their mutability by which they both leaue to bee what they haue beene and begin to bee what they haue neuer beene And this shifting out of one forme into another I suspected to bee caused by I know not what thing without form not by nothing at all yet this I was desirous to know not to suspect onely But if my voyce pen should here confesse all vnto thee whatsoeuer knots thou didst vnknâ—t for me in this questioÌ„ what Reader would haue so much patience to bee made conceiue it Nor shall my heart for all this cease at any time to giue thee honour and a Song of praise for all those things which it is not able to expresse For the changeable condition of changeble things is of it selfe capeable of all those forms into which these changable things are changed And this changeablenesse what is it Is it a soule or is it a body or is it any figure of a soule or body Might it be sayd properly that nothing were something and yet were not I would say This were it and yet was it both of these that so it might bee capeable of these visible and compounded figures CHAP. 7. Heauen is greater then Earth 1. BVt whence are both these but from thee from whom are all things so far forth as they haue being But how much the further off from thee so much the vnliker thee I doe not meane farrenesse of places Thou therefore O Lord who art not another in another place nor otherwise in another place but the same and the very same and the very selfe-same Holy Holy Holy Lord God almighty didst in the Beginning which is in thine owne selfe in thy Wisedome which was borne of thine owne Substance create something and that out of nothing 2. For thou createdst heauen and earth not out of thine owne selfe for so should they haue beene equall to thine onely Begotten Sonne and thereby vnto thine owne selfe too wheras no way iust it had beene that any thing should bee equall vnto thee which was not of thee Nor was there any thing besides thy selfe of which thou mightest create these things O God who art One in Trinity and Three in Vnity Therefore out of nothing hast thou created Heauen and Earth a great thing and a small thing for thou art omnipotent and good to make all things good euen the great heauen and the little earth Thou wert and nothing else was there besides out of which thou createdst Heauen and Earth two certaine things one neere thee the other neere to nothing One for thy selfe to bee superior vnto the other which nothing should bee inferiour vnto CHAP. 8. The Chaos was created out of nothing and out of that all things 1. BVt that Heauen of heauens which was for thy selfe Lord and this earth which thou gauest to the Sonnes of men to be seene and felt was not at first such as wee now both see and feele for it was inuisible and vnshapen and there was a deepe vpon which there was no light or darkenesse was vpon the deepe that is more then in the deepe Because this deepe of waters visible now adayes hath in his deepes a light proper for its nature perceiueable howeuer vnto the Fishes and creeping things in the bottome of it But all this whole was almost nothing because hitherto it was altogether without forme but yet there was now a matter that was apt to bee formed For thou Lord createdst the World of a matter without forme which being next to nothing thou madest out of nothing out of which thou mightest make those great workes which wee sonnes of men so much wonder at 2. For very wonderfull is this corporeall heauen which firmament betweene water and water the second day after the creation of light thou commandedst it to be made it was made Which Firmament thou calledst heauen the heauen that is to this earth and sea which thou createdst the third day by giuing a visible figure vnto the vnshapen matter which thou createdst before all dayes For euen already hadst thou created an heauen before all dayes but that was the Heauen of heauens because In the beginning thou createdst heauen and earth As for the earth which thou createdst it was an vnshapely matter because it was inuisible and without forme and darkenesse was vpon the deepe Of which inuisible earth and without forme of which vnshapelynes of which almost nothing thou mightest create all these of which this changeable world consists which continueth not the same but mutability it selfe appeares in it the times being easie to bee obserued and numbred in it For times are made by the alterations of things whilest namely their figures are varied and turned the matter whereof is this inuisible earth aforesayd CHAP. 9. What that Heauen of heauens is 1. THe Spirit therefore the Teacher of thy seruant whenas it recounts thee to haue in the beginning created heauen and earth speakes nothing of any times nor a word of any dayes For verily that Heauen of heauens which thou createdst in the beginning is some Intellectuall creature which although no waies coeternall vnto thee O Trinity yet being partaker of thy eternity doth through the sweetnesse of that most happy contemplation of thy selfe strongly restrayne its owne mutability and without any fall since its first creation cleauing close vnto thee hath set it selfe beyond all rowling interchange of times Yea neyther is this very vnshapelynesse of the inuisible earth and without forme once numbred among the dayes For where no figure nor order is there does nothing eyther come or goe and where this is not there playnely are no dayes nor any interchange of temporall spaces CHAP. 10. His desire to vnderstand the Scriptures 1. O Let truth the light of mine heart and not mine owne darkenesse now speake vnto me I fell off into that and became all be-darkned but yet euen for this euen vpon this occasion came I to loue thee I heard thy voyce behinde mee calling to mee to returne but scarcely could I discerne it for the noyse of my sinnes But see here I returne now sweating and panting after thy fountaine Let no man forbid me of this will I drinke and so shall I liue For I am not mine own life if I haue liued ill my death is farre from my selfe but t is in thee that I reuiue againe Speake thou vnto me discourse thou with mee I haue beleeued thy Bible but the words of it be most full of mystery CHAP. 11. What he learnt of God 1. NOw hast thou with a 〈…〉 voyce O Lord spoken in my inner care because thou art eternall that onely possessest immortality by reason that thou canst not be changed by any figure or motion nor is thy Will altered by times seeing no Will can be cald immortall which is now one and then another all this is in thy sight already cleare to me let it be more more cleared to me
of cares Who Lord but thy selfe who once commandedst That the waters should be gathered together into one place and that the dry land should appeare which thirsteth after thee For the Sea is thine and thou hast made it and thy hands prepared the dry land Nor is the bitter spiritednesse of mens wills but the gathering together of the waters called Sea yet doest thou also restraine the wicked desires of mens soules and settest them their bounds how far the waters may be suffered to passe that their waues may breake one against another and in this manner makest thou it a Sea by th' order of thy dominion which goes ouer all things 2. But as for the soules that thirst after thee and that appeare before thee being by other bounds deuided from the society of the Sea them dost thou so water by a sweet spring that the Earth may bring forth fruite and thou O Lord so coÌ„manding our soule may bud forth her workes of mercy according to their kind when we loue our neighbour in the reliefe of his bodily necessities hauing seede in it selfe according to its likenesse Whenas out of the consideration of our owne infirmity wee so farre compassionate them as that we are ready to releeue the needy helping them euen as wee would desire to be helped out owne selues if wee in like manner were in any necessity And that not in things easie to vâ— aloue as in the greene hearâ— which hath seede in it but also in affording them the protection of our assistance wâ—â— our best strength like the tree that brings forth fruit that is to say some right good turne for the rescuing him that suffers wrong out of the clutches of him that is too strong for him and by affording him the shelter of our protection by the powerfull arme of iust iudgement CHAP. 18. He continues his Allegory in alluding to the workes of the Creation 1. SO Lord euen so I beseech thee Let it spring out as already thou makest it doe as already thou giuest cheerfulnesse and ability Let Truth spring out of the Earth and righteousnesse looke doâ—n from Heauen and let there be lights in the Firmament Let vs breake our bread vnto the hungry and let vs bring the poore that is cast out into our owne house Let vs cloath the naked neuer despise those of our own flesh Which fruits being once sprung out of the earth see that it is good and let our temporary light break forth and wee our selues from this inferiour fruitfulnesse of Action arriuing to that superior word of life in the delightfulnesse of Contemplation may appeare at length like the lights in the world fast settled to the Firmament of thy Scriptures For there by discourse thou so clearest things vnto vs as that we be enabled to deuide betweene Intelligible sensible creatures as betwixt the day and the night or betweene soules giuen eyther to Intellectuall or vnto sensible creatures insomuch as not onely thou thy selfe in the secret of thine owne Iudgement like as before euer the Firmament was made thou deuidest betweene the light and the darkenesse but thy spirituall children also set and rancked in the same Firmament thy grace now clearely shining throughout their Orbe may now giue then light vnto the earth and deuide betwixt the day and the night and bee for signes of times seasons namely that old things are passed with theÌ„ lo all things are become new and that our saluation is now neerer then when we first beleeued and that the night is passed and the day is at hand and that thou wilt crown the yeere with thy blessing send labourers into thy haruest in the sowing whereof others haue taken paines before sowing the seed also for another harwest which shal be in the end of the world 2. Thus giuest thou life to him that seeketh 〈◊〉 and thou blessest the yeeres of the 〈…〉 But thou art the same and in thy yeeres which fayle not thou preparest a beginning for the yeeres that are a passing For thou in thy eternall counsayle doest in their proper seasons bestow thy heauenly blessings vpon the earth for to one there is giuen by thy Spirit the word of wisdome resembling the greater light for them who are delighted with the brightnesse of perspicuous trueth rising as it were in the beginning of the day To another is giuen the word of knowledge by the same Spirit resembling the lesser light To another faith to another the gift of healing to another the working of miracles to another prophecy to another discerning of Spirites to another diuers kinds of tongues and all these resemble the lesser starres All these worketh the same Spirit deuiding what is fit for euery man euen as it will and causing the starres to appeare in their brightnesse vnto ech mans edification 3. But as for the word of knowledge wherein are all the Sacraments contayned which are varied in their seasons like the Moone together with those other notions of gifts which are afterwards reckned vp like the startes they so much come short of the brightnesse of wisdome in as much as their rising is in the beginning of the night But yet are these necessary vnto such as that wisest seruant of thine could not speake vnto as vnto spirituall but as vnto carnall men euen hee who also speaketh wisdome among those that are perfect As for the naturall man like him who is a babe in Christ and a sucker of milke till such time as he growes bigge enough for strong meate and can looke steadily against the Sunne let him not vtterly forsake his night but rest himselfe contented with what light the Moone the Starres affoord him These discourses holdest thou with vs O our most wise God in thy Bible that Firmament of thine that we may learne by it how to discerne of all these things in an admirable contemplation though still but in Signes and in times and in daies and in yeeres CHAP. 19. Our hearts are to be purged from vice that they may be capable of vertue He still continues his Allegory of the creation 1. BVt wash you first make you cleane put away the euill of your doings out of your own hearts and from before mine eyes that the dry land may appeare Learne to doe good iudge the fatherlesse pleade for the widdow that the earth may bring foorth the greene herb for meate and the tree bearing fruite and then come let vs reason together saith the Lord that there may bee light in the Firmament of the heauen let them shine vpon the earth That rich young man demanded of our good master what he should do to attaine eternal life Let our good master tell him whom he thought to bee no more then a man who is good because hee is God let him tell him That if he would enter into life hee must keepe the commandemeÌ„ts let
ouer the fowles of the ayre and ouer all cattell and wilde beasts and ouer all the earth and ouer euery creeping thing that creepeth vpon the earth For this he exerciseth by the vnderstanding of his mind by the which he perceiueth the things of the Spirit of God whereas otherwise Man being in honor had no vnderstanding and is compared vnto the vnreasonable beasts and is become like vnto them In thy Church therefore O our God according to thy grace which thou hast bestowed vpon it for we are thy workmanship created vnto good workes are there not those onely who gouerne spiritually but they also which spiritually obey those that are ouer them for male and female hast thou made man euen this way too in the account of thy grace spirituall in which according to Sexe of body there is neyther male nor female because neyther Iew nor Grecian neyther bond nor free 2. Spirituall persons therefore whether such as gouerne or such as obey doe iudge spiritually not vpon those spirituall thoughts which shine in the Firmament for they ought not to passe their iudgement vpon so supreme authority for they may not censure thy Bible notwithstanding somthing in it shines not out clearely enough for we submit our vnderstanding vnto that hold for certain that euen that which is shut frō our eyes to be most rightly and truly spoken For so a man though he be Spirituall renewed vnto the knowledge of God after his Image that created him yet may hee no presume to be a Iudge of the law but a doer onely Neyther taketh hee vpon him to iudge of that distinction of Spirituall and carnall men not of those namely which are knowne vnto thine eyes O our God and haue not as yet discouered themselues vnto vs by any of their workes that by their fruits we might be able to know them but thou Lord doest euen now know them and hast already distinguisht them yea and called them in secret or euer the Firmament was created 3. Nor yet as he is spirituall doeth hee passe his censure vpon the vnquier people of this present world For what hath Ignorant hee to doe to iudge those that are without which of them is likely to come hereafter into the sweetnesse of thy grace and which likely to continue in the perpetuall bitternesse of vnbeliefe Man therefore whom thou hast made after thine own image hath not receiued dominion ouer the light of Heauen nor ouer the secrets of heauen it selfe nor ouer the day the night which thou calledst before the foundation of the world nor yet ouer the gathering together of the waters which is the Sea but he hath receiued dominion ouer the Fishes of the Sea and the Fowles of the ayre and ouer all Cattell and ouer all the Earth and ouer all creeping things which creepe vpon the Earth For hee iudgeth and approueth that which is right and he disalloweth what he findeth amisse be it eyther in the solemnity of that Sacrament by which such are admitted into the Church as thy mercy searches out among many waters Or in that other in which that Fish is receiued which once taken out of the Deepe the deuout earth now feedeth vpon or else in such expressions and sounds of words as are subiect to the authority of thy Bible like the Fowles as it were flying vnder the Firmament namely by interpreting expounding discoursing disputing consecrating or praying vnto thee with the mouth with expressions breaking forth and a lowd sounding that the people may answere Amen 4. For the vocall pronouncing of all which words the occasion growes from the darksome Deepe of this present world and from the blindnesse of flesh blood seeing that by bare conceiuing in the minde they cannot be perceiued so that necessary it is to speake loud vnto our eares This notwithstanding the flying Fowles be multiplyed vpon the earth yet they deriue their beginning from the Waters The Spirituall man iudgeth also by allowing of what is right and by disallowing what hee finds amisse in the workes and manners of the faythfull yea in their almes too which resemble the Earth bringing forth fruit and of the whole liuing Soule that hath tamed her owne affections by chastity by fasting and by holy meditations and of all those things too which are subiect to the sences of the body Vpon all these is hee now sayd to iudge and ouer all these hath hee absolute power of correction CHAP. 24. He allegorizes vpon Increase and multiply 1. BVt what is this now and what kinde of mystery Behold thou blessest mankind O Lord that they may increase and multiply and replenish the Earth doest thou not giue vs a priuie hint to learn somthing by why didst thou not aswell blesse the light which thou calledst day or the Firmament of heauen or the lights or the starres or the Earth or the Sea I might say O God that created vs after thine own Image I might say that it had beene thy good pleasure to haue bestowd this blessing peculiarly vpon man hadst thou not in likemaner blessed the Fishes and the Whales that they also should increase and multiplie and replenish the waters of the Sea and that the Fowles should be multiplyed vpon the Earth I might say likewise that this blessing pertayned properly vnto those creatures as are bred of their own kinde had I found it giuen to the Fruit-trees and Plants and Beasts of the earth But neyther vnto the Herbs nor the Trees nor the Beasts or Serpeuts is it sayd Increase and multiply notwithstanding that all these as well as the Fishes Fowles or Men do by generation both increase and continue their kinde 2. What then shall I say to it O thou Truth my light Shall I say that it was idly that it was vaynly sayd Not so O Father of piety farre be it from a Minister of thine owne Word to say so And notwithstanding I fully vnderstand not what that Phrase meaneth yet may others that are better that is more vnderstanding then my selfe make better vse of it according as thou O my God hast inabled euery man to vnderstand but let this cōfession of mine bee pleasing in thine eyes for that I confesse vnto thee O Lord how that I firmly beleeue thou speakest not that word in vaine nor will I conceale that which the occasion of reading this place hath put into my minde 3. For most true it is nor doe I see what should hinder mee from thus vnderstanding the figuratiue phrases of thy Bible For I know a thing to be manifoldly signified by corporeall expressions which the mind vnderstands all one way and another thing againe vnderstood many waies in the minde which is signified but one way by corporeall expression See for example the single loue of God our neyghbour in what a variety of mysteries and innumerable languages in each seuerall language in how innumerable phrases
of whome are all things which are very good for as we affirme that to be a greater good which is created and formed so we confesse likewise that to be a lesser good which is made with no more then an aptnesse in it to receiue Creation and forme and yet euen that is good too But b yet hath not the Scripture set downe That God made this vnshapely Chaos no more then it hath set downe those many other things that Hee made as the Cherubins and Seraphins and the rest which the Apostle distinctly speaks of Thrones Dominions Principalities Powers all which that God made it is most apparant 3. Or if in that text where t is sayd He made heauen and earth all things bee comprehended what shall wee then say of the waters vpon which the Spirit of God mooued For if all things bee vnderstood to bee named at once in this word Earth how then can this formelesse matter bee meant in that name of Earth when wee see the waters so beautifull Or if it bee so taken why then is it written That out of the same vnshapely matter the Firmament was made and called Heauen and That the waters were created is not written For the waters remaine not formlesse inuisible vnto this day seeing wee behold them flowing in so comely a manner But if they at that time receiued the beauty they now haue whenas God sayd Let the waters vnder the Firmament bee gathered together vnto one place that so the gathering together of the waters may bee taken for the forming of them what will they answer for those waters which be aboue the Firmament seeing if they had not any forme at all neuer should they haue beene worthy of so honorable a seate nor is it written by what Word they were formed 4. So that if Genesis hath said nothing of Gods making of some one thing which yet no sound fayth nor well-grounded vnderstanding once doubteth but that he did make let no sober knowledge once dare to affirme these waters to bee coeternall with God for that we finding them to be barely mentioned in the booke of Genesis doe not finde withall where they were created Why seeing truth teaches vs may wee not as well vnderstand that formelesse matter which this Scripture calls the inuisible and vnshap't Earth and darksome deepe to haue beene created by God out of nothing and therefore not to be coeternall to him notwithstanding that this story hath omitted to shew where it was created CHAP. 23. In interpreting of holy Scripture truth is to be sought with a charitable construction 1. THese things therefore being heard and perceyued according to the weakenesse of my capacity which I cōfesse vnto thee O Lord that very well knowest it two sorts of differences doe I perceiue likely to arise whensoeuer any thing is by words related though euen by the truest reporters One when the difference riseth cōcerning the truth of the things the other when it is concerning the meaning of the Relater For we enquire one way about the making of the thing created what may be true another way what it is that Moses that notable dispencer of thy fayth would haue his reader and hearer to vnderstand in those words For the first sort away with all those which once imagine themselues to know that as a truth which is in it selfe false and for this other sort away with all them too which once imagine Moses to haue written things that bee false But let mee euer in thee O Lord take part with them and in thee delight my selfe in them that edifie themselues with thy truth in the largenesse of a charitable construction yea let vs haue recourse together vnto the words of thy booke and make search for thy meaning in them by the meaning of thy Seruant by whose pen thou hast dispensed them CHAP. 24. The Scripture is true though we vnderstand not the vttermost scope or depth of it 1. BVt which of vs all shall bee so able as to finde out this full meaning among those so many words which the seekers shall euery where meete withall sometimes vnderstood this way and sometimes that way as that hee can confidently affirme This Moses thought and This would be haue vnderstood in that story as hee may boldly say This is true whether he thought this or that For behold O my God I thy seruant who haue in this book vowed a Sacrifice of Confession vnto thee doe now beseech thee that by thy mercy I may haue leaue to pay my vowes vnto thee 2. See here how confidently I affirme That in thy Incommutable Word thou hast created all things visible and inuisible but dare I so confidently affirme That Moses had no further meaning when hee wrote In the beginning God made Heauen and earth No. Because though I perceiue this to be certaine in thy truth yet can I not so easily looke into his minde That he thought iust so in the writing of it For hee might haue his thoughts vpon Gods very entrance into the act of creating whenas hee sayd In the beginning hee might entend to haue it vnderstood by Heauen and Earth in this place no one nature eyther spirituall or corporeall as already formed and perfected but both of them newly begun and as yet vnshapen 3. For I perceiue that whichsoeuer of the two had beene sayd it might haue beene truely sayd but which of the two hee thought of in these words I doe not perceiue so truely Although whether it were eyther of these or any sence beside that I haue not here mentioned which so great a man saw in his minde at the vttering of these words I nothing doubt but that hee saw it truely and exprest it aptly Let no man vexe me now by saying Moses thought not as you say but as I say For if hee should aske mee How know you that Moses thought that which you inter out of his words I ought to take it in good part and would answer him perchance as I haue done heretofore or something more at large if I were minded to put him hard to it CHAP. 25. We are not to breake charity about a different Exposition of Scripture 1. BVt when he sayth Moses ment not what you say but what I say yet denyeth not what eyther of vs say these may both bee true O my God thou life of the poore whose brest harbours no contradiction rayne thou some thoughts of mitigation into my heart that I may patiently beare with such who differ not thus with me because they fauour of diuine things or be able to discouer in the heart of thy seruant what they speake but because they bee proud not knowing Moses opinion so well as louing their owne not for that t is truth but because t is theirs Otherwise they would as well loue another true opinion as I loue what they say when t is true 〈…〉 they say not because t is theirs but because t
of speaking it is corporeally expressed and thus doth this Fry of the waters increase and multiply Obserue againe Reader who euer thou art behold I say that which the Scripture deliuers and the voice pronounces one onely way In the Beginning God created Heauen Earth is it not vnderstood many a seuerall way not w th any deceit of errour but in seuerall kinds of very true sences Thus does mans of spring increase and multiply 4. If therefore wee can conceiue of the natures of things not allegorically but properly then may the phrase Increase and multiply very well agree vnto all things whatsoeuer that come of any kinde of Seede But if wee intreate of the words as figuratiuely spoken which I rather suppose to be the purpose of the Scripture which doth not I beleeue superfluously attribute this benediction vnto the increases of watery and humane creatures onely then verily doe we find multitudes both in creatures spirituall and creatures corporeall as in Heauen and Earth and in Soules both righteous and vnrighteous as in light and darkenesse and in holy Authors who haue beene the Ministers of the Law vnto vs as in the Firmament which is settled betwixt the higher and the lower Waters and in the society of people yet in the bitternesse of infidelity as in the Sea and in the studies of holy soules as in the dry land and in the workes of mercy done in this life as in the herbs bearing seede and in the fruitefull trees and in spirituall gifts shining forth for our edification as in the lights of heauen and in mens affections reformed vnto temperance as in the liuing soule in all these instances we meete with multitudes abundance and increase 5. But that such an increase and multiplying should come as that one thing may be vnderstood and expressed many wayes and one of those expressions vnderstood seuerall waies too wee doe no where find except in words corporeally expressed and in things intelligibly deuided By these words corporeally pronounced wee vnderstand the generations of the waters and that for the necessary causes of fleshly profundity by these things intelligibly diuided wee vnderstand humane generations and that for the fruitfulnesse of their reason And euen therefore we beleeue thee Lord to haue sayd to both these kinds Increase and multiply for that within the compasse of this blessing I conceiue thee to haue granted vs a power and a faculty both to expresse seuerall waies that which wee vnderstand but one and to vnderstand seuerall waies that which wee reade to bee obseurely deliuered but in one Thus are the waters of the Sea replenished which are not moued but by seuerall significations thus with humane increase is the earth also replenished whose drynesse appeared by its affections ouer which reason ruleth CHAP. 25. He allegorically compareth the Fruites of the Earth vnto the duties of piety I Will now also deliuer O Lord my God that which the following Scripture puts mee in minde of yea I will deliuer it without feare For I will vtter the truth thy selfe inspiring me with what thy pleasure was to haue me deliuer concerning those words But by no other inspiration then thine can I beleeue my selfe to speake truth seeing thou art the very truth and euery man a lyer He therefore that speaketh a lye speaketh it of his owne that therefore I may speake truth I will speake it from thee Behold thou hast giuen vnto vs for foode euery herbe bearing seede which is vpon the face of all the earth and euery tree in which is the fruit of a tree yeelding seede And that not to vs alone but also to all the Fowles of the ayre and to the beasts of the earth and to all creeping things but vnto the Fishes and to the greate whales hast thou not giuen them 2. Now by these fruites of the earth wee sayd before that the workes of mercy were signified and figured out in an Allegory which for the necessition of this life are afoorded as 〈◊〉 of a fruitfull earth Such an Earth was the doâ— out Quâ—siphâ—rus vnto whose housethou gauest mercy who often refreshed thy Paul and was not ashamed of his chaine With such a crop were those Brethren fruitfull also who out of Mecedonia supplied his wants But how much grieued hee for such trees as did not affâ—â—rd him the fruite due vnto him where hee sayth At my first â—â—swere no man stood by me 〈◊〉 men forsooke me I pray God that it may not be layd to their charge For these fruits are due vnto such as minister the Spirituall doctrine vnto vs out of their vnderstanding of the diuine Mysteries and they are due â—â— vnto them as they are 〈◊〉 yea and due so vnto them also as vnto liuing 〈◊〉 in that they giue themselues as patternes of imitation in all continencie â—nd so are they due vnto them also as they are flying 〈◊〉 for their Blessings which are multiplied vpon the 〈◊〉 because their found i gaue out into all lands CHAP. 26. The pleasure and the profit redounding to vs out of a 〈◊〉 turne done vnto our neyghbour 1. THey now are fedde by these fruites that are delighted with them nor are those delighted with them whose belly is their God Neither yet euen in them that yeeld them is that the fruit which they yeeld but the mind with which they affoord them Hee therefore that serued God not his own belly I plainely see the thing that caused him so to reioyce I see it and I reioyce with him For hee had receiued fruit from the Philippians who had sent it by Spaphroditâ—s vnto him and yet I still perceiue the cause of his reioycing For that which hee reioyced vpon that hee fed because hee speaking as truth was of it I reioyced sayth hee greatly in the Lord that now at last your 〈◊〉 of mâ— hath flourished againe wherein yee were also carefull but it was tedious vnto you These Philippians therefore had now euen rotted away with a longsome irkesomnesse and withered as it were in respect of the fruit of this good worke and he now reioyceth for them not for himselfe that they fliurisht again in asmuch as they now supplyed his wants Therefore sayth hee afterwards This I speake not in respect of want for I haue learned in whatsoeuer state I am therewith to be content I know both how to be abasâ—i and I know how to abound euery where and in all things I am instructed both to be full and to be hungry both to abound and to suffer neede I can do all things through him which strengtheneth me â— Of what art thou so glad O great Paul of what art thou so glad what is it thou so feedest vpoÌ„ Othou man renued in the knowledg of God after the image of him that created thee thou liuing soule of so much coÌ„tinency thou tongue of the flying fowles speaking such mysteries for to such creatures is this foode due what
other things they say thou neuer at all madest them nor euer so much as ioynedst them together instancing in all kinds of flesh and in all sorts of these smaller creatures and whatsoeuer thing hath its roote in the earth but that a certaine minde at enmity with thee and another nature which thou createdst not and which was contrary vnâ—o thee did in these lower stages of the world beget and fiame these things Mad men are they to affirme thus because they looke not vpon thy workes by the Spirit neyther doe they know thee in them CHAP. 31. The Godly allow that which is pleasing to God 1. BVt whosoeuer by Thy Spirit discernes these things t is Thou that discernest in them Therefore when they see that these things are good Thou seest that they are good and what soeuer for thy sake giues content t is Thou that giuest content in it and what by meanes of thy Spirit please vs they please Thee in vs. For what man knoweth the things of a man saue the Spirit of a man which is in him euen so the things of God knoweth no man but the Spirit of God Now we sayth he haue receiued not the Spirit of the world but the Spirit which is of God that wee might know the things that are freely giuen to vs of God I am here upon put in minde still to say That the things of God knoweth no man but the Spirit of God how then can we know what things are giuen vs of God Answere is made me That those things which we know by his Spirit no man in that manner knoweth them but the Spirit of God For as it is rightly sayd vnto those that were to speake by the Spirit It is not you that speake so is it as rightly sayd to them that Know through the Spirit of God It is not you that know Neuer the lesse therfore as it is rightly sayd to those that See through the Spirit of God It is not you that see so what soeuer through the spirit of God they see to bee good t is not they but God that sees that it is good 2. T is one thing therefore for a man to think that to be ill which indeed is good as the forenamed Manichees doe and another thing that what is good a man should see to be so because indeed it is so Euen iust as thy creatures be pleasing vnto diuers because they be good whom for all that Thou Thy selfe doest not please in those creatures so that rather had they inioy them then Thee Yea and another thing it is That when a man sees any thing that it is good t is God that sees in him that it is good and that to this end playnly That himselfe might be loued in his creature for he should neuer be loued but by the Holy Ghost which he hath giuen Because the loue of God is shed abroad in our hearts by the Holy Ghost which is giuen vnto vs by whom we see that a thing is good whatsoeuer any way hath any Essence For from him it Is who Himselfe Is not by any way that other things are but originally of himselfe IS what he IS CHAP. 32. He briefely summes vp the works of God 1. THanks to Thee O Lord. Wee behold the Heauen and the Earth be it eyther the corporeall part superior and inferior or the Spirituall and corporeall creature and in the adorning of these integrall parts of which the vniuersall pile of this world and the whole creation together doth consist wee see light made and deuided from the darknes we see the Firmament of heauen or that which between the spirituall vpper waters â—â— the Inferior corporeall waters is the first compact body oâ— the world next aboue this space of Ayre which it selfe is also stiled heauen through which wander the fowles of heauen euen betwixt those waters which are in vapors lifted vp aboue it and which in cleare nights distill downe in dew again and those heauier waters which runne thorow and vpon the Earth 2. We behold a face of waters gathered together in those fields of the Sea and the dry land both vnfurnished and replenisht that it might be visible and fully shaped yea the matter of herbs Trees We behold the lights shining froÌ„ aboue the Sunne to serue the day the Moone the Starres to â—heate the night and in all these the seuerall Seasons to be marked out and signified We behold on all sides a kindly moisture blessed with abilitie to be fruitfull in fishes beasts and birds and that the grossenesse of the Ayre which beares vp the flights of Birds thickneth it selfe by the Exhalation of the waters 3. We behold the face of the Earth deckt vp with earthly creatures and Man created after Thine own Image and likenesse euen for that Image and likenesse sake that is the power of Reason and vnderstanding made superior to all vnreasonable creatures And like as in his soule ther is one power which beares rule by directing and another nature made subiect that it might obey euen so verily was there a woman made who in the mind of her reasonable vnderstanding should haue a parity of nature w th the man but in the sexe of her body should be in like manner subiect to the sexe of her husband as the appetite of doing is fayne to conceiue the skill of Right doing euen from the rationall direction of the vnderstanding These things wee behold and they are all seuerally good and altogether very good CHAP. 33. How euery creature ought to prayse the Creator 1. LEt all thy works praise Thee that wee may loue Thee yea let vs loue Thee and let all Thy works praise Thee euen those which from Time haue their beginning and their ending their rysing and their falling their growth and their decaying their forme and their priuation They haue therefore their succession of morning and euening part insensibly and paâ—tly more apparantly for they were of nothing made by thy power not of Thy substance not of any thing that is not thine nor of any thing that was before but of a matter concreated that is All at once created by Thee because that into that matter which was without forme and voyd Thou didst introduce a Forme without any distance of time betweene For seeing the matter of Heauen and Earth is one thing and the forme of Heauen and Earth is another thing Thou madest the matter of meerely nothing but the forme of the world Thou producedst out of the vnformed matter yet madest both matter and forme so iust at one instant that the forme should follow the matter without any respite of delay betweene CHAP. 34. Of the order and various fruit of a Christian life 1. VVE haue also lookt into this After whose patterne desirest thou to haue these things made in this order or described in this method And wee haue seene That all things are good
was very hot upon in that kinde of learning in which at that time being a Rhetoricke-Reader in Carthage I instructed yong Students and I began to reade with him eyther what himselfe desired to heare or such stuffe as I judged fit for such a wit But all my endevour by which I purposed to proceed in that Sect upon knowledge of that man began utterly to faint in me not that I yet brake with them altogether but as one not finding any thing better than that course upon which I had some way or other throwne my selfe I resolved to stay where I was a while untill by some good chance something else might appeare which I should see more cause to make choice of 3. And thus that Faustus who had beene the very snare of death unto divers had now nor willing nor knowing begun to unbinde the snare in which I was fettered For thy hands O my God out of the secret of thy providence did not now forsake my soule and out of the blood of my Mothers heart through her teares night and day powred out hadst thou a Sacrifice offered for me and thou proceededst with me by strange and secret wayes This thou diddest O my God for the steps of a man shall bee directed by the Lord and hee shall dispose his way For how shall we procure salvation but from thy hand that repaires whatsoever thou hast made CHAP. 8. He takes a voyage to Rome against the will of his Mother 1. THou dealtest with me therefore that I should be perswaded to goe to Rome and to teach there rather than at Carthage And how I came to be perswaded to this I will not neglect to confesse unto thee because hereby thy most profound secrets and thy most ready mercie towards us may bee considered upon and professed I had no intent for this cause to goe towards Rome that greater gettings and higher preferments were warranted mee by my friends which perswaded me to the journey though these hopes likewise drew on my minde at that time but there was another great reason for it which was almost the onely reason that I had heard how yong men might follow their studies there more quietly and were kept under a stticter course of discipline that they might not at their pleasures and in insolent manner rush in upon that mans Schoole where their owne Master professed not no nor come within the doores of it unlesse he permitted it 2. But at Carthage on the other side reignes a most uncivill and unruly licentiousnesse amongst the Schollers They breake in audaciously and almost with Bedlam lookes disturbe all order which any Master hath propounded for the good of his Schollers Divers outrages doe they commit with a wonderfull stupidnesse deserving soundly to be punished by the Lawes were not Custome the defendresse of them this declaring them to bee more miserable as if that were lawfull to doe which by thy eternall Law shall never be so and they suppose they escape unpunished all this while whereas they bee enough punished with the blindnesse which they doe it with and that they already suffer things incomparably worse than what they doe These mens manners therefore when I was a Student I would never fashion my selfe unto though when I set up Schoole I was faine to endure them from others and for this cause was I desirous to goe to Rome where all those that knew it assured me that there were no such insolencies committed But thou O my refuge and my portion in the land of the living to force me to change my dwelling for the salvation of my soule didst pricke me forward with goads at Carthage with which I might be driven thence and mad'st proffer of certaine allurements at Rome by which I might be drawne thither even by men who were in love with a dying life now playing mad pranckes then promising vaine hopes and for the reforming of my courses diddest thou make secret use both of their perversenesse and of mine owne too For both they that disturbed my quiet were blinded with a base madnesse and those that invited mee to another course savoured meerely of the Earth And I my selfe who here detested true misery aspired there to a false felicity 3. But the cause why I went from thence and went thither thou knewest O God yet didst thou neither discover it to me nor to my Mother who heavily bewailed my journey and followed me as farre as the Sea side But I deceived her though holding me by force that either I should goe backe with her or she might goe along with me for I feined that I had a friend whom I could not leave till I saw him with a faire wind under saile Thus I made a lye to my Mother and to so good a Mother too and so got away from her But this hast thou mercifully forgiven mee preserving me from the waters of the Sea then full of execrable filthinesse landing me safe at the water of thy Grace with which so soone as I were purged those floods of my Mothers eyes should be dryed up with which for my sake she daily watred the ground under her face in prayer unto thee At last refusing to returne without me I with much adoe perswaded her to stay that night in a place hard by our Ship where there was an Oratory erected in memory of S. Cyprian That night I privily stole aboord but she tarryed behinde in weeping and prayer And what O Lord requested she at thy hands but that thou would'st not suffer me to saile away from her But thou profoundly providing and fearing the maine point of her desire didst not at that time regard her petition that thou mightest bring that to passe in mee which she had alwaies beg'd of thee 4. The wind blew faire and sweld our sailes and the shore withdrew it self from our sights The morrow after she fell into an extreme passion of sorrow and with complaints and lamentation she even fil'd thine eares which did for that time little seeme to regard them even then when through the strength of my owne desires thou didst hurry me away that thou mightest at once put an end to al her cares meane while her carnall affection towards me was justly punished by the scourge of sorrowes For she much doated on my company as Mothers use to doe yea much more fondly than many Mothers for little knew she how great a Ioy thou wert about to worke for her out of my absence She knew nothing of it therfore did she weepe and lament proving herselfe by those tortures to bee guilty of what Eve left behind her with sorrow seeking what shee had brought forth in sorrow But having at last made an end of accusing me of false and hard dealing with her shee betooke her selfe againe to intreat thy favour for me returned home and I went on towards Rome CHAP. 9. Of a shrewd fever that hee fell into 1. BVt loe there
disquieted within me Trust in the Lord his word is a lanthorne vnto thy feete trust and abide on him vntill the night the mother of the wicked vntill the wrath of the Lord bee ouerpast the children of which wrath our selues who were sometimes darknesse haue beene the reliques of which darkenesse wee still beare about vs in our body dead because of sinne vntill the day breake and the shadowes flee away 2. Hope thou in the Lord in the morning I shall stand in thy presence and contemplate thee yea I shall for euer confesse vnto thee In the morning I shall stand in thy presence and shall see the health of my countenance euen my God who also shall quicken our mortall bodies by the Spirit that dwelleth in vs who in mercie sometimes moued vpon our inner darkesome and floating deepe from whome in this our pilgrimage wee haue receiued such a pledge as that euen now wee are light euen alreadie in this life whilest wee are saued by hope made the Children of light and the Children of the day not the Children of the night nor of the darknes which yet somtimes we haue beene Betwixt which Children of darknesse and vs in this vncertainety of humane knowledge thou onely canst deuide thou who prouest the hearts and callest the light day and the darkenesse night For who can discerne vs but thou And what haue we that wee haue not receiued of thee Out of the same lump are some made for vessels of honour and others for dishonour CHAP. 15. By the word Firmament is the Scripture meant 1 BVt who except thou O our God made that Firmament of the Authority of thy diuine Scripture to bee ouer vs as t is said The heauen shall be folded vp like a booke and is euen now stretcht ouer vs like a skin For thy holy Scripture is of more eminent authority since those mortals departed this life by whom thou dispensest it vnto vs. And thou knowest O Lord thou knowest how thou with skins didst once apparell men so soone as they by sin were become mortall Wherevpon hast thou like a skinne stretched out the Firmament of thy booke that is to say those words of thine so well agreeing together which by the ministry of mortall men thou spreadest ouer vs. For by the death of those men is that solid strength of authority appearing in the bookes set by them more eminently stretched ouer all that bee now vnder it which strength whil'st they liued on earth was not then so eminently stretched out ouer vs. Thou hadst not as yet spredde abroad that heauen like a skin thou hadst as yet euery where noysed abroad the report of their deaths 2 Let vs looke O Lord vpon the heauens the worke of thy fingers cleare our eyes of that mist with which thou hast ouer cast them there is that testimony of thine which giueth wisdome vnto the little ones perfect O my God thine owne prayse cut of the mouth of babes and sucklings Nor haue wee knowne any other bookes which so destroy pride which so beate downe the aduersary and him that stands vpon his own guard that standeth out vpon termes of reconciliation with thee in defence of his owne sinnes I know not Lord I knowe not of any other such chaste words that are so powerfull in perswading me to Confession and in making thy yoake easie vnto my neck and in inuiting mee to serue thee for very loues sake Graunt mee to vnderstand them good Father grant me thus much that am placed vnder them because that for them who are placed vnder them thou hast settled them so surely 3. Other Waters also there bee aboue this firmamenent immortall they bee as I beleeue and separated from all earthly corruption Let those supercelestiall people thine Angels prayse thee yea let them prayse thy name they who haue no neede to receiue this Firmament or by reading to attaine the knowledge of thy Word For they alwayes behold thy face and there doe they reade without any syllables measurable by times what the meaning is of thy eternall will They reade they chuse they loue They are euer reading yet that neuer passes ouer which they reade because by choosing and by louing doe they reade the vnchangeablenesse of thy counsayle Their booke is neuer closed nor shall it bee euer clasped seeing thy selfe is that volume vnto them yea thou art so eternally For thou hast ordayned them to bee aboue this Firmament which thou hast settled ouer the infirmenesse of the lower people where-out they might receiue and take notice of thy mercy which sets thee forth after a temporall manner euen thee that madest times For thy mercy O Lord is in the Heauens and thy truth reacheth vnto the clouds The clouds pass away but the heauen abides the Preachers of thy Word passe out of this life into another but thy Scripture is spred abroad ouer the people euen vnto the end of the world 4. Yea both heauen and earth shall passe but thy words shall not passe away because the parchment shall bee folded vp and the grasse ouer which it was spred out shall with the goodlynesse of it also passe away but thy Word remaineth for euer Which word now appeareth vnto vs vnder the darkenesse of the cloudes and vnder the glasse of the heauens and not as in it selfe it is because that euen we though the well-beloued of thy Sonne yet is it not hitherto manifest what we shall be He standeth looking thorow the lattis of our flesh and he spake vs faire yea hee set vs on fire and wee ranne after the sent of his odors But when he shall appeare then shall we be like him for we shall see him as he is Graunt vs Lord to see him that is our owne though the time bee not yet come CHAP. 16. God is vnchangeable 1. FOr fully as in thy selfe thou art thou onely knowest thou who ART vnchangeably and know est vnchangeably and willest vnchangeably And thy essence both knoweth and willeth vnchangeably And thy knowledge Is wills vnchangeably and thy will Is knows vnchangeably Nor seemes it right in thine eyes that in the same manner as an vnchangeable light knoweth it selfe so it should be known of a thing changeable that receiues light from another My soule is therefore like a land where no water is because that as it cannot of it selfe enlighten it selfe so can it not of it selfe satisfie it selfe For so is the fountaine of life with thee like as in thy light we shall see light CHAP. 17. What is meant by dry land and by the Sea 1. VVHo gathered bitter spirited people together into one society Because that all of them propound to themselues the same end of a temporall and earthly felicity for attayning whereof they doe whateuer they do though in the doing they wauer vp and downe with innumerable variety
him put away the bitternesse of malice and wickednesse let him not kil nor commit adultery nor steale nor beare false witnesse that the dry land may appeare and bring forth the honouring of Father and mother and the loue of our neyghbour All these sayth hee haue I kept 2. Whence then commeth such stoare of thornes if so bee the earth bee fruitefull Goe stubbe vp those thicke bushes of couetousnesse sell that thou hast and fill thy selfe with standing corne by giuing to the poore and follow the Lord if thou wilt be perfect that is associated to them among whom he speaketh wisedome he that well knoweth what to distribute to the day and what vnto the night that thou also mayst know it and that for thee there may bee lights made in the Firmament of heauen which neuer will bee vnlesse thy heart be there nor will that euer bee vnlesse there thy treasure bee also like as thou hearest of our good master But that barren earth was sorry at that saying and the thornes choaked the word in him 2. But you O chosen generation you weake things of the world who haue forsaken all that ye may follow the Lord goe yee now after him and confound the strong go after him O yee beautifull feete and shine yee in the Firmament that the heauens may declare his glory you that are mid-way betweene the light and the perfect ones though not so perfect yet as the Angels and the darkenesse of the little ones though not vtterly despised Shine yee ouer all the earth and let one day enlightened by the Sunne vtter vnto another day a speech of Wisedome and one night enlightened by the Moone shew vnto another night a word of knowledge The Moone and Starres shine in the night yet doeth not the night obscure them seeing they giue that light vnto it which it is capeable of For behold as if God had giuen the word Let there lights in the Firmament of heauen there came suddenly a sound from heauen as it had been the rusking of a mighty winde and there appeared clouen tongues like as it had beene of fire and it sate vpon each of them and there were made lights in the Firmament of heauen which had the word of life in them Ely euery where about O you holy flies O you beauteous fires for you are the light of the world nor are you put vnder a bushell he whom you claue vnto is exalted himselfe and hath exalted you Ranne you abroad and make your selues knowne vnto all nations CHAP. 20. He allegorizes vpon the creation of spirituall things 1. LEt the Sea also conceiue and bring forth your works ◠and let the waters bring foorth the mouing creature that hath life For you by separating the good from the bad are made the mouth of God by whom he sayd Let the waters bring forth not a liuing soule which the earth brings forth but the mouing creatures hauing life in it and the winged fowles that fly ouer the earth For thy Sacrament O God by the ministerie of thy holy ones haue moued in the middest of the waues of temptation of this present world for the trayning vp of the Gentiles vnto thy name in thy baptisme In the doing wherof many a great wonder was wrought resembling the huge Whales and the voyces of thy Messengers flying aboue the Earth in the open Firmament of thy Bible that being set ouer them as their authority vnder which they were to fly whithersoeuer they went For there is no speech nor language where their voyce is not heard Seeing their sound is gone thorow all the Earth and their words to the end of the world because thou O Lord hast enlarged them by thy blessing 2. Say I not true or doe I mingle and confound and not sufficiently distinguish betweene the knowledge of these lightsome creatures that are in the Firmament of heauen and these corporeall workes in the wauy Sea and those things that are vnder the Firmament of heauen For of those things whereof the vnderstanding is solid and bounded within themselues without any increases of their generations like the lights of Wisedome and Knowledge as it were yet euen of them the operations bee corporeall many and diuers and one thing growing out of another they are multiplyed by thy blessing O God who hast refreshed our soone cloyed mortall sences that so the thing which is but one in the vnderstanding of our mind may by the motions of our bodies bee many seuerall wayes set out and discoursed vpon These Sacraments haue the Waters brought forth yea indeede the necessities of the people estranged from the eternity of thy trueth haue brought them foorth in thy Word that is in thy Gospell Because indeede the Waters cast them foorth the bitternesse whereof was the very cause why these Sacraments went along accompanied with thy Word 3. Now are all things faire that thou hast made but loe thy selfe is infinitely fairer that madest these all from whom had not Adam falne this brackishnesse of the Sea had neuer flowed out of his Ioines namely this mankind so profoundly and so tempestuously swelling and so restlesly tumbling vp and downe And then had there beene no necessitie of thy ministers to worke in many waters after a corporeall and sensible maner such mysterious doings and sayings For in this sense haue those mouing flying creatures at this present fallen into my meditation in which people being trayned vp admitted into though they had receiued corporeal Sacraments should not for all this bee able to profit by them vnlesse their soule were also quickned vp vnto a higher pitch and vnlesse after the word of admission it looked forwards to Perfection CHAP. 21. He allegorizes vpon the Creation of Birds and fishes alluding by them vnto such as haue receiued the Lords supper are better taught and mortified which are perfecter Christians then the meerly baptized 1. ANd hereby by vertue of thy Word not the deepnesse of the Sea but the earth it selfe once separated from the bitternesse of the waters brings forth not the creeping and flying creatures of seules hauing life in them but the liuing soule it selfe which hath now no more neede of Baptisme as the heathen yet haue and as it selfe also had when it was couered heretofore with the waters For there is entrance into the kingdome of heauen no other way since the time that thou hast instituted this Sacrament for mē to enter by nor does the liuing soule any more seeke after miracles to worke Beliefe nor is it so with it any longer That vnlesse it sees signes and wonders it will not beleeue now that the faithfull Earth is separated from the waters that were bitter with infidelity and that tongues are for a signe not to them that beleeue but to them that beleeue not The Earth therefore which thou hast founded vpon the waters hath no more neede
16. Gen. 1. 9. Here the Popish Translater notes That Truth is a Catholicke benediction I allow it if he excepts Roman Ioh. 8. 44. a T is a maruell that my Papist put not in some Romish pinacle higher then that the diuell set our Sauior on to ouertop this height of the Scriptures authority What neuer a marginall note out against the Scriptures that 's maruaile a See here â—e one part of the Angels office who are Ministring spirites to the heyres of saluation Heb. 13. 14 b Origine * Tunelesse noyses a Here my M. S. and Sommalius copy well reades it Per saciendi potentiam whereas other Editions haue it â—erfioiendi potentia 1 Tm. 1. 8. * This is the third time that St Austen hath giuen the Scriptures this stile and neuer mentioned any subiection of the Scriptures vnto the Church which the Papist would so fayne haue a Moses Ps 143. 10. a My M. S. reades it Easine confessionimeae and not Ea fide confessionimeae as the Printed copies doe b Mala merita bona Merita If Merita in the Fathers must needes signifie merites why did not my Papist here tanslate it Euilt merits and good merits The word anciently signifies seruice or deseruings good or bad If God prevents vs how can wee in a proper strict sence be sayd to merit of him and if the Recompence bee due to God where 's your condignity or confidence to be recompe need for yout merits Eph. 5. 8. Psol 36. 6 1 Cor. 12. 21. Eph. 3 19. b This sentence was most generally in the Church-seruice and communion Nor is there scarce any one old Liturgy but hath it Sursum cordas Habâ—mus addominum psal 69. 2. psal 84. 5. * The Holy Ghost and not a furious blind zeale psal 122. 1. * The Angels Iohâ— 1. 9. Rom. 6. 17. Psal 36. 6. Math. 3. 2. 2 His conceit here in putting Repentance and light together is for that Baptisme was anciently called illumination as Heb 6. 4 Psa 42. 6. a Christ Phil. 2. 6 7 Eph. 5 8. 1 Cor. 5. 7 Rom. 8. 24 Psal 42. 7. 1 Cor. 3. 1 Phil. 3. 13 Psal 42. 1 1 Cor. 5. 1. b Vpon mankind Rom. 12. 2 1. Cor. l 4. 20. Gal. 3. 1. Acts 2. Ephe. 4 â— Psal 46. 4 Iohn 3. 29 Rom. 8. 13 a One deepe calls vpon another mans misery vpon Gods mercie Other Scriptures as Apoc 14. 2. by waters vnderstand the people b 2 Cor. 11. 3. where St. Austen read castitate in steade of Simplicitat These words with others before would the Popish Translator wrest as if spoken by St. aul now in heauen and praying for and sauing of soules whereas they bee onely the Confession of St. Austens owne zeale borowed out of St. aul's words 1 Ioh. 3. 2. Apoc. 7. 17 Ps 42. 4 5. Ps 119. 105 Esa 26. 20 Eph. 2. 3. Eph. 5. 8. Rom 8. 10 Cant. 2. 17 Psal 42. 11 Rom. 8. 11 * Here the popish Translater fals foule vpon the Caluenists for affirming their Church to consist onely of the Elect. He should haue done well to haue quoted some Author Mr. Caluin himselfe sayth onely That the church properly consists of the Elect. though many wicked be of the outward Church with whom he sayth wee are commanded to hold communion Institut lib. 4. c. 1. §. 7. Rom. 9. 21 Apoc. 6. 14 The Popish Translaters note That by men the Scriptures came to haue authority ouer vs is false vnlesse men made the Firmament mans nay the Penmans authority is here called Ministery and that 's seruice not true authority Nay the next words shew that mans authority obscured the Scriptures authority which was eminenter after the Penmen were dead a Adam and Eue. a Here is my papist forced to confesse the Scriptures to be aboue all humane authority and that the churches power is but to declare which be Scriptures Psal 36. 5 Mat. 24. 3 Eay 40. 6 8. 1 Cor. 13. 12 1 Iohn 3. 2 Cant 2. 9. 1 Iohn 3. 2 Psal 143. 6 Psal 36. 9 a Here the other Translater mistoole a a little in turning it Bitter waters Genes 1. 9 Psal 143. 6 Psal 95. 6 a St. Austen still alludes to the manner of the creation Gen. 1 His meaning is that we should not onely doe slightly for our neighbour as we doe for an herb which hauing feede in it selfe needs but our setting but be like a tree to him affoord him fruite strength and shadow Psa 85. 11 Gen. 1. 12 Esay 58 7 2 Cor. 5. 17 Rom. 13. 11 12. Pal 65. 11 Math 9 38 Ma. 13. 3 Gen. 1. 16 1 Cor. 12. 8 10. a Sacraments are here taken in the largest signification b Moses sayth the other Translater St. Paul say I. The phrase is St. Pauls 1 Cor. 3. 1 a He alludes to the Primitiue practice which admitted not their Catechumenos or vnbaptized to heare the higher poynts of religion handled till they were enlightened that is baptized yet these he aduised to rest contented with their catecheticall knowledge The other Translater is puzled Esay 1 16 He alludes to the Sacrament of Baptisme Gen. 1. 11 30. Here the other Translater misread his copy populi for pabuli and mis poynts the next sentence Mat. 19. 16 17 a Here my papist foysts in the word Counsayle into St. Austens words very fayne would he countenance the popish vow of pouerly which they say is counsayled though not commanded Mat. 13. 7. 1 Cor. 1. 27 Rom. 10. 5 Psal 19. 2. Acts. 2. 2. These Allegories had some meaning against the Manichees seeing in his booke de Genesi contra Manichaeos they be againe repeated which see * Now what will the papists say to this most cleare authority of the Scripture Doe the popish Emissaries fly hither vnder this or with this authority No but rather with the popes Nay fly they not contrary to this authority If not why doe they so much complayne of and vilyfie the Scripture where its authority serues not their turnes Psal 19. 4. * I he same sentence may Râ—scius Act and Cicero describe seuerall waies a 1 Hoe aludes to Baptisme in water accompanyed with the Word of the Gospell of the Institution whereof mans misery was the occasion Hee meanes that Baptisme which is the Sacrament of Initiation was not so profitable without the Lords Supper which the Ancients called the Sacrament of perfection or consummation Gen. 1. 20 Gen. 2. 7. a Baptisme which is necessary generally though not alwaies and particularly where the meanes are not And the Schoole-men teach that Martyrdome and an earnest desire doe counteruaile the want of Baptisme 1 Cor. 14. 22 Psal 24. 2 Gods messengers a Hee meanes Christ the first letters of whose â—ames did in Sybiles Acrosticke verses make vp the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Fish He was also resembled by Ionas drawn out of the Fish and Deepe And himselfe was raysed from the Graue and Hell He is fed vpon