ESSAYES IN DIVINITY; By the late Dr DONNE, Dean of S Paul's. BEING Several DISQUISITIONS, Interwoven with MEDITATIONS AND PRAYERS:
Before he entred into Holy Orders.
Now made publick by his Son J. D. Dr of the Civil Law.
LONDON, Printed by T. M. for Richard Marriot, and are to be ſold at his Shop in St Dunſtan's Church-yard Fleet-ſtreet. 1651.
that in owning theſe leſs, yet more lawfull iſſues of this modern Author, you will prove a greater Mecaenas then thoſe former Writers ever had, in giving a livelihood to theſe Ofſprings, that had no proviſion left them by their Father.
And to beg this favour, they come (Sir) with the greater confidence, becauſe being writ when the Author was obliged in Civill buſineſs, and had no ingagement in that of the Church, the manner of their birth may ſeem to have ſome analogie with the courſe you now ſeem to ſteer; who being ſo highly intereſſed in the publick Affairs of the State, can yet allow ſo much time to the exerciſe of your private Devotions; which, with the help of your active wiſdom, hath ſo ſetled us, as the tempeſtuous Northwindes are not like to blaſt in the Spring before it come to a full growth, nor the South to over-ripen, till it arrive at ſuch a perfection as may equall the birth of PALLAS; which could be produced from nothing but the very brains of JUPITER; who although ſhee came arm'd from thence, yet it had not been ſufficient to have had a God for her Father, if ſhe had not had METIS to her Mother. Which ſhews us, that the Ʋnion is ſo inſeparable between Counſell and Strength, that our Armies abroad of this Book to your protection, and of my ſelf to your Commands.
IT is thought fit to let thee know, that theſe Eſſayes. were printed from an exact Copy, under the Authors own hand: and, that they were the voluntary ſacrifices of ſeverall hours, when he had many debates betwixt God and himſelf, whether he were worthy, and competently learned to enter into Holy Orders. They are now publiſh'd, both to teſtifie his modeſt Valuation of himſelf, and to ſhew his great abilities; and, they may ſerve to inform thee in many Holy Curioſities.
Fare-well.
I Do not therefore ſit at the door, and meditate upon the threſhold, becauſe I may not enter further;Apoc. 3.7. For he which is holy and true, and hath the key of David, and openeth and no man ſhutteth, and ſhutteth and no man openeth; hath ſaid to all the humble in one perſon, I have ſet before thee an open door, and no man2 can ſhut it, for thou haſt a little ſtrength. Lyra.And the holy Scriptures, ſignified in that place, as they have theſe properties of a well provided Caſtle, that they are eaſily defenſible, and ſafely defend others. So they have alſo this, that to ſtrangers they open but a litle wicket, and he that will enter, muſt ſtoop and humble himſelfe. To reverend Divines, who by an ordinary calling are Officers and Commiſſioners from God, the great Doors are open. Let me with Lazarus lie at the threſhold, and beg their crums. Diſcite à me, ſayes our bleſſed Saviour, Learn of me, as Saint Auguſtine enlarges it well,Mat. 11. not to do Miracles, nor works exceeding humanity; but, quia mitis ſum; learn to be humble. His humility, to be like us, was a Dejection; but ours, to be like him, is our chiefeſt exaltation; and yet none other is required at our hands. Where this Humility is,Prov. 11. ibi Sapientia. Therfore it is not ſuch a groveling, frozen, and ſtupid3 Humility, as ſhould quench the activity of our underſtanding, or make us neglect the Search of thoſe Secrets of God, which are acceſſible. For, Humility, and Studiouſneſſe,Tho. 2 a, 2 ae. 161. & 166. (as it is oppoſed to curioſity, and tranſgreſſes not her bounds) are ſo near of kin, that they are both agreed to be limbes and members of one vertue, Temperance.
Theſe bounds Daniel exceeded not;Dan. 10.11. and yet he was Vir Deſideriorum, and in ſatisfaction of ſo high Deſires, to him alone were thoſe viſions diſcovered. And to ſuch deſires and endeavours the Apoſtle encourageth the Corinths,1 Cor. 12.31. Aemulamini Chariſmata meliora, Deſire you better gifts, and I wil yet ſhew you a better way. It is then humility to ſtudy God, and a ſtrange miraculous one; for it is an aſcending humility, which the Divel, which emulates even Gods excellency in his goodneſſe, and labours to be as ill, as he is good, hath corrupted in us by a pride, as much againſt reaſon;4 for he hath fill'd us with a deſcending pride, to forſake God, for the ſtudy and love of things worſe then our ſelves. This averts us from the Contemplation of God, and his Book. In whoſe inwards, and Sanctum Sanctorum, what treaſure of ſaving myſteries do his Prieſts ſee, when we at the threſhold ſee enough to inſtruct and ſecure us? for he hath ſaid of his lawes,Deut. 6.9. Scribes ea in limine; And both the people, and Prince himſelfe,Ezek. 46. were to worſhip at the threſhold.
Before we conſider each ſtone of this threſhold, which are
we will ſpeak of two or three other things, ſo many words. Of the Whole Book; Of the Author of thoſe firſt 5 Books; And of this firſt book. For earthly princes look for ſo many pauſes and reverences, in our acceſſes to their table, though they be not there.
God hath two Books of life; that in the Revelation, and elſe where,Apoc. 3.5. which is an eternall Regiſter of his Elect; and this Bible. For of this, it is therefore ſaid,Joh. 5.39. Search the Scriptures, becauſe in them ye hope to have eternall life. And more plainly, when in the 24. of Eccleſiaſticus Wiſdome hath ſaid in the firſt verſe, Wiſdome ſhall praiſe her ſelf, ſaying, He created me from the beginning, and I ſhall never fail, v. 12. I give eternall things to all my Children, and in me is all grace of life and truth, v. 21. They that eat me ſhall have the more hunger, and they that drink me ſhall thirſt the more, v. 24. At laſt, in v. 26. All theſe things are the book of life, and the Covenants of the moſt high God, and the law of Moſes. And as our orderly love to the underſtanding this Book of life, teſtifies to us that our names are in the other; ſo is there another book ſubordinate to this, which is liber creaturarum. 6Of the firſt book, we may uſe the words of Eſay,Iſa. 29.11. It is a book that is ſealed up, and if it be delivered to one (Scienti literas) that can read, he ſhall ſay, I cannot, for it is ſealed. So far removed from the ſearch of learning, are thoſe eternall Decrees and Rolls of God, which are never certainly and infallibly produced and exemplified in foro exteriori, but onely inſinuated and whiſper'd to our hearts, Ad informandum conſcientiam Judicis, which is the Conſcience it ſelfe. Of the Second book, which is the Bible, we may uſe the next verſe; The book ſhall be given (As interpreters agree, open) Neſcienti literas, to one which cannot read: and he ſhall be bid read, and ſhall ſay, I cannot read. By which we learn, that as all mankind is naturally one flock feeding upon one Common, and yet for ſociety and peace, Propriety, Magiſtracy, and diſtinct Functions are reaſonably induc'd; ſo, though all our ſoules have intereſt in this their common paſture, the book7 of life, (for even the ignorant are bid to read;) yet the Church hath wifely hedged us in ſo farr, that all men may know, and cultivate, and manure their own part, and not adventure upon great reſerv'd myſteries, nor treſpaſs upon this book, without inward humility, and outward interpretations. For it is not enough to have objects, and eyes to ſee, but you muſt have light too. The firſt book is then impoſſible; The ſecond difficult; But of the third book, the the book of Creatures, we will ſay the 18th. verſe, The deaf ſhall heare the word of this book, and the eyes of the blinde ſhall ſee out of obſcurity. And ſo much is this book available to the other, that Sebund,Ray. Seb. in prolo. when he had digeſted this book into a written book, durſt pronounce, that it was an Art, which teaches al things, preſuppoſes no other, is ſoon learned, cannot be forgotten, requires no books, needs on witneſſes, and in this, is ſafer then the Bible it ſelf, that it cannot be falſified by Hereticks. 8And ventures further after,Tit. 166. to ſay, That becauſe his book is made according to the Order of Creatures, which expreſs fully the will of God, whoſoever doth according to his booke, fulfils the will of God. Howſoever, he may be too abundant in affirming, that in libro creaturarum there is enough to teach us all particularities of Chriſtian Religion,De immanifeſto Deo manifeſtiſſimo. (for Triſmegiſtus going farr, extends not his proofs to particulars;) yet St Paul clears it thus far, that there is enough to make us inexcuſable, if we ſearch not further. Rom. 2.And that further ſtep is the knowledg of this Bible, which only, after Philoſophy hath evicted and taught us an Unity in the Godhead, ſhews alſo a Trinity. Greg. Hom. 35. in Evang.As then this life compared to bleſſed eternity, is but a death, ſo the books of Philoſophers, which only inſtruct this life, have but ſuch a proportion to this book: Which hath in it Certainty, for no man aſſigns to it other beginning then we do, though all allow not ours: Dignity,9 for what Author proceeds ſo ſine teſte? (and he that requires a witneſſe, believes not the thing, but the witneſſe;) And a non Notis; (for he which requires reaſon believes himſelfe, and his own approbation and allowance of the reaſon.) And it hath Sufficiency; for it either rejecteth or judgeth all Traditions. It exceeds all others in the object, for it conſiders the next life; In the way, for it is written by revelation; yea the firſt piece of it which ever was written, which is the Decalogue, by Gods own finger. And as Lyra notes, being perchance too Allegoricall and Typick in this, it hath this common with all other books, that the words ſignifie things; but hath this particular, that all the things ſignifie other things.
There are but two other books, (within our knowledge) by which great Nations or Troops are govern'd in matter of Religion; The Alcoran, and Talmud; of which, the firſt is eſteemed, only10 where ours is not read. And beſides the common infirmity of all weak, and ſuſpicious, and craſie religions, that it affords ſalvation to all good men, in any Religion, yea,Epiſt. Pii ſecundi ad Morisb. Tunam. to Divels alſo, with our ſingular Origen, is ſo obnoxious, and ſelf-accuſing, that, to confute it, all Chriſtian Churches have ever thought it the readieſt and preſenteſt way to divulge it. And therefore Luther, after it had received Cribrationem, a ſifting by Cuſanus,Praefat. ad lect. ad lib. de moribus Turcarum. perſwades an Edition of the very Text, becauſe he thinks the Roman Church can no way be ſhak'd more, then thus to let the world ſee, how Siſter-like thoſe two Churches are. But that man of infinite undertaking, and induſtry, and zeal, and bleſſings from the Higheſt, had not ſeen the Alcoran when he writ this, though he mention it: Nor Cuſanus his book certainly; for elſe he could not have ſaid, that the Cardinall had only excerpted and exhibited to the world the infamous and ridiculous parts of it,11 and ſlipt the ſubſtantiall; for he hath deduced an harmony, and conformity of Chriſtianity out of that book. Melancthon alſo counſels this Edition,Praemonit. ad Edit. Alcor. Ʋt ſciamus quale Poema ſit. And Bibliander obſerves, that it is not only too late to ſuppreſſe it now, but that the Church never thought it fit to ſupreſſe it;Apolog. pro Edit. Alcor. becauſe (ſaith he) there is nothing impious in it, but is formerly reprehenſively regiſtred in the Fathers. As Cuſanus hath done from the Alcoran, Galatinus hath from the Talmud deduced all Chriſtianity,De arcanis Cathol. veritatis. and more. For he hath proved all Roman traditions from thence. We grudge them not thoſe victories: but this flexibility and appliableneſſe to a contrary religion, ſhews perfectly, how leaden a rule thoſe lawes are. Without doubt, their books would have been received with much more hunger then they are, if the Emperour Maximilian, by Reuchlyus counſell, had not allowed them free and open paſſage. If there were not12 ſome compaſſion belong'd to them who are ſeduced by them; I ſhould profeſſe, that I never read merrier books then thoſe two. Ours therefore, begun, not only in the firſt ſtone, but in the intire foundation, by Gods own finger, and purſued by his Spirit, is the only legible book of life; and is without doubt devolv'd from thoſe to our times. For God, who firſt writ his Law in the Tables of our hearts; and when our corruption had defaced them, writ it again in Stone-tables;Exod. 31.18. and when Moſes zealous anger had broken them, writ them again in other tables,Exod. 34.1. leaves not us worſe provided, whom he loves more, both becauſe he ever in his providence fore-ſaw the Jews defection, and becauſe in a naturall fatherly affection, he is delighted with his Sons purchaſes. For that interruption which the courſe of this book is imagin'd by great Authours to have had,Irenaeus. Tertul. Clem. Al. Euſeb. Hiero. &c. by the periſhing in the Captivity, cannot poſſibly be allowed, if either13 Gods promiſe, or that hiſtory be conſidered; nor, if that were poſſible, is it the leſſe the work of God, if Eſdras refreſh'd and recompiled it by the ſame ſpirit which was in the firſt Authour; Nor is it the leſſe ancient, no more then a man is the leſſe old, for having ſlept, then walked out a day. Our age therefore hath it; and our Church in our language; for ſince the Jeſuit Sacroboſous,Def. Conc. Trid. c. 1. and more late interpreters of the Trent Councell, have abandoned. their old ſtation, and defence of the letter of the Canon, pronouncing the vulgate Edition to be authentick, (which they heretofore aſſumed for the controverted point) and now ſay, that that Canon doth only preferre it before all Latine Tranſlations; and that not Abſolutà, (ſo to avoid barbariſmes) but In ordine ad fidem & mores; and have given us limits and rules of allowable infirmities in a Tranſlation, as corruptions not offenſive to faith, obſerving the meaning,14 though not the words, If the Hebrew text may bear that reading, and more ſuch: We might, if we had not better aſſurances, rely upon their words, that we have the Scripture, and nearer perfection, then they.
The Author of theſe firſt five books is Moſes. In which number, compoſ'd of the firſt even, and firſt odd, becauſe Cabaliſtick learning ſeems to moſt Occupatiſſima vanitas, I will forbear the obſervations, both of Picus in his Hepſaplus, and in the Harmony of Francis George, that tranſcending Wit,In Gen. l. 1. c. 8. whom therefore Pererius charges to have audax nimis, & ad devia & abruta opinionum praeceps ingenium, though they have many delicacyes of honeſt and ſerviceable curioſity, and harmleſs recreation and entertainment. For as Catechiſers give us the milk of Religion, and poſitive Divines ſolid nutriment, ſo when15 our conſcience is ſick of ſcruples, or that the Church is wounded by ſchiſmes, which make ſolutionem continui, (as Chirurgians ſpeak) though there be proper uſe of controverted Divinity for Medicine, yet there be ſome Cankers, (as Judaiſme. ) which cannot be cur'd without the Cabal; which is (eſpecially for thoſe diſeaſes,) the Paracelſian Phiſick of the underſtanding,Archangelus Apol. Cabal. and is not unworthily (if it be onely applyed where it is ſo medicinable) call'd praeambulum Evangelii. Apoc. 5.9.[They of the Synagogue of Satan, which call themſelves Jews, and are not, but do lie] as though they were ſtill in the deſert, and under the incommodities of a continuall ſtraying and ignorance of their way, (and ſo they are, and worſe; for then they onely murmured againſt their guide, for not performing Gods promiſes, now, they have no promiſe) are not content with their Pillar of fire, this Moſes, but have condenſ'd to themſelves16 a Pillar of Cloud, Rabbi Moſes,Druſ. in Not. ad nomen Tetra. call'd the Egyptian, but a Spaniard. [A Moſe ad Moſem non ſurrexit qualis Moſes] they ſay. This man quarelling with many imperfections, and ſome contradictions in our Moſes works, and yet concurring with the Jews in their opinion of his perfectneſs, if he were underſtood, accompliſh'd and perfected their legem Oralem; which they account to be delivered by God to our Moſes in his forty dayes converſation with him, and after delivered to Eſdras, and ſo deſcended to theſe Ages. His lateneſs and ſingularity, makes him not worth thus many words: We will therefore leave this Moſes, and haſten to the diſpatch of the other. Who, becauſe he was principal Secretary to the Holy Ghoſt, (I diſpute not other dignities, but onely priority in time) is very credible, though he be his owne Hiſtoriographer. Therefore, though his owne books beſt ſhow who, and what17 he was, let us endeavour otherwiſe to bring thoſe men to ſome reverence of his Antiquity, who bring no taſte to his Philoſophy, nor faith to his Story. Pererius ſeems peremtory that no Author is elder. In Ge. c. 1. I thinke it moved him, that Henoch's booke, mentioned in the Epiſtle of Jude, is periſh'd:Epiſt. Jud. So is the booke of the Battails of the Lord (for any thing we know,) and that is not ſpoken of till Num. 21.14. and then as of a future thing. He makes it reaſonable evident, that Linus,Num. 21.14. Orpheus, and all Greeke learning came after, and from him. But if we ſhall eſcape this, that Abraham's booke De formationibus is yet alive, by ſuſpecting and pronouncing it ſuppoſitious, (yet Archangelus ſaies, he hath it, and hath commented it,Apol. Cabal. Problem. and Francis George often vouches it;) how ſhall we deliver our ſelves from Zoroaſters Oracles? whom Epiphanius places in Nembrots time,Fra. Patricius. and Euſebius in Abraham's; ſince his language is Chaldaick, his18 works miraculouſly great,Heurnius de Philoſo. Barbaric. l. 2. (for his Oracles are twenty hundred thouſand verſes, and his phraſe more expreſs, and clear, and liquid, in the Doctrine of the Trinity, then Moſes? For where ſayes this, as the other, [Toto mundo lucet Trias, cujus Monas eſt princeps?] From whence ſhall we ſay that Hermes Triſmegiſtus ſucked his not only Divinity, but Chriſtianity? in which no Evangeliſt, no Father, no Councell is more literall and certain. Of the fall of Angels, Renovation of the world by fire, eternity of puniſhments, his Aſclepius! is plaine. Aſclep Dial.Of Regeneration who ſayes more then [Nemo ſervari poteſt ante nogenerationem,De regenerat. & ſilentio. & regenerationis generator eſt Dei filius, homo unus?] Of imputed Juſtice, with what Autor would he change this ſentence;De fato. [Juſtificati ſumus in Juſtitia abſente?] Of our corrupt will, and Gods providence he ſays, [Anima nostra relicta à Deo, eligit corpoream naturam; at electio ejus eſt ſecundùm providentiam19 Dei.] To ſay with Goropius, that there was no ſuch man, becauſe the publick pillars and ſtatues in which were engraved morall Inſtitutions were called Hermae, is improbable, to one who hath read Patricius his anſwers to him. And if it be true which Buntingus in his Chronology undiſputably aſſumes, that he was the Patriarch Joſeph, as alſo that Goropius confounds Zoroaſter and Japhet, then Moſes was not the firſt Author. But Hermes his naming of Italy,Minerva mundi. and the 12. Conſtellations in the Zodiaque, are Arguments and impreſſions of a later time. To unentangle our ſelvs in this perplexity, is more labour then profit, or perchance poſſibility. Therefore, as in violent tempeſts, when a ſhip dares bear no main ſayl, and to lie ſtil at hull, obeying the uncertain wind and tyde, puts them much out of their way, and altogether out of their account, it is beſt to put forth ſuch a ſmall ragg of ſail, as may keep the barke upright, and20 make her continue neer one place, though ſhe proceed not; So in this queſtion, where we cannot go forward to make Moſes the firſt Author, for many ſtrong oppoſitions, and to ly hulling upon the face of the waters, and think nothing, is a ſtupid and lazy inconſideration, which (as Saint Auſtin ſays) is the worſt of all affections,Rom. 1. our beſt firmament and arreſt will be that reverent, and pious, and reaſonable credulity, that God was Author of the firſt piece of theſe books, the Decalogue: and of ſuch Authors as God preordained to ſurvive all Philoſophers, and all Tyrants, and all Hereticks, and be the Canons of faith and manners to the worlds end, Moſes had the primacy. So that the Divine and learned book of Job, muſt be content to be diſpoſed to a later rank, (as indeed it hath ſomwhat a Greek taſte) or to accept Moſes for Author. For to confeſs, that it was found by Moſes in Madian, were to derogate from the other21 prerogative generally afforded to him. Epiſt. ad Paul. de lib. Divin.Here therefore I will temperatly end this inquiſition. Hierom tells me true, [Puerile est, & circulatorum ludo ſimile, docere quod ignores.] And beſides,Deu. 3 4 6. when I remember that it was God which hid Moſes's body;Jud. 1.5. And the Divell which laboured to reveal it, I uſe it thus, that there are ſome things which the Author of light hides from us, and the prince of darkneſs ſtrives to ſhew to us; but with no other light, then his firebrands of Contention, and curioſity.
Picus Earl of Mirandula (happier in no one thing in this life,S• John More. then in the the Author which writ it to us) being a man of an incontinent with, and ſubject to the concupiſcence of inacceſſible knowledges and tranſcendencies,In fine Heptaph. purſuing the rules of Cabal, out of the word Breſit, which is the title of this firſt Book, by vexing, and tranſpoſing, and anagrammatizing the letters, hath expreſs'd22 and wrung out this Sum of Chriſtian Religion [The Father, in and through the Son, which is the beginning, end, and reſt, created in a perfect league, the head, fire and foundation (which he calls Heaven, Air and Earth) of the great man] (which he calls the World.) And he hath not onely delivered Moſes form any diſſonance with other ſound Philoſophers, but hath obſerved all other Philoſophy in Moſes's words; and more, hath found all Moſes's learning in every verſe of Moſes. But ſince our merciful God hath afforded us the whole and intire book, why ſhould wee tear it into rags, or rent the ſeamleſs garment? Since the intention of God, through Moſes, in this, was, that it might be to the Jews a Book of the generation of Adam;Gen. 5.1. ſince in it is purpoſely propounded, That all this Univerſe, Plants, the chiefeſt contemplation of Naturall Philoſophie and Phyſick, and no ſmall part of the Wiſdom of Solomon,1 Reg. 4.33. [who ſpake of plants, from Cedar23 to Hyſſop:] And Beaſts, who have often the honour to be our reproach, accited for examples of vertue and wiſdome in the Scriptures, and ſome of them ſepoſed for the particular paſſive ſervice of God in Sacrifices (which hee gave to no man but his Son, and with held from Iſaac:) And Man, who (like his own eye) ſees all but himſelf, in his opinion, but ſo dimly, that there are marked an hundred differences in mens Writings concerning an Antw And Spirits, of whom we underſtand no more, then a horſe of us: and the receptacles and theaters of all theſe, Earth, Sea, Air, Heaven, and all things were once nothing: That Man chuſing his own deſtruction, did what he could to annihilate himſelf again, and yet received a promiſe of a Redeemer: That Gods mercy may not be diſtruſted, nor his Juſtice tempted, ſince the generall: Deluge, and Joſoph's preſervation are here related, filling an Hiſtory of more then 2300 yeers, with24 ſuch examples as might mollifie, the Jews in their wandering. I ſay, ſince this was directly and onely purpoſed by Moſes; to put him in a wine-preſſe, and ſqueeze out Philoſophy and particular Chriſtianitie, is a degree of that injuſtice, which all laws forbid, to torture a man, ſine indiciis aut ſemiprobationibus. Of the time when Moſes writ this booke, there are two opinions which have good guides, and good followers. I, becauſe to me it ſeems reaſonable and clear, that no Divine work preceded the Decalogue, have before engaged my ſelfe to accompany Chemnitius, who is perſwaded by Theodoret,Exam. Conc. Trid. Bede, and Reaſon (becauſe here is intimation of a Sabboth, and diſtinction of clean and unclean in beaſts,) that this book was written after the law; And leave Pererius, whom Euſebius hath won to thinke this booke was written in Madian, induc'd only by Moſes forty years leiſure there; and a likelihood, that this Story might25 well conduce to his end, of reclining the Jews from Egypt.
And thus much neceſſarily, or conveniently, or pardonably, may have been ſaid, before my Entrance, with out diſproportioning the whole work. For even in Solomon's magnificent Temple, the Porch to the Temple had the proportion of twenty Cubits to ſixty. Our next ſtep is upon the threſhold it ſelf, In the beginning, &c.
In the Beginning.IN the Beginning whereof,O onely Eternall God, of whoſe being, beginning, or laſting, this beginning is no period, nor meaſure; which art no Circle, for thou haſt no ends to cloſe up; which art not within this All, for it cannot comprehend thee; nor without it, for thou filleſt it; nor art it thy ſelf, for thou madeſt it; which having decreed from all eternity, to do thy great work of Mercy, our Redemption in the fulneſſe of time, didſt now create time it ſelfe to conduce to it; and madeſt thy glory and thy mercy equal thus, that though thy glorious work of Creation were firſt, thy mercifull work of Redemption was greateſt. Let me in thy beloved Servant Auguſtine's own words,Conf. li. c. 3. when with an27 humble boldneſſe he begg'd the underſtanding of this paſſage, ſay, Moſes writ this, but is gon from me to thee; if he were here, I would hold him, and beſeech him for thy ſake, to tell me what he meant. If he ſpake Hebrew, he would fruſtrate my hope; but if Latine, I ſhould comprehend him. But from whence ſhould I know that he ſaid true? Or when I knew it, came that knowledge from him? No, for within me, within me there is a truth, not Hebrew, nor Greek, nor Latin, nor barbarous; which without organs, without noyſe of Syllables, tels me true, and would enable me to ſay confidently to Moſes, Thou ſay'ſt true. Thus did he whom thou hadſt filled with faith, deſire reaſon and underſtanding; as men bleſt with great fortunes deſire numbers of ſervants, and other Complements of honour. But another inſtrument and engine of thine,Aq. 2. q. 46. A. 2. whom thou hadſt ſo enabled, that nothing was too28 minerall nor centrick for the ſearch and reach of his wit, hath remembred me; That it is an Article of our Belief, that the world began. And therefore for this point, we are not under the inſinuations and mollifyings of perſwaſion, and conveniency; nor under the reach and violence of Argument, or Demonſtration, or Neceſſity; but under the Spirituall, and peaceable Tyranny, and eaſie yoke of ſudden and preſent Faith. Nor doth he ſay this, that we ſhould diſcharge our ſelves upon his word, and ſlumber in a lazy faith; for no man was ever more endeavourous then he in ſuch inquiſitions; nor he in any, more then in this point. But after he had given anſwers to all the Arguments of reaſonable & naturall men, for a beginning of this world; to advance Faith duly above Reaſon, he aſſignes this with other myſteries only to her comprehenſion. For Reaſon is our Sword, Faith29 our Target. With that we prevail againſt others, with this we defend our ſelves: And old, well diſciplined Armies puniſhed more ſeverely the loſs of this, then that.
This word, In the beginning, is the beginning of this book, which we finde firſt placed of all the holy books; And alſo of the Goſpel by Saint John, which we know to be laſt written of all. But that laſt beginning was the firſt; for the Word was with God, before God created Heaven and. Earth. And Moſes his In the Beginning, hath ever been uſed powerfully, and proſperouſly, againſt Philoſophers and Hereticks relapſed into an opinion of the worlds eternity. But Saint John's In the Beginning, hath ever had ſtrength againſt the Author of all errour, the Divel himſelf, if we may beleeve the relations of exorciſts, who in their diſpoſſeſſings, mention ſtrange obediences of the Divell at the naked enunciation of that word. It is30 not then all one Beginning; for here God Did, there he Was. That confeſſes a limitation of time, this excludes it. Caninius Conc. To. 1. De Conc. Nic.The great Philoſopher, (whom I call ſo, rather for his Converſion, then his Arguments) who was Arius his Advocate at the firſt Nicene Councell, aſſign'd a beginning between theſe two beginnings; ſaying, that after John's eternal Beginning, & before Moſes's timely beginning, Chriſt had his beginning, being then created by God for an inſtrument in his generall Creation. But God forbid that any thing ſhould need to be ſaid againſt this, now. We therefore confeſſing two Beginnings, ſay, that this firſt was ſimul cum tempore, & that it is truly ſaid of it, Erat quando non erat, and that it inſtantly vaniſhed; and that the laſt Beginning laſts yet, and ever ſhall: And that our Mercifull God, as he made no Creature ſo frail and corruptible as the firſt Beginning, which being but the firſt point of time, dyed as ſoon as it was made, flowing31 into the next point; ſo though he made no creature like the laſt Beginning, (for if it had been as it, eternall, it had been no creature;) yet it pleaſed him to come ſo neer it, that our ſoul, though it began with that first Beginning, ſhall continue and ever laſt with the laſt. We may not diſſemble, nor dare reprove, nor would avoid another ordinary interpretation of this Beginning, becauſe it hath great and agreeing autority, and a conſonance with our faith: which is, that by the beginning here, is meant the Son our Savior; for that is elſewhere ſaid of him,Rev. 1.8. I am firſt and laſt, which is, and was, and is to come. And hereby they would eſtabliſh his coeternity, and conſubſtantialneſs, becauſe he can be no creature, who is preſent at the firſt Creation. But becauſe although to us, whom the Spirit hath made faithfully credulous, and filled us with an aſſurance of this truth, every conducing, and convenient application governs and commands our aſſent, becauſe32 it doth but remember us, not teach us. But to the Jews, who roundly deny this Expoſition, & to the Arians, who accept it, and yet call Chriſt a creature, as fore-created for an Aſſiſtant in this ſecond Creation; theſe detortions have ſmall force, but as Sun-beams ſtriking obliquely, or arrows diverted with a twig by the way, they leſſen their ſtrength, being turned upon another mark then they were deſtined to. And therefore by the Example of our late learned Reformers, I forbear this interpretation; the rather, becauſe we are utterly diſprovided of any hiſtory of the Worlds Creation, except we defend and maintain this Book of Moſes to be Hiſtorical, and therefore literally to be interpreted. Which I urge not with that peremptorineſſe, as Bellarmine doth,De Purg. l. 1. c. 15. who anſwers all the Arguments of Moſes's ſilence in many points maintained by that Church, with this only, Eſt liber Hiſtoriarum, non Dogmatum. For then it were unproperly argued by33 our Saviour, If ye believed Moſes, ye would believe me,John 5. for he writ of me. There is then in Moſes, both Hiſtory and Precept, but evidently diſtinguiſhable without violence. That then this Beginning was, is matter of faith, and ſo, infallible. When it was, is matter of reaſon, and therefore various and perplex'd. In the Epiſtle of Alexander the Great to his Mother, remembred by Cyprian and Auguſtin, there is mention of 8000. years. The Caldeans have delivered obſervations of 470000 years. And the Egyptians of 100000. The Chineſes vex us at this day, with irreconciliable accounts. And to be ſure, that none ſhall prevent them, ſome have call'd themſelves Aborigenes. The poor remedy of Lunary and other planetary years, the ſilly and contemptible eſcape that ſome Authors ſpeak of running years, ſome of years expired and perfected; or that the account of dayes and monthes are neglected, cannot eaſe us, nor34 afford us line enough to fathom this bottom. The laſt refuge uſes to be, that prophane hiſtory cannot clear, but Scripture can. Which is the beſt,Bib. Sanct. l. 5. becauſe it is halfe true; But that the later part is true, or that God purpoſed to reveal it in his Book, it ſeems doubtfull, becauſe Sextus Senenſis reckons almoſt thirty ſeverall ſupputations of the years between the Creation, and our bleſſed Saviours birth, all of accepted Authors, grounded upon the Scriptures; and Pererius confeſſes, he might have encreaſed the number by 20. And they who in a devout melancholy delight themſelves with this Meditation, that they can aſſigne the beginning of all Arts which we uſe for Neceſſity or Ornament; and conclude, that men which cannot live without ſuch, were not long before ſuch inventions, forget both that many Nations want thoſe commodities yet, & that there are as great things periſh'd and forgoten, as are now remaining. Truly, the35 Creation and the laſt Judgement, are the Diluculum and Crepuſculum, the Morning and the Evening twi-lights of the long day of this world. Which times, though they be not utterly dark, yet they are but of uncertain, doubtfull, and conjecturall light. Yet not equally; for the break of the day, becauſe it hath a ſucceſſion of more and more light, is clearer then the ſhutting in, which is overtaken with more and more darkneſſe; ſo is the birth of the world more diſcernable then the death, becauſe upon this God hath caſt more clouds: yet ſince the world in her firſt infancy did not ſpeak to us at all (by any Authors;) and when ſhe began to ſpeak by Moſes, ſhe ſpake not plain, but diverſly to divers underſtandings; we muſt return again to our ſtrong hold, faith, and end with this, That this Beginning was, and before it, Nothing. It is elder then darkneſſe, which is elder then light; And was before Confuſion, which is elder36 then Order, by how much the univerſall Chaos preceded forms and diſtinctions. A beginning ſo near Eternity, that there was no Then, nor a minite of Time between them. Of which, Eternity could never ſay, To morrow, nor ſpeak as of a future thing, becauſe this Beginning was the firſt point of time, before which, whatſoever God did, he did it unceſſantly and unintermittingly; which was but the generation of the Son, and proceſſion of the Spirit, and enjoying one another; Things, which if ever they had ended, had begun; And thoſe be terms incompatible with Eternity. And therefore Saint Auguſtin ſays religiouſly and examplarily,Conf. l. 11. cap. 12. If one ask me what God did before this beginning, I will not anſwer, as another did merrily, He made Hell for ſuch buſie inquirers: But I will ſooner ſay, I know not, when I know not, then anſwer that, by which he ſhall be deluded which asked too high a Myſtery, and he be prayſed, which anſwered a lie.
NOw we have ended our Conſideration of this beginning, we will begin with that, which was before it, and was Author of it, God himſelf; and bend our thoughts firſt upon himſelf, then upon his Name, and then upon the particular Name here uſed, Elohim.
Men which ſeek God by reaſon, and naturall ſtrength, (though we do not deny common notions and generall impreſſions of a ſoveraign power) are like Mariners which voyaged before the invention of the Compaſs, which were but Coſters, and unwillingly left the ſight of the land. Such are they which would arrive at God by this world, and contemplate him onely in his Creatures, and ſeeming Demonſtration. Certainly, every Creature ſhewes God, as a glaſs, but glimeringly and tranſitiorily, by the frailty both of38 the receiver, and beholder: Our ſelves have his Image, as Medals, permanently and preciouſly delivered. But by theſe meditations we get no further, then to know what he doth, not what he is. But as by the uſe of the Compaſs, men ſafely diſpatch Ʋlyſſes dangerous ten years travell in ſo many dayes, and have found out a new world richer then the old; ſo doth Faith, as ſoon as our hearts are touched with it, direct and inform it in that great ſearch of the diſcovery of Gods Eſſence, and the new Hieruſalem, which Reaſon durſt not attempt. And though the faithfulleſt heart is not ever directly, & conſtantly upon God, but that it ſomtimes deſcends alſo to Reaſon; yet it is thereby ſo departed from him, but that it ſtill looks towards him, though not fully to him: as the Compaſs is ever Northward, though it decline, and have often variations towards Eaſt, and Weſt. By this faith, as by reaſon, I know, that God is all that which all men can ſay39 of all Good; I beleeve he is ſomewhat which no man can ſay nor know. For, ſi ſcirem quid Deus eſſet, Deus eſſem. For all acquired knowledg is by degrees, and ſucceſſive; but God is impartible, and only faith which can receive it all at once, can comprehend him. Canſt thou then, O my ſoul, when faith hath extended and enlarged thee, not as wind doth a bladder (which is the nature of humane learning) but as God hath diſplaid the Curtain of the firmament, and more ſpacionſly; for thou comprehendeſt that, and him which comprehends it: Canſt thou be ſatisfied with ſuch a late knowledg of God, as is gathered from effects; when even reaſon, which feeds upon the crums and fragments of appearances and veriſimilitudes, requires cauſes? Canſt thou rely and leane upon ſo infirm a knowledg, as is delivered by negations? Dyon. 2. ca. Coel. Hierar.And becauſe a devout ſpeculative man hath ſaid, Negationes de Deo ſunt verae, affirmationes autem ſunt inconvenientes, will it ſerve thy turn,40 to hear, that God is that which cannot be named, cannot be comprehended, or which is nothing elſe? When every negation implyes ſome privation, which cannot be ſafely enough admitted in God; and is, beſides, ſo inconſiderable a kind of proofe, that in civill and judicall practice, no man is bound by it, nor bound to prove it. Can it give thee any ſatisfaction, to hear God called by concrete names, Good, Juſt, Wiſe; ſince theſe words can never be without confeſſing better, wiſer, and more juſt? Or if he be called Beſt, &c. or in ſuch phraſe, the higheſt degree reſpects ſome lower, and mean one: and are thoſe in God? Or is there any Creature, any Degree of that Beſt, by which we ſhould call God? Or art thou got any neerer, by hearing him called Abſtractly, Goodneſs; ſince that, and ſuch, are communicable, and daily applied to Princes? Art thou delighted with Arguments ariſing from Order, and Subordination41 of Creatures, which muſt at laſt end in ſome one, which ends in none? Or from the preſervation of all this Univerſe, when men which have not had faith, and have oppoſed reaſon to reaſon, have eſcaped from all theſe, without confeſſing ſuch a God, as thou knoweſt; at leaſt, without ſeeing thereby, what he is? Have they furthered, or eaſed thee any more, who not able to conſider whole and infinit God, have made a particular God, not only of every power of God, but of every benefit? And ſo filled the world (which our God alone doth better) with ſo many, that Varro could account 30000. and of them 300 Jupiters. Out of this proceeded Dea febris, and Dea fraus, and Tenebris, and Onions, and Garlike. For the Egyptians, moſt abundant in Idolatry, were from thence ſaid to have Gods grow in their gardens. Apol. l. 5. And Tertullian, noting that Gods became mens Creatures, ſaid, Homo incipit eſſe propitius Deo, becauſe42 Gods were beholden to men for their being. And thus did a great Greek Generall, when he preſſed the Ilanders for mony, tell them, that he preſented two Gods, Vim & Suaſionem; and conformably to this they anſwered, that they oppoſed two Gods, Paupertatem & Impoſſibilitatem. And this multiplicity of Gods may teach thee, that the reſultance of all theſe powers is one God, and that no place nor action is hid from him: but it teacheth not, who, nor what he is. And too particular and reſtrain'd are all thoſe deſcents of God in his word, when he ſpeaks of a body, and of paſſions, like ours. And ſuch alſo is their reverend ſilence, who have expreſſed God in Hieroglyphicks, ever determining in ſome one power of God, without larger extent. And laſtly, can thy great capacity be fulfilled with that knowledg, which the Roman Church affords of God? which, as though the ſtate of a Monarchy were too terrible, and refulgent for our ſight, hath changed the43 Kingdome of heaven into an Olygarchy; or at leaſt, given God leaſure, and deputed Maſters of his Requeſts, and Counſellers in his great Starr-chamber? Thou ſhalt not then, O my faithfull ſoul, deſpiſe any of theſe erroneous pictures, thou ſhalt not deſtroy, nor demoliſh their buildings; but thou ſhalt not make them thy foundation. For thou beleeveſt more then they pretend to teach, and art aſſur'd of more then thou canſt utter. For if thou couldeſt expreſs all which thou ſeeſt of God, there would be ſomthing preſently beyond that. Not that God growes, but faith doth. For, God himſelf is ſo unutterable, that he hath a name which we cannot pronounce.
Names are either to avoid confuſion, and diſtinguiſh particulars, and ſo every day begetting new inventions, and the names often overliving the things, curious44 and entangled Wits have vexed themſelves to know, whether in the world there were more things or names;) But ſuch a name, God who is one needs not; Or elſe, names are to inſtruct us, and expreſs natures and eſſences. This Adam was able to do. And an enormous pretending Wit of our nation and age undertook to frame ſuch a language, herein exceeding Adam, that whereas he named every thing by the moſt eminent and virtuall property, our man gave names, by the firſt naked enuntiation whereof, any underſtanding ſhould comprehend the eſſence of the thing, better then by a definition. And ſuch a name, we who know not Gods eſſence cannot give him. So that it is truly ſaid,Aq. 1. q. 13. Ar. 1. there is no name given by man to God, Ejus eſſentiam adaequatè repreſentans. And Hermes ſays humbly and reverently,Dial. Aſ. clep. Non ſpero, I cannot hope, that the maker of all Majeſty, can be call'd by any one name, though compounded of many. I have45 therfore ſometimes ſuſpected, that there was ſome degree of pride, and overboldneſs, in the firſt naming of God; the rather, becauſe I marke, that the firſt which ever pronounced the name,Gen. 3.1. God, was the Divell; and preſently after the woman;Gen. 4.1. who in the next chapter proceeded further, and firſt durſt pronounce that ſacred any myſtick name of foure letters. Gen. 32.29.For when an Angell did but Miniſterially repreſent God wraſtling with Jacob, he reproves Jacob, for asking his name; Cur quaeris nomen meum? And ſo alſo to Manoah, Why askeſt thou my Name, quod eſt mirabile? Jud. 13.18.And God, to dignify that Angell which he promiſes to lead his people, ſays, Fear him, provoke him not,Exod. 23.20. &c. For my Name is in him; but he tels them not what it is. But ſince, neceſſity hath enforced, and Gods will hath revealed ſome names. For in truth, we could not ſay this, God cannot be named, except God could be named. To handle the Myſteries46 of theſe names, is not for the ſtraitneſs of theſe leaves, nor of my ſtock. But yet I will take from Picus,Proem. in Heptap. thoſe words which his extream learning needed not, Ex lege, ſpicula linquuntur pauperibus in meſſe, the richeſt and learnedſt muſt leave gleanings behind them. Omitting therefore Gods attributes, Eternity, Wiſdom, and ſuch; and his Names communicable with Princes, and ſuch; there are two Names proper, and expreſſing his Eſſence: One impoſed by us, God; The other taken by God, the Name of four letters; for the Name, Lam, is derived from the ſame root. The Name impoſed by us, comes ſo near the other, that moſt Nations expreſs it in four letters; and the Turk almoſt as Miſtically as the Hebrew, in Abgd, almoſt in effably: And hence perchance was derived the Pythagorean oath, by the number of four. And in this alſo, that though it be given from Gods Works, not from his Eſſence, (for that is impoſſible47 to us) yet the root ſignifies all this, Curare, Ardere,Aq. 1. q. 13. Ar. 8. and Conſiderare; and is purpoſed and intended to ſignifie as much the Eſſence, as we can expreſs; and is never afforded abſolutely to any but God himſelf. And therefore Aquinas, after he had preferred the Name I am, above all,Ar. 11. both becauſe others were from formes, this from Eſſence; they ſignified ſome determined and limited property, this whole and entire God; and this beſt expreſſed, that nothing was paſt, nor future to God; he adds, yet the Name, God, is more proper then this, and the Name of four letters more then that.
Tetragr. Reuclin. de verbo. Mirifico. l. 1. c. 6. 2 Pet. 1.4.Of which Name one ſays, that as there is a ſecret property by which we are changed into God, (referring, I think, to that, We are made partakers of the godly nature) ſo God hath a certain name, to which he hath annexed certain conditions, which being obſerved, he hath bound himſelf to be preſent. This is the Name, which48 the Jews ſtubbornly deny ever to have been attributed to the Meſſias in the Scriptures. This is the name, which they ſay none could utter, but the prieſts, and that the knowledg of it periſhed with the Temple. And this is the name by which they ſay our Bleſſed Saviour did all his miracles, having learned the true uſe of it, by a Scedule which he found of Solomon's, and that any other, by that means, might do them.
How this name ſhould be ſounded, is now upon the anvile,Jehovah. and every body is beating and hammering upon it. That it is not Jehova, this governs me, that the Septuagint never called it ſo; Nor Chriſt; nor the Apoſtles, where they vouch the old Teſtament; Nor Origen, nor Hierome, curious in language. And though negatives have ever their infirmities, and muſt not be built on, this may, that our Fathers heard not the firſt ſound of this word Jehova. For (for any thing appearing,) Galatinus, in their Age, was the49 firſt that offered it. For, that Hierome ſhould name it in the expoſition of the eighth Pſalm,De Noie Tetrag. it is peremptorily averred by Druſius, and admitted by our learnedſt Doctor, that in the old Editions it was not Jehova. Rainolds de Idol. 2, 2, 18.But more then any other reaſon, this doth accompliſh & perfect the opinion againſt that word, that whereas that language hath no naturall vowels inſerted, but points ſubjected of the value and ſound of our vowels, added by the Maſorits, the Hebrew Criticks, after Eſdras; and therefore they obſerve a neceſſity of ſuch a naturall and infallible concurrence of conſonants, that when ſuch and ſuch conſonants meet, ſuch and ſuch vowels muſt be imagined, and ſounded, by which they have an Art of reading it without points; by thoſe rules,Genebr. de leg. Orient. ſiuepunctis. thoſe vowels cannot ſerve thoſe Conſonants, nor the name Jehova be built of thoſe four letters, and the vowels of Adonay.
Elohim.
Of the name uſed in this place,50 much needs not. But as old age is juſtly charged with this ſickneſs, that though it abound, it ever covets, though it need leſs then youth did: ſo hath alſo this decrepit age of the world ſuch a ſickneſs; for though we have now a clearer underſtanding of the Scriptures then former times, (for we inherit the talents and travels of al Expoſitors, and have overlived moſt of the prophecies,) and though the groſs thick clouds of Arianiſm be diſperſed, and ſo we have few enemies; yet we affect, and ſtrain at more Arguments for the Trinity, then thoſe times did, which needed them more. Hereupon hath an opinion, that by this name of God, Elohim, becauſe it is plurally pronounced in this place, and with a ſingular verbe, the Trinity is inſinuated, firſt of any begun by Peter Lumbard,L. 1. Sent. Diſt. 2. been ſince earneſtly purſued by Lyra, Galatin, and very many And becauſe Calvin, in a brave religious ſcorn of this extortion, and beggarly wreſting of Scriptures,51 denyes this place, with others uſually offered for that point, to concern it, and his defender Paraeus denyes any good Author to approve it, Hunnius oppoſes Luther, and ſome after,Antipar. fo. 9. but none before, to be of that opinion. But, leſt any ſhould think this a prevarication in me, or a purpoſe to ſhew the nakedneſs of the Fathers of our Church, by opening their diſagreeing, though in no fundamentall thing, I will alſo remember, that great pillars of the Roman Church differ with as much bitterneſs, and leſs reaſon in this point. For, when Cajetan had ſaid true, that this place was not ſo interpretable, but yet upon falſe grounds, That the word Elohim had no ſingular,Eloah. Job. 2. & 36. which is evidently falſe, Catharinus in his Animadverſions upon Cajetan, reprehends him bitterly for his truth, and ſpies not his Errour: And though Toſtatus long before ſaid the ſame, and Lumbard were the firſt that writ the contrary, he52 denies any to have been of Cajetan's opinion. It ſatisfies me, for the phraſe, that I am taught by collation of many places in the Scriptures, that it is a meer Idiotiſm. And for the matter, that our Saviour never applyed this place to that purpoſe: And that I mark, the firſt place which the Fathers in the Nicen Councel objected againſt Arius his Philoſopher, was, Faciamus hominem, and this never mentioned. Thus much of him, who hath ſaid, I have been found by them which have not ſought me:Iſa. 65. And therefore moſt aſſuredly in another place, If thou ſeek me, thou ſhalt finde me. I have adventured in his Name, upon his Name. Our next conſideration muſt be his moſt glorious worke which he hath yet done in any time, the Creation.
MƲndum tradidit diſputationi eorum,Sirac. 3.11 ut non inveniat homo opus quod operatus eſt Deus ab initio uſque ad finem. So that God will be glorified both in our ſearching theſe Myſteries, becauſe it teſtifies our livelineſs towards him, and in our not finding them. Lawyers, more then others, have ever been Tyrants over words, and have made them accept other ſignifications, then their nature enclined to. Hereby have Caſuiſts drawn the word Anathema, which is conſecrated or ſeparated, and ſeparated or ſepoſed for Divine uſe, to ſignify neceſſarily accurſed, and cut off from the communion of the Church. Hereby Criminiſts have commanded Hereſie, which is but election, (and thereupon Paul gloryed to be of the ſtricteſt Hereſie, a Phariſee;Act. 6.5.) and the Scepticks were deſpiſed, becauſe they were of no Hereſie) to undertakeLaert.54 a capitall and infamous ſignification. Hereby alſo the Civiliſts have dignified the word Priviledge,Acacius de Privil. l. 1. cap. 1. whoſe ancienteſt meaning was, a law to the diſadvantage of any private man (and ſo Cicero ſpeaks of one baniſhed by priviledg, and lays the names, cruel and capitall upon Priviledg) and appointed it to expreſs only the favours and graces of Princes. Schoolmen, which have invented new things, and found out, or added Suburbs to Hell, will not be exceeded in this boldneſs upon words. As therefore in many other, ſo they have practiſed it in this word creare: which being but of an even nature with facere, or producere, they have laid a neceſſity upon it to ſignifie a Making of Nothing;Scot. 2. Sent. Diſt. 1. q. 5. Pererius. For ſo is Creation defined. But in this place neither the Hebrew nor Greek word afford it; neither is it otherwiſe then indifferently uſed in the holy books. Somtimes of things of a preexiſtent matter, He created man of Earth,Sirach. 17.1. and he created him a helper out of himſelf. 55Sometimes of things but then revealed, They are created now,Iſa. 48.7. and not of old. Sometimes of that, whereof God is neither Creator, nor Maker, nor Concurrent, as of Evill; faciens Pacem,Iſa. 45.5. & creans malum: And ſometimes of that which was neither created nor made by God, nor any other, as darkneſs, which is but privation; formans bucem,Iſa. 54.7. & creans tenebras. And the firſt that I can obſerve to have taken away the liberty of this word, and made it to ſignify, of Nothing,Aq. 1. q. 45 ar. 1. is our countryman Bede upon this place. For Saint Auguſtin was as oppoſite and diamitrall againſt it,Aug. contr. adverſ. leg. & proph. as it is againſt truth. For he ſays, facere eſt quod omnino non erat; creare verò eſt, ex eo quod jam erat educendo conſtituere. Truly, it is not the power and victory of reaſon, that evicts the world to be made of Nothing; for neither this word creare inforces it, nor is it expreſsly ſaid ſo in any Scripture. When Paul ſays himſelf to be Nothing,1 Cor. 22.11. it is but a diminution56 on and Extenuation (not of himſelf, for he ſays there, I am not inferior to the very chief of the Apoſtles, but) of Mankind. Where it is ſaid to Man, Your making is of Nothing, it is but a reſpective, and comparative undervaluing;Iſa. 41.24. as in a lower deſcent then that before, All Nations before God are leſs then Nothing. Iſa. 40.17.As in another place by a like extreme extending it is ſaid, Deus regnabit in aeternum & ultra:Ex. 15.18. Only it is once ſaid,Machab. 2.7.28. Ex nihilo fecit omnia Deus; but in a book of no ſtraight obligation (if the matter needed authority) and it is alſo well tranſlated by us, Of things which were not. But therefore we may ſpare Divine Authority, and eaſe our faith too, becauſe it is preſent to our reaſon. For, Omitting the quarelſome contending of Sextus Empiricus the Pyrrhonian, (of the Author of which ſect Laertius ſays, that he handled Philoſophy bravely, having invented a way by which a man ſhould determine nothing of every thing)57 who with his Ordinary weapon, a two-edged ſword, thinks he cuts off all Arguments againſt production of Nothing, by this, Non fit quod jam eſt, Nec quod non eſt;Ca. de Ortu & interit. nam non patitur mutationem quod non eſt; And omitting thoſe Idolaters of Nature, the Epicureans, who pretending a mannerly lothneſs to trouble God, becauſe Nec bene promeritis capitur,Lucret. nec tangitur ira, indeed out of their pride are loth to be beholden to God, ſay, that we are ſick of the fear of God,Horace. Quo morbo mentem concuſſe? Timore Deorum; And cannot therefore admit creation of Nothing, becauſe then Nil ſemine egeret, but ferre omnes omnia poſſent, And ſubitò exorirentur, incerto ſpacio,Lucret. with ſuch other dotages. To make our approches nearer, and batter effectually, let him that will not confeſs this Nothing, aſſign ſomthing of which the world was made. If it be of it ſelf, it is God: and it is God, if it be of God; who is alſo ſo ſimple, that it is impoſſible58 to imagine any thing before him of which he ſhould be compounded, or any workman to do it. Boet. de Conſol. 5. proſ. 6. For to ſay, as one doth, that the world might be eternall, and yet not be God, becauſe Gods eternity is all at once, and the worlds ſucceſſive, will not reconcile it; for yet, ſome part of the world muſt be as old as God, and infinite things are equall, and equalls to God are God. The greateſt Dignity which we can give this world, is, that the Idaea of it is eternall, and was ever in God: And that he knew this world, not only Scientiâ Intellectus, by which he knows things which ſhall never be, and are in his purpoſe impoſſible, though yet poſſible and contingent to us; but, after failing, become alſo to our knowledg impoſſible, (as it is yet poſſible that you will read this book thorow now, but if you diſcontinue it (which is in your liberty) it is then impoſſible to your knowledge, and was ever ſo to Gods;) but alſo Scientiâ Viſionis,59 by which he knows only infallible things; and therefore theſe Idaeas and eternall impreſſions in God, may boldly be ſaid to be God; for nothing underſtands God of it ſelf, but God; and it is ſaid, Intellectae Jynges à patre,Zoroaſt. Oracul. 4. intelligunt & ipſae: And with Zoroaſter (if I miſconceive not) Jynx is the ſame as Idaea with Plato. The eternity of theſe Idaeas wrought ſo much, and obtained ſo high an eſtimation with Scotus, that he thinks them the Eſſence of this world, and the Creation was but their Exiſtence; which Reaſon and Scaliger reprehend roundly, when they do but ask him, whether the Creation were only of accidents.
But becauſe all which can be ſaid hereof is cloudy, and therefore apt to be miſ-imagined, and ill interpreted, for, obſcurum loquitur quiſque ſuo perieulo, I will turn to certain and evident things; And tell thee, O man, which art ſaid to be the Epilogue, and compendium of all this world, and the60 Hymen and Matrimoniall knot of Eternal and Mortall things, whom one ſays to be all Creatures,Picus. becauſe the Goſpel, of which onely man is capable, is ſent to be preached to all Creatures;Mar. 16. And waſt made by Gods hands, not his commandment; and haſt thy head erected to heaven, and all others to the Center; that yet only thy heart of all others, points downwards, and onely trembles. And, oh ye chief of men, ye Princes of the Earth, (for to you eſpecially it is ſaid, Terram dedit filiis hominum; for the ſons of God have the leaſt portion thereof; And you are ſo Princes of the Earth, as the Divell is Prince of the Air, it is given to you to raiſe ſtorms of warr and perſecution) know ye by how few deſcents ye are derived from Nothing? you are the Children of the Luſt and Excrements of your parents, they and theirs the Children of Adam, the child of durt, the child of Nothing. Yea, our ſoul, which we magnify ſo much, and by61 which we conſider this, is a veryer upſtart then our body, being but of the firſt head, and immediately made of Nothing: for how many ſouls hath this world, which were not nothing a hundred years ſince? And of whole man compounded of Body and Soul, the beſt, and moſt ſpirituall and delicate parts, which are Honour and Pleaſure, have ſuch a neighbourhood and alliance with Nothing, that they lately were Nothing, and even now when they are, they are Nothing, or at leaſt ſhall quickly become Nothing: which, even at the laſt great fire, ſhall not befall the moſt wretched worme, nor moſt abject grain of duſt: for that fire ſhall be a purifier, not conſumer to nothing. For to be Nothing, is ſo deep a curſe, and high degree of puniſhment, that Hell and the priſoners there, not only have it not, but cannot wiſh ſo great a loſs to themſelves, nor ſuch a fruſtrating of Gods purpoſes. Even in Hell, where if our mind could62 contract and gather together all the old perſecutions of the firſt Church, where men were tormented with exquiſite deaths, and oftentimes more, by being denyed that; And all the inhumanities of the Inquiſition, where repentance encreaſeth the torture, (for they dy alſo, and loſe the comfort of perſeverance;) And all the miſeries which the miſtakings, and furies, and ſloth of Princes, and infinity and corroſiveneſs of officers, the trechery of women, and bondage of reputation hath laid upon mankind, ſince it was, and diſtil the poyſon and ſtrength of all theſe, and throw it upon one ſoul, it would not equall the torment of ſo much time as you ſound one ſyllable. And for the laſting, if you take as many of Plato's years, as a million of them hath minutes, and multiply them by Clavius his number, which expreſſes how many ſands would fill the hollowneſs to the firſt Mover,In Sacroboſ. you were ſo far from proceeding towards the end, that63 you had not deſcribed one minute. In Hell, I ſay, to eſcape which, ſome have prayed to have hils fall upon them, and many horrours ſhadowed in the Scriptures and Fathers, none is ever ſaid to have wiſhed himſelf Nothing. Indeed, as repoſedly, and at home within himſelf no man is an Atheiſt, however he pretend it, and ſerve the company with his braveries (as Saint Auguſtine ſayes of himſelf,Conf. l. 2. cap. 3. that though he knew nothing was blameable but vice, yet he ſeemed vicious, leſt he ſhould be blameable; and fain'd falſe vices when he had not true, leſt he ſhould be deſpiſed for his innocency;) ſo it is impoſſible that any man ſhould wiſh himſelf Nothing: for we can deſire nothing but that which ſeems ſatisfactory, and better to us at that time; and whatſoever is better, is ſomething. Doth, or can any man wiſh that, of which, if it were granted, he ſhould, even by his wiſhing it, have no ſenſe, nor benefit? To ſpeak truth freely64 there was no ſuch Nothing as this before the beginning: for, he that hath refin'd all the old Definitions, hath put this ingredient Creabile, (which cannot be abſolutely nothing) into his Definition of Creation:Piccolomin. Defin. Creat. And that Nothing which was, we cannot deſire; for mans will is not larger then Gods power; and ſince Nothing was not a pre-exiſtent matter, nor mother of this All, but onely a limitation when any thing began to be; how impoſſible is it to return to that firſt point of time, ſince God (if it imply contradiction) cannot reduce yeſterday? Of this we will ſay no more; for this Nothing being no creature, is more incomprehenſible then all the reſt: but we will proceed to that which is All, Heaven and Earth.
ONe ſayes in admiration of the ſpirit and ſublimeneſſe of Abbot Joachim his Works,Picus. that he thinks he had read the Book of life. Such an acquaintance as that ſhould he need, who would worthily expound or comprehend theſe words, Heaven and Earth. And Francis George in his Harmony ſayes, That after he had curiouſly obſerved, that the Ark of Noah, and our body had the ſame proportion and correſpondency in their parts, he was angry, when he found after, that St Auguſtine had found out that before. So natural is the diſeaſe of Meum & Tuum to us, that even contemplative men, which have abandon'd temporall propriety, are delighted, and have their Complacentiam, in having their ſpirituall Meditations and inventions knowne to be theirs: for, qui velit ingenio66 cedere, rarus erit. But becauſe to ſuch as I, who are but Interlopers, not ſtaple Merchants, nor of the company, nor within the commiſſion of Expoſitors of the Scriptures, if any licence be granted by the Spirit to diſcover and poſſeſſe any part, herein, it is condition'd and qualified as the Commiſſions of Princes, that we attempt not any part actually poſſeſſ'd before, nor diſſeiſe others; therefore of theſe words, ſo abundantly handled, by ſo many, ſo learned, as no place hath been more traded to, I will expoſitorily ſay nothing, but onely a little refreſh, what others have ſaid of them, and then contemplate their immenſity. Al opinions about theſe words, whether of Men too ſupple and ſlack, and ſo miſcarried with the ſtreame and tide of elder Authority; or too narrow and ſlaviſh, and ſo coaſting ever within the view and protection of Philoſophy; or too ſingular, and ſo diſdaining all beaten paths, may fall within one of theſe expoſitions. 67Either in theſe words Moſes delivers roundly the intire Creation of all, and after doth but dilate and declare the Order; which is uſually aſſign'd to Chryſoſtome and Baſil, govern'd by the words in Gen. 2.4. In the day that the Lord God made the Earth and the Heavens; and of theſe, He that liveth for ever made all things together;Sirach. 18.1. and becauſe the literall interpretation of ſucceſsive dayes cannot ſubſiſt, where there are ſome dayes mention'd before the Creation of theſe Planets which made dayes. Or elſe, (which Auguſtine authorizeth) the Heaven ſignifies Angels, and the Earth Materiam primam, out of which all things were produc'd; which Averroes hath call'd Id ens quod mediat inter non eſſe penitus,In 1o Phyſ. 70. & eſſe Actu. And another hath afforded it a definition, which Divines have denied to God: for he ſays, Eſt nullum praedicamentum,Ariſt. 7. Met. Piccolom. de Defin. Mat. primae neque Negatio. And therfore that late Italian Diſtiller and Sublimer of old definitions hath riddled upon68 it, That it is firſt and laſt; immortall and periſhable; formed and formeleſſe; One, four, and infinite; Good, bad, and neither; becauſe it is ſuſceptible of all formes, and changeable into all. Or elſe Heaven muſt mean that Coelum Empyraeum (which ſome have thought to be increate, and nothing but the refulgence of God) which is exempt from all alteration even of motion; and the Earth to deſigne the firſt Matter. And in this channell came the tide of almoſt all accepted Expoſitors, till later ages ſomwhat diverted it. For with, and ſince Lyra, (of whom his Apologiſt Dornike ſayes, Dilirat qui cum Lyra non ſentit) they agree much, that Heaven and Earth in this place, is the ſame which it is now; And that the ſubſtantiall forms were preſently in it diſtinctly, but other accidentall properties added ſucceſſively. And therfore Aquinas having found ▪ danger in theſe words,1. q. 65. Ar. 1. Praeceſſit informitas materiae ejus formationem,69 expounds it, Ornatum, not formam. So that this Heaven and Earth, being themſelves and all between them, is this World; the common houſe and City of Gods and men, in Cicero's words;Nat. Deor. 2. and the corporeal and viſible image and ſon of the inviſible God, in the deſcription of the Academicks: which being but one, (for Ʋniverſum eſt omnia verſa in unum) hath been the ſubject of Gods labor, and providence, and delight, perchance almoſt ſix thouſand yeares; whoſe uppermoſt firſt moving Orbe is too ſwift for our thoughts to overtake, if it diſpatch in every hour three thouſand times the compaſs of the Earth,Gilbert. de Magn. l. 6. c. 3. and this exceeds fifteen thouſand miles. In whoſe firmament are ſcattered more Eyes (for our uſe, not their owne) then any Cyphers can eſteeme or expreſſe. For, how weake a ſtomack to digeſt knowledge, or how ſtrong and miſgovern'd faith againſt common ſenſe hath he, that is content to reſt in their70 number of 1022 Stars? whoſe nearer regions are illuſtrated with the Planets, which work ſo effectually upon man, that they have often ſtop'd his further ſearch, and been themſelves by him deified; And whoſe navell, this Earth, which cannot ſtir, for every other place is upwards to it, and is under the water, yet not ſurrounded, and is mans priſon and pallace, yea man himſelf, (for terra eſt quam calco,Conf. 12. & terra quam porto, ſays Auguſtin:) A world, which when God had made, he ſaw it was very good; and when it became very bad, becauſe we would not repent, he did: and more then once; for he repented that he made it, and then that he deſtroyed it; becoming for our ſakes, who were unnaturally conſtant (though in ſinning) unnaturally changeable in affection: And when we diſ-eſteemed his benefits, and uſed not this world aright, but rather choſe Hell, he, to dignify his own work, left Heaven it ſelf, to paſs a life in this71 world: Of the glory of which, and the inhabitants of it, we ſhall beſt end in the words of Sirach's Son, When we have ſpoken much,Ch. 43.27. we cannot attain unto them; but the ſum of all is, that God is all. But becauſe, as the ſame man ſays, When a man hath done his beſt,Cha. 18.6. he muſt begin again; and when he thinks to come to an end, he muſt go again to his labour; let us further conſider what love we may bear to the world: for, to love it too much, is to love it too little; as overprayſing is a kind of libelling. For a man may oppreſs a favorite or officer with ſo much commendation, as the Prince neglected and diminiſhed thereby, may be jealous, and ruine him. Ambaſſadours in their firſt acceſſes to Princes, uſe not to apply themſelves, nor divert their eye upon any, untill they have made their firſt Diſpatch, and find themſelves next the Prince; and after acknowledg and reſpect the beams of his Majeſty in the beauties and dignities of the reſt. So ſhould72 our ſoul do, between God, and his Creatures; for what is there in this world immediately and primarily worthy our love, which (by acceptation) is worthy the love of God? Earth and Heaven are but the foot-ſtool of God: But Earth it ſelf is but the football of wiſe men. How like a Strumpet deales this world with the Princes of it? Every one thinks he poſſeſſeth all, and his ſervants have more at her hand then he; and theirs, then they. They think they compaſs the Earth, and a Job is not within their reach. Malaguzzi. Theſo. Polit. par. 2. fo. 60. A buſie Wit hath taken the pains to ſurvey the poſſeſſions of ſome Princes: & he tels us, that the Spaniſh King hath in Europe almoſt three hundred thouſand miles, and in the new world ſeaven millions, beſides the borders of Africk, and all his Ilands: And we ſay, the Sun cannot hide himſelf from his Eye, nor ſhine out of his Dominions. Yet let him meaſure right, and the Turke exceeds him, and him the Perſian;73 the Tartar him, and him Prete-Jan. There came an Edict from the Emperour (ſaith the Goſpel) that the whole world ſhould be taxed:Luk. 2.1. And when the Biſhop of Rome is covetous of one treaſure, and expenſive of another, he gives and applies to ſome one the Indulgences Ʋrbis & Orbis. And alas, how many greater Kingdomes are there in the world, which know not that there is ſuch a Biſhop or Emperour? Ambition reſts not there: The Turke, and leſs Princes, have ſtiled themſelves King of Kings, and Lord of Lords, and choſen to God. Chriſtian Princes, in no impure times, have taken (nay given to themſelves)aaJuſtinian. Proem. Numen noſtrum, andbbAcacius l. 1. c. 6. Caſſā. Cat. glo. Mud. P. 5. Conſ. 24.50. Divina Oracula, and Sacra Scripta to their Laws. Of them alſo ſome ſpeak ſo tremblingly, that they ſay, to diſpute their Actions is ſacriledg. And theirccDe nova forma fidelit. c. 1. Extra Jo. 22. ca. cum Intergloſſ. Baldus ſays of him, Eſt omnia, & ſuper omnia, & facit ut Deus; habet enim coeleſte arbitrium. But more roundly the Canoniſts of74 their Biſhop, Qui negat Dominum Deum noſtrum Papam, &c. which title the Emperour Conſtantine alſo long before afforded him. Diſtin. 96. l. Satis. And Martial to Domitian, l. 8.2. But alas, what are theſe our fellow-ants, our fellow-durt, our fellow-nothings, compared to that God whom they make but their pattern? And how little have any of theſe, compared to the whole Earth? whoſe hills, though they erect their heads beyond the Country of Meteors, and ſet their foot, in one land, and caſt their ſhadow into another, are but as warts upon our face: And her vaults, and caverns, the bed of the winds, and the ſecret ſtreets and paſſages of al rivers, and Hel it ſelf, though they afford it three thouſand great miles,Munſter l. 1. c. 16. are but as ſo many wrinkles, and pock-holes. A prince is Pilot of a great ▪ ſhip, a Kingdome; we of a pinnace, a family, or a leſs skiff, our ſelves: and howſoever we be toſſed, we cannot periſh; for our haven (if we will) is even in the midſt of the Sea; and where we dy, our home75 meet us. If he be a lion and live by prey, and waſt amongſt Cedars and pines, and I a mole, and ſcratch out my bed in the ground, happy in this, that I cannot ſee him: If he be a butterfly, the ſon of a Silkworm, and I a Scarab, the ſeed of durt; If he go to execution in a Chariot, and I in a Cart or by foot, where is the glorious advantage? If I can have (or if I can want) thoſe things which the Son of Sirach calls principall, water, fire, and iron,C. 39.26. ſalt and meal, wheat and hony, milk, and the blood of grapes, oyle, and clothing; If I can prandere Olus,Horace. and ſo need not Kings; Or can uſe Kings, and ſo need not prandere Olus: In one word, if I do not frui (which, is, ſet my delight, and affection only due to God) but Ʋti the Creatures of this world,Lombard. l. 1. Diſt. 1. this world is mine; and to me belong thoſe words, Subdue the Earth,Gen. 1.28. and rule over all Creatures; and as God is proprietary, I am uſufructuarius of this Heaven and76 Earth which God created in the beginning. And here, becauſe Nemo ſilens placuit,Auſon. multi brevitate, ſhall be the end.
O Eternall and Almighty power, which being infinite, haſt enabled a limited creature, Faith, to comprehend thee; And being, even to Angels but a paſſive Mirror and looking-glaſſe, art to us an Active gueſt and domeſtick, (for thou haſt ſaid, I ſtand at the door and knock,Rev. 3.20. if any man hear me, and open the doore, I will come in unto him, and ſup with him, and he with me, and ſo thou dwellſt in our hearts; And not there only, but even in our mouths; for though thou beeſt greater, and more remov'd, yet humbler and more communicable then the Kings of Egypt, or Roman Emperours, which diſdain'd their particular diſtinguiſhing Names, for Pharaoh and Caeſar, names of confuſion; haſt contracted thine immenſity, and ſhut thy ſelfe within Syllables, and accepted a Name from77 us; O keep and defend my tongue from miſuſing that Name in lightneſſe, paſſion, or falſhood; and my heart, from miſtaking thy Nature, by an inordinate preferring thy Juſtice before thy Mercy, or advancing this before that. And as, though thy ſelf hadſt no beginning thou gaveſt a beginning to all things in which thou wouldſt be ſerved and glorified; ſo, though this ſoul of mine, by which I partake thee, begin not now, yet let this minute, O God, this happy minute of thy viſitation, be the beginning of her converſion, and ſhaking away confuſion, darkneſſe, and barrenneſſe; and let her now produce Creatures, thoughts, words, and deeds agreeable to thee. And let her not produce them, O God, out of any contemplation, or (I cannot ſay, Idaea, but) Chimera of my worthineſſe, either becauſe I am a man and no worme, and within the pale of thy Church, and not in the wild forreſt, and enlightned with ſome glimerings of Naturall knowledge; but meerely out of Nothing: Nothing prexiſtent78 in her ſelfe, but by power of thy Divine will and word. By which, as thou didſt ſo make Heaven, as thou didſt not neglect Earth, and madeſt them anſwerable and agreeable to one another, ſo let my Soul's Creatures have that temper and Harmony, that they be not by a miſdevout conſideration of the next life, ſtupidly and trecherouſly negligent of the offices and duties which thou enjoyneſt amongst us in this life; nor ſo anxious in theſe, that the other (which is our better buſineſs, though this alſo muſt be attended) be the leſs endeavoured. Thou haſt, O God, denyed even to Angells, the ability of arriving from one Extreme to another, without paſſing the mean way between. Nor can we paſs from the priſon of our Mothers womb, to thy palace, but we muſt walk (in that pace whereto thou haſt enabled us) through the ſtreet of this life, and not ſleep at the firſt corner, nor in the midſt. Yet ſince my ſoul is ſent immediately from thee, (let me for her return) rely,79 not principally, but wholly upon thee and thy word: and for this body, made of preordained matter, and inſtruments, let me ſo uſe the materiall means of her ſuſtaining, that I neither neglect the ſeeking, nor grudge the miſſing of the Conveniencies of this life: And that for fame, which is a mean Nature between them, I ſo eſteem opinion, that I deſpiſe not others thoughts of me, ſince moſt men are ſuch, as most men think they be: nor ſo reverence it, that I make it alwayes the rule of my Actions. And becauſe in this world my Body was firſt made, and then my Soul, but in the next my ſoul ſhall be first, and then my body, In my Exterior and morall converſation let my firſt and preſenteſt care be to give them ſatisfaction with whom I am mingled, becauſe they may be ſcandaliz'd, but thou, which ſeest hearts, canſt not: But for my faith, let my firſt relation be to thee, becauſe of that thou art justly jealous, which they cannot be. Grant theſe requests, O God, if I have asked fit things fitly, and80 as many more, under the ſame limitations, as are within that prayer which (As thy Manna, which was meat for all tasts, and ſerved to the appetite of him which took it, and was that which every man would) includes all which all can aske,Sap. 16.20 Our Father which art, &c.
IN this book our entrance is a going out:Of Exodus for Exodus is Excitus. The Meditation upon Gods works is infinite; and whatſoever is ſo, is Circular, and returns into it ſelfe, and is every where beginning and ending, and yet no where either: Which the Jews (the children of God by his firſt ſpouſe the Law, as we are by Grace, his ſecond) expreſſ'd in their round Temples; for God82 himſelfe is ſo much a Circle, as being every where without any corner, (that is, never hid from our Inquiſition;) yet he is no where any part of a ſtraight line, (that is, may not be directly and preſently beheld and contemplated) but either we muſt ſeek his Image in his works, or his will in his words; which, whether they be plain or darke, are ever true, and guide us aright. For, aſwell the Pillar of Cloud, as that of Fire, did the Office of directing. Yea, oftentimes, where feweſt Expoſitors contribute their helpes, the Spirit of God alone enlightens us beſt; for many lights caſt many ſhadows, and ſince controverted Divinity became an occupation,Controverſies. the Diſtortions and violencing of Scriptures, by Chriſtians themſelves, have wounded the Scriptures more, then the old Philoſophy or Turciſm. So that that is applyable to us, which Seneca ſays of Cſaears murderers, Plures amici quam inimici eum interfecerunt. From which indulgence83 to our own affections, that ſhould ſomwhat deterr us, which Pliny ſays of the ſame buſineſs, Iiſdem pugionibus quibus Caeſarem interfecerunt, ſibi mortem conſciverunt. For we kill our own ſouls certainly, when we ſeek paſſionately to draw truth into doubt and diſputation.
I do not (I hope) in undertaking the Meditation upon this verſe, incur the fault of them,Shore Texts. who for oſtentation and magnifying their wits, excerpt and tear ſhapeleſs and unſignificant rags of a word or two, from whole ſentences, and make them obey their purpoſe in diſcourſing; The Souldiers would not divide our Saviours garment, though paſt his uſe and his propriety. No garment is ſo neer God as his word: which is ſo much his, as it is he. His fleſh, though dignified with unexpreſſible priviledges, is not ſo near God, as his word: for that is Spiritus Oris. And in the Incarnation, the Act was onely of one Perſon, but the whole Trinity84 ſpeaks in every word. They therefore which ſtub up theſe ſeverall roots, and mangle them into chips, in making the word of God not ſuch,Literall Senſe. (for the word of God is not the word of God in any other ſenſe then literall (and that alſo is not the literall, which the letter ſeems to preſent, for ſo to diverſe underſtandings there might be diverſe literall ſenſes; but it is called literall, to diſtinguiſh it from the Morall, Allegoricall, and the other ſenſes; and is that which the Holy Ghoſt doth in that place principally intend:) they, I ſay, do what they can this way, to make God, whoſe word it is pretended to be, no God. They which build, muſt take the ſolid ſtone, not the rubbiſh. Of which, though there be none in the word of God, yet often unſincere tranſlations, to juſtifie our perjudices and foreconceived opinions, and the underminings and batteries of Hereticks, and the curious refinings of the Allegoricall Fathers, which have made85 the Scriptures, which are ſtronge toyles, to catch and deſtroy the bore and bear which devaſt our Lords vineyard, fine cobwebs to catch flies; And of ſtrong gables, by which we might anker in all ſtorms of Diſputation and Perſecution, the threads of ſilkworms, curious vanities and exceſſes (for do not many among us ſtudy even the Scriptures only for ornament?) theſe, I ſay, may ſo bruſe them, and raiſe ſo much duſt, as may blinde our Eyes, and make us ſee nothing, by coveting too much. He which firſt invented the cutting of Marble, had (ſays Pliny) importunum ingenium; a wit that would take no anſwer nor denyal. So have they which break theſe Sentences, importuna ingenia, unſeaſonable and murmuring ſpirits. When God out of his abundance affords them whole Sentences, yea Chapters, rather then not have enough to break to their auditory, they will attempt to feed miraculouſly great Congregations with a loafe or86 two, and a few fiſhes; that is, with two or three incoherent words of a Sentence. I remember I have read of a General, who, having at laſt carryed a town, yet not meerly by force, but upon this article, That in ſign of ſubjection they ſhould admit him to take away one row of ſtones round about their wall, choſe to take the undermoſt row, by which the whole wall ruined. So do they demoliſh Gods faireſt Temple, his Word, which pick out ſuch ſtones, and deface the integrity of it, ſo much, as neither that which they take, nor that which they leave, is the word of God. In the Temple was admitted no ſound of hammer, nor in the building of this great patriarchal Catholick Church, of which every one of us is a little chappel, ſhould the word be otherwiſe wreſted or broken, but taken intirely as it is offered and preſented. But I do not at this time trangreſs this rule,Of this Text. both becauſe I made not choice of this unperfect ſentence,87 but proſecute my firſt purpoſe of taking the beginning of every book: and becauſe this verſe is not ſo unperfect, but that radically and virtually it comprehends all the book; which being a hiſtory of Gods miraculous Mercy to his, is beſt intimated or Epitomized in that firſt part, which is inſinuated in this verſe, from how ſmall a number he propagated ſo great a Nation. Upon this confidence, and conſcience of purpoſing good,Unvocall preaching. I proceed in theſe Sermons; for they are ſuch, in the allowance of him whom they have ſtiled reſolutiſſimum et Chriſtianiſſimum Doctorem;Gerſ. de laude Scr. conſid. 1a. for he ſays Scriptor manu praedicat. And that to write books, though one gain and profit temporally by it, yet if the finall reſpect be the glory of God, is latriae veneratio, and more honorable to the Church, then the multiplication of vocal prayers, Imo, quam inſolens Miſſarum inculcatio. Did the Author of that book, the Preacher, make vocal Sermons? Though theſe lack thus much of88 Sermons, that they have no Auditory, yet as Saint Bernard did almoſt glory, that Okes and Beeches were his Maſters, I ſhall be content that Okes and Beeches be my ſchollers, and witneſſes of my ſolitary Meditations. Therefore,Diviſion. after I ſhal have ſpoken a few words in generall of this book, I will proceed to a neerer conſideration of this verſe; firſt, As it begins to preſent a Regiſter of their Names, whom God appointed to be the foundation of his many great works; And then, As it doth virtually comprehend thoſe particular teſtimonies of Gods love to his people.
In the firſt, we will look Why God is willing, that thoſe through whom God prepares his miracles, ſhould be named. Secondly, why they are in divers places diverſly named. Then, why their number is expreſſed; And why that alſo diverſly, in divers places. And laſtly, whether there bee no Myſtery in their Number, Seventy.
89In the ſecond part, wherein out of this verſe radically will ariſe to our conſideration, all his favors to his choſen, expreſſed in this book, we ſhall have occaſion to contemplate Gods Mercy, and that, In bringing them into Egypt, In propagating them there, In delivering them from thence, and in nouriſhing them in the wilderneſs. Secondly his Power, Expreſſed in his many Miracles: Thirdly his Juſtice, in their preſſures in Egypt, and the wilderneſs: And laſtly his Judgments, in affording them a law for their direction.
When this Book became a particular book, that is,Of Moſes five Books when Moſes his book was divided into five parts, I cannot trace. Not only the firſt Chriſtian Councells, which eſtabliſh'd or declared the Canon of Scripture, and all the earlyeſt Expoſitors thereof, whether Chriſtians or Jews, but the90 Septuagint, almoſt 300. years before Chriſt, acknowledge this partition. Yet, that Moſes left it a continued work, or at leaſt not thus diſtributed, it ſeems evident, both becauſe the Hebrew names of theſe books are not ſignificant, but are only the firſt words of the book, (as we uſe to cite the Imperiall and the Canon laws) And becauſe by Conradus Pellicanus I am taught,Comment. in Pentat. that Moſes, according to the 52. Hebdomades, diſtinguiſhed the Pentateuch into ſo many ſections, of which this is the 13. And Joſephus Simlerus notes, that the firſt letter here, which ordinarily hath no uſe, but grace, hath in this place the force of a conjunction. And ſo Lyra, and many others acknowledg, that this is but a continuing of the former Hiſtory Beſides the reaſons which moved thoſe times to make this a ſingular Book, I may add this, That God, when he had in that part of Moſes book which we call Geneſis, expreſſed fully, that by creating91 from Nothing, before Nature was, he needed not her to begin his glorious work; ſo in this he declares eſpecially, that he hath not ſo aſſumed Nature into a Collegueſhip with himſelf, that he cannot leave her out, or go beſides her, and neglect her, or go directly againſt her when it pleaſes him. And therefore this book is, more then any other, a Regiſter of his Miracles. Of which book this is notable, it conſiſting of the moſt particular ceremoniall parts, wherein the Jews yet perſiſt, and we faithfully ſee already accompliſhed, and therefore likelyeſt to miniſter matter of quarrell and difference between us, of all other books in the Bible, is beſt agreed upon; and fewer differences between ours and their Copies then in any other book: ſo equally careful have al parties been to preſerve the Records of his Miracles intemerate.
I Come now to the firſt Part:Names. In which, the firſt Conſideration is, Why God would have them named? Theſe are the Names,Antiq. l. 2. c. 4. &c. Joſephus delivering the ſame Hiſtory, ſayes, that he would not have aſcribed the Names, becauſe they are of an hard and unpleaſant ſound, but that ſome had defamed the Nation, as Egyptians; and denyed them to be Meſopotamians. It hath therefore one good uſe, to diſtinguiſh them from profane Nations: But the chiefeſt is, That they are inſerted into this Book for an everlaſting honour both to God and them. Amongſt men, all Depoſitaries of our Memories, all means which we have truſted with the preſerving of our Names, putrifie and periſh. Of the infinite numbers of the Medals of the Emperors, ſome one haypy Antiquary,93 with much pain, travell, coſt, and moſt faith, beleeves he hath recovered ſome one ruſty piece, which deformity makes reverend to him, and yet is indeed the freſh work of an Impoſtor.
The very places of the Obeliſes, and Pyramides are forgotten, and the purpoſe why they were erected. Books themſelves are ſubject to the mercy of the Magiſtrate: and as though the ignorant had not been enemie enough for them, the Learned unnaturally and treacherouſly contribute to their deſtruction, by raſure and miſ-interpretation. Caligula would aboliſh Homer, Virgil, and all the Lawyers Works, and eternize himſelf and his time in Medals: The Senate, after his death, melted all them: Of their braſſe his Wife Meſſalina made the Statue of her beloved Player; and where is that? But Names honour'd with a place in this book, cannot periſh, becauſe the Book cannot. Next to the glory of having his name entred into the94 Book of Life, this is the ſecond, to have been matriculatted in this Regiſter, for an example or inſtrument of good. Lazarus his name is enrolled, but the wicked rich mans omitted. How often in the Scriptures is the word Name, for honour, fame, vertue? How often doth God accurſe with aboliſhing the Name? Thou ſhalt deſtroy their Name, Deut. 7.24. And, I wil deſtroy their Name de ſub coelo, Deut. 9.14. And, Non ſeminabitur de Nomine tuo, Nah. 1.14. With which curſe alſo the civill Epheſian Law puniſhed the burner of the Temple, that none ſhould name him. And in the ſame phraſe doth God expreſſe his bleſſings to Abraham, Gen. 12.2. and often elſewhere, I will make thy Name great. Which, without God, thoſe vaine attempters of the Tower of Babel endeavoured: for it is ſaid, Gen. 11.4. They did it, to get themſelves a Name. Whether Nomen be Novimen, or Notamen, it is ſtill to make one known: and God, which cannot be known by95 his own Name, may nearlyeſt by the names and proſperity of his. And therefore, for his own ſake, he is carefull to have his ſervants named. He calleth his own ſheep by name; And,Joh. 10. Scribe Nomen Diei hujus, ſays he to Ezekiel, c. 24.2. Of all Nations, the Jews have moſt chaſtly preſerved that Ceremony of abſtaining from ethnick Names. Ethnick Names.At this time, when by their preſſures they need moſt to deſcend to that common degree of flattery, to take the names of the Princes by whoſe leave they live, they do not degenerate into it, when almoſt all Chriſtendom hath ſtraied into that ſcandalous faſhion, of returning to heathen Names, as though they were aſhamed of their Examples. And almoſt in all their Names, the Jews have either teſtified ſome event paſt, or prophecied or prayed for ſome good to come:Significant. Names. In no language are Names ſo ſignificant. So that if one conſider diligently the ſeneſ of the Names regiſter'd here, he will not ſo ſoon ſay, That the96 Names are in the Hiſtory, as that the Hiſtory is in the Names. For, Levi is coupled to God, which notes Gods calling. Simeon, hearing and obedient, where their willingneſs is intimated. Juda is confeſſing and praiſing, which reſults of the reſt. Zebulon is a dwelling, becauſe they are eſtabliſhed in God: in whom, becauſe they have both a Civill policy, and a Military, Dan is a Judgment, and Gad, a Garriſon. In which, that they may be exerciſed in continual occaſions of meriting, Naphthali is a wreſtling. And to crown all, Aſher is complete bleſſedneſs. The other Names have their peculiar force, which will not come into this room: but I entred the rather into this Meditation and opinion, becauſe I find the Scriptures often to allude to the Name, and ſomtimes expreſs it, as 1 Sam. 25.25. As his name is, ſo is he, Nabal, a fool. And in Exod. 15.23. Therefore the name of the place was called bitter. And the Romans alſo had ſo much reſpect to the97 ominouſneſs of good Names, that when in Muſters every Souldier was to be called by Name,Cic. l. 1. de Divinat. they were diligent to begin with one of a good and promiſing Name, which Feſtus reckons to be Valerius, Salvius, Statorius, and ſuch. And I have read in ſome of the Criminaliſts, that to have an ill Name, in this ſenſe, not malae famae, was Judicium ad torturam. Hom. 8. in Gen.Origen exaggerating pathetically the gradations of Abraham's ſorrow at the immolation of his ſon, after he hath expoſtulated with God why he would remember him of the Name ſon, and why of Beloved ſon, reſts moſt upon the laſt, that he would call him by his Name Iſaac, which ſignifies joy, in a commandement of ſo much bitterneſs. It may be then ſome occaſion of naming them in this place, that as theſe men were inſtruments of this work of God, ſo their names did ſub-obſcurely foreſignifie it. For Reaſon, the common ſoul to all lawes, forbids that either great98 puniſhments ſhould be inflicted otherwiſe then Nominatim; Non niſi nominatim liberi exheredandi:Briſſ. form. ſo. 604. Or that great benefits ſhould be in any other ſort conferr'd. For conformably to this caſe, which now we conſider, of delivering perſons from bondage, the law is,Lex Fuſ. Can. Servis non niſi Nominatim libertas danda eſt. Of this Honour to his ſervants, to be remembred by Name, God hath been ſo diligent, that ſomtimes himſelf hath impoſed the Name before the birth,Changed Names. and ſomtimes changed it to a higher ſignification, when he purpoſed to exalt the perſon. It is noted,Fr. George pro fo. 17. that to Abram's Name he added a letter, whoſe number made the whole Name equall to the words, Creavit Hominem. So that the multiplying of his ſeed, was a work not inferior to the Creation. And from Sarai's Name he took a letter, which expreſſed the number ten, and repos'd one, which made but five; ſo that ſhe contributed that five which man wanted before, to ſhew a mutuall indigence99 and Supplement. How much Schiſmatick diſputation hath proceeded from the change of Simon's Name into Peter? Mat. 15.What a Majeſtick change had James and John into the Sons of Thunder?Mar. 13. yet God not only forbore ever ſuch vaſt Names, as Pharaoh gave Joſeph,Ge. 41.41. which is not only Expounder of ſecrets,Addition to Names. but Saviour of the world: which alſo the Roman Emperors aſſumed in many Coyns, (AEternitas Caeſaris, And Caeſar ſalus, And Servator, And Reſtaurator Orbis;) but (to my remembrance, and obſervation) he never added other Name, as a pronomen, or cognomen, or ſuch: To ſhew (I think) that man brought not part of his Dignity, and God added; but that God, when he will change a man, begins, and works, and perfects all himſelf. For though corrupt cuſtome hath authoriſed it now, And,Robortellus de Nominibus. Gaudent pronomine molles auriculae; yet the Romans themſelves, from whom we have this burden of many Names, till they100 were mingled with the Sabius, uſed but one Name. Politianus Miſcel. c. 31And before that Cuſtom got to be noble, their ſlaves, only when they were manumitted, were forced to accept three names. In this Exceſs of Names the Chriſtians have exceeded their patterns: for to omit the vain and empty fulneſs in Paracelſus Name, which of the Ancients equalls that grave, wiſe Author, which writes himſelf, Pulmannus Anicius Manlius Torquatus Severinus Boethius? But God hath barely and nakedly, but permanently engrav'd theſe Names. Which ſhall never be ſubject to that obſcurity, which Auſonius imputes to one who was Maſter to an Emperor, and rewarded with a Conſulſhip, but overſwaid with his Colleague, that men were fain to inquire, Quibus Conſulib. geſſerit conſulatum. But whereſoever theſe Names ſhall be mentioned, the Miraculous Hiſtory ſhall be call'd to memory; And whereſoever the Hiſtory is remembred, their Names ſhall be refreſhd.
Our next conſideration is, Why they are diverſly named? and not alwayes alike, in Gen. 46. and here, and in Deuteronomy, and the other places where they are ſpoken of? And this belongs not only to this caſe, but to many others in the Holy Bible. Joſua and Jeſus is all one. So is Chonia, and Jechonias. And how multinominous is the father in law of Moſes? And the name Nebrycadrozor is obſerv'd to be written ſeven ſeverall wayes in the Prophets. To change the Name, in the party himſelf is, by many laws, Dolus; and when a Notary doth it, he is falſarius; faults penall and infamous. And therefore laws have provided, that in inſtruments of contract, and in publick Regiſters, all the Names, Sur-names and additions ſhall be inſerted; and they forbid Abbreviations; and they appoint a more conſpicuous and more permanent Character to expreſs them. So neceſſary102 is a certainty and conſtancy in the Names. Some late interpreters of the law,Acacius de privil. Juris. teach, that falſe Latin in Grammer, in Edicts or Reſcripts from the Imperiall Chamber, or any other ſecular Prince or Court, doth not annihilate or vitiate the whole writing, becauſe all they may be well enough preſum'd not to underſtand Latine; But the Bulls of the Popes, and decrees in the Court of Rome are defeated and annulled by ſuch a corruption, becauſe their ſufficiency in that point being preſumed, it ſhall be juſtly thought ſubreptitious, what ever iſſues faulty and defective in that kind. So, though Error and variety in Names, may be pardonable in profane Hiſtories, eſpecially ſuch as tranſlate from Authors of other language, yet the wiſdome and conſtancy of that one Author of al theſe books, the Holy Ghoſt, is likely to defend and eſtabliſh all his inſtruments, choſen for building this frame of Scriptures, from any uncertaine103 waverng and vacillation.
The Cabaliſts therfore, which are the Anatomiſts of words, and have a Theologicall Alchimy to draw ſoveraigne tinctures and ſpirits from plain and groſſe literall matter, obſerve in every variety ſome great myſtick ſignification; but ſo it is almoſt in every Hebrew name and word. Lyra, who is not ſo refined, yet very Judaick too, thinks, that as with the Latin, Cholaus, Choletus, Cholinus, and Nicolaus is one Name; ſo it is in the variation of names in the Scriptures. But oftentimes, neither the ſound, nor letter, nor ſignification, nor beginning nor ending, nor roote, nor branch, have any affinity: as himſelfe (though corruptly) ſays, that Eſau; Seir, and Edom are one name. Gen. 36.It may be ſome lazineſs to anſwer every thing thus, It is ſo, becauſe God would have it ſo; yet he which goes further,