to make manifest his glorie d Ierem. 10.12 by the creation and gouernment of the creatures For hauing now declared so much as was necessarie of the creation of the world the holie Ghost proceedeth to shew how God did gouerne the same In regard whereof the multitude of the creatures e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tseba vers 1. are called the host of God and hee is called often f 1. Sam. 1.11 c. the Lord of hosts Hosts they were in regard of their g Psal 147.4 Isai 40 26. multitude and the creation was as the gathering of an armie Hosts they were h Psal 103.21.22 Augustin de Gen. ad lit lib. 3. cap. 14. Inest in omnibus quoddam naturae sui generis decus c. Vt maiore attentione stupeamus agilitatem muscae volantis quam magnitudineÌ„ tumenti gradientis amplius miremur opera formicarum quà m onera cameloruÌ„ in regarde of their diuers natures as souldiers that handle diuers weapons Hosts they were i Deut. 4.19 in respect of order and the heauen and earth may rightly be compared to a well ordered armie Hosts they are because all and euery of them sauing Satan that enemie and man that traitor k Psal 105.31 c. 1. King 22 19. Psal 119.91 are readie in their kinde to spend themselues for the glorie of their Soueraigne And hosts they are because God l Psal 36.6 145.9 doth loue and gouerne them as a Captaine without whose gouernment and preseruation they m Psal 104.29 would wholy decay and perish Now first after the creation the Lord is said to rest and yet he neither fainteth nor is wearie as saith the n Isai 40.28 Prophet He is said to rest o The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shabath doth signifie to cease properly not to take ease Againe it is added he rested from all his worke that he had made not as from labour but from creating which is to say he made p Chrysost in Gen. Homil 10. Substitit cessauit à formandis producendisque ex nihilo rebus vt essent no moe diuersities or kindes of creatures or hee did not continue to create the seuenth day for hauing fully performed the worke of creation in q In the Septuagint translation it is he finished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sixt day sixe daies and r August cont Adimant lib. cap. 2. Vt iam vltra non faceret mundum cum omnibus quae in eo sunt noÌ„ tamen vt etiaÌ„ à mundi administratione requiesceret finished whatsoeuer he had decreed to doe for the perfection of the world hee ceased to extend the said worke of creation any farther Secondly he is Å¿ Exo. 20.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuak properly to rest or be refreshed which is so spoken because the Lorde would haue vs refresh our selues our seruants our cattell Deu. 5 vers 14. said actually to rest t Hieron lib. Tradit in Gen. Artaâ—imus Iudaeos qui de otio Sabbati gloriantur quod iam tum in principio Sabbatum dissolutum sit dum Deus operatur in Sabbato complens opera sua in eo benedicens ipsi diei Huic subinfert Aben Ezra quod absolutio operis non est opus Verum Sed ipsa perfectio operis est diei sexti sanctio eiusdem diei septimi because hee put an end vnto the worke and established the end thereof by taking in hand the work of gouernment and blessing the seuenth day This notablie conuinceth the follie of the Iewes u Iustinus Martyr Dialog cum Triffon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are so superstitious in obseruing the ceremonie of rest as that they think they ought not prepare their meate or heate a messe of pottage on the Sabboth day neither doe any worke though it be for the preseruation x Luc. 6.9.11 Ioh. 5.19 of life it selfe But God so rested in the institution of the Sabboth whose example of resting y Exod 2.11 we ought to imitate as that z Clem. Alexand. Stromat lib. 6. Nam cum sit bonus si cessarit vnquam benefacere Deus quoque esse cessabit quod nefas est dicere he ceased not in resting from doing good but in ceasing to create hee continued to preserue of which our Sauiour saith My a Ioh. 5.17 father worketh hitherto and I worke But here againe the wickednes of heretikes must be discouered who hunt after contradictions in the Scripture that thereby they might get some colour to refuse them and neglect them God rested saith Moses the seuenth day My father worketh hitherto saith our Sauiour Christ These places saith the Manichee are contrarie they cannot both be true What iniurie doe these blasphemous spirits vnto the Scriptures and in them to God himself thus to take the words and not the meaning and to force a meaning b Râ—quieuit ab operibus He rested from his workes that hee had made against the words For c CoÌ„ciliatio 2. Moses saith not d August epist. 28. Vtique à nouis creaturis creandis intelligenduÌ„ est Idem de Gen. ad lit lib. 4. cap. 12. Potest intelligi Deum requieuisse à condendis generibus creaturae quia vltra iam noÌ„ condidit aliqua genera noua Clem. Alex. Strom. 6. Quieuisse ergo est ordinasse vt seruaretur citra vllam transgressionem in omne tempus ordo eorum quae facta sunt fecisse vt vnaquaeque creatura cessaret à vetâ—ri confasione God rested from doing but from creating not from preseruing those he made but from creating new besides not that hee rested altogether but from his workes that he had made And our Sauiour saith not the contrarie but euen the same My father worketh What not the worke of creation for how many worlds would there then e QueÌ„admoduÌ„ Democritus somniauit infinitos esse Laert. lib. 9. haue bin created but of gouernment Such blindnes is in heretikes which haue more minde to cauill at then to vnderstand the Scriptures Question 2. verse 2. What is meant by this that God blessed the seuenth day and sanctified it TO blesse in the phrase of Scripture sometime doth signifie a Gen. 47.7 1. Sam. 10.15 to salute sometime b Psalm 145.1.2 to praise to giue thankes sometime c Ruth 2.4 Iob. 1.10 to aduance to do good vnto or prosper here then the circumstance of the place doth well expound the words that God did d Theodoret in Gen. quaest 21. Otio septimi dici docuit creationeÌ„ perfectam esse deinde nequit existimaret septimum diem inutilâ—m esse subiecit benedixit aduance preferre e Rabb Agnon dicit hanc benedictionem transire super observantes sanctificantes ipsum sabbatum and inrich that day f â—he rest of the daies were blessed also but this seuenth day was blessed aboue the rest aboue the rest The reason is annexed because in it he had rested from all his worke that
is had ceased from creating therefore hee appointed the seuenth day to be a perpetuall memoriall of that his worke g From the creation vntill the resurrection of our Sauiour Iesus Christ the last of seuen who sanctified the next day or the fiâ—st of the next seuen by the perfectioÌ„ of our redemption and ordained it to bee obserued for the rest of Christians as appeareth by his presenting himselfe among his Disciples on the same daie Ioh. 20.19.26 by the constant obseruation of the Apostles and Disciples and the Church of God by ordaining euery seuenth day a day of rest Also to sanctifie doth h Mica 3.5 to prepare waâ—re where the same word is vsed sometime signifie to make readie or prepare sometime i Leuit. 21.23 to make holie sometime to declare k Ezech. 30.27 holines sometime to l Ioel. 1.14 set apart or dedicate vnto a holie vse God therfore blessed the seuenth day when he ordained it a time of greater and more holie works and by decree did crowne the m Isai 58.14 works themselues with richer fruite hee sanctified the seuenth day when he did chuse it n Chrysost Hom. in Gen. 10. Ab alijs illum segregauit aboue the rest vnto a holie vse The Lord in hallowing doth commaund it of his creatures to be hallowed Men are commaunded to hallow it that is to doe the holie workes thereof which are commaunded Wherefore we must remember that the day is hallowed of vs when holie workes are holily performed in the day which seeing God himself hath hallowed that is commanded to be done they are all found breakers of this ordinance which either doe workes which are vnholie or leaue vndone the workes that God hath sanctified or by prophanenes o Hagg. 2.14 make holie workes to be vnholie Question 3. verse 2. Whether in these words there is contained a commaundement of resting and whether the godly Patriarkes obserued the Sabboth before the law giuen by Moses THese words containe nothing else but a narratioÌ„ or report of that whicâ— was done and do not indeed directly affirme that it was commaunded but they doe vndoubtedly implie as much For seeing it is said God sanctified and this sanctifying is a Exod. 13.2 Ioel. 1.14 to exempt vnto a holie vse to be b Nam vt nomen dei sanctificatur ab hominibus quod per se sanctum est cum in se sanctificari cupiunt Hieron contra Pelag. lib. 3. sic itidem sabbatum sanctificant cuÌ„ sanctum habent August locut in Num. lib. 3. ad opera sancta in dei cultum destinata Et licet omnia sanctorum opera sancta sunt in fide operata ea tamen ratione propriâ— dicuntur sancta quo proprio modo ad cultum dei conseruntur performed of the creature not of him that sanctified that it might sanctifie in doing which God had sanctified in ordaining therefore when he sanctified he appointed and in appointing c The word of God containeth all matters of saluation bâ—th of faith and works with the circumstances thereof either explicitè expressely as in the fourth coÌ„mandement or els implicitè inclusiuè inwardly or inclusiuely as in this place the workâ— of resting the seuenth day commanded the resting of the seuenth day the seuenth day Wherefore although some there are d Iustin Mart. Dialog cum Triffo Tertull. aduers Iudaeos lib. Dâ—â—etur Adam sabbatizasse aut Abel hostiam Deo sanctam offerentem sabbati religione plaâ—uisse aut Enoch translatum sabbati cultorem fuisse aut Noe aut Abraham Beda alij which think that the Sabboth was not appointed to be kept vntill the daies of Moses yet surely wee may answere them as our Sauiour doth the Iewes e Ioh. 7.22 It was not of Moses but of the Fathers But where were they commaunded to obserue the Sabboth or which of the Fathers was a keeper of it The morall dutie of this commandement f Rom. 2.15 was written in their hearts as the restraint of murther adulterie theft false witnes the chusing and worshipping of strange Gods so that they whom the Scripture g Gen. 5.22 6.9 c. Isai 41.8 commendeth for iust and righteous men h Iam. 2.23 Act. 13 22. as certainly obserued the tenour of this commandement as they did abstaine from murther or from worshipping of Images And for the practise of it who can doubt i Rom. 2.15 Gen. 4.24 de septimo die laudes decantat Hesiodus in Theogon aâ—ij ethnici perindè ac si iudaeis gentibus communis esset seeing the very wicked did shew the effect of the law written in their hearts and seeing that the faithfull did performe the exercises of the Sabboth as that they called k Gen. 4.26 on the name of the Lord l Gen. 4.4 8.20 offered sacrifices m Gen. 13.4 prepared places to worship in n Gen. 18.19 instructed and taught their families the feare of God which duties although they are not to be restrained only vnto the Sabboth day yet are they chiefly to be referred thereunto seeing God hath sanctified that day and set it apart o Athanas Hom. in Matth. 11.27 Non igitur Sabbatum otiuÌ„ designat aut innuit sed cognitionem conditoris eò quod cessatum sit à forma creandi vt in Ezechiele scriptum est Sabbata mea dedi illis vt esset in monimeÌ„tum recordationem mei Intelligentiae igitur non otij datum est Sabbatum to the same intent The vse also of this commandement being no lesse necessarie before the giuing of the law then after may seeme a strong reason for the practise of it by the Fathers Yea moreouer as it was vnto Adam and to the Fathers a remedie against sinne to vse those exercises of the Sabboth after the first offence committed so was it also to Adam in his innocencie no lesse behouefull to be strengthened thereby against concupiscence of sin by drawing as it were p Numb 16.19 1. Sam. 14.36 more neere to God vpon the Sabboth day and vsing more exactly those blessed meanes he knew to be ordained by the purpose of this precept to keepe out sinne Neither are examples wanting q Gen. 2.2 7.4 of the maiestie of God himselfe r Gen. 8.10.12 of Noah Å¿ Exod. 16.6 of the Israelites before the law by whom the daies were gathered into weekes which sheweth that the obseruation of the Sabboth was not vnknown before the daies of Moses But chiefly sith that the law giuen t Ioh. â— 17.15 by Moses was u Rom. 2. written in the harts of men x August lib. de spiritu lit cap 27. 28. Quia non vsque adeo in anima humana imago dei terrenorum affectuum lâ—be detrita est vt nulla
in ea velut lineamenta extrema remâ—serint vnde meritò dici possit etiam in ipsa impietate vite sue facere â—liqua legis vel sapere si hoc est quod dictum est quia gentes quae legem non habent hoc est legem dei naturaliter quae legis sunt faciunt quia opus legis habent in cordibus suis id est non omnimodo deletum est quod ibi per imagineÌ„ dei cum crearentur impressum est tamen c. from mans creation was knowne vnto the Fathers practised of the y 1. Tim. 1.9 Irene lib. 4. cap. 30. Diligentes scilicet Deum c. godly without constraint binding the z Rom. 2.12 consciences of all both Iewes and Gentiles Maruaile therefore was it if they a Psal 105.15 2. Pet. 1.21 who were inspired and gouerned by the spirit of God should not obserue the Sabboth b Ioh. 4 23. Rom. 2.29 in spirit and truth in resting actually the seuenth day vnlesse any will say that they receiued c As Exod. 11.2 a dispensation from the Lord whereof we find no mention in the scripture Notwithstanding that the Fathers were no ceremoniall obseruers of it as d Iustin. Mart. Dial. cum Triffon Perpetuum vos seruare sabbatum â—uit lex noua cum vnam in otio transegeritis diem religione voâ— defunctos arbitramâ—ni non fatis intelligentes quamobâ—em id vobis sit imperatum c. Tertull. lib. aduers Iudaeos Sequitur itaque vt quatenus circumcisionis carnalis legis veteris abolitio expuÌ„cta suis temporibus demonstratur ita sabbati quoque obseruatio temporalis fuisse demonstratur Quatenus scil Typus Iustin Martyr and Tertullian defend against the Iewes we e Euseb Histor. Eccles lib. 1. cap. 5. Christianum nomen virum significare vult qui per Christi â—ognitionem doctrinam animi moderatione iustitia continentiaque vitae virtutis fortituâ—ine ac pietatis confessione erga vniâ—m solum omnium Deum excellit Hoc autem prisciâ— illis non minus cuâ—â— fuit quam noâ—iâ— Nec corporalis itaque circumcisionis rationem habuerant sicut neque nos nec sabbatorum obseruanâ—iae quemadmodum neque nos c. readily subscribe vnto For what need of ceremonies to Adam to whom first this lawe was giuen in his innocencie who * Intellexit enim Deum diligebat immediate non per aenigmata knew the Lord better by the wisedome of God wherein he was created then types and shadowes could instruct him But after he had sinned and his wisedome was corrupted it was necessarie that hee should haue a solemne remembrance of the worke of the creation and the preseruation of the creatures with a speciall meanes to recouer at the least in part the wisedome and holines which he had lost which meanes consisteth in holie exercises chiefly to be vsed the f Exod. 20.11 seuenth day Secondly sith that by sinne he had lost the happines and rest which he enioyed and g Gen. 3.15 was promised the restoring of the same by Christ it was meete that hee should begin the practise thereof in the day of Gods assignement to meditate of the grace of his restoring and to performe the workes of holines with praise and thanksgiuing vnto God Thirdly for as much as h Rom. 8.22 he laboured in paine and did eat his bread i Gen. 3.17 in sorow it was requisite he shuld haue a time of refreshing which the Lord thought meete to bee the seuenth day Moreouer when afterward the sonnes of Iacob in whose onely house k Notwithstanding the Lord chose some as Iob and Iethro which were not of the same but those not by ordinary succession religion might seeme to be preserued had forgotten the worship of God in Egypt by long continuance in bondage with idolatrous people the Lord was as it were l Iraen lib. 4. cap. 30. Necessariò Deus propter multam suam erga homines beneuoleÌ„tiam semetipsum osteÌ„debat per vocem constrained to restore his law by liuely voyce and m Hier. in Ezec. c. 20. Dedi ijs praecepta non bona c. Potest hoc dici quod ante offensam decalogum taÌ„tum acceperunt post idololatria verò multiplices legis ceremonias c. because the people were prone vnto idolatrie the n Irene lib. â— cap. 28. Facilem autem ad idola reuerti populum erudiebat per multas aduocationes per ea quae erant secunda ad prima aduocanâ— hoc est per typica ad vera c. Lord restrained them with types and shadowes calling them by second things vnto the first by types to truth by temporall vnto eternal by carnal to spiritual by earthly things vnto celestiall Wherefore to conclude the Lord doth o Vers 3. Exod. 20.11 blesse the seuenth day when hee ordaineth that p Greg. Mag. moral lib. 5 cap. 22. Praecepto enim legis ab exceriori opeâ—e in Sabbato cessatur Hosteâ— ergo Sabbata videntes irrident Iere. Tâ—ren 1. cum maligni spiritus ipsa vacationis otia ad cogitationes illicitas pertrahunt workes of blessednesse and of religion should be done therein q Isai 58.14 56.2.5 â— when he blesseth the works themselues and the workers of them as he blesseth r Deut. 21.5 Exod. 20.12 the parents blessing of their godly children And surely those that shall be carefull of this precept not as a shadow but as a meanes ordained to increase in godlines Å¿ 2. Cor. 3 6. not in the deadnes of the letter but in newnes of the spirit not in hypocrisie but in truth t Isai 56.5.6.7 58.14 shall finde how the vertue of this blessing shall make them rich in spirituall gifts which the gates of hell shall not preuaile against Question 4. verse 5. Wherfore it is said there was not a man to till the ground when as in the first chapter it is reported that God made Adam in the image of God THe manner of the Scripture is sometime by a August de Doct. Christ lib. 3. cap. 36. Sextam regulam Ticonius recapitulationeÌ„ vocat in obscuritate scripturarum satis vigilanter inuentam Sic enim dicuntur quaedaÌ„ quasi sequantur in ordine temporis vel reruÌ„ continuatione narrentur cum ad priora quae praetermissa fuerant latenter narratio reuocetur recapitulation to repeate afterward a matter done before and sometime by b August lib. locut in Num. cap. 13. They came to the riuer of Eshcol and cut down theÌ„ce a braÌ„ch and a cluster of grapes and the place was called the riuer of Eshcol because of the cluster of grapes so that where he saith they came to the riuer of Eshcol it was not so called when they caâ—e thither but when they departed thence or when Moses wrote the booke anticipation to record a historie or part thereof before
be gathered that not onely before the fall but euer also vntill the flood albeit happily the Lord in his counsaile secretly prepared the flesh of beasts for nourishment when he smote the earth with barrennes although hee reuealed not his pleasure vnto men and that libertie was giuen q Gen. 9.3 to eate flesh the godly Patriarkes Adam Seth Methushelah Noah and the rest which liued so many hundred yeeres r Tertul. lib. de cibis Iudaicis Origen in Num. Homil 27. Chrysost in Gen. Homil 27. Hic est initiuÌ„ edendaruÌ„ carniuÌ„ c. Hieron aduers Iouin lib. 2. AdaÌ„ tamen eiectus non protinus accepit licentiam carnium vescendaruÌ„ sed tantuÌ„ poma arborum fruges segetum herbarum holera et traduntur in cibum vt exul quoque paradisi non carnibus quae in paradiso non erant sed similitudine frugum paradisi vesceretur did content themselues with that food that God had giuen them although they saw Å¿ Gen. 6.11 Cruell the wicked people and rauenous beasts and foule deuoure flesh But beasts which before the fall of man t Isai 11.6.7 Basil Hexam Hom. 11. Etiam vultures ad cygnorum similitudinem viuebant omnia nunc crudiuora in pratis pascebantur c. Etiam serae herbam gramen siâ—i ipsis in alimentum excogitarunt scil agnosceÌ„tes proprios cibos alijs enim verbi causa vtebatur leo alijs cerâ—â—s alijs bos alijs aues Origen in Num. Hom. 27. non mutuo inter se insiâ—ias struxerunt did dwell together and none did hurt or molest another so soone as man had rebelled against the Lord and that themselues were u Rom. 8.20 subiect vnto vanitie began to oppresse and deuoure one another as they shooke off the yoke of obedience vnto man their gouernour The x Hieron in Iouin lib. 2. Postea verò vident Deus quod diligenter apposituÌ„ esset ad malitiaÌ„ cor hâ—minis c. auidissimam hominuÌ„ gulam probant dedit ijs licentiam contedendaruÌ„ carniuÌ„ wicked also y Gen. 4.12 partly pinched with pouertie partly pricked with lust and partly prouoked through the instinct of Satan with malice or carelesnes to destroy Gods creatures did not perhaps long time refraine their appetite or bridle their affections neither taried they for libertie of the lawfull vse of them Question 16. verse 31. Wherefore is it said And God saw all that he had made and loe it was very good THis is spoken before of euery day-worke and God saw that it was good and now in generall And God saw all that he had made and loe it was very good Which is as if the Scripture had said thus a Stultè igitur ratiocinatur Simplicius argum 11. Deum tunc primum vidisse cognouisse God did not b Prou. 8.26 c. Ierem. 1.5 only know c The goodnes of a creature is either in respect of himselfe or of other ad se vel ad aliud of himself his verie being is good Eccles 9.4 August de lib. Arbit lib. 2. c. 1. Homo enim in quantum homo est aliquod bonum est Secondly by creation he is indued with good qualities In respect of â—ther of God of man of themselues And albeit now many creatures haue many euill qualities yet there is none but hath good vse being rightly applied according to their end properties their goodnes before he made them d Ioh. 2.22 Psal 145.10 and shewed his glorie in making them but also e Psal 145.9 loued them allowed of them and confirmed his wisedome in them when hee had made them because that in themselues f Chrysost Hom. in Gen. 10. Linguam omnium contradicere conantium compescuit dicens vidit omnia c. quoniam de vnaquaque creatura dicebat particularly considered as euerie day worke or euery creature by it selfe g Aug. de Gen. ad lit lib. 3. c. 24. Non enim frustra est additum valde quia corporis membra etiamsi singula pulchra sunt multo sunt tameÌ„ in vniuersi corporis compage omnia pulchriora or generally in the due proportion of the whole nothing could be more perfect nothing more profitable either to declare the glorie of God or for the benefit of man or the beautifull ornament of the whole creature The h Tertul. in Marcion lib. 1. Duos Ponticus Deos affert scil vnum bonum qui bona operatur alterum malum qui mala ab eo quod dixit Christus bona arbor bonos fructus tanquam duas symplegedas naufragij sui quem negare non potuit id est creatorem id est nostrum quem probare non potuit id est suum Marcionites i Epiphan Heraes 66. Manes introduxit duo principia principio carentiâ— Erat inquit Deus materia lux tenebrae bonum malum Manichees as venemous spiders doe turne this pure doctrine into poyson thus All that he made was good ergo he made not that which is euill whereupon the foundation of a most pestilent heresie standeth of two beginnings But the Scriptures are manifest k Vers 31. He saw all that hee had made l Ioh. 1.3 and hee made all that was made therefore all creatures were exceeding good m Neque abyssum dicit factam esse à Deo neque tenebras neque aquam Apud Cyril lib. 2. in Iulian. The horrible presumption of Atheists against the Scriptures to accuse all that they vnderstaÌ„d not when as in mens writings they reuerence that which is obscure Iulian in like sort blasphemeth the spirit of God because he doth not record the creation of Angels of darknes of the waters But how wilfully doth this man sinne against the Spirit For how doth it appertaine to man to know how and whereof the Angels were created farther than the Scriptures doe fully witnes n Ioh. 1.3 Coloss 1.16 that they were created by God that they are of the image of Gods o 2. Sam. 14.20 wisedome p Reuel 10.1 power q Matth. 25.31 holinesse r 1. Tim. 5.21 happines that Å¿ Genes 1.1 2.1 Heauen and earth and all the creatures contained in them Epiphan Heraes 65. Firmamentumque coeli terrae cum his simul angeli facti fuerunt scil primo die August lib. quaest 65. q 21. Porrò primus dies ipsae est angelica natura quae primo coeli nomine nuncupata est Vnde euidenter ostenditur primo die spiritualem factam id est angelicam naturam sic hoc coelum quod oculis cernimus Idem in Psal 90. they were created in the beginning that is when the rest of the creatures were created in the sixe daies And what is darknes but the defect of light as silence is the absence of a voyce and nakednesse the want of clothing how could it bee created
t God did actually make all things that were made Darknes sinne and punishment so farre as it is euill are nothing but defects of light goodnes happines consisting only by priuation and therefore not actually created that is nothing but by priuation The waters and the deepe as u Quest 3. we haue said are comprehended in the name of heauen earth like as the earth was contained in the name of waters x August de Gen. imperf cap. 4. Cur igitur non dictum est quod aquam Deus fecerit nam aquam Deus fecit aliter credere magnus est error An rursus eandem materiam quam vel coeli vel terrae vel terrae inuisibilis incompositae atque abyssi nomine nuncupauerat eam aquam voluit appellare cur enim non aqua appelletur si terra potuit cum adhuc neque aqua distincta atque formata neque terra esset neque aliquid aliud Idem de Gen. cont Manich. lib. 1. cap. 12. because the first created matter was a mixtion of waters earth and all creatures vntill they were separated by the word The waters therefore were begun the first day and perfected the third day as the scripture testifieth But if God created al things how could hee allow them all for good when as so many euils are among them Psal 78.49 euill Angels sinfull men noisome beasts rauenous foule venemous serpents mortiferous plants and of fishes foule beasts and hearbes many hurtfull but farre moe vnprofitable To this is answered that euen z Tertullian lib. 2. 〈◊〉 Marcion Ergo quod factus à Dei id eâ—t angelus id erit eiuâ— qui fecit quod autâ— factus à Deo non est id est diabolus id est delator superest vt ipse sese fecerit c. Arnob. in Psal 13â— Malus enim per creationem neâ— ipse est diabolus Auâ—ust de vera relig lib. cap. 13. Ille autem angelus magis seipsum quam Deum diligendo subditus ei esse noluit intumnit per superbiam à summa essentia defecit lapsus est oâ— hoc minus est quaÌ„ fuit quia eo â—â—od minus erat fâ—â—i voluit cum magis voluit suâ— potentia scui quaÌ„ Dei those euill spirits were in their creation exceeding good as the Scripture a Vers 31. speaketh the cause that they are euill is b Iude vers 6. they kept not their first estate And that other creatures are euill so farre as they are euill is originally of them for through their malice c Hinc Satan nomen eius id est aduersarius 1. Sam. 19.22 Zach. 3.1 against God and d Tertul. lib. de Patientia Nec diabolo doluisset si sustinuisset nec inuidisset homini si sustinuisset ad eo decepit quia eum inuiderâ—t enuie vnto man they prouoked man to sin whereby hee became euill also his holines and happines being defiled and for his sinne the earth was cursed the nature e August de Gen. ad lit lib. 3. cap. 16. 18. Vt bestiae inuicem nocent infructuosâ— in agris nascuntur hoc ad cumulum poene valere credi potest quod etsi stultoâ— latet sublucet proficientibus clarum perfectis est certe omnibus talâ—bus inferioris creaturae motibus prebâ—nt homini salubâ—â—â— admonitiones c. Beda Hexam Aquin. sum part 1. quaest 72. of the creatures altered their f Basil Hexam 9. euill made a scourge g In this sense the Lord is said to create euill Euill of punishment not euill of fault Isai 45.7 Amos cap. 3.6 of God to chastise the sin of man that hee who would not be subiect vnto his soueraigne Lord should feele the hurt thereof by the rebellion of those that were vnder him and by the obedience of a few might weigh the losse of all the residue Question 17. verse 31. Wherfore the Lord chose sixe daies space to make the world in HE performed not the worke of creation all at once as a Philo Iudae lib. de Allegor Augustin de Gen. ad lit lib. 4. c. 21. 34. Deceptus ab interprete Sirâ—cidis c. 18. 1 Creauit omnia simul quod dici debuit similiter id est cuiuscunque speciei eodem modoâ— scil spirituoris eius In Graeco est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some suppose the Scripture doth expresly b Gen. 1. 2.2 Exod. 20.11 reprooue that error Neither yet is the Creator constrained vnto time vnto whom c Psal 90.4 2. Pet. 3.8 one day is as a thousand yeeres neither was it for want of abilitie in him that is omnipotent or for d Isai 40.28 wearines that e Psal 33.6 formed them all with the breath of his mouth But for our sakes f Chrysostom in Gen. Hom. 7. Vides quanta se attemperatione ad nostram vsque humilitatem dominus demittitur vt scire possumus factoâ—um ordinem factoris potentiam quo modo sermo suus effeoâ—rit opus c. Nisi enim nostrae salutis curam habuisset Deus ita direxisset prophetae linguam satis erat dixisse fecit Deus coelum terram coelum animantia c. Caluin in Gen. 1.31 for our instruction he diuided the creation of the world into sixe day-workes that hee might temper his working with our vnderstanding Things that are heaped or knit together cannot be so well examined as when euery thing is sorted by it selfe wherefore God doth also diuide his works that we might with due consideration as it were go in betweene them view them and discusse them and by diligent examining his power his wisedome his greatnes in them we should returne the glorie vnto him This was the chiefest worke of man before the fall and ought to be g Psal 63.6 â—7 11.12 92.1.5 Origen in Leuit. Hom. 13. De panibus propositionis In vna propositione sex panes habet â—nim propinquitatem quandam cum hoc mundo senarius numerus in sâ—â— enim diebus factuâ— est iste visibilis mundus c. Et erunt inquit panes in commemorationem propositi ante dominum in die sabbatorum propâ—netis ea Panes isti verbum Dei est quod nobis commemorationem Dei faciat continued of the faithfull at the least for a part of our Sabboth daies exercise CHAP. II. Question 1. verse 2. How the Lord is said to rest the seuenth day THe Scriptures may rightly be called a Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepher diure iomim The booke of the words of daies Irenaeus lib. 2. cap. 47 Regula veritatis in apertum positum de Deo testimonium a Chronicle or Register of the workes of God and the b Psal 103.7 1. Sam. 3.21 Amos. 3.7 reueiling of his counsailes whereby hee did decree before c Ephes 1.11 Isai 46.10 the world was
the order of the doing of the same The end whereof is to make the doctrine plaine not to obscure it although froward and ignorant people which delight not in the Scriptures c Aristot Metaph. lib. 2. c. 1. Quemadmodum enim vespertilionum oculi ad lumen dici se habent ita intellectus anima nostra ad ea quae manifestissima omnium sunt like Night-owles are offended at the light The Scripture d Psal 19.7.8 in it selfe is plaine In the first chapter is set foorth the whole worke of creation in order as it was performed the purpose of the holie Ghost in this place is to inuite vs once againe diligently to marke the power of God e Ierem. 10.12 declared in it who alone without helpe or meanes performed it As if he had said f Chrysost in Gen. Hom. 12. Consider the marueilous worke of God in creating the heauen and the earth who himselfe g Isai 44.22 alone created them or else h Before it was in the earth that is there was none in the earth before God created them they had not been and first i In the day that GOD created the earth and the heauens that is in the season or time to consider that which is neerest our vnderstanding of the earth the plants of the field had neither raine to water them nor Sunne to warme them which now are the ordinary meanes of God to bring them forth nor helpe of man to plant them or to till the ground The order of the historie is this k Gen. 1.11.12.14.27 Gen. 2.6.7.8 obserue vers 5. the Lord is the author of the raine Ierem. 14.22.2 The Lorde created the earthly bodies all meanes both naturall and artificial being takeÌ„ away as he created the worlde of nothing In the third day the earth brought forth euery hearbe and euery tree according to his kind that is trees of euery kinde that are or euer were vpon the earth when as there was none of them before nor meanes whereof they could proceede the Sunne was created the fourth day Man the sixt day who being created God placed him in Paradice when as yet it had not rained vpon the earth that is to say shortlie after he was created Question 5. verse 7. How it is to be vnderstood where it is said the Lord made man dust of the ground and breathed in his face breath of life and the man was a liuing soule IN al godly wisedom two points are a Lactant. Institut lib. 1. cap. 1. Calu. Instit lib. 1. c. 1. chiefly to be regarded b Ierem. 9.24 Hose 6.6 the knowledge of God and the c Act. 17.29.30 Reuel 2.5 Hos 14.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prae foribus templi Delphici inscriptum tanquam dignum Deo testatur Plato in Charm Tanquam viam ad foelicitatem ex responso Apolliniâ— refert Maâ—roâ— de Som. Scip. lib. 1. Tanquam rem difficillimam arguit Thales Laert. vit Thal. Interroganti quid esset difficile respondet seipsum nosse Et illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noli putare ad arrogantiam miâ—â—endam solum esse dictum verum etiam vt bona nostra norimus Cic. ad Quint. frat lib. 3. epist. 6. knowledge of our selues At these two markes the Scriptures doe principally and almost wholy aime The knowledge of God is taught by the worke of creation and by the d Deus enim semper agit semper quiescit nam a ut sine motu quiescit in ipsiuâ— actione August worke of resting and of gouernment and for as much as these points are e Aâ—gust de spiritu anim cap. 54. Vide amus quomodo per cognitionem nostri pâ—ssimus ascendere ad cognitionem ipsius dei Calu. Institut lib. 1. 1. knit together so that the one cannot consist without the other more especially by the creating of man himselfe The knowledge of man is taught in like sort by the creation and benefites bestowed on him by his fall by his miserie and restoring all which the Scripture doth abundantly expresse Thus therfore doth the holy Ghost make way as it were to speake more largely of mans creation and of his gouernment as after followeth There was not a man to till the ground As if hee had said What cause haue f Laert. lib. 1. cap. 1 â—l Vulcano qui Philosophiae principia apertut ad Alexandrum Macedonem interfluxisse quadragesus octies mille octingeÌ„tos sexaginta tres annos rebus interea stantibus Aegyptijs Cic. de diuinat lib. 2. p. 128. Nam quod aâ—uns Chaldaei quadringenta septuaginta millia annorum in experiendu pueris quicunque essent nati Babylonios posuisse fallunt Idem refert Diodor. Sicul biblioth lib. 3. Vide similia monstra apud Platon in Timaeo de antiq Atheniensium Diodor. Sicul. lib. 1. inter Osirim Alexandrum success regum Aegypt Pomp. Melam lib. 1. Plin. lib. 11. 35. cap. 13. the heathen to brag so greatly of mans antiquitie the Lord created al creatures and they were in perfection g Whereby man is excluded from any part of the workmanship of them before there was any man and when man was made al ordinary meanes were wanting but the Lord h The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iaizar signifieth to fashion by pressing or keeping straight as the Potter doth the clay Isai 41.25 Hence a Potter is called totzer and we see vpon what ground the Prophet saith We are the clay and thou art the Potter Isai 64.8 45.9 Ierem. 18.6 fashioned his bodie of the dust of the earth and breathed in his face breath of life The nature of man consisteth of a bodie and a soule both which hee receiued from the Lord and nothing of himselfe i 1. Cor. 6.20 creatione redemp he must therefore glorifie God in both because they are the Lords The originall matter whereof the body of man was framed is called k The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnapar is properly dust lying vpon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhaâ—nah from whence Adam hath his name is red or moyst earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erets the whole globe of earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tebel the earth or land inhabited Ral. Dauid lib. Rad. Pagn thesaur coâ— 2046. drie earth of the ground or dust of the ground and he saith not only he was of the dust least any should affirme there was more excellent matter ioyned therewithall but that hee made man l Thus are the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijizer Iehoua clohim eth haadam gnapar min haadamah and the Lord God formed the man dust of the ground dust of the ground that is to say consisting chieflie and wholy of the earth m Nam terra siue aequae que nobis sunt cótiguae non sunt pura elementa sed generationi aptae Avici de Gen. lib. 2. cap. 8. Cadit
credunt etiam magnitudines corporum longe ampliores tunc fuisse quaÌ„ nunc sunt Cyprian lib. ad Demetrian Qua in parte illud primo loco scire debes senuisse iam mundum nec illis viribus stare quibus prius steterat nec vigore robore eo valere quo antea praualebat Non hieme nutriendit seminibus tantaimbrium copia est non frugibus aestate torrendis solis tanta flagrantia est c. in those times were greater then now they are and therefore the common measure of a cubite was also greater But concerning the number of euerie sort to be receiued the text is manifest of euerie cleane beast thou shalt take vnto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shibegnah shibegnah seauen seauen that is as we in English vse to speake seauen of one sort and seauen of another or of euerie kind or sort seuen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ish ve isheto a male a female of vncleane beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi shenaijin one paire or couple one male one female wherfore vndoubtedlie by the expresse words of Scripture and the consent of the chiefe interpreters there were but two of euerie kinde except of the cleane beasts wherof were seuen Furthermore the measure expressed of the Arke coÌ„uinceth that it was aboundantlie sufficient to containe all the creatures that were to be receiued and their foode if need had beene for manie yeares The length thereof three hundreth cubits which was fiue times the length d 1. King 6.2 of the temple of Salomon and the bredth thereof fiftie cubits which being ioyned together doe make of square measure by the common rules of Arte fifteene thousand cubits Besides this it contained in the height thereof three floores or roomes in regard whereof it was three times as capable of the creatures containing thrise the measure of the lowest roome that is if account be rightlie made in the whole fiue and fortie thousand cubits and euerie seuerall roome contained ten e Except onely the thicknesse of the floore between the seuerall roomes cubits or fifteene foot in height How f As Appelles on the one side would not beleeue this history because in his iudgment the Arke was too little not capable of so many creatures so coÌ„trariwise Celsus would not receiue it because hee esteemed the measure of the Arke to be so great as that it could not by mans industry be builded We haue at this day I feare Apellites we haue also Celsians whom if reuerence of scripture wil not mooue it is in vaine to mooue with arguments Yet Origen doth answere thus Cont. Cels lib. 4. Quid enim absurdi est cum centum annis fabricata dicatur an non mirandum opisicis ingenium c. An non merandum introducta omnium generum seminarâ—a per Dei prouidentiam Item Aâ—gust d ciuit Dei lib. 15. cap. 27. Quod disputant tantae c. Whereas some dispute that an Arke of so great measure could not be reared vp they doe but foolishly cauill sith that they know that huge Cities haue bin builded neither haue regard to the hundreth yeeres wherein it was in building sensles then was that Appelles to say the Arke was not great enough for foure Elephants how blasphemous is that g The true Berosus was a most ancient Heathen writer of great authoritie as appeareth by Iosephus Antiq. lib. 1. cap. 4. c. Euseb de demonstrat Euang. in Chron. Hieron in Dan. c 5. Berosus qui Chaldaeam scripsit historiam Iosephus qui Berosunt secutus est â— this writings being long agoe lost one Annius of Viterbium forged a pamphlet vnder the name of Berosus wherein he writeth that Noe being one of the Giants of those daies foresaw the flood by skill in Astronomie and prepared the Arke But the same is impious and blasphemous sacrilegiously contradicting the sacred Scripture forged fable of Berosus which affirmeth that this so great a worke was deuised and framed and finished by the onlie wisedome of Noah g For indeede hee could haue no more foreknowledge of the flood by the stars then Atheists shall haue of the second comming of our Sauiour direction of the stars whereas in deed it was past the wisedome of a mortall man to finde out such a worke neither was euer such a building seene vpon the waters it was past the reason of man to know the necessity of such a worke past the prouidence of man so well to prouide for so manie creatures and past the power of man to guide it in the water safe from h August de ciu Dei lib â—5 cap. 27. Area fabricatur quam nâ—lluâ— in mare mittat tonatus hominum sed leuet vnda 〈◊〉 venerit naturali ord ne poÌ„deâ—â—â— magisque diuina proui dentia quam humana prudeÌ„tia natantem gubernet ne incurrat vbicunque naufragium shipwracke And coÌ„cerning the number of the creatures therin to be preserued It is found among the i Plin. lib. 10. Histor. nat Gesnerus de Animalibus Of which the foules creeping things would require no great roome of the beasts no aboue fortie kinds doe so greatly exceed the residue learned that there are not knowne to be of beastes and creeping things aboue the number of one hundred and fiftie kinds of likelyhood they are not many nor great that are not known How easily mght they be ranged in such a space though they were double in nuÌ„ber as in deed they were though the foules were preserued and placed by them and of euerie cleane beast foule there were seauen in the Arke and as much k Origen in Gen. Homil 2. supposeth that there were beasts also brought into the Arke for to be deuoured of the rauenous beasts as their food but Augustine thinketh otherwise that rauenous beasts for that time fed on hearbes or hey as at the beginning Quid eâ—go inquit mirum si vir ille sapiens iustus etiam diuinitus admonitus quid cuique congrueret sine carnibus aptam cuique gèneri alemoniam praeparauit recendidit Quid est autem quod vesci non cogereâ— Paâ—â—â—â— aut quid non suaue salubre facero posset Deus What could not hunger compell them what could not God make sweete of euerie kind of food as was sufficient for them all Some one will aske seeing these creatures were kept to preserue seed aliue wherfore that seuenth beast was kept seeing hee remained without a fellow Perhaps to fill vp the number of seuen which is l Ambros de Noa Area cap. 12. Et ideo virgo dicitur quia nihil ex se general called the virgin number m Clemens Alexand. Strom. 6. Aliorum referens potius quam suam sententiam Origen in Gen. Hom. 2. in Exod Hom. 9. Euseb de praeparat Euang. lib. 13. cap. 7. Ambros lib. de Noa Arca cap. 12. Quia mundus sacer septimus
the ground for mans sake Wherein is gathered two points of doctrine first that the Lord Å¿ Tertul. in Marcion lib. 3. hauing decreed from euerlasting the preseruation of the earth from the floud of Noah vntill the full consummation of the world made knowne t Aquin. in Gen. 8. Odoratus apertè innuit se ista promittere the same his pleasure vnto Noah immediatlie after his sacrifice Secondly that the promise was more large to Noah then the historie of the chapter following doth containe For therein is expressed a promise of no farther deliuerance u Gen. 9.11 but from waters for which cause the rainebow was giuen for a seale vnto the couenant which the Lord doth chieflie handle as being the chiefest daunger and feare of Noah but withall as appeased with Noah thorough x Heb. 10.10 the pacification of Iesus Christ he addeth promise securitie from all vniuersall punishments the succession of course in the nature of things for euer I will from henceforth saith God curse the ground no more for mans sake In the Hebrue it is I will not adde to curse the ground the same being doubled in the text as y Heb. 6.17 Gen. 22.16.17 it were for more certaine confirmation and declared to be decreed and pronounced by the Lord z Rabb Salom. in Commentar is taken to be the forme of the oth a Isai 54.9 which the Lord had sworn concerning the waters of Noah that they returne not Neither will I adde to smite all things liuing An amplification and exposition of the promise wherin is taught that the cursing of the earth is the smiting of the earth and the creatures that are therein Againe saith the Lord I will no more curse the earth that is all things liuing therein as I haue done that is as I haue now destroyed them together by the floude Wherein wee may perceiue that there is no breach of promise when the Lord for the wickednesse of men doth smite some speciall part thereof with c Gen. 19.24 fire or d Gen. 14 3. Hieron tradit in Gen. Vallis autem Salinarum sicut in hoc eodeÌ„ libro scribitur in qua fuerunt antè putei bituminis post Dei iraÌ„ sulphuris pluuiam in mare mortuuÌ„ versa est quod à Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est stagnum bituminis appellatio water or e Psal 107.34 barrennes or f Ezech. 36.13.14 maketh it to deuour the inhabitants thereof It seemeth wonderfull which the Lord here promiseth that he will destroy the earth no more for mans cause in respect of the reason which is giuen because he saith mans heart is onelie euill from his youth for g Gen. 6 5.6.7 this was the very reason for which before he saith I will destroy man froÌ„ the earth from man to beast to the creeping thing and to the soule of heauen for I repent that I haue made them and therfore the Lord repented because the imaginations of mans heart was onelie euill and the earth was filled with crueltie Wherefore wee are herein to marke a worthie point of doctrine explaned and amplified in other places of the h Esai 28.22.23 24. Scripture namelie that the Lord in gouerning the world and euerie i Matth. 10.29 Act. 17.28 Coloss 1.17 August de ciuit Dei lib. 14. cap. 26. Omnipotenti Deo summo ac summè bono creatori omnium naturarum voluntatum auteÌ„ bonarum adiutori ac remuneratori malarum autem relictori daÌ„natori vtramque ordinatori non defuit vtique consilium c. Fulgent lib. 1. ad Monim cap. 26. Deus itaque licet auctor non sit malarum cogiâ—ationum ordinator tamen est malarum voluntatum de malo opere cuiuslibet mali non desiâ—it ipse bonum operari creature and worke thereof followeth not the k Isai 55.8.9 waies and rules of men in administring mercie and iustice vnto his creatures but worketh all things l Ephes 1.5.11 after the counsaile of his will which is the m Isai 46.9.10 Iob 34.18 August iâ— Psalm 35. Voluntas Dei est aliquando vt sanus sis aliquando vt agrotes si quando sanus es dâ—lâ—is est voluntas Dei quando aegrotas amara est non recto corde es quia non vis voluntatem tuam dirigere ad voluntatem Dei sed Dei vis curuare ad tuam Illa resta est sed tu es curuus Voluntas tua corrigenda est ad illam non illa curuanda est ad te rectum habebis cor true and perfect rule of mercie and of iustice So that albeit the wicked cannot discerne the righteous wayes of God and therefore n Psal 14 1. 53.1 doe say in their heart there is no God or that hee hath o Ezech 8.12 Ouid. Non vacat exigâ—â—â— reâ— ut a â—esse â—â—ui 〈◊〉 est dâ— Deo peâ—udis non hominis imo diaboli incarnati forsaken the earth because vnto euerie one he giueth not p Eccles 8.11 according to their workes presentlie before their eyes yet the Lord being infinitelie more wise then mans conceit findeth cause to spare when they see cause to punish and likewise to punish q Like as Titus the Emperour looking vp toward heauen complained that his life was taken from him vndeseruing it for he knew not he said of any sinne that euer hee committed but only one Sueton. in vita Tit. cap. 10. when they thinke in iustice he ought to pardon and both in sparing punishing to obserue the rules of perfect iustice As in this example is manifest to be seene The reason is grounded in the mercie and iustice of the Lord. In respect of his mercie thus standeth the condition of the world The heart of man is euill euen from his youth If therefore the Lord should deale with men after the deserts of men and after the wickednesse of their heart there should continuall flouds be raised to destroy the race of man not onlie euerie yeere but euerie moment Albeit therefore saith the Lord the heart of man is onlie euill and they will continuallie prouoke my iustice by their sinnes yet I will in mercie and compassion spare the punishment that my r Rom. 2.4 mercie and long suffering may lead them to repentance and that the Å¿ Isai 48.9 Matth. 24.22 Church may be gathered and the number of the faithfull may be fulfilled Likewise in the iustice of the Lord the reason is excellent The cause for which the Lord was moued to destroy the world in the dayes of Noah was t Gen. 6.5.13 the wickednes of their hearts and works as the Scripture saith The cause why hee did destroy them was for u 1. Cor. 10.11 2. Pet. 2.5.6 Hieron in Ierem. cap 3 Aliorum tormenta aliorum sunt remedia Cumque punitur homicida recipit quidem ipse quod fecit sed alij