libris vt tradit Iustin. Martyr Apolog. 2. diuers ancient Philosophers that they come from the sea and that thorough the vaines pores of the earth which are found z Defodientibus praesertim in locis saxosis in glarea copiosiosiores â—â—uae salubrioreâ— in sabulosis rartâ—res neque na salubres Vuruu lib. 8. c. 1. almost in euerie place This also a Arist lib. 2. Meteor cap. 2 Haec si ita cueâ—â—ant iâ— fieret quod in prouerbio vsurpatur sontes sursum stuitant quod fieri non potest may seeme to be against the nature of the waters to arise vp in the vaines of the earth for being heauie they alwaies of themselues descend vnto a lower place But as wee see a spring that riseth in an hill conueied in lead b â—inlâ— of Hexam li. 3 cap. 2 â—aeterum quis ignorat quod rapâ—do plerunque impetu in imae descendeus in superiora se suloâ—gat atque in supercilium montis attollat plerunque etiâ—m caualibus manu artificis deriuata quantum descenderâ—t tantum rursies ascendat naque si impetu suo fertur vel artificis deriuata ingenio contrae naturam suam ducitur eleuatur miramini si diuini operatione praecepti aliquid ad vsum eius natura scilicet congregationis aquarum accassit quod in vsu aniè non fuerat vnto a lower ground will force his waters to ascend vnto the height it beareth at the fountaine euen so the waters which stand aboue the mountaines doe force out springs of water by necessarie and natural cause out of the highest mountaines Another effect that seemeth to come from thence is the flowing ebbing of the sea This as some suppose doth come to passe c There haue been many opinions of the cause of the ebâ—â—ng and flowing of the Sea Of Lucan and Soline it is left as a point indissoluble De quo inquit plura pro ingenijs disserentium quam pro veritatis fide expressa Some say it is the breathing or blowing of the world as Strabo lib. 1. Geograph Albert. Magn. de propriet clement tract 2. cap. 2. Apollon Tyanaeus said it was because the waters getting into certaine holes of the earth was forced out againe by Spirits remaining within the earth reported by Philostratus lib. 5. Macrobius de Somno Scipio lib. 2. saith it is by the meeting of the East and West Ocean Cicer. de nat Deorum seemeth to ascribe it only to the power of God Quid aestus maritimi vel Hispanienses vel Britanici eorumque certis temporibus vel accessus vel recessus sine Deo fieri non possunt Si cum eo secundum intulisset principium omne tulisset punctum Other for the most part ascribe it to the influence of the Moone Ptolom op Quadripart lib. 2. cap. 11. Picut Mirand contr Astrol. lib. 3. cap. 15. Silius de bel Punic lib. 3. affirmeth the Moone hath the same vertue to draw water as the Loadstone hath to draw yron Item Plin. lib. 2. cap. 8.9 Caesar de Bell. Gal. lib 4. Hieron Zanch. de oper Dei part 2. libr. 4. suppose it to be caused by the variable light of the Moone which seuerall opinions I can commend for reuerence allow I cannot by the variable light of the moone And is it not as likelie which other d Nich. Copernic in Astronom lib. doe imagine that the light of the moone should be caused by the flowing of the waters No man denieth but that the Lord hath imparted power vnto that creature in things of e As in Oysters and Cockles it is manifest moistnes But forasmuch as wee reason with natural men of natural causes I demaund what cause in nature from the moone that so huge floudes of waters so large and heauie should be driuen to or fro when as in pooles in fountaines and riuers it cannot be perceiued that one drop of water is thereby increased or mooued or diminished What cause also from the moone that in places neer the Ocean the tides are more vehement when as f As at Venice the tide is greater then at Tyrus the reason whereof is indeede because the waters flowing into the middle sea at the creeke of Gades out of the Ocean hath a greater rise and fall according to the Ocean in places neere hand then in those which are farther off The same reason it is why the tide is at Bristow tweÌ„ty foot when at London it is scarse sixteene in middle seas they are small in g As in the Sea Euxinum Arist. Meteor libr 2. some place not at all perceiued What cause moreouer that some where the flowing is so violent that it stayeth and turneth the course of a ship that saileth with the winde as is reported to be in the h In the mouth of the Red sea the waters flowe with such violence that they turne a shippe which is driuen with full saile Sebast Verro Phys lib. 3. cap. 18. Ad caput rubrum Africae c. coasts of Africk and also in the i Betweene Montausis and Capo Florida in the North part of the countrie Caba in America current of Capo Florida by those which haue seene it and are yet aliue Lastlie what cause that the red sea floweth but foure k Ad caput rubrum Africae aestus diuersus est nam quaternis horis affluit octonis autem recurrit houres and ebbeth eight that l Cicer. de Nat. Deor. lib. 3. Quid Chalcidico Euripo in motuidentidem reciprocando putas fieri posse constantius Idem pro Muraena Pompon Mela. lib. 2. cap. de insulis Mediter Euripon vocant rapidum mare quod septies die ac toties nocte fluctibus inuicem versis adeo immodicè fluens vt ventes etiam ac plenis velis nauigia frustretur Idem Strab. Geograph lib. 9. Die quolibet ac nocte septies cursum transmutat Plin. lib. 4 cap. 12. Senec. in Herc. Oeto. act 3. Scen. 2. Euripus vndas flectit instabiles vagus septemque cursus flectit totidem refert dum lassa Titan mergoâ— oceano â—uga Aeschines orat contr Ctesi L. Valla. Dialog de libero arbit Aristoteles cum non posset Euriâ—i naturam inuestigare se in profundum illius praecipitans demersus est prius id testatus elogio Graeco quod Latinè sic habet Aristoteles non cepit Euripum Euripus capiet Aristotelem Euripus sloweth and falleth seauen times within the space of a day and a night Wherefore seeing it were miraculous that the light of the moone should worke such m To tosse to and fro so great waters so diuerslie with so great force seeing it is said to be the least of all the heauenly bodies and aboue fortie times lesse then the earth as saith Copernicus maisteries in the sea it seemeth more couenient to suppose that the naturall cause of the flowing of the waters is in the waters that they doe in the
fornicationis excepit Chrysostom Hâ—m in Matt. 32. in opere imperf Sicut autem crudelis est iniquus qui castam dimittit sic fatuus est iniustus qui retinet meretricem Nam patronus turpitudinis est qui crimen celat vxoris Idem Hom. 17. in Matth. 5. Hieron in Matth. 19. Sola fornicatio est qua vxoris vincat affectum imo cum illa vnam carnem in aliam diuiferit se fornicatione separauerit à marito non debet teneri ne virum quoque sub maledicto faciat dicente scriptura Prou. 18. qui adulteram tenet stultus impius est Hilar. in Mat. 5. Nullam aliam causam desinendi à coniugio praescribens quam quae virum prostitutae vxoris societate pollueret Oecumen in 1. Cor. 7. Vxorem non dimittat c. Nisi quidpiam accesserit in causa stupri nam haec Christi lex est except it be for foâ—nication but they are so knit together by the Lord that they are not two but one flesh and therefore a man must forsake father and mother and all societies of men rather then forsake his wife Question 15. verse 25. How it could be that the man and his wife were not ashamed of their nakednes NOt for want of wisedome as the a Ioseph Antiq. lib. 1. cap. 2. Mulier gustato arboris fructu ciboque hoc delectata etiaÌ„ Adamo vsum eius persuasit iamque se nudos esse sentiebant arbori enim acuminis cogitandi vis inerat Rab. Salom in Com. Hebrues seeme to teach neither for impudencie as b The Adamites were a Sect of filthy heretikes which would imitate the nakednes of Adam and so assembled together to the exercises of religion both men and women they called the place of this their meeting Paradice Epiphan Haeres 52. August Haeres 31. did the Adamites but because there was in their nakednes nothing c August de ciuit Dei lib. 14. cap. 17. Non quod ijs sua nuditas esset incognita sed turpis nuditas nondum erat to be ashamed of their bodies being more comelie d Matth. 6.29 Chrysost Hom. in Gen. 16. Sciamus vitam illorum tristitiae dolorisque expertem angelicum quendam statum c. mira gloria amicti maiori quà m vllus vestitus possit ornare then that apparrell could adorne them For if the beautie of a lillie of the field doe surpasse e Matth 6.28.29 as saith our Sauiour the gorgiousnes of Salomon how farre did the comelie shape of mans proportion exceed the same Whereby wee may euidentlie perceiue the difference betweene the state of man being free from sinne and the state of our now polluted nature Such was the condition of mans bodie before the fall Nothing in it was vncomelie nothing filthie nothing to be dispraised or despised the body was of excellent forme f As now the face and hands are in those that are beautiful Cic. de nat Deor. lib. 2. Lactant. de opific. Dei cap. 7. 10. De corporis prastantia prout nunc est copiose disseruit beautifull throughout pleasant to behold needing no clothing either to defend cold or to couer shame They were created naked naked they liued and they were not ashamed that is neither of them was ashamed of his owne nakednes nor offended with the nakednes of the other vntil man was not ashamed to commit sinne Then sinne caused him not onelie to be ashamed of the fact g August de peccar merit remiss lib. 2. cap. 22. Animam rationalem naturall verecundia nunc pudet quod in carne in cuius seruitutem ius potestatis accepit nescio qua infirmitate efficere non potest vt se nolente non moueantur membra se mouente moueantur Idem de peccato Origin lib. 2. c. 34. Prius neque Deo neque homini illa simplex nuditas displicebat quaÌ„do nihil erat pudendum quia nihil praecesserat puniendum Idem de ciuit Dei lib. 14. cap. 17. Confusi inobedientia carnis suae tanquam teste poenae inobedientiae suae c. Ex hoc omneâ— Gentes quoniam ab illa stirpe procreatae sunt vsque adeo tenent insitum pudenda velare vt quidam barbari illas corporis partes nec in balneis nudas habeant but also of the bodie wherein he did the fact The shadow hereof may be seene in children who so long as they are young albeit h Psal 51.7 Isai 48.8 they are in the conception defiled with originall corruption yet euerie one commendeth the feature of their naked bodies and there appeareth a certaine beautie in them But so soone as wee come of riper age none of vs beholdeth our owne naked bodies without a priuate shame And as man was naked and had no cause of shame before his sinne i August de ciuit Dei lib. 22. cap. 17. Non enim erit ibi libido quae confusionis est causa nam priusquam peccassent nudi erant nec confundebantur vir foemina corporibus ergo illis vitia detrahentur natura seruabitur erunt autem membra sexus vtriusque non accommodata vsui veteri sed decori nouo quo non alliciatur aspicientis concupiscentia quae nulla erit sed Dei laudetur sapientia atque clementia qui quod non erat fecit liberauit à corruptione quod fecit so shall he continue naked when sinne is at an end we shall k Rom. 14.10 2. Cor. 5.10 all appeare before the iudgement seat of Christ not clothed sauing l 2. Cor. 5.2 Galat. 3.27 with his righteousnesse But those that haue not on this m Matth. 22.11 Iren. lib. 4. cap. 70. Hoc genus scil Iudae quod non obediuit vocem Domini neque recepit disciplinam defecit fides exore ipsoruÌ„ c. Hoc est enim indumeÌ„tum nuptiaruÌ„ de quo Apostolus nolumus expoliari c. Iubet mitti in tenebras exteriores eum qui non habet indumeÌ„tuÌ„ nuptiarum hoc est conteÌ„ptorem wedding garment shall be so ashamed of their nakednes n Luc. 23.30 Reuel 6.16 that they shall flee vnto the rockes to fall vpon them to the mountaines to couer them It is therefore seauenfold foolishnes to be proud of our apparrell seeing wee cannot looke within it but with shame and seeing it doth often shew our filthines of pride disdaine and vnchaste behauiour for the which wee are ashamed of our bodies Let vs therefore be ashamed of sin so shall our bodies recouer in Christ their former glorie CHAP. III. Question 1. verse 1. How the Serpent could speake vnto the woman MOses as the a 2. Pet. 1.21 penman of the spirit of God hath deliuered both the glorious worke of God in the creation of the world and also the happie estate of the creatures and especiallie of mankind being created Now he proceedeth to shew by what meanes man
ordine coÌ„stitutus immutationem ad excellentiorem statum non habuit nisi per contemplationeÌ„ sui creatoris confirmatus in eo statu permaneret vbi conditus fuit idcirco prolapsus iterum reuocari minimè potuit quòd de sublimissimo sui ordinis statu proruit Homo autem in terra positus meliorem spiritualem vitam aliquaÌ„do recepturuâ— c. clementia igitur conditoris est non ad primum ordinem sed ad summam beatitudinem reuocatus highest perfection that a creature can containe there was nor could be any more excellent estate of any creature whereunto they might in mercy be restored then that which they had alreadie despised and reiected Secondlie they sinned l Heb. 6.4.5.6 10.26 against the spirit they had receiued and m Heb. 10 27. August de mirab lib. 1. cap. 2. Ad cumulum diabolici peccati illud accedit quod statim postquam peccauit foneam desperationis incurrit thereby fell into perpetuall desperation of the pardon of their fault Thirdly they sinned without prouokement n August quaest mixt 1. Nemo fidelium dubitet diabolum apostasie suae authorem non habere Vide de lib. Arbis 3. cap. 28. and therefore the iustice of God would not permit that they should haue help to rise againe The Serpent therefore as he was the instrument the Lord doth staine the nature of his first creation with horrible o Vers 14. perpetuall disgrace Thou art cursed saith he aboue all cattel that is to say althogh al cattel through Adams fault p Vers 17. Rom. 8 2â—.22 are partakers with him in his punishmeÌ„t yet thou which hast deserued by thy own default shalt as reason is indure a greater misery then any other He sheweth wherein in his going in his meate in hatred vnto q The woman and her seed man The going of Serpents may seeme r Chrysost Hom. in Gen. 17. Sicut diabolus qui per te operatus est è coelo deo sum impuâ—sus est c. ita similiter impero vt in tu aliam formationis figuram habeas super terram repas Basil Hom. de Paradis Serpent tunc non horribiliter in terram prorepens ac veluti inundans sed alius super pedes gradiens Adam gaue him his name in Hebrue not of his creeping but of his subtiltie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nachash to haue bin before more comelie either by the vprightnes of their bodies or other meanes or els it may be taken that the Å¿ Gen. 2.25 3.7 comelines which he had before was turned as Adams nakednesse into shame so that same which before was nature is now made miserie and chaunged into punishment The hearbes of the field were wont t Gen. 1.30 to be his meate now is he condemned to eat the dust that is to say to penurie and extreame u Chrysostom Hom. in Gen. 17. Et semper in hoc maneas statu solus ex animantibus terra pascaris necessitie For although the Serpents x Aristot Histor anim lib. 8. cap. 4. communis experientia doe feede oft-times on other creatures as frogges fishes birdes flies blood and y Plin. lib. 8. c. 14. Boae serpeÌ„tes in Italia taÌ„tae magnitudinis vt Diuo Claudio principe occisa in Vaticano solidus in alâ—io spectatus sit Infans Aluntur bubuli lactis succo vnde nomen traxere De serpentibus immanissim quaere historiam vnius Ptolemaeo Philadelpho dono missi Diodor. Sic. lib. 3 Item contra quem Atilius Regulus bellauit in Africa ad BagradaÌ„ Tit. Liui. Decad 2. in epit Plin. lib. 8. cap. 14. Lucius Florus lib. 2. cap. 2. milke of beasts yet the Lord hath made their nature so z Circa Thessaliam à ciconijs nisi deuorareÌ„tur inhabitabilem redderent eam regionem prae multitudine Tradit Aristot. lib. de mirab Ascultat Ne intra terrem recipi vnquam serpentem à quo homo fuerit morsuâ— tradit Dioscor lib. 6. Plin. lib. 8. odious to all creatures that they dare scarslie of any be espied whereby thorough penurie and famine they are compelled to eate the dust and therefore as besieged with so manie enimies they take delight to hide themselues within the ground And although they were before created as seruants vnto man yet are they now against mans estate so fierce and cruell that if at anie time a CertuÌ„ ex coÌ„muni experientia they finde him sleeping or in case that they are sure to preuaile against him they spare not the hurt of their owne bodies to doe him violence And but for the feare they stand in of the nature of man b Gen. 9.2 which God for the loue of man hath put within them they would surelie maintaine more open warre Wherefore they are not without cause in hatred vnto man both in respect of the c Aug. quaest in Exod. 8. Ad iustitiam pertinet vt animal hominibus noxium perimatur permission of the Lord as also in regard of the hurt that is in them especiallie to women who as they are more weake are also more iustlie fearefull of them If any shall demaund how all this may be vnderstood of Sathan Consider that albeit he was before d Ambros de Paradis cap. 15. Non tam propter corporis figuram quà m quod propter terrenas cogitationes de illa coelesti beatitudine sit lapsus accursed by his fall yet as he doth increase his sinne so he doth increase his curse He is cursed also aboue e August de Gen. cont Manich. 2.17 Quia pecora non amiserunt beatitudinem aliquam coelestem quam nunquam habuerunt sed in natura sua quam acceperunt degunt vitam euery creature most worthily because he is the fountaine of the curse vpon the creatures His going is vpon his belly that is as it were creeping on the earth which f 2. Pet. 2.4 signifieth that he is plunged in the lowest degree of miserie and perdition And also dust shall be his meat all the dayes of his life that is g Cyprian in Symbol Concilium vanitatis est diabolum debita absoluere damnatione poenarum he shall neuer be deliuered by any grace from that fearefull malice mischiefe rebellion and wickednes wherein he taketh now h August de Gen. cont Manich. lib. 2. cap. 17. Poena eius est vt in potestate habeat eos qui Dei praeceptâ—t contemnunt in de maior ei poena est quia de hac tam inseâ—tâ—â— potestate lâ—tatur Idem de Gen. ad lit lib. 11. cap. 36. de duplici sensu verborum Hoc ergo verè est dictum seâ—penti Iam caetera verba Dei sunt quae libero lectâ—ris in tellectui relinquuÌ„tur vtruÌ„ propâ—iè an figuratè accipi debeaÌ„t c delight Also the Lord putteth enmity c. wherin he beginneth to restore the woman her seed betweene
courses of the moone not of the sunne or els that the liues of those that are recorded were maintained supernaturallie by miracle But such are either b Plin. lib. 7. cap. 49. Solin polyhist caâ— 3. Et Vâ—â—ro vt teriaâ—â— Lactans lib. 2. cap. 13. Sic facta hommis vita est temporalis sed tamen lâ—â—nga que in mille annos propagaretur Quod diuinis literis prâ—ditum cum Varro non ignoraret argumentari niâ—us est 〈◊〉 putarentur antiqui milie annos victitasse Aut enim apud Aegyptios pro annis menses habert quod perspicuè falsum est Nemo enim tunc millessimuÌ„ annuÌ„ tranâ—gressus est Nunc verò qui ad centessimum perueniuÌ„t quod sit saepissimè mille certè ducentis mensil us viuunt heathen which knew not the power of God or worse then heathen c For a fouler fault it is to sin of wilfulnes then to faile of ignorance denying the power of God or els d Because they will not giue due credit vnto the worde of God extremelie ignorant and vnexpert in the Scriptures As wee doe call the space of twelue months or thirteene courses of the moone in which the sunne returneth to the same point of heauen exactlie from which it did proceed by the name of a yeare in our English tongue so doe they by the name Shanah e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shanah to alter or change one may call it a renuing or iteration for it hath the name of the Sunt returning after a yeereâ— end to the same point of heauen where it began There are as Augustine saith de ciu Dei lib. 15. cap. 12. which would go in a mean way and only tithe or decimate not duodecimate these yeers setting down ninetie yeers where the Scripture saith nine hundred But what absurdity would follow Seth begat Enosh being an hundreth and fiue yeeres old that is as they will haue it but onely ten and sixe moneths Mahalaleel but sixe yeere old and a halfe by that computation begat Iered The Greekes as it seemeth marking this inconuenience they adde in the Septuagint translation to euery one an hundreth yeers Adam say they being two hundred and thirtie yeere old begat Seth which number diuided by ten is three and twentie Iered â—60 yeere olde begat Henoch that is at 26. But of one absurditie follow a thousand First none of these by that reckoning liued 100. yeeres Secondly Methushelah in this calculation is reckoned to liue 14. yeers after the flood But where was he he was not in the Arke Thirdly Abraham is said to haue died an old man and full of daies an hundred and seuentie fiue yeere old which by their account is but seuenteene But many of the very Heathen haue acknowledged this truth of Scripture as Menetho Berosus Histiaeus Hieronymus Aegyptius Hesiodus Hecataeus Nicholaus Damascenus and other cited by Iosephus Antiq. lib. 1. cap. 4. vnderstand the same space of time in the Hebrue language of the Scripture The circuite of the moone which commonlie wee tearme a month is called of them Chodesh f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chadesh to renue because in that space the Moone is renued Gen. 29.14 Numb 11.2 Vide Lyran. comment in Exod. 2. neither are these names peruerted or the one of them taken to signifie the other in anie place of the word of God whereby it is euident that a yeare of the life of these Patriarkes was no lesse space of time then we g That is 165. daies and one fourth part or sixe houres account it forasmuch as the Scripture numbreth not the months but yeares of the Patriarkes liues saith they liued so many yeares not months of time nor their age of life more short then so manie hundreth yeares Neither neede it seeme so straunge or be thought h Sicut Rabb Moses Ben Maimon Rabb Paulus Burgens in Gen. Qui flatuunt miraculo fuisse Dei nec alijs omnino communicatum Quem filium Maimonis Rab. Moses Ben Nahmah pro talibus ausis satis acerbè flagellauit miraculous for men of those times to liue nine hundred yeares For as it is of i Psal 90.10 Exod. 20.12 Prou. 3.2 nature whereto the Lord doth adde his blessing that maketh men long liued now as wee account it and either some naturall k Deut. 28.59.61 Fernel lib. de temperam cap. 3. Quod mediocre temperatuÌ„ diutissime c. Quanto disiunctius tanto citius dissoluuntur In this respect Phisians say Plures perire gula quam gladio Moe dye by surfeite then by the sword imperfection or outward violence which the Lord who numbreth the dayes of l Iob. 7.1 men and in whose hand m Dan 5.23 their life and breath remaineth disposeth of by which men die before they come to perfect age so was it of n August de ciuit Dei lib. 15. cap 9 by like reason the stature of men decaieth nature thorough the goodnes of God to them that then prolonged life and is of the wisedome of the Lord for the disposition of his counsailes for our sinnes and the weakenes of our bodies that we cannot now liue so long as they And if any shall demaund whether anie sufficient cause in reason may be yeelded of the same Although the truth of God be to be receiued o Saluian de Prouid lib. 3. Humana omnia dicta argumentis tectibus egent Dei autem sermo ipse sibi rectis est quiae necesse est quicquid incorrupta veritas loquitur incorruptum sit testimonium veritatis for it owne authoritie yet besides there may be giuen reasons manifold First the will and pleasure of the Lord p August de Gen. contra Manich. lib 1. c. 2 Dicenti quare Deus fecerit coelum terram respondendum est quia voluit Voluntas enim Dei causa est coeli terrae ideo maior est voluntas Dei quam coelum terra qui autem dicit quare voluit facere maius aliquid quaerit quam est voluntas Dei nihil autem malus inueniri potest Compescat ergo se humana temeritas id quod non est non querat ne id quod est non inueniat as the cause of causes Secondlie the excellent and sound temperature of the bodies of men as comming latelie from the shop of Gods handie workemanship neither wasted q Ioseph Antiq. lib. 1. c. 4. Dei recens cum opisiciuÌ„ c. Quâ—cunque enim morbo pater cum generat tenetur eum semine tranâ—fert in prolem ita vt parentibus liberi succedans non minus morberum quam possessionum haeredes Fernel lib. de morbor caus cap. 11. Bene igitur agi potuit cum rebus humanis si sani tantum parentes giâ—nerenâ— Fuchius with successioÌ„ of sicknesses nor weakned with diseases was more strong to continue in
Thirdlie the winds doe not blow neither the waters ebbe or flow but p Psalm 107.25 147.15.18 Ionah 1. Matth. 10.29 at the commaundement of the Lord. Fourthlie the power and disposition of the creature is not q Sicut Ethnici solent Athes alwaies to be sought for in the course of nature but to be r Isai 9.13 Prou. 21.31 August de ciuit Dei lib. 21. cap. 8. Omnia portenta contra naturam dicimus esse sed non sunt Quomodo enim est contra naturam quod Dei fit voluntate cum voluntas tanti vtique conditoris condita rei cuiusque natura sit Portentum ergo fit non contra naturam sed contra quae est nota natura Sic regit Deus ipse naturam Cicer. de Nat Deorum lib. 2. considered as from the Lord forasmuch as the Lord doth Å¿ Isai 30.26 Ios 14.11 adde to t Psalm 107.34 Gen. 5.17.18 diminish and alter the course condition nature of them so oft as pleaseth him Question 2. verse 4. If the floud began the seauenteenth day of the second month and the raine continued fortie dayes and the waters preuailed an hundreth fiftie dayes as the Scripture seemeth to report how could it be that the Arke rested vpon the mountaine of Ararat the seauenth day of the seauenth month which by this account is foure dayes before the falling of the water IT is verie conuenient that this point of doctrine should be diligentlie considered for manie causes especiallie a Rom. 15.4 Hieron comment in Ephes cap. 3. Scriptura sacrae nullus apex caret sensibus Chrysostom Hom. in Gen. 13. Nam sicut aromata quanto magis digitis atteruntur tanto maiorem sua natura fragrantiam reddunt ita in scripturis vsu venit quanto quis illis est familiarior tantò magis videre potest latentem in ipsis thesaurum pluresque percipere ineffabilium diuitiarum fructus seeing the spirit of God hath so diligentlie described the same vnto vs. Wherein first is to be obserued a manifest and b Gregor Epist lib. 6. Epist 30. Alia sunt friuola innoxia alia sunt friuola valde nociua Et in scripturis ne minima differentia emitti debet hurtfull discord betweene the truth of the Hebrue text and the common Latine translation c Concil Trident. Sess 4. in Decret de Canonicis scripturis 8. die Aprilis Ita vt nefas sit c. So that it is an execrable thing with them to say that that translation is false or faultie Perer. Tom. 2. lib. 13. Disp 5. which is authenticall that is to say of greatest authoritie among the Papists thereupon a d Sic enim decreuit Hieron epist. ad Damas omissis riuulis ad ipsum fontem recurramus ipsa Hebraea verba ponenda sunt Item August de ciuit lib. 15. cap. 13. Quandoquidem ad fidem rerum gestarum vtrunque esse non potest verum ei linguae potius credatur vnde est in aliam per interpretes facta translatio Plane contrarium decernit Concil Trident. Sess 4. Vt illa â—â— a vetus vulgata editio in publicis lectionibus disputationibus praedicantionibus expositionibus pro authentica habeatur vt eam nemo reijcere quouis pratextu audeat vel presumat mortall dissention betweene the iudgement of the auncient fathers and the established authoritie of that translation in the Tridentine Councell For where the first resting of the Arke is affirmed in the Hebrue text to be the seauenteenth day of the seuenth month the same translatioÌ„ obeying e Act. 4.19 rather the voice of man then God hath followed f The Greeke translation and not the Hebrue fountaine translations and not the text and saith the Arke rested the seauen twentith day of the seauenth month which is g For if it were the 27. day that the Ark rested it was not the seuenteenth if the seuenteenth then it began not to rest the twentie seuenth NotwithstaÌ„ding Chrysost Hom. in Gen. 26. and Ambros de Noa Arca. c 17. and also Augustin cont Faustum lib. 12. cap. 19. doe followe the Greeke translation the cause whereof wee shall shew in the next question false in regard of the historie of time and can neuer with the truth be recoÌ„ciled But to continue in the truth of Scripture the Ark began to rest the seauenteenth day of the seauenth month This seauenth month h Chrysostom Hom. in Gen. 25. Tos diebus mansit sublimis c. Caietan Com. in Gen. cap. 7. Caluin in Gen. cap. 8. intellexisse videntur by some interpreters is vnderstood to be the seauenth month not of the yeere but from the beginning of the floud which notwithstanding by other is disallowed because the Scripture nameth before i Gen. 7.11 the second month of the six hundreth yeere and afterward k Cap. 8.5.13 in the tenth month of the same yeere as all interpreters doe vnderstand it and againe the first month of the six hundreth and one yeere by which it is gathered also by them of the contrarie iudgement that this seauenth month was the seauenth of the yeere not of the floud Such difference of iudgements in matters of obscuritie which the wisdome of man can not throughlie finde out is nothing at all hurtfull l Augustin Enchir. cap. 59. Cum ista quaeruntur ea sicut potest quisque coniectat non inutiliter exercentur ingenia si adhibeatur disceptatio moderata absit error opinantium se scire quod nesciunt but greatlie commodious vnto the godly that labour to vnderstand the truth for hereby it commeth to passe that two sufficient answeres are deliuered whereof although but one of them is answerable vnto the truth vnknowne yet neither of them is different from the ground of faith and that iudgement which is not sufficed with the one may be fullie satisfied with the other Manie contrariwise therefore m Rabbi Moses Ben. Nahmah in Leg. Mosis Tremel Annotat. in Gen. cap. 8. Decimo septimo die mensis septimi hoc est inquit centesimo quinquagesimo primo die à diluuio coepto Item Lyra. in Gen. c. 8. c. doe vnderstand this seauenth month to be the seauenth month of the yeere in which the floud came Vnto whom is obiected no smaller inconuenience then the former For the Scripture saith the raine n Gen. 7.11.12.24 began the seauenteenth day of the second month and continued fortie dayes and againe the waters preuailed vpon the earth one hundreth and fiftie dayes which being ioyned together for manie o Rabbini in Beresh Rabb Chrysost Hom. in GeÌ„ 25. Exaltata est abyssus 150. diebus tos diebus mansit sublimis illa aquarum altitudo Ioseph Antiq. libr. 1. cap. 4. Centesima autem quinquagesima die post quam pluere desijt tandem coeperunt aquae sidere Caluin in Gen. Com. cap. 8. vers 3. do so and
alius Papista glossemata ita Romanis complacuere vt ex margine in textum transtulerint adeo vt Cyprianus pro primatu ecclesiae Romana pugnat qui solebat eundem euertere hoc erant vtique caeteri Apostoli quod fuit Petrus Item lib. 1. epist 27. Item epist 55. Nisi si paucit desperatis perditis minor videatur esse autoritas Episcoporum in Africa constitutorum scilicet quam Romani pontificit Cyprian n Fran. Iun. in indice expurgat praefat ad lectorem Rem inquit meis visam oculis ad exemplum adferâ—m Franciscanos duos pro authoritate aliquos paginas Ambrosis alias ex parte alias vniuerse dispunxisse alias in locum priorum substituisse praeter omnem antiquorum exemplarium fidem pluribus narrat verbis Talia scilicet incassum conaâ—â— sunt cum fuerint alia apud alios exemplaria Ambrose o In impressione 1494. cum Commentarijs Thomae Valâ—is Nicholai Treuith ita legitur cuius rei sacrament c. Lib. de ciuit Dei 10. cap. 20. Cuius rei sacramentum quotidianum esse voluit ecclesiae sacrificium cum ipsius corporis ipse sit caput ipsius capitis ipsa sit corpus tam ipsa per ipsum quam ipse per ipsam suetus offeri In Augustino incorruptè legitur quae cum ipsius capitus corpus sit seipsam per ipsum discit offere Cui etiam plurimas offixerunt sermones tractatus aliquos qui ne pilum habent Augustini sicut testis est Erasmus Similia Hieronymo affixerunt Tom. 4. Athanasio praesertim ad MarcuÌ„ Papam epist in qua de rebus gestis post obituÌ„ Marci ad decem annos scribit Arrianos Nicani Synodi decreta incendisse vt apparet ex Socrat. histor 2. cap. 10. epist Athanas ad Orthodox Augustine p Aquin. lib. contra error Graecor citat Cyril Alex. ex Thesauro sic loquentem quemadmodum Christus à patre recepit potestatem super omneos potestatem sic Petro eius successoribus plenissime commisit Deinde nulli alij quam Petro Christus quod suum est plenum sed ipsi soli dedit Postea verò cui scil Petro omnes iure diuino caput inclinant primates mundi tanquaÌ„ ipsi Domino Iesu obediunt Nos verò tanquam membra corporis caepiti nostro pontifici Romano â—tharemus solius pontificis enim est arguere corrigere increpare ratum facere disponere soluere ligare Quae omnia Aquinas de suo finxit cerebro Papistas ipsos reserre pudes vt apparet ex Dialog D. Reinald cuÌ„ Iob. Hart. Cyril q Bertramum in Tract de sanguine corp Domini miserè dilacerant censores vniuersitatis Duacensis in Catholicis veteribus inquiunt plurimos feramus errores extenuemus excusemus excogitato commento persaepe negemus c. istum librum magni non aestimemus momenti c. corrigunt tamen Bertram and r Nam non solum Protestantium libros prohibent quicunque de religione ex professo tractant Index prohib lib reg 2. sed non paâ—cos Catholicorum nisi emendantur Cuius causa non solum Erasmum Lod Vinem similes correxerunt sed Polidorum de inuentione Velcurionis Commentaria in Aristotelem Leouitij Ephemeridem c. quod contra Concilij Tridentini decreta facere videntur Ex indice expurgat manie other authours as is manifest to the perpetuall infamie of the workers thereof Wherefore it behooueth Å¿ Magistratus enim est ecclesia religionis custos pater nutricius Isai 49.23 Christian Princes to cause carefullie to bee maintained the auncient copies of the Fathers that learning and religion doe not decay The learned it becometh to detect the lewdnes of such enterprisers And the godlie to esteeme no trespasse small which is committed t Sam. â— 25 against the Lord against u Non patitur ludum fama fides oculus true religion or the x August de Doctr. Christia lib. 1. cap. 37. Titubabit enim fides si diuinarum scripturarum vacillet authoritas Nihil igitur parnum in tantis ausis astimandum est perfection and authoritie of holie Scripture Obserue out of this verse First the Lord doth often vpon his children y Gen. 30.20 1. Sam. 20.3 Psal 105.18 lay long temptations and verie grieuous wherefore the godlie must labour z 1. Cor. 1.5 Ephes 6.16 Philip. 1.9 to be rich in faith whereby to stand in the day of triall Secondlie we may not a Gen. 14.14 Exod. 10.9 Prou. 28.7 without iust cause forgoe the creatures and goods which b Matth. 25.14 are committed vnto vs by the Lord. Thirdlie the godlie haue libertie in time of temptation c Gen. 25.22 Iudg. 6.37 to seeke godlie meanes to strengthen their weakenes Verse 4. Fourthlie the brutish creatures through the goodnes of the Lord doe d Iob. 5.23 1. King 17.6 Marc. 1.13 often administer vnwonted comfort to Gods children in their aduersities Question 4. verse 13.14 For what cause the ground being drie the first day of the first month Noah continued in the Arke vntill the seauen and twentieth day of the second month TWo causes hereof may be gathered by the words of Scripture One where it is said the vpper part a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panim facies à panah aspicere id quod videre possiomus or face of the earth was drie Whereby it appeareth that albeit the waters were dried from the earth yet the earth being so long before couered dreÌ„ched with the waters was soft vnfit for the foot of man and beast and did begin to be dried to returne to his former hardnes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charabu à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charab Arescere extrinsecus à sole To drie on the outside by the sunne fire or wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iabesha haeartes ver 14. the earth was dried vp Lament 4.8 Isai 27.11 soliditie froÌ„ the first day of the first moneth thence forth waxed firme and more and more increased to be habitable till the Lord commaunded Noah out of the Arke In the distance whereof is also signified the Fatherlie care c Gen. 1.11.24 Psal 145.15 of the Lord toward all his creatures who permitteth them not vnto the earth till the same was fullie refreshed of the waters and had time to bring forth hearbes and foode for man and beast as also his prouidence toward them in the Arke that continued with d Leuit. 26.5.6 c. aboundance for all necessities The second cause did rest in the e Ambros de Arca. cap. 21. Itaque recedente aqau siccata terra exire potuit Noe ex arca sed iustus nihil sibi arrogat sed totuÌ„ se diuino coÌ„mittis imperio maximè qui coelestâ— fuerit ingressus oraculo coeleste debuit vt
deterrentur à scelere example sake to those that afterward should liue vngodlie for which cause also the Lord ouerthrew x Gen. 19. Sodome with fire Ierusalem with y Ierem. 38.9 39.6 Whose first and secoÌ„d ouerthrow was so much the more grieuous by how much before they abounded in blessings Amos 3.2 For as they had receiued aboue other nations Psalm 147.20 so for contempt and abuse of those benefits they receiued more punishments then other nations Lament 1.12 Ezec 5.9.10 c. sword and famine that they might be as monuments in the Scriptures z Iere. 26.6 Ezec. 5.15 Tria hac vindicta Dei celeberrima exempla toto terrarum orbi notissima examples of the wrath of God against the wicked Those that will not by these examples be admonished it is not meet although in the sight of the godlie he a Zephan 3.5 bringeth his iudgments euerie day to light that they should haue farther warning saue in their owne calamitie For this cause the Lord denieth albeit the heart of man be onlie euill euen from his youth that he will destroy the world any more for example sake as likewise our Sauiour for the former cause denounceth that after the destruction of Ierusalem should no such example be found b Luc. 21.20.23.24 Which miseries foretold by our Sauiour Christ were abundaÌ„tly fulfilled as witnesseth Iosephus de bello Iudaic. lib. 7. cap. 16. In time of the siege of Ierusalem there died in the citie by famine sword and pestileÌ„ce 1100000. There were taken captiues 97. thousand A noble woman in the famine eate her owne sonne lib. 6. cap. 11. 7. cap. 8. Likewise Euseb in his Ecclesiastical history lib. 3 cap. 5.6 Lastly when as the Citie was so wasted and made euen with the grouÌ„d that there was nothing left standing but certain towers by which it might appeare to posteritie how great and well fortified the citie had bin Ioseph of the warres oâ— the Iewes lib. 7. c. 18. yet were the Iewes forbidden to come within the ruines of the citie and as many Iewes as entred were put to death Iustin Mart. Apolog. 2. of the wrath of God but c Mat. 24.29 Mark 13.24 Luc. 21.25 that the next and immediate so apparant manifestation of his iustice should be in the consummation of the world Hereby it hath come to passe that the world hauing now continued the space of fifteene hundreth and threescore yeeres d The fortieth yeere after they had crucified Christ Ioseph lib. 3. cap. 7. from the last example and hauing forgotten the seueritie of God by e Rom. 2.4 the continuance of his patience as not regarding the remembrance thereof by the f Matth. 24. c. 2. Pet. 3.4 testimonie of the Scripture now is frosen g Zephan 1.12 in the dregges of sinne and the haruest of mens wickednesse h Reuel 14.15 is ripe to iudgement Obserue also First the secrets and will of God i 1. Sam. 3.21 Isai 8.20 2. Tim. 3.16 are reuealed in his word and the same is to be vnto vs as k Galat. 3.24 Psal 119.24 August de doctr Christ. lib. 3. cap. 80. Nam quicquid homo extra didicerit si noxium est hic damnatur si vtile est hic inuenitur cum ibi quisque inuenerit omnia qua vtiliter alibi didicit multo abundatius ibi inueniet ea quae nusquam alibi inuenire poterit Hilar. lib. de Trin. 3. Bene igitur habet si ijs qua scripta sunt scilicet in verbo Dei contenti simus a Schoolemaister and a Counsellour Secondlie mens sins l Mica 3.12 Rom. 8 â—0 Onkelos Paraph. Chaldaiâ— Propter homineÌ„ reddit propter peccatum hominum are the cause of the cursing of the earth and all calamities Thirdlie albeit the heart of man be euill from his youth yet the same is m Heb. 9.14 Act. 15.9 purged in the godlie and purified by faith to bring forth n 1 King 18.3 22.2 works acceptable to God not o Iob. 33.24 Esai 64.6 Bernard in festuÌ„ omn. sanct Serm. 1. Quid ergo de peccatis erit quando ne ipsa quideÌ„ per se poterit respondere iustitia for the worthines of the workes but for the worthines p Matth. 3.17 Rom. 3.25 of the death of Christ Fourthlie I will not curse neither will I smite c. The curse is q Deut. 28.16.17.18 1. King 16.34 euer accompanied with punishment and the r Psal 119.27 Ierem. 5.7 punishment of the creature is the fruit or effect of the curse of God Fiftlie the Lord promiseth the continuance of the world it Å¿ Psal 119.90.91 standeth fast so all the promises of God t 2. Cor. 1.20 Oecolampad in Gen. 8. Magis afficimur cum audimus aliquid esse illi fixum apud se are yea and Amen in Christ Sixtlie the certaine succession of times and seasons haue for their u Act. 1.7 Isai 38.8 foundation the will of God Question 8. verse 21. What meaneth this which is said the imaginations of mans heart is euil euen from his youth TO stoppe the a August de bono perseuerantiae lib 2. c. 2. Tria sunt quae maximè aduersus Pelagianos Catholica defendit ecclesia Primum gratiaÌ„ Dei non secundum merita nostra daeri Secundum in quaÌ„tacunque iustitia sine quibâ—slibet cunque peccatis in hoc corruptibili corpore nemineÌ„ viuere Tertâ—um obnoxium nasci homineÌ„ peccato primi hominis vinculo damnationis obstrictum nisi reatus qui generatione contrabitur regeneratione soluatur Qùae tria in hac clausulae habent fundamentum suum aduersiâ— Papistas hodie defenduntur qui idem ferè cum Pelagianis sentiunt sed melle litum gladium mouthes of heretikes and to confound the b Hieron epist. ad Câ—esiphon De Philosophorum maximè Pythagorae Zenonis fonte manarunt qui passiones asserunt extirpari posse de mentibus nullam fibram radicemque vitiorum in homine omninò residere meditatione assidua exercitatione virtutis Aduersum quos Peripatetici Academici noui fortissimè disputant Similiter Papistae neque tamen quisquam Peripateticus siue Academicus siue Papista doctrinam de miseria naturae humanae vel defendit vel ritè intelligit vt postea demonstrabitur naturall pride of man the Lord which is c Psal 33.15 the former of the heart and the d Ierem. 17.10 searcher of the heart doth plainlie testifie the naturall condition of the heart of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ietzer leb haadaÌ„ ragn minnegnurahu The imaginatioÌ„ of the hart of man is euil froÌ„ his youth The word ietzer translated the imagination of the heart doth e Aralic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iatzar formare to forme or make Isai 4â— 10 Amos. 7.1 Vt fit vel forma scilicet acquisita cordis vel id
petition asked adding of his infinite liberalitie a blessing more then was required and farther manifesting himselfe vnto them that were thus godlie exercised Thus did he to a Gen. 15.12 22.13.15 Abraham to b Gen. 32.9.24 Iacâ—b to c 1. Chron. 16.4 c. 17.4 c. Dauâ—d to d 1. King 9.3 2. King 19.19.20 20.3.6 Salomon and other The same is it which here the Scripture signifieth of this sacrifice of Noah First how the Lord receiued it as a sauour of rest Secondlie how hee answereth vnto the e Vers 1. Psal 37.4 Iosephus affirmeth moreouer Antiq. 1. cap. 4. that Noah praied in sacrificing that the world might no more be destroyed with water The cause and reason is sufficient but the authoritie wanteth weight heart of Noah blesseth him and his posteritie with an euerlasting blessing for the same Wherein wee learne that the f Jam. 5.16.17 Psalm 18.6 prayer of the faithfull auaileth much with God and that if we aske g Matth. 7.7.8 21 22. Ioh. 14.13.15 August in Psal 65. Ergo non deficiamus in oratione Ille quod concessurus est essi differt non aufert Securi de pollicitatione ipsius non deficiamus orando hoc ex beneficio ipsius est cuÌ„ videris non à te amotam deprecationem tuaÌ„ securus estâ— c. wee shall also assuredlie receiue also that the Lord is h Psal 145.18 alwaies neere to those that call vpon him albeit hâ—e doe not now reueale himselfe but in his word and by giuing successe vnto vs so farre i Iam. 4.3 1. Ioh. 5.14 as is expedient for vs according to our prayers This blessing is first described by the largenesse thereof And God blessed Nâ—ah and his sonnes God blesseth Noah and in him his faithfull children for whose k 1. Cor. 3.22 Oecumen in 1. Cor. 3. Ipse quoque mundus vita propter vos sunt condita sunt sake the world is againe restored and Cain and his wicked race is made partaker of worldlie benefits which are l Iob. 5.3 c. 8.13.14 c. Isai 22.16 Psal 37.9 Notwithstanding that the wicked are partakers of outward felicitie least they should complaine that meanes were taken from them and abilitie of doing well Wherfore the prosperitie of this life is not a sufficient token of the fauour of God and mans obedience because many passe through this lifes miserie to life euerlasting and many from the height of this lifes felicitie goe into eternall torment For this cause that sometime good men want and wicked men abound this prouidence of God is blasphemed of the wicked and called blind Fortune but Fortune her selfe is not blind saith Cicero lib. de amicit vnderstanding by fortune this administration of the world but men are blind whom she embraceth properlie belonging to Gods Elect. Secondlie the content or matter of this blessing is declared which is expounded by the Lord vntill the eight verse and after amplified vntill the eighteenth verse of this Chapter In the former part the Lord layeth downe the meanes which in his prouidence he hath ordained for the increase and preseruation of the world which are ordinances and constitutions of the Lord of men to be put in vse and exercise Whereof the first is a law of nature consisting of m Vers 1. multiplication of n Vers 2. preheminence of man ouer all the creatures of the earth and of o Vers 7. mans receiuing and enioying the profit and benefit that commeth by the creatures The second law was ceremoniall but flesh with the life thereof c. The third iudiciall wherein the Lord appointeth man to be reuenger of the blood of man and concludeth with p Vers 7. commandement to al to indeuour to multiplie their kind and not in anie wise to be the cause of diminishing thereof Which is as if the Lord had said bring forth fruit and multiplie q Rabb Moses ben Nahmah Aben Ezra Comment in Gen. neither be afraid of the beasts of the earth or r For they feared least they might be drowned afterward by an other flood as the Iewes affirme Ioseph Antiq. 1. c. 4. and Chrysost and other the raine of heauen I my selfe will represse their violence and giue vnto your vse Å¿ Vers 2.3.16 Leuit. 26.3 Deut. 28.12 the commoditie of them Onâ—â—ie haue you regard t Vers 5.6.7 Exod. 20.13 Galat. 5.15 that you doe not oppresse and deuour one another To this end I commaund you to abstaine from blood that u Chrysostom Hom. in Gen. 27. Hoc auteÌ„ facit ideo vt primis illis temporibus coÌ„primat illorum impetum propensioneÌ„ ad homicidia Author quaest Orthodox inter opera Iustini qâ— 145. Vt ea quoque re Deus nos à ferarum immanitate similitudine secerneret qua in laniatu carnium sanguinem quoque eorum lambuÌ„t quorum carnes voraÌ„t the blood of men may be precious in your sight and those that will not by that instruction be admonished to abstaine from murther that their liues x Vers 6. Exod. 21.14 be taken from the earth Wherein first of all we see the cause why the Lord renueth this law of dominion to Noah which y Gen. 1.28 before was giuen to Adam in full possession which was to disswade that z What time there were many moe sauage and rauenous beasts then men to ioyne together against them little familie from feare of euill and to encourage them against supposed daungers which they had conceiued of themselues either because as it is affirmed a Rabb Solom in Com. and other Rabbins they had seene the violence of beasts before the floud which had beene b For so the Iewes doe gather by these words that the Lord before the flood sent wilde beasts to destroy much people like as 2. King 17.25 sent by the Lord against the wicked or for that now they were more acquainted with their might by their long abode with them in the Arke But chieflie for that the nature of man thorough c Psal 53.5 Prou. 28.1 Chrysost Hom. in Gen. 9. Quemadmodum inter seruos fieri solet vt probatiores honestioreâ— conseruis terrori sunt qui autem deliquerunt sociâ—s seruoâ—timeant sic de homine factum est nam salua illius in Deum fiducia terribilis erat bestijs vbi autem deliquit timere capit conseruâ—rum extremos the guiltinesse of sinne cannot but stand in dread and daunger of the creatures their feare also taking strength d August in Epist. Iohn Tract 8. Quia per peccatuÌ„ homo deseruit eum sub quo esse debuit subditus est ijs supra quae esse debuit from the smalnesse e But eight persons of their number to make resistance and that which was the chiefest point that in their safetie consisted the sauegard of the
of Eusebius and Hieron in Chronic. of Orosius Eucherius Augustine and other exactlie to describe the time whereon the whole certaintie Å¿ Dan. 11.26 Gal. 4.4 of time dependeth It is farther reported of the sons of Sem that they were also the originall of nations and were diuided into languages t Vers 31. and countries Elam was the father of those whom the u So the Persians are called in the Hebrue Dan. 8.2 So in the Greeke Act. 2.9 They are also otherwise called Paras but this seemeth to bee a more commoÌ„ name belonging also to the Medes Parthians Sogdians Bactrians Atrâ—mites as that all these sprang of Paras of which nation also some one was the founder of the Persians Artop in Gen. 10. Scripture calleth Elmaites which x Ioseph Antiq. lib. 1. cap. 7. Hieron libr. trad in Gen. are the Persians Ashur of y Vers 24.25 Gen. 11.13 c. Assyrians Arphaxad of the z Gen. 11.10 sonnes of Heber and of the a Cashdim id est Chaldaei fine per Apheresin ab Arphacashà quasi Arphachashdim Hieron Trad. in Gen. Arphaexad à quo Chaldai Ioseph Antiq. lib. 1. c. 7. Arphaxades eos qui nune Chaldaei sunt Arphaxadaeos nominâ—uit siue vt alij volunâ— Ã rad Cashah quod est operiri denominati Chaldees Lud of the b Hieron in Gen. trad Lud. à quo Lydij Populus scil mâ—noris Asia quorum rex Crâ—sus à Cyro captus est Herodot in Clio. Lydians Aram of the c Ioseph Antiq. lib. 1. cap. 7. Hieron Trad. in Gen. Arameos Aram genuit Aram was the father of the Aramites whom the Greekes call Syrians whose head Citie was Damascus But remember that the Aramites were distinguished into diuers nations as Padan Aram or Aram Naharaim Aram Sobah Aram Mâ—achah and Aram of Damascus Syrians whose chiefest citie was Damascus Whose posteritie saue Aram Arphaxad although not farther amplified grew doubtles as the d Nam Arami citati filij nationum Patriarchae dicuntur Hui Armenia incolentium Hus Damasci Gother Caria Mes Meoniae Ioseph Antiq. lib. 1. cap. 7. Hierom. Trad. Hebr. in Gen. rest in multitudes and nations For if Ioctan had fourteene nations deriued from his loynes wee haue cause to think through the blessing e Gen. 9.2 Diâ—dor Sicul. lib. 2. by the authoritie of Csesiar reporteth that Ninus which liued a little after these times had an armie of men of seuenteene hundreth thousand footemen and two hundreth thousand horsemen which if it were certaine true no doubt the world was wonderfully and speedily increased For Ninus was in the time of Abraham as Augustine proueth de ciuit Dei lib. 16. cap. 8. of the Lord the other Patriarkes were not vnfruitfull But concerning these latter nations saith f Hieron lib. trad Hebr. Harum genetium posteriora nomina inuenire non â—otui sed vsque in praesens quia procul à nobis sunt vel ita vocantur vt primum vel quae immutata sunt ignorantur Hierome because they are distant so farre from vs as inhabiting g Vers 29. the East parts of the world and their former names being also changed they remaine to vs h Neâ— alius ab Hieronymo haectenus explicuit as yet vnknowne Obser 1. The prouidence of God is the onelie i Deut. 32.8 Act. 17.26 authour and director of the habitation and bounds of nations Secondlie true nobilitie k 2. Sam. 7.21 Isai 56.3.4 Demost. Philip. 2. Vir bonus mihi nobilis cidetur qui verò non iustus est licet à patre meliore quam Iupiter sit genus ducat ignobilis à me habebitur consisteth not in greatnes of inheritance but in true religion and the feare of God Thirdlie our kinred is often a scourge l Isai 9 20.21 19.2 Mica 7.5 vnto vs for our sinnes and m 1. Sam. 22.3.4 Prou. 16 7. Iob. 5.23 straungers in our repentance doe giue vs comfort Ashur is here the next of kin who first n 2. King 17.6 brought Arphaxads sonnes in bondage Arphaxads familie o 2. King 25. Ierem. 39.5 did captiuate the sonnes of Heber Elam was p Isai 21.2 45.1 Dan. 5.30.31 et 6.28 which containeth a propheticall narration of Cyrus the Persian subduing the Mâ—dian and Chaldean Empire as it is declared to haue been fulfilled 2. Chron. 36.23 Herodot in Châ— Iustin. libr. 1. their deliuerance after seauentie yeeres Aram a continuall q From Chushan Rishathaim Iudg. 3 8. the first enemie of the Israelites after their entrance into Canaan vntill Antiochus Epiphanes the yeere before Christ 165. Ioseph Antiq. lib. 12. cap. 7. de bello Iudaic. lib. 1. cap. 3. vexer of Hebers house and of all other most r 2. King â— 12 1â— 7 Ioseph Antiq. lib. 12. cap. 7. bitterlie oppressing them vntill they were rescued by the Å¿ Macab libr. 1. cap. 8. Ioseph Antiq. libr. 12. cap. 17. Ne cui Romanae ditionis cum Iuden bellum gerere liceat vtque si quis Iudaeos inuadat Romani succurrant pro viribus c. familie of Iapheth being readie to t Namely about sixeteene yeares before the birth of Christ enter into the tents of Sem. Who although they u For before Christs time they were enemies in religion albeit they were friends by league as appeareth by Cicero pro Flacco Cum aurum Iudaeorum nomine quotannis ex Italia ex omnibus vestris prouincijs Heirosolymam exportarâ— soleret Flaccus sanxit edicto ne ex Asâ—a exportari liceret c. huic autem barbara superstitioni sacram Dei religionem intelligit resistere seueritatis multitudinem Iudaeroum flagrantem nonnunquam in concionibus pro repub contemnere grauitatis summa fuit Et quod Cn. Pompeius captis Hierosolymis victor ex illo fano nihil attigit huius rei non religio Iudaeorum sed pudor imperatori impedimento fuit hated their religion yet maintained their x Vntill Caligula and Nero. estate vntil the God of Sem y For the doctrine of the Gospell most speedily was spred thoroughout the world like lightening as our Sauiour Christ foretolde Matth. 24.23 Luc. 23.24 and the euent approued Esub Histor. Eccles lib. 2. cap. 3. was knowne vnto the world from whom when the sons of Sem z Ioh. 1.11 Luc. 19.14 withdrew their tents no meruaile if they were destroyed by their former friends forasmuch as they would needs depart from his protection a By the Romans vnder Vespasian Ioseph de bell Iudaic. lib. 2. 3. CHAP. XI Question 1. verse 1. Wherefore is it said the whole earth was of one language and one speech and how it agreeth with the truth of that which went before that the nations were diuided according to their tongues and languages AS there is not a place of Scripture more a Iulian. libr. in Christianos apud Cyril lib. 4. Vos autem
this record can no way be perceiued saue by the signification of her name By which it seemeth that Sarah Abrahams wife i Hieron lib. trad in Gen. Aran filius Thare scater Abraham Nachor duas filias genuit Milcham Sarai cognomento Ischam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called also Ischa of her fathers houshold which in signification is k Ischa enim Chaldaeo sermone Syro est spectata vel conspicus vel clanum administrationis tenent vt testatur Francisc Iun. in Anal. Rab. Solom in Comment à radic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nasach diducit quod est magnificare aut principeÌ„ constituere quod idem est cum significatu Sarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one with Sarah but differeth in sound according to the common language of the familie Neither maketh this against the speech of Abraham she is my sister or where he saith she is the daughter of my l Gen. 20.12 Father for in the language of the Church of God many which are m 2. Sam. 19.12.13 Gen. 19.7 farther in descent of kinred are called brethreÌ„ and Lot is also called of Abraham himselfe his n Gen. 13.8 brother In which respect might Sarah well be called his fathers daughter because shee came of Terah being o Notwithstanding some Interpreters affirme that Sarai was the naturall daughter of Tharah not of Haran as Clem. Alexan. Strom. 2 vpon these words She is the daughter of my father but not the daughter of my mother Gen. 20.12 he teacheth thereby saith Clemens that they which were of the same mother might not then be taken to wife Of new writers Theodor Beza libr. de Repudijs But the former senteÌ„ce is more consonant confirmed by Iosephus Hierome Augustine Caluine Iunius and other Wherein we must obserue that Haran was not by the same wife of Terah that AbraÌ„ was for otherwise Sarai had also been the daughter of his mother Gen. 20.12 But of this more in another place the daughter of his sonne That Haran died before Terah his father in the land of his natiuitie is obserued by many writers Some affirming that p Hieron lib. trad Hebrate in Gen. Tradunt Hebrai ex hac occasione huiusmodi fabulam quod Abraham in ignem missus sit quia ignem adorare nobuerit quem Chaldaei colunt Dei auxilio liberatus de Idololatriae igno profugerit mortuus est Aran in conspectis patris sui in igne Chaldaeorum quod videlicet ignem noluit adorare igne consumptus sit hee died a witnesse of the Lord by the hands of Idolaters at the building of Babel Some contrariwise q Epiphan Haeres 1. Hinc fieri taperunt statuae ex luto arte sigulari per industriam huius Tharrae Durauit autem hoc studium in vigessinam generationem vsque ad hunc dieus annis 3332. Suidas in voce Sherug hoc inuentuâ—â— ipsi tribuis Tharre statuarium fuisse scribit that being himselfe an inuentor of Idolatrie hee was destroyed by the Lord for his iniquitie being r For Lamech the father of Noah died also before Methushela his father and the same is to be supposed of many other vntruelie called of them the first Å¿ Epiphan Haeres 1. Et nullus vnquam ex prioribus hominibus filius ante patrem mortuus est donec Tharre aemutum Dei per propriam versutiam commeritus erat that died a naturall death before his father But whether hee died a Martyr or for his sinne before his father or whether for neither but that t Ioh. 9.3 the worke of God might be shewed vpon him seeing the Scripture it selfe is silent men u August de Gen. contr Manich. lib. 1. cap. 2 Compescat se humana temeritaâ— id quod non est non quarat ne id quod est non inueniat Prosp lib. de vocat Gent. Quae Deus occulia esse voluit non sunt serutanda qua autem manifesta fecit non sunt negligendaâ—e in illis illicitè curiofi in his damnabiliter inueniamur ingrati must be contented to be ignorant And Terah tooke Abram his sonne and Sarai his daughter in law and Lot the sonne of Haran and they departed together c. The cause why Terah in this sort forfooke his countrie was the x Chrysost Hom. in Gen. 31. Abraham imperauit Deus vt inde utigraret quod vt agnouit Tharra pater eius lices infidelis pater esset attamen ob amorem in filiuus socius illi peregrinationis esse voluit voice and oracle of God to Abraham which is recorded in the Chapter following Come out of thy country and from thy fathers house c. For Abram now came out and departed with his father to goe into the land of Canaan but before his departing while he y Act. 7.2 dwelt in Vr of the Chaldees z For Chalden it self and all Babylon is called by Geographers Mesopotamia Plin. Hist. nat lib. 6. cap. 27. and in Mesopotamia the Lord said vnto him Go out of thy countrie from thy fathers house Wherefore the beginning of the chapter following repeateth and expouÌ„deth a August de ciu Dei lib. 16. c. 15. Et dixit Dominus exidae terra tua c. non quia hoc sequitur in sermone libri hoc etiam in rerum gostarum tempore sequi existimandum est sed intelligendum est more suo scripturam redijsse ad tempus quod iam narnatio illa transierat Sicut superius de linguarum vnitate dictum est Francisc Iun. in Anal. in Gen. cap. 12. Hic primus vocationis locus est plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causam exponena cur Tharra cum familia Vre ChaldaeoruÌ„ discesserit the cause of their departing which thus in regard of time must be vnderstood The Lord had said to Abraham while he dwelt in Mesopotamia Come out of thy countrie c. Then Terah tooke Abraham his sonne And for this cause doth the wisdome of God obserue this order in deliuering the report because it was necessarie in the life of Terah to describe the acts of Terah chieflie this most memorable which happened in all his life But because the commaundement was giuen to Abraham as was the promise of his reward it was also most aptlie reserued vnto the historie of Abraham thereby to declare his obedience and faith Now it may be obiected seeing Abraham was commanded to forsake his countrie and his Fathers house that hee in departing obeyed not the voice of God forasmuch as Terah his father with his houshold went out together in his companie Doubtles Abraham obeyed the voice of God not onlie in ioyning companie in the departure with his father but also in b Chrysostom Hom. in Gen. 31. Animâ—tu ortere licet quod cum Patriarcha Deo aâ—ceptus esset visus ei Deus imperauis quod vt agnonit Tharra pater eius c. Caluin in Gen. 11.
delighteth d Psal 147.11 2. Sam. 15.20 in the goodnes and passeth by e Psal 103.12 Isai 43.25 Micah 7. the weakenes of his children For as the prouideÌ„ce of God directed Abraham into Egypt that the knowledge f Chrysostom Hom. in Gen. 31. Volebat illum doctorem fieri nunc quidem omnibus Palestinis paeulo post autem etiam Aegyptijs of the true God might bee spred abroad by him so most wiselie he gouerneth the act of Abraham thereby to shew his hand in punishing for sinne the g Chrysostom Hom. in Gen. 32. Sed paulisper expecta videbiâ— mirificè sapientem dei prouideÌ„tiaÌ„ NaÌ„ propter hoc deut tantaÌ„ prae se tulit longanimitatem opitulari distulit vt iustum clariorem faceret per ea quae illic fiebant noÌ„ solum Aegyptij sed Palestini discerent quanta beneuolentia Domini omnium hic patriarcha protegatur Ergo hoc factum est vt res fieret manifestior vltio non in priuatum aut plebeium aliquem sed in regem sauiret vt vbique diuulgaretur hoc factum King and Princes of the Egyptians his fauour in Abraham to those that truelie h Psal 105.15 worship him that thereby the Egyptians might be i Exod. 12.38 Act. 9.35 prouoked to follow the example of Abraham and to haue searched after God And as the Lord found cause to pardon Abraham and to turne his woe to welfare not in the act k Bernard in fesâ— omnium Sanct. serm 1. Quid potest esse omnis nostra iustitia coram Deo Nonne iuxta prophetam sicut pannus menstruate reputabitur Quid ergo de peccatis erit quando nec ipsa quidem per se poterit respondere iustitia of Abraham but in his mercie so he findeth cause to punish Pharao nothing therein forgetting his wonted clemencie in the act of Pharao and his iustice And as Pharao was iustlie punished because hee tooke the wife of Abraham albeit l August de libere arbit lib. 3. cap. 22. Non quod naturaliter nescit naturaliter non potest hoc animae deputabitur in reaâ—um sed quod scire non studuit quod dignam facultati comparanda ad recte faciendum operam non dedit Estque antecedens secundum Bellarm. tom 3. controu 1. lib. 2 cap. 7. Quae facit inuoluntarium excusat à peccato â—vel concomitans qua relinquit liberum voluntatis actum non excusat Sed in omni ignorantia per lapsum Adae contracta vulgaris regula tenenda est ignorantia excusat non à toto sed à tanto he knew her not to be his wife so the house of Pharao was iustlie plagued which either were helpers or in their place m Ephes 5.11 Reuel 17.4 1. Tim. 8.22 August contr Epist. Parmeniani lib. 2. cap. 21. Non communicare est non consentire si enim communicat consentit si consentit corrumpitur not hinderers and mislikers of his trespasse Such also vndoubtedlie were Pharaoes n Some will perhaps demaund how Pharao knew that he was punished for Sarahs sake Surely by his punishment Which the Rabbins doe affirme was a venemous botch or boyle whereby he was hindred and stayed from fulfilling his lust Ioseph Antiq. libr. 1. cap. 9. saith it was the plague Philo lib. de Abraham a torment both of his minde and bodie in the paine whereof wheÌ„ hee consulted with the priests of Egypt they shewed him the cause Iosephus Antiq. libr. 1. cap. 9. thinketh he was admonished in a dreame Chrysost Hom. in Gen. 32. that he was certified by Sarah plagues as that it was manifest they came for Sarah wherby the Lord both preserued her o Which is most vndoubted by the full consent of all writers both Iewes and Christians and by the accord of Scripture God kept her from Abimelech Gen. 20.4 so that he touched her not To what purpose had it been to haue preserued her from Abimelech when she had been defiled by the king of Egypt But wherefore then saith the Scripture in that place Abimelech had not yet come neere her and in this place expresseth not the like of Pharao It was necessarie in that place to stop the mouthes of Atheists least any should say because Isaac was not long after borne that he was the sonne of Abimelech and not of Abraham albeit the greatnes and speedines of the punishment of both the Kings doe confirme as much and therefore in this place the preseruation of Sarah might well be vnexpressed from being defiled p Chrysost Hom. in Gen. 32. Grauiori enim poena indigebat ita vt ipse exterreretur nam nisi dei suisset gratia qua mentem eius emolliebat confectaneum erat quod in maiorem furorem inductus quasi deceptorem puniuisset extremis affecisset supplicijs at nihil horum fecit timor enim supplicij inflammatam eius iram humiliauit restinxit terrified Pharao least Abraham for reuenge or enuie should be murthered So that although the king were wicked as al his seruants were vngodlie yet his plagues q Luther in Gen. 12. Haec subita dimissio custodia addita â—rguunt Pharaonem vehementor territum plagis inflictis quales quales suerunt compell him to haue care of AbrahaÌ„ to conuey him forth in safety with all his substance Whereby Abraham possesseth in peace the gifts that for Sarahs sake were giuen but Pharao enioieth not Sarah for whom he gaue them Obser 1. verse 8. The godly ought to labour r Psal 103.2 to keepe the promises benefits of God in perpetual remembrance and to vse Å¿ Deut. 6.8.9 Notwithstanding wee are not to be put in minde by Images Habac. 2.18 the lawfull meanes therof Secondly men are in all places to t Psal 119.46 Marc. 8.38 professe the true religioÌ„ not to u 2. Tim. 2.12 dissemble for any danger Thirdly verse 9. The life of the godly x Gen. 47.9 Heb. 11.9.13 is a perpetual pilgrimage Fourthly verse 10. The troubles of the righteous y Psal 34.19 Act. 14.22 are manifold and great but the Lord deliuereth them out of them all Fiftlie verse 11. Beautie is z Ezech. 16.14 Iam. 1.17 Chrysost Hom. in Gen. 32. Nullus igitur accuses pulchritudinem nullus vana verba haec dicat hauc perdidit formâ—chuic pulchritudo causa suit interitus Non pulchritudo in causa estrabsit Opus enim dei est ipsa Sed peruersa voluntas causa est malorum omnium a blessing of the Lord but for our corruptions cause not a Pro. 6.25 31.30 Ambros de Abram lib. 1. cap. 2. Ex hoc docetur non magnopere decorem quaerendum coniugis qui viro necem pleâ—unque gigneresolet NoÌ„ enim tam pulchritudo mulieris quam virtus eius grauitas delectat virum Qui suanitatem quaerit coningij non tam superiorem censis
lib. 1. cap. 10. vnto him But where had the king of Elam receiued this authoritie to bring into subiection nations borne in libertie this could in him proceed from nothing els then i Iam. 4.1 August in Psalm Quoties hominibus praesse desidero toties Deo meo praeire contendo couetousnes ambition and pride of minde vnlesse hee had k Such a calling as Senacherib fained himselfe to haue 2. King 18.25 or other ordinarie and lawfull title of authoritie receiued a calling from the Lord. Notwithstanding the most righteous Lord had vsed l Fulgent lib. de Praedest cap. 20. De malo opere cuiuslibet mali non definit ipse bonum operari Cap. 27. nec operatur in ijs quod ei displicet sed operatur per eos quod ei placet qui ab eo recipient non pro eo quod Deus vsus est bene eorum operibus malis sed pro eo quod ipsi male abusi sunt dei operibus bonis righteouslie this wicked instrument to take punishment of these m Gen. 13. vers 13. Ezech. 29. vers 20. wicked sinners the Sodomites by first subiecting them to bondage albeit the Elamite were vnacquainted n Isai 10.5.7 with the iudgements of the Lord and wrought o Isai 10.7.10 Cyril Alexandr in Isai lib. 1. orat 6. Sumit enim Deus supplicium de his qui delinquunt tradens iram suam veluti virgam in manus hominum non bonorum qui elato animo contra eos in quos animaduertitur ino in cum qui eos tradidit existunt vniustlie that which the Lord most iustlie would haue him execute And now that these Sodomites were brought in bondage for their sinnes which is the p Basil lib de Sp. sanct cap. 2. Serui sunt aut qui potentia oppressi sub seruitutis iugum ducuntur aut propter paupertatem velut Aegyptij Pharaoni Ge 47.25 aut iuxta dispensationem quandam sapientem arcanā deteriores filios parentū voce prudētioribus melioribus seruire Sic Iacob Dominus Esau factus est Canaan famulus est suorum fratrum quoniam indocilis erat ad virtutem De caetero licet hic Dominus ille dicatur seruus tamen omnes iuxta aequalitatem inter nos tum velut possessio eius qui fecit nos conserui sumus Macrob. Saturn lib. 1. originall cause of subiection to all the wicked that be subiected although they vniustlie lost their libertie to this Elamite yet iustlie were they depriued q Muscul in Gen. 14. Quia indigni sunt qui liberè viuant qui delicijs immersi serui sunt omnis generis vitiorum atque facinorum of libertie by the Lord wherfore also their rebellion was r August de mirab sacr Script lib. 1. cap. 3. In rebelli populo coelestis stamma desaeuit Num. cap. 16. vt qui contra iustos principes iracundiae igne intus exarserant foris iustissi nè vindictae flāma conflagrarent vnlawfull because it was resistance against the power and ſ Rom. 13.1 Caluin in Gen. 14. ordinance of God Thus the Lord most righteouslie to punish the sinnes of men sendeth t Isai 21.3 transgressors against transgressors as his rod of vengeance so that the wicked ofttimes u Habac. 1.13 deuoureth him that is more righteous then himselfe and the Lord of hosts who onely giueth x Psal 18.47 144.10 Pro 21.31 the victorie of warre findeth euermore a iust occasion of giuing victorie in mercie or in iustice to those on whom hee vouchsafeth it It is therefore the blindnes of mans corruption that seeth not the mightie hand of God in distributing the victories of warre but ascribeth it to y Saluian lib. de prouid 7. Si quando nobis prosperi aliquid praeter spem nostram meritum Deus tribuit alius ascribit hoc fortunae alius erentui alius ordinationi ducum alius consilio alius magistro alius patrocinio nullus Deo Et miramur si nobis coelestis manus aliqua non prastat cui quicquid praestiterit derogamus fortune to z Iudg. 16.24 1. Sam. 31.9.10 Cicero pro Marcel Et certè in armis militum virtus locorum opportunitas auxilia sociorum classet cōmeatus multum iuuant maximam verò partem quasi suo iure fortuna sibi vendicat quicquid est prosperè gestum id paene omne ducit suum Idols or outward meanes and holdeth it not possible a Careat successibus opto Quisquis ab euentu facta notanda putet to behold the cause which yet the Lord hath opened in holie Scripture For neuer vntill this day was victorie lost in warre which was taken in hand b It appeareth by Iosua c. 7.5 Iudg. 20.21 where when they did not rightly prosecute a iust cause of warre they lost the victorie but afterward reforming the administration they won the field The like may bee obserued out of all histories in a lawfull cause and lawfullie administred But because men faile for the most part in one of these so that both the warriours become transgressors the Lord in iustice oft times giueth victorie vnto his enimies that he might euen by c Lament 1.5 Zach. 1.15 thē correct his children and hauing scourged them might burne his d Isai 10.5.12 rod wherewith he smote them Sometime it commeth to passe that warres are taken in hand without e 2. King 14.8 Ezech. 17.13.15 Ambros offic libr. 1. cap. 35. Fortitudo sine iustitia iniquitatis materia est Quo enim validior est eo promptior est vt inferiorem opprimat cum in ipste rebus bellicis iusta bella an iniusta sint spectandum putetur Nunquam Dauid nisi lacessitus bellum intulit a lawfull cause Sometime there is nothing lawfull but f Cicer. epist fam lib. 7. epist 3. de copijs Pompei aduers Caesarem Primum neque magnas copias ostendi neque bellicosas deinde extra ducem paucosque praeterea de principibus loquor reliqui primùm in ipso bello rapaces deinde in oratione ita crudeles vt ipsam victoriam horrerem Quid quaris Nihil boni praeter causam the cause Sometime neither cause nor discipline are lawfull Wherefore that warres be rightlie administred and victorie may be obtained these points in the enterprise of warres must be obserued First that g Gen. 9.6 Numb 27.21 Deut. 31.3 Pet. Mart. Gen. 14. Non est priuati hominis suscipere bella quia is non habet vocationem ius congregandi armandi multitudinem imò si illud faciat seditiosus habebitur ciuis Est igitur Magistratus bellum decernere administrare qui iusta non modò debet consulere sed illa etiam exequi wee haue receiued authoritie from God in this respect it belongeth onelie to the chiefe and Soueraigne magistrate in common wealth and those that receiue authoritie from him
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
continuance in Sinne bringeth deadnes of securitie or desperation pag. 206 Souldiers that are religious are most profitable for their Prince pag. 516 Sunne created after the light pag. 14 Sunne compasseth the earth pag. 15 Sunne is the chariot of light and inlightneth all pag. 26 Sunne and Starres are greater then the earth pag. 27 Soule of man what it is pag. 57 Soules death and prison pag. 81 Speech is the image of the minde pag. 426 Speech confounded was by miracle pag. 427 Speech which was the first pag. 429 Speech how it was confounded pag. 442 T TIdes of the sea how they are caused pag. 289 we may not Tempt God but vse lawfull meanes pag. 477 Time what it is pag. 2 Time was the beginning of all things and nothing before is but God ibid. Tokens and warnings of iudgements are vnregarded where Gods word is vnreuerenced pag. 282 Traditions before the word written were in steed of the word but we haue a more sure testimonie 1. Pet. 1. pag. 334 Trinitie distinguished in the worke of Creation pag. 6. 7. The Trinitie alwaies acknowledged in the Church pag. 7 The Trinitie pag. 30. 31 Tyrannie and bloodshedding reuenged by God pag. 374 V VIsions wherefore giuen vnto the Patriarkes pag. 468 Visions how God appeared who is inuisible pag. 471 Vowes of chastitie vnlawfull pag. 85 Vulgar Latin translation corrupt pag. 308. c. W WAite on God and haue good successe pag. 325 VValking with God what is meaneth pag. 222. 252. VVarres successe is alwaies disposed by God pag. 501 VVarre alwaies winneth where good cause and good discipline are ioyned pag. 505 VVarre that it be lawfull what it requireth ibid. VVarre made vnlawfull by what meanes pag. 507 the miseries of Warre pag. 508 VVarre taken rashly in hand is disallowed and dangerous pag. 514 VVaters of the deepe doe stand aboue the mountaines pag. 12. 285 VVater-springs how they are caused pag. 288 a Wicked man can do no good work pag. 177. 178 Will of God secret or reuealed pag. 248 Will-worship a sinne pag. 334 Wine the benefit and vse pag. 391 WomaÌ„ is the image of God as well as maÌ„ pag. 37 Woman the image of maÌ„ in what sense pag. 38 VVoman her nature and end pag. 93 VVoman wherein she is to be an helper to man ibid. VVomans punishment in conceptions sorrowes and subiection pag. 154. c. VVoman were to haue no paine of child-birth by creation pag. 154 World created in the first moment of time pag. 2 World for what cause created ibid. World and all creatures made of nothing pag. 7 Y YEeres and moneths in Scripture equall to ours in length of time pag. 217 Yeere beginneth diuersly to diuers nations pag. 277 Yeere ecclesiasticall and politicall pag. 278 A TABLE OF HERESIES AND ERRORS BRIEFLY CONfuted in this Treatise A ADamites beastly heretikes 100 Anabaptists of coÌ„munitie of goods 490 Anabaptists of swearing 540 Anselmus his opinion of single life 88 Andronici of the sex of women 94 Anthropomorphites of Images 32 Anthropomorphites of the substance of the soule 35 Apelles of the Arke of Noah 270 Aquinas of the Cherubims of Paradice 172 Aquinas of naturall knowledge 180 Aristotle of the eternitie of the world 1. 426 of mans natural righteousnes 254 Arrians of the persons of the Trinitie 7 Astrologers grounding prediction on the authoritie of Scripture 18. c. Atheists of contradictions in the Scripture 38 Atheists of the garden of Paradice 65 Atheists of Adams apparell 168 Atheists of Cains building a citie 198 Atheists of the age of the Patriarks 217 Atheists of the flood 291. 295 Atheists of the mortalitie of the soule 369 Atheists of Noah his drunkennes 392 Atheists of the confusioÌ„ of tongues 425 Atheists of the Scriptures 446 Atheists of the successe of warre 404 B BAbylonians of abstinence 267 Basilides of the worlds eternitie 1 Bonauentura his opinioÌ„ of Paradice 61 Berosus couÌ„terfeit historie of the flood 273 C CAini who worshipped Caine as a Saint 188. 192 Caietan his opinion of the waters 285 Clemens Alexandr his opinion of the saluatioÌ„ of Philosophers which knew not God 178 Carthusian of single life 221 Cyprian his opinion of the sonnes of God 231 D DEmocritus of the substance of the soule 59 Dicearchus of the substance of the soule ibid. Diogenes of the substaÌ„ce of the soule ibid. E EMpedocles of the substance of the soule 59 Eunomij of the Trinitie 7 Eusebius his opinion of the sonnes of God 231 F FAustus the Manichee of Abraham 475 G GAlen of the substance of the soule 60 Greekes of the sex of women 94 Gregorie his opinion of the comming of Henoch and Eliah 226 H HEathen fables of Deucalion 328 Hierome his opinion of single life 8â— 175 Hyppocrates of the substance of the soule 59 Hippon of the substaÌ„ce of the soule ibid. Homer of the sex of women 94 Hugo Sanct. Vict. of the sons of God 231 I Iewes of mans creation 30 of Henoch and Eliah his coÌ„ming 226 of Apocrypha Scripture 234 of mans righteousnes 254 of abstinence from meates 359. 363 Illyticus of originall sinne 349 Indians of abstinence 259 Iosephuâ— of the sonnes of God 331 of the age before the flood 241 of the beginning of the yeere 278 Iulian of the Scripture 28. 43 of the Serpents speech 104 of the building of Babel 432 Iulius 3. Pope his blasphemie 75 Iustin Martyr his opinion of the saluation of Philosophers which knew not Christ 178 of the sonnes of God 231 L LActantius his error of the sonnes of God 231 Lâ—cucippus of the substaÌ„ce of the soule 59 Lyra his opinion of Paradice 172 M MAcedonij of the Trinitie 7 Manichees of the substance of the soule 35 of the Scriptures 38. 48. 84. 369 of two beginnings 42 of the substance of the Deitie 60 Marcionites of two beginnings 42 Melchizedeciani of Melchizedech 522 Metrodorus Chius of the worlds eternitie 1 O O Leaster of the taking away of Henoch 223 Ophitae who worshipped the Serpent 125 Origen his opinion of Paradice 61 of the release of the damned 141 of Adams apparell 164 P PApists of authoritie of Magistrates 376 of authoritie of Scripture 446 of deposing of Princes 507 of fasting 267. 363 of forgiuenes of sinnes 160 of Images and Idolatrie 32. 146. 149 of interpretation of the Scripture 307. 320 of the Masse 523 of Merits 177. 337 of mans righteousnes 254. 257 of originall sinne 348. 351 of single life 84. 87. 95 of traditions 458 of workes of good intent 333 Pelagians of mans righteousnes 254 Pererius his opinion of the Cherubims of Paradice 172 Philastrius of the diuisioÌ„ of tongues 427 Philo of Paradice 61. of the sonnes of God 231 of the age before the flood 241 Plato of the creation of the woman 93 of the communitie of goods 490 of the nature of life 367 Procopius Gazeus of Henoch 221 Pythagoras of the substance of the soule 59 of abstinence 267 of communitie of goods 490 of mans power to vertue 254 R RAbbins of Adams nakednes 100 of Adams creation 125 of AdaÌ„s continuance in Paradice 175 of the age of the Patriarkes 217 of Henoch his taking away 223 Rupertus of the Cherubims of Paradice 172 S SEleuciani of Paradice 61 Seruetus of the substance of the soule 35 Sethiani of Seth borne without sin 213 Seueriani of the sex of women 94 Simon Magus of the Creation 1 Simplicius of the Scriptures 4. 28 of Paradice 65 Strabus of the Cherubims 172 T TErtullian his opinioÌ„ of Paradice 61 of single life 88 Thales of the sex of women 94 Turkes of the Messiah 404 Z ZEno of natural power to vertue 254 Zenocrates of the soule 60 FINIS To the gentle Reader Gentle Reader I am to admonish thee concerning the escapes incident to printing which I hope are as few as ordinarily in any copie yet some there are as page 32. lin 17. for Physiognomie reade physnomie pag. 204. lin 30. for wife reade sister and lin 31. reade was the sister and supposed to be Other literall escapes if any be sith I haue neither helpe to conferre neither space or leisure to reuise I am compelled to commit to thy fauourable consideration and correction