. ca. 6. Ex vultus ex oculi ex omni conformatione membroruÌ„ eos eligans qui implere valeant bellatores namque non tantum in hominibus sed etiaÌ„ in equis canibus virtus multis declaratur indicijs Curt. lib. 2. de reb gest AlexaÌ„dri Non iuuenes robustos nec primo aetatis flore sed veteranos plerosque etiam omerita militiae qui cum patre patruisque militanerant elegit chieflie esteeme of souldiers that are expert in the warres yet the policie of them is much more profitable that u 2. Sam. 6.2 2. Chron. 17.9.10.11.12 traine vp their souldiers in true religion that cause the pure preaching of the word to be spread abroad that souldiers hauing by it experience of the goodnesse of the Lord hauing learned therewith the Christian x Rom. 13.5 obedience vnto the Magistrate might for conscience sake and pietie to God y 2. Sam. 21.17 seeke to subdue their Princes enimies and be z 2. Sam. 10.12 valiant and couragious for the people and religion of their God hauing first made peace with the Lord by true repentance so that through guilt of conscience they be not a Ierem. 38.19 1. King 16.15 Ambros in Luc. cap. 6. libr. 5. Est autem fortitudinis iram vincere indignationemque cohibere atque per hoc fortitudo animuÌ„ iuxtà corpusque confirmat Nec perturbari sinis timore aliquo vel dolore quibus velut prauis interpretibus plerâ—mque percellimâ—r Bernard Serm. de priâ—ord c. Impijs nonissima sunt mors iudicium Gehenna Quid metuis si ad ista non trepidat non expanescit non timore concutitur Sed qui benè vixerit non potest male mori sicut vix bene moritur qui male vixit August de doctrin Christian. lib. 1. intangled with the feare of death and not prouoking God by publike sinne to take b 1. Sam. 2.34 4.3.11 away their liues in battell or to be their enimie in the field Thus ioyning pietie with prudent counsaile and counsaile with courage in the warres they should vndoubtedlie suppresse the rage of enimies c As exaÌ„ples proue this of Abraham afterward of Iosua Dauid Hezechiah of Constantine Theodosius Huniades and other and obtaine as manie victories as withstand encounters of their aduersaries Some cauilling spirit may happen to obiect that Abram herein transgressed the rule of Christ d Matth. 5.35 resist not euill But in deed this example of Abram doth teach and e Conciliatio 22. direct vs vnto the meaning of the words of Christ namelie first that it is not lawfull f August cont Faust. libr. 22. cap. 70. Ille gladio vsus gladio cadet qui nulla superiori ac legitima potestate vel iubente vel concedente in sanguinem alicuius armatur for priuate men in priuate iniuries to seeke reuenge For Abram not as a priuate person much lesse a subiect but as a Magistrate lawfullie called doth exercise the authoritie that was giuen him by the Lord. Secondlie where men may defend themselues without repelling violence with violence they may not seeke g Augustin epist. 5. Quomodo poterant gubernare atque angere rempublicano quam ex parua inopi magnam opulentam Romani fecerunt nisi accepta iniuriae ignoscere quam persequi malebant or take occasion of reuenge Thirdlie that when we haue receiued authoritie to punish wickednes wee exercise the meanes that are permitted not h Hieron in Ruffin Apolog. 3. Qui semetipsum vindicat vltionem domini non meretur August de verb. Dom. in mont lib. 2. Apud veros dei cultores etiaÌ„
bella paerata sunt quae non cupiditate aut crudelitate sed pacis studio geruntur mali coercentur boni subleuantur for requitall of reuenge but to represse the growing of vngodlines Notwithstanding the Magistrate i Gen. 9.6 Deut. 19.18.19.20 by coÌ„maundement of God and the rule of equitie must and ought to k Ambros in epist. Rom. cap. 13. Manifestum est ideo rectores datos ne malum fiat Nam quoniam futurum iudicium Deus statuis nullum perire vult hoc in saeculo rectoreâ— ordinauit vt terrore imposito omnibus velut paedagogi sint erudientes illos qui seruent ne in poenam incidant futuri iudicij resist and represse the euil of his subiects within his gouernment and the l Ambros Offic. libr. 1. cap. 40. Fortitudo quae per bella tuetur à barbaris patrian vel defendit infirmos vel à latronibus socios plena iustitia est Lactant lib. 6. cap. 11. Nam qui succâ—rrere perituro potest non succurrerit occidit Cic. ad Qu. frat epist. libr. 1. epist 2. Est enim regum omniumque imperantium corum quibus prasins commodis vtilitatique seruire euill of forraine power that would oppresse or offend his people wherein not he but m 1. Sam. 15.18 Numb 17.10 the Lord by him resisteth euill And the priuate subiect molested with iniurie may resist that euill by flying to the Magistrate n Deut. 19.16.17 1. King 3.10.11 Deut. 17.8 2. King 4.13 August in Psal 118. Conc. 24. Constituit autem talibus causis ecclesiastitos Apostolus cognitores in foro prohibeÌ„s iurgare Christianos scil coram infidelibus 1. Cor 6. sed omnes causas litigan di praecidendas docet quantum per verbum ipsum Dei liceat de Sermon Domin in Mont. lib 1. 2. to be defended in which not the priuate partie but the Magistrate nor yet the Magistrate but the Lord himselfe by these appointed instruments resisteth the euill and bringeth the mischiefe of the wicked vpon the head of him that had inuented it But our Sauiour giueth further precept to all his followers o Matth. 5.44 to loue their enimies We are in deed to loue our enimies but yet to hate p Ephes 5.11 August Sermon de temp 134. Esto similis medico medicus non amat aegrotantem si non edit aegritudinem vt liberet agrotum febrem persequitur Nolite amare vitia amicorum vestrorum si amatis amicos vestros Beda in Luc. cap. 6. Verus amor veritateÌ„ amat in veritate iudicat pro veritate certat cum veritate opera consumit their sinne to loue our enimies but not q Psalm 139.21 Gregor pastor part 3. cap. 23. Inimicos autem Dei perfecto odio odisse est quod facti sunt diligere quod faciunt increpare mores prauorum premere vitae prodesse to loue the enimies of God to loue them as our selues but to loue the Lord r Bernard Hom. in Cant. 20. Diligendus est Dominus est Dominus toto pleno cordis affectu diligendus tota rationis vigilantia circumspectione diligendus tota virtute vt nec mori pro eius amore pertimescat Deut. 6.5 Cant. 8.6 aboue our selues because Å¿ Prou. 16.4 for himselfe hee hath created vs. He therefore that performeth this dutie of loue vnto the Lord loueth his mercie in sauing sinners and loueth his t August in Psal 78. Iustus magis cupit inimicum suum corrigi quam puniri cum cum videt a Domino vindicari non eius delectatur poena quia non cum odit sed diuina iustitia quia Deum diligit Sic igitur inimicus diligatur vt non displiceat diuina iustitia qua puniatur iustice in punishing sin so that when the Lord appointeth sinners vnto punishment by reuealing his will by his written word by lawfull meanes ordained hee loueth this iustice and either is the meanes to execute or consenteth to the execution that the Lord may be loued aboue the creature And yet though hee punish as the executioner of God yet hee loueth the partie u Iosu 7.19.25 whom he punisheth desiring that by the course of iustice hee might be x August in Psal 78. Denique si in hoc seculo in cum vindicatur vel pro illo etiam laetatur si corrigitur vel certe pro alijs vt timeant cum imitari brought to the knowledge and mercie of the Lord. Thus Abram destroyed the armie of the kings because the Lord required of him to execute his iustice Abram therefore loueth the Lord aboue his enimies and therefore smiteth them whom the Lord had deliuered into his hand For because the Lord had taught him that onlie meane to deliuer Lot from his captiuitie he iustlie executeth the wrath of God but desireth not y August cont Faust lib. Nocendi cupiditas vlciscendi crudelitas implicitus implacabilis animus seritas rebellandi libido dominandi siqua sunt similia hac sunt quae in bellis iure culpantur the destruction of his enimies So Paule deliuered vp z 1. Cor. 5.5 the Corinthian vnto Sathan but yet desireth to saue his soule So the Magistrate that striketh with the sword of iustice punishing the offender with deserued death seeketh by temporall paine a Iosu 7.19 â—5 2. Sam. 1.14 4.9.10 c. to bring him to the sight and knowledge of his sinne that thereby he may escape eternall torment The minister of the word that confuteth b Tit. 1.9 Tertul. lib. contr Hermog Doctat Herâ—â—ogenes scriptum esse si non est scriptum timeas Vae illud adijeteÌ„tibus aut detrahentibus destinatum Hieron in Agg. cap. 1 Quicquid absque authoritate testimonijs scripturaruÌ„ quasi traditione apostolica sponte confingunt percutit gladius dei by the word the heresies of the wicked sheweth not hatred to the c QuemadmoduÌ„ impijs mos est Cyprian ad Demetriad Ad nos saepe studio magis contradicendi quam vâ—to discendi veniunt clamosis vocibus personantes malunt sua impudenter ingerere quà m nostra patienter audire persons of men but to the heresies that they professe which when hee reproueth because the Lord d Tit. 3.11 detesteth them and he as the e Isai 58.1 trumpet of the Lord is to sound his voice among the people he ought not to be thought to breake the bounds of brotherlie charitie when by the mouth of Christ he represseth heresie But those that slea the innocent f Iust. Mart. Apolog. 2. Tantùm quippe principes opinionem veritati praeferentes valent quantum in solitudine latrones whom God hath commaunded to preserue or which to maintaine g Papista alij their priuate error obscure the h Rom. 11.18 truth destroy or persecute the persons of men professing that doctrine which i Qualem nostram esse