QVESTIONS AND DISPVTATIONS CONCERNING THE HOLY SCRIPTVRE WHEREIN ARE CONtained briefe faithfull and sound expositions of the most difficult and hardest places APPROVED BY THE TESTIMONY OF the Scriptures themselues fully correspondent to the analogie of faith and the consent of the Church of God conferred with the iudgement of the Fathers of the Church and interpreters of the Scripture nevv and old Wherein also the euerlasting truth of the word of God is freed from the errors and slaunders of Atheists Papists Philosophers and all Heretikes The first part of the first Tome By NICHOLAS GIBBENS Minister and Preacher of the word of God IOSHVA 1.8 Let not the booke of the Lavv depart out of thy mouth but meditate therein day and night that thou maist obserue and doe according to all that is vvritten therein for then shalt thou make thy vvay prosperous and then shalt thou haue good successe IOHN 7.17 Jf any man vvill doe his vvill he shall knovv of the doctrine vvhether it be of God or vvhether J speake of my selfe AT LONDON Imprinted by FELIX KYNGSTON 1601. TO THE RIGHT REVEREND FATHER IN GOD MY VERY HONOVRABLE GOOD LORD TOBIAH by the mercifulnesse of God Bishop of Dirham c. THe sacred Scriptures as you know right Reuerend they are the brests of the Church of God the foode of the faithfull the oracles of God the bequeath and Testament of Iesus Christ By them the Children of the Church thorough hearing reading and meditation in them receiue that sincere and holsome nourishment whereby they growe from children to be perfect men in Christ By them the godly receiue direction in euery enterprise for they are as faithfull counsailours to teach vs wisdome so that where men are blind thorough naturall corruption they are the lanterne whereby to see the light where men for sinne despaire of mercie they teach with confidence to rest on God where men are presumptuous to feare his iustice where men delight in sinne they teach the punishment and how to auoide the danger of the same And as they doe thus declare the truth so also by the light thereof they discouer error and are profitable to improue and to correct that the man of God may be absolute and perfect to all good workes By them our blessed Sauiour Iesus Christ taking on him our nature that in our nature he might appease his fathers wrath for our transgressions and might furnish vs with the merite of his righteousnesse whereby being restored to be the sonnes of God we might be partakers in his kingdome hath left his will and Testament recorded by which the infallible truth of God thorough the blood of Christ is sealed vp and men may know assuredly for as much as they know that God who hath promised is true and cannot lye themselues to be inheritours of immortall glorie so many as indeuour stedfastlie to keepe the conditions of the couenant I will be their God saith he and they shall be my people Wherefore as on the one part we haue infinite cause to magnifie the mercie of the Lord for this inestimable treasure of his holy word so on the other side of intolerable griefe and lamentation considering the negligence of men to imbrace this benefite whereby it commeth to passe that not onely so many thousand soules of men doe daily decay and perish but euen our enemies reproch our religion and blaspheme the Lord thorough our securitie that hauing the word of God before vs we neglect it and are not amended in our liues Whereunto we cannot but confesse for our sinnes doe testifie vnto our face that we are not for the greatest part of better conuersation then are the Heathen which know not God and that many euen among vs which seemed and were esteemed to be religious haue also almost forgotten their former loue The reason whereof is not strange vnto your Lordship nor vnto any that is godly prudent For the word of God hath not this priuiledge that whosoeuer toucheth the outward hem thereof shall fully be cured of his disease But as our corporall meate returneth not to nourishment vnlesse euery member of concoction performe his dutie Euen so this spirituall foode vnlesse it be seene with the eye heard with the eare confessed with the mouth beleeued with the heart it yeeldeth not that sappe or iuice that men may grow thereby Neuerthelesse as the lightning thorough his sudden brightnes awaketh those that are heauie with sleepe and forceth their eyes to behold the cleerenes of the same euen so the Gospell at the suddaine appearing thereof in this our land allured all with her perfect beautie yet many became offended at the light delighting in darknes more then light because their deedes were euill and many became like the stonie ground whose hearts are hardened and will not yeeld obedience many also who mixe it with couetousnesse vaineglorie and voluptuousnesse of life but not with faith heare it and receiue it and outwardly professe it but yet are choaked among the thornes Neither can it be but many should beholde it and few regarde it many receiue it and many fall away for many saith our Sauiour are called by it but few are chosen by the Lord. Now albeit the highest cause of things remaine in the secret counsaile of the will of God yet the outward meanes vndoubtedly of this distresse are plaine and easie to be discerned and ought of all men to be considered One is that darnell and tares haue growne vp together with the wheate which being sowne before in vnhappie seedes of vnholsome doctrine haue been permitted by the Lord himselfe to growe together that they that are approoued might be knowne Another is that this vine of God is not in this world so carefullie regarded but that briers and thornes corrupted manners and profane impietie doe make it for the most part to bring forth either sower or small grapes The third and principall is negligent respect of the will of God reuealed in the Scriptures whereby it commeth to passe that men haue not their hearts prepared to receiue it when they heare it neither can so easilie be grounded in the faith by the preaching of the word because they search not by reading and conference of Scripture whether the doctrine taught them be so in deede and carrie that equall waight in the balance of Gods sanctuarie but while it is sowne in them as in the streete that euill one commeth and stealeth both the practise and remembrance out of their heart There are many who to excuse this negligence pretend discouragement through the hardnes of the Scriptures which notwithstanding the Lord hath giuen to be euen instruction and sharpnes of wit vnto the simple Wherein also we doe confesse that the Scriptures of God in diuers respects are hard and difficult Namely hard to them that despise them and will not vnderstand hard to be vnderstoode of the naturall man without the eye-salue of the spirit of grace Hard in some points of
ergo Simplicij argumentatio 12. Neque enim cum ex terra dicit hominem Moses statuendit ex sola terra siuâ— pura puta as the same is mixed with other elements The more base the matter is the more excellent is the power and wisedome of the workmaster the more ought man to n Gen. 18.21 bee humble in himselfe and o 2. Cor. 10.17 to glorie in the Lord who hath placed in so foule a matter p De hac re vid. Greg. Nissen lib. 1. de Philosoph cap 5. Ambr. Heram lib. 6. cap. 9. Cic. de Natura Deorum lib. 2. Galen de vsu partiuÌ„ per tot c. such vncomparable beautie And seeing the Lord had power to make the earth of nothing and the bodie of the earth how easily can he restore the same bodie being returned q Gen. 3.10 to the dust and make it r Cyprian expos in Symb. Quid tibi aut absurdum aut contrarium videtur c. of an earthly bodie Å¿ 1. Câ—â— 15.44 a spirituall bodie The bodie being thus created t Chrysostom Hom. in Gen. 13. he added thereunto u De traduceâ— omnium est optima sententia Hieronym Apolog. aduers Ruff. lib. 2. Deo teste dico quia vsqâ—e ad praesens certi definiti aliquid de hac quaestione non teneo sed Deo relinquo scire quid sit in vero sicut ipse reuelare dignabitur Similiter Augustini Epist. 28. a soule the meanes how is described he breathed in his face the substance or forme thereof is called breath of life but how this dead bodie newly framed was made to liue cannot fully be conceiued in the heart of man in which respect the Lord doth speake as wee are able to heare He breathed not that God hath mouth or organes of breathing but that we might discerne that he receiued life immediatly from God I finde of this scripture three diuers expositions of the learned and none of them disagreeing from the faith First is that by breathing is vnderstood his decree or word x August de Gen. ad lit lib. 7. cap. 3. Sed hoc ipsum est sufflare quod est flatum facere hoc est animum facere Et ita plurimi scriptores intelligunt that he should haue breath his diuine and present power whereby hee made his breath and made his soule as he made the world y Psal 33.6 by the breath of his mouth Secondly it may be vnderstoode that z Aug. de Gen. contr Manich. lib. 1. cap. 22 Primò ergo huius locutionis regula in multis diuinarum script locis animaduertenda atque discenda est Quid enim aliud significat quod dicitur Deus requieuisse nisi requrem nostram sic spiritus sanctus gemit quia ipse nos mouet ad orandum c. Pet. Mart. in Gen. c. 2 the Lord breathed in his a The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anap to bee angrie or blow thorow the nosthrils is properlie the nosthrils but often vsed for the face Synecdoc nosthrils when he gaue him power to breathe in his nosthrils In like sort as the Lord is b Gen. 22.12 Deut. 13.3 said to know vs when he maketh vs to know our selues and the spirit c Rom. 8.26 is said to grone when he maketh vs to grone in prayer vnto God Thirdly d Iustin. Mart. Apolog. 2. Verba auteÌ„ haec fecimus vt probaremus Iesum istum ChristuÌ„ esse filium apostoluÌ„ dei out prius verbum existens cum aliquando in forma igniâ— aliquando in imagine inâ—orporeoruÌ„ apparuisset nunc porro factus homo Idem Dialog cum Triff Deum patreÌ„ neque Abraham neque alius quisquam vidit vnquaÌ„ sed illum ipsum qui iuxta consilium eius voluntatem Deus est filius ipsius angelus ex eo quod sententiae illius est administer c. Irenae lib. 4. cap. 37 Verbum autem eius quemadmodum volebat ipse ad vtilitatem videntiuÌ„ claritatem monstrabat patris dispositiones exponebat Tertul aduers Prax. Nemo inquit videbit faciem meam tamen patriarchae Deum vidisse referuntur vt Abraham Iacob prophaetae mortus non sunt igitur aut mori debuerant aut scriptura mentitur consequens est vt inuisibilem patrem intelligamus pro plenitudine maiestatis visibilem filium agnoscamus pro modulo deriuationis Filius itaque est qui iudicauit turrim superbissimam elidens c. Ipse enim ad humana semper colloquia descendit ab Adam vsque ad patriarchas in visione in somno inspeculo c. Euseb de demonst Euangel lib. 7. Hier. â—anch de op part 3. lib. 1. c. 1. Eundem cum creaturus esset Adamum tum primum formam hanc corporis sumpsisse suis itaque manibus lutum è terra accepisse in naâ—es corporis iam formati insufflasse Et certe non video quo iure possit aut debeat haec interpretatio damnari Cum neque pugnet cum alijs scripturis neque cum analogia fidei that the Sonne of God who afterward tooke our nature on him appeared in humane forme as what letteth that to be seeing that e August de ciuit Dei lib. 16. cap. 29. Est quidem diuinae potestatis inuisibus incorporalis incommutabilisque naturae sine vlla sui mutatione etiam mortalibus aspectibus apparere non per id quod est sed per aliquid quod sibi subditum est Quid autem illi subditum non est by his diuine power he might take vnto his inuisible and immutable nature the vse of some creature and appeare in the view of mortall men not by that which he was himselfe but by the creature which is subiect vnto him like as the Angels being f Psalm 104.4 voide of bodily shape haue often appeared in the forme of g Gen. 18.2 19 5. Iudg. cap. 6.17 13.6.11.16 Heb. 13.2 men and made his bodie of the dust breathed in his nosthrils h Vers 21.22 made the woman of the rib of Adam i Gen. 3.8 walked in the garden and k To Abraham to Iacob Gen. 18. 32 c. Iustin Mart. Dialog cum Triff Tertul. aduers Praxeam Ipse enim ad humana semper colloquia descendit c. sometime appeared l At inquit Dionys Areop lib. Hierarch 1 Omnes dei manifestationes apparitiones mediate per Angelos esse factas Negant vniuersalitatem istaÌ„ multi patres docet Augustinus fieri aliter potuisse nec iste Dionysius innotuit hoc scripto patribus vt apparet ex catalog Hieronymi nec à recentioribus omnino censetur genuinus vnto the Patriarkes But howsoeuer we vnderstand the manner of doing we must remember that the thing that was created thus by breathing was m The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nishmah
collocauit Longe aliter Hieron Trad. in Gen. Non igitur humana vita vt multi errant in centum viginti annos contracta est sed generationi illi 120. anni ad poenitentiā dati sunt who interpret this space of an hundreth and twentie yeeres to be appointed for the age of mans life after the sloud of waters which hath beene ouerpassed not onlie g Gen. 11.10.11.13.17 35.28 47.9 of the fathers but also of men of latter yeeres almost h Iob. 42.16 2. Chron. 24.15 Externi Epimenides annos vixit 157. author Phasgo Zenophanes Laert. li◠1. in vita Epimen Arganton Tartessiorū rex in Hispan 150. inquit Plin. lib. 7. Silius de Bell. Punic lib. 3. dicit 300. Ter denos decies amensus belliger annos Nestor 300. vt non pauci attestantur Galenus 140. vt fama constantest Cal. Rodigin lect antiq lib. 16. Ioannes dictus de Temporibus sub Carolo magno 300. Mant. c. in euerie age For indeed the Lord doth herein limite and bound out the time of old and young in the age before the floud professing vnto them by his Prophets that i Ionah 3.4 vnlesse they did repent they should at the end of one hundreth and twentie yeares be vtterlie destroyed But herein remaineth no lesse a difficultie then before The Lord promiseth to spare the world an hundreth and twentie yeares and it seemeth by the Scripture he forbare them but onlie an hundreth yeares For in the former Chapter Noah is said to be fiue hundred yeares old when he begat children and in the Chapter following it is said that in the six hundreth yeere of the life of Noah k Confer Gen 5.32 7.11 the floud of waters were vpon the earth Some writers vpon this collection l Rabb in Cabala Tseror Bahi alij Hieron in Trad. Hebrae viginti annorum spatijs amputatis induxit dilunium sic Hugo in annot in Gen. Sic Strab. in Eccles Histor. viginti annos anticipauit vindictam plurimi Papista haue affirmed that because the wicked world would not repent God shortned and cut off this time appointed the space of twentie yeares Which opinion beside that it is vntrue is fullie against the purpose and consent of Scriptures which m 1. Pet. 3.20 aboundantlie expresse the riches of Gods long suffering in the dayes of Noah But in deed this chapter doth not onelie continue the former historie in the time where it left n In respect of time the sixt chapter followeth vpon the fourth the fift containeth a digression of the life death of the Fathers at the birth of the children of Noah as it is in the end of the former chapter but also by recapitulation and exposition as is the manner of the Scripture doth confirme and explane that which went before and therefore it beginneth And it was when men began to multiplie c. Men began not to multiplie after the birth of the sonnes of Noah for then the earth was filled with crueltie but the Scripture meaneth that long before this time so soone as men began to multiplie sinne also began to multiplie forasmuch as not onlie the wicked seed increased but of the houshold of the godlie some from time to time declined and made shipwracke of their faith and godlines and the seeds of this mischiefe were sowen long before the birth of the sonnes of Noah in so much that the earth was by the curse prepared to the floud o Gen. 5.29 2. Pet. 3.5.6 Tremel in Gen. 5 Cōsolabiturde opere laboriosissi no cuius necessitatem subiuimus tū proper communem illam omnium hominū deprauationē tū propter singulare seculi nostri scelus Nō quod primus fuerit Noe Agricola vt Hebrat volunt sed quod esset spes vnica restaurationis à malo illo seculo à poena communi de Christo in carne nascituro before the birth of Noah himselfe Wherefore this is to be vnderstood of the course of time Sinne began to wax exceeding grieuous about the time of the p Vers 1.2 c. birth of Noah for the sonnes of God tooke the daughters of men in marriage by their posteritie crueltie and sinne increased For this cause the Lord threatneth to bring the sloud and Noah is commaunded to prepare the Arke sixscore yeares before the drowning of the world that is to say Noah being of age foure hundreth fourescore yeares and when hee was q Gen. 5.32 fiue hundreth yeares old he begat Sem Ham and Iapheth r Sem quidem centum agens annos sexcentessimo secundo anno vitae Noae vt apparet Gen. 7.11 11.10 Non fuit primogenitus filiorum Noae nisi forte indefinite sumas hoc est circa hunc annum quod ex textu refutatur Vide c. 11. that is to say the eldest of them And as the Lord was patient in long suffering so was he mercifull in giuing warning to the world of their calamitie The godlie Patriarkes foresaw ſ Ioseph Antiq. lib. 1. cap. 3. Adamum vniuersalem rerum interetū praececinisse scribit Theodulus Coelesyr Com. in Rō 5. Idex naturali lege dictatum reuelatū Fortè autem ex reuelationibus non paucis cum prophetae fuerint destruction albeit they knew not in what kind it was to come long before this speciall reuelation giuen to Noah for both Henoch and Lamech did t Iud. 14. Gen. 5.29 prophesie of the destruction of the world and Lemech for perpetuall monument calleth his sonne by the name of Noah that is to say rest u Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuach quiescere to rest because in him the wrath of GOD in the flood staied and went no farther or because hee was to refresh and comfort his fathers concerning the destructiō of mankinde or refreshing frō griefe or sorrow to the end saith x Chrysostom Hom. in Gen. 21. Praedicit per appellationem pueri mala que totum humanum genus deprehensura essent vt vel timore castigati abarcerentur à vitijs amplecterentur virtutem Chrysostome that all that saw this child would enquire his name might learne thereby the generall destruction that was to come But no warning will suffice the wicked which y Ierem. 8.7.9 despise the word of God and those which teach it by the z 1. Cor. 2.4 2. Cor. 4.3 demonstration of the spirit They knew right wel the superfluitie of sin were partakers of the fulnes of iniquity they heard the preaching of the Patriarkes they found the Arke prepared they perceiued the comming of beasts and cattell to the same for refuge frō the waters they saw the heauens powre downe raine and the flouds increase yet would a Gen. 7.21.23 8.16 not one person be admonished not so much as the b August quaest in Gen. q. 5. Non erat magnum fabros
alios adhibere quamuis operis sui mercede accepta non curauerint vtrum cam Noe sapienter an verò inauiter fabricaret Et ideo non in eam intrauerunt quia non crediderunt quod ille crediderat builders and carpenters which happelie wrought vpon the Arke till the waters had stopped their passage from comming to receiue it for their sauegard The reason was they c Heb. 4.2 receiued not the word by faith they d Gen. 19.14 Ezech. 33.32 counted Noah his preaching to be but dotage his building cost in vaine And those that will not beleeue the preaching of the word they will not e Iohn 12 35.36 Ioseph of the warres of the Iewes lib. 7. cap. 12. reciteth diuers signes which happened before the destruction of Ierusalem foretolde by Christ Luk. 21. First that a blazing Star in fashioÌ„ of a sword hung ouer the citie Secondly that at the feast of vnleauened bread a light shone round about the Altar about midnight as cleere as day Thirdly that a Cow led to be sacrificed calued a Lambe Fourthlie that the Brasen gate of the TeÌ„ple which twentie men could scarsely open was seene to open at midnight of it owne accord Fiftly that the first of May there were seene in the aire Chariots and standing battels skirmishing in the clowdes and compassing the Citie Sixtly in the Temple was heard the sound of a wonderfull terrible base voice which said Let vs goe hence Seuenthly a certaine countrie fellow one Iesus the sonne of Anani seuen yeeres before the Citie was destroyed began to crie out A voice from the East a voice from the West a voice from the foure windes a voice against Ierusalem and the Temple a voice against this people and though they whipped and scourged him to the bone yet he ceased not to crie Woe woe to Ierusalem And yet that people that would not obey Christ and his Apostles preaching were destroyed for all these signes as though they had had no warning be admonished by signes those that will not f Luc. 16.31 Chrysost in cap. 1. ad Galat Comment Haec autem Christus ipse in lucit in parabola loquentem Abraham declarans se velle plus fides habendum esse scripturis quà m si mortui reuiuiscant beleeue the Prophets will not receiue an Angell or one that is risen from the dead But now when they saw the floud increased the heauens resolued into raine cattell and wild beasts striuing for life within the streames their houses like fish pooles receiuing the waters their children readie to perish and themselues separate from help and comfort what could they doe but g Prou. 12.28 Heb. 12.17 August Serm. de Temp. 36. Age panitentiam dâ—m sanuâ—es si sic agis dico tibi quod securus es quia poenitentiam egisti eo tempore quo peccare potuisti Si vis agere poenitentiam quando iam peccare non potes peccata te dimiserunt non tuâ—llâ— repent too late wish woe vnto themselues that would not in time be warned Obser Sleepie securitie contempt h Mat. 24. vers 30. of the word is a certaine token of destruction and the same i Mat. 24.40.41 1. Thess 5.3 shall goe before the end Secondlie those that mixe k Heb. 4.2 not the word with faith l Luc. 16.31 Ignati epist ad Philadelph Iesus mihi pro archiuis est quim nolle audire manifesta pernicies est will receiue no grace to beleeue the tokens that are promised to foreshew the comming of the Lord to iudgement but as it was in the dayes of Noah so shall it be in the end of the world Question 3. verse 6. How it is said The Lord repented that hee made man THe Scriptures a Numb 23.19 1. Sam. 15.29 Malac. 3.6 often testifie that with the Lord there is no repentance nor b Iam. 1.17 shadow of change and surely as there is no shadow of turning with the Lord so is there in deed c Bernard Sermon de quadrup debit Viae Domini viae rectae viae pulchrae viae plenae viae planae recta sine errore quia ducunt ad vitam pulchrae sine sorde quia docent muÌ„ditiem plenae multitudine quia totus iam muÌ„dus est intra Christi sagenam planae sine difficultate quia donant suauitateos no shadow of contrarietie in Scripture albeit to vs as to them that are bleare eyed d Tertul. in Marcion lib. 1. Lippientibus etiam singularis lucerna numerosa est one candle seemeth manie Wherfore we must diligentlie consider how the Lord can rightly here be said to repent and to be sorrie when as in other Scriptures it is said hee cannot repent The Scriptures which are the e Ierem. 15.19 Matth. 4.4 mouth of God f CoÌ„ciliatio 8. are compelled through our infirmitie and ignorance to speake many things of God which in deed are proper vnto men which otherwise of man g August octuag triuÌ„ quaest lib. q. 52. Diuina scripturae à terreno humano sensu ad diuinum coelestâ— nos erigentes vsque ad ea verba descenderunt quibus inter se stultissimorum etiam vtitur consuetudo could not be vnderstood thereby to make meÌ„ rise by little little from the knowledge of themselues to the knowledge of the Lord. For this cause it calleth the power might of God the h Exod. 6.6 Psalm 44.3 118.15.16 arme and the right hand of God not that hee hath a hand or arme but because our strength and power is executed by our hand and arme which the Lord doth otherwise performe then we can vnderstand In this i Anastasius Nicaen lib. quaest in Script q. 21. Nonnulli autem ob summam pultitiaÌ„ cum scripturam audiant dicentem aperi oculos tuos vide c. Malè audientes nec intelligentes existimant Deum humana forma praeditum nec intellexerunt vt qui essent nunium insâ—â—ienteâ— quod cum hominibus per homines loquens Deus auditorum imbecillitati sermonem accommodet quoniam videmus per oculoâ— videndi facultatem oculos nominas audiendi facultatem aures iussum or Sed oportebat cum non solum audire haec verba sed etiam ea quâ— docent Deum non posse circumscribi quò enâ—m inquit ibâ— Ã facie tua sense his prouidence is called his k Psal 34.15 Pro. 15.3 Isa 37.17 eye because we with our eyes do watch see The appearing of his presence is called his foote because l Psal 18.9 Isai 66.1 we by our feet doe come in presence That which he will preserue vnhurt is called m Deut. 32.10 Psal 17.8 Zacar 2.8 the apple of his eye because the same of vs is most carefullie preserued His essentiall substance is called n Amos 6.8 The Lorde hath sworne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benephesho by his life or soule that
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
her gracious Maiestie by authoritie and power of euery good man in his place as he tendereth the welfare of the Church of God the blessed continuance of the Gospell which her Maiestie hath alwaies so carefully maintained as the chiefest good of all her subiects and the safetie and preseruation of the publike wealth to labour with watchfulnes and wisedome to bridle the furie of such enterprisers Moreouer for that I know right well that the writings of the Protestants are wholy banished from all the territories of the Papacie by the authoritie of the Tridentine Councell and the Pope except to certaine licensed vnder paine of confiscation of goods and life therefore I did assure my selfe my labours in our vulgar tongue would be communicate to moe than in the common language of many countries Neuerthelesse if hereafter I shall perceiue it more for the seruice of the Church of God and honour of my Countrie to make my labours common to other Nations I promise also this booke of Genesis being happily finished if God giue life and leisure to conuert my stile This in the meane time I would craue of your Honourable Lordship that if I shall be found in some one or other point not so fully perhaps to satisfie my reader as of some peraduenture will be expected for as Hierome saith Quilibet in suo sensu maximè abundat you would fauourablie impute it in part to my manifold distresses which through the mercifulnes of God may hereafter be relieued hauing continued these eight and twentie yeeres brought vp in learning only vpon the charges of mine owne reuenewes and in these my labours receiued neither incouragement or helpe of societie or conference or like assistance which might otherwise haue been mine aduantage in this exercise Now that I haue been thus bold to present my simple labours vnto your Honourable patronage I am besides more priuate causes publikely inuited by that honour and thankfulnes that is due vnto your Lordship not only from my selfe but of this whole Realme and the Church of God That paterne of godly praelacie described by the Apostle practised by the godly Fathers and Bishops of the Church is very notablie exemplified in your person Your life vnproueable I speake nothing but before the Church of God and by the testimonie of this Realme your temperancie vigilancie sobrietie modestie hospitalitie is knowne and commended in euerie quarter of this land your grauitie wisedome learning as it hath abounded through the blessing of the Lord so hath it been as a rich talent by a faithfull seruant carefully applied both in her Maiestie priuate palaces and in the farthest places of her kingdome your Zeale and diligence in holding forth the word of holesome doctrine both by painfull preaching and prudent gouernment in that precinct committed vnto you your most pregnant loyaltie and long continued seruice vnto her sacred Maiestie your continuall endeuours for the publike wealth which euery good man is bound to reuerence to loue and gratifie Iesus Christ the great shepheard of the sheepe in the bowels of his mercie tenderly regard his faithfull flocke within this land preserue in peace this Common-wealth continue long this happie and triumphant regiment blesse abundantly our gracious Soueraigne and peerelesse Princesse renew her yeeres inlarge her prosperitie treasure vp in her royall heart all graces of saluation and of gouernment And finally so prosper all your honourable proceedings your care and industrie for the peace and welfare of his Church your pastorall endeuour for that stewardship and flocke committed vnto you as that it may be euer to the praise of God your honour and commendation in the sight of men your continued comfort in your much prolonged life and at his appearance through his endlesse mercie you may receiue that infinit guerdon of your faithfull dispensation which is that immortall Crowne of vnspeakable glorie Diligat te Dominus quia tu dei seruos diligis Your Lordships most humble to be commanded NICHOLAS GIBBENS TO THE GODLY READER The counsaile of Chrysostome touching the reading of the Scripture Hom. 3. de Lazaro Luc. 16. SVine librum in manus lege historiam omnem quae nota sunt memoria tenem ea quae obscura sunt parumque manifesta frequenter percurre Quod si non poteris assiduitate lectionis inuenire quod dicitur accede ad sapientiorem vade ad doctorem communica cum his ea quae scripta sunt declara vehemens studiuÌ„ Et si viderit te Deus tantam animi promptitudinem adhibere non despiciet tuam vigilantiam solicitudinem Verum etiamsi nullus homo te docuerit quod quaeris ipse sine â—â—bio reserabit Memento Eunuchi reginae Aethiopum c. Thus much in English TAke the Bible in thy hand reade the whole historie and remembring that thou vnderstandest that which is darke and not manifest vnto thee runne ouer often If thou canst not finde out the meaning of the words by diligent reading haue accesse to one of better knowledge goe vnto a teacher of the word communicate with them the things that are written declare thy earnest desire to vnderstand And if God see thee vse so great readines of minde he will not despise thy watching and thy carefulnes Yea if no man teach thee that thou askest he himselfe without doubt will vnlocke it and disclose it vnto thee Remember the Eunuch of the Queene of Aethiopia a man troubled with innumerable cares and hedged in with many businesses who being a Barbarian and not vnderstanding what he read he read notwithstanding sitting in his chariot and if he shewed such diligeÌ„ce in the way think what he did wheÌ„ he was at home QVESTIONS AND DISPVTATIONS VPON GENESIS CHAP. I. Question 1. verse 1. Wherefore is it written thus Jn the beginning God created the heauen and earth BEcause the Lord would haue it known vnto men but especiallie vnto his Church that the world was not eternall as men are readie to imagine and the a Aristoteles de cielo lib. 1. cap. 10. c. Metrodorus Chius Philosophers and b Simon Basilides c. vide August de Heres 1. 4. heretikes haue taught but that hauing a beginning in time c Elohim a word of the plurall number signifieth the three persons in the Trinitie being ioyned with the word of the singular number Bara sheweth that the three persons are but one God which did create Deus vnus in trinitate trinus in vnitate Arnob. in Psalm 145. And although for honour sake a creature sometimes is spoken of in the plurall number as the Iewes obiect yet no creature in any place of Scripture euer spake of himselfe in the plurall number as I am Elohim this is peculiar to the Lord. God himselfe was the d Bara to create signifieth to make of nothing and thereby is distinguished from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iatzar to forme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnashah to make so that all things
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
Iesus Christ Question 5. verse 6. Whether Adam did eat of his own accord or were prouoked whether his transgression were not as great as that of Heua whereof the Scripture saith no more but she gaue vnto her husband with her and he did eate IT is manifest hereby that the Scripture applieth it selfe in a sort a Theodoret. quaest 1. in Gen. Scriptura sacra docendi rationem metiri consueuit ex discipulis ac perfectis perfecta proponere rudioribus autem elementa Cum ergo conspicuam creaturam Deum constituerent Aegyptij quibuscum Israel diutissimè conuersatus impietatem hanc imbiberat necessariò quae de creatura scire expediat illis proponit vnto the rudenesse of the Iewes to whom it was first directed deliuering onelie the truth of the Historie in manner as was meetest for their capacitie and although pretermitting nothing that was necessarie yet leaueth the Doctrine b Luther in Gen. c. 3. Respondeo illa sic inuoluta esse vt omnia reseruarentur Christo eius spiritui c. Hic spiritus Christi quia in prophetis fuit intellexerunt prophetae sanctitalia scripturae mysteria to be afterward expounded by the Prophets and to be reuealed by the Sonne of righteousnes For this cause hee neither reporteth the creation c Theodoret. in Gen. quaest 2. Quia si tam facile sibi Deos sinxerunt è iumentorum simulaâ—ris quid noÌ„ perpetraturi fuissent inuisibilis naturae notitiam assecuti or being of Angels at least in the name of Angels d Gen. 16.7 vntill the Historie of Abraham neither nameth Sathan the authour of this temptation with the Serpent neither reciteth how or by what meanes Adam so noble a creature was wrapped in transgression Neither yet is it possible that Adam so wise and so farre indued with righteousnes would commit such wickednes without horrible prouokement For if Heua so far withstood the subtill aduersarie as that shee at the first refuted e The summe of the Serpents speech is Seeing the tree is in the Garden it is likelie it is good for meate wherefore God hath not forbidden it or not iustly forbidden it the woman answereth he hath forbidden it and iustly forbidden one that gaue libertie of all the rest his falshood and would not suffer her selfe to be intangled f Hee seemeth to prouoke her to impatiencie for that which was forbiddeÌ„ but she denieth as it were the cause We eate of the fruit of the trees of the garden with his prouocation and if Sathan spent as it were the flower of his strength and wit on Heua g Vers 1. Asking her to intrap her as Mat. 22.17 August de Gen. ad lit 11. c. 30 The subtiltie was in this the fruite was good by creation by vse but not for foode offering her as hee seemed help and counsaile h As 1. King 20. â—3 she saith lest ye dye he addeth You are not sure to dye nay rather you shall be as Gods He saith not you shall not surely dye but you are not sure to dye so weakening her faith by degrees intangling her in her owne wordes i In his nature and in his purpose couertlie keeping off himselfe from being spied and not k God doth know c. accusing of falsehood and of enuie Your eyes shall c. you shall haue more perfect wisedome as Gods c. wise c. like vnto God that which hee hath not or would not finish in you in the creation of his image shall thus be finished daring flatlie to speake against the truth vntill he had seasoned his words with promise and perswasion of so great promotion what shall we thinke that Adam eate for companie hee knew not what or knowing it to be the same it was would suffer himselfe without some notorious motiue to be spoiled of his glorie and felicitie It is not lawfull to define hereof that which the word of God doth not containe neither to be wise in that wherin the spirit of God will haue vs ignorant as what motiue did allure him what wordes were vsed by Heua what forme of seduction saue that the word of God expresseth or includeth As namelie that he was not seduced l 1. Tim. 2.14 2. Cor. 11.3 by the Serpent but that the woman was the instrument of his decay but whether by intreatie or by arguments m Vers 17. sure it is he obeyed her voice Again in that is said she gaue vnto him is included two principall engines of his ouerthrow the first is the assault of faith in that Heua so farre as hee perceiued remained safe after shee had eaten of the fruit and died not as the Lord had threatned the second was a grieuous onset vnto his obedience as whether hee should obey the Lord who had denied before or his wife which now required perhaps with n 1. King 21.25 arguments of perswasion whom hee knew to be giuen of the Lord as the fellow of his life wise holie and perfect as himselfe Notwithstanding his sinne whether it were o Pet. Mart. in 2. Sam. 12. Affirmat AdamuÌ„ grautus peccasse greater or p Lombard contr è asserit mulierem lib. 2. distinct 12. not so great as was the womans without doubt his fault was exceeding grieuous the qualitie of q Amos 3.2 Luc. 12 48. his person r Tertul. lib. aduers Iudaeos August Enchir. c. 45 Nam superbâ—a est illic sacrilegium homâ—cidiuÌ„ fornicatio spiritualis furtum auaritia siquid aliud the confluence of sinne the measure of his punishment doe argue it For his person he was first formed made the Å¿ Act. 17.26 August de ciuit Dei lib. 14. cap. 1. Ad vni tatem concordem pacis vinculo colliganduÌ„ ex homine vno Deum voluisse omnes homineâ— instiâ—uere vniuersall father of the world constituted t 1. Cor. 11.3 the womans head and gouernour He was allured u Vers 17. Hâ—eron in Iou. lib. 1. AdaÌ„ seducere serpens non potuit by his wife not by his superiour x Beâ—nard Sermon de duplic Baptism Mulier tibi ó Adam de ligno dedit sed offerendo vtique non violentiam inferendo perswaded not compelled to eate the fruit Wherefore when hee reproued not y Deut. 13.6.7 c. Ioh. 2.10 Chrysost in Isai Hom. 4. Quid igitur si non fuerit commoda fac illam commodam mala est corrige eam Idem in Ephes Hom. 15. At non flagello neque timore duntaxat sed blanditijs beneficentia Turpe quippe est vâ—ro verberare muliereÌ„ Si temulenta fuerit abscinde temulentia causaâ— c. his wife inticing him he sinned diuers z In prim secund quintum mandat waies and shewed vnthankefulnes In that he was moued by her a August de Gen. ad lit lib. 11. cap. 30. An fortè nec
inlargeth his liberalitie wherefore the godlie haue no cause r 1. Thess 4.13 to sorrow for them that sleepe although they be taken in the middest of their strength and age as Henoch was forasmuch as they are receiued into euerlasting habitation of the Saints CHAP. VI. Question 1. verse 2. Who are they that are called in this place the sonnes of God and what was the cause of the ruine of the world in the dayes of Noah THe scope and purpose of this Scripture is to shew by what occasion a Vers 2.4.5.11.12 c. the ofspring of mankind became to be so wicked as that they euen compelled the most b Psal 103 8.1◠Ionah 4.11 merciful gracious Lord to destroy the worke of his own hands by bringing in vpon them the waters of the floud Wherein are couched three points of doctrine First that vndoubtedlie the c 1. Cor. 10.11 These things happened to them for examples and are written to admonish vs c. world was destroyed and that most iustlie in the dayes of Noah Secondlie that the cause of the floud d Vers 2.5.6 c. Ierem. 4.7 Hose 14.2 was the ouerflowing of sin among all conditions and estates of men Thirdlie that the originall of this ripenes and growth of sinne e Vers 2.4.11 was for that the sons of God ioyned in marriage with the daughters of men of whom were begotten a wicked seede so that the earth was filled with crueltie But what they are who here are called the sonnes of God manie long agoe haue stood in doubt and some vnto this day are not well resolued This name doth properlie belong f Heb. 1.2.3.5 onelie to Iesus Christ who was g Psal 2.7 Heb. 1.3.5 begotten of the substance of his father before h Prou. 8.23.24 Symbol Nicaen Vnigenitum hoc est ex substantia patris c. the world But it is farther attributed by more large relation i Ephes 4.6 Malac. 2.10 Iob. 28.7 per catachresin to the creatures in generall as they k Coloss 1.17 Iren. lib. 4. cap. 79. Et impij secundum naturam filij sunt propter hoc quod ab eo facti sunt secundum autem opera non sunt filij haue their being from God and againe more speciallie vnto the chiefest creatures as to l Iob. 1.6 2.1 Luc. 20.36 the Angels because they are created vnto and doe retaine the image of the m Ezech. 1.10 2. Sam. 14.10 wise n Reuel 18.21 mightie o Act. 10.22 holie p Luc. 20.36 and eternall God and also to q Hose 1.10 Exod. 4 22. 1. Ioh. 3.2 godlie men whom hee hath created of the earth indued and renued vnto his image r Deut. 8 4. nurtured as a father doth his sonne and ſ Ioh. 1.18 1. Pet. 1.3 begottē againe vnto a liuely hope by Iesus Christ Againe of such men as are called the Sons of God some are so in deed being borne againe t Ioh. 3.5 1.12.13 of the spirit after the will of God some are so but onelie in name either for that they beare but not effectuallie receiue the outward u Isai 29.13 markes of the sonnes of God or els are borne x Rom. 9.7.8 of the true sonnes of God according to the flesh Of all which there can be none so grosse as to conceiue this thing of vnsensible or vnreasonable creatures It is moreouer against the Analogie of faith and the authoritie of the word of God to vnderstand it y Matth. 22.30 Luc. 24.39 Ephes 5.23 1. Cor. 6.16 of Angels good or euil that they liued with the daughters of men in marriage It is also z 1. Ioh. 3.6.8.9 1. Cor. 13.5.7 against the word of God and the rule of charitie to interpret of such men who were effectuallie called by the spirit of grace Wherefore it remaineth onlie by a Deut 32.6 Isai 1.2 testimony of Scripture and the authoritie and iudgement of the most and b Chrysost Hō in Gen. 22. Vt viderūt filij dei qui à Seth et Enos progeniti filias hominū illas quae ab alijs nata sunt filios autem Cain vocat filios hominum Ambr. lib. de Noa Arca. cap. 4. Sicut viri probabilis vitae filij dei vocantur ita quorum carnalia sunt opera filios dici hominū c. Aug. li. q. in Gen. q. 4. de ciu lib. 15. c. 22. Athan. lib. quast in Script q. 98. Theodoret quaest in Gen. 47. Cyril Alexandr contra Iulian. lib. 9. Caesarius Dialog lib. 1. Cassian collat 8. c. 21. Onkelos Chaldaeus Paraphrastes Reddit filios potentum Ita Syn. machus Hieron in Trad. Hebraic chiefest fathers interpreters that these who are called the sons of God were no other but the posteritie of the godly Patriarkes of the line of c Nimis confidenter diuinat Suidas in Lex in vocabulo Seth quod Seth fuerat Deus appellatus ob sciētiam rerū coelestiū Seth who being brought vp in true religion declined frō the steps of their religious ancestors and by ioyning in affinitie with the wicked by taking thē wiues of the familie of Caine became to be partakers of their sins and therfore shortly after of their punishment Certain it is that d Philo Iudaeus lib. de Gigant Ioseph Antiq. lib. 1. c. 4. Alij Rabbini recētiores ferunt Aza Azael dilapsos Ab istis scil mutuati confirmati Athenagor lib. de legatione siue apolog pro Christian. Iustin. Martyr Apolog. 1. Tertul. contr Marcion lib. 5. lib. de Virginib velandis Cyprian lib. de disciplin Virgin Euseb de praeparat Euangel lib. 5. cap. 4. diuers ancient writers the vulgar sort of e Hugo de Sanct. vict in Annot. in Gen. Strabus Eccles Hist in Gen. 31. Burgensis in 6. Gen. in Addit 1. Quorum tamē saniores ab Augustino edocti aliter sentiūt vt Aquin. in Gen. 6. Summa part 1. quaest 51. Lyra in Gen. 6. the Church of Rome doe affirme that these sons of God were Angels vnto whom as saith f Lactant. lib. 2. cap. 15. Misit Deus angelos ad tutelam cultiumque generis humani c. Itaque illos cum hominibus commorantes dominator ille terrae fallacissimu◠consuceudine ipsa paulatim ad vitia pellexit mulierum congressibus inquinauit Lactantius God had cōmitted the gouernment defence of man against the power deceits of Sathan But what proofe of scripture may be found to fauour this assertiō what sufficiēt reason to cōfirme this exposition It hath oftē bin reported that g Posse quidem ratione suae substamiae non abhorret à sapientia Platonicorum Apulcius lib. de Deo Socrat. Sunt quidam diuinae mediae potestates inter summum aethera insimas terras in isto intersitae acris spatio c. ficut nubes aliquid grauitatis
could be perfect in this pilgrimage Notwithstanding hee was righteous m Gen. 7.1 in the sight of God not in n Psalm 143.2 130 3. himselfe in the seueritie of iustice but yet by o Mat. 3.17 17.5 imputation giuing vnto him the righteousnes of Christ which he receiued by faith euen in the seueritie of iustice In somuch that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tsedek tamim perfect righteous before the Lord both in respect that his will by the grace of God was sanctified p 1. King 11.4 1. Chron. 29.9.17 Act. 11.23 with a purpose of heart to cleaue vnto the Lord which will q Cyprian lib de Exhort ad MartyriuÌ„ c. 12. Nec soles anima lucâ—sot intersectos diuinae pollicitationis manent premia sed etiaÌ„ si ipsa passio fidelibus desit sine damno teÌ„poris merces iudice Deo redditur in perse utâ—oue militia in pace conscientiae coronatâ—r Ambros Comment in Luc. cap. 9. Deus non obsequâ—orum â—peciem sed puritatem querit affectus the Lord accepteth for performance through Iesus Christ And also in regard that his r Galat. 3.27 Philip. 3.9 Reuel 6.11 person was wholie clothed with the righteousnes of Christ whereby hee being vnperfect was made perfect by his Å¿ Ioh. 1.16 Rom. 4.3 â— 5.8 In this point Papists as it were opposing themselues against the Scripture race the foundation of iustification that is of faith and saluation denying in most manifest words that mans iustification consisteth in the imputation of the righteousnesse of Christ Bellarm. â—om 3. 〈◊〉 1â— partic 2. lib. 2. cap. 7. Iustificationem non consistere in imputatione iustitiae Christi Notwithstanding that the Scriptures doe so plentifully testifie it Gen. 15.6 Psalm 32.2 Ieâ—â—â— 23.6 Luâ— 18.13 Act. 13.39 Ioh. 15.3.4 1. Ioh. 2. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle doe so plainly expound it Rom. 1.2 4 5 6. c. 1. Cor. 1.30 Ephes 1.4 and the same is the only gate of mans true happines and of eternall life by Christ But wee referre this to Gen. 15. vers 6. perfection and all his imperfections t Micah 7 19. were buried as in the bottome of the Sea A heauenlie comfort for weake distressed conscieÌ„ces For in Noah thou maiest see thy selfe called righteous by the Lord if so be thou wilt receiue by faith the righteousnes of Christ although thou be clothed with sinfull flesh And although thou hast many imperfections such u Gen. 9.21 as there were in Noah yet by the ful satisfaction of Christ in whom thou doest beleeue they are fullie x Ierem. 31.34 Act 10.43 pardoned and taken away And albeit thy conscience doe accuse thee of want in euerie worke so that thou darest not offer it y Iob 9.32 10.15 as righteous before the Lord much lesse demand z Luc 17.10 As the Papists presumptuously doe by merite of condignitie Aquin Prim. Secund. quaest 114. artic 2. The same doth the Councell of Trent confirme albeit in coloured wordes Sess 6. can 32. Item Aquin. prim Secund. q. 114. artic 8. 9. of him the wages merite of the same yet remeÌ„ber thou with Noah that thy a Coloss 3. â— righteousnes is hid with Christ in God and he is thy perfection of whom the Lord hath said b Matth. 17.5 in him I am well pleased c Matth. 9.13 Ioh. 9.39.41 Heare receiue and mixe with faith Heb. 4.3 heare him Obser 1. Although by nature d 1. King 8 46. Rom. 3.23 5.12 we all are sinners yet euerie one that e Ioh. 3.16 36. All true beleeuers and only beleeuers beleeueth is f Isai 55.1 Rom. 3 24. freelie and g Act. 4.12 Heb. 7.25.26 Psal 32.2 2. Cor. 5.19 fullie iustified by the imputation of the righteousnes of Christ through faith Secondlie a single heart which truely doth trust in God h Psal 15.2 24.4 is an vndoubted token of a godlie man Thirdlie the Lord in punishing and shewing mercie i Gen. 18.25 Ezech. 34.17.30 Matth. 25.32 will make a perfect difference betweene the righteous and the wicked CHAP. VII Question 1. verse 2. What meaneth this that the Lord putteth difference betweene the beastes calling some cleane and some vncleane seeing that they were all created good and therefore cleane And how was the same distinction obserued of Noah GOD in the Creation made all the creatures a Gen. 1.31 Arnob. in Psalm 139. Malus enim per creaturam nec ipse est diabolus exceeding good and nothing euill or vncleane among them neither is there any beast b Act. 10.15 Rom. 14.14 1. Cor. 10.25 Fulgent de Praedest cap. 18. Sic Deus rationali creaturae magis voluit inesse bonum vt etiam infimae creaturae nullum inesset substantialiter malum which in his nature or substance is vncleane Neuerthelesse as hee made them all for c Gen. 9.2 3. Psalm 8.6 115.16 Ambros de Noa Arca cap. 10 Rationis expertia non propter se sed propter hominem generata sunt animalia the speciall vse of man so also and that d Leuit. 11.44.45 Iren. libr. 5. Praedixit autem figuraliter omnia haec lex de animalibus delineans hominem Qui in patrem filium per filem firmiter faciunt haec est enim firmitat eorum quae duplici sunt vngula eloquia Dei meditantur die nocte vti operibus bonis adornentur hac est enim ruminantium virtus onelie for his vse hee doth distinguish them Hee taught the Israelites this doctrine and shewed e Leuit. 11.1 Deut. 14.4 c. them the difference betweene the cleane beastes and vncleane but it was f Iustin Martyr Dial. cum Triffon Vt etiam inter edendum bibendum ob oculos vobis versaretur Deus for their instruction and furtherance in faith not for the nature of the beasts or anie euill propertie inherent in them which the Lorde himselfe doth signifie when as hee saith not these are vncleane but these shall bee vncleane vnto you The swine was called vncleane g Leuit. 11.7 because hee cheweth not the end which is not h August contr Faustum lib. 6. cap. 7. Immundum quippe illud animal in lege posituÌ„ est quod non ruminet noÌ„ autem hoc eius vitium sed natura est Sunt autem homines qui per hoc animal significantur immundi proprio vitio non natura quicunque libenter audiunt verba sapientiae postea de his omnino non cogitant a fault but nature in the beast but because men doe imitate i Psal 32.9 2. Pet. 2.22 or rather exceede their beastlie qualities hee k Tertul. lib. de Cibis Iudaic. Proficere auteÌ„ poterant intellecto plus in hominibus vitia sugienda quae lex damnasset etiam in pecoribus Nam quando irrationale animal ob aliquid â—eijcitur magis
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
had Cainan and Cainan Shelah and that Shelah was borne in the fiue and thirtith yeere of the same Arphaxad And seeing both these Scriptures are Canonicall and the d Iren. libr. 3. cap. 1. Non enim per alios dispositioneÌ„ saluin nostrae cognouimus c. Wee haue knowne the dispensation of our saluation not by other theÌ„ those by whom the Gospell hath come vnto vs which Gospel they themselues then preached and afterward by the will of God deliuered to vs in the Scriptures to be the foundation and pillar of our faith fundamentum columnam fidei nostrae futurum vndoubted rules of faith it seemeth to be a matter of great importance that such diuersitie is found betweene these testimonies for that must needes be graunted which Augustine confesseth if one error be e August epist 8. Admisso enim semel in tantum authoritatis fastigium officioso aliquo mendacio nulla illorum librorum particula remanebis quae vtcunque videbitur vel ad mores difficilis vel ad fidem incredibilis eadem perniciosissima regula ad mentientis authoris consilium officiumque referatur admitted in the rule of faith it cannot but diminish the whole authoritie thereof Wherefore seeing f Hebr. 6.19 faith is the anchor-hold of our saluation and the Scriptures are g Rom. 10.14.17 the ground the rule and h Ioh. 20.31 matter of our faith it behooueth christian men as they tender the common saluation the glorie of God to maintaine the sinceritie and truth of Scripture As there are two causes whereby errors are contained in the writings of men the one vnfaithfulnesse i August epist â—1 Romani maximus author Tullius eloquij nullum inquit verbum vnquam quod reuocare vellet emisis Quae quidem laus quamuis praeclarissima videatur tamen credibilior est de nimium fatuo quam de sapiente esse trofecta Sed si in bonam partem accipiatur hoc potius de hominibus dei qui spiritis sancto acti locuti sunt quam de illo quem sic Cicero laudat saluberrima pietate credendum est quorum scripta summa sunt authoritate dignissima qui nullum verbum non quod reuocare vellent sed quod reuocare debereÌ„s emiserunt of the authors of ignorance of the truth the other vnheedfulnesse k Quibus huiusmodi adiuratione vsus est Irenaeus Adiuro te qui transcribis librum istum per Dominum Iesum Christum per gloriosum eius aduentum quo iudicaturus est viuos mortoos vt conferas postquaÌ„ transcripferis emendes illum ad exemplar vnde scripsisti diligentissimè hanc quoque obtestationem similiter transferas vt inuenisti moxemplaâ—i Hieron in Catol or negligence of those who haue exemplified such writings renuing by transcription the ancient and worne copies so are there two sorts of aduersaries which falslie impute errors vnto the Scriptures which are both alike dangerous and deadlie enimies vnto the faith Of the first kind are l Iulian. lib. 3. confuted by Cyrill calleth Christian religion which sometime he professed the learning of the Galileans and the holie Scriptures a forgerie deuised by men yet Porphyrius his fellow Atheist confesseth that Moses writings were histories of truth Contra Christianos lib. 4. Atheists and heathen men which renounce the whole bodie of the Scripture or m Libros veteris Testamenti respuerunt Simoniani Iren. lib. 1. cap. 20. Marcion ibid. cap. 29. Manichai Epiphan Haeres 66. Cerdoniani August de Heres c. 21 Librum Iob. Talmud Hebraeor ord 4. tract 3. Psalmos Nicholaitae Gnostici Philastri lib. de Haeres cap. 127 alij Salomonis libros infestant Philast cap. 132. Iacob Iustinop in praefat in Cant. Porphyrius Daniclem vt referâ— Hieron in Daniel in praefat heretikes which denie the parts thereof These most blasphemouslie impute vnfaithfulnesse and falshood to the authours of holie writings whose names they beare Now because the Lord long agoe by his mightie hand n By horrible examples as of Iulian Socrat. libr. 3. cap. 8. who hauing ouercome his enemies is in the field deadly wounded and dieth blaspheming God and Christ of Manes whoÌ„ the heathen Persian King caused to be flaied aliue his skin to be stuffed with straw and to be hung vp at the gates of the citie for sorcerie and working false miracles Epiphan Haeres 66. Arrius voided his bowels at the priuie Ruffin Histor. lib. 1. cap. 13. Soâ—rat lib. 1. cap. 3. Nestorius his tongue was eaten in his head of wormes and thereof died Euagr. lib. 1. cap. 7. hath weeded out such enimies and they are not suffered to shew their head within the o Leuit. 24.15 16. 1. Cor. 16.22 walles of the citie or Church of God therefore Sathan who chieflie laboureth to p 2. Cor. 11.3 Ephes 6.12 1. Pet. 5.8 ouerthrow the faith hath secretlie sent in another sort of more subtile aduersaries who tread a secret path to vndermine the Scripture by calling into doubt the integritie and puritie thereof Such were in old time q August epist 19. Quidam Manichaâ—rum falsa esse contendunt ita tamen vt eandem falsitotem non scribentibus Apostolit tribuant sed nescio quibus codicum corruptoribus the refuse of the christians who not daring to accuse the authours themselues accused certaine corrupters of the bookes and such are now in the Church of Rome who to aduance the credite of translations r Iacobus Christinop praefat in Psal Canus locis Theolog. lib. 2. c. 13. affirme that the Scriptures haue been corrupted by the Iewes other Papists are ashamed of this and Bellarmine saith they were indued with good zeale but not according to knowledge Bellarm Tom. 1. libr. 2. cap. 2. But in the same place he saith that to say the Hebrue is a most puâ—e fountaine is a false sentence accuse of corruptions the originall fountaines Wherein they commit a treble iniurie First against the Lord Å¿ Psal 19.7 the honour of whose word hereby they violate Secondlie against men t Matth. 18.7 whose faith and reuerence toward the heauenlie word of God they doe most vnworthilie disturbe and hinder Thirdlie against the truth which they falselie and causeles bring into suspition For neuer shall either u In this point hath Bellarmine dealt vnfaithfully and vsed many fallacies and subtilties Papist or Atheist or anie power of Sathan be able fullie and sufficiently to shew either error in the x Eugubin Steuch in Commentâ—m Gen. 11.7 saith the 72. Interpreters erred and that S. Luke followed their error author or y Bellar. Tom. 1. lib. 2. cap. 3. citeth as hee would beare the world in haÌ„d a manifest corruption Psal 21. for the test of his proofes are nothing to his purpose and vnworthie to bee answered where it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caari which is in English as a lion whereas
Nec obstat quod primâ—â— Thaerrae assignat Moses quasi eius auspicijs ductu potius quam dei mandato agressuâ— fuerit Abraham nam hoc honoris desertur patrio nomini making known vnto his father the reuelation of the will of God Neither had the Lord denied him his Fathers companie when hee bad him forsake his Fathers house in forsaking of his countrie but that he c Ambros lib. 〈◊〉 Abrah cap. 2. Satis fuerat di risse exi de terra tua ibi enim erat de cognatione exire de paterna Domâ—â— sed ideo addidit singula vt eius affectum probaâ—er ne fortè aut imprudenter capisse vateretur aut fraus aliqua mandatis coelestibus pararetur should so forsake his countrie as that his fathers house should bee to him no hindrance In like sort the godlie are commaunded d Ephes 5.11 to forsake the fellowship of the wicked in this respect e Matth. 10.37 to forsake both Parents and wife and children and possession Notwithstanding they are commaunded f Ephes 6.4 c. to honour and loue their father and mother wife and children in regard of which reuerence and loue they are bound with Abraham to g Isai 2.3 Rom. 11.14 prouoke them by all meanes to goe with them vnto the land of h Heb. 4.9 rest yet if they will not be perswaded to obey the calling of the Lord then i Iosu 24.15 Psal 45.10 Origen in Ioh. tom 20 Est autem quaedam vniuscuiusque nostrum terra atque quaedam ante diuinum responsum non bona cogitatio postremò quaedam domus patris nostri ante quam peruemat sermo dei ad nos quae omnia nobis propter sermonem dei daÌ„nanda sunt omittenda si seruatorem audimus dicentem si filij estis Abrahae opera facite Abrahae Bernard serm de cute carne ossibus animae Excamus de terra nostra vt non comprehendat nos cogitatio spectans ad voluptatem carnis Exâ—amus de cogitatione nostra id est à cogitationibus curiositatit quae carnali vtique est cognata voluptati exeamus etiam de domo patris nostri vt fugiamus cogitationes superbie vanitatis Eramus nos aliquando sicut caeterifilij â—ra c. are they to forsake them and goe alone The meaning therefore of the Lord was to admonish Abraham to haue more regard of Gods commaundement then of his fathers house not to forsake his fathers house if his fathers house forsake not Abraham but Abraham must in no case forsake the Lord Let them returne to thee but returne not thou to them saith the Lord to the k Ierem. 15.19 Prophet in a like commaundement But here remaineth yet a greater doubt The Scripture l Heb. 11.8 commending the faith of Abraham affirmeth hee went out not knowing whither he went but here it is said that Terah took Abraham to goe into the land of Canaan The words of the Apostle are nothing contrarie to this narration but onlie m CONCILIATIO 18. teach how the same should be vnderstood namely as an inestimable argument n Chrysost Hom. in Gen. 31. Quasi diceret relinque certa omnibus confessa elige magis incerta non apparentia Considera quomodo ab initio exercetur iustus vt praeeligat non apparentia pro appareÌ„tibus futura prae ijs que in manibus sunt Neque vulgare paruum erat c. non enim dixit ei in quam regionem transferre eum voluit sed mandato indefinito pium patriarcham exercuit Ambros de Alrah lib. 1. c. 2 Tentatur vt fortis incitatur vt fidelis prouocatur vt iustus meriroque exiuit quemadmoduÌ„ locutus est illi Dominus of the faith of Abraham that at the calling of the Lord he would readilie forsake his natiue countrie and wander he knew not whither certainelie and therewithall would haue forsaken his father his house if he would not haue gone with him and haue bin partaker of his hope But the same countrie albeit to Abraham as yet vnknowne to which they were directed by the guiding of the Lord was Canaan so that Abraham came out and prepared himselfe to goe before he vnderstood he was to goe to Canaan yet afterward the Lord in mercie not onelie shewed him the way but the place whereto he had assigned him Wherein we see that where the Lord commaundeth he requireth o 1. Sam. 15.22 Deut. 12.32 absolute obedience and p Psal 55.22 1. Pet. 5.7 blessed are they that cast their care on him CHAP. XII Question 1. verse 4. Forasmuch as the Scripture saith Terah liued seauentie yeeres and begat Abraham Nahor and Haran and againe Terah died at the age of 205. yeeres how could it be that Abraham departed out of Haran after the death of Terah being but 75. yeeres old as saith the Scripture IF Abraham were borne in the seauentith yeere of Terah and entred not into Canaan before his fathers death hee could be no les of age theÌ„ an hundreth thirtie fiue yeers for so much distance of time there is betweene the birth of Abraham and Terah his death Againe a August Epist. 2. ad Volusian Tanta est christianarum profunditas literarum vt in ijs quotidie proficerem si eat solas ab intunte pueritia vsque ad decrepitam senectutem maximo otio summo studio meliore ingenio conarer addiscere c. In ijs cum consummaueris homc tunc incipit if Abraham departed into Canaan being seauentie fiue yeeres old b Act. 7 4. his father being dead hee could not be borne in the seauentith yeere of Terah but in the hundreth and fiue and thirtith yeere For answere whereunto the c Veterâ— Rabbini ex quibus narrat Hieronymus Item Rab. Solomon in comment in Gen. sic resert Nâ—mrodo Tharra coniunctus charus erat atque vna in Idolola tria communicabant Abraham contradice bat quare à tyranno suit coniectus in fornâ—cem sed Deo fauente ereptus est ex illo incendio Iewes endeuouring to reconcile the Scripture haue broched this tradition whereunto d Hieron trad in Gen. Vera est igitur illa Hebraeorum traditio c. Et ex illo tempore ei dies vitae tempus reputetur aetatis ex quo confessus est dominum spernent Idola Chaldaeorum August de ciuit Dei lib. 16. cap. 15. Soluta autem est quaestio ista aliter vt 75. Anni Abrahae quando egressus est de Charra ex illo computetur ex quo de igne Chaldaeorum liberatus est non ex quo natus est tanquam tunc potius natuâ— c. Hierome also giueth his consent that Abraham at the age of sixtie yeeres being throwne by the Chaldees into the fire because he would not as they did worship it for a God and being miraculouslie deliuered by the Lord his
Abraha concessit designauit confirmauit August Epist. 49. Et quamuis res quaeque terrena rectè à quoquam possideri non possit nisi vel iure diuino quo cuncta iustorum sunt vel iure humano quod in potestate regum est terra ideoque res vestras falso appellatis quas nec iucti possidetis secundum leges regum terrenorum amittere iussi ectis right but not l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possessionem sortitam vel sorte datam sicut haeredum est inheritance for the Cananite at that time possessed the whole inheritance thereof but for their wickednes they were disinherited by God and because m Gen. 15.16 Chrysostom Hom. in Gen. 37. Quasi dicat aliquis nondum in tanto numero peccata fecerunt c. their iniquitie was not fulfilled the Lord deferred a time to performe this gift to Abrams seed that Abram and his seed n 2. Cor. 5.7 Isai 51.2.3 Habac. 2.3 might walke by faith and not by sight and from this inheritance which was but temporall might ascend with confidence o Coloss 3.1.2 Heb. 11.10 to that which was immortall perpetuall Abram therefore p For so much the words do found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lecha-etenennah vlezargneca i. I giue it to thee and to thy seede that is thou shalt haue the right of it namely diuine and so much for vse as shall be necessarie but thy posteritie shall haue the full possession and inheritance And this is that which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance Act. 7. Hee gaue him none inheritance for Abram could not chalenge one foote in humane right saile the field of Machpelah for his buriall hauing the right of inheritance although not actuallie possessing it full well perceiued euen in his pilgrimage the fulfilling of the promise both to himselfe whom the Lord q Gen. 14.15 17.1 c. maintained and defended therein on euery side furnished with wealth and necessarie food and to his seed who by the same fidelitie of God r Gen. 15 6. were promised to enioy it with full possession which hee himselfe had by wandring passed ouer The second point is that the Lord bad him looke from the place in which he was and promised to giue him the land which hee beheld There are which hereupon t Muscul in Gen. 13. Fieri etiaÌ„ potest c. suppose that Abram was sent to view the land from the toppe of some mightie mountaine that hee might see the borders of the countrie but this the Scripture auoucheth not Other thinke u Peter tom 3. in Gen. cap. 15. Abram vigilantem suis vtentem sensibus c. that miraculouslie his sight was sharpned and enlarged for that otherwise he could not by sight haue bin partaker of the measure of the land But what need of miracles what need of hils or mountaines For the Lord saith x August lib. quaest in Gen. q. 28. Sed nulla est quaestio si aduertamus non hoc solum esse pramissum noÌ„ enim dictum est tantum terra dabo tibi quantum vides sed tibi dabo terram quam vides not to Abram I wil giue thee so much as thou seest of the land but I will giue thee all that land thou seest or whereof thou seest part And to this end is y Vers 17. August ibid. Vt perambulando perueniret ad eam quam oculis vno loco flans videre non posset added Arise walke through the land in the length thereof in the breadth thereof that it which he could not discerne at once he might by remouing from place to place consider Thirdlie it followeth I will giue it to thee and to thy seed for euer How z Iulian. apud Cyril libr. 6. Numquid dij dederunt Roma vt regnareÌ„t Iudaos auteÌ„ vt paruâ— tempore liberi semper verò serui ac peregrini essans saith one was this promise verified Both Abram and his seed were a Exod. 12.40 foure hundreth yeere after before they possessed anie inheritance therein and after they had by warre obtained it they continued not long but oppressed with b Iulian. ibid. Cum autem habitarent in Palestina non ne crebrius fortunas mutarunt quam colorem vt dicunt Camelâ—on Caterùm habitarunt in terra sua agros coluerunt fere quadringentis annis ex illo tempore primùm seruierunt Assyrijs deinde Medis postea Persis nunc postremùm etiam nobis ipsis enimies were lastly lead into captiuitie wherby they lost their land and libertie And so far proceeded this banishment of theirs as that vpon paine c Iustin. Mart. Apolog. 2. Promulgatum verò etiam est de excidio eius c. of death they might not come within IerusaleÌ„ In deed it cannot be denied but the afflictions of the seed of Abram both in greatnes of miserie and diuersitie of punishment exceeded the miseries of other nations the reason whereof is alleaged by the Prophet You onlie haue d Amos. 3 8. I knowne of all the nations of the earth therefore I will visit you for your iniquities that is to say you onlie haue knowne me my lawes and iudgements as no e Psal 147.19.20 Galat. 4.9 other nation hath and yet haue not obeyed my commandements more then they wherefore f Iuc 13 47. Cyprian epist 8. Quas igitur plagas qua verbera non meremur quando nec confessores qui exemplo caeteris ad bonos more 's esse debuerant teneant disciplinam you are in iustice to be beaten with greater stripes Notwithstanding the seuerall punishments that they indured the famine warres captiuitie banishment no not their verie sins could euer g Psal 89.33.34 Hieron epist. ad Tit. Comment cap. 1. Deus sicut dicitur solus immortalis ita dicitur solus verax non quod caeteri non immortales sunt veritatia amatores sed quod ille solus naturaliter sit immortalis verus caeteri verò immortalitateÌ„ veritatem ex largitione illius consequuntur falsifie in any syllable the Lords fidelitie For although they were a most stif-necked people h Deut. 9.5.6 as other nations were yet the Lord for the promise i Deut. 7.8 9.5 that he made to Abram gaue them the possession of the land and there failed nothing k Ios 21.45 23.14.15 of all the good which the Lord had promised Wherfore first we haue to examine the substance of the promise and then to discerne of the accomplishment thereof In which when we haue giuen the aduersaries of the truth their full demaund and more also then they could expect or can conceiue to be contained in the promise yet shall we see that the Lord fulfilled it to Abram and his seed in euerie iot and tittle First of all therefore none can denie but as he promised to giue to
order of all the creatures it followeth that the rainebow had then his place either i For it rained not in the first sixe daies of creation Gen. 2.5 in being or in power Which if it were of old how is it now said this is the token of the couenant I haue set my bow in the cloudes There are indeed which perswade themselues k Author de mirab sacr script inter oper August lib. 2. cap. 10. that there was neuer rainebow seene before this promise made yea some doe l Lyza in Gen. 9.1 Alcuiâ— in Gen. â— 9. Strabus Eccles Histor fondlie thinke that it neuer rained on the earth before the floud But these being priuate iudgements without authoritie of Scripture are to be commended to the credite of the authors And that the rainebow hath alwaies bin since the sunne and waterie cloudes haue bin euen m Argum. ab effâ—â—ieÌ„ta from the first creation may much rather be esteemed neither is there any let or hindrance to be found The Lord saith not I now create the rainebow but I haue set the rainebow in the clouds this is the signe that is the rainbow which is in the clouds shall henceforth be the signe So that although the rainebow were before as the n Some of the Hebrues say that the Rainbow was before but was not in a cloud before but this is against both Philosophie reason and not at all approoued by the Scripture Ioseph Antiq. libr. 1. cap. 4. Arcus coelectis signum vobis erit c Chrysostom Hom. in Gen. 28. Sole radios suas contra nubes mistente i. The Sunne casting his beames against a clowd Ambros de Noah Arca. lib. cap. 27. Hiâ—ro in Ezech. Comment cap. 1. August in Apocalyp Tract 2. Who all in setting downe the cause of the Rainbow to be from the beginning doe in effect affirme that it was from the beginning Caluin in Gen. 9. Neque enim Mosis verba sonant fabricatum suisse arcum qui prius non fuerat verùm notam esse illi in sculptam qua diuinae gratia signum hominibus daret Ita arcum coelestem qui naturaliter prius fueras hic consecrari dicimus in signum pignus most Diuines consent yet was it not before a token of the couenant but now was made a signe which before it was not If any man think it ought to be a new creture which was newly made a signe let him also excogitate a reason why it so should be The vertue of Sacraments o August contr Maxim lib. 3. cap. 22. In sacramentis non quid sint sed quid ostenâ—ius attendatur i. In the Sacraments we must coÌ„sider not so much what matter they are of but what they signifie depend not of the creatures wherof they are but of the p Ambros de Sacram. lib. 4. cap. 4. Lord as of the authour by whom they are Water was before it was ordained vnto the vse of Baptisme and bread and wine were before the Supper of the Lord but were no Sacraments before the q Ambros ibid. Panis istae panis est ante verba sacramentorum vbi accesserit consecratio de panefit caro Christi August in Euangel Ioh. tract 80. Accedit verbum ad elementum fit sacramentum etiam ipsum tanquam visible verbum institution of Christ was ioyned with them which being added r August ibid. Detraâ—â— verbum quid est aqua nisi aqua and the creature in forme thereof administred is made a Sacrament So likewise those that beleeue this promise of the waters and receiue the rainebow as the seale thereof to them is the rainebow a seale of the couenant a confirmatioÌ„ of the promise But before it was promised it could not be beleeued or receiued as a seale whereof there was no couenant and since it is promised it is Å¿ Namely to whom the couenant is vnknowne to Philosophers Heathen or beasts Calo. in Gen. 9. Quare si anellitur facramentum à verbo desinis esse quod vocatur no Sacrament to those of whom the promise is vnknowne or vnreceiued The Lord doth make this couenant with all the t Vers 9.10 creatures but the signe u Vers 13. belongeth properlie to those of faith wherefore though all the creatures are deliuered by the couenant yet onlie the beleeuers reape spirituall benefit Now as it belongeth vnto Sacraments to x Nisi enim facrameÌ„ta similitudineÌ„ quandam earum reruÌ„ quarum sacramenta sunt haberent omninò sacramenta non essent August epist 23. haue resemblance to the matter signified so was there not a more apt creature to be seene in heauen or earth to manifest in sight y August contr Faâ—st â—br 19. cap. 16. Sacramenta corporacta quasi visibilia verba Idem tract in Ioh. 10. this mercie promised The Lord was now z Gen. 8.21 9.11 appeased with Noah promised to shoote no such arrowes of displeasure as before Euen so a Iris Graecis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à pace quasi fignum pacis veÌ„l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ostendit pactam Latini à Gracis vel ab â—ere vocant quia descendit per â—eÌ„rem ad vsque terram Isidor lib. 13. cap. 10. this bow is placed in the clouds as one that holdeth a bow in peace the string is toward vs the ends are downeward to the earth Againe the earth that then perished ouerflowed with water is b 2. Pet. 3.7 now kept in store and reserued vnto fire wherefore the Lord as it were to put vs in remembrance c Gregor Mag. in Ezech Hom. 8. Vnde in aeren eodem color aquae ignis vt vâ—riusque indicij testis sit hath ioyned with the colour of water the colour of fire Moreouer as wee doe not alwaies feare a sloud when wee see a cloud so the d Neque enim in aeÌ„re denso apparet nec apparuit vnquam sicut fabulantur non philosophantur Rabbini sed in densa nube concreta rainebow appeareth not in vaine but either before a tempest that is to come to admonish our faith of the promise of the Lord or after it is passed to prouoke vs vnto thankefulnes for our deliuerance In which respect the Lord also saith the bow shall be in the cloud that I may see it and remember the euerlasting couenant For he seeth the rainebow as all his creatures are before his eyes but hee e August contr aduersar Legis lib. 1. cap. 20. Dico Deum admoneri se voluissâ— quaÌ„uis non sit oblitus sicut Christus doceri se voluit vbi Lazarus positus fuerit quamuis non esset ignarus sicut alibi dicit gaudete quia nomina vestra sunt scriptae in coelis quae nisi piè accipiantur donec fides impetret vt intelligaÌ„tur nonnè vt fabulosa videantur hath a speciall eye vnto our faith how wee beholding
it beleeue his word Neither f Chrysostom Hom. in Gen. 28. Non quia ipse habeat opus recordatione needeth hee to be put in remembrance by the rainebow least hee should destroy the world with waters but that wee by seeing it g Chrysost ibid. Sed vt nos ad illud respicientes nihil durum suspicemur Hieron in Ezech. c. 1. Quando apparebit in nube sciamus nos secundum antiquitatis exemplum nequaquaÌ„ perituros esse diluuio might remember that God remembreth vs and vpon the assurance of his promise might feare none euill But whether is this rainebow a signe of nature or a signe of grace a token that the earth cannot from thence forth be ouerflowed or that it shall be kept by the mercie of the Lord. Surely although h Aquin. quodlibet 3. artic 30. Idem in GeÌ„ Comment cap. 9. Caietan in Gen. Comment cap. 9. some doe take it as a naturall signe to shew that there is no such aboundance of waters gathered as whereby the world is in daunger of a floud yet much more doth it pretend the infinite power of God which restraineth the waters that they cannot flow For alwaies it is perceiued the darker the clouds are and the more disposed to raine and the more the creatures doe threaten a floud the clearer is this signe of heauen if no naturall cause beside doe let the same And much rather it agreeth with the power of God to whom it i Deut. 32.36 2. King 3.13.14 Isai 63.5 appertaineth to saue when none can help and in the greatest k Exod. 14.15 c. dangers to shew the greatest tokens of deliuerance Doctrines 1. verse 1.8 This couenant confirmed vnto Noah l Sic enim legenduÌ„ est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaeni hineni ego ecce ego id est hoc insuper addo ad benedictionem oratio continuata immediatelie after his sacrifice teacheth that the Lord will giue vnto the godlie their m Psal 37.4.13.14 55.22 hearts desire and graunt them n 2. Sam. 7.19 1. King 3.13.14 more then they doe aske Secondlie verse 9. The Lord bestoweth his blessings on his creatures o Deut. 9.6 Isai 48.9.11 for his owne sake not for p Rom. 9.11.16 Against the new sprung opinion of iustification This was an absolute couenant not conditionall In the couenant of grace there is a coÌ„dition required as Iere. 31.33 and the same not for the Lord Iob. 35.7 but for our owne behoofe 2. Pet. 1.8 c. Iren. lib. 4. c. 28. Nec nostro ministerio indigens Deus sed quoniam bonus misericors vt beneficiat ijs qui perseueraÌ„t in seruitute eius foreknowledge of anie recompence for here is no stipulation of reward Thirdlie verse 10. The couenant of preseruation is extended to the beasts q Psal 36.6 145.9 for God is louing vnto all his creatures Fourthlie if vnreasonable creatures are vouchsafed to be partakers of the couenant of preseruation how r Gen. 17.7 Exod. 20. I will be thy God and the God of thy seed to a thousand generations to theÌ„ that loue me Against the Anabaptists much more may the children of the faithfull be partakers of the couenant of grace by Baptisme although Å¿ Gen. 17.7 August Epist 23. Itaque paruulum etsi non fides illa quae in credentium voluntate consistit iam tamen ipsius fidei sacramentum fidelem facit Nam secundum quenâ—m modum sacramentum corporis Christi corpus Christi est sacramentum sanguinis Christi sangnis Christi est ita sacramentum fidei fidei est they haue not by reason of their infancie attained the gift of liuelie faith Fiftlie verse 11. God hath most constantlie performed t Isai 54.9 his promise in the preseruation of the creatures which was not confirmed in the blood of Christ he will therefore most vndoubtedlie u Isai 62.8 Heb. 6.17.18 performe the couenant of grace sealed by his death to those that obserue the condition thereof Sixtlie verse 13. That the world neither hath bin nor shall againe be drowned with waters x 2. Pet. 3.5.6.7 Ierem. 5.22 Basil Hexam Hom. 4. Vt ne superinfluens aqua c. Luther in Gen. 9. Iris significat nullum diluuium venturum esse tamen hoc non ex aliquae naturali causa sed tantum ex verbo Dei Caluin in Gen. 9. Idem in Ierem. 5. Hieron Zanch. de oper Dei part 2. lib. 3. cap. 3. Non autem ex causis naturalibus vt nunquam futurum sit diluuium Contra â—pinantâ—â— non posse terram totam aquis obrus nisi miraculo qui ponunt Iridem signum naturale serenitatis Valer. Flacc. Argonaut lib. 1. Emicuit reserata dies coelianque resoluis arcus standeth not of causes naturall but of the good pleasure and promise of the Lord. Seuenthlie the promises of God and the seales therof y 2. Cor. 1 20. Rom. 8.7 1. Cor. 2.14 are sure although they seeme neuer so greatlie contrarie to the reason of man Eightlie vers 14.15 When wee behold the rainebow in the cloud we z Vers 14.15 Luc. 22.19 Hinc dicitur sacramentum visibile verbuÌ„ August tract in Euang. Ioh. 80. The Iewes are accustomed when they see the Rainbow to goe forth and confesse their sinnes that they are worthie of a flood and are preserued only by Gods mercie take away superstition the rest belongeth vnto Christians ought to remember the couenant of God and to confirme our selues therein by faith Question 6. verse 2. Wherefore the Scripture maketh report that Noah was drunke with wine LIke as before the Scripture testified that a Vers 1. God blessed Noah and his sonnes so now doth it proceed to teach in what manner this b For this cause the Genealogies are recited blessing was bestowed vpon them In the register or record whereof wee may consider an excellent doctrine namelie that such of them and their posteritie as were wicked and worldlie men were partakers of worldlie and temporall benefits but haue had withall c As it came to passe to Cham and Canaan vers 25. the wages of their sinne and that the godlie although not so greatlie flourishing in d For Sem was not so fruitfull in children besides in Ioctan who as the Hebrues say made shipwrack of his fathers religion Heb. 10.36 worldly things yet in the end haue fullie enioyed the promises This is the scope of the two next following Chapters In this place is laid downe a preparation thereunto Herein also two points are chieflie handled First that e Vers 6. onelie of these three sonnes of Noah the nations haue increased ouer all the earth against the presumption of some f Berosuâ— auoucheth that Noah had thirtie sonnes after the flood whom he calleth Titans But it is not the true Berosus but a forged fable of Annius of Viterbium heathen and g