99. Et de illo quidem primo homine patre generis humani quod eum ibidem soluerit 1. Pet. 3. ecclesia ferà tota consentit Idem Tertul. in fine lib. de poenitent Gregor epist. lib. 6. Epist. 31. ad Eulolaum Anast. reserued from death And for the bodilie death he wiselie made it a salue to heale his sore reseruing him a while as it were to bewaile his sinne and to wrastle with his enimie of whom he had bin foiled and after made it a passage into glorie So true it is that is spoken by the Prophet e Ezech. 18.32 I desire not the death of him that dieth saith the Lord and f Iam. 2.13 Psal 103. againe mercie reioyceth against iudgement Who is like vnto the Lord so good to those that waite for him as a father hee hath compassion of vs for he remembreth whereof we are made Question 11. verse 18. Wherefore it is said it is not good that man should be himselfe alone THe goodnes of the Lord hauing laded man with so much felicitie doth yet espie as it were a spot which might obscure the perfection of his happinesse and that was that man was a The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lebado one without a second of the same kinde Ierem. 49.31 Lament 1.1 Zachar. 12.12 himselfe alone But how could hee be alone who had the presence and dominion of so b Gen. 1.28 manie creatures yea how could he be alone that had the c Ioh. 16.32 comfortable presence of God himselfe wherfore hee was alreadie d Psal 16.11 exceedinglie blessed so that to haue a help could alone augment his blessednes The meaning therefore is as if God had said there lacketh yet something to make vp the full felicitie of man and that is a help which may be with him God said it is not good not as men doe e Tertul. contr Prax. Non vox sonus aër offensus intelligibilis auditu speake by voice but in his counsaile that is f August de Gen. ad lit lib. 9. cap. 2. Vtrum temporaliter c. Luth in Gen. com c. 2. euen the holie Trinitie did find it know it and define it in his wisedome to be not good That which is called good is so accepted g Arist. rhetoricor ad Theodect lib. 1. cap. 6. Vt virtutes vera voluptas diuitiae c. Cic. offic lib. 1. because it is eyther h August cont Faust lib. 22. cap. 27. Angeli habent contemplationem actionem suam aeterno imperio liberaliter quia suauiter seruiunt nos verò iustè viuimus si ex fide viuimus quae per dilectionem operatur habentes spem ipsius iustitia perficiendae vsque ad quandā ineffabiliter suauissimam saturitatem pleasant or i 1. Tim. 4.8 profitable or k Ambros offic lib. 2. cap. 3. Nihil autem bonum scriptura nisi quod honestum asserit Et vtile sanè iucundum sine honesto mala sunt honest and whatsoeuer hath these three properties vnited the same is said to be simplie good and if it haue but some part of these then is it good in part and not simplie or absolutely so He created Adam good and yet he said it is not good both these may l As partly good partly not good at this time good at other times euill truely stand together But the time must be considered also the m For seeing the Lord did not create all men at one instant as he did the Angels but in the loynes of Adam disposed them therefore whatsoeuer belonged vnto mans nature by creation was placed in the person of Adam from him to be communicated to his children person of Adam to the end we may discerne how and wherefore it is not good In respect of the time either past or present it was not good that is in part not good or not so fullie good but the same by adding of a helpe might be increased that is to say mans state might be bettered by ioyning of an help for although in regard of that which was iust and honest n The Chaldee Paraphrast expoundeth good apt conuenient right agreeable to the rest it was good euen man was good as he was first created as fullie good as afterward hee was hauing pleasure and profit also ioyned in abundant measure yet in respect o Chrysost in Gen. 14. Vt non solum honestè sed commodè viuat But from this place the Iewes aboundantly cōmend the state of marriage saying he is not a whole man that is without a wife that he is without good without ioy without blessing without dwelling without lawe without peace being now growne superstitiously in loue with marriage as sometime they were of Images of that pleasant good profitable which man was to receiue by the societie of his wife the maiestie of God affirmeth it was not good which perfection of goodnes all liuing creatures man excepted had receiued both of societie in their kind and power to increase their kind but in respect of the time to come it was simplie not good that is to say not p Ierem. 29.6 honest as it is a branch of iustice q Prou. 18.22 not profitable not r Prou. 5.18.19 delightfull for man to be himselfe alone Not honest because ſ Deut. 32.4 Matth. 18.14 it was not iust that there should be wanting so many reasonable creatures of the nature of Adam as t Ephes 1.4 the Lord had decreed should be vnto his glorie Not profitable for as much as no creature could u Vers 20. August de Gen. ad lit lib. 9. c. 3. Nihil aliud probabiliter occurrit quà m propter filios procreandos sicut adiutoriū semini est terra non video quid prohibere potuerit vt essent ijs etiam in Paradiso honorabiles nuptiae be an help meet for Adam neither could Adam increase and multiplie without an help Neither could it haue bin so delightfull vnto Adam to haue bin partaker of his happines if he had not receiued as it were x Aristot Ethicor. lib. 9. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem magnor moral lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt igitur seipsum esse est vnicuique expetibile sic amici esse vel id quo frui amico possit similiter Esse autem ideo est expetibile quia sibi bonum esse ipsum esse sentit talis sensus per seipsum incundus est Eccles 9.4 another selfe with whom to haue taken solace and reioyced Whereby in the second place it followeth that by the name of man or Adam is meant y The name Adam is often in Scripture in the Hebrue tongue vsed for Man as a common name to all as Psal 49.2 Ezech. 2.1 c. not only that singuler person who was alreadie formed but z Caluin in Gen. 2. Non tamen
non peccares Adam nisi vellet knowledge is of necessarie and certaine things and if it were of necessitie that Adam sinned then was not he in blame forasmuch as he could not resist necessitie Thus wicked men doe call the way of the Lord g Ezec. 18.29 vnequall and dare presume to iudge the iudge of al the world before the day of iudgement notwithstanding that of the same their iudgement h Mat. 7.1 12.36 Rom. 2.2 they must themselues be iudged But how sitlie doth the word of God i Psal 76.1.2.5 spoile these mighty conceited k Homer Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgil Georg. lib. 1. Ter sunt conaâ—i imponere Pelio Ossam Titans of their armour wherein they trust and also take l Prou. 26.5.7 away the Crutches of the lame The Lord as saith m Deus 32.4 Psal 145 17. the Prophet is righteous in all his waies and holie in all his workes n Gen. 18.25 Rom. 3.5.6 But now if the Lorde were blame-worthie as the cause of Adams fall then is hee not righteous in all his waies c. neither can there be vnrighteousnes with God Againe o Iames 1.14 when man is tempted he is not p August Epist 146. Tentatio alia est deceptionis alia tentatio probationis secundum illam intelligitur qui tentat non nisi diabolus secundum hanc verò tentat Deus tempted of the Lord but sinneth of his own concupiscence If this be so indeed then surelie there was no cause in God either in his will or in his knowledge or decree that man should fall neither is there any fault thereof in iustice to be imputed vnto him In whom then is the fault but in man that sinned and in Satan that prouoked him to sin True it is the Lord foreknew it and therefore it was certaine or necessarie that man should sin in regard of the knowledge of the Lord for so is it of a Sparrow that falleth to the earth and nothing is by chance q Nazianz de Theolog Hom. 2. Deus non casus omnia quaecunque sunt creauit ordinauit conseruat Chrysost Hom. 16. in Roman Nihil enim simpliciter aut fortuito facit Deus etiamsi sapientia ipsius arcanum ignores Lactant. lib. 3. cap. 29. Stultitia error cacitas ignoratio rerum causarum naturae ac fortunae nomina induxit August in Psal 148. Nam qui fecit angelum in coelo ipse fecit in terra vermiculum c. Etiam vilissimas abiectissimas mundi particulaâ— diuina prouidentia regi dâ—cet Christus Matth. 6.25.26 August de Gen. ad lit lib. 5. cap. 21. or at aduenture in respect thereof But this knowledge is in no sort r Fulgent Ad Mon. de Praed lib. 1 cap. 23. Proinde fidelibus congruit credere fateri Deum bonum iustum praescisse quidem peccaturos homines quia nihil eum latere potuit futurorum neque enim vel futura essent si in eius praescientia non fuissent non tamen praedestinasse quemlibes hominem ad peccatum Idem cap. 13. Posset autem peccatum aliquod ex praedestinationâ— Dei esse si posset aliquiâ— hominum iustè peccare Nullus autem hominum iustè peccat quamnis eum iustè Deus peccare permittat Iustè enim daseritur à Deo qui deserit Deum the cause of euill things so farre as they are wicked or vnrighteous True it is also that whatsoeuer the Lord doth foreknow will come to passe Å¿ August de Trinit lib. 6. cap. 10. Non enim haec qua creata sunt ideo sciuntur à Deo quia facta sunt ac non potias ideo facta sunt vel mutabilia quia immutabiliter à Deo sciuntur Idem lib. 15. cap. 13. Non quia sunt ideo nouit sed ideo sunt quia nouit non enim nesciuit quae fueras creaturus quia ergo sciuit creauit noÌ„ quia creauit sciuit Nec aliter ea sciuit creata quà m creanda c. the same he doth decree shall come to passe and therefore they come to passe because he knoweth them and therefore hee foreknoweth them because he doth decree them But he decreeeth of diuers things t Dicitur decretuÌ„ vel efficax vel permissiuuÌ„ in diuers sorts Things that are good he decreeth effectuallie to come to passe and that u DecretuÌ„ efficax vel immediatè vel mediatè hoc est vel per primaria vel secundaria principia operatur either by the first or second causes In the first cause was his effectuall decree of the creation of the world of Angels of men by force whereof they were created Of the second causes are the disposition of naturall things and the righteousnes of holie things As forasmuch as by his decree he hath set an order in the creatures which order or course of things is called nature therefore naturall things doe come to passe by the course of nature as the fire burneth and the Sunne continueth in his course except where the Lord hath decreed by the first cause which is himselfe to let the second as thus he x 2. King 20.9.11 brought backe the Sunne by ten degrees and y Dan 3.27 stayed the violence of the firie ouen and other miracles which haue beene done by the z Matth. 8. c. Sonne or in the a Mat. 7.22 Act. 3. name of the Sonne of God Also the righteousnes of holie things as he made them righteous by the first cause so he decreed them to continue righteous by the second cause that is to say by depending b August de ciu Dei lib. 12. cap. 6. Proinde ea verissima causa heatitudinis angeloruÌ„ honoruÌ„ reperitur quia ei adhaerent qui summè est Scilicet hominum vpon and cleauing vnto the fountaine of holines which is himself Things that are c Exod. 9.16.2 Sam. 24.1 1. King 12.24 August Enchirid. cap. 95. Et non fit aliquid nisi omnipotens fieri velit vel sinendo vt fiat vel ipse faciendo Nec dubitandum est Deum facere benè etiam sinendo fierâ— quaecunque fiunt malò Non enim haec nisi iusto iudicio Dei sinit profectò bonum est omne quod iustum est euill he willeth or decreeth also not to doe or cause to them to be don neither to allow theÌ„ or wil them to be done but to permit or suffer theÌ„ to be which notwithstanding so farre as they are actions he may be said to doe them so farre as they are punishments to will them but so farre as they are euill of guiltines they proceed from the defect of the creature and God onelie willeth to permit them and therefore d Origen in epist ad Rom. cap. 8. lib. 7. Non propterea aliquid scilicet malum erit quia id scit Deus fâ—turum sed quia fâ—turum est
semelemissum volat irreuocabile verbum Horat. lib. 1. epist 18. Bernard lib. 5. de consider ad â—ugen Transierunt à manu non à mente Quod factum est infectum esse non potest Proinde cisi facere in tempore fuit sed fecisse in sempiternum manet Non transibit cum tempore quod tempora transit In aeternum ergo necesse est crucies quod perperam te egisse in aeternum memineris hee could not to haue accesse to God he durst not he knew him to be iust hee had no promise of pardon he knew not how God could pardon it and continue iust nay rather hee thought he would not pardon it because he was iust to look q Isa 5.30 Gen. 32.10 Luc. 15.21 vnto the earth he saw he was vnworthie to treade thereon vnto the creatures they could not r Iob. 5.23 neither would they comfort him Whither theÌ„ should Adam flie but to hide himselfe which well hee knew Å¿ Vers 8. Psal 139.7 could not hide from God The same condition shall be vnto the wicked at the iudgement Their t Zachar. 5.3 Reuel 20.12 deedes shall be written their u Isas 66.24 Rom. 2.15 Bernard de consider ad Eugen lib. 5. Hic est vermis qui non moritur memoria praeteritorum semel iniectus vel potius innatus per peccatum haesit firmiter nequaquam deinceps auellendus Author quaestionum inter oper Athanas q. 62. Dicitur verò etiam conscientia aduersarius Matth. 5.25 Luc. 12. Nam occulie in corde nostro redarguit coercet à malo Et si simus inobe lientes tandem nos ad Dei tribunal sistit vbi panas dabimus tum inormium peccatorum tum etiam leuium minimorum consciences shall accuse them their sins irreuocable their punishment vnpardonable x Prou. 1.16 themselues inexcusable whether should they flie but y Reuel 6.16 to the mountaines and rockes to couer them Although therefore now they sleepe with a stonie z Ezec. 11.19 1. Sam. 25.37.38 heart like Nabal hauing their eyes closed vp from the due regard of sinne a 1. Cor. 4.5 Matth. 10.26 yet when their eyes shall be opened they b Prou. 18.14 Chrysost in Isai 6. Hom. 3. Hoc enim tribunal non pecunijs corruÌ„pitur non adulationibus acquiescis eò quòd diuinum est à Deo nostris impositum mentibus shall finde no greater torment then a guiltie conscience Question 7. verse 7. Wherefore it is said they sowed figtree leaues together and made themselues breeches BY this it appeareth that the curse due to sinne a Gen. 2.17 before denounced seazed vpon them with full power b August de ciuit Dei lib. 13. cap. 23. Eo ipso die moriis in ijs corporalis necessitas facta est cum qua nos necessitate nati sumus propter quod Apostolus no aijs corpus qui de morituruÌ„ est propter peccatum sed aijt corpus quidem mortuum est Rom. 8.10 Gregor Epist. 〈◊〉 6 â—â—â—ui 3. Adam si in anima mortuus non est qua die peccauit quod dici nesas est falsara ententiam de illo protulis Deus qui dixit qua die comederet moreretur at the verie instant of the sinne committed so that when afterward the Lord did call them to account hee c Tertul. in Marcion lib. 2. Vedaret ei locum sponte confitendi delictum hoc nomine releuandi Ideóqus nec maledixit ipsum Adam Euam vt restitutionis candidatos vt confessione releuatoâ— did it of fauour not so much to punish them d Chrysostom lib. 1. de prouide â— Deus verò non minus quam antea bene illi facere perstitit OstendeÌ„s per hoc quod nos etsi millies peccemus ipse tamen saluti nostra prospicere non desistis vt siquidem conuersi fuerimus saluemur as to giue them a comfort of their release For what can more plainelie describe the verie hell it selfe then this state of man in which he now stood in e Rom. 5.13 2. Tim. 4.16 Matth. 25.42 Gregor dialog lib. 4. cap. 43. Vnus quidem est Geheane ignis sed non vno modo omnes crucias peccatores Vniuscuiúsque etenim quantum exigit câ—lpa tanta illiâ— sentuur poena guiltines of sinne f Rom. 3.11.12 c. Iob. 10. â—2 Chrysost Hom. in Gen. 16. Nudati propter peccatum supernae gratiae amictu sensibilis suae spoliationis sensum acceperunt nakednes of goodnes g Matth. 25.41 2. Thess 1.9 Idem in Mat. Hom. 28 Intolerabilures est gehenna tamen nihil eius quispiam est tale dicturus quale est à beatae illius glorie honore propelli exosum esse Christo audire de illo non noui vos losse of Gods fauour h Rom. 2.15 16. Ignes aeternos quos intelligere soles Origenes conscientiam peccatorum poenitudinem interna cordiâ— vrentem Hieronim contra Ruffin Apolog. lib. 2. accusing of conscience i Psalm 25.3 31.1 August in Psal 68. Confusio est quae mordes conscientiam shame and confusion with k Iob. 10.21.22 Ierem. cap. 48.43 Chrysostom Hom. in Gen. 17. Mox vt intrauis peccatum tumultuatio simul eos inuasit erubescentia c. magno meÌ„tis angore constiterunt feare and astonishment of heart whereunto onlie was absent the feeling of firie torments l Reuel 20.14 in soule and bodie which the Lord deferred not of any merite but for his mercie sake At this time the state of all mankind m Because in them there was no means how man in iustice might be deliuered was most wretched and vncurable in the sight and iudgement of men and Angels n Deut. 32.37.39 Now doth the Lord in his secret wisedome and infinite compassion prouide a remedie o 1. Tim. 3.16 1. Pet. 1.12 beyond the capacitie of all his creatures which was that the Lord Iesus Christ for his p Iohn 3.16 vnspeakeable loue to man should q Isai 52.3 1 Pet. 1.18 Reuel 5.9 vndertake the paying of our ransome through satisfying by his obedience r 1. Pet. 2.22 1. Iohn 3.5 Rom. 5.19 the perfection of iustice which God of man required and by induring in his person for Å¿ Isai 53.5.6 those that had offended the rigour of the t Galat. 3.13 curse and u Luc. 22.44 punishment whereby hee might be able euen in iustice to saue all those x Heb. 7.25 that come vnto him that is y Ioh. 6.35 that doe beleeue in him and to z Ioh. 1.12 giue them power to be the sonnes of God But consider how the miserie of man did shew it selfe by the confusion that was in them for their sin and the helpe that was in them to hide the same Their conscience a Conscientia quidem est ante peccatuÌ„ fraenum flagrum post
seek him and like a d Chrysost de Prou. lib. 1. Ita ferè medicuâ— si vulnus negligat ac deserat purulentum amplius reddit sin verò id contractum iugiter depurare persistat vlterius progredisaniem ac morbi virus vetat good Phisition bringeth with him medicine to heale his e Psal 147.3 sicknes They heard the voice of the Lord God walking saith the text which some f Rabb Ionah Rabb Solom in Comment alij interpret they walking heard the voice of the Lord God some g Pagnin in translat priore Tremel Vocem Iehouae Dei itantem reddit other they heard the walking voice of God that is according to the Hebrue phrase h Exod. 19.19 waxing more and more loude terrible But of the i Iustin. Martyr dialog cum Triffon Hieron in Tradit Hebra Item in Psal 81. Audiuit vocem Dei ambulantis quia ipse cum Deo non stetit August de Gen. ad lit lib. 11. cap. 34. de Trin. lib. 2. cap. 10. Quomodo enim possit ad literam intelligi talis Dei amâ—ulatio collocutio nisi in speciâ— humana non video Neque enim dici potest vocem solam factam vbi deambulasse dictus est Deus si modo ita interpretandus est locus quod aliqui negant aut eum qui deambulabat in loco non fuisse visibilem most interpreters and as I take it most consonant vnto the scope of Scripture it is taken for the voice of the Lord God walking that is to say k The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kol doth often signifie a sound or noise strepitus as 2 King 6.32 Ezech. 1.24 where this word is fiue times vsed in one verse for sound the sound of his feet meaning thereby no doubt that the Lord did manifest a token of his presence That the Lord did walke in the garden who is l 1. King 8.17 not contained in any place but himselfe containeth m Act. 17.28 Coloss 1.17 time and place and all m Bernard de considerat ad Eugen. lib. 5. In quo omnia non quasi in loco sed quasi in virtute c. Suo autem sublimi incoÌ„prehensibili modo sicut omnia in ipso sic ipse in omnibus est Deus non est in loco inclusus sed ipse continet locum per omnia est in omnibus things is spoken either n Chrysostom Hom. in Gen. 17. Voluit illos haec tali modo sentire vt in magno mentia angore constituerentur id quod factum est according to the present sense of Adam or rather o Iustin. Mart. Dialog cum Triff Quod autem Iesus fuerit qui Mosi Abraha alijs sanctu patriarchis apparuit c. Tertul. aduer Praxeam Ipse enim ad humana semper colloquia descendit ab Adam vsque ad Patriarchas August epist. 3. Nouit Deus venire non recedendo vbi erat nouit abire non deserendo quò venerat miratur hoc mens humana quia non capit fortasse non credit that the Sonne of God who afterward was clothed with our flesh appeared vnto them as before he p Gen. 1.29 2.15.22 did not by the substance q Ioh. 1.18 1. Tim. 6.16 of the deitie which is inuisible but by r August de Gen. ad lit lib. 11. cap. 33. Nunc tamen quod aâ—dierunt c. Non nisi per creaturam visibiliter factum est ne substantia inuisibilis eorum sensibus locali temporali motu apparuisse credatur Idem de Trin. lib. 2. cap. 10. Et ille videtur loqui ad primum hominem qui dixit fiat lux scil Trinitas quo modo per verbum fecisse commemoratur potest esse transitio occulta à persona ad personam Idem de ciuitat Dei lib. 16. c. 29. Et idem apparuit non per id quod est sed per creaturam quae sibi subdita est Idem in epist. 102. In specie qua voluit sicut quibus voluit the ministerie of some creature as it pleased him Neither can it rightlie be gathered by the words of Scripture that this his comming was in more Å¿ As that he came with tempest or whirlewind as some doe vnderstand by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruack winde or coole of the day terrible maner then was accustomed whereby Adam had any farther cause of feare but that which arose of his owne default But such is mans corrupted nature that whether the Lord doe come in t Matth. 17.5 mercie or in iudgment his presence u Matth. 17.6 Heb. 12.21 can not be indured no not euen of righteous and holy men But here the Lord doth come to iudgement notwithstanding he maketh man therein partaker of his endles mercie The forme of this iudgement is described partlie that the righteousnes of God x Ierem. 2.5 Eorum scil qui Deum ex hoc iudicio Ada nimis petulanter seueritatis arguunt Iuliani scil nostri temporis nonnulli de quibus verè dicitur Humiliter irrepunt blandè capiunt molliter ligant latenter occidunt Leo. Serm. 5. de Iâ—iunio 10. mens might be maintained against the slanders of the wicked partlie also y Chrysost Hom. in Gen. 17. Et quasi mansuetus iudex misericors in tribunali terrore horrore pleno sedet examinat diligenter Per hoc nos docens ne quam fratrum nostrorum condemnemus nisi causa antè diligenter cognita that it might be as a patterne vnto men who are authorized z Deut. 16.18 17.15.20 Psalm 82.1.6 of God to iudge their brethren And againe as an a Compare Matth. 25.32.33.34.41 Reu. 20.12 example of the latter iudgement where transgression shall no more be pardoned but there shall be iudgement b Iam. 2.13 merciles in that euerie wicked one without the meanes of a mediatour shall receiue the fruite of his owne workes First of all the Lord by comming giueth token of the searching out of guilty persons as a iudge Secondlie c Vers 9. he calleth them to the barre of iudgement Thirdlie hee examineth the cause and lastlie giueth sentence vpon the same In the discussing whereof doth notablie appeare the d Contra Pelagianos Papistas in doctrina liberi arbitrij Concil Trident. Sess 6. cap. 5. Can. 4. Bellarm. Tom. 3. part 3. lib. 3. cap. 5. vntowardnes of the nature of all mankind to come to God that neither it can come e Concil 2. Auransican cap. 25. Prorsus donum est Dei diligere Deum Ambros de vocatio Gent. lib. 1. cap. 6. Et vt breuissimè pateat qualis sit humana natura sine gratia dicat Apostolus Iudas quid agat vel ignorantia imperitorum vel doctrina sapientum Hi autem inquit quaecunque quidem ignorant blâ—sphemant quaecunque autem
statuas fuisse credamus hunc alios de quorum rebus gestis scriptura non meminit sanctos fuisse non sancté viâ—â—sse aut sanctos prophetas non docuisse Adam continuing vntil the sixe and fiftieth yeare of the life of Lamech the father of Noah he did continuallie instruct and preach vnto his posteritie of the estate of the creation of his own disobedience and the punishment thereof of the promise made of the life to come such other doctrines conuenient for the time So that these fathers continued together as noble witnesses of the truth of God diuers of them f Enoch Kenan Mahalaleel Iared c. liued all of them after the birth of Noah Lamech died but fiue yeeres before the drowning of the world Methushelab died the very yeere wherein the flood came as appeareth by the computation of yeeres in the text and Hierom. lib. Trad. Hebrae in Gen. vntill the building of the Arke and some vntill the comming of the floud Thirdlie that the transgression of Adam g Rom. 5.12 August lib. de Pradest cap. 3. Qui peccatum originale negat negat nos esse mortales Bernard Serm. in Iob. 5.19 Et si Adam pro morsu pomi vetiti mortuus est cum posteris fugiebat à facie Dei quo nos post tanta flagitia fugiemus in die iudicij quid post tanta facinora praesumimus brought death into the world in which respect it is reported of them all they died Fourthlie although the Lord long time deferre his h Psal 103.8.9 2. Pet. 3.9 anger as hee did the bodilie death from Adam nine hundreth and thirty yeares or that the comming of our Sauiour vnto iudgement hath bin now as it were deferred these sixteene hundred yeares yet howsoeuer the wicked i Matth. 25.5 slumber because he tarrieth long and wil not k Matth. 24.42 waite to receiue him at his comming as it happened vnto Adam and all his children that the word of God was in euerie l Luc. 16.17 tittle thereof fulfilled so shall it be vnto vs in mercy to the iust in vengeance to the wicked and the Lord m Reuel 22.20 Cyprian lib. de Resur Resurrectio quidem communis est anie tribunal Christi necesse est in corpore iustoâ—stare iniustos Dei hoc dictante iustitia vt pietas impietas debitis stipendijs donarentur quifinem habere contempserunt in malis infinita clauderentur vltione in poenis qui gloriati sunt in cruce cum crucifixo regnantes beatae fierent pereÌ„nitatis participes Non sunt participes huius gaudij quos damnat ambitio non potest surtiuos habens loculos paschalibus solennijs interesse nihil proditor veÌ„ditor magistri fermentator profanus commune habet cum azymis omnis immundus in anima ad esum huius agni prohibetur accedere nulla ad hanc laetitiam perfidia recipitur omnis malignitas excluditur Hieron epist ad Heligdor Potentissimi quondam reges nudo latere palpitabunt Adducetur cum suis slultus Plato discipulis tunc Aristotelis argumenta non proderunt quando veniet ille filius paupercula quaestuariae iudicaturus fines terrae Idem Comment in Matth. 25. Quoties diem illum considero toto corpore contremisco siue enim comedo siue bibo siue aliquid aliud facio semper videtur illa tuba terribilis sonare in auribus meis surgite mortui venite ad iudicium assuredly will come and blessed are those whom at his comming he shall finde prepared Fiftlie that they enioyed n Gen. 3.15 Heb. 11.4.5 the same promises and looked for the resurrection o Iob. 29.25 of their bodies for confirmation p Iren. lib. 5. Quoniam quidem Enoch placent Deo in quo placuit corpore translatus est translationem iustorum praemonstrans Tertul lib. de Resurrect whereof the Lord tooke vp Henoch from among them q After fiftie yeeres next after the death of Adam the rest of the fathers being yet aliue Sixtlie in the manner of description of their age and death such plainnes of speech is vsed in the number of yeares that a child may count them on his fingers to the end we might neither wander r For by this computation wee are sure there were froÌ„ the creation to the stood no more but 1656. yeeres in the vncertaine times and ages of the world neither be Å¿ Clem. Alexandr in protrâ—pt ad Gent. Audite qui estis longè audite qui propè nullis caelaetum est verbâ—m lux est communis c. terrified with the hardnes of the Scripture But is it possible that men could liue nine hundred yeares It cannot be but possible because it was in them the power t Act. 17.28 Matth. 19.26 of the Lord to whom all things are possible And so light and easie a thing was this vnto his power that hee made man at the first a liuing soule which is u Gen. 2.7 3.22 Augâ—st de ciuit Dei lib. 13. cap. 20. Resurget quidem spirituale corpus non tale quale suit in primis hominibus ante peccatum qui licèt morituri non essent nisi peccassent alimentis tum vt homines vtebantur c. quoniam corporalicès senio non veterascerent vt necessitate perducerentur ad mortem qui status ijs de ligno vitae praestabatur c. to liue many thousand yeares and not to haue died at all but to remaine for euer and that man dieth there is no other cause x Rom. 5.12 August â—nâ—hirid cap 93. Nec prima mors qua suum corpus anima relinquere cogitur nec secunda qua poenale corpus animam relinquere non permittitur homini tâ—â—idisset si nemo peccasset Bern. Serm. de translat Mart. Mors peccati poena peccatum causa mortis but sin whereby he is found a murtherer of himselfe Wherefore he hath not in him the wisedome of a man y For the very Heathen confesse thus much of the power of God Plato Cic. de nat Deor. Deus regit ipse naturam that doubteth whether it could be much lesse of a z Athanas de Trin. dialog 1. Item lib. de interpret Psalm Omnis quidem liuina s riptura magistra est virtutis verae fideâ— christian man that doth not consent vnto the truth thereof because the word of God doth testifie and witnes it Now because it is abhorred a As Irenaeus witnesseth of Policarpus cited by Eusebius Histor. lib. 5. cap. 18. that when he heard any blasphemie he would stop his eares and say Good God vnto what times hast thou reserued me that I should heare such things and would forsake the place wherein he happened to heare such wickednesse of christian mindes and eares to denie the Scriptures some as it were of purpose to darken the truth of God doe expound these yeares to be yeares and
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
be variable according to the season of the yeere through the diuers position of the Sunne and Moone in the Zodiac and hath continued alike from the beginning of the world In like sort men dare presume to take the placing of the Starres for certaine signes of accidentall euents to come of the change and varietie of the weather for euery day in the yeere and thereupon determine before r Which though it be but coniecturall yet it is euill First because it is forbiddē by the word Secondly the ground thereof is most vncertaine as appeareth by the difference of their iudgments Thirdly innumerable lets doe come as a sudden cloud obscureth the shining of the Sun Fourthly the times and seasons and the euents of them are placed in the power of God Act. 1.7 this day will be faire this foule this windie this rainie wherein not only they confute one another in their iudgement but forfeite their word and credit to the husbandman that dependeth on them for whom it were much better to commend a faire day at night They accuse men of want of knowledge when they are reproued saying ſ Ptol. de Iudic. lib. 1. c. 1. Nam alij difficultate cognitionis adducti scientiam esse negant Arte hath no greater aduersarie than the ignorant Let vs heare therefore what the consent of the Scriptures of the Church of God of the Fathers and of the wisest among the Heathen haue determined hereof Learne not the way of the heathen saith the t Ierem. 10.1 Prophet neither be afraid of the signes of heauen though the heathen be afraid of such And againe I destroy saith God u Isai 44.25 the tokens of the Soothsaiers and make them that coniecture fooles And againe to confute the arrogancie of men x Isai 41.23 Declare saith he the things to come and so y Shewing that it is proper vnto GOD onely to foretell of things to come and to creatures as it is reuealed from him wee shall know that you are Gods Is there any saith the Church in her z Ierem. 14.22 supplication to God among the vanities of the Gentiles that can giue raine a If they bee not to be taken as the causes of raine neither are they as the signes of raine or can the heauens giue showers Is it not thou O Lord To come vnto mens writings The Councell of Toledo decreed b Which was holden in Anno 400. thus c Si quis Astrologiae aus Mathesi existimat esse credendum anathema sit In assertione fidei cap. vlt. If any man shall thinke that Astrologers and Mathematicians they meane Prognosticators of weather famine plague warres c. Fortune-tellers Wizards and such like are to be beleeued hold him accursed The Councell of Venice decreed d In Anno 460. canon 16. In hoc quicunque clericus detectus fuerit vel consulere vel docere ab ecclesia habeatur extraneus that if any man did studie Astrologie or take in hand to foretell things to come or he that did giue credit to any such if he were a Minister should be depriued and whatsoeuer he were he should bee excommunicate This Act was afterward confirmed in the Councell of e Concil Agathens canon 42. Agatha and after that againe f Concil Aurelian canon 32. Cū his qui ijs crediderint ab ecclesiae communione pellantur in the Councell of Orleans Tertullian saith g Tertul. in Apologet. cap. 35. Quas artes scil Astrologia Aruspicina c. vt ab Angelis desertoribus proditas à Deo interdictas c. Because Astrologie and such vnlawfull Arts c. were inuented by euill spirits and forbidden by the Lord Christians may not vse them though they might haue benefit by them Againe h Chrysost Hom. in Ephes 19. Qua ratione hominem adeo paruum fecit tātumque ab altitudine coeli distantem vt nihil certi scire possit eorum qua superne appareant Man saith Chrysostom is so farre distant from the heauens as that hee can know nothing of certaintie of those things that appeare aboue and therefore it is wisedome for a man to professe himselfe ignorant in these things Hierome auoucheth that i Hieron comment in Isai cap. 27. Astrologers qui futurorum scientiam pollicentur are more hurtfull to a citie than fire Augustine affirmeth k August de morib eccles lib. 1. cap. 21. Reprimat igitur se anima ab huiusmodi vanae cognitionis cupiditate si se castam Deo seruare disponit that to delight in Astrologie is to commit whoredome against God That l August confess lib. 4 cap. 3. Quod eas falsiffimas comperisset nollet vir grauit decipiendi◠hominibus victum quaerere the grounds of that Arte are false and those that vse it deceiue the people The heathen likewise declaime against it Phauorinus a Philosopher m Aul. Gell. lib. 14. cap. 1. Tollit enim quod maximum inter Deos homines differt si homines quoque res omnes post futuras praenoscerent Idem Mutant variant tempestatesque eodem in tempore alibi placidas alibi violentas mouent Idem Constare inter astrologos stellas istas infinito prope innumerabili numero annorum ad eundem locum cum eodem habitu regredi vt neque vllus obseruationis tenor neque memoriae vlla effigies literarum tanto aeuo potuerint edurare hath these wordes If men be able to foretell things to come then were the difference taken away which is the greatest betweene God and men The same affirmeth also that Astrologers cannot in wisedome diuine of things to come because the same starres haue diuers effects if any at all in diuers places as that they stirre vp tempests in England and faire weather in France at the same time Neither can this Arte be exactly gathered by experience because the starres doe perpetually varie their positions vpon which the iudgement of Astrologie is grounded Marcus Cato n Cato lib. 4. Origin held it vnlawfull to affirme that euen the eclipses of the Sunne or Moone which Astrologers count most pregnant tokens did foreshew either dearth or plentie either faire or foule The wisest Philosophers neither Socrates nor Plato nor Aristotle did either practise it or write of it Cicero with all his eloquence o Cic. de Diuina lib. 2 derideth and reprooueth it And Ptolome himselfe p Ptolom lib. cention dicta 1. Fieri nequit vt qui sciens est particulares rerum formas pronunciet sicuti nec sensus particularem sed generalem quandam suscipit sensibilis rei formam oportesque tractantē haec rerum coniectura vti Soli autem numine afflati praedicum particulari◠affirmeth that no man can foretell particular things to come vnlesse he be inspired with the spirit of God And albeit that diuers of the testimonies here alleaged were principally directed against the coniectures of Natiuities
vel leges vel legislatureâ— quòd illas tulâ—â—int non enim ipsi aut â—ores sunt vt deprehensi patiantur equitie and righteousnes in God to forbid the fruit It was c Tertul. adueâ—s Marcion lib. 2. Benignissimè enim demonstrauit c. his gracious mercie to warne man of the punishment It was shamefull negligence in Adam d Matth. 11.30 Chrysost Hom. in Gen. 14. Ma na huius praecepti facilitas est Sed dilecte graue malum est desidiae facitque vt facilia omnia videantur difficilia Et infrà Dedit nomina animantibus Non temere hoc factum sed praeter alia ne putaretur ex ignorantia peccasse vt scire possis quod lapsus ille ex desidiae fuerit not to keepe a commandement so easie and to beare so light a burden For seeing hee had libertie e Bernard tract de grad humil Si enim caetera bona sunt quae sapiunt bonum quid opus est edere de ligno quod sapiat etiam malum to take of all the trees that sauored of life what need had he to tast of that onely tree that sauored of death Question 9. verse 17. Whether God in iustice could inflict so great a punishment as hee pronounced for the eating of the fruit in the day that thou eatest thereof thou shalt die the death THe rebellious nature of man is alway ready a Gen. 4.13 Ezech. 11.3 Iren. lib. 5. Qui supergrediuntur leges postea poenis dant queruntur de legislatoribus sed non de semetipsis Sic autem diabolico spiritu pleni innumeraâ— accusationes inferunt sactori suo cum spiritum vitae nobis donauerit legem omnibus aptam pisuerit nolunt iustum esse iudicium Dei to repine against Gods iustice accusing the same of too much seueritie but in the meane season b Ezech. 16.22 August de ciuit Dei lib. 21. cap. 12. it will not see the hainousnes of sin which is the cause thereof And indeed if God doe punish more then is the greatnes of the fault committed then doth he not according to his word c Psal 62.12 Ezech. 7.8 Reuel 2.23 22.12 Giue euerie man according to his worke Againe shall not d Gen. 18.25 the iudge of all the world doe right Yea e Deut. 32.4 Psal 9.16 the Lord is known by executing iudgement as saith the Prophet Wherefore although the punishment it selfe that was denounced doe sufficientlie declare the greatnes of the sinne because God doth alway punish righteously yet if we examine duely the force of the commaundement wee shall find the offence to be f Ezech. 20.44 16.59 Psal 130.3 For although in respect of Adam it were an absolute threatning of death yet in respect of Gods secret counsaile it was coÌ„ditional viz. vnlesse the Son of God do take vpoÌ„ him mans redemption so that in that his bodilie life was spared though in miserie or that hee was not in body and in soule cast presentlie into the flames of hell his punishment is lesse then his desert greater then the punishment In which commandement as in euerie law of man three things are g Bernard lib. de praecept discip Primam ergo necessitater cuique facit in promittendo voluntas Secundam praecipientis authoritas Tertiam praecepti dignitas Hieron Zanch. de oper part 3. lib. 1. cap. 1. In interdicto tria considerandae sunt Res interdicta authoritas interdicentis fines interdictionis chieflie to be considered first the thing forbidden secondly the authoritie of him that giueth the charge and thirdlie the end wherefore it was prohibited The thing forbidden was the eating of the fruite which h As Iulius the third Pope affirmed he had as great reason to be angrie for a Peacocke as God had to be angrie for an Apple seeing an Apple was not so great a matter as a Peacocke Paul Verg. Balae in vita Rom. Pontif. the wicked esteeme of no greater moment then an apple or a nut is worth which Adam and his wife deuoured But the law is i Rom. 7.14 spirituall and k Hieron comment in Rom. 7.14 Et spiritualia mandat c. commandeth things that are spirituall It had therfore doubtles a farther purpose and intent which Adam by the image of Gods wisedome that was in him did also rightlie vnderstand which was l Rom. 12.3 Ambros in Rom. 12. Apertè ostendit hoc debere nos sapere quod iustitiae terminos non egrediatur vt non nobis solis vtile sit sed vt nulli obsit vt contenti simus sorte quam mensuâ— est Deus nequis arroganter de se sentiat that hee must be wise according to sobrietie not presuming of his owne wisedome to define good and euill but by the will and word of God whereunto he ought simplie to submit himselfe And seeing the Lord had taught him m A prohibitione poena by the commaundement that it was euill to eate of this fruit n 2. King 22.2 August de ciuit Dei lib. 14. cap. 12. Obedientia commendatur in praecepto c. hee must not looke vnto the fruit or to the tree or to his wife or to the Serpent or to his owne iudgement and capacitie to thinke it good for meate which the Lord had pronounced to be euill So that brieflie the force of this commandement was to forbid him to be wise aboue the condition of o August de ciuit Dei lib. 12. c. 9. Nec tantit hominum sed primitus praecipueque angelorum bonum est quod dictuÌ„ est mihi adhae rere Deo bomon est Psal 73.27.28 a creature or p Quoniam non bene se habet facta natura fi à faciente recesserit August de Gen. ad lit lib. 11. cap. â— to disioyne his wisedome from the wisedome of the Lord q August in Psal 70. Sermon de verbis Dom. 34. Si peruerse voluerit imitari DeuÌ„ vt quo modo Deus noÌ„ habet à quo formetur non habet à quo regatur sic ipse velit sua potestate vti vt sicut Deus nullo formante nullo regente viuat quid restat fratres nisi vt recedens ab eius calore torpescat recedens à veritate vanescat recedens ab eo qui summè incomparabiliter est in deterius mutatus deficiat Hoc diabolus fecit imitari Deum voluit sed perueriè non esse sub illius potestate sed habere contra illum potestatem wherein he could not but worke his owne confusion This was a matter of great importance for a poore creature which euen now was dust and was taken r Psal 113.7 1. Sam. 2. from the dunghill to such nobilitie to be so surprised with vnthankefulnes and pride as to striue to be equall with him that made him and to esteeme better of his owne wisedome then of the wisedome
Saxo-Britains in England and Valasca a Queene of Boheme caused many women of their countrey to kill their husbands In like sort the daughters of Danaus wicked women for sorrowes of child-birth and subiection vnto men abhorre the vse of mariage and as instruments of sathaÌ„ commit their husbands to death And how equal that the woman who by vsurping authoritie ouer the man had caused him to sinne should now be made a subiect vnto him whom b Vers 17. Chrysost Hom. in Gen. 17. shee had vnhappilie ruled and should lose her libertie that would not rightlie vse it Also how c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad β. conuenient for our infirmitie it is that d Hest. 1.22 the man should be chiefe in his owne house and should gouerne and rule the wife examples of the contrarie in e 1. King 11.4 Salomon f 1. King 21.23 Ahab g Mark 6.24.26 Ioseph Antiq. lib. 17. cap. 15. Herode h Cornel. Tacit. lib 1. Liuia the wife of Augustus rooted out the posteritie and kinred of her husband to prefer her owne Liuia grauis in Remp. mater grauis domus Caesarum No. uerca c. Augustus i Agrippina the wife of Claudius imp contriued her husbaÌ„ds death by poyson to obtaine the Empire for her sonne Suet. in vita Claud. c. 44. Plin. lib. 32. cap. 22. Per blâ—nditiarum tilecebras pâ—â—â—ectum in amorem and others beside daylie experience doth plainely proue By this place of Scripture women are to know that the fountaine of their sorrowes are k Malam culpae progignit malum poenae their sinnes Secondlie that in daunger of childbirth l Gen. 25.21 they haue accesse by prayer vnto the Lord forasmuch as it is of him onely to increase or moderate their paine Thirdlie in ruling not to passe the bounds of obedience vnto their husbands although it be to m 1. Pet. 2.18 3 5.6 cruell and vnciuill husbands for the n 1. Pet 2 13. Lords sake and in o Ephes 5.21 the Lord and seeing in libertie shee ouerthrew his happines when she should haue beene his help now in miserie for amends sake the woman should indeuour by p Tit. 2.4 5. 1. Tim. 3.11 faithfulnes q Tit. 2.5 obedience and loue to be vnto the man a r Prou. 14.1 wise Å¿ Colâ—ss 3.15 Amiable such as deserue to be beloued pleasant t Prou. 31.16 c. carefull and comfortable help So u Prou. 5.19 meÌ„ likewise are taught not to adde vnto the x Psal 69.26 sorrowes of them whom God hath smitten but in wisedome as the instruments of God to relieue and comfort them the husband by bearing with so farre as he may y Rom. 12.18 Gregor in Pastoral part 3. admon 28. in godlinsse the infirmities of his wife z 1. Pet. 3.7 and honouring her as the weaker vessell gouerning and louing her as a Ephes 5.28 the soule if it were not corrupted would doe the bodie but yet gouerning seeing b 1. Tim. 2.12 1 Pet. 3.1.7 God hath so commaunded and hath so greatlie punished neglect of gouernment And seeing this is c Ephes 5.33 Hieron Comment in epist. ad Tit. cap. 2. Et cum caput mulieris sit vir caput auteÌ„ viri Christus quaecunque vxor noÌ„ subijcitur viro suo hoc est capiti suo eiusdem criminis rea est cuius vir si non subijciatur Christo capiti suo his ordinance that disposeth all in wisedome those women that will not be subiect to their husbands obeying the voice of God d Psal 9.17 Bernard Serm. 10. Ibi clamabit pilosus ad pilosum vnus ad alium daemon ad daenionem percute dilacera interfice velociter spolia infer prunas ebullientibus impone lebetibus shall for reward be subiect to the diuels and hellish torments the men also that will not gouerne are iustlie depriued of obedience and shall giue account of their negligence to him that gaue them power But those that by crueltie and iniurie prophane this ordinance what wil they answere when the Lord e Iob. 31.13.14 Coloss 4.1 standeth vp to iudgment Question 12. verse 17. Wherefore the Lord cursed the earth and not man when man had sinned ADam who was the last in sinne is punished the last His sinne at the length for all his hiding places and excuses a Numb 32.23 doth finde him out Whereby we learne that not anie one of the wicked generation b Prou. 16.5 shall in the end escape Gods iudgement The Lord also doth lay against him his sinne before his punishment shewing thereby c Ierem. 5.25 Hose 14.2 that sinne is the cause of all his misery declaring also d Exod. 23.7 Deut. 17.6 that none should be punished eyther without or aboue desert which is for e Chrysostom Hom. in Gen. 17. Quo etiam nos docet vt quando nos reos condemnamus non tam crudeliter illis loquaemur neque ferina in illos vtamur saenitia sed longanimiter misericorditer agamus vtpote nostra ipsorum membra condemnaturi suppliciumque misericordia temperantes Non enim fruÌ„stra tanta verborum humilitate nostrae ruditati congrua vtitur diuina scriptura sed verbis crassiamulari nos debere Dei misericordiam docet iudges and Magistrates a notable example of doing iustice The crime alleaged is because thou haste obeyed c. Not for that thou hast obeyed but because thou hast obeyed and hast eaten and because thou hast eaten of the tree whereof I commaunded thee thou shouldest not eat of it the fault therfore is not that Adam loued his wife and heard her voice but that hee loued her f Bernard Parui Sermon 5.27 Peccauit autem nimis diligendo vxorem non quia eius voluntatem fecit sed quia eam voluntati pratulis diuinae so much that he obeyed her more then God and the same had testified by a manifest breach of Gods commaundement wherein was ioyned vnthankefulnes incredulitie pride couetousnes rebellion and manie other sinnes of which wee haue alreadie spoken Wherfore although wee g Pro. 19.20 24.6 ought to hearken vnto counsaile yet h Pro. 1.10 Chrysostom Hom. in Gen. 17. Audiant viri audiant mulieres illi quidem ne ferant mala consuleÌ„tes ha autem vt ne talia consulant Nam si hic culpa in mulierem reiecta nullam veniam assecutus est qualem tu poteris habere c. wee must beware of wicked counsaile Men i Ephes 5.33 ought to loue their wiues and be k 1. Pet. 2.13 subiect to superiours or els they l Rom. 13.1.2 despise the ordinance of God but must withall take heede that they honour not m 1. Sam. 2.29 anie creature n Isai 44.6 42.8 with the Lord to loue it o Philip. 3.19 Coloss 3.5 as the Lord or to obey
knew before was meant and practised Doubtles his death was precious in the sight of God as x Psal 116.15 is the death of all his Saints and the Lord was as able to haue deliuered him as hee was to saue y Gen. 32.6.9.25.28 33.4 c. Iacob from the rage of Esau or the z Dan. 3.22.25.27 three children from the firie furnace But the Lord who hath created z Prou. 16.4 all things for himselfe will aboue all other a Leuit. 10.3 Psal 48.14 be glorious in his Saints sometime b Psal 10.3.4.12.13.14 22.1.2 c. by his patience in their suffering sometime by c Exod. 14.17.18 2. King 19.32.35 his power in their deliuerance as hee seeth it most meet d Isai 6.10 Ephes 1.11 in the counsaile of his will In those which suffer he hastneth their immortalitie e Cyprian Successo Epist 82. Peto vt singuli ex nostris noÌ„ magis mortem cogitent quam immortalitateÌ„ Et plena fide ac tota virtute Domino dicata gaudeant magis quà m timeant in hac confâ—ssiâ—ne in qua sciunt Dei Christi milites non opprimi sed coronari which is more to be regarded then their death hee sheweth them more mercie forasmuch as he vouchsafeth them f August de ciu Dei lib. 22. cap. 30. Quod sint futuri gradus praemiorum non est ambigendum Atque id etiam beata ciuitas illa maâ—num in se bonuÌ„ videbit quod nulli superiori vllus inferior inuidebit sicut nunc non inuidenâ— ArchaÌ„gelis angeli caeteri tanquam nolis esse vnusquisque quod non accepit Tertul lib. ad Martyr Eâ—hortas Bonum agonem subituri estu in quo Agonothetes Deus viuens est Xystarches Spiritus sanctuâ— corona aeternitatis Brabium angelicae substantiae politia in coelis gloriae in secula seâ—ulâ—râ—m a greater Crowne In those whom hee reserueth hee respecteth their g Cyprian de Mortalit Nec enim Deus sanguinem nostrum sed fidem quaerit Nam nec Abraham nec Isaac nec Iacob occisi sunt Allud est enim Martyrio animum deesse aliud animo defuisse martyrium faith and not their blood their desire not their deed and in steed of one hee trieth their valour with manie temptations So that whether they suffer for his sake or are deliuered by his power h Philip. 3 10. they are therein conformable vnto the death of Christ For this remaineth a foundation in his secret counsaile i 1. Tim. 3.12 Caluin ibid. Constat multos fuisse pios qui nec exilium vnquam nec carcerem nec sugam subierint Sed non vna est ratio qua Satan persequitur seruos Châ—isti sed tamen omnino necesse est omnes qualicunque modo habere sibi infertum mundum vt eorum exerceatur fides probetur constantia Hieron ibid. Pâ—om â—e timendum nobis est ne non pie viuamuâ— qui nihâ—l patimur propter Deum That all that will liue godlie shall suffer persecution And here the wisdome of the Lord did chuse Abel as his instrument of much instruction vnto the world First by the example of so innocent a life finished with so lamentable death hee sheweth k 1. Pet. 4.17 that iudgement must begin at the house of God l Ibid. Si autem à nobis c. terrifying thereby the wicked world of sinne Secondlie seeing Abels righteousnes was left in m The reward of our good works the scripture euery where speaketh of as Matth. 10 41.42 but the wages of our workes or merit of them is no where found nor no other acknowledged but death Rom. 6.23 this life vnrewarded it gaue assurance vnto those that by faith did acknowledge the righteousnes of God that n Luc. 16.9 he was receiued into euerlasting habitation and o Heb. 11.35 made partaker of a better resurrection Neither was it losse to Abel thus to be depriued of his life seeing he did p Philip. 1.21 2. Cor. 4.17 Chrysost Hom. Quod nemo laeditur nisi à seipso Mors ipsa dic mihi quid nocuit iustissimo illi Abel mors amara acerba mors parricidio illata non homicidio nonne ob hoc in omni orbe terrarum canitur celebratur Abel nonne ad beatitudinem perduxit afflictio huius mundi coronat ei in aeternum parauit exchange it for immortall glorie and q Isai 65.5 Eccles 7.3 receiued a name for euer in the Church of God better then of sonnes and daughters But wherefore doth the Lord enquire for Abel r Tertul. in Marcion lib. 2. Nec incertus admissi nec ignoraÌ„t loci whose estate he knew before he asked First to teach by Caines example that all the wicked must Å¿ 1. Pet. 4.5 Inde vers 15. shortlie giue account of all their euill words and deeds Secondlie to giue occasion t Ambros de Cain lib. 2. cap. 9. Ita peccaÌ„tes admonet ad poenitentiam confessio enim poenarum compendium est vnto Caine either to confesse his fault and to craue u Ierem. 31.18 repentance and pardon for his sinne or else to x 2. Cor. 2 15.16 Tertul in Marcion lib. 2. Sed vt ille haberet potestatem ex eadem arbitrij potestate spoÌ„te negandi delicti hoc nomine grauendi encrease his fault by resisting stubbornelie his offered grace But how graceles was the caitiffe to returne the Lord such a brutish answere In whom wee may see the image of y Psal 14.1.3 Rom. â— 10.12 c. Hieron commentar in Matth. 27. Qui diuersas naturas conantur introducere dicunt Iudam proditorem malae fuisse naturae nec electionem Apostolatus potuisse seruare respondeant quomodo natura mala egerit poenetentiaÌ„ the world if it be not z Psal 51.10 restored or a Gen. 20.6 staied by the Lord. In whom we may also see how b Iam. 1.14.15 lust when it hath conceiued bringeth forth sinne and sinne when it is finished bringeth forth death His heart was wicked c Isai 48.8 Psal 14.1 through concupiscence d Psal 26.6 and not clensed before his sacrifice He was therfore wicked in sacrificing wicked in conceiuing murder wicked in committing murther wicked in despising the Lords admonition wicked in his answere in lying and blaspheming The same poison of corruption e Rom. 3.23 Origen in Matth. cap. 13. ver 47. Et hic igitur regnum coelorum simile est sagenae missae in mare non quemadmodum quidam opinantur qui docent verbo naturas subiectas esse diuersas malorum scilicet iustorum qui sub rete venerunt nam huic intellectui repugnant omnes scriptura is common to all the sonnes of Adam and sheweth it selfe as occasion is giuen vnlesse it be purged f Matth. 3.11 Ioh. 3.5 August contra duas epist. Pelag. lib. 3.
16.4 Sampson in f 1. King 11.4 Salomon and g 1. King 21.25 2. Chron. 21.6 other The contrarie through the mercie of God may h 1. Cor. 7.16 sometime happen but wee ought not to tempt i Rom. 3.8 Matth. 4.6.7 Ne igitur cum impâ—t contrahas ductam verò iam ne deseras the Lord neither is it wisedome for men to make such daungerous experience But what hurt commeth by this vnto the Church of God As water and earth make mire and durt which is fit for nothing but to be troden vnder foote so the combining of two k 2. King 17.33 Hieron epist. ad Algasiam In parabola Luc. 10. Samaritanus ponitur pro signo atque miraculo quod malus benefecerit Item Luâ— 17.16 religions or the mixture of religion doe ingender according to their condition irreligion None are more hatefull vnto the Lord then those l 1. King 18.21 Reuel 3.16 that hault betweene two religions None are more m Cantic 5.7 Exemplo Saul Iudae c. fierce against the Saints none are more pestilent vnto the Church of God Neuer was a more cursed Atheist then was Iulian who n Socrat. Scholast Hist eccles lib. 3. cap. 1. At clam quidem disciplinas PhilosophoruÌ„ excoluit palam autem sacra Christianorum perlegit eloquia atque adeo in ecclâ—sia Nicomedensi lector designatur sit abrasaque cuâ—e vitam monasticam simulauit Theodoret. libr. 3. cap. 2. Idem in conuentibus ecclesiasticis recitabat populo sacros libros aedem martyrum coepit extruere outwardlie sometime was zealous for religion but by o In sâ—hola Libanij Ethnici sophistae Socrat. Histor. Eccles lib. 3. cap. 1. societie of wicked companie fell away Neuer was a more cruell tyrant of the Turkes then Mahomet the p Philip. Lonicer Hist. Turcis câ—â—b 1. in vit Mahometis 2. sonne of a Christian Ladie who by his mother being taught religion and by others his countrie superstition kept betweene both and obserued neither worshipping no other God but the q Iohn Fox Acts Montum Tractat. of the tyrannie of the Turkes goddesse of good fortune And what els is r Which is the superstition of the Turkes Mahometisme it selfe but a Å¿ That is plaine by the Turkish Alcaron by their eight precepts Lonicer li. 2. c. â— By their profession of faith there is but one God and Mahomet is his only Prophet Non est Deut nisi vnus Mahomet autem Propheta eius by their praierâ— fastings almes sacrifice c. Baâ—th Georg. epit de morib Turcar. mixture of Gentilisme and of heresies concerning the person of our Sauiour Christ Or what els is t The degenerated religion of the Church of Rome 1. Iohn 2.19 Papistrie but a very Chaos or leauen of all heresies u Whitaker in praefat 1. Controuers de Scripturis chieflie concerning the offices of Christ as men by little and little fell away from the true vnderstanding of the word x 1. Tim. 1.4 gaue heed to fables Euen so of true religion ioyned with Papistry or other heresies can be begotten no other but Apostasie from true religion Atheisme and that which y 2. Tim. 3.1 c. 2. Pet. 3.3 the Scriptures haue foretold Those therfore that will ioyne z 2. Cor. 6.14 Tertul. ad vxor lib. 2. Quis enim dubites obliterari quotidie fidem commercio infideli Bonos corrumpunt mores confabulationes prauae quanto magis conuictus indiuiduus vsus Domino non potest pro disciplina satisfacere habens in latere diaboli seruum c. Habes causam qua non dubites nullum huiusmodi matrimonium prospere decurri à malo conciliatur à domino damnatur Papistrie in marriage with the right sound profession of the truth or in doctrine a De huiusmodi conciliatoribus scribit Hieronym Epistol ad August tres simul c. Dum volunt Iudaei esse Christiani nec Iudaei sunt nec Christiani make a meane betwene faith and workes in the point of iustifiyng they doe no lesse then ouerturne religion bring in Atheisme obscure b Reuel 9.2 Gods truth and hasten the c Matth. 24.44 1. Thes 5.3 Reuel 14.16 comming of Iesus Christ This was the d Vers 2.5.6 ruine of the old world The fathers were outward worshippers of God their mothers were superstitious wicked women their children of no religion but louers e 2. Tim. 3.2 of themselues f Vers 11.13 August de ciuit lib. 15.23 cruell g Psalm 10.4 high minded and h 1. Pet. 3.20 hardned in their sins and as it was in the i Matth. 24.37 dayes of Noah so shall it be in the comming of the sonne of man Question 2. verse 3. What meaneth this which the Lord saith My Spirit shall not alwaies striue with man because he is but flesh and his dayes shall be an hundreth and twentie yeeres IT is of the Greekes translated my spirit shall not alwaies remaine in man and so a Origen in Psal â—8 Hom. 2. Idem in Isai Hom. 3. Chrysostom in Gen. Hom. 22. Ambros Hexam lib. 6 cap. 6. Bernard Sermon 1. in festum S. Michael the Fathers for the most part do expound it The Hebrue b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iadhon à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dun from hence Dan iudgement Gen. 15.14 30.3 Ioh. 19.29 Iere. 5.28 word doth often signifie to iudge So that Ierome c Hierom. Tradit Hebraic Hoc est Quia fragilis est in homine conditio non eos ad aternos seruabo cruciatus sed hîc illis restituam quod merentur Ergo non seueritatem vt in nostris libris legitur sed clementiam Dei sonat c. vnderstandeth this sentence to be a speech of mercie not of iudgement thus my spirit shall not iudge these meÌ„ for euer that is I will not iudge them to eternall punishments but will here afflict them that their soules may d 1. Cor. 5.5 be saued in the day of the Lord. But the word doth also e 2. Sam. 19.9 Prou. 6.14 27.15 Ierem. 15.10 signifie to striue or to contend which is much more agreeing with the circumstance and purpose of the text therefore vndoubtedly the word is so to be f Sic autem Rabb Iehudah Ioseph Kimchi inter Hebraeos Chaldaeus Paraphr Non stabilietur seu consistes hac praua generatio non durabit in longum tempus scilicet vltra 120. annot Caluin in Gen. 6.3 Dominum quasi defessum obstinata mundi pertinacia interpreted But how can the spirit of God be said to striue with man The Scriptures speake g Theodoret. quaest in Gen. 52. Scriptura diuina loquitur prout hominibus expedit pro captu auditorum varias habet loquendi formas after our vnderstanding comparing the waies of God which are vnsearchable to the condition of man with
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
ouerthrow the Citie but the Lord had in deed determined to preserue the Citie and therfore threatned them o Hieron in Ionah cap. 3. Comminatur vt agant poenitentiam Looke the like example of Gods repentance Gen. 22.2.11 c. Amos 7.36.6 to make them forsake their sinne for which cause he had reuealed their destruction that so hee might preserue them and his p Author quaest Orthodox in oper Iustin. Mars q. 36 Proinde cum ignoscit non ignoscit immutabilitatem retinet His qui delicta sua corrigunt ita vt non mutetur ignoscit ijs qui in vitijs suis perseuerant ita vt non mutetur non ignoscit counsaile of preseruing them might not be altered God therefore is trulie in Scripture affirmed to repent because hee changeth his worke which q Ierem. 7.3 is a part of true repentance and because his will and purpose r August de ciuit Dei libr. 22. cap. 2. Vult Deus non facit c. so farre as is reuealed or may be vnderstood of creatures is or may be altered which in men is the summe of true Å¿ 2. Cor. 7.11 repentance but whereas in himselfe as in a t Isa 40.13 Epiphan Haeres 70. Nihil discors est in diuina scriptura neque opposita dictio aduersus dictionem reperitur Atenim sicut si quis pertennissimum foramen coelum conspicaretur diceret video coelum sane non mentiretur talis videt enim coelum reuera Dicit autem ad ipsum aliquis non vidisti coelum sanè neque hic mentitur Qui enim dicit se vidisse non mentitur qui dixit ad ipsum quod non viderit idem verè dicit Neque enim viderat extensionem neque latitudinem Itae est reuera de voluntate Dei per consequens de poenitentia eius bottomlesse depth of wisedome and counsaile hee doth decree the reuoking of his reuealed will or workes which reuocation is said to be repentance hee is immutable whereof the Scripture saith in him there is no shadow of change Obser 1. We must looke vnto the law and to the testimony u Deut. 29.29 Isai 8.19.20 Micah 6.8 to know the wil of God Secondlie our sinnes are so execrable before the Lord that they are x Zacar 12 10. Amos 2 13. said to wound him to y Vers 6. make him sorrie z Deut. 32.21 Exod. 20.5 iealous a Deut. 3â— 21 2. King 17.11.17 18. Ierem 44.3 angrie wherefore so farre as man is inferiour vnto God so farre the b 1. Sam. 2.25 Matth. 18.24.28 fault of sinne exceedeth which is done against the Lord the hurts and domages that are done to vs which make vs sorrie iealous or offended Thirdlie sin was growen c Vers 11.12.13 Gen. 15.16 Reuel 14.15 to height before the floud of waters but their sinnes were not d Ezec. 16.48.49 2. Tim. 3.1.2.3.4.5 greater then or moe then now are ours wherefore e Matth. 24.42 Watch therefore for ye know not the houre of certaintie the day of the Lord is neere Fourthlie they that by notorious sinnes prouoke the Lord as by crueltie couetousnes whoredome hypocrisie blaspemie contempt of the word of God c. f Ierem. 44.22 Amos 2.13 Isai 1.24 Reuel 14.15 are the cause of the hastening of the comming of Christ to iudgement Question 4. verse 9. How Noah is said to be a righteous man seeing the Scripture saith there is none righteous no not one THis noble Patriarch is commended by the Lord with three degrees of praise that hee was righteous perfect and walked with God Whereas the Scripture affirmeth he was righteous it meaneth no other a Luc. 1.6 but that hee walked in the coÌ„mandements of God in faith and obedience that b Iob. 1.8 2.3 he feared God and eschewed euill That hee was c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamam perficere complere immaculatum esse Targ. vulg Noc iustus perfectus tamim vpright perfect that is d Luc. 1.6 Philip. 3.6 1. Tim. 3.2 vnreproueable as not auoiding some vices and following others but e Chrysostom Hom. in Gen. 23. Hic etiam est perfectus nihil intermisit in nullo claudicauit non in hoc benefaciebat in illo verò peccabat sed in omni virtute perfectus erat qua tunc pollere illum congruebat imbraced all vertue wherein it was meete for that time he should be excellent Thirdlie it is said he walked with God that is to say he performed f 1. King 8.61 3.6 1. Chron. 29.17 these duties with a perfect heart not as an hypocrite deceitfullie to the end to be g 1. Kin. 15.3 Prou. 11.21 Matth. 23.5 seene of men but h Psal 139.23.24 2. Cor. 1.12 approuing himselfe before the Lord. Noah therefore was righteous i Psal 34.13.14 Isai 1.17.18 1. Thess 5.22 auoiding sinne and doing equity k Philâ—p 3.6 Iam. 1.27 he liued vnblameable and vnspotted of the world neither did he outwardlie beare shew of greater holines then l Psal 18.22.23 Eph. 3.17 inwardlie was rooted and grounded in his heart But if Noah were righteous and that m Gen. 7.1 in the sight of God how is it that the Scripture saith n 1. King 8.46 Iob. 25.6 Psal 143.2 1. Ioh. 1.8 that none is righteous Herein is contained o CONCILIATIO 9. no coÌ„tradictioÌ„ but the more difficult it seemeth to be vnto vs the more diligentlie ought wee to search the Scriptures There are two kindes of righteousnes expressed by name in the word of God The first is the righteousnes of our p Eccles 7.31 Ephes 4.24 creation wherin we were created in the image of Gods holinesse and righteousnesse and this is called in the Scriptures q Rom 10.3 Tit. 3.5 our own righteousnesse The second is that righteousnes which is giuen vs r Act 13.39 Rom. 5.11 by Iesus Christ in our regeneration this is called Å¿ Isai 56.1 Rom. 1.16.17 3.25 c. August lib. de Spir. lit cap. 9. Iustitia inquit Dei manifesta est non dixit iustitia hominis c. The iustice of God saith the Apostle is manifest he saith not the iustice of man or the iustice of mans proper will but the iustice of God not that whereby God is iust sed qua induit hominem cum iustificat impium but that wherewith hee clotheth man when he iustifieth the vnrighteous Vide Luther in praefat in Tom. 1. oper Atque haec passiua gratia gratis data Rom. 3.24 altera iustitia nostra actiua inhaerens the righteousnes of God as that which commeth from him not of our selues Of the first kind of righteousnes the Scripture witnesseth that none is righteous For whereas man had by creation both t Gen. 1.26.27 Ephes 4.24 Coloss 3.10 Tertul in Marcion lib. 2. Liberum sui arbitrij suae
exijsse ex Aegypto dicit Moses non ex tempore quo Iacob intrauit in Aegyptians fore-promised their deliuerance vnto Abraham in which d Exod. 12.2 Marc. 14.12 c. he performed the deliuerance of the world by Iesus Christ and the month in which e Ambros Hex lib. 1. cap. 4. In hoc principio mensium quo pascha iussu Dei celebrabant Iudai coelum terram fecit Deut. Gitudent Episc Brixian tract 1. de Pascha obseruat Nam veris tempore Deus condidit mundum Martio enim mense dixit per Mosen Deus mensis hic vobis initium mensium primus est in mensibus anni quem mensem verax vtique Deus primum non diceret nisi primus esset ficut septitâ—um diem non diceret Sabbatum nisi Dominicus primus esset Athanas libr. quaest ad Antioch q. 17. Eodem dicit quo Christus in virginis vtero conceptus in mundi principio Deus creauit Adam Cyril Hierosol Cateches 14. Damascen Orthodox lib. 2. cap. 7. Per solem quatuor temporum versiones immututionesque constituuntur prima quidem verna est in ipsa enim Deus fecit vniuersa Leo. 1. de pass Dom. Serm. 5. 9. Beda lib. de rat temp cap. 40. Rabb Eliezer c. And whereas other Rabbins in Bereshith Rabba hold that the world was created in the haruest time either by the transposition of the letters in the word Bereshith or because that the hearbs and trees were created with ripe fruit the reason followeth not more then that it was in haruest when Aarons Rod budded neither was it more labour to the Lord to create fruites then trees lastly ripe fruit was to continue at all seasons by creatioÌ„ But let euery man enioy his owne opinion in things indifferent without contention the world was first created in which man also by transgression stood first in need of a deliuerer and receiued the first promise of the same Whereby it is apparant that the second month here spoken of was in the season of the yeere next after it which the children of Israel were commanded to account the first and is called of the Scripture f 1. King 6.1.37 Errauit igitur Gauricus in annot in Ptolom Alinag lib. 13. Qâ—i Hebraeâ—s niâ—il de meÌ„sium nominibus ante captiuitatem Babylonis habuisse scribit Zif as the first month was called of the Hebrues g Exod. 12.2 13.14 Deut. 16. Abib of the Chaldees h Nehem. 2.1 Hester 3.7 Eliah in Tishbite Tremel in Nehem. cap. 2. Nisan The first month began i And the same is rather to be vnderstood after the ancient Romane computation then that which we now haue who began the first of March or the Ides of March that day which to vs is counted the twelfth of March on which day the Sunne entreth into the first degree of Aries Which degree in the ancient time the Sunne entred into the seuenth of the Calends of Aprill that is about the fiue or sixe and twentieth of March as Ouid truly testifieth Fastor lib. 3. And so is Vitrunius to be vnderstood lib. 9. cap. 5. Sol enim cum Arietis signum mit partem octauam peruagatur perficit aequinoctium vernum i. When the Sunne commeth into Aries and passeth by the eight part or degree thereof it maketh the equinoctiall of the Spring that is the Sunne doth now passe the eight degree of Aries at that season wherein it was wont but to enter into Aries make the Spring for alwaies the Spring equinoctiall was at the entring of the Sunne in Aries To this agreeth Euseb in Fragm Omnim historiae Theodoâ—et quaest in Exod. 72. Beda lib. de rat temp cap. 4. declareth that the world was created the Israelites deliuered and that Christ suffered the fiue and twentieth of the moneth of March. in the tenth or twelfth of that which we cal March sauing that the k Hieron Comment in Agge cap. 2. Secundum Lunae cursum menses variantur apud Hebraeos vt saepe primus mensis partem Martij possidet interdum incipit in Aprili Hebrue months are moueable according to the courses of the moone the second at the tenth or twelfth of Aprill the seauenteenth thereof about the last of l The certaine day cannot truly be determined vnlesse the yeeres be reckoned and the variable chaâ—ge of the Moone calculated from the flood April or the first of May by our account When as the Lord had opened m Psal 145.16 his hand ouer all the earth the same euery where abounding n For in the East and South countries the fruites are ripe sooner then ours of which we will speake in another place with riches or with o As in England and such other countries of the North of which it is said When May is gone of al the yeere the pleasantest time is past pleasures when they were in the middest of their chiefe delights and proclaimed peace and saftie to themselues and doubted least of anie danger when their hearts p 1. Sam. 25.36.37 1. Thess 5.3 were merrie within them and they least suspected any change the wrath of God commeth on them q Prou. 1.27 Ierem. 18.7 1. Thess 5.3 Reuel 16.15 sodainelie and fearefull vengeance which destroyed r Luc. 17 27.29 them all A most admirable example of the iustice of the Lord Å¿ Rom. 15.4 1. Coâ— 10.11 Luk 17.30 continually to be laide before the eyes of this sleepie generation How great was this destruction which was vniuersall ouer all the earth How miserable in that they t Heb. 12.17 Be not rash for the residue but comit the iudgment to the Lord. fouÌ„d no space vnto repentance at the least for the preseruatioÌ„ of their bodies How sodaine vnto them that in sixscore yeere would not be u Gen. 6.9 1. Pet. 3.20 Lutâ—er in Gen. 7. Probabiliâ—s videtur circa vernum tempus coepisse diluuium cum scilicet spe noni anni omnium animi pleni essent warned It taketh them when of all other times they would least haue beleeued But on the other side what a grieuous crosse was this to Noah to x Cicer. orat post redit ad Quiris Ipsa autem patria dici vix potest quid charitatis quod volaptatis habeat leaue his sweet countrie and natiue soile and to be imprisoned in the Arke as in a stall of beasts How greatlie was hee moued with reuerence vnto y Heb. 11.7 the voice of the words of God that hee would close vp himselfe in such a pinfold while as yet both heauen and earth did promise as it were securitie without the Arke Or how might it be thought he z Iere. 13.17 Luc. 19 vers 41. compared Here some of the Rabbins from the text dispute against the text that Noe did not pray for the common safetie of the worlde Their reasons are first because his age is so often
wisedome of the Lord after the courses of the moone flow to and fro at certaine appointed seasons to the end that men might n As it were a signe giuen from heauen by the Moone least the tide should take men at vnwares as it was likely to haue oppressed the army of Alexander as Curtius writeth de gestis Alexan. lib. 9. wiselie be warned of them that they flow naturallie as to a lower place as being o Neque abhorrent ista à ratione Aristotelica qui mare rubruÌ„ compertum esse terra Aegypto excelsius refert Meteor lib. 1. c. 14 Idem Basil Hexam 4. Neque impedit authoritas Strabonu lib. 1â— Geograph Nam poterit Aegyptus littore rubri maris depressior esse que cuÌ„ ab aquis Nili tota praeter habitationes quae in quibusdam cumulis siue aggeribus tam pagi quam ciuitates maximae sitae sunt quotannis obruitur necessiriò est ipso Nilo denique rubro mari inferior ipso Strabone teste lib 17. Nemo denique rubrum maâ—e pro magna illa aquarum congregatione vel somno acceperit gathered and heaped vp together in the deepe aboue the mountaines And as by the rising of the sun p Matth. â— 45 the Lord doth signifie his mercie by the varietie of the moone q August quaest Euangel 19. Luna significat mortalitatem nostrâ—m propter hoc quod nascitur crescit senoscit the fragilitie of man so by the flowing of the waters hee sheweth his iustice that hee hath in his hands wherewith to punish sinners Also that the waters doe retire is by the naturall power of the voice of God r Basil Herom .. Vox enim tunc primum illud praeceptum velut lex quaedam naturae facta est permansit simul in mari atque in terra ipsa generandi fructifiâ—andi in mari congregandi vim consequenter ipsi exhibent let the waters be gathered together by vertue wherof they do as naturally retire or slow vnto another place as a stone descendeth vnto the center of the earth or a tree though it be heauie groweth vpward out of the ground Manie other reasons Å¿ Ex optica ratione consimili might be obserued which for tediousnes vnto the reader I omit The purpose of the premisses is this to admonish those who t Sicut Philosophi Patriarchae Hereticorum Tertul. aduers Hermog Maximè Athei omnibus deteriores 2. Pet. 2.22 Quorum dogmata cum frigeant volare non possint sedem sibi ac requiem inter Aristotelis Chrysippi spineta reperiunt Vt inquit Hieron in N thum cap. 3. vers 17. onelie will be wise in naturall things and denie the authoritie of Scripture where they finde not reason to confirme the same that they despise not the authoritie of Scripture which agreeth u Albeit it doe exceede humane reason and of Iulians and Atheists cannot bee sounded nor raught vnto Cyril in Iulian. lib. 9. euer with the truth of reason as the truth is one and truelie doth record the workes of God x Psal 111.7.8 which were done in truth and equitie sometime declaring the vertue of his power who as hee is y Bernard de considerat lib. 5 â—eâ—nere est in vâ—â—tutibus vnam vbique equaliter praesto esse virtuteÌ„ c. Nam Deus amat vt charitas nâ—â—â— vt veritas se let vt equitas dominatur vt maâ—estas regit vt principium tuetur vt salus operatur vt viâ—â—us reueâ—â—s vt lux issistit vt pietas Quae omnia faciunt Angeli facimus 〈◊〉 sed longè inferiori modo non vtique bono quod sumus sed quod participamus the authour of nature it selfe worketh beyond and against the course of nature whatsoeuer pleaseth him and sometime expressing by what natural causes he worketh that we might he moued therby to reuerence his works and acknowledge his power to be z 1. Sam. 2.9 Coloss 1.17 Act. 17.25 Huius gratia ab Aristotele primus motor dicitur natura quidem principium rerum est Physic lib. 2. cap. 1. motor ille primus principium est principij cuius gratia caetera mouentur lib. 7. cap. 1. 2 à Cicerone anima mundi vocatur naturae principiuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. de natura Deâ—r the naturall power of the creature To those that will examine the truth of Scripture by the a As Simplicius and other Atheists writings of Aristotle and Philosophers I answere with Epiphanius that b In Anchorat Sic docet sancta Dei scriptura fic sentit ecclesia Dei non enim astabit nobis Origenes vel Aristoteles in die iudicij Aristotle shall not stand to defend their errors and presumptions at the day of iudgement The second generall meanes wherby the earth was ouerflowed was that which the Scripture calleth the windowes of heauen The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aruboth doth properlie signifie c Eccles 12. vers 3. Iosua 8.7 Iudg. 10.29 watch windowes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arabh to lie in waite and is also taken for any place where d Hose 13.3 smoke or e 2. King 7.19 water is let out which is as if the Scripture had said The heauens f An Hyperbolicall speech of Raine like as is 1. Sam. 7.6 of weeping Ambros de Noa arca cap. 14. also powred downe raine not by mists and droppes but euen by streames continuallie for the space of fortie dayes fortie nights Wherby it appeareth that whereas the waters of the sea are gathered together and the waters aboue are contained g Iob. 26.8 Prou. 3.20 borne vp and bound together in the firmament h Gen. 1.6.7 by the separation whereby God deuided the waters from the waters at this time the Lord did release theÌ„ vnto libertie i Gen. 1.6.9 pulleth downe the partition and lets them goe together as at the first Obser 1. The mightie power of the Lord who hath in his treasures k Iob. 38.22 Psalm 135.7 creatures l The earth Numb 16.31 Winde and waters as Iona. 1.4.13 Fire from heauen Gen. 19. ver 24. 2. King 10.12 Wilde beasts 2. King 2.24 17.25 Grashoppers flies Exod. 8.6 great and small readie to m Leuit. 26.25 execute his wrath against the wicked Secondlie his goodnesse n Ierem. 5.22 Lamen 3.22 that hee doth restraine them Thirdlie his patience o Exod. 34.6 Psal 103.8.10 that he is not prouoked to the contrarie for all our sins Fourthlie our owne conditions p Gen. 1.1.6.7.9 Basil Hexam 4. Per omnem aquarum historiam memor sis primae vocit congregentur aquae oportebat ipsas currere vt proprium locum occuparent deinde vbi essent in praestitutis locis manere in seipsit non vlterius procedere Caluin in Gen. 7. Sed consulto Deus inter duo sepulchra nos posuit ne
deterrentur à scelere example sake to those that afterward should liue vngodlie for which cause also the Lord ouerthrew x Gen. 19. Sodome with fire Ierusalem with y Ierem. 38.9 39.6 Whose first and secoÌ„d ouerthrow was so much the more grieuous by how much before they abounded in blessings Amos 3.2 For as they had receiued aboue other nations Psalm 147.20 so for contempt and abuse of those benefits they receiued more punishments then other nations Lament 1.12 Ezec 5.9.10 c. sword and famine that they might be as monuments in the Scriptures z Iere. 26.6 Ezec. 5.15 Tria hac vindicta Dei celeberrima exempla toto terrarum orbi notissima examples of the wrath of God against the wicked Those that will not by these examples be admonished it is not meet although in the sight of the godlie he a Zephan 3.5 bringeth his iudgments euerie day to light that they should haue farther warning saue in their owne calamitie For this cause the Lord denieth albeit the heart of man be onlie euill euen from his youth that he will destroy the world any more for example sake as likewise our Sauiour for the former cause denounceth that after the destruction of Ierusalem should no such example be found b Luc. 21.20.23.24 Which miseries foretold by our Sauiour Christ were abundaÌ„tly fulfilled as witnesseth Iosephus de bello Iudaic. lib. 7. cap. 16. In time of the siege of Ierusalem there died in the citie by famine sword and pestileÌ„ce 1100000. There were taken captiues 97. thousand A noble woman in the famine eate her owne sonne lib. 6. cap. 11. 7. cap. 8. Likewise Euseb in his Ecclesiastical history lib. 3 cap. 5.6 Lastly when as the Citie was so wasted and made euen with the grouÌ„d that there was nothing left standing but certain towers by which it might appeare to posteritie how great and well fortified the citie had bin Ioseph of the warres oâ— the Iewes lib. 7. c. 18. yet were the Iewes forbidden to come within the ruines of the citie and as many Iewes as entred were put to death Iustin Mart. Apolog. 2. of the wrath of God but c Mat. 24.29 Mark 13.24 Luc. 21.25 that the next and immediate so apparant manifestation of his iustice should be in the consummation of the world Hereby it hath come to passe that the world hauing now continued the space of fifteene hundreth and threescore yeeres d The fortieth yeere after they had crucified Christ Ioseph lib. 3. cap. 7. from the last example and hauing forgotten the seueritie of God by e Rom. 2.4 the continuance of his patience as not regarding the remembrance thereof by the f Matth. 24. c. 2. Pet. 3.4 testimonie of the Scripture now is frosen g Zephan 1.12 in the dregges of sinne and the haruest of mens wickednesse h Reuel 14.15 is ripe to iudgement Obserue also First the secrets and will of God i 1. Sam. 3.21 Isai 8.20 2. Tim. 3.16 are reuealed in his word and the same is to be vnto vs as k Galat. 3.24 Psal 119.24 August de doctr Christ. lib. 3. cap. 80. Nam quicquid homo extra didicerit si noxium est hic damnatur si vtile est hic inuenitur cum ibi quisque inuenerit omnia qua vtiliter alibi didicit multo abundatius ibi inueniet ea quae nusquam alibi inuenire poterit Hilar. lib. de Trin. 3. Bene igitur habet si ijs qua scripta sunt scilicet in verbo Dei contenti simus a Schoolemaister and a Counsellour Secondlie mens sins l Mica 3.12 Rom. 8 â—0 Onkelos Paraph. Chaldaiâ— Propter homineÌ„ reddit propter peccatum hominum are the cause of the cursing of the earth and all calamities Thirdlie albeit the heart of man be euill from his youth yet the same is m Heb. 9.14 Act. 15.9 purged in the godlie and purified by faith to bring forth n 1 King 18.3 22.2 works acceptable to God not o Iob. 33.24 Esai 64.6 Bernard in festuÌ„ omn. sanct Serm. 1. Quid ergo de peccatis erit quando ne ipsa quideÌ„ per se poterit respondere iustitia for the worthines of the workes but for the worthines p Matth. 3.17 Rom. 3.25 of the death of Christ Fourthlie I will not curse neither will I smite c. The curse is q Deut. 28.16.17.18 1. King 16.34 euer accompanied with punishment and the r Psal 119.27 Ierem. 5.7 punishment of the creature is the fruit or effect of the curse of God Fiftlie the Lord promiseth the continuance of the world it Å¿ Psal 119.90.91 standeth fast so all the promises of God t 2. Cor. 1.20 Oecolampad in Gen. 8. Magis afficimur cum audimus aliquid esse illi fixum apud se are yea and Amen in Christ Sixtlie the certaine succession of times and seasons haue for their u Act. 1.7 Isai 38.8 foundation the will of God Question 8. verse 21. What meaneth this which is said the imaginations of mans heart is euil euen from his youth TO stoppe the a August de bono perseuerantiae lib 2. c. 2. Tria sunt quae maximè aduersus Pelagianos Catholica defendit ecclesia Primum gratiaÌ„ Dei non secundum merita nostra daeri Secundum in quaÌ„tacunque iustitia sine quibâ—slibet cunque peccatis in hoc corruptibili corpore nemineÌ„ viuere Tertâ—um obnoxium nasci homineÌ„ peccato primi hominis vinculo damnationis obstrictum nisi reatus qui generatione contrabitur regeneratione soluatur Qùae tria in hac clausulae habent fundamentum suum aduersiâ— Papistas hodie defenduntur qui idem ferè cum Pelagianis sentiunt sed melle litum gladium mouthes of heretikes and to confound the b Hieron epist. ad Câ—esiphon De Philosophorum maximè Pythagorae Zenonis fonte manarunt qui passiones asserunt extirpari posse de mentibus nullam fibram radicemque vitiorum in homine omninò residere meditatione assidua exercitatione virtutis Aduersum quos Peripatetici Academici noui fortissimè disputant Similiter Papistae neque tamen quisquam Peripateticus siue Academicus siue Papista doctrinam de miseria naturae humanae vel defendit vel ritè intelligit vt postea demonstrabitur naturall pride of man the Lord which is c Psal 33.15 the former of the heart and the d Ierem. 17.10 searcher of the heart doth plainlie testifie the naturall condition of the heart of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ietzer leb haadaÌ„ ragn minnegnurahu The imaginatioÌ„ of the hart of man is euil froÌ„ his youth The word ietzer translated the imagination of the heart doth e Aralic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iatzar formare to forme or make Isai 4â— 10 Amos. 7.1 Vt fit vel forma scilicet acquisita cordis vel id
hominem regere qui certe est inter omnes animantes maximè moribus varius voluntate diuersus authority in the societies of men is to execute this office from the Lord. The King or Prince z Prou. 8.15 August de ciuit Dei lib. 5. c. 1. Prorsus diuina prouidentia regna constituuntur humana Quae si propterea quisquam sato tribuit quia ipsam Dei voluntatem vel potestatem fati nomine appellat sententìam teneat linguam corrigat which ruleth in the common wealth the a Gen. 14.15 father in his familie where no superior authoritie is found From this commandement ariseth the stay b Psalm 72.4 and state of societies and common wealths and also the authoritie and c Rom. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex necessitate subijci Nam regum est adeoque omnium imperantium eorum quibus praesint commodis vtilitatique soruire Cic. ad Q. fr. epist lib. 1. Epis 1. necessitie of Magistrates The Magistrate is therefore a person ordeined by God in the d Exod. 18.19 2. Chron. 19.6 Psalm 82.1.6 roome and place of God to punish the wicked according e Psalm 82.4 Crudeles autem sunt qui puniendi causam habent modum non habent Senec. de Clement ad Neron libr. 1. to their crime which shall offer in any violence vnto the life of maÌ„ and to f Rom. 13.4 1. Tim. 2.2 maintaine the good that they may liue in peace For seeing the wicked would not be restrained from shedding innocent blood neither feared by threatning of reuenge in the life to come the Lord in his wisedome found it necessarie to arme man with power to reuenge the same their crueltie with present death The g Rom. 13.1 Prou. 8.15 August de ciuit Dei libr. 4. cap. 34. Deus solus est qui regna dat terrena bonis malis ideo bonis malis ne eius cultores adhuc in prouestu animi paruuli haec ab eo munera quasi magnum aliquid concupiscant Anastas quaest in Script 15. Cum Deus dicat in lege dabo vobis principes secundum corda vostra Hieron 3. euidens est quod ex principibus regibus alij à Deo praeficiuntur tanquam digni eo honore alij autem rursus cum sint indigni Dei permissione aut voluntate praeficiuntur populo digno eorum indignitate author therefore of the Magistracie g He therefore that obeyeth not the Magistrate albeit a wicked Magistrate for Gods cause but not against God as Dan. 3.28 doth resist the ordinance of God What more honest excuse can be theÌ„ Dauid might haue found being a King annointed to haue killed Saul What greater tyrant then Nero to whom the Apostle counselleth obedience Rom. 13. What more wicked gouernour then Phocas of whom it was saide hee was the meetest ruler for such a people because a worse then hee could not bee found to whom notwithstanding Gregorie perswadeth homage and the Church acknowledgeth their Emperour is God which hath giuen the power thereof to man The forme thereof h Romans 13.4 Numbers 31.2 is in the place of God to take reuenge The matter to requite i Iosu 7.25 Matth. 10.28 Cyril Alexan. epist. ad Theodos Imperator proâ—â—m contra Iulian. Quod verâ—â— sacerdotes concilietis eos qui debacchantur in illos abominemini inque maximorum hostium numero censeatis sic enim diuinus Propheta Dauid Psal 139.21 vestris celsitudinibus dignissimuÌ„ dixerim outward or vnciuill faults with bodilie or ciuill punishments The end k Rom. 13.4 that men may liue in peace and exercise l 1. Tim. 2.2 Quibus sicut nauigantibus finis est salus conseruatio societatis Aristot Polit. lib. 3. cap. 3. both godlines and honestie By reason of this authoritie from God although it be murther for a man vnauthorised m 1. King 2.5 to kill and his blood is to be shed that sheddeth it yet that man whom the Lord n Deut. 13.8 August in Iosu quaest 16. Non dimisit in ea quicquid spirans propter hoc nullo modo putandae est ista crudelitas quia Deus hoc iusserat Qui autem existimat hic Deum ipsum fuisse crudelem tam peruerse de operibus Dei quam de peccatis hominum iudicant nescientes quo quisque dignus fit magnum putantes malum cum casura deijciantur mortalesque moriantur hath permitted to reuenge is bound by commaundement to shed the blood of him that vniustlie sheddeth blood and is so free from sinne thereby that o Rom. 13.4 he executeth the vengeance of the Lord sinneth no lesse then p 1. Sam. 22.23 De Clodio Caesare dicebatur non faciendo nocens sed patiendo fuit Auson de vita Caesar tetrastie murther which suffereth a murtherer to liue It is therfore the Magistrate that hath from q Rom. 13.1 God the power of reuenge and those whom the Magistrate permitteth r 1. Pet. 2.13.14 thereunto and to them hath the Lord permitted this authoritie who from Å¿ Deut. 31.25 Whether of wisedome or of power according to the word of God and the common lawes of Nations him are indued with gifts of dignitie and whom the Lord hath placed in his stead to execute his iudgements t As by succession election or lawfull victorie 2. Sam. 7.12 2.4 8.1.2 by manifest token of his pleasure the same u 2. Sam. 16.18 must we esteeme as the Magistrate of God and x Rom. 13.5.7 1. Pet. 2.13.17 reuerence for conscience sake with honor loue and due obedience Now because the Magistrate is put y Exod. 18.19 2. Chron. 19.6 in the place of God cannot z Psalm 135.6 139.8.9 be like God in euerie place forasmuch as he oftimes is ruler vnder God a Hester 1.1 of great and large dominions hee is also permitted to haue lieuetenants vnder him as hee is vnder God in warres and peace In peace Iudges b Exod. 18.20 1. Pet. 2.14 inferiour Officers who in the place of Kings Princes yea of c Deut. 17.8.9 Rom. 13.1.7 the Lord himselfe are duelie with reuerence to be obeyed In warres likewise are Captaines souldiers d Exod. 17.9 the Princes deputies who may therefore lawfullie e Deut. 7.16 1. Sam. 15.3 And that Christians did serue in warres vnder Heathen Emperours is manifest by Iustin Martyr Apolog 2. For they by prayer obtained raine and saued the Armie of Antoninus Verus Emperour froÌ„ perishing by thirst By Tertullian lib. de Corona Militiâ— Inter tot inquit fratres commiliâ—â—es solus Christianus But Christians ought not to take it vpon them without lawfull vocation Luk. 3.14 whereof the Heathen giue Christians example Maulius Torquatus put to death his owne sonne for that he attempted to fight although in the field he had slaine his enemie contrarie to his
sonnes of Heber because in theÌ„ was the visible Church remaining vntil the Messiah namelie for his praise and commendation Rom. 11.13 of the Church who by his sinne had made himselfe q August de ciuit lib. 16 cap. 2. Cham verò tanquam se ab vtrisque discernens inter vtrunque remanens nec in primitijs Israelitarum nec in plenitudine Gentium quid significat nisi haereticorum genus callidum non spiritu sapientiae sed spiritu versipellis astutiae quo solent haeresi eorum feruere praecordia pacem perturbare sanctorum an enimie but onelie Iapheth who was with Sem a partner r Gen. 9.23 in his pietie was also meete to be partaker of his praises Herein is also handled as difficult a question whether Iapheth or Sem were the elder brother thus stand the wordes in the Hebrue text Achi Iapheth Hagadol the brother of Iapheth the Å¿ For so it is word for word and very fitly to be translated for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha is a prepositiue particle with the Hebrewes and answereth to the in English and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gadal to be great also to magnifie from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gadol great great For first because this greatnes is giuen to brotherhood it is t Sic enim August de ciuit Dei lib. 16. cap. 3. Caluin in Gen. 10. Lyra. consensus interpretum wholie vnderstood of the age of one of them that he was the greater or elder borne but whether to Iapheth or to Sem to be referred it cannot fullie be by the u For the Hebrues hauing neither cases of variation or degrees of coÌ„parison it cannot so plainely be perceiued as if it had been varied of the Greekes or Latines but by comparing the order of the wordes before and after which is common to vs also with the Hebrewes for the most part in our English tongue letter of the text determined There are of the x Aben. Ezra in comment in Gen. Other make ChaÌ„ the middle sonne and Sem the youngest as Rab. Salomon but neither of both opinions containeth sufficient probabilitie Hebrue writers which affirme that Cham was the eldest son of Noah but where the Scripture calleth y Gen. 9.24 Cham his z Hachatan paruus filius Desunt ijs comparationes little sonne it cutteth off that iudgement from the truth But for the a Dauid Kimchi August de ciuit Dei lib. 16. cap. 3. Pagnin in trans c. most part Sem is esteemed the eldest sonne both because he is alwaies first named among the brethren and also for that as b Rab. Salom. in Gen. 27.15 the Hebrues would auow the Priesthood was ioyned with the c Et inde sequeretur hunc esse Melchisedec de quo Gen. 14. quod Hebraeis placet Rasi Lyra. c. priuiledge of birth vntill that Aaron was called and confirmed by the Lord. Notwithstanding on the contrary there want not many reasons why we are to hold that Iapheth by nature was the eldest of them For first the placing of the words in the Hebrue text doe seeme to d He saith not Sem Hagadol Sem the great or Sem the great brother of Iapheth but Achi Iapheth Hagadol the brother of Iapheth the great shew the meaning of the Scripture that Iapheth not Sem was greater or elder borne Secondlie the e Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke translation doth read it so f The Rabbins in Bereshith Rabba and Rab. Salom. doe doubt of it Rab. Dauid Kimchi in 1 Paralip perswadeth it Lyra. in Gen. 10. Genebrard in Chronolog Mercer in Gen. 10. Broughtons consent of Scripture doe confirme it and manie learned writers doe so expound it Thirdlie it is most euident by this Noah being fiue hundred yeere old as saith the Scripture g Gen. 5.32 begat Sem Ham and Iapheth that is to say h August lib. de ciu 15. Generauit id est generare coepit quaest in Gen. 25. began to generate and had none of them before C ham was not then begotten for i Gen. 9. â—4 hee is called his youngest sonne Neither yet was Sem at that time borne according k Gen. 18.10 to the time of life but two yeere after as the Scripture witnesseth being an hundreth yeeres of age not till the six hundreth and second l Gen. 11.10 yeere of Noah which was two yeere after the floud of waters Whereof it remaineth that Iapheth being borne in the 500. yeere was by birth the eldest son of Noah and to Sem the elder brother Now this which the Scripture speaketh may not vnfitlie be vnderstood of Iapheth not onelie in respect of age that hee was eldest but also in respect of worldlie greatnes in which sense Esau is so often m Gen. 27.1.15 called Hagadhol the great or elder to shew the greatnesse of his condition in respect of Iacob As if the Lord had said not inferiour to Iapheths greatnes and as Iapheth was enlarged in earthlie things so Sem was preferred in spiritual benefits It may also not amisse be vnderstood of Sem not in respect of age but n Franc. Iun. anal in GeÌ„ 10. PrimogenituraÌ„ verò ad SchemuÌ„ pertinuisse haec verba denotans FratreÌ„ Iaphethi natu maximi id est ascitum in iuris eiusdem communicationem adeâ—que antepositum occasione illius beneficij quod in Noachum contulerat cum author illius obtegendi primus fuisse dicitur of his priuiledge For as he was o Gen. 9.22 authour of couering his fathers nakednesse as the Scripture seemeth to signifie so hee obtained the chiefest blessing to be father of the sonnes of Heber that is the Church of God in which respect as if hee had receiued a superiour dignitie hee might be called the greater brother The which his priuiledge p And whereas his Genealogie is in the last place reckened it is for the continuance of the historie with the which followeth of the house of Sem. doth giue him formost place throughout the Scripture as to the worthiest Their errour is great and their negligence more large q Perer. in Gen. cap. 10. disp 10. Noën diâ—it non coepisse generare 500. aetatis suae anno praecise sed quingentessimo secundo vel Sem secundo anno post diluâ—ium non fuisse centum annorum pracise sed fuisse centum duorum annorum Sed hoc est contra omnem authoritatem contra rationem scripturam impingere manifâ—â—tam who to reconcile this Scripture would import that Noah was not exactlie 500. yeeres old when he receiued the gift of generation or that Sem was not exactlie an 100. yeere old two yeers after the floud wheÌ„ he begat Arphaxad For the purpose of the Lord is r It is manifest by the computation which the Scripture vseth in many places as Gen. 8. Exod. 12.41 c. and also by the iudgement
esset it might be a witnes vnto their condemnation Now saith the Lord the people is one and haue all one language that is l Iudg. 20.8 they are vnited in consent and fullie of agreement in this busines they haue the m Ezech. 3.5.6 greatest meanes to maintaine n Cicer. orat 1. Qua vis alia potuit dispersos homines vnum in locum congregart aut à sera agrestique vita ad humanum cultum ciuilemque deducere aut iam constitutis ciuitatibus leges iudicia iura describere their society which is community of speech and build they will for they haue begun to build by which it is euident they thus presume that by no ordinarie meanes they can be stopped froÌ„ their enterprise Here then great reason is found why the Lord should giue sentence against his aduersaries for all this euen in humane reason was conuinced But was there indeed no meanes to hinder them were they become so mightie or the Lord of hosts so weake that hee could not restraine them of their follie Assuredlie the flies or frogges or pismires of the earth o Exod. 8. â— 10.14 Isai 7.18 had bin an armie strong enough if the Lord had sent them out to execute his wrath how much more so manie p Psal 68 17. Heb. 12.22 thousand thousand Angels of whom one in one might q Esai 37.35 slew all the armie of Saneherib yea such is the condition of all the creatures if the Lord r Psal 104.29 hide his face they presentlie are troubled if he take away their breth they die and returne vnto their dust But the Lord in this plea of iudgment Å¿ Ch ysostom Hom. in Gen. 30. QuoniaÌ„ conatus illorum impediturus erat primum cum illis expostulat quasi â—stendis peccati illorum magnitudinem Hic enim dei mos est vt puniturus prius indicet quà m indgna sint peccata quasi expostulam etiam ipse satisfaciat nobis tunc demum corripere incipiat speaketh according to the intent and purpose of the offenders and withal in indignation derideth the follie t Calu. in Gen. 11. Videtur potius subesse ironia quasi Deus sibi difficultatem proponeret reprimeÌ„dae corum audaciae of their inuentions As if hee had said behold u Musc in Gen. 11. Beni haadaÌ„ habet Emphasin sic vocat eos Dominus per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt de eorum originis humilitate admoneat what these sonnes of men haue taken in hand the x Isai 45.9 potsheards of the earth doe striue with him that formed them They are all of one agreement and are furnished with all things necessarie for the worke they suppose their conspiracie can not be broken nor their deuises hindered an y Isai 37.28 inuincible armie are they and cannot be mastered Now shall they see how easilie their pride height of minde shall haue a fall Come on let vs goe downe and there confound their languages The Lord before is said to come downe to iudge their cause here againe he doth descend to punish in z Hieron in Mica 1. comment descensio Dei est maiestatis eius ad inferiora decursus August de ciuitat Dei lib. 16. cap. 5. Non loco mouetur deus qui semper vbique est totus sed descendere dicitur cum aliquid facit in terra quod praeter vsitatum naturae cursum mirabiliter factum praesentiam quodammodo eius ostendat both which he sheweth a notable token of his maiestie which is chieflie manifest in heauen He neither by a As Psalm 78.49 Angell nor spirit vexeth them neither b Gen. 7. 19. by fire nor water destroyeth them neither c Deut. 32.24.25 vseth the help of creatures neither yet dissolueth anie d Mark 7.35 power of their bodie or their mindes but as the purpose of these sonnes of men was ridiculous and monstrous before the Lord so the Lord againe would punish them by that which might make them e 1. Sam. 2.30 a derision and a scorne for euer For what could be a more iesting sport to all succeeding ages then to heare of a multitude agreeing to build a Citie of whom one could not interpret anothers speech so that the master knew not for what to call the seruant vnderstood not what to bring And what more contumelious then that the whole wisedome and power of the world should by so f Deut. 32.21 1. Cor. 1.25 foolish a meanes be ouerthrowne We see therefore this Scripture which Atheists g Athei Ethniei apud Philon. de linguar confus Item Iulian. Cyril lib. 4 Manich. apud August qui ignorantiae Deum accusant doe deride is full of grauitie and maiestie of the wisedome of the Lord. If any would demaund to whom the Lord did communicate these words Come on let vs goe downe c. Albeit it may be vnderstood without impeachment of the faith h August de ciuit lib. 16. cap. 5. Quod intelligitur Angelis dictum per Angelos descendebat qui in Angelis descendentibus erat to be spoken to the Angels by whom in whom he did descend and therefore to be said let vs goe downe not goe you downe because i August ibid. bene non dicit venite descendentes confundite sed venite confundamus ostendem ita se operari per ministro suos vt sine etiam ipsi cooperatores Dei the Lord so worketh by his ministers as that they are said to be k Mark 16.20 1. Tim. 4.16 his fellow workers Yet it is much rather to be esteemed the voice of the l August de ciuit lib. 16. cap. 6. Poterit hÃc eadem intelligi Trinitas tanquam pater dixerit ad sitium spiritum sanâ—tum Chrysostom Hom. de trin tom 3. Dicendo venite pares honore exhortando vocat neque enim si Angelis imperasset dicere debuit venite sed imocrando ite Vide autem obsecro quomodo patris vox filium spiritum sanctum vocat nam si ad vnum soluâ—â— hoc dictum esset debebat dicere veni descendamus venite vnius vox est ad duos aequales Hilar. de trin libr. 4. Quâ—d si deum patrem solitarium sibi haec locutum fuisse affirmare voles c. Athanas orat contra Idola Ex quibus apparet Deum cum aliquo sibi proximo sermones hisâ—r de rebus conâ—câ—tre quis ille fuerit nisi ipsius verbum Concil Sardicens in Socrat. hist. lib. 2. cap. 15. Hic enim est ad quem dixit pater faciamus hominem c. qui antiquis patribus propria persona apparens legem dedit fountaine of the Trinitie the heauenlie Father or of the vnitie m Cyril contrae Iulian. lib. 1. Ipsa ad seipsam sanctae consubstantialis Trinitas hoâ— de hisce facit sermones of the Godhead
for p Gen. 17.17 him to haue a Sonne at an hundreth yeeres Surelie the Scripture doth not obscurely signifie that about the dayes of Abraham the Lord did greatlie shorten the common rate of the dayes of man in a little space For Terah who liued two hundred yeeres and fiue is no where signified to exceed the common age of his generation but Abraham that liued not so long by thirtie q Gen. 25.7 175. yeeres yeeres is said to be an r Gen. 25.8 In senectute magna senex satur dierum old man and of great yeeres when he was gathered to his people Neuerthelesse there is not so much difference of time Å¿ Although Rabbi Salomon doe affirme that Ketura was that Hagar by whom he had Ismael which also Hierom doubteth of yet the words of Scripture seeme to carrie another sense and Abraham added to take another wife GeÌ„ 25.1 Also Augustine is of this iudgement de ciuit Dei lib. 16. c. 34. and many other betweene the sonnes which Abraham had by Keturah his latter wife and the death of Abraham as betweene the hundreth and thirtieth yeere of Terah and his death Neither in deed are the words of Abraham so to be vnderstood as if in regard of his owne age hee had thought it miraculous to haue a sonne seeing manie not onelie of those times but long after Abraham both t Iacob begat Beniamin being one hundred foure yeeres old compare Gen. 35.16 44.20 and Boaz Obed and Iosse had children at no lesse then one hundred yeeres of their age as is manifest by comparing Ruth 4.18 with Matth. 1.5 and Acts 13.20 of his posteritie and of u Massanissa Catâ— and other Appian lib. 3. who had children at foure score yeeres which is nothing strange for our times are witnes of the like other nations haue engendred and had children at little lesse then an hundreth yeeres But it was his age x For so the Apostle ioyneth them together Rom. 4.19 which is to be obserued Chrysost Hom. in Gen. 40. Nihil enim à lapidibus differebant quantum ad generationem pertinet nam patriarcha praesenectute prope impotens trat Sara ad hoc quod natura sterilis erat laborabat atatis senectutis vitio Committunt ergo Elenchum diuisionis qui intelligunt Abrahae senectutem loco positam miraculi considered with the age of Sarah who being by y Gen. 11.30 16.1.2 nature barren and hauing liued with Abram from the flower of her youth vntill after the course of nature shee was past child-bearing this made it miraculous in deed that Abraham should haue a sonne at an hundreth yeeres of age by Sara who was nintie yeere old had no z Gen. 18.11 child Wherefore there is no doubt but Abraham may well be vnderstood to be borne in the hundreth and thirtith yeere of Terah and be perhaps the youngest of his sonnes albeit that for a August quaest in Gen. 25. Caluin in Gen. cap. 11. vers 26. honour sake and regard of the historie of his life hee be placed the formost in the text Question 2. verse 7. How is it to be vnderstood that God appeared vnto Abraham how the Patriarks and Prophets are said to see God which is inuisible WHosoeuer shall consider or read or heare this historie haue cause to be astonied at the straungnesse of the counsailes of the Lord and to note diligentlie the circumstances of the text laying vp the doctrine for perpetuall meditation The Lord first of all a Vers 1. Act. 7.4 Chrysostom Hom. in Gen. 31. Quarâ— in domo paterna versantem tua benedictione non dignaris Volebat illum doctorem fieri nunc quidem omnibus Palestinis paulo post etiam Aegyptijs Idem Hom. 32. Et quare non potius eos qui in Chaldaea erant ad religionem sua pietate conuertit Verisimile est illorum salutem per aliorum prouidentiam fuisse procuratam commaundeth Abraham to depart b Cicero Offic. 1. Chari sunt parentes chari liberi propinqui familiares sed omnes omnium Charitates patria vna complexa est pro qua quis bonus dubitet mortem oppetere si ei sit profuturus Basil lib. de Virgin Abraham verò velut qui quod desiderabat vidit promptè sequibatur erro atque exul esse amoris ergô iucundè tolerabat dicens quis nos separabit à dilectione Dei from his countrie to c Cyprian lib. de mont Sinai Sion Abraham in sua natiuitate à parentibus suis Abram vocatus est tentatus verò à Deo fidelis inuentus est forsake his kinred and fathers house A strong d Ambros libr. 1. de Abraham c. 2. Tentatur vt fortis incitatur vt fidelis prouocatur vt iustus meritoque exiuit quemadmodum locutus est illi dominus temptation in deed and proofe of Abrahams obedience and faith but that which followeth was much more grieuous For the Lord had promised I will make of thee a great nation and I will blesse thee c. So that Abraham obeying the voice of God had now to looke although not in regard of e Bernard in Psalm qui habitat sermo 15. Hoc enim totum est hominis meritum si totam spem suam ponit in eo qui totuÌ„ hominem saluum facit the merite of his obedience but because of the promise for the blessing of the Lord and could not but continuallie expect it because hee had forsaken all worldlie stay hee had wholie to rest himselfe thereon But when Abraham was come to the land which God would shew him he could behold nothing lesse then the fulfilling of the promise if in carnall reason he should iudge the sequell for the Cananite a f Numb 13.29 Amos 2.9 mighty people a g Gen. 34. â— cruel and h Gen. 13.13 Chrysostom Hom. in Gen. 31. Canaanâ—i inquit tunc inhatabant terram Nequâ— hoc simpliciter aut absque causa assignauit sed quia cum loca illa praoccupata essent a Canantis cogebatur quasi vagus peregrinus quasi abiectus vâ—lis aliquis diuersari vt forte obtingebat wicked people did then possesse the land In this preplexitie the Lord appeareth vnto AbraÌ„ promiseth to giue the land vnto his seed But behold his wife i Gen. 11.30 was barren and as yet k Act. 7.5 Rom. 4.18.19 hee had no child and immediatlie as it were vpon the promise of inheriting the land hee is compelled by famine to forsake the land to flee with exceeding care and daunger into Aegypt Wherein we may behold both the wisedome and power of God who l Nazianzen Orat. 18. Orbit quidam fraetres rerum humanarum est perque contraria Deus nos crudit Idem Orat. 47. Prouidentia Dei plerumque ex contrarijs meliora procurat out of contraries doth worke his promise and
agitur si ante terminum vita descrâ—tur quia frustra velociter curris qui priusquam ad metas venerit deficit neglected before the time to be fulfilled the Lord would n Occolampad in Gen. 12. Ita accidere solet vt in continuis sanctorum persecutionibus afflictionibus intermisceantur nonnullae consolationes non enim permittio Deus suos amplius tantari quam ferre possunt ita cum iam duram satis crucem imposuisset humâ—ris Abraha illi apparet confirme by his appearing that the promise did proceed from him and should be fulfilled in their seasons And Isaac who o Gen. 35.27 Heb. 11.9 continued likewise a stranger in the land the Lord doth likewise comfort with the p Gen. 26.2.24 like sustentation of his faith Iacob who of all the Patriarks was most q Gen. 47 9. Chrysost lib. 2. de prouident Dies mei parui mâ—li hoc est breuioreÌ„ et laboriosioâ—em vius vitam vbi omnes ferè molestias eâ—ponit grieuously assaulted with coÌ„tinual afflictions doth find him r Gen. 32.24 Iustin Maâ—t Dialog cum Trâ—ffon Tertull. lib. 2. in Marcion Item cont Praex Hilar. lib. de Trin 4. Non solum ad Abraham in viro Deut affuit sed etiam ad Iacob in homine Deut venit neque soluÌ„ venit sed luctatus ostenditur Neque tantummodo luctatus sed etiam aduersus euâ— quo luctabatur infirâ—â—us Ambros de fide lib. 1. cap. 5. wrestling with him face to face to Å¿ Bernard de nat Mariae serm 1. Notam fecis dilectionem suam eâ—periatur tuam in multis enim tentat te Dominus Deus tuut Declinat sapius auertis faciem non in ira probationis istud est non reprobationis Sustinuis te dilectus sustine tu dilectum sustine viriliter age non illum vicere peccata tua to quoque ipsius flagella non superent obtinebiâ— cum aurora fuerit benedictionem teach him that it is the Lord himselfe that in afflictions presseth downe and by his promise and inward grace as t 1. Sam. 2 6. Iob. 5.18.19 by his other hand supporteth for who was Iacob els that should wrestle with the angell corruption with strength it selfe vntill the dawning of the day Moses as being u Numb 12.7 faithfull in the house of God and x Heb. 2.5 as a seruant to deliuer vnto all the familie the will and lawes of the maister of the house talketh familiarlie with God and the Lord y Exod. 33.11 Numb 12.8 speaketh with him face to face as a man that speaketh vnto his friend The seauentie Elders z Exod. 24.9.10 they saw the God of Israel that their testimonie a Caluin in Exod. 24. Illic propius conspecta fuit Dei gloria à senioribus vt deinde narrâ—erent populo quod viderant atque ita res idoneis testibus probata iudâ—biam fidem acquireret might be added for the confirmation of the people Iosua that was to warre b Ios 5.13 6.2 with so many nations beholdeth the Captaine of the host of God And Balaam is partaker c Numb 2â— 4 c. August de mirab script lib. 1. cap. 3â— Vt aduentus Christi per Prophetam Gentilem qui futurus erat gentium saluator in lege Dei scriberetur of the visions of God that he might witnes among the heathen the praise of Israel Isaiah by vision is confirmed d Isai 6.1.10 in the hardnes of heart of th people of Israel least e Matth. 13.14 Ioh. 12.40.41 Rom. 11.7.8 their ingratitude should be a scandall in the Church as though such negligence in receiuing the true Messiah in a people called of God could not haue beene Ezechiel when the Church was in captiuitie f Ezech. 1.4 c. seeth wheeles and cherubims and the similitude of the glory of the Lord to g Hieron in Nahum Comment cap. 3. Von commitionis rotarum Dum huc atque illuc genus raptatur humanum incertis per cuncta discursibuâ— vbi periculum vbi salus sit ignoramus de qua rota in principio Ezechieliâ— scriptuÌ„ est confirme that both men and angels and the change of times are guided and directed by the Lord. Daniel beholdeth the h Dan. 7 9.13.14 auncient of dayes to sit in iudgement and the sonne of man to receiue from him a kingdome vniuersall and perpetuall to signifie that iudgement i Dan. 7.10 remaineth with the Lord and that it is that sonne of man who was k August contr Faust Manicha lib. 12. cap. 44. Quis non eundem saluatorem agnoscat apud Danielem cum antiquo dierum offertur filius hominis excepit regnum fine fine c. IaÌ„ verò si locum illum quem â—ommemorauit Dominus cum videritis abhominationem c. et si supputatis etiam temporibus hebdâ—madum ille numerus pertractetur non soluÌ„ Christus sed etiam tempus reperitur quo eum oportuit venire passurum to be slaine at the time appointed who was ordeined of God the iudge of the quicke and of the dead And Zacharie also seeth the man l Zachar. 1 â— vpon a bloodie horse among the myrtrees that hee might declare vnto the Iewes the m Zachar. 1.13.16 wrath of God against their enimies and their ioyfull and speedie deliuerance by him But one will say seeing these as the Scripture saith haue seene the visions of God he hath appeared to be seene of them how saith the Scripture also n 1. Ioh. 1.18 No man hath seene God at anie time and that o Exod. 33 20. none can see the Lord and liue These places p Conciliatio 19. of holie Scripture are q August quaest in non Testamen q. 71. Ecce non est contrarium visum inuision esse Deum different saith Augustine in appearance and shew of words but in matter and substance of doctrine are nothing contrarie Wherefore we are more narrowlie to search the meaning of the Scripture whereunto the words themselues will giue direction The Lord himselfe when hee appeared vnto Moses r Exod. 33.20 saith thus vnto him thou canst not see my face for no man shall see me liue If therfore when Moses face to face did talke with God it was said vnto him thou canst not see my face doubtles there is one thing meant by the face of God which Moses saw and another thing by his face which Moses could not see And so in deed the scripture calleth the face of God which Moses did behold Å¿ Numb 12.8 the appearance and similitude of God but the face of God which Moses could not see his t Exod. 33.18.20 August tract in Ioh. 3 Quid vidit Moses Moses vidit nubem vidit angelum vidit ignem omnis illa creatura typum Domini sui gerebat non ipsius Domini prasentiam
Audiant haec qui se extra crimina putant esse quando propter familiaritateÌ„ suis ministris permittant conniuenâ— raepere decipere mâ—â—â—a mala machinari c. nam qui prohibere potest eum qui iniuriam facit neque prohibet is non minorem lueâ— poenam quam qui iniuriam secit Abraham I would weepe from the bottome of my heart I would beseech them with my voice for the c 1. Ioh. 4.11 Ioh 13.34 Lords sake for his d Câ—loss 1.24 Churches sake for the e Saluct de bell Iugurth Nam concordia parnae res crescunt discordia maximae dilabuntur flourishing perpetuitie of England and the sauegard of innumerable liues and soules therein f Psal 37.8 to giue place to wrath to let goe displeasure If anie haue taken offence at other euen g Coloss 3.13 as Christ forgaue that so they would I would most humblie craue of them to be fullie desirous h Cassidor in Psal 34. Vera pax est concordiam habere cum moribus probis litigare cum vitijs Nazianz orat 6. Nihil enim ad concordiam vsque adeo validum est in ijs quibus diuina res verè cordi sunt itque consensus de Deo nec quicquam adeo facit ad dissidium atque de eodem dissensio of vnitie to take away the i The principall cause of all discord is pride Prou. 13.10 by which men neglect the word of God either in matters of faith or obedience Subordinate causes are selfe-loue flatterie enuie stifnes of opinion and such like causes of offence to shew humilitie with Abraham to offer all k Nazian orat 21. Apolog. Melius enim optabilius est egregium bellum impia pace à deo distrabente ob eâ—nque causam clementem hominem aâ— maâ— spiritus vt belligerendi facultate instructuus lawfull conditions of agreement which is to seeke peace and l Psal 34.14 follow after it not to esteeme their owne priuate cause before a publike nor their honor before the honor of their Prince countrie nor yet their wealth before m Pro qua quis bonuâ— dubitet mortem oppetere si ei sit profuturus Exemplo Mosis Exod. 32.32 Pauli Rom. 9.3 the welfare of the Church of God Not to suffer themselues in hart to be disioyned who by God himselfe are coupled together by n Ex vno omnes Act. 17.26 Arat. in Pheinom Lucret. lib. 1. Et patria sal pluris bonis faciendus est quam hospitis mensa Aeschines orat 2. countrie by blood by nation by o 1. Pet. 2.14 Chrysost Hom. 2. in Matth. Quemadmodum certantibus ventis mare concutitur sic regibus sibi aduersantibus populus regni vexatur honour by p 1. Cor. 8.6 Nobis tamen vnus est Deus Ignat. epist. ad Philadelph At vbi animorum discordia est ira odium ibideÌ„ inhabitans non est Deus profession in one q Ephes 4.5 Cyprian libr. de orat Domin Pacificos concordes atque vnanimes esse in domo sua Deus praecipit quales nos fecit secunda natiuitate tales vult renatos perseuerare vt qui filij Dei esse caepimus in Dei pace maneamus quibus spiritus vnus est vnus sit animus sensus Baptisme one r 1. Cor. 16.17 Damascen Orthodox fid lib 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nam qua ex vno pane participamus omnes vnum corpus Christi vnus sanguis inuicem membra essicimur concorporati Christo existentes bread and bodie of his sonne in Å¿ Ephes 4.12.13.16 1. Pet. 1.4 fellowship of one inheritance and kingdome Let them be separated here t 2. Cor. 6.14.15 who shall be separated in the life to come But seeing it is his to separate who onelie u Matth. 25.32 can make a true diuision betweene the sheepe and goats let man take heed how he separateth his brother x Origen in Leuit. Hom. 8. Interdum fit vt aliquis non recto iudicio corum qui praesunt ecclesia depellatur soras emittatur sed non exit ante si non ita se gessit vt mereatur exire nihil laditur in eo quod non recto iudicio ab hominibus videtur expulsus ita fit vt interdum ille qui foras mittitur intuâ—sit ille foris sit qui intus retineri videtur in his iudgement or himselfe y Gregor epist Qui illicitè quempiam excommunicat seipsum non illum condemnat from the fellowship of the Church of God I would also z Malach. 2.7 as the messenger of the Lord of hosts declare before them the temporall dangers that the Lord in his iudgements hath pronounced against those that by contention a 1. King 2.5 doe put the blood of warre vpon their girdles in the dayes of peace that those that thus b Matth. 26.52 doe take the sword shall perish with the sword that the Lord in c Dan. 5.23 whose hand their life and breath is doth abhorre d Prou. 3.34 the proude the bloodie and e Psal 5.6 deceitfull man And as he blesseth those that f 1. Pet. 3.9 liue in peace and are louers g Matâ— 5.9 of the same so hee rooteth out the h Prou. 24.21.22 Rom. 2.8 Et Ethnicus orator Tu Deus inquit omnes inimicos bonorum hostes patria latrones dicerem Anglie Italiae scelerum foedere inter se ac nefaria societate coniunctor aeternis supplicijs viuos mortuosque mactabis In Catilin orat 1. race of those that are contentious and will reward them with vengeance in life and death Doctrine 1. verse 1. The Lorde is a i Psal 125.2 perpetuall sauegard vnto his children no hand can k Iob. 2.5.6 Matth. 10.30.31 hurt them without permission from him Secondlie verse 2. Wealth and riches l Prou. 3.16 8.18 10.22 Basil Hom. in dictum Luc. 12. DestruaÌ„ horrea mea NoÌ„ne nudus ex vtero excedisti Non nudus rursus in terram reuerteris Praesentia verò vnde tibi sunt Si à casu spontanto dicit impius es non agnoscens conditorem neque gratias habens largitori si verò confiteris esse à deo dic rationem nobis ob quam accepisti Num iniustus est Deus qui inequaliter nobis ad vitam necessaria distribuit Cur tu quidem diueâ— es ille verò egenus Profecto omnino quod tu bonitatis fidelis dispensationis mercedem accipias ille ob magna patientia certamina praemia ferat are the blessings of the Lord the hurt that commeth in the abuse of them m Luc. 12.15 August de ciuit lib. 1. cap. 10. In diuitijs cupiditas reprehenditur non facultas Chrysostom Hom. in Mat. 25. Diuitiae non sunt peccatum sed peccatum est eas non
continuance in Sinne bringeth deadnes of securitie or desperation pag. 206 Souldiers that are religious are most profitable for their Prince pag. 516 Sunne created after the light pag. 14 Sunne compasseth the earth pag. 15 Sunne is the chariot of light and inlightneth all pag. 26 Sunne and Starres are greater then the earth pag. 27 Soule of man what it is pag. 57 Soules death and prison pag. 81 Speech is the image of the minde pag. 426 Speech confounded was by miracle pag. 427 Speech which was the first pag. 429 Speech how it was confounded pag. 442 T TIdes of the sea how they are caused pag. 289 we may not Tempt God but vse lawfull meanes pag. 477 Time what it is pag. 2 Time was the beginning of all things and nothing before is but God ibid. Tokens and warnings of iudgements are vnregarded where Gods word is vnreuerenced pag. 282 Traditions before the word written were in steed of the word but we haue a more sure testimonie 1. Pet. 1. pag. 334 Trinitie distinguished in the worke of Creation pag. 6. 7. The Trinitie alwaies acknowledged in the Church pag. 7 The Trinitie pag. 30. 31 Tyrannie and bloodshedding reuenged by God pag. 374 V VIsions wherefore giuen vnto the Patriarkes pag. 468 Visions how God appeared who is inuisible pag. 471 Vowes of chastitie vnlawfull pag. 85 Vulgar Latin translation corrupt pag. 308. c. W WAite on God and haue good successe pag. 325 VValking with God what is meaneth pag. 222. 252. VVarres successe is alwaies disposed by God pag. 501 VVarre alwaies winneth where good cause and good discipline are ioyned pag. 505 VVarre that it be lawfull what it requireth ibid. VVarre made vnlawfull by what meanes pag. 507 the miseries of Warre pag. 508 VVarre taken rashly in hand is disallowed and dangerous pag. 514 VVaters of the deepe doe stand aboue the mountaines pag. 12. 285 VVater-springs how they are caused pag. 288 a Wicked man can do no good work pag. 177. 178 Will of God secret or reuealed pag. 248 Will-worship a sinne pag. 334 Wine the benefit and vse pag. 391 WomaÌ„ is the image of God as well as maÌ„ pag. 37 Woman the image of maÌ„ in what sense pag. 38 VVoman her nature and end pag. 93 VVoman wherein she is to be an helper to man ibid. VVomans punishment in conceptions sorrowes and subiection pag. 154. c. VVoman were to haue no paine of child-birth by creation pag. 154 World created in the first moment of time pag. 2 World for what cause created ibid. World and all creatures made of nothing pag. 7 Y YEeres and moneths in Scripture equall to ours in length of time pag. 217 Yeere beginneth diuersly to diuers nations pag. 277 Yeere ecclesiasticall and politicall pag. 278 A TABLE OF HERESIES AND ERRORS BRIEFLY CONfuted in this Treatise A ADamites beastly heretikes 100 Anabaptists of coÌ„munitie of goods 490 Anabaptists of swearing 540 Anselmus his opinion of single life 88 Andronici of the sex of women 94 Anthropomorphites of Images 32 Anthropomorphites of the substance of the soule 35 Apelles of the Arke of Noah 270 Aquinas of the Cherubims of Paradice 172 Aquinas of naturall knowledge 180 Aristotle of the eternitie of the world 1. 426 of mans natural righteousnes 254 Arrians of the persons of the Trinitie 7 Astrologers grounding prediction on the authoritie of Scripture 18. c. Atheists of contradictions in the Scripture 38 Atheists of the garden of Paradice 65 Atheists of Adams apparell 168 Atheists of Cains building a citie 198 Atheists of the age of the Patriarks 217 Atheists of the flood 291. 295 Atheists of the mortalitie of the soule 369 Atheists of Noah his drunkennes 392 Atheists of the confusioÌ„ of tongues 425 Atheists of the Scriptures 446 Atheists of the successe of warre 404 B BAbylonians of abstinence 267 Basilides of the worlds eternitie 1 Bonauentura his opinioÌ„ of Paradice 61 Berosus couÌ„terfeit historie of the flood 273 C CAini who worshipped Caine as a Saint 188. 192 Caietan his opinion of the waters 285 Clemens Alexandr his opinion of the saluatioÌ„ of Philosophers which knew not God 178 Carthusian of single life 221 Cyprian his opinion of the sonnes of God 231 D DEmocritus of the substance of the soule 59 Dicearchus of the substance of the soule ibid. Diogenes of the substaÌ„ce of the soule ibid. E EMpedocles of the substance of the soule 59 Eunomij of the Trinitie 7 Eusebius his opinion of the sonnes of God 231 F FAustus the Manichee of Abraham 475 G GAlen of the substance of the soule 60 Greekes of the sex of women 94 Gregorie his opinion of the comming of Henoch and Eliah 226 H HEathen fables of Deucalion 328 Hierome his opinion of single life 8â— 175 Hyppocrates of the substance of the soule 59 Hippon of the substaÌ„ce of the soule ibid. Homer of the sex of women 94 Hugo Sanct. Vict. of the sons of God 231 I Iewes of mans creation 30 of Henoch and Eliah his coÌ„ming 226 of Apocrypha Scripture 234 of mans righteousnes 254 of abstinence from meates 359. 363 Illyticus of originall sinne 349 Indians of abstinence 259 Iosephuâ— of the sonnes of God 331 of the age before the flood 241 of the beginning of the yeere 278 Iulian of the Scripture 28. 43 of the Serpents speech 104 of the building of Babel 432 Iulius 3. Pope his blasphemie 75 Iustin Martyr his opinion of the saluation of Philosophers which knew not Christ 178 of the sonnes of God 231 L LActantius his error of the sonnes of God 231 Lâ—cucippus of the substaÌ„ce of the soule 59 Lyra his opinion of Paradice 172 M MAcedonij of the Trinitie 7 Manichees of the substance of the soule 35 of the Scriptures 38. 48. 84. 369 of two beginnings 42 of the substance of the Deitie 60 Marcionites of two beginnings 42 Melchizedeciani of Melchizedech 522 Metrodorus Chius of the worlds eternitie 1 O O Leaster of the taking away of Henoch 223 Ophitae who worshipped the Serpent 125 Origen his opinion of Paradice 61 of the release of the damned 141 of Adams apparell 164 P PApists of authoritie of Magistrates 376 of authoritie of Scripture 446 of deposing of Princes 507 of fasting 267. 363 of forgiuenes of sinnes 160 of Images and Idolatrie 32. 146. 149 of interpretation of the Scripture 307. 320 of the Masse 523 of Merits 177. 337 of mans righteousnes 254. 257 of originall sinne 348. 351 of single life 84. 87. 95 of traditions 458 of workes of good intent 333 Pelagians of mans righteousnes 254 Pererius his opinion of the Cherubims of Paradice 172 Philastrius of the diuisioÌ„ of tongues 427 Philo of Paradice 61. of the sonnes of God 231 of the age before the flood 241 Plato of the creation of the woman 93 of the communitie of goods 490 of the nature of life 367 Procopius Gazeus of Henoch 221 Pythagoras of the substance of the soule 59 of abstinence 267 of communitie of goods 490 of mans power to vertue 254 R RAbbins of Adams nakednes 100 of Adams creation 125 of AdaÌ„s continuance in Paradice 175 of the age of the Patriarkes 217 of Henoch his taking away 223 Rupertus of the Cherubims of Paradice 172 S SEleuciani of Paradice 61 Seruetus of the substance of the soule 35 Sethiani of Seth borne without sin 213 Seueriani of the sex of women 94 Simon Magus of the Creation 1 Simplicius of the Scriptures 4. 28 of Paradice 65 Strabus of the Cherubims 172 T TErtullian his opinioÌ„ of Paradice 61 of single life 88 Thales of the sex of women 94 Turkes of the Messiah 404 Z ZEno of natural power to vertue 254 Zenocrates of the soule 60 FINIS To the gentle Reader Gentle Reader I am to admonish thee concerning the escapes incident to printing which I hope are as few as ordinarily in any copie yet some there are as page 32. lin 17. for Physiognomie reade physnomie pag. 204. lin 30. for wife reade sister and lin 31. reade was the sister and supposed to be Other literall escapes if any be sith I haue neither helpe to conferre neither space or leisure to reuise I am compelled to commit to thy fauourable consideration and correction