A26869:128
The arrogancy of reason against divine revelations, repressed, or, Proud ignorance the cause of infidelity, and of mens quarrelling with the word of God
London: printed by T.N. for Tho. Underhil, 1655
Title page: Internet Archive scan of the Early English Books microfilm
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Answ. But though they a•e greater then •he Moon, they ••e n•• g[…] Li•h•s to the Earth, then t•e Mo•n, w•i•h is the thing that Moses affirmeth.
Answ. But though they a•e greater then •he Moon, they ••e n•• g〈…〉 Li•h•s to the Earth, then t•e Mo•n, w•i•h is the thing that Moses affirmeth.
Answ. Moses saith not, that this River had its rise in Eden, much less in the Garden; nor that the f•ur divisions or branches of it were in the Garden, but in Eden. It was not all Eden that was this Garden, nor the Garden called Eden: But Eden was the name of the Country (at that time when Moses wrote) in which the Garden was. And this Land of Eden was in Telassar, that is, in the upper part of Chaldea, where Babylon is situate; and there the River Euphrates ⟨p. 70⟩divideth it self into those four st•e•ms which Moses here describeth; which River goeth through and out of Eden▪ though the pring or Head be elsewhere: The four particular Branches you may s•e described by Junius on the Text at large; and the most pro••bl• conjecture of the situation of the Garden, is, •ha• it was in o• very near the place where Babylon now stands, and from whence came the Jews suffering, as well as our first sin.
Answ. Moses saith not, that this River had its rise in Eden, much less in the Garden; nor that the f•ur divisions or branches of it were in the Garden, but in Eden. It was not all Eden that was this Garden, nor the Garden called Eden: But Eden was the name of the Country (at that time when Moses wrote) in which the Garden was. And this Land of Eden was in Telassar, that is, in the upper part of Chaldaea, where Babylon is scituate; and there the River Euphrates ⟨p. 70⟩divideth it self into those four st•e•ms which Moses here d•scribe•h; which River goeth through and out of Eden▪ though the pring or Head be elswhere: The four particular Branches you may se described by Junius on the Text at large; and the most probl conjecture of the scituation of the Garden, is, ha it was in o vey near the place where Babylon now stands, and from whence came the Jews suffering, as well as our first sin.
Answ. 1. Though Eve was perfect as to her natural powers, and capacity, yet not as to her actual knowledge? She that was newly then created, might be ignorant of the Serpents nature.
Answ. 1. Though Eve was perfect as to her natural powers, and capacity, yet not as to her actual knowledge? She that was n•wly then created, might be ignorant of the Serpents nature.
2. But suppose that she knew that it was the Devil that spake by the Serpent (which seems to me most likely) yet doth it not follow, that she should then dread or abhor him: For •ow know you that Eve was acquainted with the Diabolical pravity or malice? How know you when the Angels fell to be Devils? whether long before? or whether they were but newly fallen, (as Zanchy conceiveth by their unbelief) But most certain it is, that they were then no such hateful or dreadful ⟨p. 71⟩Creatures in the apprehension of man, as now they are: For it was upon mans fall, that God put that enmity between them and us, from which our hatred and dread of them doth proceed. When the Devil had showed his malice to us so far; then d•d God put that fixed enmity in our natures which we all since perceive. This was not in Eve, and therefore it is no wonder if she had no more dread of this evil spirit, then we have of one another, especially when it is most likely that she well knew that there were good Angels, but knew not of their fall, and of their malice unto her self. And for the subtlety of the Instrumental Serpent, it was the likelier to be the Instrument of the subtle deceiver: And it is most likely, that God would not suffer Satan to use any other Instrument, that so the quality of the Instrument might be fitter to exci•e a due cautelousness in the woman, Satan himself being a spirit, is invisible to us; and therefore▪ when he will appear, it must be in s•me borrowed shape; and he usually fitteth that shape to the ends of his apparition: If it be to terrify, it is commonly in a dreadful shape; and for the most part, God will not suffer him to appear in any other, that man may the better know that it is the enemy that he hath to deal with. And so before our fall, when he would deceive, he speaketh by a subtle Creature, and is permitted to do it by no other, that man might have the more reason to suspect that he came in way of deceit. We are incompetent Judges of the full of these things, unless we better knew the acquaintance that man then had with the ⟨p. 72⟩angelical nature, and what familiarity was between them, or what alteration is since made in the nature of the instrumental Serpent by the e. Why then should we unbelievingly ask, How these things can be? which God revealeth, when we my easily know that we are such incompetent Judges.
Many more of these Objections might be mentioned, and easily confuted, that are raised by Infidels about the Creation, and fall; but because Junius hath confu•ed 22 of them already, after his Prelections on G••. •3 p. 9•. against an Antinom an that then urged them from Simplicius the Heathen Philo••p••r I sh•ll refer them that need it th•the for […].
Many more of these Objections might be mentioned, and easily co•futed, that are raised by Infidels about the Creation, and fall; but because Junius hath confu•ed 22 of them alre•dy, after his Prelections on G••. •3 p. 9•. against an Antinom an that then urged them from Simplicius the Heathen Philo••p••r I sh•ll ref•r them that need it th•the for 〈…〉.
Ans. 1. At ••• It •• l•d the Land of Nod not because it was •••alled in Gains time, but in the time when Mo••• ••••e. •. It is supposed to be between t•e […] &c. •wo hundred year of •is age, that •a•• bu•• this ••••, and by some the 3, •• 400. for it is not ••id tha he did it presently after ••• Curs•, though these things are laid close together in the concise Narration. And why might not ••••• posterity be easily m•le plied, in all that time to such a number as might build and replenish • City, •ea many Cities.
Ans. 1. At ••• It •• l•d the Land of Nod not because it was •••alled in Gains time, but in the time when Mo••• ••••e. •. It is supposed to be between t•e 〈…〉 &c. •wo hundrh yeer of is age, that a bu this , and by some the 3, 400. for it is not id tha he did it presently after Curs, though these things are laid close togethr in the concise Narration. And why might not posterity be easily mle plyed, in all that time to such a number as might build and replenish City, ea many Cities.
Answ And what, must God do none but likely things? Is it not as easy with him to do all •his, as for you to move a finger, and much more? •s it not as easy to make the water stand still as •ove; or to gather it on heaps in the Sea, as to gather it into the Sea from the rest of the earth, •nd to keep its course in ebbing and flowing? And •s it not as easy to cause the Sun to stand still as to move? And so to move as it is supposed to do? •f the Sun had used to stand still, would you not have taken it for as incredible a matter that it should move? And have said as unbelievingly, How can this be? And for the disordering of Nature, it was Sun and Moon with all the moveable frame that stood still together; and not the Sun alone: And so made no such alteration as is imagined, it must have done.
Answ And what, must God do none but like•y things? Is it not as easie with him to do all •his, as for you to move a finger, and much more? •s it not as easie to make the water stand still as •ove; or to gather it on heaps in the Sea, as to gather it into the Sea from the rest of the earth, •nd to keep its course in ebbing and flowing? And •s it not as easie to cause the Sun to stand still as to move? And so to move as it is supposed to do? •f the Sun had used to stand still, would you not have taken it for as incredible a matter that it should move? And have said as unbelievingly, How can this be? And for the disordering of Nature, it was Sun and Moon with all the moveable frame that stood still together; and not the Sun alone: And so made no such alteration as is imagined, it must have done.
And for Jonah, that God that made him and all the wo•ld, and sustaineth it by his power, could easily do this. Perhaps these Infidels will next say that an Infant cannot live in the Mothers womb for want of air or breath.
And for Jonas, that God that made him and all the wo•ld, and sustaineth it by his power, could easily do this. Perhaps these Infidels will next say that an Infant cannot live in the Mothers womb for want of ayr or breath.
2. Are they not as great works which we every day see, in the Being and Course of Sun, Moon and other Creatures, as any of these?
2. But suppose that she knew that it was the Devil that spake by the Serpent (which seems to me most likely) yet doth it not follow, that she should then dread or abhor him: For •ow know you that Eve was acquainted with the Diabolical pravity or malice? How know you when the Angels fell to be Devils? whether long before? or whether they were but newly faln, (as Zanchy conceiveth by their unbelief) But most certain it is, that they were then no such hateful or dreadful ⟨p. 71⟩Creatures in the apprehension of man, as now they are: For it was upon mans fall, that God put that enmity between them and us, from which our hatred and dread of them doth proceed. When the Devil had shewed his malice to us so far; then d•d God put that fixed enmity in our natures which we all since perceive. This was not in Eve, and therefore it is no wonder if she had no more dread of this evil spirit, then we have of one another, especially when it is most likely that she well knew that there were good Angels, but knew not of their fall, and of their malice unto her self. And for the subtilty of the Instrumental Serpent, it was the likelier to be the Instrument of the subtil deceiver: And it is most likely, that God would not suffer Satan to use any other Instrument, that so the quality of the Instrument might be fitter to exci•e a due cautelousness in the woman, Satan himself being a spirit, is invisible to us; and therefore▪ when he will appear, it must be in s•me borrowed shape; and he usually fitteth that shape to the ends of his apparition: If it be to terrifie, it is commonly in a dreadful shape; and for the most part, God will not suffer him to appear in any other, that man may the better know that it is the enemy that he hath to deal with. And so before our fall, when he would deceive, he speaketh by a subtile Creature, and is permitted to do it by no other, that man might have the more reason to suspect that he came in way of deceit. We are incompetent Judges of the full of these things, unless we better knew the a•quaintance that man then had with the ⟨p. 72⟩angelical nature, and what familia•i•y was between them, or what alteration is since made in the nature of the instrumen•al Serpent by the ••••e. Why then should we unbelievingly ask, How these things can be? which God revealeth, when we m•y easily know that we are such incompetent Judges.
