her gracious Maiestie by authoritie and power of euery good man in his place as he tendereth the welfare of the Church of God the blessed continuance of the Gospell which her Maiestie hath alwaies so carefully maintained as the chiefest good of all her subiects and the safetie and preseruation of the publike wealth to labour with watchfulnes and wisedome to bridle the furie of such enterprisers Moreouer for that I know right well that the writings of the Protestants are wholy banished from all the territories of the Papacie by the authoritie of the Tridentine Councell and the Pope except to certaine licensed vnder paine of confiscation of goods and life therefore I did assure my selfe my labours in our vulgar tongue would be communicate to moe than in the common language of many countries Neuerthelesse if hereafter I shall perceiue it more for the seruice of the Church of God and honour of my Countrie to make my labours common to other Nations I promise also this booke of Genesis being happily finished if God giue life and leisure to conuert my stile This in the meane time I would craue of your Honourable Lordship that if I shall be found in some one or other point not so fully perhaps to satisfie my reader as of some peraduenture will be expected for as Hierome saith Quilibet in suo sensu maximè abundat you would fauourablie impute it in part to my manifold distresses which through the mercifulnes of God may hereafter be relieued hauing continued these eight and twentie yeeres brought vp in learning only vpon the charges of mine owne reuenewes and in these my labours receiued neither incouragement or helpe of societie or conference or like assistance which might otherwise haue been mine aduantage in this exercise Now that I haue been thus bold to present my simple labours vnto your Honourable patronage I am besides more priuate causes publikely inuited by that honour and thankfulnes that is due vnto your Lordship not only from my selfe but of this whole Realme and the Church of God That paterne of godly praelacie described by the Apostle practised by the godly Fathers and Bishops of the Church is very notablie exemplified in your person Your life vnproueable I speake nothing but before the Church of God and by the testimonie of this Realme your temperancie vigilancie sobrietie modestie hospitalitie is knowne and commended in euerie quarter of this land your grauitie wisedome learning as it hath abounded through the blessing of the Lord so hath it been as a rich talent by a faithfull seruant carefully applied both in her Maiestie priuate palaces and in the farthest places of her kingdome your Zeale and diligence in holding forth the word of holesome doctrine both by painfull preaching and prudent gouernment in that precinct committed vnto you your most pregnant loyaltie and long continued seruice vnto her sacred Maiestie your continuall endeuours for the publike wealth which euery good man is bound to reuerence to loue and gratifie Iesus Christ the great shepheard of the sheepe in the bowels of his mercie tenderly regard his faithfull flocke within this land preserue in peace this Common-wealth continue long this happie and triumphant regiment blesse abundantly our gracious Soueraigne and peerelesse Princesse renew her yeeres inlarge her prosperitie treasure vp in her royall heart all graces of saluation and of gouernment And finally so prosper all your honourable proceedings your care and industrie for the peace and welfare of his Church your pastorall endeuour for that stewardship and flocke committed vnto you as that it may be euer to the praise of God your honour and commendation in the sight of men your continued comfort in your much prolonged life and at his appearance through his endlesse mercie you may receiue that infinit guerdon of your faithfull dispensation which is that immortall Crowne of vnspeakable glorie Diligat te Dominus quia tu dei seruos diligis Your Lordships most humble to be commanded NICHOLAS GIBBENS TO THE GODLY READER The counsaile of Chrysostome touching the reading of the Scripture Hom. 3. de Lazaro Luc. 16. SVine librum in manus lege historiam omnem quae nota sunt memoria tenem ea quae obscura sunt parumque manifesta frequenter percurre Quod si non poteris assiduitate lectionis inuenire quod dicitur accede ad sapientiorem vade ad doctorem communica cum his ea quae scripta sunt declara vehemens studiuÌ„ Et si viderit te Deus tantam animi promptitudinem adhibere non despiciet tuam vigilantiam solicitudinem Verum etiamsi nullus homo te docuerit quod quaeris ipse sine â—â—bio reserabit Memento Eunuchi reginae Aethiopum c. Thus much in English TAke the Bible in thy hand reade the whole historie and remembring that thou vnderstandest that which is darke and not manifest vnto thee runne ouer often If thou canst not finde out the meaning of the words by diligent reading haue accesse to one of better knowledge goe vnto a teacher of the word communicate with them the things that are written declare thy earnest desire to vnderstand And if God see thee vse so great readines of minde he will not despise thy watching and thy carefulnes Yea if no man teach thee that thou askest he himselfe without doubt will vnlocke it and disclose it vnto thee Remember the Eunuch of the Queene of Aethiopia a man troubled with innumerable cares and hedged in with many businesses who being a Barbarian and not vnderstanding what he read he read notwithstanding sitting in his chariot and if he shewed such diligeÌ„ce in the way think what he did wheÌ„ he was at home QVESTIONS AND DISPVTATIONS VPON GENESIS CHAP. I. Question 1. verse 1. Wherefore is it written thus Jn the beginning God created the heauen and earth BEcause the Lord would haue it known vnto men but especiallie vnto his Church that the world was not eternall as men are readie to imagine and the a Aristoteles de cielo lib. 1. cap. 10. c. Metrodorus Chius Philosophers and b Simon Basilides c. vide August de Heres 1. 4. heretikes haue taught but that hauing a beginning in time c Elohim a word of the plurall number signifieth the three persons in the Trinitie being ioyned with the word of the singular number Bara sheweth that the three persons are but one God which did create Deus vnus in trinitate trinus in vnitate Arnob. in Psalm 145. And although for honour sake a creature sometimes is spoken of in the plurall number as the Iewes obiect yet no creature in any place of Scripture euer spake of himselfe in the plurall number as I am Elohim this is peculiar to the Lord. God himselfe was the d Bara to create signifieth to make of nothing and thereby is distinguished from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iatzar to forme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnashah to make so that all things
and word of God The second thing to be considered in the force of this cōmandement is ſ Bernard Supra Praecipientis authoritas c. the authoritie of him that gaue it for a law This is as it were the very pith and strength of lawes and maketh the breaches of them to be great or small for according to the authoritie of him that maketh it the t Ibid. Iam verò de illo qui praecipit idem de eo quod praecipitur huiusmodi aduertenda erit secundum rationem distinctio vt cuius inter praeceptores reuerentior nobis imminebit authoritas eius grauior formidetur offensio de maioris cuiusque mandati transgressio damnabilior aestimetur breach thereof deserueth punishment If then the lawes of u Hebr. 10.28 Dan. 5.18.19 Deut. 17.12 Princes and of x Deut. 21.18.21 Parents laid vpon their children being despised deserue death in the iudgement of the Lord who yet haue not sole authoritie ouer their inferiours to y Iob. 31.15 Matth. 10.28 Ioh. 19.11 Ephes 6.9 slea and to giue life how much more is his authoritie to be esteemed whose power z Iames 4.12 is absolute to saue and to destroy who made vs of nothing a Prou. 16.4 for himselfe in b Act. 17.28 whom we liue and moue and are to whom Princes are not c Iob. 34.19 comparable in respect of glorie Wherfore the fault is infinite d Infinitè peccat qui infinitam laeseris maiestatem August de ciuit Dei lib. 21. cap. 11. Quidā iniustum putant vs pro peccatis quantū libet magnis paruo scilicet tempore perpetratis poena quisque dānetur aeterna Quasi vllius id vnquam iustitia attendat vt tanta mora temporis quisque puniatur quanta vnde punietur admisit An in vinculis an in exilio an in ipsa morte Idem cap. 12. Homo quanto magis fruebatur Deo tanto maiore impietate dereliquis Deum factus est malo dignus aeterno qui hoc in se peremit bonum quod esse posset aeternum because God is infinite which doth forbid the fault and deserueth infinite and eternall torment because his authoritie is infinite who by the sinne is disobeyed and his iustice eternall which requireth punishment In this authoritie both e Deut. 33.3 Moses and f Isai 1.2 c. the Prophets g Mat. 5.20.22 c. our Sauiour Christ and h 1. Cor. 11.23 his Apostles haue grounded their lawes and doctrines insinuating thereby the greatnes of the message they did bring and the necessitie of obedience to be giuen thereunto Yea for this cause the law-makers among the i Minos Cretensibus Plat. lib. de leg 3. Paetricius lib. 1. de repub in praefat Finxit se Iouem in concilio habere cuius nulu singula quaeque decreta ad Cretenses deferret Postea in antrum Iouis descendit noua instituta detulit quae Iouis mandata esse asseruit Lycurgus leges suas authoritate Apollinis Delphici confirmauit Cic. de diuin libr. 1. Plutarc vita Lycurg Zeleucus à Minerua Clem. Alexan. Stroot 1. Numa ab Aegeria Plutarc in vit Numae Augustin de ciuit Dei lib. 7. cap. 35. heathen when they would bind their lawes to be had in reuerence were wont to perswade their subiects to whom they gaue them that their lawes were deuised and approued by the Gods Thirdlie the end of this commaundement which was to teach him obedience and humilitie whereon his life and happines consisted as namely that hee was not such a Prince on earth k Chrysostom Hom. in Gen. 13. vt esset dominus aliquis naturae suae but that he had a soueraigne lord so that therein he might know the Lord and know himselfe which is the sum of knowledge God as the chiefe Lord his creator and louing father the liberall giuer of all his welfare himselfe to be his seruant a creature and one that had receiued all from him Herein therefore l Deut. 6.3.4.5 consisted both the inward and outward worship of God Inward as obedience honour loue confidence and religious feare wherwith man should honor God m Deut. 10.12 Psal 116. in thankfulnes outward in actuall and outward abstinence from sinne and reuerence vnto the voice of God Wherefore it is manifest by the eating of this fruit that n Tertul. lib. aduers Iudaeos In hac enim lege Adae data omnia praecepta condita recognoscimus quae postea pullulauerunt data per Mosen c. the whole worship of God was violated to the which if we shal ioyne the easines of the precept to be kept the power that was in Adam to haue obserued it o August de ciuitat Dei lib. 21. c. 12. Sed poena aeterna dura iniusta sensibus videtur humanis quia in hac infirmitate moribunlorum sensuum deest ille sensus altissimae purissimaeque sapientiae quo sentiri possit quantum nefas in illa prima praeuaricatione commissum est there is none so voide of sense but may soone conceiue that not without cause but of iust desert the punishment of death was inflicted thereon Question 10. verse 17. What death the Lord threatned when hee said in the day that thou eatest thereof thou shalt die the death THe death which the Lord denounced a August lib. sexaginta quinque quaest q. 32. Cum ergo requiritur c. Virum animae an corporis an totius hominis an illa quae secunda dicitur respondendum est omnes Deserta anima Adae à Deo iure dicitur mortua prima morte ex qua tres postea secutae sunt mortes was the death of soule and bodie which is b Iohn 11.13.14 Reuel 20.14 called the first and second death neyther could it be of the soule alone c Philo Iudaeus de Allegor legis lib. 2. Gregor lib. 6. Epistol ep 31. ad Eulog Si enim Adae qui primus peccauit anima in peccato mortua non est quomodo de ligno vetito ei dictum est in quacunque c. Constat itaque quia in carne non est mortuus as some suppose d 2. Corinth 5.10 because the bodie was also guiltie of the crime and sinne it selfe is so contagious that it doth e 1. Cor. 15.33 Ecclus. 13.1 corrupt as pitch whatsoeuer toucheth it and f Prou. 6.27 Isai 9.18 consume like fire whatsoeuer it taketh hold of By meanes whereof when Adam had declined in his wisedome from the wisdome of the Lord g Gen. 3.6 by knowing in his own wisedome the goodnes of the fruit h Like as 2. Sam. 15.3 Rom. 1.22 the same his wisedome was turned into foolishnes his wil when he lusted for the fruite being separate from the will of God became rebellious i Rom. 8.7 and enimie to God his happines when hee would augment it k Ambros lib.
refragatur Caietanus Card. inter suos athleta primarius CoÌ„mentar in Gen. 1. Si quando occurrerit inquit aliquis sensus textui coÌ„sonus quamuis à torrente doctoruÌ„ alienus lector aequum se prabeat ceÌ„soreÌ„ c. they wil suffer the holie ghost to be his owne interpreter The Lord we see absolutelie pronounceth here it is not good for man that is as the Fathers q Supra dictum est Item Augustin lib. de Gen. ad lit 9. cap. 9. hic verò cum implenda esset hominibus terra c. propter quid aliud secundum ipsum quaesitus est foemineus sexu adiutor nisi vt serentem genus humanuÌ„ natura muâ—iebris tanquam terrae foecuÌ„ditas adiuuaret expound it and the aduersaries of marriage themselues dare not denie it mankind to be without a help But our Sauiour and the Apostle in plaine words restraine their speeches to certaine persons and to certaine causes Our Sauiour saith not for all men but for them to whom it is giuen The Apostle saith it were good but for fornication and wherfore good r 1. Cor. 7.28 because such shal haue trouble in the flesh So that he affirmeth Å¿ Vers 32. that because of care trouble in the flesh it is profitable as hee saith t Vers 26. for the present necessitie to those u 1. Cor. 7.6.7.8 that can abstaine to abide vnmarried x Vers 34. that their onlie care may be to be holie in bodie and in spirit Thus there is no shew of contradiction The Lord saith it is not good for man to be alone not good in respect of y Pro. 5.19 Eccles 9.9 August lib. de bono coniug cap. 3. Cur sit bonum meritò quaeritur quod mihi non videtur propter solam filiorum procreationem sed propter ipsam etiam naturalem in diuerso sexu societatem Fulgent Epist. 1. cap. 3. In illis namque bonis quae fecit Deus inuenitur casta copulatio vxoris viri inquibus Dei operibus libido non potest inueniri non depâ—â—tatur fidelibus coniugibus ad peccatum carnis indulâ—â— commixtio sanctified loue and godlie delectation in the societie of marriage not good in respect of profit z Psalm 137.3 138.3 6. either increase of children or a Prou. 31.10 c. 1. Tim. 5.14 houshold gouernment not good in respect of b Ier. 29.6 Rom. 9.5 iustice c August de Gen. ad lit lib. 9. cap. 7. Denique vtriusque sexus infirmitas propendens in ruinam turpitudinis rectè accipitur honestate nuptiaerum honestie or d Chrysost in Isai 6. Hom. 3. Sed adulter ob inoptam sensus exitium animae suae conciliat sed dixerit aliquis compellitur naturalâ— concupiscentia At non permittâ—t elabi vxor quae illi sorte obtigit sed inflat eripiens illi veniam ob id enim matrimoniuÌ„ eius legitimus vsuâ— permittitur ne quid horuÌ„ excusare pâ—ssit maritus continencie since the fall of man not good for Adam nor the greatest e Est enim indefinita vniuersalis part of his posteritie Our Sauiour saith it is good for men he saith not for all men nor for most men but for those to whom it is giuen such as are chast from their mothers wombe such as are made chaste by men such as doe f Matth. 19.11.12 that is to say which can make themselues chaste g The kingdome of heauen is eyther the kingdome of grace or the kingdome of glorie of grace as Matth. 3.2 consisteth of spirituall graces Rom. 14.17 It is the same therfore which the Apostle speaketh of 1. Cor. 7.5.32.34 for the kingdome of heauen that is for the seruice of the Lord in this kingdome of grace from which the troubles and crosses of marriage doe often hinder namelie such as are by priuiledge h Hieron Zanch. de oper dei part 3. lib. 1 cap. 1. exempted from that which doth make it not good to be alone as the procreation of children burning affection and such infirmities The Apostle saith it were good not simplie good i 1. Cor. 7.26 A praesenti vtilitatâ— rem commendat inquis Chrysostom in Math. Hom. 15. but for the present time that is k Cyprian de discip habit virgin vos ab hae sententia Gen. 3.16 liberae estis vos mulieruÌ„ tristitias gemitus non timetis nullus vobis de partu circa filios metus est nec maritus est dominus sed dominus vester caput Christus est ad instar vicem masculi because of the corrupted time which bringeth so manie domages vnto marriage the time of persecution and such other times of trouble l 1. Corinth 7.35 Ambrosius in 1. Corinth 7. vers 26. good in respect of vtilitie if they can abstaine because the crosses that happen in marriage vnto men by reason of their wife m Ierem. 16.1.2 c. and familie doe double their griefe but not good in respect of honestie n Clement Alexand. Strom. 3. Perijt apud ipsos charitas c. disputat contr philosophos Marcionitas qui abstinere nuptiis voluerunt eò quòd generatio maximoruÌ„ maloruÌ„ causa esset euen in times of affliction saue to them to whom it is giuen to abstaine But it is a world to see how these places are abused by the aduersaries of this holie institution It were good saith the Apostle not to touch a woman ergo o Albert Pigh lib. 14. de vot monast Pet. A Soto in confess cathol Bellarm. Tom. 1. contro 5. lib. 2. cap. 6. Baptismus non solum poenam sed etiam culpam tollit professio autem monastica non tollit culpam sed solam poenam idem cap. 9. nos autem praeter has duas calibatus vtilitates agnoscimus tertiam nimirum ad placandum Deo praemia â—axima promerenda say they single life is meritorious to saluation It were good for a man not to touch a woman p Hieron cont Iouin lib. 1. si bonuÌ„ est mulierem non tangere malum ergo est tangere nihil enim bono contrariuÌ„ est nisi malum therfore it is euil to touch a woman It were good but for fornication therfore q Hieron ibid. Anselm in 1. Cor. 7. vnde pateat quia malum est tangere nihil enim bono contrarium nisi malum Si autem malum est ignoscitur ideo conceditur ne malo quid deterius fiat say they that which is euill is permitted least that which is worse should be performed All men r Math. 19.11 can not receiue this doctrine saith our Sauiour they teach Å¿ Concil Trident. Ses 24. Can. 9. Si quis dixerit clericos in sacris ordinibus constitutos c. posse matrimonium contrahere anathema sit cum Deus id rectè petentibus non de neget nec patiatur nos
neither counsaile nor strength m Prou. 21.31 against the Lord. Question 2. verse 4. How is it to be vnderstood which is said The Lord came downe to see the Citie and againe Come on let vs goe downe there confound their languages FOrasmuch as the whole people of the earth saue a Many writers affirme that Heber was not with them in the building of Babylon which is to be esteemed of Noe Sem Iapheth all the godly The Rabbins auouch in Bereshith Rabba that Abraham was there and when he would not consent to help them but reprouing his father Tharah for his Idolatrie he was taken by Nimrod and throwne into the firie limekill but was deliuered by a miracle of God They say also that onely twelue persons ioyned not with the rest in building but on what ground they say it I cannot finde happilie one little familie had conspired together to rebel against the Lord it seemeth good in the sight of God in their coÌ„fusion to triumph of them victoriously And for this cause is this holy historie arayed and garnished with manie figures of heauenlie b Hieron epist ad Rusticum Cuius eloquentiae torcularia non verborum pampinis sed sensuum quasi vnarum expressionibus redundat rhetoricke In the first foure verses the cause was expressed why that one common language of the world was diuided into manie In these fiue which follow is shewed the effect and manner how the Lord performed it But the Lord came downe to see the Citie c. It seemeth strange to some that the Lord here is affirmed to goe downe to see the Citie For the Scripture teacheth that the Lord c Psal 139.7.8 is euerie where and that d Ierem. 23.24 he filleth heauen and earth which notwithstanding is e CONCILIATIO 16. quicklie reconciled if we marke the cause wherfore and the manner how the Lord is said to haue descended The cause wherefore the Scripture vseth this phrase of speech is this The holie spirit by Moses contenteth not himselfe in deliuering vnto the Church the bare record of action in this historie but for the farther instruction of the faithfull f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae continet in se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 7.8 Hypotyposis dicitur propofita quaedam forma rerum ita expressa verbis vt cerni potius videatur quam audiri Quintil. institut orator lib. 9. cap. 2 depictureth before our eyes the manner how it was done and finished And because our weakenes is such as there are not words sufficient g Marius Victor aduers Arrium libr. 2. Etenim in diuinis in Deo sic accipimus substantiam vt in hilicis corpora in corporalibus animum Haec enim est ibi substantia esse supra substantiam Deum esse omnes fatentur cum fit potentia substantiae ideo supra substantiaÌ„ atque ex hoc substantia etenim potentiae inest esse quod potest esse Non dubitandum est igitur dicere substaÌ„tiam Dei vel quicquid de Deo scriptura dicit quia cum nos circa prima summa propriè verba deficiunt non incongruè demum apud nos quod conuenire possit intelligentiae aptamus to giue vs full vnderstanding of the vnsearchable greatnesse of the Lord because man is neither able to h 2. Cor. 12.4 vtter nor conceiue them therefore hee describeth this meruailous worke of God as we may vnderstand that by i Like vnto this is the speech of Christ Ioh. 8 42. as Athanasius teacheth Orat. contra Arrian Deuâ— de Deo The father hath sens me c. wherein he calleth his vnion with the manhood by which the indiuisible nature of God was by visible humane nature made knowne to men his sending for God changeth not place after our manner which are contained in place c. that light which thereby we may behold wee might be prouoked to loue his goodnes to admire his greatnes to beleeue his promises which so farre excell k Cyprian lib. de Idolor Vanit Deus nec videri potest visu clarior est nec comprehendi tactu purior est nec astimari quia sensu maior est ideo sic cum dignè actimamus dum inastimabilem dicimus our vnderstanding For whereas it is said the Lord descended wee know that the Lord did descend in deed albeit in such manner as is proper to the Lord not as the creatures doe descend but because he l Tertull. lib de Trinitat Quid si idem Moses vbique introducit Deum patrem immensum atque sine fine qui non loco clauditur sed qui omnem locum claudat nec cum qui in loco sit sed potius in quem omnis locus sit omnia continentem cuncta complexum vt merito nec descendat nec ascendat quoniam ipse omnia continet implet tamen introducit descendenteÌ„ c. euer filleth heauen and earth and the lowest places of the world and we cannot conceiue how hee can be said m Cyprian in prolog Quicquid auâ—iri vel videri vel sciri potest non conuenit maiestati Hebeâ— est in hac consideratione omnis acies sensuum caligat aspectus hanc inuisibilem lucem inaccessibilem naturam sed alis hinc inde Seraphim statu volatu circumeunt abscondunt to descend which filleth alreadie the lowest places therefore it is meete that with humilitie wee reuerence the testimonie n Ioh. 5.9 2. Pet. 1.2 that God doth witnesse of himselfe although the vnderstanding of the same cannot be comprised in mans capacitie But some man peraduenture will aske this question What profit of that doctrine can be made which the mind of man cannot fullie comprehend It is answered that o Iren. libr. 2. cap. 47. Quid mali est si corum quae inscripturis requiruntur vniuersis scripturis spiritualibus existentibus quaedam quidem absoluamus secundum gratiam Dei quaedam autem commendemus Deo non solum in hoc seculo sed in futuro vt semper quidem Deus doceat homo autem semper discat quae sunt à deo God may alwaies teach and man might alwaies learne that man might know the measure p Gen. 18.27 Iob. 4.16.17 Gregor Mor. 9. c. 10. Qui facit magna c. diuinae fortitudinis facta tunc verius explemus cum haec nos explere non posse cognoscimus tunc facundius loquiuntur cum ab his obstupescendo reticemus of himselfe and not presume to mete the Lord who is infinite and cannot be measured Now the Scripture teaching that the Lord came downe to see doth signifie that this stoppe of mans rebellion and this ouerthrow of
distribuere panperibus is from our owne corruptions Thirdlie riches of godlie men are vsed as n Psal 132.3.4 Ambros in Luc. 15. Discant diuites non in facultatibus crimen haberi sed in ijs qui vti nesciant nam diuitiae vt impedimenta sunt improbis ita bonis sunt adiumenta virtutum the instruments of God to promote religion and to set forth the worship of the Lord. Fourthlie verse 4. The worship of God o 1. Cor. 10.31 Coloss 3.17 ought to bee the beginning continuance and end of all our actions Fiftlie verse 5. Christian religion and the rule of godlines p Numb 26.53.54 c. Ephes 4.28 Contr. Pythagoricam communitatem Cicer. de Legib. libr. 1. Gell. noct Attic. lib. 1. cap. 9. Platonicam Plato de Leg. lib. 5. Foelicem ac beatam fore ciuitatem in qua non audiretur meum non meum Senec lib. de Morib Quietissimam vitam agerent homines si hac duo verba à natura rerum omnino tollerentur meum iuum Et contr Anabaptistas requireth that there should bee distinctions of honours riches and authoritie and that euerie man should know the bounds of his own preferment Sixtlie verse 6. Riches q 1. Tim. 6.9 Clement Alexandr Padagog lib. 3. cap. 6. Diuitiae sunt serpenti fimiles quem si quis nescit inoffensè eminus accipere bestiam sine periculo summa canda apprehendens ea manis circumplicabitur mordebit Sed si quis magnificum se praebens rectè scienter ijs vtatur cum verbi quidem carmine bestiam detraxeris ipse verò illasus manscrit Senec. epist 20. Magna haereditas ex amito inimicum facit plus autem gaudebit tua moâ—e quo pâ—us accipit haue manie inconueniences since the fall of man wherefore those that excell in riches are to r 1. King 3.9 striue by prayer with the Lord that they may excell in wisedome and grace to vse them without offence Seauenthlie verse 7. Wicked seruants are Å¿ 1. King 12.10 2. Chron. 24.17.18 often the causes of great afflictions vnto their maisters Eightlie the Church of God is alwaies compassed t Psal 83.5.6.7 Matth. 10.16 with enimies who greedilie gape for the spoile thereof Ninthlie verse 8. It is not enough for the godlie to be peaceable vnlesse they be u Mat. 5.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem facientes Psal 34.14 peace-makers and prouokers of others thereunto Tenthlie kindred in the flesh or coniunction in the spirit ought to be x 2. Sam. 19.12 Rom. 9.3 sufficient cause in the Church of God of peace and concord The eleuenth verse 9. Wee ought to y Psal 7.4 Matth. 5.40 forgoe our owne right to vphold and maintaine peace so farre as may z Rom. 12.18 Matth. 10.33 1. Tim. 5.8 Ergo that peace which cannot be obtained without the ouerthrow of faith of religion or a mans household estate the same ought not to be reconciled But in these cases hypocrits will finde many excuses stand with the glorie of God and the profit of his Church The twelfth verse 10. Men which are a 1. Sam. 25.10.11 2. Pet. 2.15 ouergreedie of their owne commoditie are in the end vnprofitable to themselues b Prou. 11.24 for the Lord doth adiudge them vnto pouertie The thirteenth the vengeance of the Lord doth c Psal 107.34 destroy a fruitfull and pleasant land for the wickednesse of them that dwell therein The fourteenth verse 11.12.13 Those that for worldlie profit or commoditie doe choose their conuersation with the wicked they are d 2. Pet. 2.7 compelled to vexe their righteous soule by their vncleannes and oft times e Gen. 14.12 Reuel 18.4 to be partakers of their punishments Question 2. verse 15. How standeth it with the truth of Gods promise that the Israelits the seed of Abram were so long agoe expelled the land of CanaaÌ„ seeing the Lord here promiseth it to Abram to his seed for euer AFter that Lot was departed away from Abram when a Ambros de Abram lib. 1. cap. 3. Indiuisa domus duos non sustinet Nonne melius est emigrare cum gratia quà m cohabitare cum discordia August in Psal 132. Nam in discordia non benedicis dominum Hieron Comment in Rom. Quisquis corpus affligit sed concordiam deserit deum quidem laudat in tympano sed non laudat in choro contention and strife was ceased in his house the Lord to the end to comfort Abram for the b Caluin in Gen. 13. losse of so deare a friend doth recompence as it were his absence with the presence of himselfe in steed of a kinsman doth promise children and in place of the land which Lot had c Chrysostom Hom. in Gen. 34. Cessisti ob tuam mansuetudinem regione meliore amaniore fratris filio tantam pacis habuisti curam vt nihil non potius delegeris quam esse inter vos contentiones ea propter largas illas à me retributiones accipe chosen giueth Abram the whole countrie and his seed for euer In which graunt or gift are three points of difficultie to be considered the manner the measure and indurance of the graunt or patent For the first point the Scripture testifieth that God gaue not d Act. 7.5 vnto Abram the inheritance of a foote of this promised bequeth notwithstanding the Lord saith thus I will giue it vnto thee and to thy seed for euer What meaneth e CONCILIATIO 20. this I will giue but I doe f Anallage temporis scripturis nobis ipsis frequens familiaris nunc praeteriti pro futuro vt Esa 1.7 Iere. 2.15 Hab. 1.5 nunc futuri pro praeterito Esa 6.7 giue thee and thy seed for if hee gaue it not when was it giuen to Abram If he gaue it how saith the Scripture he gaue him none inheritance therein Shall wee thinke that the Scripture implyeth anie contrarietie in this Shall wee thinke that Steuen whose words they are silled g Act. 7.55 Iohn 7.15.16 with wisedome and the holie Ghost and knowledge of the Scriptures standing h Act. 6.12.14 in iudgement and answering for his life would affirme any doctrine against the testimonie of Moses or alleage anie historie which either was not knowne or not beleeued of the councell that were his iudges Wherefore this is to be vnderstood as the meaning of the Scripture that it is as if the Lord had said I so giue it i Pet. Mart. in Gen. 13 Ita proxima sententia particula priorem interpretatur Quasi dicat ita tibi cam dabo vt illam in semine tuo sit habiturus thee as that it shall be vnto thy seed an inheritance foreuer So that Abram himselfe enioyed the k Iure scilices diuine non solum quo cuncta iustoruÌ„ sunt sed etiam speciali iure quod suo verbo hanc terram dominus
to the signe sometime to the thing signified besides the litterall meaning containe also a spirituall vnderstanding for so the holie Ghost himselfe expoundeth it God promiseth herein by word the land of Canaan he giueth therein l Rom 4.13 to Abraham the inheritance of the world hee meaneth by his seed not onelie those m Rom. 9.6.7.8 Galat. 3.29 that were deriued from his bodie but also those that should be partakers of his faith these haue inheritance in Canaan as his children in the flesh the other which are heires of the n Psal 37.9 Matth. 5.5 world as his children in the spirit haue the continuance of their possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legnolim induring to the restoring of the world to the dissolution of the world and time without time vnto all eternitie Wherefore the Lord in euerie respect may easilie be perceiued to haue fulfilled his couenant whether we take it absolute they enioyed it for euer that is o Gen. 49.10 Ioh. 11.48.50 vntill the appearance of the sonne of God If it were conditionall albeit they brake the p Ierem. 31.32 Hos 1.9 couenant and rebelled against him yet the Lord fulfilled his promise q Deut. 7.8 Ezech. 20.8.9 for his truth and promise sake If we vnderstand it onelie of the fleshlie sonnes of Abraham wee can finde no breach of promise in the Lord. If we ioyne with theÌ„ his sons by faith r 2. Cor. 1.20 Chrysost Hom. de Nomine Abraham Non enim tam certa quae in manibus atque ea qua in spe Non sic manifesta est praesens haec vita vt futura illa Hanc enim videmus nostris oculis illam videmus oculis fiâ—ei hanc videmus in manibus nostris positam illam videmus in manibus dei custoditam Promissiones auteÌ„ dei multo certiores sunt quam quae in nostris sunt manibus the couenant is most sure and firme for euer Obser 1. vers 14. The wicked haue no part in the promises of God Å¿ Luc. 12.34 Heb. 6.4 because they are separate from God and his Elect like as the onelie sonnes of Abraham and not of Lot do enioy the inheritance of Canaan Secondlie the fittest time to heare the promises of God or to offer our obedience vnto him is t Matth. 5.24 Gregor Pastor part 3 admon 23. Discordes namque admonendi sunt vt certissimè sciant quia quantislibet virtutibus polleant spirituales fieri nullatenus possunt si vniri per concordiam proximis negligant when wee haue reconciled our selues vnto our brethren Thirdlie verse 15. The Lord by promise giueth Abram and his seed the land of Canaan u Deut. 9.5 Psal 105.8.9 c. Rom. 4.13.14 which he performeth onlie for his truth and promise sake Fourthlie the seed of Abram in the flesh inioyed the possession of Canaan his seed also x Rom. 8.14.17 2. Tim. 4.8 1. Pet. 1.4 after the spirit enioy the kingdome of rest an immortall inheritance and euerlasting Fiftly verse 16. The Lord onlie knoweth y Numb 33.10 Rom. 4.16.18 Reuel 7.9 the number of the faithfull and z Rom. 11.4.5 2. Tim. 2.19 who they are man therefore in these things a Rom. 8.11.16 1. Cor. 2.11.12 2. Cor. 13.5 Rom. 14.4 must know himselfe and concerning other suspend his iudgement Sixtlie verse 17. We oughth b Deut. 7.19 Ioh. 14.9 Ephes 4.14.15 by hearing seeing and experience of Gods promises to be confirmed in faith and to beleeue his truth Seauenthlie verse 18. Obedience true worship of the Lord ought to be c Deut. 10.12 the continuall conuersation of the saints CHAP. XIIII Question 1. verse 1. Wherefore doth the holie Scripture record this historie of warres with the names of the Kinges and the originall cause of their contention THe principal purpose of the Scripture in this narration is to declare vnto the world and especiallie vnto the Church of God that albeit warres and seditions and contentions are raised and begun by the pride and a Augustin de ciuit lib. 15. cap. 4. Terrena ciuitas habet in hoc mundo bonum suum cuius societate laetatur qualu este de talibus rebus laetitia potest Et quoniam non est tale bonum vt nullas angustias faciat amatoribus suis ideo ciuitas ista aduersus seipsam plerumque diuiditur litigando bellando atque pugnando aut mortiferas aut certe mortales victorias requirendo NaÌ„ ex quacunque sui parte aduersus alteraÌ„ sui parteÌ„ bellando surrexerit quaerit esse victrix gentiuÌ„ cum sit captiua vitioruÌ„ wickednes of men in earth yet the end and b Salust de bello Iugurth Scito omne beliuÌ„ sumi facile caeterùm aegerrimè desinere nec in eiusdeÌ„ potestate initiuÌ„ fineÌ„ esse successe of battels with all the miseries thereof as well c Esa 45.1.2.5 Dan. 8. â—0 c. Alexander the great coÌ„ming against â—erusalem with his Armie the Citie was in great perplexitie it was thought meete that the high Priest after a generall fast proclaimed and supplication to God should goe to meete the Conquerour and intreate for peace The Priest comming before Alexander in his pontificall robes according to the lawe Alexander so soone as hee saw him fell downe before him and did him reuerence Whereupon Parmenâ—o one of his Princes demaunded why he whom all nations adored did with such submission salute the Priest To whom the King answered I doe not this reuerence vnto the Priest but to the God whose Priest he is For while I was yet said he in Macedonie deliberating with my selfe how I might ouercome all Asia I sawe him in this very likenes and apparell who exhorted mee to transport mine armie without delay for by his conduct I should enioy the Persian empire Haecataeus Abderita libr. de gest Alexand. Ioseph Antiq. libr. 11. cap. 8. among the heathen as within the Church d Exod. 17.11.12.13 2. Chron. 2.12 15. of God are guided moderated by the Lord. But more particularlie to teach in the exaÌ„ple of e Calu. in Gen. cap. 14 Abram that it is all one with the Lord f 1. Sam. 14.6 2. Chron. 14.11 to saue with many or with few that he g Psal 37.23.24 Iosu 1.8 Deut. 32.17 alwaies giueth good successe to those that begin continue their enterprise in him The kings are described by their names and by their countries to the end they might more perfectlie be knowne vnto vs. 2. That by the greatnes of their dominions power might also be perceiued the greatnes of the faith of Abraham and the greatnes of the victory the God vouchsafed him Sinhar obtained that name of the h Dicitur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shen nagnar excussit dentes quia ibi sermones hominum voces exciderunt diuision of the languages of the world the plaine of Shinar is known
whom this name was deriued it is not so easilie to be concluded There are which suppose b Artapanus apud Euseb lib. 9. de praepar Euangel cap. vlt. August de consensu Euangelist lib. 1. c. 14 Ab Abraham inquit geÌ„s capit Hebraeorum Sed eandem sententiam retractauit de ciuit Dei lib. 16. cap. 3. retract lib. 2. cap. 16. in quaest in Gen. 9.24 Quid inquit probabilius sit ab Heber tanquam Hebraeos dictos an Abraeos merito quaeritur that it came from the name of Abraham himselfe as childreÌ„ are often called by their fathers name as though they should be called Abrues or a letter chaunged Ebrues but this coniecture c Neque Hebraicus scribendi modus patitur in qua non est vocalis tantum differentia sed consonantis nam nomen Abram incipit ab Aleph Heber ab Aijn dein mutatio vocalis est tum etiam ipse Abram sic vocatus est vel ab aliquo praedecessore aut euentu non quidem à seipso is far from likelihood and containeth not sufficient ground of truth Manie other d Joseph Antiq. libr. 1. cap. 7. Heberus à quo Iudai quondam Hebraei appellabantur Euseb in Chronolog Acasius in Catena Graec. Explicationum in Gen. Hieron trad in Gen. Heber à quo Hebraei Beda suppose it to be deriued from the name of Heber which the Scripture also seemeth to import in saying that Sem was Father of all the sonnes of Heber meaning no doubt of the Hebrue nation of whom the God of Sem should descend concerning the flesh Notwithstanding e Translat 72. reddit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est transitori a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transeo Origen in Matth. 14. Non possunt turba in vlteriorem ripaÌ„ transire velut Hebrai mysticè quae vox sonat nobis transmissoris Chrysostom Hom. in Gen. 35. Quia trans Euphratem domicilium habuerat Abraham propterea vocatus est transfluuialis siue transitor Theodoret. quaest in Gen. 60. Quare enim cum alia quam plurimae gentes ex Heber traxerint originem soli tamen posteri Iacob appellati sunt Hebraei Paulus Burgensis in Gloss Aretius in prolegâ—â— in epist. ad Haebr Pet. Mart. in Gen. 14. Hebrai non à nomine Abram sed à cognomine dicti sunt other both graue learned writers esteeme this name to be deriued from the Hebrue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heber which signifieth beyond as a name imposed vpon Abram and his posteritie for that he forsooke his countrie beyond the riuer and came f Act. 7.4.5 Heb. 11.8.9 Gen. 19.9 Lot etiam dicitur venisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lagur ad peregrinandum as a stranger or wanderer to dwell in Canaan Now although these two sentences may seeme to differ yet I take them to varie onelie so as that being ioyned together they fullie agree with the truth it selfe The name of the nation is likelie to be taken from the chiefest ancestor of that g Gen. 10.14 18. Iosep Antiq. 1. cap. 7. Hieron trad in Gen. Saba à quo Sabaei à Sabatha Sabatheni ab Elam Elamitae ab Assur Assyrij ab Heber Hebraei familie as is common to other nations of the world So that Heber gaue name vnto the h A suo nomine nominati à cognomine Abrahae confirmati Hebrues but whence receiued Heber the name himselfe The fathers in i Chrysost hom in Gen. 21. Non sicut nunc fortuito absque causa nomina fiunt c. It was not in olde time as now it is that men gaue names to their Children at aduenture or without cause as they vse to say let him bee called by his Fathers or Grandfathers name but they gaue all diligence to name their children so as might induce them into vertue and might teach other wisdome in time to come c. This indeede is perceiued by the interpretation of names thoroughout the Scripture It seemeth the heathen also had regarde of this and called men by name after their behauiour and condition as Berah signifieth a King in malice Birsha in impietie Shinab one hating his father because as it seemeth they were such Sometime they named them by the contrarie as Philopater the King of Aegypt that is a louer of his father because he slew his father and Antiochus Epiphanes Antiochus the noble because in his conditions hee was epimanes furious or madde so doe they saith Polidor Virgil. de inuent lib. 4. cap. 10. the Popes of Rome call him Clement that is vnmercifull Vrban that is vnciuill Pius that is wicked Innocent that is harmefull Benedict that is one whom the people curse Boniface that is a dooer of mischiefe This would not happilie be beleeued if it were not a testimonie of their owne old time gaue names vnto their children alwaie significant as may appeare by Scripture These godlie Patriarks moreouer being Prophets k The same doth Chrysostome thinke Hom in Gen. 35. of the parents of Abraham and it may well be vnderstood of both Prouidentes inquit quod futuruÌ„ erat ipsum neÌ„pe transito Euphrate profecturum in Palestinam c. may seeme to haue foretold of the constancie of Heber euen at his birth as the father of Noah l Gen. 5.29 did prophesie of him which Prophesie thorough the grace of God was well fulfilled in Heber when he forsooke and left the wicked societie who builded Babel which none of his equals did but m Gen. 10.25 11.9 onlie Heber Wherefore this name did worthilie contiune in his n For while there was but one language it was not called by any priuate name as saith Eucherius in Gen. 11. but wheÌ„ that common language became priuate to Hebers familie it begaÌ„ to be called the Hebrue tongue language being now become the speech of the onelie house of Heber which before was common to all the world and to his linage that they should be called Hebrues or the sonnes of Heber Yet none of Ioctans sonnes were called Hebrues neither any of the other sonnes o Gen. 11.17 begotten by Heber but onelie the race of Peleg and none of them also enioyed that name that may be perceiued by the Scripture till Abram in this place is called the Hebrue Abram Whereby it appeareth that Abram also was entituled to this name not onelie for that hee came of the stocke of Heber but because he did p As Heber departed from that assemblie of Rebels so AbraÌ„ passed from the fellowship of Idolaters for which cause hee retained that name iustly honorable in the Church of God albeit vnto the wicked a name of disgrace a pilgrim a stranger imitate him in vertue and obedience to God being therefore of the Cananites called an Hebrue that is a straunger or wanderer among them because he was not only a stranger borne but continued with them without inheritance And in this place it seemeth he is called
Martiani imp Quisquis enim post veritatem repertam aliquid vlterius disentit mendacium quarit no veritateâ— a lie in steed of truth Of this Melchizedek the Scripture saith hee brought forth bread and wine and blessed Abraham y Hebr. 7.1 when hee returned from the slaughter of the kings concerning which his action the truth of historie is also well to be considered and the falshood of heretikes to be confuted And Melchizedek king of Salem saith the text brought forth bread and wine and he was a Priest of the most high God And he blessed him saying c. The word translated he brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hotzi is z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iatzah in Cal. exire egredi in his first and natiue signification to goe forth as manie a Gen. 10.11 24.5 Exod. 16.4 Ierem. 19.2 Ieb 38.29 places of the Scripture doe declare In this forme it signifieth as b Ceualer Rud. Gram. tract 2. cap. 4. Martin Gram. Hebrae libr. 1. cap. 10. In hac forma gemina fere actio significatur Grammarians teach a double action one of the doer another of the thing as thus he made to goe forth or he brought forth And so this verie word in other Scriptures is c Exire facere educere Exod. 12. vers 51. 2. Sam. 12.30 Ierem. 51.10 vsed to the verie same effect The thing or matter that came or was brought forth was bread and wine to whom hee brought it the text doth not expresse but by comparing that which went before and that which followeth The king of Sodome came forth to meete with Abram in the vale of Shaueh being neere d The valley of Shaueh is also called the Kings dale the Kings dale was not faire from Ierusalem as it seemeth 2. Sam. 18 1â— Borcard in descript Terr Sanc. part 1. cap. 6. Num. 9. saith it is a plaine vnder the mountaine Tabor to Salem which is e Hieron epist ad Euagr. denieth that this Solem was Hierusalem but saith it was a certaine towne neere to Scythopolis which is saith he till this day called Salem where the palace of Melchisedec is to be seene and also giueth this reason for that Abram comming from the slaughter of the kings came not by the way of Ierusalem but by Sichem which lay in the way from Dan. Whereunto may be answered that Ierusalem declining somewhat toward the West was notwithstanding not so farre distant but that Melchisedec might easily meete him in the way to Hebron not farre from Salem Ierusalem and the king of Salem brought forth bread and wine Wherefore they came both to meete with Abram and to reioyce with him for his victorie But why brought Melchizedek bread and wine Surelie to refresh the wearied souldiers and to relieue the Captiues as both the f Compare vers 18. 2. Sam. 17.27.28.29 Scripture doth import and interpretors g Philo Iudaeus lib. de Abraham Melchisedec manus ad coelum tendens fausta Abrahae precatus est mactatisque victimis splendidum epulum omnibus socijs dedit Ioseph Antiq. lib. 1 cap. 11. Hic Melchisedec milites Abrahami hospitaliter habuit nihil ijs ad victum deisse pasius Clem. Alexand. Sirom lib. 1. Qui vinuâ— panem sanctificatum dedit nutrimentum in typum Eucharistia Hieron epist ad Euagr. Nec enim mirum si Melchisedec victori Abrahae obuiam processerit in refectionem tam ipsius quam pugnatorum eius panes vinumque protulerit benedixerit et cum abuepoti suo hoc iuâ—e debuerit Chrysost Hom. in Gen. 36. Postquam autem Melchisedec reâ— Salem panes vinum attulit ab illo accepit oblata Theodoret. quaest in Gen. 63. Idcirco panem vinum massam farinae dedit Abraha both olde and new h Vatab. Annot. in Gen. 14. Nimirum vt lassum famelicum exercitum regia liberalitate resicâ—res Caluin in Gen. Comment 14. Peâ— Mart. Comment in Gent. cap 14. Ca. etan Cardin. in Genes 14. Nihil hic scribitur de sacrificio siue de oblatione sedde prolatione siue extractione panis vini quam Iosephus dicit factum ad reficienduÌ„ victores doe testifie And the Scripture nameth but bread and wine yet it meaneth all refection that was conuenient for the time and people according to the royaltie of a king as by conference i As Exod. 18.12 to eate bread that is they feasted eate of the sacrifices after the Law Psal 136. vers 25. which giueth bread to all flesh that is conuenient food 2 King 6.22 bread and water is vsed for great preparation of other Scriptures is plaine manifest the custome whereof phrase of speech is to call a feast by the name of bread and wine Thus the Scripture hauing spoken of the kinglie bountie of Melchizedek proceedeth vnto his other dignitie And hee was a Priest of the most high God And hee blessed him saying c. Wherein we see that Melchizedek as a king relieued k Tertul. libr. aduers Iudaes Melchisedech Abraha iam circumciso de pralâ—o reuerteÌ„ti panem vinum obtulit incircumcisus Abraham as a Priest of God most high he blessed him in both which offices vnited he was more excellent then Abram and bare the patterne of the Priesthood of the sonne of God For therefore was he l Epiphan Haeres 55. Beza in Annot. in Heb. 7. Nunc igitur de vtroque diceres explicans quis sit orde ille Melchisedech nempe aeternus Leuitico eminentior cum aeterno regno coniunctus more honourable and great then Abram because he had a kingdome reallie conioyned with his Priesthood and for that cause more meete to expresse the royall Priesthood of our Sauiour Iesus Christ then all the Priests and Kings of the loynes of Abraham Now the Church of Rome hath forged out a m Tertul. aduers Prax. lib. Quo peraeque aduersus vniuersas haereses iam hinc praiudicatum sit id esse verum quodcunque primum id esse adulterinum quodcunque posterius new exposition of this Scripture whereon it hath n Ioan. â—â—kius de sacrific misse lib. 1. Faber Stapul de missa lib. 2. 4. Iodoc. Clictou de propugnac eccles lib. 1. Caietan tom 3. tract 10. de sacâ—ific Ioan. Driedo de Eccles Dogmas lib. 4. cap. 5. Melchior Canus de hic Theolog. libr. 12. cap. 12. Bellarm. tom 2. cont 3. de Euchar. libr. 5 cap. 6. Qui omnes commune petunt principium à sacrificio Melchisedec Et quod pro omnibus est Concil Trident. sess 22. cap. 1 2. Sacerdotem secundum ordinem Melchisedec se in aeternum constitutum declarant corpus sanguinem suum sub speciebus panis vini Deo patri obtulit set the foundation of their sacrifice the masse Wherein first they begin with false translating of the words of Scripture proceeding from thence to a false and peruerse vnderstanding of
them and thirdlie defend it by manifest abusing the authoritie of the Fathers is in the sequell it shall appeare The wordes by them are thus translated And Melchizedek king of Salem o In some ancient copies as is confessed by Andradius Defens Synod TrideÌ„t libr. 4. and the Romane Massall doth thus acknowledge Can Missae Supra quae propitio ac sereno vultu respicere digneruÌ„ sicut dignatus es quod tibi obtulit Abel AbrahaÌ„ summus sacerdos tuus Melchisedech sanctum sacrificium immaculatam hostiam offered bread wine for he was a Priest of the most high God And whereas p Martin Chemuis exam Trident. Conc. part 2 tu de Missa they are charged by vs of this corruption because Moses speaketh not of offering but of bringing forth neither maketh it a reason he brought forth for he was a Priest but being king of Salem he brought forth therefore they answere two things First that in their q Andrad Defens 2. Synod Trid. lib. 4. De offerendi autem vocabulo non est Chemniti quod digladiâ—mur cum in correctioribus Latinis examplaribus sanctis patribus qui locum hunc Eucharistiae accommodant extet proferens corrected copies being ashamed of the grossenes of the fault it is wholie read hee brought forth and not hee offered Secondlie that although the word be he brought forth and not hee offered yet it r Bellarmin Tom. 2. contr 3. de Mâ—ss lib. 1. cap. 6. Quod tamen verbum licet ex se nihil aliud significat nisi proferre seu adducere tamen pro loci exigentia saepe vsurpatur pro adductione hostiae ad immolandum must needs be vnderstood he offered And this they fight for by many arguments because in this little word is grounded a maine corner stone of their religion One reason or argument is this The same Å¿ Bellarmin ibid. cap 6. Genebrard saith this word is Sacrificale belonging to sacrifice word is sometime vnderstood of bringing forth an offering for sacrifice for t Iudg. 6.18.19 This place is brought in by Bellarmine and Pererius but to how great a purpose let the reader iudge Gedeon was commaÌ„ded to sacrifice that which he brought forth which is as if they had said some haue sacrificed that which they brought forth therfore Melchizedek did sacrifice his bread and wine which he brought forth The second reason Melchizedek was a Priest of the most high God therefore u Melchior Canus de loco Theolog. lib. 12. c. 12. Sacerdos erat Dei altisssini sacrificium ergo offerebat Deo omnis enim sacerdos constitunem vt sacrificium offerat at non legitur aliud quam panem vinum obtulisse he offered sacrifice to God But he is not read of to haue offered any sacrifice except wee say this bread and wine therfore he offered bread and wine Thus brutish blind are they that wil not behold the truth For to leaue that which x Philo Iudaeus lib. de Abraham Hauing slaine the sacrifices he made a bountifull feast to Abram and all his associats Clem. Alexand. StroÌ„ 4 auncient writers doe affirme that hee sacrificed beasts as custome was of sacrifice the Scripture sheweth he y Psal 116.17 Hos 14.3 Heb. 13.15 offered a sacrifice of praise and thanks to God blessed be the most high God that hath deliuered thine enimies into thy hand The third reason Melchizedek being a figure of Christ did offer such a z Concil Trident. Sess 22. cap. 1. Annot. Remist in Hebrae 7. sect 8. Bellarm. de Miss lib. 1 cap. 6. Differentiae dua sunt inter duo illa saecerdotia Melchisedeci Aaronis primâ— potissimae posita est in externa specit sacrificij vbi hoc didicit in scripturis nescio saecrificia enim Aaronicae cruenta erant sub specie animantium occisorum Christi mortem repraesentabant Melchisedeci sacrificium incruentum fuit sub specie panis veni eiusdem Christi corpus sanguineÌ„ figurauit quare si Christus sacerdos secuÌ„dum ordineÌ„ Melchisedech noÌ„ Aaronis sacrificium instituere debuit incruentum sacrifice in respect of the matter as did Christ but Christ offered say they an vnbloodie sacrifice of bread and wine ergo Melchizedek offered also bread and wine Herein they notoriouslie prophane the holie Scripture which teacheth that Melchizedek was a figure of a Heb. 7.3 Christ in deed but sheweth wherein onlie he was likened vnto him namelie b Heb. 7.1 that he was a King and Priest Secondlie that he was king of righteousnes Thirdlie that he was king of peace Fourthlie in that hee is c Chrysost Hom. in Gen. 35. Christus quia non habet in coelo matrem in terra patrem absque genealogia dicitur described without father and mother Fiftlie in that he is described without beginning of dayes or end of life Sixtlie d Epiphan Haeres 55. Melchisedec non amplius post se successionem habuit sed neque sacetdotij ablationem Heb. 7.4.5 c. in that his Priest-hood was more excellent then that of Aaron Wherefore seeing the Scripture compareth of purpose Melchizedek with Christ and sheweth wherein they are to be compared and notwithstanding compareth them not in the matter of sacrifice it is manifest they are not in the matter of sacrifice to be coÌ„pared and by consequent either the Papists argument is false or els it followeth that there was error or negligence committed in the Scripture which is blasphemie e Exemp Policarpi qui ad omneÌ„ blasphemiam sibi solebat anres obturare Euseb eccles Histor. lib. 3. not to be endured of christian hearts or eares The causes which they assigne why the Apostle compareth not the sacrifice it selfe are vaine and false One cause was say they f Bellar. de Miss lib. 1. cap. 6. Bellarm. de Miss lib. 1 cap. 6. Causa cur Apostolus non meminerit sacrificij panis vini primaria notissima est quia videlicet id ad propositum eius non faciebat because it made not to the Apostles purpose in that place to handle it And yet nothing indeed as they themselues acknowledge could make more for the likenes of the Priest-hood which was the Apostles scope to proue g Perer. ibid. The eleuenth likenes betweene Melchisedec and Christ which is the greatest most worthie and for which chiefly and properly Christ is called a Priest after the order of Melchisedech is placed in the singular and vnwonted kinde of sacrifice c. How worthily do Papists make the matter of Sacrifice the greatest point in the likenes oâ— Christ vnto Melchisedech and yet the Apostle acknowledgeth it not at al they themselues confesse it was without the Apostles scope whose purpose and words doe tend to this to shew wherein Christ was like Melchisedech then the sacrifice if there had bin likenes in the Sacrifice