Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	cat_n	earth_n	theological_a	32	3	16.8453	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

〈◊〉 〈◊〉 〈◊〉 translated him S. tulit tooke him H. B. G. non occidit killed him not Ch. sumpsit received him Tr. heb lachach to take away receive v. 25. an 165. yeares S. an 187. yeares cat v. 26.802 yeares S. 782. yeares cat v. 28. an 178. yeares S. an 182. yeares cat v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cause us to rest S. shall comfort us cat heb ●●ach to rest to refresh v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the earth S. de terra from off the earth Ch. in the earth H. as touching the earth G. aboue the earth B. propter terram because of the earth Tr. v. 30.565 yeares S. 595. yeare cat v. 31.753 yeares S. 777. yeares cat 3. The Theologicall explication QVEST. I. Booke of generation how to be understood Vers. 1. THis is the booke of the generation 1. Moses setteth downe the genealogy of the fathers before the floud because of Christs line which Luke deriveth from Adam Matthew goeth not beyond Abraham not as some thinke because of the rest of that line beyond Abraham might easily bee supplyed out of Moses books which were then well knowne but for that the most conspicuous and manifest promises of the Messiah were made to Abraham all the generations to Matthew supplying ●●enty from Adam to Abraham make but 72. but Luke reckoneth 77. The Reason is because Matthew omitteth some of purpose to make the numbers equall which Luke supplyeth and Matthew maketh his account by Salomon Luke by Nathan so that there might bee more persons in the one discent than in the other 2. Moses beginneth now to set downe Adams generation by Seth because Cain was rejected and Abel died without issue 3. It is called a booke that is an ennumeration for so Sepher signifieth a booke because things are rehearsed in it not because as R. Isaac Carus Moses beginneth his booke here and the other 3. chapters should bee as a preface 4. Generation is here taken actively for the posterity of Adam increased by him as in Matthew the booke of the generation of Iesus Christ is taken passively for the generations of whom Christ came 5. And whereas it is added in the day that God created Adam we need neither with Lyranus to understand day generally for time and wee refuse the opinion of the Hebrewes that hold that Adam in the same day of his creation began to have generations for so they fable that Adam and Eve had foure or five children the same day they were created but in the day is to be referred to the latter part of the verse wherein mention is made of Adams creation according to the image of God Mercer QVEST. II. How Adam begat a Sonne in his owne likenesse Vers. 3. ADam begat a sonne in his owne likenesse c. 1. which is neither to be understood of the shape and image of his body for so Cain was in outward shape like to Adam 2. neither is it to be taken for the image of vertue and piety in his soule for Adam had lost that image neither is vertue ingendred by nature and Abel had the image of his fathers vertue before Seth. 3. neither is it so said because the image of mankind was continued and preserved in Seth whereas both Abel died without issue and Cains posterity was extinguished in the floud for this notwithstanding seeing the world was increased by Cain he might be said also to be after Adams image 4. But hereby is signified that originall corruption which is descended unto Adams posterity by naturall propagation which is expressed in the birth of Seth not of Abel because hee had no of-spring nor of Cain because it might appeare that even the righteous seed by nature are subject to this originall depravation and yet Seth was otherwise after the image of Adam than Cain because his seed was sanctified of God who purposed in Seth and his seed to make good the promise made to Adam as touching the seed of the woman that should breake the serpents head Iun. 5. And whereas Adam was an hundred thirty yeere old before he begat Seth wee abhor the lewd fables of the Hebrewes that thinke in this meane space that Adam companied with female spirits or devils and begat male spirits and Eva with male spirits and brought forth masculine or male devils neither doe I thinke with Mercer that in the meane time Adam begat other sonnes and daughters but God by this meanes Adam staying so long without children did try his faith in looking for the promised seed and his patience in seeing the wicked stocke of Cain so mightily to increase Iun. QVEST. III. Wherefore it is added and he died Vers. 5. ALL the dayes that Adam lived c. 1. Neither were these yeares otherwise accounted than by 12. moneths as it may appeare in the story of Noahs floud where mention is made of the 7. moneth and 27. day of the moneth 2. Neither did these righteous fathers onely live thus long by miracle as thinketh R. Moses but it was usuall in those dayes 3. And the conclusion of every ones life is mortuus est he died not as some think because it should appeare that they dyed not in the floud but by their owne naturall death and therefore they say this clause is not added after the floud in the genealogy of the fathers but it is thus said to shew what the condition of all mankind was after Adams fall 4. It is said only of Adam all the dayes that he lived Whereby the Hebrewes inferre that Adam lived a godly life and repented his repentance we doubt not of but not soundly hence gathered Mercer QVEST. IIII. Whether Adam the longest liver NOw whereas Adam lived but 930. yeares Mathuselah 969. yeares v. 27. yet may Adam be well supposed to have beene the longest liver because he was created in a perfect state of body apt to generation which was not then under sixty yeares for none of the Patriarkes began to have children under that age Mahalalel begat at 65. yeares of age v. 15. and none under then adde unto Adams yeares 60. more in what age and state of body he was created and he will bee found to have beene the longest liver of the Patriarkes and to exceed Mathuselahs age 21. yeares QVEST. V. The yeares of the Patriarkes full and complete yeares consisting of twelve moneths COncerning the long life of the aged Patriarkes 1. Neither is the conceit of the Aegyptians to bee received that a man cannot live above an 100. yeares for they say that a mans heart increaseth till he come to 50. every yeare two drachmaes in weight and then decreaseth every yeare as much till he come to an hundred and then for want of heart hee can live no longer For this fancy of theirs is confuted by experience for Pliny maketh mention that in Vespatian the Emperors time there were found in Italy two men of an 105. yeares foure of

said that Cain dwelt in Eden but over against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint translate on the east side now Paradise is said to be planted not on the east side of Eden but in Eden toward the east in respect of the situation as it was then to the Israelites being at that time when Moses wrote this story in the desart 3. all the translators in this place take this word Eden for a proper name 3. Doct. Henoch the first city in the world 3. V. 17 HE called the city Henoch Hence it is apparāt who was the first founder of cities that they were not frō the beginning as Aristotle thought 2. Neither that they first began to be built under the reigne of Iupiter who was after the floud 3. Neither that Athens or Cecropia built by Cecrops as the Greeks 4. Or Argos as the Argives 5. Or Thebes as the Aegyptians were the first Cities but this City built by Cain and called Henochia whereof Berosu● Annianus writeth that it was built about the mountaine Libanus and that in his time some part of the foundation did appeare being called by the inhabitants the city of Cain 5. Places of confutation 1. Confut. Man hath no power of himselfe to rule ever sinne 1. Vers. 7. VNto thee his desire shall be subject c. From hence Bellarmine and Pererius understanding these words of subjection of sin would prove that man hath free will by nature to sin and not to sin dominari peccato to rule over sin Answer 1. It is evident that this place is understood not of the subjection of sin but the submission of Abel to his brother as Chrysostom expoundeth 2. For of sin it was not true that Cain had dominion over it as he had over his brother 3. Neither can it properly be said that sin hath a desire to the soule but the soule rather to it 4. The Septuagint translate the conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof making no mention before of sin at all whose conversion then is it but Abels who was spoken of before 5. And if they will understand it of sin it would follow that man by his naturall power only could resist the temptation of sin which yet Bellarmine is ashamed to affirme 2. Confut. Monkery not knowne to the old world 2. Vers. 26. THen began men c. This place is urged by Bellarmine to prove the institution of Monkery that Enos brought in a more strict kind of life than was used before Ans. If the text be thus read they began to profane the invocation of the name of God then they have no colour of monkery from hence 2. If the other reading be admitted it followeth not that because Enos began after a wore strict manner to worship God that therefore he was a Monke 3. And his begetting of sonnes and daughters Genes 5.10 sheweth that he was no monke 6. Places of morall observation 1. Vers. 5. CAin was exceeding wroth Wee see the cause why the righteous are hated of the wicked is for their innocent life as Cain hated his brother as the Apostle saith because his workes are evill his brothers good 1 Iohn 3.12 2. Vers. 14. Thou hast cast me from thy face c. This is the greatest punishment of sinne to bee forsaken of God and given over to a reprobate sense as Cain was and as the Apostle saith the Gentiles were delivered over to a reprobate mind Rom. 1.28 as Ambrose noteth well nihil gravius guam ●rra●t●m a deo deseri ut se revocare non posset nothing is more grievous than for him that erreth to be forsaken of God that he cannot recall himselfe 3. Vers. 14. WHosoever findeth me shall slay me c. Bernard well noteth here consolationem miseram obtinuit quam querebat he obtained that miserable comfort which hee desired that is not to be killed as Saul desired the Prophet to honour him before the people Sam. 15. such are the momentany solaces of worldly men which are farre from the true and ever-during comforts 4. Vers. 17. In that Cain built a City and his posterity were the inventers of humane acts of tents musicke carving we see that saying of our Saviour to be verified that the children of this world are wiser in their generation than the children of light Luke 16.8 and Gregory well observeth ●●iquimentem in amore presentis vitae figunt that wicked men doe fire their minde in the love of this present life Kaine buildeth a city and calleth it Henoch by his sonnes name which signifieth dedication but Henoch in the righteous line is the seventh so the wicked doe dedicate worldly possessions in the first place the righteous in the last 5. By this example of Cain and Habel we learne that we are not to measure Gods favour by the accidents of this life as Ambrose well sheweth that Abel justus innocens im●●●urus sublatus est c. a just innocent devout man in his young yeares is taken away whereas wicked Cain liveth long begetteth children buildeth Cities which is an evident demonstration of another life after this wherein God shall measure to every man according to their workes CHAP. V. The Method IN this Chapter there is a rehearsall of the yeares of the Patriarkes before the floud and of their acts there is a threefold account of their yeares before they begat children and after and the summe of both joyned together Their acts are either generall in begetting sonnes and daughters or speciall as of Henoch his godly conversation he walked with God in earth v. 22. his translation he walked with God in heaven v. 24. of Lamech his consolation in his sonne Noah v. 29. 2. The grammaticall interpretation v. 1. This is the booke of the generation of men S. of Adam cat this is the enumeration T. heb sepher a book an ennarration v. 3. Adam lived 230. yeares S. an 130. cater v. 4. The dayes of Adam which he lived after he begat Seth were 700. S. the dayes of Adam after hee begat Seth were 800. cater v. 6. Seth lived 205. yeares S. an 105. yeares cater v. 7. Seth lived 707. yeares S. 805. yeares cater v. 9. Enos lived 190. yeares S. 90. yeares cat v. 10. Enos lived after he begat c. 715. yeares S. 815. yeares cat v. 12 an 170. yeares S. 70. yeares cat v. 13.740 yeares S. 840. cat v. 15. an 165. yeares S. 65. yeares cat v. 16.730 yeares S. 830. yeares cat v. 21. an 165. yeares S. 65. yeares cat v. 22. and Heno●h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleased God S. walked with God cat walked continenter steadfastly with God Tr. heb halech to walke walked in the feare of God Ch. v. 24. he was not found S. he appeared not H. Ch. was no more seene B. G. no● extitit he was no more Tr. heb he was not v. 24. God 〈◊〉 〈◊〉