t God did actually make all things that were made Darknes sinne and punishment so farre as it is euill are nothing but defects of light goodnes happines consisting only by priuation and therefore not actually created that is nothing but by priuation The waters and the deepe as u Quest 3. we haue said are comprehended in the name of heauen earth like as the earth was contained in the name of waters x August de Gen. imperf cap. 4. Cur igitur non dictum est quod aquam Deus fecerit nam aquam Deus fecit aliter credere magnus est error An rursus eandem materiam quam vel coeli vel terrae vel terrae inuisibilis incompositae atque abyssi nomine nuncupauerat eam aquam voluit appellare cur enim non aqua appelletur si terra potuit cum adhuc neque aqua distincta atque formata neque terra esset neque aliquid aliud Idem de Gen. cont Manich. lib. 1. cap. 12. because the first created matter was a mixtion of waters earth and all creatures vntill they were separated by the word The waters therefore were begun the first day and perfected the third day as the scripture testifieth But if God created al things how could hee allow them all for good when as so many euils are among them Psal 78.49 euill Angels sinfull men noisome beasts rauenous foule venemous serpents mortiferous plants and of fishes foule beasts and hearbes many hurtfull but farre moe vnprofitable To this is answered that euen z Tertullian lib. 2. 〈◊〉 Marcion Ergo quod factus à Dei id eâ—t angelus id erit eiuâ— qui fecit quod autâ— factus à Deo non est id est diabolus id est delator superest vt ipse sese fecerit c. Arnob. in Psal 13â— Malus enim per creationem neâ— ipse est diabolus Auâ—ust de vera relig lib. cap. 13. Ille autem angelus magis seipsum quam Deum diligendo subditus ei esse noluit intumnit per superbiam à summa essentia defecit lapsus est oâ— hoc minus est quaÌ„ fuit quia eo â—â—od minus erat fâ—â—i voluit cum magis voluit suâ— potentia scui quaÌ„ Dei those euill spirits were in their creation exceeding good as the Scripture a Vers 31. speaketh the cause that they are euill is b Iude vers 6. they kept not their first estate And that other creatures are euill so farre as they are euill is originally of them for through their malice c Hinc Satan nomen eius id est aduersarius 1. Sam. 19.22 Zach. 3.1 against God and d Tertul. lib. de Patientia Nec diabolo doluisset si sustinuisset nec inuidisset homini si sustinuisset ad eo decepit quia eum inuiderâ—t enuie vnto man they prouoked man to sin whereby hee became euill also his holines and happines being defiled and for his sinne the earth was cursed the nature e August de Gen. ad lit lib. 3. cap. 16. 18. Vt bestiae inuicem nocent infructuosâ— in agris nascuntur hoc ad cumulum poene valere credi potest quod etsi stultoâ— latet sublucet proficientibus clarum perfectis est certe omnibus talâ—bus inferioris creaturae motibus prebâ—nt homini salubâ—â—â— admonitiones c. Beda Hexam Aquin. sum part 1. quaest 72. of the creatures altered their f Basil Hexam 9. euill made a scourge g In this sense the Lord is said to create euill Euill of punishment not euill of fault Isai 45.7 Amos cap. 3.6 of God to chastise the sin of man that hee who would not be subiect vnto his soueraigne Lord should feele the hurt thereof by the rebellion of those that were vnder him and by the obedience of a few might weigh the losse of all the residue Question 17. verse 31. Wherfore the Lord chose sixe daies space to make the world in HE performed not the worke of creation all at once as a Philo Iudae lib. de Allegor Augustin de Gen. ad lit lib. 4. c. 21. 34. Deceptus ab interprete Sirâ—cidis c. 18. 1 Creauit omnia simul quod dici debuit similiter id est cuiuscunque speciei eodem modoâ— scil spirituoris eius In Graeco est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some suppose the Scripture doth expresly b Gen. 1. 2.2 Exod. 20.11 reprooue that error Neither yet is the Creator constrained vnto time vnto whom c Psal 90.4 2. Pet. 3.8 one day is as a thousand yeeres neither was it for want of abilitie in him that is omnipotent or for d Isai 40.28 wearines that e Psal 33.6 formed them all with the breath of his mouth But for our sakes f Chrysostom in Gen. Hom. 7. Vides quanta se attemperatione ad nostram vsque humilitatem dominus demittitur vt scire possumus factoâ—um ordinem factoris potentiam quo modo sermo suus effeoâ—rit opus c. Nisi enim nostrae salutis curam habuisset Deus ita direxisset prophetae linguam satis erat dixisse fecit Deus coelum terram coelum animantia c. Caluin in Gen. 1.31 for our instruction he diuided the creation of the world into sixe day-workes that hee might temper his working with our vnderstanding Things that are heaped or knit together cannot be so well examined as when euery thing is sorted by it selfe wherefore God doth also diuide his works that we might with due consideration as it were go in betweene them view them and discusse them and by diligent examining his power his wisedome his greatnes in them we should returne the glorie vnto him This was the chiefest worke of man before the fall and ought to be g Psal 63.6 â—7 11.12 92.1.5 Origen in Leuit. Hom. 13. De panibus propositionis In vna propositione sex panes habet â—nim propinquitatem quandam cum hoc mundo senarius numerus in sâ—â— enim diebus factuâ— est iste visibilis mundus c. Et erunt inquit panes in commemorationem propositi ante dominum in die sabbatorum propâ—netis ea Panes isti verbum Dei est quod nobis commemorationem Dei faciat continued of the faithfull at the least for a part of our Sabboth daies exercise CHAP. II. Question 1. verse 2. How the Lord is said to rest the seuenth day THe Scriptures may rightly be called a Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepher diure iomim The booke of the words of daies Irenaeus lib. 2. cap. 47 Regula veritatis in apertum positum de Deo testimonium a Chronicle or Register of the workes of God and the b Psal 103.7 1. Sam. 3.21 Amos. 3.7 reueiling of his counsailes whereby hee did decree before c Ephes 1.11 Isai 46.10 the world was
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
wisedome of the Lord after the courses of the moone flow to and fro at certaine appointed seasons to the end that men might n As it were a signe giuen from heauen by the Moone least the tide should take men at vnwares as it was likely to haue oppressed the army of Alexander as Curtius writeth de gestis Alexan. lib. 9. wiselie be warned of them that they flow naturallie as to a lower place as being o Neque abhorrent ista à ratione Aristotelica qui mare rubruÌ„ compertum esse terra Aegypto excelsius refert Meteor lib. 1. c. 14 Idem Basil Hexam 4. Neque impedit authoritas Strabonu lib. 1â— Geograph Nam poterit Aegyptus littore rubri maris depressior esse que cuÌ„ ab aquis Nili tota praeter habitationes quae in quibusdam cumulis siue aggeribus tam pagi quam ciuitates maximae sitae sunt quotannis obruitur necessiriò est ipso Nilo denique rubro mari inferior ipso Strabone teste lib 17. Nemo denique rubrum maâ—e pro magna illa aquarum congregatione vel somno acceperit gathered and heaped vp together in the deepe aboue the mountaines And as by the rising of the sun p Matth. â— 45 the Lord doth signifie his mercie by the varietie of the moone q August quaest Euangel 19. Luna significat mortalitatem nostrâ—m propter hoc quod nascitur crescit senoscit the fragilitie of man so by the flowing of the waters hee sheweth his iustice that hee hath in his hands wherewith to punish sinners Also that the waters doe retire is by the naturall power of the voice of God r Basil Herom .. Vox enim tunc primum illud praeceptum velut lex quaedam naturae facta est permansit simul in mari atque in terra ipsa generandi fructifiâ—andi in mari congregandi vim consequenter ipsi exhibent let the waters be gathered together by vertue wherof they do as naturally retire or slow vnto another place as a stone descendeth vnto the center of the earth or a tree though it be heauie groweth vpward out of the ground Manie other reasons Å¿ Ex optica ratione consimili might be obserued which for tediousnes vnto the reader I omit The purpose of the premisses is this to admonish those who t Sicut Philosophi Patriarchae Hereticorum Tertul. aduers Hermog Maximè Athei omnibus deteriores 2. Pet. 2.22 Quorum dogmata cum frigeant volare non possint sedem sibi ac requiem inter Aristotelis Chrysippi spineta reperiunt Vt inquit Hieron in N thum cap. 3. vers 17. onelie will be wise in naturall things and denie the authoritie of Scripture where they finde not reason to confirme the same that they despise not the authoritie of Scripture which agreeth u Albeit it doe exceede humane reason and of Iulians and Atheists cannot bee sounded nor raught vnto Cyril in Iulian. lib. 9. euer with the truth of reason as the truth is one and truelie doth record the workes of God x Psal 111.7.8 which were done in truth and equitie sometime declaring the vertue of his power who as hee is y Bernard de considerat lib. 5 â—eâ—nere est in vâ—â—tutibus vnam vbique equaliter praesto esse virtuteÌ„ c. Nam Deus amat vt charitas nâ—â—â— vt veritas se let vt equitas dominatur vt maâ—estas regit vt principium tuetur vt salus operatur vt viâ—â—us reueâ—â—s vt lux issistit vt pietas Quae omnia faciunt Angeli facimus 〈◊〉 sed longè inferiori modo non vtique bono quod sumus sed quod participamus the authour of nature it selfe worketh beyond and against the course of nature whatsoeuer pleaseth him and sometime expressing by what natural causes he worketh that we might he moued therby to reuerence his works and acknowledge his power to be z 1. Sam. 2.9 Coloss 1.17 Act. 17.25 Huius gratia ab Aristotele primus motor dicitur natura quidem principium rerum est Physic lib. 2. cap. 1. motor ille primus principium est principij cuius gratia caetera mouentur lib. 7. cap. 1. 2 à Cicerone anima mundi vocatur naturae principiuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. de natura Deâ—r the naturall power of the creature To those that will examine the truth of Scripture by the a As Simplicius and other Atheists writings of Aristotle and Philosophers I answere with Epiphanius that b In Anchorat Sic docet sancta Dei scriptura fic sentit ecclesia Dei non enim astabit nobis Origenes vel Aristoteles in die iudicij Aristotle shall not stand to defend their errors and presumptions at the day of iudgement The second generall meanes wherby the earth was ouerflowed was that which the Scripture calleth the windowes of heauen The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aruboth doth properlie signifie c Eccles 12. vers 3. Iosua 8.7 Iudg. 10.29 watch windowes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arabh to lie in waite and is also taken for any place where d Hose 13.3 smoke or e 2. King 7.19 water is let out which is as if the Scripture had said The heauens f An Hyperbolicall speech of Raine like as is 1. Sam. 7.6 of weeping Ambros de Noa arca cap. 14. also powred downe raine not by mists and droppes but euen by streames continuallie for the space of fortie dayes fortie nights Wherby it appeareth that whereas the waters of the sea are gathered together and the waters aboue are contained g Iob. 26.8 Prou. 3.20 borne vp and bound together in the firmament h Gen. 1.6.7 by the separation whereby God deuided the waters from the waters at this time the Lord did release theÌ„ vnto libertie i Gen. 1.6.9 pulleth downe the partition and lets them goe together as at the first Obser 1. The mightie power of the Lord who hath in his treasures k Iob. 38.22 Psalm 135.7 creatures l The earth Numb 16.31 Winde and waters as Iona. 1.4.13 Fire from heauen Gen. 19. ver 24. 2. King 10.12 Wilde beasts 2. King 2.24 17.25 Grashoppers flies Exod. 8.6 great and small readie to m Leuit. 26.25 execute his wrath against the wicked Secondlie his goodnesse n Ierem. 5.22 Lamen 3.22 that hee doth restraine them Thirdlie his patience o Exod. 34.6 Psal 103.8.10 that he is not prouoked to the contrarie for all our sins Fourthlie our owne conditions p Gen. 1.1.6.7.9 Basil Hexam 4. Per omnem aquarum historiam memor sis primae vocit congregentur aquae oportebat ipsas currere vt proprium locum occuparent deinde vbi essent in praestitutis locis manere in seipsit non vlterius procedere Caluin in Gen. 7. Sed consulto Deus inter duo sepulchra nos posuit ne
the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamaijm heauens that is to say he made it meete to bee called so of men Vatab. in Annot. in Gen. cap. 1. as the name whereby God called it being a word of the duall number doth import The lower part is from the earth b Hieron Zanch. de oper dei part 2 lib. 2. cap. 1. vntill the Sphere or circle of the Moone which is the lowest of all the starres the higher part is from thence vnto the height of the circle of the starres In Scripture sometimes the lower part onely is called by the name of firmament as where it is c Vers 20. said Let the foule flie in the open firmament of the heauen in which sense they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnop hashamaijm the foule of the heauen d Vers 30. cap. 9.2 1. Kin. 16.4 21.24 Iob. 28.21 Psal 8.9 c. almost thoroughout the Scripture Sometime also the highest part by the same trope of speech is called the firment as where it is said e Vers 17. hee set the Sunne and the Moone and the Starres in the firmament of the heauen when as hee placed them onely in the highest part thereof This being obserued the Scripture is not hard herein is declared how God diuided the waters which before were one into two parts one part hee gathered together afterward and named seas this other part he caused the firmament to support that thereby he might water the drie land f August lib. de Gen. ad lit lib. 2. cap. 4. Talibus eorum disputationibus cedens laudabiliter conatus est quidam demonstrare aquas super coelos vt ex ipsis visibilib conspicuisque naturis assereret scripturae fidem Et prius quideÌ„ quod facillimum fuit ostendit huÌ„c aërem coelum appellari non solum sermone communi sed etiam consuetudine scripturarum De inde nulla alia causa primum firmamentum appellatum voluit existimari nisi quia interuallum eius diuidit inter quosdam vapores aquarum istat aquas que corpulentius in terris fluitant Et nubes quippe sicut experti sunt qui inter eas in montibus ambulâ—uerint congregatione conglobatione minutissimarum guttarum talem speciem reddunt quae si spissantur amplius vt coniungantur in vnam grandem plures guttae minimae non eam patitur aër apudse teneri sed eius ponderi dat locum haec est pluuia c. Hanc diligentiam considerationemque laude dignissimam iudico from whence raine haile and snow doe come So that by waters aboue the firmament are not meant any waters that are aboue g Sicut nonnulli asseruerunt Theod. quest in Gen. 11. Quedam sursum collocauit quae suo liquore atque frigiditate non sinerent corrumpi firmamentuÌ„ ab igne luminarium Idem Beda Hexam the highest part of the firmament or sphere of the starres but those that are aboue the lower part of the firmament or aboue in the firmament that is the ayre The excellent wisedome of God in this his worke and the benefit it bringeth vnto man which is so h Iob. 5.10 37.6 38.25 Psal 1.47.16 c. often commended in the word cannot sufficiently be praised by the tongue and pen of men or Angels Question 7. verse 9. How the waters vnder the firmament were gathered into one place WHen God made the firmament the waters that were vnder the firmament were a Chrysost Homil. in Gen. 5. Omnia completa erant aquis Ambr. Hexam lib. 3 cap. 2. Caietan Card. comment in Gen. affirmeth the waters were deeper than in the flood of Noah ouer the face of the whole earth and the earth was within and vnder the waters as the rocks which are in the deepe seas yea the water inclosed the earth b Aristotle himselfe testifieth that the best and most auncient Philosophers before him taught that the waters at the first couering the whole earth were partlie drawne vp into the firmament and partly receiued into the hollow places of the earth Meteor lib. 2. cap. 1. Qui ob rerum humanarum scientiam magis commendantur c. on euery part as the ayre incloseth the water and the earth and the heauen incloseth the ayre as Ezechiels c Ezech. 1.16 wheeles were one within another Now to the end there might be a place of habitation for men and beasts vpon the earth the Lord vncouereth it in many places and gathered the waters together which ouerflowed all before which was done through the supernaturall power of the voyce of God partly by making these d August de Gen. ad lit lib. 1. cap. 12. idem cont Aduers legis Proph. lib. 1. cap. 13. Quid mirum si aqua rara terram texerat spissata nudauit waters thicker than they were before and partly by e Basil Hexameron 4. ad hoc sane dicemus quod tunc vasa conceptacula simul coÌ„structa sunt Non enim erat illud extra Gades marc neque magnum illud horrendum nauigantibus pelagus quod Britanicam insulam occideÌ„tales Hispanos ambit making chanels in the earth to receiue the waters such as the seas and riuers are and partly also by heaping them f Psalm 33.7 Chrysostom Hom. in Gen 26. Iterum suum continuit impetum ad proprium concessit locum quem solus ipse Dominus scit qui condidit Nazianzen orat 2. Non potest maris apud me mansuetudo in admirationem non venire quod suos intra limites quum solutum ac liberum sit sese contineat Basil Hexam 4. Debilissima re arena id quod violentia intolerabile est fraenatur alioqui quid prohiberet c. Aquin. sum part 1. quaest 60. dist 1. Calu in Gen. 1. ver 9. Pet. Martyr in Gen. ibid. together in the high and wide seas whereby it commeth to passe that they flowe to and fro at springs and tides and doe force out water springs out of the highest mountaines And that the waters were thus heaped vp together g Psal 33.7 the Scriptures testifie He gathereth the waters of the sea together as vpon a heape And againe h Psal 104.6 iaamthu-maijm the waters will stand that is to say i Annalage temp Hebreu frequentiss doe stand aboue the mountaines But some k Caietan Commentar in Gen. 1. Perer. in Gen. tom 1. lib. 1. vers 9. obiect that the waters should stand or be higher than the earth it cannot be without a perpetuall miracle I answere it is no miracle but naturall which the Lord doth l Iob. 38.10 Psal 104.9 establish by a perpetuall decree for the will of God m Natura est quod Deus vult Plato Ambros Hexam lib. 3 cap. 2. Vox enim Dei efficiens natura est and ordinarie execution of the same vpon the creatures is that which of men is n
downe and compasseth about to the place where hee ariseth How will one say can the Sunne haue passage vnder the earth Thou findest by daily experience it is as the Scriptures testifie Marke also religiously and they will teach thee how God sitteth saith f Isai 42.22 Wee in English call a roūd stone a chug or chuggle which seemeth to be deriued of the Hebrue word chug signifying any thing roūd a ball c. the Prophet vpon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chug globe or circle of the earth and againe g Prou. 8.27 He set his compasse vpon the deepe By which words is manifest that as the Sunne is said to goe round so is the earth round and compasse also So round as the h Arist. de coel lib. 2. cap. 4. Mundum esse rotundum atque adeo exactè vt nihil eorum quae apud nos oculis cernuntur sit tam exactè rotundum rationem eam subiro quam aqua subit ad terram elementa cetera Philosopher affirmeth and i Ptol. Almag lib. 1. cap. 4. Quod terra secundum omnes partes accepta spherica sit c. experience prooueth as there is nothing in the world more exactly compasse than it is Neither doe the mountaines hinder this proportion k Cleom. lib. 1. cap. 10. Vt si in pila sit puluisculus quanquam hic maiorem habet rationem ad totam sphere magnitudinem quam cauitates maris montium fastigia ad totius terrae magnitudinem for they are as nothing being compared with the greatnes of the earth But where are then the foundations of the earth which God hath laid which are so much commended l 1. Sam. 2.8 Psalm 18.16 102.25 119.90 in the Scriptures I answere by the Scriptures that the m Ier. 31.37 Iob. 38.6 foundations of the earth cannot be searched out and withall that these foundations are not without or vnder but within the earth for so the n Amos 9.6 Prophet plainly speaketh He hath laid the foundation of his globe of elements in the earth and Iob saith o Iob. 26.7 He extendeth the North gnal tohu vpon emptines and hangeth the earth vpon nothing In which words he affirmeth first p Hieron in Iob. 26. Hoc sic intelligendum est siue quod terra ex nihilo facta sit siue nihil infra terram sit quo terra sustineatur cum ipsa vniuersa sustineat ipsa innumerabiliter Dei virtute libretur quia in ipso sint vniuersa ab illo omnia continentur that the earth hangeth therefore it is not set vpon any thing as vpon a foundation Secondly that the North that is that part of this globe of earth which is farthest from vs is stretched out vpon emptines that is q August de ciuit Dei lib. 13. cap. 18. Cum terra vniuersa libretur in nihilo Item Ouidius Terra pilae similis nullo fulcimine nixa aëre suspenso tam graue pendet onus OEcolampad in Iob. cap 26. Spatium illud aëre plenum vacuum vocat iuxta opinionem vulgi Ingrati Physici qui perpetuò opera mundi spectantes conditorem punquam agnoscunt vpon the very thin ayre such as we our selues doe liue and breathe in Thirdly that though the earth doe hang as it were in the ayre yet hath it neither corde nor thred to hang by for it resteth vpō nothing out of it self but vpon r Micah 6.2 Amos 9.6 that mightie foundation that God hath laid within it And what is that I answer with the Scriptures ſ Psalm 104.5 Isai 40.21 the decree of God that it should neuer moue Therfore if thou canst not conceiue where the foundations of the earth should be laid t Basil Hexam 1. Si tecum statueris terrae fundamentum etiam illud occurret animo quod simili quopiam etiam illud opus habeat quod ipsum sustineat Quare percunctantibus super qua re ingens hoc terra pondus firmatum est nos dicere oportet quod in manu Dei fines terrae sunt thinke that the power of God is the foundation thereof And know also that God hath so shewed his wisedome with his power u By the depression of euery part thereof vnto the Center that euen by nature it can no more be mooued x Notwithstanding the Lord doth mooue and shake the same and can bring it to nothing with his word then if it were set on iron foundations or rockes of Adamant Now through the roundnes of the earth like as a boule that is set against a candle or in the Sunne one halfe onely at one time can behold the brightnes of the Sunne the other halfe being shadowed by the compasse of the whole which also shadoweth the ayre neere about it and must needes thereby be depriued of light y Augustin de Gen. contr Manich. lib. 1. cap. 4. Non quia aliquid sunt tenebra sed ipsa lucis absentia tenebra dicuntur Basil Hexamer Homil 6. Plin. Hist. Nat. lib. 2. cap. 10. the onely want or absence whereof is that darknes that God called the night By which z How the light and darknes are separate meanes the light and darknes are separate for the brightnes of the Sunne in that part whereon it shineth causeth the day and the earth by the thicknes thereof on the other part shadoweth the ayre and causeth night or darknes Wherefore as the Sunne without ceasing is carried about the earth so the morning as his forerunner a Iob. 38.13 Homer Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 getteth hold of the corners of the earth and passeth before him from East to West and compasseth again vnto the East This doctrine so farre as thou findest it taught by the Scripture esteeme not as the wisedome b 1. Thess 2.13 of man but of the Lord and albeit thou canst not c August epist. 222. Vt ergo in quibusdam rebus ad doctrinam salutatem pertinentibus quis ratione nondum percipere valeamus sed aliquando valebimus fides praecedat rationem c. Chrysostom Hom. in Gen. 5. conceiue it yet beleeue it and crie out with reuerence d Psal 104.24 O Lord how wonderfull are thy workes Neither is this trueth of God naked of witnesses and proofes beside the Scripture For euen e Aristot. de Coelo lib. 2. cap 4. lib 4. cap. 3 Ptolom Almag lib. 1. cap. 4.5.6 Cleom. lib. 1. cap. 8. the Heathen by the broken light of naturall reason haue seene it and by inuincible demonstration confirmed it whose testimony serueth to confute those that through prophanenes of heart shall denie the same Question 10. verse 14. What meaneth this that the Sun the Moone and the Starres are said to be set for signes and for seasons daies and yeeres THe wordes are manifest if mens mindes were as forward vnto goodnes as to euill For thus they are to
the rest The reason is annexed because in it he had rested from all his worke that is had ceased from creating therefore hee appointed the seuenth day to be a perpetuall memoriall of that his worke g From the creation vntill the resurrection of our Sauiour Iesus Christ the last of seuen who sanctified the next day or the fiâ—st of the next seuen by the perfectioÌ„ of our redemption and ordained it to bee obserued for the rest of Christians as appeareth by his presenting himselfe among his Disciples on the same daie Ioh. 20.19.26 by the constant obseruation of the Apostles and Disciples and the Church of God by ordaining euery seuenth day a day of rest Also to sanctifie doth h Mica 3.5 to prepare waâ—re where the same word is vsed sometime signifie to make readie or prepare sometime i Leuit. 21.23 to make holie sometime to declare k Ezech. 30.27 holines sometime to l Ioel. 1.14 set apart or dedicate vnto a holie vse God therfore blessed the seuenth day when he ordained it a time of greater and more holie works and by decree did crowne the m Isai 58.14 works themselues with richer fruite hee sanctified the seuenth day when he did chuse it n Chrysost Hom. in Gen. 10. Ab alijs illum segregauit aboue the rest vnto a holie vse The Lord in hallowing doth commaund it of his creatures to be hallowed Men are commaunded to hallow it that is to doe the holie workes thereof which are commaunded Wherefore we must remember that the day is hallowed of vs when holie workes are holily performed in the day which seeing God himself hath hallowed that is commanded to be done they are all found breakers of this ordinance which either doe workes which are vnholie or leaue vndone the workes that God hath sanctified or by prophanenes o Hagg. 2.14 make holie workes to be vnholie Question 3. verse 2. Whether in these words there is contained a commaundement of resting and whether the godly Patriarkes obserued the Sabboth before the law giuen by Moses THese words containe nothing else but a narratioÌ„ or report of that whicâ— was done and do not indeed directly affirme that it was commaunded but they doe vndoubtedly implie as much For seeing it is said God sanctified and this sanctifying is a Exod. 13.2 Ioel. 1.14 to exempt vnto a holie vse to be b Nam vt nomen dei sanctificatur ab hominibus quod per se sanctum est cum in se sanctificari cupiunt Hieron contra Pelag. lib. 3. sic itidem sabbatum sanctificant cuÌ„ sanctum habent August locut in Num. lib. 3. ad opera sancta in dei cultum destinata Et licet omnia sanctorum opera sancta sunt in fide operata ea tamen ratione propriâ— dicuntur sancta quo proprio modo ad cultum dei conseruntur performed of the creature not of him that sanctified that it might sanctifie in doing which God had sanctified in ordaining therefore when he sanctified he appointed and in appointing c The word of God containeth all matters of saluation bâ—th of faith and works with the circumstances thereof either explicitè expressely as in the fourth coÌ„mandement or els implicitè inclusiuè inwardly or inclusiuely as in this place the workâ— of resting the seuenth day commanded the resting of the seuenth day the seuenth day Wherefore although some there are d Iustin Mart. Dialog cum Triffo Tertull. aduers Iudaeos lib. Dâ—â—etur Adam sabbatizasse aut Abel hostiam Deo sanctam offerentem sabbati religione plaâ—uisse aut Enoch translatum sabbati cultorem fuisse aut Noe aut Abraham Beda alij which think that the Sabboth was not appointed to be kept vntill the daies of Moses yet surely wee may answere them as our Sauiour doth the Iewes e Ioh. 7.22 It was not of Moses but of the Fathers But where were they commaunded to obserue the Sabboth or which of the Fathers was a keeper of it The morall dutie of this commandement f Rom. 2.15 was written in their hearts as the restraint of murther adulterie theft false witnes the chusing and worshipping of strange Gods so that they whom the Scripture g Gen. 5.22 6.9 c. Isai 41.8 commendeth for iust and righteous men h Iam. 2.23 Act. 13 22. as certainly obserued the tenour of this commandement as they did abstaine from murther or from worshipping of Images And for the practise of it who can doubt i Rom. 2.15 Gen. 4.24 de septimo die laudes decantat Hesiodus in Theogon aâ—ij ethnici perindè ac si iudaeis gentibus communis esset seeing the very wicked did shew the effect of the law written in their hearts and seeing that the faithfull did performe the exercises of the Sabboth as that they called k Gen. 4.26 on the name of the Lord l Gen. 4.4 8.20 offered sacrifices m Gen. 13.4 prepared places to worship in n Gen. 18.19 instructed and taught their families the feare of God which duties although they are not to be restrained only vnto the Sabboth day yet are they chiefly to be referred thereunto seeing God hath sanctified that day and set it apart o Athanas Hom. in Matth. 11.27 Non igitur Sabbatum otiuÌ„ designat aut innuit sed cognitionem conditoris eò quod cessatum sit à forma creandi vt in Ezechiele scriptum est Sabbata mea dedi illis vt esset in monimeÌ„tum recordationem mei Intelligentiae igitur non otij datum est Sabbatum to the same intent The vse also of this commandement being no lesse necessarie before the giuing of the law then after may seeme a strong reason for the practise of it by the Fathers Yea moreouer as it was vnto Adam and to the Fathers a remedie against sinne to vse those exercises of the Sabboth after the first offence committed so was it also to Adam in his innocencie no lesse behouefull to be strengthened thereby against concupiscence of sin by drawing as it were p Numb 16.19 1. Sam. 14.36 more neere to God vpon the Sabboth day and vsing more exactly those blessed meanes he knew to be ordained by the purpose of this precept to keepe out sinne Neither are examples wanting q Gen. 2.2 7.4 of the maiestie of God himselfe r Gen. 8.10.12 of Noah Å¿ Exod. 16.6 of the Israelites before the law by whom the daies were gathered into weekes which sheweth that the obseruation of the Sabboth was not vnknown before the daies of Moses But chiefly sith that the law giuen t Ioh. â— 17.15 by Moses was u Rom. 2. written in the harts of men x August lib. de spiritu lit cap 27. 28. Quia non vsque adeo in anima humana imago dei terrenorum affectuum lâ—be detrita est vt nulla
the order of the doing of the same The end whereof is to make the doctrine plaine not to obscure it although froward and ignorant people which delight not in the Scriptures c Aristot Metaph. lib. 2. c. 1. Quemadmodum enim vespertilionum oculi ad lumen dici se habent ita intellectus anima nostra ad ea quae manifestissima omnium sunt like Night-owles are offended at the light The Scripture d Psal 19.7.8 in it selfe is plaine In the first chapter is set foorth the whole worke of creation in order as it was performed the purpose of the holie Ghost in this place is to inuite vs once againe diligently to marke the power of God e Ierem. 10.12 declared in it who alone without helpe or meanes performed it As if he had said f Chrysost in Gen. Hom. 12. Consider the marueilous worke of God in creating the heauen and the earth who himselfe g Isai 44.22 alone created them or else h Before it was in the earth that is there was none in the earth before God created them they had not been and first i In the day that GOD created the earth and the heauens that is in the season or time to consider that which is neerest our vnderstanding of the earth the plants of the field had neither raine to water them nor Sunne to warme them which now are the ordinary meanes of God to bring them forth nor helpe of man to plant them or to till the ground The order of the historie is this k Gen. 1.11.12.14.27 Gen. 2.6.7.8 obserue vers 5. the Lord is the author of the raine Ierem. 14.22.2 The Lorde created the earthly bodies all meanes both naturall and artificial being takeÌ„ away as he created the worlde of nothing In the third day the earth brought forth euery hearbe and euery tree according to his kind that is trees of euery kinde that are or euer were vpon the earth when as there was none of them before nor meanes whereof they could proceede the Sunne was created the fourth day Man the sixt day who being created God placed him in Paradice when as yet it had not rained vpon the earth that is to say shortlie after he was created Question 5. verse 7. How it is to be vnderstood where it is said the Lord made man dust of the ground and breathed in his face breath of life and the man was a liuing soule IN al godly wisedom two points are a Lactant. Institut lib. 1. cap. 1. Calu. Instit lib. 1. c. 1. chiefly to be regarded b Ierem. 9.24 Hose 6.6 the knowledge of God and the c Act. 17.29.30 Reuel 2.5 Hos 14.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prae foribus templi Delphici inscriptum tanquam dignum Deo testatur Plato in Charm Tanquam viam ad foelicitatem ex responso Apolliniâ— refert Maâ—roâ— de Som. Scip. lib. 1. Tanquam rem difficillimam arguit Thales Laert. vit Thal. Interroganti quid esset difficile respondet seipsum nosse Et illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noli putare ad arrogantiam miâ—â—endam solum esse dictum verum etiam vt bona nostra norimus Cic. ad Quint. frat lib. 3. epist. 6. knowledge of our selues At these two markes the Scriptures doe principally and almost wholy aime The knowledge of God is taught by the worke of creation and by the d Deus enim semper agit semper quiescit nam a ut sine motu quiescit in ipsiuâ— actione August worke of resting and of gouernment and for as much as these points are e Aâ—gust de spiritu anim cap. 54. Vide amus quomodo per cognitionem nostri pâ—ssimus ascendere ad cognitionem ipsius dei Calu. Institut lib. 1. 1. knit together so that the one cannot consist without the other more especially by the creating of man himselfe The knowledge of man is taught in like sort by the creation and benefites bestowed on him by his fall by his miserie and restoring all which the Scripture doth abundantly expresse Thus therfore doth the holy Ghost make way as it were to speake more largely of mans creation and of his gouernment as after followeth There was not a man to till the ground As if hee had said What cause haue f Laert. lib. 1. cap. 1 â—l Vulcano qui Philosophiae principia apertut ad Alexandrum Macedonem interfluxisse quadragesus octies mille octingeÌ„tos sexaginta tres annos rebus interea stantibus Aegyptijs Cic. de diuinat lib. 2. p. 128. Nam quod aâ—uns Chaldaei quadringenta septuaginta millia annorum in experiendu pueris quicunque essent nati Babylonios posuisse fallunt Idem refert Diodor. Sicul biblioth lib. 3. Vide similia monstra apud Platon in Timaeo de antiq Atheniensium Diodor. Sicul. lib. 1. inter Osirim Alexandrum success regum Aegypt Pomp. Melam lib. 1. Plin. lib. 11. 35. cap. 13. the heathen to brag so greatly of mans antiquitie the Lord created al creatures and they were in perfection g Whereby man is excluded from any part of the workmanship of them before there was any man and when man was made al ordinary meanes were wanting but the Lord h The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iaizar signifieth to fashion by pressing or keeping straight as the Potter doth the clay Isai 41.25 Hence a Potter is called totzer and we see vpon what ground the Prophet saith We are the clay and thou art the Potter Isai 64.8 45.9 Ierem. 18.6 fashioned his bodie of the dust of the earth and breathed in his face breath of life The nature of man consisteth of a bodie and a soule both which hee receiued from the Lord and nothing of himselfe i 1. Cor. 6.20 creatione redemp he must therefore glorifie God in both because they are the Lords The originall matter whereof the body of man was framed is called k The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnapar is properly dust lying vpon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhaâ—nah from whence Adam hath his name is red or moyst earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erets the whole globe of earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tebel the earth or land inhabited Ral. Dauid lib. Rad. Pagn thesaur coâ— 2046. drie earth of the ground or dust of the ground and he saith not only he was of the dust least any should affirme there was more excellent matter ioyned therewithall but that hee made man l Thus are the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijizer Iehoua clohim eth haadam gnapar min haadamah and the Lord God formed the man dust of the ground dust of the ground that is to say consisting chieflie and wholy of the earth m Nam terra siue aequae que nobis sunt cótiguae non sunt pura elementa sed generationi aptae Avici de Gen. lib. 2. cap. 8. Cadit
of Eden and lastlie it was watered by that riuer being placed as it seemeth vpon the banke thereof which from Eden was deuided and became into foure heads Which streames againe are more particularly intreated of by their diuision by their names and by their passages And not z Chrysostom Syllaba apiculus vnicus reconditum habet thesaurum Hom. in Gen. 18. Hieron Commentar in Ephes 3. Nullus apex cares sensibus a syllable of this in vaine but as the Lord doth shew his diligence in teaching so should wee also shew our heedfuines in receiuing of the same Scarsly is there a riuer in the a De Septem ostijs Nili huiusmodi non refert world whose streame is deuided into foure parts wherefore this was a notable marke to know the situation of the garden Againe al these names continued till the writing of this historie by Moses and all these streames were known by name to what purpose else were it to say the name of the first riuer or the name of the second riuer was called thus c. And finally that nothing might be more required the course and passage of them is so expressed that those which haue bin attent in the searching of the same b Quatenus scilicet attenti fâ—erint nam vel in ipso Ptolomeo diligetia desideratur Lege Trem l. Iunij annot in Gen. â—tem Iun. in 2. cap. â—en haue most plainely giuen testimonie vnto the truth hereof Great meruaile is it therfore that c Theodoret. quaest in Gen. 29. August de Gen. ad lit lib. 8. cap 7. ferè omnes interpreters of the scripture which haue taken in hand to expound this place should so obscure it as to take these foure riuers for the foure famous riuers of the world Ganges Nilus Tigris and Euphrates which are so many thousand miles asunder and can neuer bee deuided out of one streame seeing in their nearest meeting the greatest part of Asia is betweene them which is the d Vide Ptolem. descrip Asiae fourth and greatest part of all the earth By which occasion we are admonished e Matth. 23.9 to cal no man our father vpon earth and to giue credit to mens writings in matters of saluation no farther then agreeth with the proportion of faith and the truth of holy scripture Moreouer sith that by this occasion the comfortable truth of the word of God in this description hath bin notoriouslie slaundered of the wicked It ought to bridle vs that handle the sacred word of God that none presume to determine of that they do not vnderstand for it is much better as Augustine saith f August de Gen. ad lit lib. 8. cap. 5. Melius est dubitare de occulus quam litigare de inâ—ertis Subsannas enim Simplicius eoruÌ„ erroribus stultè triumphat de verbo Dei arg 18. to professe our doubtfulnesse in secret matters then to be contentious in things to vs vncertaine But by this Scripture it appeareth manifest that this garden wherein man was placed which we call g Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them 〈◊〉 to water signifieth a pleasant gardeÌ„ or place closed in Ciâ— de seneâ—scenseptum agrum ac diligenter consition wherein choise and pleasant trees and beasts are nourished for pleasure and delight such was Paradice Zenoph lib. Oeconem Plut. Symp. 3. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gan à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ganan circumelio dere Rab. Dam. l. Paradice was a h Not only an Allegorie certaine place on earth i Not all the earth not spreading ouerall but onely a part thereof containing a k For neither was it so great that it could not rightly be ordered by Adam neither so little but it might sithe receiue the certaine number of Gods elect if Adam had not sinned Aug. retract 1. 13 not as a prison to inclose them but as a castle of comfort to delight them vntill they had been receiued into heauen cont Simplic arg 19. conuenient portion of the countrie l 2. King 19.12 Ezech. 27.23 called Eden bounding vpon the riuer Euphrates which riuer is diuided into foure streames and runneth or at leastwise then did flow in manner as the text hath here described Wherefore Heretikes and Atheists haue here no cause to cauill at the Scripture m Contr. Simplic argum 1â— de fluminibus Paradisi as though it had affirmed that Ganges Nilus had met together for the errors of interpreters ought not to preiudice the sacred truth of the word of God Neither are interpreters altogether void of iust excuse seeing he that falleth by the infirmitie of other is rather to be pitied then punished The originall of their error I find to be in the Septuagint translators who turned n Euseb de praepar Euang lib. 8. Epiphan de Mensur pond Omnes viginti duos libros conuertisse aiunt Ioseph Antiq lib. 1. in Prooem legem tantum Assertio prior confirmatur à Chrysostomo Hom. contr Iudaeos Theodores c. the old Testament or at least the bookes of Moses out of the Hebrue tongue into the Greeke o Circa annum 268. ante Christum before the coÌ„ming of our Sauiour Christ who p In Isai 23.3 Ierem. 2.18 Sic autem legebatur in câ— licibus Graecis temporibus à Christo ad vsque nos in steed of the riuer Sichor which is Nilus haue translated Gihon calling the riuer q Hieron in Ierem. 2. Pro Seor nos turbidam interpretati sumus quod verbum hebraicum significat pro quo communis editio habet Geon Epiphan epist ad Ioh. Hierosol Sichor the riuer Gihon Which whether it were a receiued opinion among the Hebrues that the riuer Sichor or Nilus was the riuer Gihon here spoken of or whether because Gihon is saide to compasse the land of r Nili primus sons apud Libyae interioris montem Argyrum Arist meteor lib. 1. c. 13 OmneÌ„ AethiopiaÌ„ praeterfluit quae dicitur Cush non tameÌ„ ambâ—t eam At fuit alia regio Cush vnde Cushan Rishathaim Iud. 3.8 Mosis vxor Exo. 2.21 Num. 12.1 Nam Nimrod filius Cush imperauit Babylone Gen. 10. Put vero Misraim incolebant Africam hanc igitur terram Cush Gihon circuibat non illam AEthiopiae Cush sure it is that Iosephus a Iew and a writer of great account stumbled at the same stone Å¿ Ioseph Antiq. lib. 1. cap. 3. Qui Pison nominatur ad terraÌ„ Indiam dilatus in illud se pelagus exonerat Graecis Ganges appellatus Geon autem Aegyptum mediam secat and imbraced that opinion by both which authorities moued manie both of the t Hieron alij praedict item Epiph. Fathers latter writers haue gone astray Vnto this may haue accesse that the countrie of Eden u Post euersam regionem primo à Sancheribo 2. King 19. deinde à Persis postea à Graecis
But the church of Rome will needes read it she shall breake vnderstand it of the virgin Marie giuing vnto her the t QuaÌ„ mediatriceÌ„ Dei hominuÌ„ agnoscuÌ„t Vide infra glorie of breaking the Serpents head and those that refell their follie by the truth of the Hebrue text which is the verie u Vide Whitaker coÌ„tr de Script quast 2. c. 2. language and words which Moses wrote himselfe they x Carthusian in 3. Gen. siue sit Coloniensium marginalis nota Vulgata editio imò ecclesia Catholica hactenut legit hoc in loco Ipsa non ipse aut ipsum quemadmodum curiosi nostri temporis Hebra isatores legunt call in disgrace hebraisatores as likewise those which acknowledge a figure in the wordes of Christ y Matth. 26.26 this is my bodie z Anton. Constantius alià s Stephan Gardiner lib. de Eucharist they call at their pleasure figuratores those which maintaine the authoritie of Scripture to be aboue the church of Rome they tearme by a new name a Albert. Pighius Scripturarios and I would to God they did practise no greater mischiefes Although God be praised the wisest of theÌ„ begin to mislike b Bonauent in 3. sent dist 15. q. 2. Canendum est inquit ne dum excellentia Mariae matris ampliatur filij gloria minuatur Alensiâ— quaest 92. Caietan in Comment in Gen. 3. their own Idolatrie in this point to giue testimonie to the truth For eueÌ„ Andradius c Andrad desens Trident fid lib. 4. Quod quaÌ„uis Deiparae virgini muâ—ti pâ—è religiosè accommoddi tamen cum in vetustissimis quibusdaÌ„ Latinis exemplaribus reperitur Ipse cum Hebraeis id voluminibus conspires ita esse legendum non dubito saith he doubteth not but it should be read he not she shall breake and Montanus translateth it not she but it that is the seed Notwithstanding it is a wonder to behold how fast they sticke in their own pollution They count it d Colonlensis nota curiosi nostri temporis Hebraisatores c. a curious matter to contend as it were for a letter in the Scripture Surelie the difference in the letter is not great but the difference that commeth of the letter e Extreme idolatrie to place the Virgin in any step of the office of mediation is great and the f Gregor Epist lib. 6. ep 30. Alia sunt friuola valde innoxia atque alia vehementer nociua hurt is very great that ariseth thereof and God hath said you shall g Deut. 12 32. Prou 30.6 put nothing to my words and therefore man may not presume to adde a letter Againe they defend it by h Ioseph Antiq. lib. 1. c. 3. In quo nihil expresse reperitur Ambrosij Augustini Bedae Bernardi Rabbani alior antiquitie and by Saint Hierome who they i Reliqua omnia praeter Psalmos quosdam Apocryphos libros ex versione Hieronymi ex Hebraeo habemus in editione vulgata testatur Bellarm. tom 1. cont 1. lib. 2. cap. 9. say did so translate it The whole antiquitie that can be found ariseth but from k According to which Theodotion and his fellowes would haue corrupted the sacred Scriptures by their false translation and haue darkened the doctrine of the Messiah Iewish errours and those Fathers which followed the same l For they vnderstood it of the woman Heua so farre forth as she was to beare that seed but it is one thing to be the mother of the Mediatour and another to be the Mediatrix or to haue ought to doe in the office of the mediation In that sense not onely Marie but Maries mother and al the progenitors of Christ may equally be said to tread the Serpents head yea al the faithfull as they are meÌ„bers of his bodie do tread vpon his head Rom. 16.20 swarued not as these doe in the point of faith but onely did obscure it And as for Hierome who can beleeue seeing m Hieron tradit Hebrae sheweth most plainly how it was commonly read in his time and how it should be read he as aforesaid his owne voice doth testifie of him also otherwise that so great a n QueÌ„ vulgo ecclesiae doctoreÌ„ sicut ipse ecclesias magistruÌ„ OrigeneÌ„ salutauit Doctor could erre of ignorance or commit such a fault as a boy of the first weekes teaching in Grammar is able to amend For albeit it be confessed by o Alfonsus de Castro lib. 1. cap. 4. Non enim credo aliquem esse adeo impudentem Papae assertorem vt ei tribuere hoc velit vt nec errare aut in interpretione sacraruÌ„ literarum hallucinari possit nam cum constet plures eorum adeo illiteratos esse vt graÌ„maticam penitus ignorent qui fit vt sacras literas inte pretari possent witnes approued of them selues that it is of certaintie that manie Popes of Rome haue bin so vnlettered as that they haue bin vtterlie ignorant of Grammar yet Hierome wee know being p Hieron Epist. ad August Tres Simul c. Ego in paruo tuguriolo cum monachis id est cum compeccatoribus meis de magnis statuere noÌ„ audeo Idem ad August epist Crebras ad me c. non conuenit vt ab adolesceÌ„tia vsque ad haÌ„c aetatem in Monasteriolo cum sanctu fratribus labore desadans aliquid contra Episcopum communionis meae scribere audeam but a poore q Quem diu post obitum in numerum Cardinalium asciuerunt Titulo Sancti Laurentij eundem tamen simplicem presbyterum fuisse testatur Bellarminus Tom. 1. contr 3. lib. 1. c. 27. minister of the Gospel was r August de ciuit Dei lib. 18. cap. 43. Quamuis non defuerit temporibus nostris Presbyter Hieronymus homo doctissimus omnium trium linguarum peritus Et Hieron de sese testatur Epist. ad Rusticum ad Lucinium excellently skilfull in the Hebrue Greeke and Latine tongues and in other knowledge Å¿ Idem Hieron aduers Ruff. apolog 3. greatlie learned Neither was his conscience so defiled that in the foundation of mans saluation hee would haue corrupted the truth of God But be it that Hierome had so translated it Hierome might erre t August de Baptism contr Donatist lib. 2. cap. 5. In nullo autem aliter sapere quà m se res habet angelica perfectio est Humanum est errare Senec. lib. 4. declam 3. because he was a man Yea but that u Sacrosanctum Oecumenicum generale concilium Trident. Habet in Titulo Sed Mindi vrbis instar euius portae magnificae ciuitas modica Parturint montes vniuersal Oecumenicall Tridentine Councell x Melchior Canus lib. 5. c. 4. Concilium generale confirmatum authoritate Romani pontificis certam fidem facit Catholicorum dogmatum Et quodcunque dogma
quod non solum fuerit factus qualis fieri voluit sed nec illud quod factus fuerat conseruauit an example to him and his posteritie of daring to reiect the word of God Thus doth the Lord in wonderfull great mercie f Irenae lib. 3. cap. 37. Intellectus verò transgressionis fecit poenitentiam c. Dominus autem qui est misericori tunicas pelliceas pro folijs ficulneis induebat eos cloth the carcasse and arme the mind of Adam with humilitie hatred of his sinne and afterward doth send him forth of Paradice The Lord addeth a reason of the same his casting out least hee should take also of the tree of life and eate and liue for euer What was the Lord in doubt least he should liue for euer whom he himselfe had condemned vnto death or could he not haue kept the tree either by commaundement or by his Angels as afterward he did the garden or haue taken away the tree but that this was left the onlie way to saue it to expell Adam out of Paradice yea doubtles the Lord was able otherwise to haue restrained him but this is the meaning of the Lord. Seeing Adam hath eaten of the tree whereof hee was commaunded not to eate it is iustice that hee should be depriued of the tree whereof he had libertie to eat and seeing by eating the forbidden fruite hee hath procured death no reason that he should eat of that fruit which was ordeined to preserue his life Wherfore Adam being made vnable to vse aright the g Chrysost de prouident lib. 1. Quo scelerum progressa non esset audaica nostra si nos affluere diuitijs otio constituisset Deus benefits and pleasures of the garden the Lord depriueth him of that hee could not rule h Chrysost ibid. Omnia igitur hac clementiae signa non minus quam priora in no lesse mercie and goodnes then he gaue it at the first Adam by sinne was subiect vnto death hee could not therefore haue continued in life although hee had eaten all the i Epiphan Haeres 64. Igitur potuisset viuere corpus in aternum immortale esse nisi prohibitus fuisset gustare vitam Caluinus alij contrà statuunt Certum quidem est inquit in Gen. cap. 3. non potuisse hominem etiamsi totam arborem vorasset vita frui Deo inuito c. Quid igitur statuendum Nempe arborem vim quidem retinuisse corpora humana conseruandi in aeternum sicut testantur praeter Epiphanium Augustinus Chrysostomus Beda Damascen Zanchius scriptores plerique nobiles non potuisse autem fieri vt corpus morti addictum viuificaretur quouis fructu Potuit igitur ex secundo principio silicet creatione natura sed non potuit ex primo principio id est iustitia decreto Dei quo peccatores morerentur fruite and the tree it selfe But least Adam should k Tertul. in Marcion lib. 2. Benignissimè c. put confidence in outward things or l Irenae lib. 3. cap. 37. Non inuidens ei lignum vitae quemadmodum quidam dicunt sed miserans eius vt non perseueraret semper transgressor Epiphan Haeres 64. Prohibitus est autem fructus vt peccatum cooccisum cum corpore moreretur corpus verò peccato perdito resurgeret least in miserie he should prolong his life or least through the losse of heauenly wisdome m Galat. 5.13 he should abuse his libertie and thereby hurt himselfe the Lord in his wisedome knew it better for Adam to be depriued and n Chrysost Hom. in Gen. 18. Ita vt magis prouidentia quà m indignationis fuerit illa electio therefore sent him forth that through labour and affliction being humbled hee might with sorrow of heart for sinne flie vnto the authour of a better life which is Iesus Christ by a liuelie faith And for this cause he addeth Cherubims or Angels who o August de Gen. ad lit lib. 11. cap. 4. Hoc per caelestes vtique potestates etiam in Paradiso visibili factum esse credendum est vt per angelicum ministerium esset illic ignea quaedam custodia by visible force as it were with dint of sword should keepe the way of the tree of life that man p Chrysostom Hom. in Gen. 18. Misericordiae etiam fuit quod contra Paradisum illum habitare faciebat vt iugem dolorem haberet quotidie cogitans vnde exciderat inde tutior cautior esset in caeteris neque immodicae viuendi cupiditate concupisceret neque foris existens de ligno comedere praesumeret Ideo praecepit Cherubim c. being voide of hope of recouering his lost estate might quietlie submit himselfe to beare his crosse and hunger thirst for the life to come Some there are which by the name of Cherubims and the q Hieron Tradit Hebrae in Gen. Cherubim flammeum gladium Alij gladium cui erat splendor Targh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veiah shenan charebah aclem gladij Aben Ezra gladium ancipitem Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in omni parte versaretur agitaretur angelis ipsis tenentibus sicut Num. 22.23 Iosu 5.13 1. Chron. 21.16 forte vibrantibus blade of a sword do vnderstand nothing els but the heat of the sunne in that space which is called the firie zone r Aquin. Summ. Secund. Secun quaest 165. art 2. which they thinke was as a wal or hedge vnto this garden Other Å¿ Strabus Histor eccles Lyran. in Gen. 3. that this garden being situate in the toppe of some mightie mountaine was now compassed about with material fire Some papists take it t Rupert in Gen. 32. Sciendum est quod tam animabus quà m corporibus ignis ille molestissimus est inaccessibilis cunctis mortalibus Mortuis autem id est mortuorum fidelium animabus à tempore dominicae passionis exâ—perabilis est corporibus quoque illorum in resurrectione erit peruius Porro ante eandeÌ„ domini nostri passioneÌ„ nulli omnino filioruÌ„ Adae peruius fuit donec fusus de corpore eius sanguis cuÌ„ aequa ignem illum exuperauit for the fire of purgatorie but these all are manifestlie confuted by the text which saith they were Cherubes u The Hebrues say the Angels were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubim of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherabiah that is in the Chaldee toÌ„gue like a boy because they did coÌ„monly appeare in such shape and were so protraited in the Tabernacle temple Rab. Dauid or Cherubims or Angels Wherefore some other of that sort of writers doe acknowledge they were Angels but withall x Perer. Tom. 1. lib. 6. cap. vlt. Voluit enim Deus ingressum Paradisi ocâ—ludere tam contra diabolum quaÌ„ contra homines ne eum in locum penetrans diabolus decerperet fructus arboris
repeated which say they is to note his want of wisedome Secondly for that the Lord deferred it of his owne accord seuen daies But they are manifestly confuted by the Scripture first Gen. 6.3 in respect of Gods foreknowledge Secondly Gen. 7.4 God saith not I will deferre seuen daies but prepare thou within seuen daies for seuen daies hence I will cause to raine c. Thirdly though Noah Daniel and Iob had then liued c. Iere. 15.1 Ezech. 14.14 lamented the desperate case of so many millions of soules which would not yet be warned although they now were readie to be ouerwhelmed with the waters Wherefore surelie his faith was verie great as the a Hebr. 11.7 1. Pet. 3.20 Scripture doth commend the same that hee would not be snared b Luc. 17.2.3 with the scandals and offences of the world but beleeued the comming of the floud when as almost heauen and earth and all the creatures did secure him otherwise His obedience wonderfull that b Gen. 6.22 7.5 Matth. 8.10 he did in all things obey the will of God and despised the reproofe of sinners and the alluremeÌ„ts of the world His patience a mirrhor to the godlie that c Numb 11.15 Iob. 3.1 c. Iere. 20. vers 14. compared did not murmur vnder so great aduersitie of losse of goods and lands of banishment out of the world daunger that in humane reason might insue but in all things did follow the calling of the Lord and committed himselfe vnto his protection Obser 1. The godlie haue neede of d Heb. 10.36 2. Thess 4.10.11 Reuel 3.10.11 strong faith and patience to e Ephes 6.12 Matth. 24.21.24 resist the scandals wherewith they shal be besieged especially toward the latter end Secondlie those that will not watch and f Vers 11. Prou. 1.27 Ierem. 2.31 Matth. 24.14 Ezech. 33.5 be warned by the word shall sodainelie be taken g 1. Thess 5.2.3 Reuel 16.15 a sleepe in sinne Thirdlie the tokens which shall goe before the day of iudgement h Which were foretold by Christ and his Apostles in the Scriptures Mat. 24. ver 15. Luk. 17. 21. Rom. 11.26 2. Thess 2. shall not of the wicked be regarded because the common course of things i 2. Pet. 3.4 shall continue alike as from the creation Question 4. verse 11. What are meant by the fountaines of the great deepe and the windowes of heauen which were opened IT pleaseth the spitit of God to describe vnto vs the manner how the earth was ouerflowed by two notable arguments thereof First by the meanes or causes by which it came which are called the fountaines of the great deepe and the windowes of heaueÌ„ Secondlie by the effect which these instruments of God did bring to passe a floud of waters fifteene cubits aboue the highest mountaine vnder heauen The word tehem which a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taham Locus aquarum multarum aquaruÌ„ multitudo profunditas Rab. Dauid is Englished the deepe is commonlie taken in the Scripture for b Exod. 15.5.8 Psal 106.9 Esai 51.10 the sea or c Gen. 1.2 Psal 42.7 Metaphora a place of much water The great deep therfore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tehom rabba or d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabba to multiplie or increase Gen. 8.17 Psal 78.15 multiplied waters is nothing els but the vniuersall gathering together of the water which is called e Gen. 1. vers 10. Basil Hexam Hom. 2. Abyssus significat copiosam aquaÌ„ ad cuius fundum non facile penetrari possit deorsum versus August in Psal 41. Abyssus est profunditas quaedam impenetrabilis incomprehensibilis maximè solet dici de aquarum multitudine Vbi enim altitudo ibi profunditas est quae penetrari vsque ad fundum non potest seas The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnenoth translated fountains is deriued from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnaijn f Deut. 19.21 Esai 52.8 which signifieth an eye And because fountaines as mens eyes doe drop forth teares therefore also a spring of water in the Hebrue tongue g Gen. 16.7 24 42. 49.22 is called gnaijn The same word doth also signifie h Exod. 10.15 Leuit. 13.55 Numb 11.7 the colour or outward proportioÌ„ of any thing as where it is said the grashoppers of Aegypt couered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth gnen the vpper face of the earth namelie the i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanquam vmbra Appolon Summum Cicer. fin 3. Superior pars cuiusque rei cenfacies quae externos oculis cernitur longitudinem cum latitudine habens sine profundo superficies or that which the eye beholdeth of the earth So that from the verie signification and nature of the word I gather that as there were two chiefe immediat causes of the floud one from the sea the other from the heauen so also there were two speciall causes from the sea one by the k Eccles 1.17 Psal 10â— 10 Hieron in Eccles 1. Putant quidam aquat dulces quae in mare fluunt vel ardente desuper sole consumi vel salsugini maris esse pabula Ecclesiastes autem noster ipsarum aquarum conditor eas dicit per occultas venas ad capita fontium regredi de matrice abysso in sua semper ebullire principia vaines and pores of the earth which now were broken l Ambros de Noa arc cap. 14. Vim diluuij conuenienter scriptura expressit dicens coelum terram pariter esse commota vndique ergo influentibus aquarum molibus conclusum genus hominum purgetur vp to send forth mightie streames the other m Gen. 1.10 Chrysost Hom. in Gen 25. Quasi diceret praecepit tantum Dominus statim aquarum natura mandato conditoris obediuit vt confluxit totum orbem inunduit Ambros de Arc. cap. 14. Vndique ergo influentibus aquarum molibus conclusum genus hominum purgetur Philo Iud. Maria tumentia fluuijque aucti torrentes simul perennes ciuitates cunctas in campestribus regionibus sitas inundarant de vita Mosis lib. 2. from the gathering together of the waters which now were m Seneca de Natur. quaest lib. 3. cap. 27. de causa diluuij Prima imbres 2. flamina aucta redandaÌ„tia 3. cum per ista profusium est cresâ—unt maria supra solitum c. in miram altitudinem erigitur mare tuta illa hominum receptacula supergreditur Deinde senientiam de solis terrae irruptionibus sequitur absurdum cum aquae enim euocabaÌ„tur quò abibant fon iâ—us occlusis Resp author de mirab in operibus August lib. 1. cap. 6. Quamodo retrò nisi apertis aditibus remtrabant Et Hieron Tract in Gen. Nota secundum Ecclesiasten quod omnes aque atque torreÌ„tes per occultas venas ad matricem abyssum reuertantur againe dispersed and oueflowed their banks
petition asked adding of his infinite liberalitie a blessing more then was required and farther manifesting himselfe vnto them that were thus godlie exercised Thus did he to a Gen. 15.12 22.13.15 Abraham to b Gen. 32.9.24 Iacâ—b to c 1. Chron. 16.4 c. 17.4 c. Dauâ—d to d 1. King 9.3 2. King 19.19.20 20.3.6 Salomon and other The same is it which here the Scripture signifieth of this sacrifice of Noah First how the Lord receiued it as a sauour of rest Secondlie how hee answereth vnto the e Vers 1. Psal 37.4 Iosephus affirmeth moreouer Antiq. 1. cap. 4. that Noah praied in sacrificing that the world might no more be destroyed with water The cause and reason is sufficient but the authoritie wanteth weight heart of Noah blesseth him and his posteritie with an euerlasting blessing for the same Wherein wee learne that the f Jam. 5.16.17 Psalm 18.6 prayer of the faithfull auaileth much with God and that if we aske g Matth. 7.7.8 21 22. Ioh. 14.13.15 August in Psal 65. Ergo non deficiamus in oratione Ille quod concessurus est essi differt non aufert Securi de pollicitatione ipsius non deficiamus orando hoc ex beneficio ipsius est cuÌ„ videris non à te amotam deprecationem tuaÌ„ securus estâ— c. wee shall also assuredlie receiue also that the Lord is h Psal 145.18 alwaies neere to those that call vpon him albeit hâ—e doe not now reueale himselfe but in his word and by giuing successe vnto vs so farre i Iam. 4.3 1. Ioh. 5.14 as is expedient for vs according to our prayers This blessing is first described by the largenesse thereof And God blessed Nâ—ah and his sonnes God blesseth Noah and in him his faithfull children for whose k 1. Cor. 3.22 Oecumen in 1. Cor. 3. Ipse quoque mundus vita propter vos sunt condita sunt sake the world is againe restored and Cain and his wicked race is made partaker of worldlie benefits which are l Iob. 5.3 c. 8.13.14 c. Isai 22.16 Psal 37.9 Notwithstanding that the wicked are partakers of outward felicitie least they should complaine that meanes were taken from them and abilitie of doing well Wherfore the prosperitie of this life is not a sufficient token of the fauour of God and mans obedience because many passe through this lifes miserie to life euerlasting and many from the height of this lifes felicitie goe into eternall torment For this cause that sometime good men want and wicked men abound this prouidence of God is blasphemed of the wicked and called blind Fortune but Fortune her selfe is not blind saith Cicero lib. de amicit vnderstanding by fortune this administration of the world but men are blind whom she embraceth properlie belonging to Gods Elect. Secondlie the content or matter of this blessing is declared which is expounded by the Lord vntill the eight verse and after amplified vntill the eighteenth verse of this Chapter In the former part the Lord layeth downe the meanes which in his prouidence he hath ordained for the increase and preseruation of the world which are ordinances and constitutions of the Lord of men to be put in vse and exercise Whereof the first is a law of nature consisting of m Vers 1. multiplication of n Vers 2. preheminence of man ouer all the creatures of the earth and of o Vers 7. mans receiuing and enioying the profit and benefit that commeth by the creatures The second law was ceremoniall but flesh with the life thereof c. The third iudiciall wherein the Lord appointeth man to be reuenger of the blood of man and concludeth with p Vers 7. commandement to al to indeuour to multiplie their kind and not in anie wise to be the cause of diminishing thereof Which is as if the Lord had said bring forth fruit and multiplie q Rabb Moses ben Nahmah Aben Ezra Comment in Gen. neither be afraid of the beasts of the earth or r For they feared least they might be drowned afterward by an other flood as the Iewes affirme Ioseph Antiq. 1. c. 4. and Chrysost and other the raine of heauen I my selfe will represse their violence and giue vnto your vse Å¿ Vers 2.3.16 Leuit. 26.3 Deut. 28.12 the commoditie of them Onâ—â—ie haue you regard t Vers 5.6.7 Exod. 20.13 Galat. 5.15 that you doe not oppresse and deuour one another To this end I commaund you to abstaine from blood that u Chrysostom Hom. in Gen. 27. Hoc auteÌ„ facit ideo vt primis illis temporibus coÌ„primat illorum impetum propensioneÌ„ ad homicidia Author quaest Orthodox inter opera Iustini qâ— 145. Vt ea quoque re Deus nos à ferarum immanitate similitudine secerneret qua in laniatu carnium sanguinem quoque eorum lambuÌ„t quorum carnes voraÌ„t the blood of men may be precious in your sight and those that will not by that instruction be admonished to abstaine from murther that their liues x Vers 6. Exod. 21.14 be taken from the earth Wherein first of all we see the cause why the Lord renueth this law of dominion to Noah which y Gen. 1.28 before was giuen to Adam in full possession which was to disswade that z What time there were many moe sauage and rauenous beasts then men to ioyne together against them little familie from feare of euill and to encourage them against supposed daungers which they had conceiued of themselues either because as it is affirmed a Rabb Solom in Com. and other Rabbins they had seene the violence of beasts before the floud which had beene b For so the Iewes doe gather by these words that the Lord before the flood sent wilde beasts to destroy much people like as 2. King 17.25 sent by the Lord against the wicked or for that now they were more acquainted with their might by their long abode with them in the Arke But chieflie for that the nature of man thorough c Psal 53.5 Prou. 28.1 Chrysost Hom. in Gen. 9. Quemadmodum inter seruos fieri solet vt probatiores honestioreâ— conseruis terrori sunt qui autem deliquerunt sociâ—s seruoâ—timeant sic de homine factum est nam salua illius in Deum fiducia terribilis erat bestijs vbi autem deliquit timere capit conseruâ—rum extremos the guiltinesse of sinne cannot but stand in dread and daunger of the creatures their feare also taking strength d August in Epist. Iohn Tract 8. Quia per peccatuÌ„ homo deseruit eum sub quo esse debuit subditus est ijs supra quae esse debuit from the smalnesse e But eight persons of their number to make resistance and that which was the chiefest point that in their safetie consisted the sauegard of the
Caluin in Gen. 10. Constat hoc Mosis elogio inuri tyranno aeternam probri notam hinc statuere licet quantum Deo placeat moderata administratio inter homines making it a prouerbe in the mouthes of men and cutting d For the Scripture maketh no mention of any children of Nimrod Historians teach that Ninus was the builder of Niniâ—e Strab. lib. 16. Dâ—odor Sicul. lib. 3. Plin. lib. 6. that he ouercame all the countries abâ—â—t him Diodor. lib. 3 cap. 6. Iustin. lib. 1. August de ciuit Dei lib. 16. cap. 17. that his wife Sâ—mâ—â—anis builded Babylon Iustin lib. 1. By which it is perceiued that Nimrods empire lasted but a little while So August de ciuit Dei lib. 16. c. 3. thinketh that Ninus was this Ashur sonne of Sem. But other writers affirme that Ninus was sonne of Belus of the house of ChaÌ„ which Belus built Babylon Euseb de praepar lib. 9. cap. 4. Q Curt. lib. 5. which Belus was this Nimrod according to the Scripture I suppose these authors may truly be reconciled thus Nimrod built Babylon and Ashur Niniue Nimrod was called Belus or Saturne of Babylon Ninus sonne of Ashur subuerted his Empire but following his manners was as well counted his sonne as of his godly father Assur which Ninus also continued his fathers enterprise finished Niniue his wife Semiramis after her husbaÌ„ds death reedified Babylon but of vncertainties let euery one haue his iudgement off his race from bearing rule In whose example wee may obserue 1. That those that seeke for or doe attaine to honour rule-bearing or office in the Church or common wealth not e Heb. 5.6 being lawfullie aduanced or called thereunto either by lawfull f 2. Sam. 7.12 2. Chron. 13.5.6 inheritance g 1. Sam. 11.12 free election or other meanes h According to the lawes and customes of the Nations which the Lord hath established for the succession and continuance of such offices they are before the Lord accounted i Iudg. 9.1.20 1. King 15.27.28 16.1.2 2. Chron. 23.3.14 c. Isai 22.15.16 hunters of mens soules or of their bodies liues liberties or goods and shall be rewarded as k Prou. 1.19 Psalm 5.4.5.6 spirituall murtherers 2. Those also that seeke for honour and authority for their own sake their lucre or their glorie rather then for the glorie of God and the good of the Church and common wealth euen they are l 1. Sam. 2.29.30 Ezech. 34.2.3 hunters before the Lord the Lord hath not sent them yet they ran 3. They that to place themselues in honour and dignitie displace or hinder other which by right haue more title thereunto they also m Iudg. 9.1 2. Sam. 15.4.5 Numb 16.1.2 are hunters in this spirituall chase they n Habac. 2.13 Micah 1.7 often labour in the fire and get no gaine for the o Prou. 20.21 inheritance vniustlie gotten the end thereof shall not be blessed 4. Those that haue receiued gifts must p 1. Sam. 26.9.10 2. Sam. 4.11 Psalm 131.1.2 waite vpon the Lord vntill hee call them forth to exercise them which when q Prou. 8.15 Hosea 8.4 Isai 22.21 Rom. 3.8 euer he doth he doeth by lawfull and holy meanes and be humbled r Exod. 3.11 Iudg. 6.15 c. with the sight of their infirmities not Å¿ Iudg. 9.28.29 1. Cor. 4.7.1 lifted vp with the measure of their gifts nor hastie to climbe before the Lord doe stay t Psalm 94.18 their hand and foote for it is much more warme and safe to sit at the roote of a tree then in the toppe and honour u Num. 11.11.12.13 Et honos est â—nus est in prouerbio Hieron epist ad Marc. Non est dignum vt inde exigat honorem vnde refugis laboreÌ„ of it selfe is burdenous much more x 1. King 16.1 Chrysostom Hom. in Psalm 50. Conscientia peccati formidinis est mater Conscience of sinne is the mother of feare Therfore the prouerb is Nothing so fearfull as a Tyrant whereof many examples are Valer. Max. lib. 9 cap. 14. Dionisius for feare of being killed of his Barber taught his daughters to pole his head afterward not daring to trust them hee burnt his haire with nutshels set on fire Diâ—dor lib. 20. Cicer. Offic. libr. 2. Alexander Phareus vsed to search his wife before he went to bed least she carried anie knife to murther him Sueton. in vit Domit. cap. 14. Domitian was so fearefull that hee walked almost continually in his gallerie which he caused to be set with the stone Phengites that by the brightnes thereof as in a glasse Plin. libr. 36. cap. 22. he might see what was done behinde him when it is attained with an euill conscience notwithstanding when the Lord doth call thee vnto office which thou shalt know by his y Psal 19.11 119.98.99 word and the lawfull meanes he layeth before thee Arise and doe the worke of the Lord with cheerefulnes be thou a z Zach. 4.2.6 candlesticke of light in the house of God a a Isai 32.1.2.3 conduit pipe to conuey Gods mercies and benefits to men a b Rom. 13.4 sword in the Lords hand to auenge sinne and wickednes punish the euill maintaine c 1. Chron. 18.14 Psalm 72.2 the good deliuer d Psalm 82.3.4 Virgil. Aenead 6. Regum est parcere subiectis debellare superbos the oppressed from the hand of the wicked haue not e Leuit. 19.15 respect vnto the rich nor to the poore be vnto f Isai 49.23 the Church of God a nursing father cause the nurses therof g 2. Chron. 17.7.8 31.2.3 1. Pet. 2.2 to feed with the milke of holsome doctrine If thou shalt thus be occupied in the h Matth. 21.28.29 vineyard of the Lord not doing i Iohn 6.38 thine owne will but his that sent thee not k Philip. 2.21 seeking thine owne things but his that put thee in authotitie the Lord will be with thee l Exod. 3.12 Iosh 1.5 as he was with Moses with Iosua with Dauid and m 1. King 1.29 deliuer thy soule out of all aduersitie he n Psalm 55.22 will beare the burden of thy magistracie he will make thee a o Ierem. 1.18 defenced Citie an iron pillar and walles of brasse against all thy enimies he p Psalm 105.15 Zach. 2.8 that toucheth thee shall touch the apple of his eye he will preserue thine honour q 1. Sam. 2.30 peace of conscience in this life and continue thy r Prou. 15.15 Psal 5.11.12 regencie in the life to come with eternall glorie and felicitie 5. Obserue also in Chams posteritie they flourish and are mightie and Canaan exceedeth in outward blessings as in number of children and rich inheritance so is the Lord not hastie to bring Å¿ Exod. 34.6 Psal 103.6 destruction vpon the wicked but t Rom. 2.4 2. Pet. 3.9
prouoketh them with his goodnes to repentance 6. There is u Iob. 21.7.8.9 c. Psalm 73.7 no discerning in the present estate of temporall things betweene the righteous and the wicked 7. The wicked x Iob. 21.17 c. Psal 73.18.19.20 although for a time they flourish with prosperitie yet they soone decay and are in the wrath of God consumed Question 3. verse 21. For what cause is Sem called the father of all the sonnes of Heber and what is to be esteemed of the eldership or seniority of Sem Iapheth concerning whom there is difference in translations and interpreters BEcause the Scripture purposeth froÌ„ hence forth to abide a August de ciu Dei lib. 16. cap. 3. Caeptum esse dicit à minimo gradatim generationum istarum in maximo finitam orationem Sed ex falsis praemissis non sequitur conclusio in the historie of the house of Sem as by which onlie true religion was professed in succeeding ages of b Rom. 9.5 whom are the fathers and of whom came Iesus Christ concerning the flesh therefore in the beginning c After the same manner in disgrace of Cham the Scripture calleth him the Father of Canaan of his historie these words are placed as a preface to commend his person and the blessings which the Lord God of Sem bestowed vpon him One would thinke it at the first a speech absurd that Sem should be called the father of all the sonnes of Heber For if Heber were of Sems posteritie how could Sem but be the ancetor of all his progenie But herein is a d Chrysostom Hom. in Gen. 3. Merito thesauro cuipiam confertur diuinarum scripturarum lectio nam sicut ex illo quisquis vel paruam micam capere valeat multas sibi parat diuitias ita in sacra scriptura etiam in breui dictione variarum sententiarum vim ineffabiles diuitias inuenire licet mine of treasure hid He was father of all the sonnes of e August libr. de ciu Dei 16 c. 3. Orde verborum est Sem â—â—â—us est Heber etiam ipsi id est ipsi Sem natus est Heber qui Sem pater est omnium filiorum Sem ergo Patriarcham intelligi 〈◊〉 â—â—s omnium qui de stirpe eius exorti sunt quos commemoraturus est siue sint nepotes siue abnopoâ—es pronepotes deinceps indidem exorti Heber that is of f Some interpret it thus the Father of all the Sonnes beyond namely Euphrates not taking the word Heber to be a proper name but as it signifieth tram vltra traâ—ectum vel vlteriorem partem beyond or on the further side like as the worde Beth bara Ioh. 3.29 signifieth a house Beth gnebar beyond Iordane for as Iosephus testifieth Antiq. lib. 1. cap. 7. Hieron Trad. in Gen. the Sonnes of Heber possessed from Cophes a riuer of India vnto the border of Euphrates and Assyria Therfore it is here interpreted of all the Sonnes beyond the riuer But the coniecture is fetched too farre to come home in season Heber and all his sonnes And why of Heber for so was he also of Elam and Ashur and Lud and Aram and all the nations that came of them Surelie because the wisedome of God willing to commend Sem for the blessing vpon Sem which Noah had prophesied could find no such argument of commendation in any of these as was easie in Heber to be found which was sincere piety and zealous perseuerance in true religion which the Lord regardeth g Deut. 26.17.18.19 Hieron ad Celant Sola apud Deum libertas est non seruire peccatis summa apud Deum nobilitas est clarum esse virtutibus Nazianzen Orat. 13. Triplex est genus nobilitatis vnum quod supernè originem duxit cuius respectu omnes ex aequo nobiles sumus ad Dei scilicet imaginem facti alterum à sanguine prouenit cuius ratione num quis fit nobilis equidem haud scio praesertiâ— cum ortus eius cum interitu coniunctus est Tertium ex vltio vel virtute aestimatur cuius vel magis vel minus participes sâ—â—â—us prout vel seruanerimus imaginem vel corruperimus Nam â—â—â—tum genus ex rescriptis edictis pendens apud me tunc erit in precio cum pulchritudinem sitam in coloribus amplexus fuere Simiam capero venerari quae leo sit esse iussa aboue all the titles of nobilitie Which appeareth partlie by the name of Heber h Transeuntem vel transuenitentem significat quasi ab eorum societate transissès that he separated himselfe froÌ„ their assemblie which stubbornelie i Gen. â—1 4 For it signifieth one comming from beyond departing or passing rebelled against the Lord and partlie by the benefit which hee receiued of his constancie which was that when euerie familie of the earth had changed k Gen. 11.7.9 his dialect of speech onlie Heber continued with that hee had attained from his infancie It seemeth also that Heber is here remembred rather theÌ„ Arphaxad both because being young and more apt l Psalm 119.9 Eccles 11.9 Ambros libr. de viduis Vicina est lapsibus adolescentia quia vaeriarum astus cupiditatum furorem calentis inflammas aetatis to be seduced by preseruing his soule from sin he obtained a greater commendation as also for that the Lord hauing chosen his Church out m Deut. 7.7 of a little familie would hereby describe the limits and visible bounds thereof The father of all the sonnes of Heber The father therefore of all Ioctans multitude yea doubtlesse but much rather in the meaning of n August de ciu lib. 16. cap. 3. Et praelatus est Heber etiam filijs cum sit quintus nepos quid nisi verum est quod traditur ex illo Hebraeos esse cognominatos in quo Dei ciuitas in saÌ„ctis peregrinata est in omnibus sacramento adumbrata the Scripture of the Hebrue Abraham of Moses and the Prophets of Dauid the king and of the Messias Iesus Christ This is the stile of honour which the Lord thought meete to bestow on Sem thereby to distinguish him from his brethren Secondlie it followeth the brother of Iapheth the great Why is he not called the brother of Cham and Iapheth especiallie sith C ham in the repetition of their names is alwaies next him placed as here he is also in the recount of genealogies Surelie be use the Lord would not vouchsafe o Caluin in Gen. 10. Non vocatur hoc loco Sem frater Cam quia resectus ex fratrum ordine iure suo abdicatus fuerat that honor vnto Cham although he were as neere by coniunction in the flesh to call him the brother of the fathers p For as Abraham is called the father of the faithfull albeit some are Gentiles so Sem is called the father of all the
sonnes of Heber because in theÌ„ was the visible Church remaining vntil the Messiah namelie for his praise and commendation Rom. 11.13 of the Church who by his sinne had made himselfe q August de ciuit lib. 16 cap. 2. Cham verò tanquam se ab vtrisque discernens inter vtrunque remanens nec in primitijs Israelitarum nec in plenitudine Gentium quid significat nisi haereticorum genus callidum non spiritu sapientiae sed spiritu versipellis astutiae quo solent haeresi eorum feruere praecordia pacem perturbare sanctorum an enimie but onelie Iapheth who was with Sem a partner r Gen. 9.23 in his pietie was also meete to be partaker of his praises Herein is also handled as difficult a question whether Iapheth or Sem were the elder brother thus stand the wordes in the Hebrue text Achi Iapheth Hagadol the brother of Iapheth the Å¿ For so it is word for word and very fitly to be translated for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha is a prepositiue particle with the Hebrewes and answereth to the in English and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gadal to be great also to magnifie from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gadol great great For first because this greatnes is giuen to brotherhood it is t Sic enim August de ciuit Dei lib. 16. cap. 3. Caluin in Gen. 10. Lyra. consensus interpretum wholie vnderstood of the age of one of them that he was the greater or elder borne but whether to Iapheth or to Sem to be referred it cannot fullie be by the u For the Hebrues hauing neither cases of variation or degrees of coÌ„parison it cannot so plainely be perceiued as if it had been varied of the Greekes or Latines but by comparing the order of the wordes before and after which is common to vs also with the Hebrewes for the most part in our English tongue letter of the text determined There are of the x Aben. Ezra in comment in Gen. Other make ChaÌ„ the middle sonne and Sem the youngest as Rab. Salomon but neither of both opinions containeth sufficient probabilitie Hebrue writers which affirme that Cham was the eldest son of Noah but where the Scripture calleth y Gen. 9.24 Cham his z Hachatan paruus filius Desunt ijs comparationes little sonne it cutteth off that iudgement from the truth But for the a Dauid Kimchi August de ciuit Dei lib. 16. cap. 3. Pagnin in trans c. most part Sem is esteemed the eldest sonne both because he is alwaies first named among the brethren and also for that as b Rab. Salom. in Gen. 27.15 the Hebrues would auow the Priesthood was ioyned with the c Et inde sequeretur hunc esse Melchisedec de quo Gen. 14. quod Hebraeis placet Rasi Lyra. c. priuiledge of birth vntill that Aaron was called and confirmed by the Lord. Notwithstanding on the contrary there want not many reasons why we are to hold that Iapheth by nature was the eldest of them For first the placing of the words in the Hebrue text doe seeme to d He saith not Sem Hagadol Sem the great or Sem the great brother of Iapheth but Achi Iapheth Hagadol the brother of Iapheth the great shew the meaning of the Scripture that Iapheth not Sem was greater or elder borne Secondlie the e Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke translation doth read it so f The Rabbins in Bereshith Rabba and Rab. Salom. doe doubt of it Rab. Dauid Kimchi in 1 Paralip perswadeth it Lyra. in Gen. 10. Genebrard in Chronolog Mercer in Gen. 10. Broughtons consent of Scripture doe confirme it and manie learned writers doe so expound it Thirdlie it is most euident by this Noah being fiue hundred yeere old as saith the Scripture g Gen. 5.32 begat Sem Ham and Iapheth that is to say h August lib. de ciu 15. Generauit id est generare coepit quaest in Gen. 25. began to generate and had none of them before C ham was not then begotten for i Gen. 9. â—4 hee is called his youngest sonne Neither yet was Sem at that time borne according k Gen. 18.10 to the time of life but two yeere after as the Scripture witnesseth being an hundreth yeeres of age not till the six hundreth and second l Gen. 11.10 yeere of Noah which was two yeere after the floud of waters Whereof it remaineth that Iapheth being borne in the 500. yeere was by birth the eldest son of Noah and to Sem the elder brother Now this which the Scripture speaketh may not vnfitlie be vnderstood of Iapheth not onelie in respect of age that hee was eldest but also in respect of worldlie greatnes in which sense Esau is so often m Gen. 27.1.15 called Hagadhol the great or elder to shew the greatnesse of his condition in respect of Iacob As if the Lord had said not inferiour to Iapheths greatnes and as Iapheth was enlarged in earthlie things so Sem was preferred in spiritual benefits It may also not amisse be vnderstood of Sem not in respect of age but n Franc. Iun. anal in GeÌ„ 10. PrimogenituraÌ„ verò ad SchemuÌ„ pertinuisse haec verba denotans FratreÌ„ Iaphethi natu maximi id est ascitum in iuris eiusdem communicationem adeâ—que antepositum occasione illius beneficij quod in Noachum contulerat cum author illius obtegendi primus fuisse dicitur of his priuiledge For as he was o Gen. 9.22 authour of couering his fathers nakednesse as the Scripture seemeth to signifie so hee obtained the chiefest blessing to be father of the sonnes of Heber that is the Church of God in which respect as if hee had receiued a superiour dignitie hee might be called the greater brother The which his priuiledge p And whereas his Genealogie is in the last place reckened it is for the continuance of the historie with the which followeth of the house of Sem. doth giue him formost place throughout the Scripture as to the worthiest Their errour is great and their negligence more large q Perer. in Gen. cap. 10. disp 10. Noën diâ—it non coepisse generare 500. aetatis suae anno praecise sed quingentessimo secundo vel Sem secundo anno post diluâ—ium non fuisse centum annorum pracise sed fuisse centum duorum annorum Sed hoc est contra omnem authoritatem contra rationem scripturam impingere manifâ—â—tam who to reconcile this Scripture would import that Noah was not exactlie 500. yeeres old when he receiued the gift of generation or that Sem was not exactlie an 100. yeere old two yeers after the floud wheÌ„ he begat Arphaxad For the purpose of the Lord is r It is manifest by the computation which the Scripture vseth in many places as Gen. 8. Exod. 12.41 c. and also by the iudgement
the menning of their corrupted fables wheras they haue taught that men at the first being mute and dumbe were vexed and destroyed of foules beasts but Prometheus that is prouideÌ„t or watchfull wisedome being careful of mens welfare obtained speech of God Afterwarde Mercurie taught them eloquence Aristid lib. 2 contr Plaeton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Compare this with the Scripture and coÌ„sider how shamefully they erred and praise the Lord for the light of his sacred word and ignorant did vtter and vnderstand alike But although perhaps not so strictly to be taken yet this is the manifest meaning of the Scripture that as yet there was but one speech or language vsed or spoken or knowne vnto the world But this one will say is contrarie to that which was taught before that the x Gen. 10.5.20.25.31 posteritie of Noah was diuided by their tongues and languages There is no y CONCILIATIO 15. contrarietie nor diuersitie herein but the Lord most graciously by this latter history would z August quast in Gen. 20. Quomodo hoc potest intelligi quando superius dictum est quòd filij Noae vel filiorum eius distributi essent per terras secundum tribus linguas nisi quia per recapitulationem postea commemorat quod prius erat Idem de doctr Christian. lib. 3. cap. 36. Lasenter narratione redeunte vt diceretur quo modo factum fit vt ex vna omnium lingua fuerint diuisi per multaâ— interpret vnto vs and expound the former All nations were deriued from the roote a Gen. 7.25 8.16.18 of Noah How became they to speake such diuers languages Noah had not himselfe the vse of them Sem Ham and Inpheth enioyed one voice or speech b Philastrius lib. de Haeres cap. 10. writeth that before the confusion all languages were knowne to all men habentes enim angelicam gratiam id est multarum linguarum scientiam non agnoscâ—bant datorem tanta sapientiae c. i. Hauing saith he obtained angelike grace that is the knowledge of many tongues they did not acknowledge the giuer of so great wisedome But this is an error for the Scripture saith they were all of one language and one speech which they had receiued from one coÌ„mon parent as their mothers milke Neither if they had receiued the gift of many tongues could they easilie haue imparted them as an inheritance vnto their children in such sort that none should vnderstand anothers speech Wherefore that the nations were deuided as wee know they are deuided c Vers 7. and their speech confounded which by d It may here happily not altogether causelesse be demaÌ„ded what language it was that men spake before this confusion of toÌ„gues The Aegyptians affirmed the Phrygian toÌ„gue was the first naturall for Psammeticus their king causing two children to be kept without hearing of any sound of voyce to proue whether they would speake of themselues and what they would say the children were first heard to pronounce beccos which in the Phrygian tongue is bread Heredot in Euterpe Theodoret quaest in Gen. 59. would proue that the Syrian tongue was the first by the signification of Adams name for Adam saith he in the Syrian tongue signifieth red earth Philo the Iew lib. de confâ—â— linguar affirmeth the Chaldee tongue was first But greater reason there is which confirmeth that the Hebrue was the originall and mother of all First both the Syriac and Chaldee tongues of many learned men are thought to be but as diuers dialects within themselues and one language which notwithstanding Imm. Tremel in prafat in Gram. Chaldaie Syriac doth vtterly denie as indeed they are to be taken as diuers tongues both of them agreeing for the most part in signification with the Hebrue as Adam in the Hebrue signifieth the same Secondly the Syriac and Chaldee are as it were but dialects of the Hebrue differing not much more then Northren and Westerne speech from plaine English and differ more within themselues then from the Hebrue Thirdly the Nations the neerer they haue bordered vpon the Hebrues the more they haue agreed in their speech as the Syrians and Chaldeans next the Arabians and after them the Aegyptians and Persians c. and the languages which are farthest disagreeing are for the most part farthest scattered Fourthly all the names which are spoken of in Scripture before the confusion of tongues are in the Hebrue significant which in no other language generally they are If any man would say that Moses translated them into Hebrue I would aske how he knew it or what maketh him to suspect that of Moses which neither Moses nor any prophet or good historie writer euer vsed to doe and which the Scripture in the practise thereof abhorreth Fiftly authoritie of ancient writers doth confirme it Origen in Num. Hom. 11. Hieron Comment in Sophon cap. 3. Chrysost Hom. in Gen. 30. postremo Heber c. Aug. de ciuit Dei lib. 16. cap. 3. 11. Eucher in Gen. lib. 2. cap. 2. In sola inquit domo Heber quae aniea suit lingua commansit Ioseph Antiq. lib. 1. cap. 5. c. and new writers for the best and chiefest part nature and natiuitie was one the cause saith the holie Ghost was this the presumptuous sinnes e Vers 4. So that first men were Antithei i. fighters against God next Polythei worshippers of many gods or of Idols with Iehoua afterward Pseudothei worshippers of Idols without Iehoua lastly they are like to be Athei worshippers of no God neither Idolâ— nor Iehoua Sybilla witnesseth of this accident Cum vniuersi homines c. What time all the world spake one language men built a tower so high as if they would haue climed to heauen but the gods sent downe stormes and ouerthrew their building and gaue euery man a proper speech Ioseph Antiq. lib. â— cap. 5. Here heathenish Atheists that will not receiue the Scriptures may by Heathenish testimonie be conuinced of men prouoked the most gracious Lord to deuide their languages Through this occasion they which not long before f An hundred yeeres and one vers 11.14 were by the mercie of the Lord deliuered in a wonderfull manner from extremitie of death and now were multiplied in the place of their deliuerance the hils g Vers 2. Gen. 8.4 Joseph Antiq. libr. 1. cap. 6. Primi relictis montibus planitiem habitare caperunt Epiphan Haeres 1. of Ararat departed from their place of habitation and found a plaine in the land of Shinar h Shina◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be so called of the euent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shen that is a tooth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnar to strike or shake out as it were the striking out of their teeth because their speech which is vttered by their teeth and lips was as it were strikeÌ„ out in the confusioÌ„ The same also of the confusion was
building confusion of languages was the onlie proper immediate mighty power of God for who is there that can weaken the strength and power of the world vnited but God alone And because it was his immediate worke a worke wherein hee did euidentlie shew as Princes in their glorie shew themselues his power wisedome which none is able to counteruaile therefore saith the Scripture the Lord came downe that is he shewed his wisedome his power and iustice on them by their confusion In like sense of speech doth q Matâ—h 6.9 our Sauiour command although our heauenlie Father fill the heauen and the earth to cal on him in prayer Our father which art in heauen r August Epist. ad Dardan ep 57. Non dicimus pater noster qui es vbique cum hoc verum sit sed qui es in coelis vt templuÌ„ eius potius commemoremus in oratione quod nos ipsi esse debemus because hee doth more clearelie and fullie shew his glorie in the heauens that we being his temples as the Å¿ Isai 66.1 1. Cor. 6.19 heauens are his throne might be admonished that as he is more glorious in the heauens then can of earthlie creatures be contained so most of all he sheweth his glorie on them that call on him and is chieflie glorified in his children Now the manner how the Lord descendeth although it cannot sufficientlie with wordes be vttered nor vnderstood with the intelligence of man for in descending t Athanas orat cont Arrian Deus de Deo NoÌ„ enim Deus locum mutat nostro more qui locis continemur neq ad similitudinem nostrae paruitatis praesentia dei tota comprehensa latuit hee neither forsaketh the place wherein hee was neither approcheth to a place wherin hee was not but containeth in himselfe all u Tertul. aduers Prax. libr. Ante omnia Deus erat solus ipse sibi mundus locus omnia Idem de Trin. Qui non loco clauditur sed qui omnem locum claudit space place and whatsoeuer x Coloss 1.17 his hand hath made yet is it not vnprofitable to be considered for the Scripture hath declared it for our behoofe The attributes and properties of God are y August de ciu Dei lib. 7. cap. 6. Neque aliud dei est esse aliud viuere quasi posset esse non viuens nec aliud illi est viuere aliud intelligere quasi possit viuere non intelligens nec aliud intelligere aliud beatum esse quasi posset intelligere noÌ„ beaâ—us esse sed quod est illi viuere intelligere beatuÌ„ esse hoc est illi esse of the verie substance of his nature his power his wisdome his iustice goodnes prouidence wherefore when by these hee manifestlie sheweth his glory to vs inferiour creatures hee is rightlie said to descend vnto vs. Thus is hee said to descend to see the Citie For although his power z Nazianzen orat 21. Nemo quidem potentiae dei oculis sese subducere queat solus quippe Deus ex omnibus rebus nec fuga vitari nec bello sustineri potest was neuer absent nor his prouidence a August de ciuit Dei lib. 22. cap. 1. Fulgent lib. de praedest ad Mon. cap. 26. Deus itaque licèt author non sit malarum cogitationum ordinator tamen est malarum voluntatum in directing that which men did wickedlie commit vnto his owne glorie and the profit of his Church yet now he descended by his power wheÌ„ he shewed vnto men the force thereof and by his prouidence when hee declared himselfe displeased with their wicked enterprise Neither is it disagreeing from the christian faith if anie thinke that b Iustin Mars dial cam Triff Non debetis vos putare ipsum ingenitum Dâ—â—m vel ascendisse vel nescendisse quopiam nam in effabilis c. Tertul. lib. de Trinitat Neque ergo pater descendit vt reâ— indicat neque Angelis ista praecepit vt res probat super est igitur vt ille descenderit de quo Apostolus Ephes 4.10 dei filius Dei verbum this is spoken especiallie of the second person of the Trinitie who as in the fulnes of time he tooke our perfect nature c Galat. 4.4 Hebr. 2.15 and was cloathed with our flesh so euen before that time was come as d Malach. 3.1 Hilar. â—e Trin. lib. 4. Qui angelus dei dictus est idem Dominus Deus est Est enim secundum prophetam filius Dei magni consilij Angelus vt personarum distinctio absoluta esset Angelus Dei est nuncupatus the angell of the couenant hee immediatelie e Iren. libr. 3. c. 6. Descendit inquit c. ipse est qui ascendit descendit propter saluteÌ„ hominum per filium naque qui est in patre habes in se patrem his quibus est manifestatus patre testimonium praebente filio filio annunciante patrem by himselfe performed the counsaile of his father appeared f Tertul. aeduers Praex Filius erat qui ab initio iudicauit turrim superbissimam illidens linguasque dispergeÌ„s orhem totum aquaruÌ„ violeÌ„tia puniens plueÌ„s super Sodomam ignem sulphurem Deus de Deo Ipse enim ad humana collequia semper descendit Chrysostom Hom. in Gen. 58. Ne admireris dilecte quod taÌ„ta humiliationis illius magnitudo sed cogita quod et patriarchae cuÌ„ apud quercum sederet Genes 18. in hominis â—â—gura cum angelis hospes fuerit praesignans nobis multo ante ab initio quòd humanam naturaÌ„ esses suscepturus vnto the Patriarkes and in this place descended to see the Citie It is no lesse straunge in respect of the end that the Lord is said to descend to see For sith that he g 1. King 6.39 seeth the hearts of all men and h Psal 139.2 beholdeth their thoughts before they thinke them it might seeme in vaine to descend to see the Citie which hee beheld before they had layd a corner stone thereof But the Lord doth herein by his owne example teach i Chrysost Hom. in Gen. 30. Descendit inquit Dominus non vt humano more intelligeremus sed vt per hoc erudiamur nunquam temere fraires nostros condeÌ„nâ—ndos neque auditis solo iudicandum nisi pluribus argumentis prius certius reddamur Magistrates and Princes to examine seriouslie the crimes of offenders before they punish who although he knew before their rebellion and trespasse worthie punishment yet hee proceedeth not to execution without full and perfect euidence of their iniquitie The crime was manifest for they had begun to build the Citie which the Lord therefore permitted to proceed that h Chrysost Hom. in Gen. 30. Perâ—nisit illos laboribus sese affligere vt rerum experientiae praeceptoris loco illis
this record can no way be perceiued saue by the signification of her name By which it seemeth that Sarah Abrahams wife i Hieron lib. trad in Gen. Aran filius Thare scater Abraham Nachor duas filias genuit Milcham Sarai cognomento Ischam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called also Ischa of her fathers houshold which in signification is k Ischa enim Chaldaeo sermone Syro est spectata vel conspicus vel clanum administrationis tenent vt testatur Francisc Iun. in Anal. Rab. Solom in Comment à radic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nasach diducit quod est magnificare aut principeÌ„ constituere quod idem est cum significatu Sarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one with Sarah but differeth in sound according to the common language of the familie Neither maketh this against the speech of Abraham she is my sister or where he saith she is the daughter of my l Gen. 20.12 Father for in the language of the Church of God many which are m 2. Sam. 19.12.13 Gen. 19.7 farther in descent of kinred are called brethreÌ„ and Lot is also called of Abraham himselfe his n Gen. 13.8 brother In which respect might Sarah well be called his fathers daughter because shee came of Terah being o Notwithstanding some Interpreters affirme that Sarai was the naturall daughter of Tharah not of Haran as Clem. Alexan. Strom. 2 vpon these words She is the daughter of my father but not the daughter of my mother Gen. 20.12 he teacheth thereby saith Clemens that they which were of the same mother might not then be taken to wife Of new writers Theodor Beza libr. de Repudijs But the former senteÌ„ce is more consonant confirmed by Iosephus Hierome Augustine Caluine Iunius and other Wherein we must obserue that Haran was not by the same wife of Terah that AbraÌ„ was for otherwise Sarai had also been the daughter of his mother Gen. 20.12 But of this more in another place the daughter of his sonne That Haran died before Terah his father in the land of his natiuitie is obserued by many writers Some affirming that p Hieron lib. trad Hebrate in Gen. Tradunt Hebrai ex hac occasione huiusmodi fabulam quod Abraham in ignem missus sit quia ignem adorare nobuerit quem Chaldaei colunt Dei auxilio liberatus de Idololatriae igno profugerit mortuus est Aran in conspectis patris sui in igne Chaldaeorum quod videlicet ignem noluit adorare igne consumptus sit hee died a witnesse of the Lord by the hands of Idolaters at the building of Babel Some contrariwise q Epiphan Haeres 1. Hinc fieri taperunt statuae ex luto arte sigulari per industriam huius Tharrae Durauit autem hoc studium in vigessinam generationem vsque ad hunc dieus annis 3332. Suidas in voce Sherug hoc inuentuâ—â— ipsi tribuis Tharre statuarium fuisse scribit that being himselfe an inuentor of Idolatrie hee was destroyed by the Lord for his iniquitie being r For Lamech the father of Noah died also before Methushela his father and the same is to be supposed of many other vntruelie called of them the first Å¿ Epiphan Haeres 1. Et nullus vnquam ex prioribus hominibus filius ante patrem mortuus est donec Tharre aemutum Dei per propriam versutiam commeritus erat that died a naturall death before his father But whether hee died a Martyr or for his sinne before his father or whether for neither but that t Ioh. 9.3 the worke of God might be shewed vpon him seeing the Scripture it selfe is silent men u August de Gen. contr Manich. lib. 1. cap. 2 Compescat se humana temeritaâ— id quod non est non quarat ne id quod est non inueniat Prosp lib. de vocat Gent. Quae Deus occulia esse voluit non sunt serutanda qua autem manifesta fecit non sunt negligendaâ—e in illis illicitè curiofi in his damnabiliter inueniamur ingrati must be contented to be ignorant And Terah tooke Abram his sonne and Sarai his daughter in law and Lot the sonne of Haran and they departed together c. The cause why Terah in this sort forfooke his countrie was the x Chrysost Hom. in Gen. 31. Abraham imperauit Deus vt inde utigraret quod vt agnouit Tharra pater eius lices infidelis pater esset attamen ob amorem in filiuus socius illi peregrinationis esse voluit voice and oracle of God to Abraham which is recorded in the Chapter following Come out of thy country and from thy fathers house c. For Abram now came out and departed with his father to goe into the land of Canaan but before his departing while he y Act. 7.2 dwelt in Vr of the Chaldees z For Chalden it self and all Babylon is called by Geographers Mesopotamia Plin. Hist. nat lib. 6. cap. 27. and in Mesopotamia the Lord said vnto him Go out of thy countrie from thy fathers house Wherefore the beginning of the chapter following repeateth and expouÌ„deth a August de ciu Dei lib. 16. c. 15. Et dixit Dominus exidae terra tua c. non quia hoc sequitur in sermone libri hoc etiam in rerum gostarum tempore sequi existimandum est sed intelligendum est more suo scripturam redijsse ad tempus quod iam narnatio illa transierat Sicut superius de linguarum vnitate dictum est Francisc Iun. in Anal. in Gen. cap. 12. Hic primus vocationis locus est plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causam exponena cur Tharra cum familia Vre ChaldaeoruÌ„ discesserit the cause of their departing which thus in regard of time must be vnderstood The Lord had said to Abraham while he dwelt in Mesopotamia Come out of thy countrie c. Then Terah tooke Abraham his sonne And for this cause doth the wisdome of God obserue this order in deliuering the report because it was necessarie in the life of Terah to describe the acts of Terah chieflie this most memorable which happened in all his life But because the commaundement was giuen to Abraham as was the promise of his reward it was also most aptlie reserued vnto the historie of Abraham thereby to declare his obedience and faith Now it may be obiected seeing Abraham was commanded to forsake his countrie and his Fathers house that hee in departing obeyed not the voice of God forasmuch as Terah his father with his houshold went out together in his companie Doubtles Abraham obeyed the voice of God not onlie in ioyning companie in the departure with his father but also in b Chrysostom Hom. in Gen. 31. Animâ—tu ortere licet quod cum Patriarcha Deo aâ—ceptus esset visus ei Deus imperauis quod vt agnonit Tharra pater eius c. Caluin in Gen. 11.
glorificaÌ„t esse non solum virentem quandam sed esse maiorem Christo asserunt August Haeres 34. called themselues of the name of Melchizedek who affirmed that Melchizedek was a greater person then was Christ himselfe because Christ was compared vnto Melchizedek But the plaine words of Scripture confute their blindnes which say not that b Heb. 7.3 Christ was compared as inferiour to Melchizedek but that Melchizedek was compared vnto the sonne of God Some other suppose c Author quaest mixt inter oper August qu. 109. Igitur per hac apparet Melchizedec vltra hominem esse quia non erat vnde melior esset quam Abraham nisi sola preâ—edat illum natura Quam ipsissimaÌ„ sententiam haereticam esse doces Augustinus Haeres 24. that he excelled the nature of men because hee is said to be d Heb. 7.4.7 greater then Abraham and therefore esteeme him to be e Epiphaen Haeres 55. Aliqui autem ipsum putant natura filium Dei. in humana specie tunc Abraham apparuisse Sed excidunt ipsi à proposito Iesus Christ in person f Epiphan Haeres 55. 67. Hierat quidam Melchisedecianorum hunc Melchisedec putat esse spiritum sancium eo quod assimilatus est inquit filio Dei or else the holie Ghost Other also gesse g Hieron epist. ad Euagrium Origenes multiplici sermone disputant illuâ— tandem denolutus est vt cum angelum diceret Transiui ad Didymum sectatorem eius vidi hominem pedibus in magistri isse sententiam that he was an Angell because he is said to be without father or mother But these errours likewise are euident by the Scripture which in manifest words affirmeth that Melchizedek h Heb. 7.1.2 King of SaleÌ„ King of peace by analogie of the historie and vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider how great this man was c. was king of Salem that is vndoubtedlie a certaine man which was king of a certaine Citie called Salem which Citie although in the name thereof it doe aptlie signifie the kingdome of the faithful wherein dwelleth peace and righteousnes yet may we not by reason of the allegorie take away the truth of historie Againe it is signified he i Heb. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is manifest therefore that he had a kindred which was not couÌ„ted or described had kinred in the flesh although not reckoned among the kinred of the Iewes Neither saith the Scripture that he had no father or mother but k Heb. 7 3. Psal 110.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnal-dibrathi that is according to my word or report of Melchizedec that is that report which is by me deliuered of Melchizedec namely Gen. 14. Epiphan Haeres 55. Quod autem sine patre sine matre dicitur non eo quod non habuit patre aut matrem dictum est sed eo quod non sunt manifestissimè in scripturis nominati that he is described without father and mother that in shew of eternitie he might be likened vnto the sonne of God The Rabbins of l Hieron epist ad Euagr. Tradunt Hebrai hunc esse Sem primum filium Noa eo tempore quo ortus est Abraham habuisse aetatis annos 390. Rab. Rasi Thevâ—th rationem reddit quia scil dicitur Melec Salem in quo reperiuntur litere Sem. Iuanis coniectura the Iewes and other m Lyra in Gen. 14. Carthus in Gen. Comment Praeterea dictum est communiterque tenetur quod Melchizedech fuit Sem filius Noae after them doe teach that this Melchizedek was Sem the sonne of Noah Manie other both famous and reuerende interpreters of Scripture n Hippolitus Irenaeus Eusebius Caesariensis Emissenus Apollinarius Eustachius citantur ab Hieron epist. ad Euagrium Item Epiphanius Haeres 55. Theodores quaest in Gen. 63. Caluin in Gen. 14. Pet. Mart. in Gen. Comment 14. doe rather thinke that because the parentage of Sem is declared in the Scripture and that the distance of time was so great o The Greekes who followed the Septuagint translation found it not possible in respect of the time for that translation addeth to euery Patriarke from Sem to Abraham 100. yeeres and with Caiâ—an intruded 150. and therefore followed the other sentence but the occasion being taken away in the truth of the Hebrue text the iudgement of the Fathers is therein reconciled from Sem to Abraham that p For Sem by the computation of the Septuagint died shortly after the birth of Peleg when as by the truth of the originall and as wee finde it in our English Bibles he is found to haue liued vntill the 50. yeere of Isaac therfore he was not Sem but some one of the seed of CanaaÌ„ which being affirmed if it might sufficientlie be proued would notablie expresse the exceeding mercie and goodnes of the Lord who out of that q Gen. 9.25 Act. 10.34 Sui las in nomine Melchisedech iteÌ„ Eustath Antioc dicit est ex Side filio regis Aegypti scorto impurissimâ— esse genitum hac de causa ipsiâ—us genus non proditum esse literis Sed nimis impudenter philosophati sunt accursed familie would choose so noble a Peere of righteousnes Notwithstanding although the Scripture signifie that Melchizedek is described without father mother it is not thereby to be gathered that either he was destitute of father and mother or that his father r Heb. â— 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie which is verie rare of any of the faithfull in the old Testament parentage is no where els declared but onelie that in the history of Melchizedek in the description of his Priesthood and his kingdome there is no mention made of them as here we see that in them all he might be likened vnto the son of God for neither this Melchizedek or any other of whatsoeuer family but haue in the former historie their original declared Neither is there let in respect of life but that Melchizedek may be euen Sem himselfe for the scripture plainelie sheweth that Sem was yet remaining and continued vntill Å¿ Gen. 11.11.12.32 12.4 he died before Abram fiue and twentie yeeres as appeareth by the account of the yeeres of his life neere the death of Abraham Neuertheles seeing the scripture of purpose would be t Heb. 7.3 silent in this description of Melchizedek both of his parentage and his posteritie it behooueth men to restraine themselues from curiositie least while they seeke too busilie to open that which the Lord himselfe hath closed vp they u August libr. 1. de Gen. contr Manich eos cap. 2. Compescat se humana temeritas id quod non est non querat ne id quod est non inueniat misse also of the knowledge of that which is more manifest and imbrace x Concil ChalcedoÌ„ act â— edict Valentin
but the Father and the holie Ghost created also but by the Sonne But as he that eateth t Prou. 25.27 Inuestigatio gloriae illorum too much honie hurteth himselfe so hee that searcheth too farre into the diuine maiestie shall be ouerwhelmed with his glorie From these places wee obserue Verse 1. That the world u Heb. 11.3 Ioh. 1.3 with all the creatures therein time place bodies spirits whatsoeuer is existent as a x Which is not God himselfe for neither the Sonne nor holy Ghost were created as the Arrians and Macedonians durst affirme being perfect God Athan. in Symbol Neither sicknes death sinne or darkenes because they are priuations and defects but are no creatures creature was made of nothing that is to say created Verse 2. It is the onely omnipotent power of the Lord which did y Iob. 26.5.6.13 Psalm 104.5.29 create and doth preserue the creatures Verse 3 The mysterie of the Trinitie was known z Gen. 4.25 11.7 15.8 Exod. 3.6 Psal 33.6 Isa 63.9.10 in all ages of the world which of all men is to be receiued with a Rom. 12.3 wisdome and sobrietie which doctrine is b Clem. Alexand. Nullus est in verbo Cimmerius lib. Adhort ad Gent. Luther lib. de Seru. Arbitr Multis multa manent abstrusa non Scripturae obscuritate sed illorum cacitate simpliciter consitetur trinitatem quibus verò modis scriptura non dicit nec opus est nosse Iustin. Mart. li. confess fidei siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnitas in Trinitate intelligitur Trinitas in vnitate noscitur id verò quomodo fiat nec alios scrutari velim nec ipse mihi possum satissacere August de Trin. lib. 1. cap. 3. Vbi quaeritur vnitas Trinitatis pater filius Spiritus Sanctus nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nec fructuosius aliquid inuenitur manifest as the Scriptures haue reuealed it c Isai 40.13 1. Cor. 2.16 as it is hid in God it is vnsearchable our reason cannot containe it our d 2. Chron. 20.20 Isa 7.9 August ep 222. Iren. libr. 2. cap. 47. Quaedam quidem absoluamus secundum gratiam Dei quaedam autem commendemus Deo vt semper quidem Deus doceat homo autem semper discat c. faith with reuerence must beleeue it To speake or thinke e Arnob. in Psalm 91. De Deo etiam vera loqui periculosum the trueth of God aboue our capacitie is dangerous in which sense the f Non loquendum de Deo sine lumine Pythagoras Laert. lib. 7. heathen said thou must not speake of God without a light Question 5. verse 6. What is meant by the firmament which is created in the middest of the waters THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rakiah which is englished the firmament a Septuagin vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi res firma solida dicatur cum Hebraicè magis extensum significet ne cum ex aqua sit videretur infirmum Homero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a thing made strong by stretching out and therefore is contrarie to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 karah which is to breake in stretching out So that by this word firmament is signified first that this waterie matter which was grosse and thicke was in part by the word of the Lord extended abroad and by extension was made b Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sursum videmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus splendens thinner and purer than before secondly being weake before by making it thinner c Iob. 37.18 They are said to be strong as glasse spread abroad that is to say cleere strong Vide Theodoret. quaest in Gen. 11. Beda Hexamer it was also made strong But what creature is this that is called the firmament Nothing else d August de Gen. ad lit lib. 2. cap. 4. Ergo ex aëre qui est inter vapores humidos vnde c. but the heauens and the very ayre in which we liue For the matter what is it e 2. Pet. 3.5 It was made of water and continueth water as it seemeth f Theodoret. quaest in Gen. 11. Beda Hexam alij The Lord calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamajim i. there is water vnto many albeit in respect of the g Ex communi materia desumptum pro loci natura variatur quod terra est propinquius aër crassus humectans dicitur superius ignis ratione caloris denique supremum quod propriè coelum aether appellatur ob puritatem splēdorem vnicum tamen est firmamentum ex abysso communiter desumptum diuersitie of h Forma dat esse rei rem conseruat in esse forme in the parts thereof it is rightly called ayre fire heauen and whether water or aire or any other material existēs as wee are not i Chrysost Homil in Gen. 4. Nemo sapien◠temerè asseuerauerit oportet enim magna modestia gratitudine ea quae dicuntur à nobis accipi rashly to determine wee ought to be more thankfull for the benefit than curious to search into the substance For the qualitie how strong Able to beare vp vnmeasurable waight in which respect he saith in the k Psal 104.3 Psalme Hee laieth the beames of his chambers in the waters For the quantitie how large In widenes spreading ouer the whole earth He l Psal 104.2 Isa 40.22 stretcheth out the heauens like a curtaine in deepnes from the highest circle of the starres vnto the face of the earth and of the sea In which we may behold the omnipotencie of God we to make a weake thing strong doe ioyne as it were the force thereof together and make it thicke God taketh the m The strength of the creature is the power of the Lord of whom they are and in whom they doe consist Coloss 1.17 weakest of all creatures the water and by displaying them and spreading them abroad did make them strong We doe build our houses vpon rocks and strong foundations and lay our chamber beames on walles of stone but God doth lay the beames of his chambers in the waters and himselfe doth walke n Psal 18.10 vpon the wings of the winde Wee are further to admire the wormanship of God herein who by the cleerenes thereof made it apt to conuey the light vnto vs by the purenes thereof made it meete for men to liue and breathe in and for the strength made it able to beare the clowdes o Iob. 36.26 27 c. with floods of water to moysten the earth Question 6. verse 7. What waters are they which are aboue the firmament THe firmament is two-fold or consisteth of two parts a God called