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
to make manifest his glorie d Ierem. 10.12 by the creation and gouernment of the creatures For hauing now declared so much as was necessarie of the creation of the world the holie Ghost proceedeth to shew how God did gouerne the same In regard whereof the multitude of the creatures e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tseba vers 1. are called the host of God and hee is called often f 1. Sam. 1.11 c. the Lord of hosts Hosts they were in regard of their g Psal 147.4 Isai 40 26. multitude and the creation was as the gathering of an armie Hosts they were h Psal 103.21.22 Augustin de Gen. ad lit lib. 3. cap. 14. Inest in omnibus quoddam naturae sui generis decus c. Vt maiore attentione stupeamus agilitatem muscae volantis quam magnitudineÌ„ tumenti gradientis amplius miremur opera formicarum quà m onera cameloruÌ„ in regarde of their diuers natures as souldiers that handle diuers weapons Hosts they were i Deut. 4.19 in respect of order and the heauen and earth may rightly be compared to a well ordered armie Hosts they are because all and euery of them sauing Satan that enemie and man that traitor k Psal 105.31 c. 1. King 22 19. Psal 119.91 are readie in their kinde to spend themselues for the glorie of their Soueraigne And hosts they are because God l Psal 36.6 145.9 doth loue and gouerne them as a Captaine without whose gouernment and preseruation they m Psal 104.29 would wholy decay and perish Now first after the creation the Lord is said to rest and yet he neither fainteth nor is wearie as saith the n Isai 40.28 Prophet He is said to rest o The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shabath doth signifie to cease properly not to take ease Againe it is added he rested from all his worke that he had made not as from labour but from creating which is to say he made p Chrysost in Gen. Homil 10. Substitit cessauit à formandis producendisque ex nihilo rebus vt essent no moe diuersities or kindes of creatures or hee did not continue to create the seuenth day for hauing fully performed the worke of creation in q In the Septuagint translation it is he finished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sixt day sixe daies and r August cont Adimant lib. cap. 2. Vt iam vltra non faceret mundum cum omnibus quae in eo sunt noÌ„ tamen vt etiaÌ„ à mundi administratione requiesceret finished whatsoeuer he had decreed to doe for the perfection of the world hee ceased to extend the said worke of creation any farther Secondly he is Å¿ Exo. 20.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuak properly to rest or be refreshed which is so spoken because the Lorde would haue vs refresh our selues our seruants our cattell Deu. 5 vers 14. said actually to rest t Hieron lib. Tradit in Gen. Artaâ—imus Iudaeos qui de otio Sabbati gloriantur quod iam tum in principio Sabbatum dissolutum sit dum Deus operatur in Sabbato complens opera sua in eo benedicens ipsi diei Huic subinfert Aben Ezra quod absolutio operis non est opus Verum Sed ipsa perfectio operis est diei sexti sanctio eiusdem diei septimi because hee put an end vnto the worke and established the end thereof by taking in hand the work of gouernment and blessing the seuenth day This notablie conuinceth the follie of the Iewes u Iustinus Martyr Dialog cum Triffon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are so superstitious in obseruing the ceremonie of rest as that they think they ought not prepare their meate or heate a messe of pottage on the Sabboth day neither doe any worke though it be for the preseruation x Luc. 6.9.11 Ioh. 5.19 of life it selfe But God so rested in the institution of the Sabboth whose example of resting y Exod 2.11 we ought to imitate as that z Clem. Alexand. Stromat lib. 6. Nam cum sit bonus si cessarit vnquam benefacere Deus quoque esse cessabit quod nefas est dicere he ceased not in resting from doing good but in ceasing to create hee continued to preserue of which our Sauiour saith My a Ioh. 5.17 father worketh hitherto and I worke But here againe the wickednes of heretikes must be discouered who hunt after contradictions in the Scripture that thereby they might get some colour to refuse them and neglect them God rested saith Moses the seuenth day My father worketh hitherto saith our Sauiour Christ These places saith the Manichee are contrarie they cannot both be true What iniurie doe these blasphemous spirits vnto the Scriptures and in them to God himself thus to take the words and not the meaning and to force a meaning b Râ—quieuit ab operibus He rested from his workes that hee had made against the words For c CoÌ„ciliatio 2. Moses saith not d August epist. 28. Vtique à nouis creaturis creandis intelligenduÌ„ est Idem de Gen. ad lit lib. 4. cap. 12. Potest intelligi Deum requieuisse à condendis generibus creaturae quia vltra iam noÌ„ condidit aliqua genera noua Clem. Alex. Strom. 6. Quieuisse ergo est ordinasse vt seruaretur citra vllam transgressionem in omne tempus ordo eorum quae facta sunt fecisse vt vnaquaeque creatura cessaret à vetâ—ri confasione God rested from doing but from creating not from preseruing those he made but from creating new besides not that hee rested altogether but from his workes that he had made And our Sauiour saith not the contrarie but euen the same My father worketh What not the worke of creation for how many worlds would there then e QueÌ„admoduÌ„ Democritus somniauit infinitos esse Laert. lib. 9. haue bin created but of gouernment Such blindnes is in heretikes which haue more minde to cauill at then to vnderstand the Scriptures Question 2. verse 2. What is meant by this that God blessed the seuenth day and sanctified it TO blesse in the phrase of Scripture sometime doth signifie a Gen. 47.7 1. Sam. 10.15 to salute sometime b Psalm 145.1.2 to praise to giue thankes sometime c Ruth 2.4 Iob. 1.10 to aduance to do good vnto or prosper here then the circumstance of the place doth well expound the words that God did d Theodoret in Gen. quaest 21. Otio septimi dici docuit creationeÌ„ perfectam esse deinde nequit existimaret septimum diem inutilâ—m esse subiecit benedixit aduance preferre e Rabb Agnon dicit hanc benedictionem transire super observantes sanctificantes ipsum sabbatum and inrich that day f â—he rest of the daies were blessed also but this seuenth day was blessed aboue the rest aboue
vocantem tum verò vbi surrexisset coelestem vidisse luceÌ„ splendorem tedarum nihil aliud Interim Empedocles quia fidem facere voluit quod Deus effectus esset in AEtnae crateres se contecit agnitus verò vna ex crepidis aereis vi flamma ardore reiecta Empedocles of n Pendarus C. Cassij libertus rogatus à suo Domino cerurces praecidit hunc verò post cam cadem nemo mortalium consperit Plut. in vit M. Bruti Pindarus that no man liuing knew the manner of their death To take such wicked conceit from the heart of men the Scripture addeth that the Lord receiued him Whereof wee vndoubtedlie doe gather that hee was receiued o Epiphan Haeres 64. Non est translatus reliquit corpus aut corporis partem Si enim reliquit corpus vidit etiam mortem into heauen and there remaineth both soule and bodie First because hee died not as the Scriptures p Hebr. 11.5 doe fullie testifie wherefore there being no separation of soule and bodie it is euident whither the soule was taken the bodie was also taken but the soule q Eccles 12.7 doth returne to God that gaue it r Luc. 16.23 remaineth in the resting place of the faithfull vntill the Å¿ Reu. 6.11 number of the righteous be fulfilled Secondlie like as Stephen at his martyrdome called on the Lord t Act. 7.59 Lord Iesus receiue my spirit so it is affirmed in this place that the Lord receiued for so u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lakach accipere Gen. 3.22 Exod. 12.4 2. King 12.8 Hest. 2.7.16 Prou. 1.3 the word doth most commonlie signifie and is most often taken for in Scripture him that is not the spirit of Henoch onelie but Henoch himselfe in spirit and bodie Thirdlie whither Eliah that excellent Prophet was translated thither also was Henoch this noble Patriarke receiued before the floud But Eliah x 2. King 2.11 was carried vp into heauen and there remaineth with the same bodie in y Iren. lib. 5. QuoniaÌ„ quideÌ„ Enoch placens Deo in quo placuit corpore translaâ—us est translationem iustorum praemonstrans Et Elias sicut erat in plasmatis substantia assumptus est assumptionem prophetam nihil impedit cos corpus in translatione assumptione eorum August de peccato origin lib. 2. cap. 23. Vel cum quaeritur vbi sit nunc vel Elias vel Enoch an ibi scilicet in paradiso terrestri ad quam sententiam aliquautum inclinat August de Gen. ad lit li. 9. c. â— an alicubi alibi quos tamen non dubitamus in quibus natisunt corporibus viuere Epiphan Haeres 64. Enoch cum corpore translatus non vidit mortem in corpore enim viuente spiritualiter ablatus non animaliter propter translationem quidem in corpore existens spiritualiter id est spirituali corpore 1. Cor. 15.44 Sed de Elia similiter quod assumptus est in curru igneo est adhuc in carne carne autem spirituali non opus habente vt per coruos nutriatur c. which he was taken vp therefore Henoch was thither translated also Neither was hee translated into that earthlie Paradice whence Adam was expelled which manie z Irenaeê° quideÌ„ ita sentire videtur authoritate presbyteroruÌ„ Asiae ductus vs ipse innuit lib. 5. sed ipse cundem statuit paradisum esse in queÌ„ raptus fuerat Paulus vnde quid senserit Irenaeus noÌ„ est obscurum Scholastici doctores loÌ„ge contentiosius Anselm com in Hebra cap. 11. Translatus est Enoch in paradisum vnde Adam eiectus fuerat Lombard 2. Sentent distinct 17. Sixtus SeneÌ„s biblioth annot 16. Dicere Henoch Eliam non esse translatos in illum paradisum terrestrem inibique versari est contra diuinam scripturam à recta sidei regula exorbitare Sed hic mediocriter à suis vapulat of the Church of Rome doe so stiflie hold for how should he poore man haue escaped drowning when a Gen. 7.20.22 August de ciuit Dei lib 15. cap. 27. lib. 20. cap. 18. Nam illo tempore perijsse dixit qui tunc erat mundum nec solum orbem terrae verumetiam coelos quos vtique istos aeÌ„reos intelligimus quorum locum ac spatium tunc aqua crescendo superauerat Paradice and all places of the earth were couered with water fifteene cubits aboue the highest b Gen. 7.20 mountaine except he had bin holpen by some of their c For some as Lombard lib. 2. distinct 17. affirme this Paradise is placed in the aire aboue the Moone other say that the water was kept out of Paradise by miracle standing vpon an heape like the waters of the red Sea Scotus in Sentent lib. 2. â—istinct 17. q. 2. deuised miracles But some one peraduenture will replie against this doctrine by the words of our Sauiour Christ d Ioh. 3.13 no man ascendeth vp to heauen but he that descended from heauen c. These words e CONCILIATIO 6. in no respect are to be applied hereunto Our Sauiour in that place teacheth the doctrine of regeneration which to make more plaine hee addeth no man ascendeth c. that is as S. f August in lib. de peccat merit remiss lib. 1. cap. 31. Sic inquit siet generatio spiritualis c. Augustine doth interpret it so is the regeneration spirituall as that men become heauenlie men of earthlie which they cannot attaine vnlesse they become the members of my bodie that hee may ascend which hath descended because none shall ascend but hee which hath descended taking his whole Church to be himselfe whom the mystery g Mark 10.8 Ephes 5.32 August ibid. Non aliud deputans corpus suum id est Ecclesiam suam quà m seipsum quiad Christo ecclesia verius intelligitur erunt duo in carne vna de quae re ipse dixit itaque iam non duo sed vna caro ascendere omnino non poterunt Omnes igitur qui renascuntur per gratiam Dei ascendunt in coelum caeterorum nemo prorsus Idem de verb. Apost Serm. 14. chieflie concerneth two saith he shall be one flesh Besides it may be answered he meaneth not by heauen the place of the faithfull soules departed but h 1. Tim. 6.16 Bucer in Euang. Ioan. cap. 3. vers 13. Coelum significat lucem in accessam quam Deus inhabitat that glorious light which no maÌ„ can attaine vnto or i Matth. 11.27 Ioh. 1.18 Caluin in Ioh. 3.13 Ascensus ergo in coelum puram mysterioruÌ„ Dei notitiaÌ„ spiritualis intelligentiae lucem significat sed appositissima est interpretatio Augustini that knowledge of the mysteries of God which are not reuealed but by Christ But where the Apostle saith in Adam k 1. Cor. 15.22 Rom. 5.12 Heb. 11.5 all die how can
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
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
were made of the first matter and that matter made of nothing Basil Epist 141 Damascen Orthodox lib. 2. cap. 5. creator of it The Hebrue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reshith which is englished the beginning doth not signifie e Targhum Hierosol traÌ„slateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his wisdome Origen in Gen. 1. alij in verbo suo i. in filio non ad sensum genuinum huius loci any substance but the f Hieron quaest Hebr. in Gen. Ambros Hexam lib. 1. cap. 6. first moment or instance of time Which Time is the space or measure of the mouing of the heauens and therefore neither before nor after but together with the heauens was created So that it is as much to say as God did once create the heauen and the earth wheÌ„ as there was before neither heauen nor earth nor matter whereof to make it so that nothing was before time but God who made the heauens wherein time is By this we learne that God g Isa 44.6 48.12 1. Tim. 6.16 Cyril Alexan Thesaur li. 12. cap. 12. Aeternitas Dei solummodo naturae substantialiter inest onely is without beginning and eternall whereof Tertullian h Tertul. aduers Praxeam Ante omnia enim Deus erat solus c. saith before all things were God onlie was and he vnto himselfe was in steed of the world place time and all things hee was alone because nothing was else where but himselfe and yet not then alone because hee had with him his wisdome power happines and all goodnes in himselfe Neither did hee create the world because he stood in neede thereof for i August in Psal 70. Serm. 2. Deus nullo indiget bono c. God is in neede of no good thing both hee himselfe is the chiefest good and whatsoeuer is good is of him hee neither needeth vs nor any of his meruailous works neither the heauens nor the heauen of heauens nor whatsoeuer is saide to be within or aboue the heauens could make him more good more strong or more blessed For what should it haue been what so euer is not himselfe vnlesse he himselfe had made it Or what did he neede thee that was before thee and was able to make thee when thou wast nothing The Lord therefore before all times and beyond all eternities k Prou. 8.30 being delighted with that infinite glorie which is in himselfe l August de Genes cont Manich. lib. 1. cap. 2. Respondendum est quia voluit voluntas enim Dei causa est coeli terrae ideo maior est voluntas Dei quam coelum terra of his own good will for that he would haue creatures to be partakers of his blessednes somuch as the nature of a creature can containe did create m Coloss 1.16 Angels and men and for them n Isai 45.18 Clem. Alexan. Strom. lib. 5. Lactan. lib. 7. cap. 4. 5. Qui domum aedifiâ—at non idcirco aedificat vt tantummodo domus sit sed vt in ea possit habitari c. apparet ergo animantium causa mundum esse constructum c. as it were a house to dwell in hee made the heauen and the earth If any man should be so curious as to aske o Iren. lib. 2. cap. 47. Dicimus quonta â—ista responsio subiaces Deo c. what God did before he made the world It is fitlie p Histor Tripartit answered he made hell for such fooles as will aske such vnprofitable questions Question 2. verse 2. What is meant by this The earth was without forme and void THat which before was called heauen and earth a August confess li. 12. cap. 21. Corporale illud quod fecit Deus adhuc materies erat corporearum rerum informis c. had not at the first the forme or shape of heauen and earth but only was the matter whereof they are And like as a foule bringeth forth an egge or b Aristot Histor Animal lib. 6. cap. 30. Plin. lib. 8. cap. 36. Informis caro paulo muribus maior sine oculis sine pilo vngues tantum prominent hanc lambendo paulatim figurant a Beare her whelpe hauing neyther feete nor head nor taile but a matter whereof the forme ariseth so that which was first created was c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Theog ver 116. This very matter was created the first day an vnfashioned masse or lumpe wherein the matter of heauen and earth and all creatures was d It is called in the Hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tohu vabohu tohu i. without order bohu without varietie not seuered or distinguished By this we learne the e Psalm 135.6 Isa 42.5.8 omnipotencie of God who can make matter of no matter and a f Aquin. Sum. par 1.66 d. 1. forme without forme this cannot be comprised in the wit of man g Heb. 11.3 it is to be receiued and beleeued by faith Question 3. verse 2. How is the spirit of God said to moue vpon the waters IT is now called waters which before was called heauen and earth and earth without forme thereby to explaine that which went before For as waters haue all one continued forme which cannot be distinguished into parts or members a August de Genes ad lit imperfect cap. 4. Terra quam Deus fecit inuisibilis erat incomposita donec ab eodem ipso discerneretur ex confusione in rerum certo ordine constitueretur Hinc impudenter calumniatur Simplicius qui coelum primo die factum firmamentum verò coelum appellatum secundo die positum in narratione sacrae historiae reprehendit cum tamen hoc confusum illud dictinctum hoc totum continen omnium illud pars que illo continetur à beato Mose declaratur Disputat igitur non ad idem Argum. 6. so this matter of heauen and earth was such as no man might say thereof this will be earth this water this light c. Vpon this substance the Spirit of God did moue the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merachepeth à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachap mouere sese Rab. Dauid in lib. radic Rab. Salom. incubare Hebrue word doth aptly signifie to rest vpon c Hieron lib. Tradit Hebraâ— in Gen. Quod nos appellare possumus incubabat siue confouebat c. Hierome saith it may be well translated incubare to sit vpon and nourish as a foule doth her egges with heate and life In which sense this is to be obserued that this masse of waters which was vtterlie voide of creatures and of vertue to bring forth creatures d Chrysostom Hom. iâ— Gen. 3. Mihi videtur hoc significare quod affuerit efficax quaedam vitalis operatio aquis non fuerâ—t simpliciter aqua stans immobilis sed mobilis vitalem quandam vim habent August de Gen. ad lit lib. 5. cap 4. was
Iesus Christ Question 5. verse 6. Whether Adam did eat of his own accord or were prouoked whether his transgression were not as great as that of Heua whereof the Scripture saith no more but she gaue vnto her husband with her and he did eate IT is manifest hereby that the Scripture applieth it selfe in a sort a Theodoret. quaest 1. in Gen. Scriptura sacra docendi rationem metiri consueuit ex discipulis ac perfectis perfecta proponere rudioribus autem elementa Cum ergo conspicuam creaturam Deum constituerent Aegyptij quibuscum Israel diutissimè conuersatus impietatem hanc imbiberat necessariò quae de creatura scire expediat illis proponit vnto the rudenesse of the Iewes to whom it was first directed deliuering onelie the truth of the Historie in manner as was meetest for their capacitie and although pretermitting nothing that was necessarie yet leaueth the Doctrine b Luther in Gen. c. 3. Respondeo illa sic inuoluta esse vt omnia reseruarentur Christo eius spiritui c. Hic spiritus Christi quia in prophetis fuit intellexerunt prophetae sanctitalia scripturae mysteria to be afterward expounded by the Prophets and to be reuealed by the Sonne of righteousnes For this cause hee neither reporteth the creation c Theodoret. in Gen. quaest 2. Quia si tam facile sibi Deos sinxerunt è iumentorum simulaâ—ris quid noÌ„ perpetraturi fuissent inuisibilis naturae notitiam assecuti or being of Angels at least in the name of Angels d Gen. 16.7 vntill the Historie of Abraham neither nameth Sathan the authour of this temptation with the Serpent neither reciteth how or by what meanes Adam so noble a creature was wrapped in transgression Neither yet is it possible that Adam so wise and so farre indued with righteousnes would commit such wickednes without horrible prouokement For if Heua so far withstood the subtill aduersarie as that shee at the first refuted e The summe of the Serpents speech is Seeing the tree is in the Garden it is likelie it is good for meate wherefore God hath not forbidden it or not iustly forbidden it the woman answereth he hath forbidden it and iustly forbidden one that gaue libertie of all the rest his falshood and would not suffer her selfe to be intangled f Hee seemeth to prouoke her to impatiencie for that which was forbiddeÌ„ but she denieth as it were the cause We eate of the fruit of the trees of the garden with his prouocation and if Sathan spent as it were the flower of his strength and wit on Heua g Vers 1. Asking her to intrap her as Mat. 22.17 August de Gen. ad lit 11. c. 30 The subtiltie was in this the fruite was good by creation by vse but not for foode offering her as hee seemed help and counsaile h As 1. King 20. â—3 she saith lest ye dye he addeth You are not sure to dye nay rather you shall be as Gods He saith not you shall not surely dye but you are not sure to dye so weakening her faith by degrees intangling her in her owne wordes i In his nature and in his purpose couertlie keeping off himselfe from being spied and not k God doth know c. accusing of falsehood and of enuie Your eyes shall c. you shall haue more perfect wisedome as Gods c. wise c. like vnto God that which hee hath not or would not finish in you in the creation of his image shall thus be finished daring flatlie to speake against the truth vntill he had seasoned his words with promise and perswasion of so great promotion what shall we thinke that Adam eate for companie hee knew not what or knowing it to be the same it was would suffer himselfe without some notorious motiue to be spoiled of his glorie and felicitie It is not lawfull to define hereof that which the word of God doth not containe neither to be wise in that wherin the spirit of God will haue vs ignorant as what motiue did allure him what wordes were vsed by Heua what forme of seduction saue that the word of God expresseth or includeth As namelie that he was not seduced l 1. Tim. 2.14 2. Cor. 11.3 by the Serpent but that the woman was the instrument of his decay but whether by intreatie or by arguments m Vers 17. sure it is he obeyed her voice Again in that is said she gaue vnto him is included two principall engines of his ouerthrow the first is the assault of faith in that Heua so farre as hee perceiued remained safe after shee had eaten of the fruit and died not as the Lord had threatned the second was a grieuous onset vnto his obedience as whether hee should obey the Lord who had denied before or his wife which now required perhaps with n 1. King 21.25 arguments of perswasion whom hee knew to be giuen of the Lord as the fellow of his life wise holie and perfect as himselfe Notwithstanding his sinne whether it were o Pet. Mart. in 2. Sam. 12. Affirmat AdamuÌ„ grautus peccasse greater or p Lombard contr è asserit mulierem lib. 2. distinct 12. not so great as was the womans without doubt his fault was exceeding grieuous the qualitie of q Amos 3.2 Luc. 12 48. his person r Tertul. lib. aduers Iudaeos August Enchir. c. 45 Nam superbâ—a est illic sacrilegium homâ—cidiuÌ„ fornicatio spiritualis furtum auaritia siquid aliud the confluence of sinne the measure of his punishment doe argue it For his person he was first formed made the Å¿ Act. 17.26 August de ciuit Dei lib. 14. cap. 1. Ad vni tatem concordem pacis vinculo colliganduÌ„ ex homine vno Deum voluisse omnes homineâ— instiâ—uere vniuersall father of the world constituted t 1. Cor. 11.3 the womans head and gouernour He was allured u Vers 17. Hâ—eron in Iou. lib. 1. AdaÌ„ seducere serpens non potuit by his wife not by his superiour x Beâ—nard Sermon de duplic Baptism Mulier tibi ó Adam de ligno dedit sed offerendo vtique non violentiam inferendo perswaded not compelled to eate the fruit Wherefore when hee reproued not y Deut. 13.6.7 c. Ioh. 2.10 Chrysost in Isai Hom. 4. Quid igitur si non fuerit commoda fac illam commodam mala est corrige eam Idem in Ephes Hom. 15. At non flagello neque timore duntaxat sed blanditijs beneficentia Turpe quippe est vâ—ro verberare muliereÌ„ Si temulenta fuerit abscinde temulentia causaâ— c. his wife inticing him he sinned diuers z In prim secund quintum mandat waies and shewed vnthankefulnes In that he was moued by her a August de Gen. ad lit lib. 11. cap. 30. An fortè nec
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
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
inlargeth his liberalitie wherefore the godlie haue no cause r 1. Thess 4.13 to sorrow for them that sleepe although they be taken in the middest of their strength and age as Henoch was forasmuch as they are receiued into euerlasting habitation of the Saints CHAP. VI. Question 1. verse 2. Who are they that are called in this place the sonnes of God and what was the cause of the ruine of the world in the dayes of Noah THe scope and purpose of this Scripture is to shew by what occasion a Vers 2.4.5.11.12 c. the ofspring of mankind became to be so wicked as that they euen compelled the most b Psal 103 8.1◠Ionah 4.11 merciful gracious Lord to destroy the worke of his own hands by bringing in vpon them the waters of the floud Wherein are couched three points of doctrine First that vndoubtedlie the c 1. Cor. 10.11 These things happened to them for examples and are written to admonish vs c. world was destroyed and that most iustlie in the dayes of Noah Secondlie that the cause of the floud d Vers 2.5.6 c. Ierem. 4.7 Hose 14.2 was the ouerflowing of sin among all conditions and estates of men Thirdlie that the originall of this ripenes and growth of sinne e Vers 2.4.11 was for that the sons of God ioyned in marriage with the daughters of men of whom were begotten a wicked seede so that the earth was filled with crueltie But what they are who here are called the sonnes of God manie long agoe haue stood in doubt and some vnto this day are not well resolued This name doth properlie belong f Heb. 1.2.3.5 onelie to Iesus Christ who was g Psal 2.7 Heb. 1.3.5 begotten of the substance of his father before h Prou. 8.23.24 Symbol Nicaen Vnigenitum hoc est ex substantia patris c. the world But it is farther attributed by more large relation i Ephes 4.6 Malac. 2.10 Iob. 28.7 per catachresin to the creatures in generall as they k Coloss 1.17 Iren. lib. 4. cap. 79. Et impij secundum naturam filij sunt propter hoc quod ab eo facti sunt secundum autem opera non sunt filij haue their being from God and againe more speciallie vnto the chiefest creatures as to l Iob. 1.6 2.1 Luc. 20.36 the Angels because they are created vnto and doe retaine the image of the m Ezech. 1.10 2. Sam. 14.10 wise n Reuel 18.21 mightie o Act. 10.22 holie p Luc. 20.36 and eternall God and also to q Hose 1.10 Exod. 4 22. 1. Ioh. 3.2 godlie men whom hee hath created of the earth indued and renued vnto his image r Deut. 8 4. nurtured as a father doth his sonne and ſ Ioh. 1.18 1. Pet. 1.3 begottē againe vnto a liuely hope by Iesus Christ Againe of such men as are called the Sons of God some are so in deed being borne againe t Ioh. 3.5 1.12.13 of the spirit after the will of God some are so but onelie in name either for that they beare but not effectuallie receiue the outward u Isai 29.13 markes of the sonnes of God or els are borne x Rom. 9.7.8 of the true sonnes of God according to the flesh Of all which there can be none so grosse as to conceiue this thing of vnsensible or vnreasonable creatures It is moreouer against the Analogie of faith and the authoritie of the word of God to vnderstand it y Matth. 22.30 Luc. 24.39 Ephes 5.23 1. Cor. 6.16 of Angels good or euil that they liued with the daughters of men in marriage It is also z 1. Ioh. 3.6.8.9 1. Cor. 13.5.7 against the word of God and the rule of charitie to interpret of such men who were effectuallie called by the spirit of grace Wherefore it remaineth onlie by a Deut 32.6 Isai 1.2 testimony of Scripture and the authoritie and iudgement of the most and b Chrysost Hō in Gen. 22. Vt viderūt filij dei qui à Seth et Enos progeniti filias hominū illas quae ab alijs nata sunt filios autem Cain vocat filios hominum Ambr. lib. de Noa Arca. cap. 4. Sicut viri probabilis vitae filij dei vocantur ita quorum carnalia sunt opera filios dici hominū c. Aug. li. q. in Gen. q. 4. de ciu lib. 15. c. 22. Athan. lib. quast in Script q. 98. Theodoret quaest in Gen. 47. Cyril Alexandr contra Iulian. lib. 9. Caesarius Dialog lib. 1. Cassian collat 8. c. 21. Onkelos Chaldaeus Paraphrastes Reddit filios potentum Ita Syn. machus Hieron in Trad. Hebraic chiefest fathers interpreters that these who are called the sons of God were no other but the posteritie of the godly Patriarkes of the line of c Nimis confidenter diuinat Suidas in Lex in vocabulo Seth quod Seth fuerat Deus appellatus ob sciētiam rerū coelestiū Seth who being brought vp in true religion declined frō the steps of their religious ancestors and by ioyning in affinitie with the wicked by taking thē wiues of the familie of Caine became to be partakers of their sins and therfore shortly after of their punishment Certain it is that d Philo Iudaeus lib. de Gigant Ioseph Antiq. lib. 1. c. 4. Alij Rabbini recētiores ferunt Aza Azael dilapsos Ab istis scil mutuati confirmati Athenagor lib. de legatione siue apolog pro Christian. Iustin. Martyr Apolog. 1. Tertul. contr Marcion lib. 5. lib. de Virginib velandis Cyprian lib. de disciplin Virgin Euseb de praeparat Euangel lib. 5. cap. 4. diuers ancient writers the vulgar sort of e Hugo de Sanct. vict in Annot. in Gen. Strabus Eccles Hist in Gen. 31. Burgensis in 6. Gen. in Addit 1. Quorum tamē saniores ab Augustino edocti aliter sentiūt vt Aquin. in Gen. 6. Summa part 1. quaest 51. Lyra in Gen. 6. the Church of Rome doe affirme that these sons of God were Angels vnto whom as saith f Lactant. lib. 2. cap. 15. Misit Deus angelos ad tutelam cultiumque generis humani c. Itaque illos cum hominibus commorantes dominator ille terrae fallacissimu◠consuceudine ipsa paulatim ad vitia pellexit mulierum congressibus inquinauit Lactantius God had cōmitted the gouernment defence of man against the power deceits of Sathan But what proofe of scripture may be found to fauour this assertiō what sufficiēt reason to cōfirme this exposition It hath oftē bin reported that g Posse quidem ratione suae substamiae non abhorret à sapientia Platonicorum Apulcius lib. de Deo Socrat. Sunt quidam diuinae mediae potestates inter summum aethera insimas terras in isto intersitae acris spatio c. ficut nubes aliquid grauitatis
16.4 Sampson in f 1. King 11.4 Salomon and g 1. King 21.25 2. Chron. 21.6 other The contrarie through the mercie of God may h 1. Cor. 7.16 sometime happen but wee ought not to tempt i Rom. 3.8 Matth. 4.6.7 Ne igitur cum impâ—t contrahas ductam verò iam ne deseras the Lord neither is it wisedome for men to make such daungerous experience But what hurt commeth by this vnto the Church of God As water and earth make mire and durt which is fit for nothing but to be troden vnder foote so the combining of two k 2. King 17.33 Hieron epist. ad Algasiam In parabola Luc. 10. Samaritanus ponitur pro signo atque miraculo quod malus benefecerit Item Luâ— 17.16 religions or the mixture of religion doe ingender according to their condition irreligion None are more hatefull vnto the Lord then those l 1. King 18.21 Reuel 3.16 that hault betweene two religions None are more m Cantic 5.7 Exemplo Saul Iudae c. fierce against the Saints none are more pestilent vnto the Church of God Neuer was a more cursed Atheist then was Iulian who n Socrat. Scholast Hist eccles lib. 3. cap. 1. At clam quidem disciplinas PhilosophoruÌ„ excoluit palam autem sacra Christianorum perlegit eloquia atque adeo in ecclâ—sia Nicomedensi lector designatur sit abrasaque cuâ—e vitam monasticam simulauit Theodoret. libr. 3. cap. 2. Idem in conuentibus ecclesiasticis recitabat populo sacros libros aedem martyrum coepit extruere outwardlie sometime was zealous for religion but by o In sâ—hola Libanij Ethnici sophistae Socrat. Histor. Eccles lib. 3. cap. 1. societie of wicked companie fell away Neuer was a more cruell tyrant of the Turkes then Mahomet the p Philip. Lonicer Hist. Turcis câ—â—b 1. in vit Mahometis 2. sonne of a Christian Ladie who by his mother being taught religion and by others his countrie superstition kept betweene both and obserued neither worshipping no other God but the q Iohn Fox Acts Montum Tractat. of the tyrannie of the Turkes goddesse of good fortune And what els is r Which is the superstition of the Turkes Mahometisme it selfe but a Å¿ That is plaine by the Turkish Alcaron by their eight precepts Lonicer li. 2. c. â— By their profession of faith there is but one God and Mahomet is his only Prophet Non est Deut nisi vnus Mahomet autem Propheta eius by their praierâ— fastings almes sacrifice c. Baâ—th Georg. epit de morib Turcar. mixture of Gentilisme and of heresies concerning the person of our Sauiour Christ Or what els is t The degenerated religion of the Church of Rome 1. Iohn 2.19 Papistrie but a very Chaos or leauen of all heresies u Whitaker in praefat 1. Controuers de Scripturis chieflie concerning the offices of Christ as men by little and little fell away from the true vnderstanding of the word x 1. Tim. 1.4 gaue heed to fables Euen so of true religion ioyned with Papistry or other heresies can be begotten no other but Apostasie from true religion Atheisme and that which y 2. Tim. 3.1 c. 2. Pet. 3.3 the Scriptures haue foretold Those therfore that will ioyne z 2. Cor. 6.14 Tertul. ad vxor lib. 2. Quis enim dubites obliterari quotidie fidem commercio infideli Bonos corrumpunt mores confabulationes prauae quanto magis conuictus indiuiduus vsus Domino non potest pro disciplina satisfacere habens in latere diaboli seruum c. Habes causam qua non dubites nullum huiusmodi matrimonium prospere decurri à malo conciliatur à domino damnatur Papistrie in marriage with the right sound profession of the truth or in doctrine a De huiusmodi conciliatoribus scribit Hieronym Epistol ad August tres simul c. Dum volunt Iudaei esse Christiani nec Iudaei sunt nec Christiani make a meane betwene faith and workes in the point of iustifiyng they doe no lesse then ouerturne religion bring in Atheisme obscure b Reuel 9.2 Gods truth and hasten the c Matth. 24.44 1. Thes 5.3 Reuel 14.16 comming of Iesus Christ This was the d Vers 2.5.6 ruine of the old world The fathers were outward worshippers of God their mothers were superstitious wicked women their children of no religion but louers e 2. Tim. 3.2 of themselues f Vers 11.13 August de ciuit lib. 15.23 cruell g Psalm 10.4 high minded and h 1. Pet. 3.20 hardned in their sins and as it was in the i Matth. 24.37 dayes of Noah so shall it be in the comming of the sonne of man Question 2. verse 3. What meaneth this which the Lord saith My Spirit shall not alwaies striue with man because he is but flesh and his dayes shall be an hundreth and twentie yeeres IT is of the Greekes translated my spirit shall not alwaies remaine in man and so a Origen in Psal â—8 Hom. 2. Idem in Isai Hom. 3. Chrysostom in Gen. Hom. 22. Ambros Hexam lib. 6 cap. 6. Bernard Sermon 1. in festum S. Michael the Fathers for the most part do expound it The Hebrue b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iadhon à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dun from hence Dan iudgement Gen. 15.14 30.3 Ioh. 19.29 Iere. 5.28 word doth often signifie to iudge So that Ierome c Hierom. Tradit Hebraic Hoc est Quia fragilis est in homine conditio non eos ad aternos seruabo cruciatus sed hîc illis restituam quod merentur Ergo non seueritatem vt in nostris libris legitur sed clementiam Dei sonat c. vnderstandeth this sentence to be a speech of mercie not of iudgement thus my spirit shall not iudge these meÌ„ for euer that is I will not iudge them to eternall punishments but will here afflict them that their soules may d 1. Cor. 5.5 be saued in the day of the Lord. But the word doth also e 2. Sam. 19.9 Prou. 6.14 27.15 Ierem. 15.10 signifie to striue or to contend which is much more agreeing with the circumstance and purpose of the text therefore vndoubtedly the word is so to be f Sic autem Rabb Iehudah Ioseph Kimchi inter Hebraeos Chaldaeus Paraphr Non stabilietur seu consistes hac praua generatio non durabit in longum tempus scilicet vltra 120. annot Caluin in Gen. 6.3 Dominum quasi defessum obstinata mundi pertinacia interpreted But how can the spirit of God be said to striue with man The Scriptures speake g Theodoret. quaest in Gen. 52. Scriptura diuina loquitur prout hominibus expedit pro captu auditorum varias habet loquendi formas after our vnderstanding comparing the waies of God which are vnsearchable to the condition of man with
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
imposed vpon him But contrariwise if as yet hee were vnborne the commendation of the Prophesie is so much more excellent foretelling so iustlie his n Canaan propriè sernus est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canagh humiliate Significat mercatorem Hose 12 7. Prou. 31.21 Quasi dicas homo Canaan nam â—â—â—ra Canaan mercatiâ—â—e rerum nobiliuâ—m maxime seruiebat EZeck 27.17 17.4 Videtur igitur hoc nomen non sponte susceptum sed inustum potius spirituque prophetico declaratum ab ipso Noe à posteris sic vocatunt name person and condition and whether or not it be maintained it is not materiall vnto doctrine seeing that the Lord directed the mouth of Noah from whose o Psal 139.6 Ierem. 1. â— knowledge power and prouidence Canaan vnborne could not be secret Moreouer when Canaan is cursed Cham is not freed but himselfe is accursed in p Deut. 28.15.18 his posteritie and q August in Psal 103. Filios vocat scriptura opera nostra inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Graeâ—os Ariâ—â—ci Polit. lib. 1. cap. 8. goods And therefore it is directed speciallie to Canaan first in regard of the sonnes of Sem and Abraham the Israelites of whom the Lord had r Ambros de Noe arca cap. 28. Caluin in Gen. cap. 9. Iudais videtur habita fuisse gratiae Dei ratio speciall regard both in directing the mouth of Noah and the penne of Moses recording the historie Secondlie for the instruction of Å¿ Est enim certissimuÌ„ signum prophetiae ipsius complementum Deut. 18.22 all succeeding ages concerning the admirable prouidence of God The Lord doth long before point out as it were with finger where this plague should burne in the house of Cham whose children both t Gen. 12.15 41. c. Herodot in Euterp Reges in Aegypto fuisse ante Ninum AssyriuÌ„ ex Trog Iustin. lib. 2. Aegyptians and u Cush obtained the greatest part of Africa and Arabia looke chap. 10. Aethiopians and x Canaan florished almost a thousand yeers after the curse Numb 13.28 the Cananites themselues most notablie flourished long after the threatning of this curse and euen after the recording y Qui haec scripserit in eremo of the same by Moses notwithstanding in the end z Gen. 15.16 Iosu 11.19.20 Isai 28.23 c. in the fulnes of the time therof this prophesie was fufilled vpon Canaan according to the stricktnes of the curse Thirdlie to daclare the hainousnes of the offence of Cham the punishment a Ambros lib. de Noe arca c. 32. Vel certe diutius poena producitur cum etiam ad filium vsque pertendit successoris afflictio in teÌ„pora multa profertur was not onelie laid on him but also on manie generations after him Fourthlie that the punishment of Cham being laid also vpon his children might b Ambros ibid. Et fortasse ideo quod pius afficitur iniurijâ— filij sui maxime quarum reut author existat the more astonish his wicked heart considering it often happeneth c Tertul. contr Marcion lib 2. Quis enim non magis filiorum salutem quam suam cures Chrysost Hom. 29. Scitis enim quomodo saepenumero patres orant vt siliorum poenat ipsi ferrent that men are more carefull of their children then of themselues Fiftlie forasmuch as the Lord before had blessed Noah his sonnes therefore Noah doth so adiudge the punishment as that the offender receiueth his iust reward and yet d Iustin. Mart. Dialog cum Triff Filium namque vna cum reliquis duobus benedictione à Deo auctum spiritus propheticas execraturus non erat Chrysost Hom. in Gen. 29. Volebat enim corriâ—ere filium propter peccatum simul noiebat praeiudicare benedictions quae illi pridem facta fuerat the blessing graunted remaineth vnuiolate Noah therefore doubtlesse doth neither rashlie or cruellie correct his children but e Matth. 7.3 first repenting of his own offence which gaue f Rom. 14 13. the stumbling blocke to other chastiseth his sonne as one that g Sicut Moses Exod. 32 27.32 feeleth the smart himselfe and yet spareth not his owne bowels when God commaundeth him to strike But how standeth this with iustice that Canaan is punished when C ham offended seeing the Lord affirmeth the children h Ezech. 18.20 shall not beare their fathers sinnes The i Conciliatio 14. children that are not k Hieron in lere comment cap. 2.5 Offensam ducit à patribus non quo peccata patiâ—â— fisijs imputentur sed quo filâ— habentes patruÌ„ similitudinem suo parentum scelere puniantur August contra Adimant cap. 7. Ex eo quod addit qui me oderunt Exod. 20.5 intelligitur eos puniri peccatis pareÌ„tum qui in eadem peruersitate parenium perseuerare voluerunt partakers of their fathers sinnes shall in no sort be partakers of their punishment For the Lord is so greatlie inclined to mercie that hee alwaies pardoneth the fathers themselues l Ezech. 18.21.27 whensoeuer anie doth repent and himselfe also doth m Psal 51.8 Lament 5.21 Ezech. 11.19 August epist 105. Sicut ergo nemo recte sapit c. nisi acceperit spiritum sapientie inteliectus c. quod est ergo meritum hominis ante gratiam quo merito perciptat gratiam cum omne â—onum meritum nostrum non in nobis faciat nisi gratia cum Deâ—s coâ—â—nat merita nostra nihil aâ—â—â—d coronat quam minnera sua giue them grace whereby they doe repent But so horrible a thing is sinne that it doth attaint the n Isai 43.27 Rom. 5.12 August de Nupt. Concupisc lib 1. cap. 19. Quod dimissum est in parente trahiâ—â— in prolem miâ—is quiâ—e mâ—â—iâ— fit sed tamen sit propagation vnto manie generations and staineth it with the fathers trespasses yea so farre as that none is free o Iob. 14.4 Prou 20 9. or can be freed there from but by the p Psalm 51.12 Ioh. 8.22 free spirit of the Lord. Canaan therefore continuing in his fathers sinnes and q Gen. 13.13 Deut 18 2. his posteritie were punished with their fathers r Hosâ— 2.4 Gal 3.10 curse most iustlie But why Canaan more then the rest of the sonnes of Cham The potter hath power of the clay Å¿ Ierem. 18 6. Rom. 9.21 to doe therewith as pleaseth him Gods counsailes are infinite let him t Augâ—st epist 105. Scrutetur qui potesi iudiciorum eius tam â—â—â—â—tum pâ—â—si â—ndri verâ—â—tamen caueat praecipâ—â—ium Calum in Gen. 9. Quisque nostrum suae infirmâ—â—tis sibi consâ—tuâ— triâ—uere peâ—â—us Deo laudem iâ— stitiae discat quam vt se insana andaâ—â—a in profunda aâ—â—flâ—â—n praecipitet Cum enim totum senâ—en Cham Deus maledictiâ—ni haberet obnoxiâ—m Cananitaâ— sibi nominatim sumpsit quos prae alijs
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„
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