Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	abate_v	ark_n	decrease_v	12	3	12.9803	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15408	Hexapla in Genesin & Exodum: that is, a sixfold commentary upon the two first bookes of Moses, being Genesis and Exodus Wherein these translations are compared together: 1. The Chalde. 2. The Septuagint. 3. The vulgar Latine. 4. Pagnine. 5. Montanus. 6. Iunius. 7. Vatablus. 8. The great English Bible. 9. The Geneva edition. And 10. The Hebrew originall. Together with a sixfold vse of every chapter, shewing 1. The method or argument: 2. The divers readings: 3. The explanation of difficult questions and doubtfull places: 4. The places of doctrine: 5. Places of confutation: 6. Morall observations. In which worke, about three thousand theologicall questions are discussed: above forty authors old and new abridged: and together comprised whatsoever worthy of note, either Mercerus out of the Rabbines, Pererius out of the fathers, or Marloran out of the new writers, have in their learned commentaries collected. By Andrew Willet, minister of the gospell of Iesus Christ.	Willet, Andrew, 1562-1621.; Willet, Andrew, 1562-1621. Hexapla in Genesin. aut; Willet, Andrew, 1562-1621. Hexapla in Exodum. aut	1633 (1633)	STC 25685; ESTC S114193	2,366,144	1,184

should have engendred in the Arke neither would the Arke have contained them nor the food by Noah provided have sufficed them We answer then that God remembred them not for any such thing but for mans cause QVEST. II. What manner of wind it was that God sent GOd made a spirit or wind to passe 1. which was not the spirit of consolation wherewith Noah was comforted Rasi 2. Nor yet the holy Ghost as Ambrose and Theodoret suppose Ambrose reason is quomodo non evacuaretur mare ventorum vi if it were then wind that dryed up the floud much more is it able to dry up and empty the sea but this followeth not because this was an extraordinary wind not such as usually bloweth in the sea Theodoret saith further non solent ventis aquae imminui sed potius turbari c. the wind useth to trouble the water not to dry it up so did this wind cause the water to goe and come but it had also a drying faculty otherwise than ordinary winds have 2. Neither was this wind the spirit and heat of the Sunne as Rupertus thinketh but this was extraordinary caused whereas the Sun kept his ordinary course still 3. It was then a wind indeed that was raised by the extraordinary power of God for by exhalation out of the earth whereof winds are usually ingendred it being covered with waters this wind was not caused and God gave it also an extraordinary power both to dry the waters by rossing them to and fro and to force them by going and comming as the property of the water is to ebbe and flow to their proper place into the deepe fountaines from whence they came And these two properties the Scripture ascribeth to the wind 1. to force the waters as in the division of the red sea and to purge the ayre to disperse the clouds and dry up moysture Prov. 25.23 as the North wind driveth away the raine Perer. QVEST. III. When the fountaines began to be stopped and the raine to cease Vers. 2. THe fountaines of the deepe were stopped c. The raine ceased and the current of the water was stopped immediatly after the forty dayes as Augustine thinketh 2. not after the 150. dayes spoken of before as Oleaster imagineth for then the waters had not continued in their height any time at all but should presently have begun to decrease for after the 150. daies they began to abate and Moses saith that the raine was upon the earth forty daies and forty nights chap. 7.21 then not an 150. daies and nights 3. Wherefore I rather approve the opinion of some other Hebrewes that it ceased to raine at all after the forty dayes expired then of Aben Ezra to whom Mercerus seemeth to subscribe that it rained though not continually an 110. dayes after the 40. dayes that is in all 150. dayes 4. R. S●l noteth that where it is said all the fountaines of the deep were stopped not all the fountaines as before it is said all the fountaines c. were opened that some fountaines remained unstopped for the procreation and sending forth of rivers and springs so also Iun. But it is more like that all the fountaines which were extraordinarily opened to augment the floud were stopped the ordinary springs of water continued still as before the floud QVEST. IV. How the seven moneth is to be counted Vers. 4. IN the seventh moneth the seventh day c. 1. Whereas the Latine text and the Septuagint read for the seventeenth day the seven and twenty day which reading is received of the popish interpreters that are addicted to their vulgar latine text and hereupon some of them reckon from the beginning of the floud seuen moneths that is 207. dayes counting twenty nine dayes and a halfe to a moneth whereof the floud continued one hundred ninety and so there should be seventeene daies betweene the beginning of the waters to abate the resting of the Arke sic Tostatus Others beginning their reckoning from the beginning of the floud till the waters abated which make five moneths and two dayes and a halfe accounting but twenty nine dayes and a halfe to a moneth and hereunto they put eight dayes more which was the space between the abating of the water and the resting of the Arke which added to the two dayes make up those ten which the latin hath more than the Hebrew sic Lyranus Pererius But wee refuse all these collections which goe about to justifie the vulgar latin against the originall veri●y wherin S. Augustine giveth us a good rule ei lingua potius credatur unde est in aliā per interpretes facta translatio that tongue is rather to be credited out of the which the interpreters have translated into another 2. Receiving then the Hebrew text that the Arke rested upon the 17. not the 27. day of the 7. moneth yet we refuse the opinion of Cajetan who therein followeth R. Sel. that would have this moneth the seventh from the beginning of the floud not the seventh of the yeare and the reason is because hee maketh not the 40. dayes of the raine part of the 150. dayes as it is to be truly taken as is shewed before cap. 7. quest 14. but he putteth them together making of them both 190. dayes which is the space of six moneths and sixteene dayes counting but 29. dayes to a moneth so that upon the 191. day after the beginning of the floud which is the 17. of the 7. moneth of the floud the Arke rested c. But this account cannot stand to make this seventh moneth the seventh from the beginning of the floud not from the beginning of the yeare seeing both the second moneth chap. 7.11 and the tenth moneth chap. 8.5 must of necessity be referred to the yeare not to the continuance of the floud And this were to breed a confusion in the story to take some moneths according to the season of the yeare and some according to the time of the floud for seeing the moneths both before and after are numbred according to the course of the yeare there is no reason to understand the seventh moneth otherwise 3. Neither doe we approve Lyranus conceit that whereas hee maketh the 150. dayes to determine the 19. of the seventh moneth after which time the waters began to decrease he would have the Arke to rest upon the 17. day according to the text but how is it like that the Arke should rest before the waters began to abate without a miracle 4. Neither can I condiscend to Mercerus judgement wherein hee followeth a certaine Hebrew in his booke of the binding of Isaack that the waters began to decrease before the 150. dayes expired though the decrease was not so sensible as afterward and so the waters might abate so much by the end of the 150. dayes as that the Arke might well be staid from floting but the text favoureth not this collection which saith that the waters