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
the ground for mans sake Wherein is gathered two points of doctrine first that the Lord Å¿ Tertul. in Marcion lib. 3. hauing decreed from euerlasting the preseruation of the earth from the floud of Noah vntill the full consummation of the world made knowne t Aquin. in Gen. 8. Odoratus apertè innuit se ista promittere the same his pleasure vnto Noah immediatlie after his sacrifice Secondly that the promise was more large to Noah then the historie of the chapter following doth containe For therein is expressed a promise of no farther deliuerance u Gen. 9.11 but from waters for which cause the rainebow was giuen for a seale vnto the couenant which the Lord doth chieflie handle as being the chiefest daunger and feare of Noah but withall as appeased with Noah thorough x Heb. 10.10 the pacification of Iesus Christ he addeth promise securitie from all vniuersall punishments the succession of course in the nature of things for euer I will from henceforth saith God curse the ground no more for mans sake In the Hebrue it is I will not adde to curse the ground the same being doubled in the text as y Heb. 6.17 Gen. 22.16.17 it were for more certaine confirmation and declared to be decreed and pronounced by the Lord z Rabb Salom. in Commentar is taken to be the forme of the oth a Isai 54.9 which the Lord had sworn concerning the waters of Noah that they returne not Neither will I adde to smite all things liuing An amplification and exposition of the promise wherin is taught that the cursing of the earth is the smiting of the earth and the creatures that are therein Againe saith the Lord I will no more curse the earth that is all things liuing therein as I haue done that is as I haue now destroyed them together by the floude Wherein wee may perceiue that there is no breach of promise when the Lord for the wickednesse of men doth smite some speciall part thereof with c Gen. 19.24 fire or d Gen. 14 3. Hieron tradit in Gen. Vallis autem Salinarum sicut in hoc eodeÌ„ libro scribitur in qua fuerunt antè putei bituminis post Dei iraÌ„ sulphuris pluuiam in mare mortuuÌ„ versa est quod à Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est stagnum bituminis appellatio water or e Psal 107.34 barrennes or f Ezech. 36.13.14 maketh it to deuour the inhabitants thereof It seemeth wonderfull which the Lord here promiseth that he will destroy the earth no more for mans cause in respect of the reason which is giuen because he saith mans heart is onelie euill from his youth for g Gen. 6 5.6.7 this was the very reason for which before he saith I will destroy man froÌ„ the earth from man to beast to the creeping thing and to the soule of heauen for I repent that I haue made them and therfore the Lord repented because the imaginations of mans heart was onelie euill and the earth was filled with crueltie Wherefore wee are herein to marke a worthie point of doctrine explaned and amplified in other places of the h Esai 28.22.23 24. Scripture namelie that the Lord in gouerning the world and euerie i Matth. 10.29 Act. 17.28 Coloss 1.17 August de ciuit Dei lib. 14. cap. 26. Omnipotenti Deo summo ac summè bono creatori omnium naturarum voluntatum auteÌ„ bonarum adiutori ac remuneratori malarum autem relictori daÌ„natori vtramque ordinatori non defuit vtique consilium c. Fulgent lib. 1. ad Monim cap. 26. Deus itaque licet auctor non sit malarum cogiâ—ationum ordinator tamen est malarum voluntatum de malo opere cuiuslibet mali non desiâ—it ipse bonum operari creature and worke thereof followeth not the k Isai 55.8.9 waies and rules of men in administring mercie and iustice vnto his creatures but worketh all things l Ephes 1.5.11 after the counsaile of his will which is the m Isai 46.9.10 Iob 34.18 August iâ— Psalm 35. Voluntas Dei est aliquando vt sanus sis aliquando vt agrotes si quando sanus es dâ—lâ—is est voluntas Dei quando aegrotas amara est non recto corde es quia non vis voluntatem tuam dirigere ad voluntatem Dei sed Dei vis curuare ad tuam Illa resta est sed tu es curuus Voluntas tua corrigenda est ad illam non illa curuanda est ad te rectum habebis cor true and perfect rule of mercie and of iustice So that albeit the wicked cannot discerne the righteous wayes of God and therefore n Psal 14 1. 53.1 doe say in their heart there is no God or that hee hath o Ezech 8.12 Ouid. Non vacat exigâ—â—â— reâ— ut a â—esse â—â—ui 〈◊〉 est dâ— Deo peâ—udis non hominis imo diaboli incarnati forsaken the earth because vnto euerie one he giueth not p Eccles 8.11 according to their workes presentlie before their eyes yet the Lord being infinitelie more wise then mans conceit findeth cause to spare when they see cause to punish and likewise to punish q Like as Titus the Emperour looking vp toward heauen complained that his life was taken from him vndeseruing it for he knew not he said of any sinne that euer hee committed but only one Sueton. in vita Tit. cap. 10. when they thinke in iustice he ought to pardon and both in sparing punishing to obserue the rules of perfect iustice As in this example is manifest to be seene The reason is grounded in the mercie and iustice of the Lord. In respect of his mercie thus standeth the condition of the world The heart of man is euill euen from his youth If therefore the Lord should deale with men after the deserts of men and after the wickednesse of their heart there should continuall flouds be raised to destroy the race of man not onlie euerie yeere but euerie moment Albeit therefore saith the Lord the heart of man is onlie euill and they will continuallie prouoke my iustice by their sinnes yet I will in mercie and compassion spare the punishment that my r Rom. 2.4 mercie and long suffering may lead them to repentance and that the Å¿ Isai 48.9 Matth. 24.22 Church may be gathered and the number of the faithfull may be fulfilled Likewise in the iustice of the Lord the reason is excellent The cause for which the Lord was moued to destroy the world in the dayes of Noah was t Gen. 6.5.13 the wickednes of their hearts and works as the Scripture saith The cause why hee did destroy them was for u 1. Cor. 10.11 2. Pet. 2.5.6 Hieron in Ierem. cap 3 Aliorum tormenta aliorum sunt remedia Cumque punitur homicida recipit quidem ipse quod fecit sed alij
malediceret that is able search the depth of them but let him beware of drowning in them Obser 1. The godlie which sinne of infirmitie for the most part receiue u 2. Sam. 2 14. Psal 89.31 Exemplis patet more grieuous punishments in this life then doe the wicked Secondlie Gods children ought to couer x Prou. 17.9 20.3 Rom. 15.1.2 Gal. 6.2 Quae scilicet tegenda sunt nam quaedam noÌ„ sunt Deut. 13.8 the imperfections of their brethren with loue Thirdlie children which despise their parents are y Deut. 27.16 Prou. 30.17 cursed of the Lord. Fourthlie the blessing of Parents z Exod. 20.12 Gen. 49.1 prolongeth life vnto their children Fiftlie the Messias Iesus Christ is come of a Gen 11.10 Matth. 1.1 Luc. 3. the posteritie of Sem and liath b Ioh. 10.16 Ephes 2.13.14 gathered together the sonnes of Sem and Iapheth according as the c Vers 27. Ezech. 37.22.24 Scriptures haue foretold Sixtlie those that fall with Noah into the sinne of drunkennes d Luc. 13.3 Heb. 10.26 rise not againe with Noah by repentance shall in this life be e Prou. 21.17 23.29.30 1. Cor. 6.10 Chrysost Hom. 29 in Gen. Ebrius in peioâ—i statu quam est mortuus mala enim facere potest bona non potest tacetque ibi ridiculus omnibus vxori pueris famulis Idem in Act. Hom. 27. Bestia magis quam homo ridiculus est inimicis miserabilis apud amicos omnium detestatione dignus Idem ad pop Antioc Hom. 71. Cane Asino imo omni animanti longe deterior Idem ad pop Antioc Hom. 57. Vbi regnat ebrietas ibi Diabolus Basil Hom. de ebrio Ebrius spontaneo seruit daemoni August ad Sacr. Virgin â—brietas est flagitiorum omnium mater culparumque materia radix criminum origo vitiorum turbatio capitis submersio sensus tempestas linguae procâ—lla corporis naufragium castitatis amissio temporis insania voluntaria ignominiosus languor turpitudo morum de decus vitae honestatis infamia animae corruptela partakers of shame and miserie and in the world to come of f 1. Cor. 6. vers 10. Gal. 5.21 eternall fire CHAP. X. Question 1. verse 1.2 c. To what purpose are these generations so largelie described NOT without manie those verie necessarie causes doth the spirit of God so fullie and amplie describe the restoring of the world by Noah and his posteritie First that we might acknowledge the a Author ad Heren lib. 1. Historia est res gâ—sta sed ab aetatis nostrae memoria remota Est ergo testis temporum lux veritatis vita memoriae magistra vitae nuncia vetustatis Cic. orat lib. 2. August libr. de vera relig cap. 25. Quoniam autem diuina prouidentia non solum singulis hominibus quasi priuatim sed vniuerso generi humano tanquaÌ„ publicè consulit quid cum singulis agitur Deus scit qui agit ipsi cum quibus agitur sciunt quid autem aegatur cum genere humano per historiam sacram commendari voluit per prophetiam historie of the Bible to be the historie of histories containing a perfect faithfull and necessarie record of all the monuments of antiquitie wherein b For among the Heathen there is no historie of antiquitie which reacheth beyond the warres of Troy which was about the time of Elie and Samuel and the games of Olympus as Eusebius testifieth by the witnes of Iul. Africanus Euseb de praepar Euang. lib 10. In this respect Varro called the time from the beginning of the world vntill the flood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret or vnknowne from the flood to the Troian warres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fabulous from thence vntill his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made knowne by historie Censorin lib. de die Natal all the histories of men doe faile and therefore ought to be read perused and c Psalm 119.97.98 Now the very Heathen esteemed their histories so much that Scipio would neuer lay the historie of Cyrus bringing vp forth of his haÌ„ds Cicer. Tusc lib 2. Alexander was wont to hide Homers historie of the warres of Troy vnder his pillow whereon he slept Alcibiades comming into a Grammar schoole asked the Maister to see a peece of Homer who answering hee had none of Homer Alcibiades strake him a buffet on the face saying hee was an asse and made his schollers like himselfe How much more should Christians bee studious and zealous in and for the worde of God loued aboue them all A perfect record it is because it fullie deliuereth as well d Ioh. 20.31 in historie as in all other e Vincent Lyrinens cap. 2. Cùm sit perfectus scripturarum canon sibique ad omnia satis superque sufficiat c. matters of saluation whatsoeuer vnto the Church of God is expedient to be knowne Faithfull as being f 2. Pet. 1.21 Iren. libr. 3. cap. 1. August de consensu euangel cap. vlt. endited by the holy Ghost the searcher g 1. Cor. 4.5 Tit. 1.2 of all secrets and authour of all truth Necessarie because it containeth h Basil Hexam 10. Otiosum verbum in scripturis ponere grandis est blasphemia Tertul. de Praescripe Haeret. Apostolos domini habemus authores qui nec ipsi quicquam ex suo arbierlo quod inducerent elegerunt sed acceptam à Christo disciplinam fideliter nationibus assignaâ—erunt no emptie or idle circumstances but necessarie doctrines euen in those places which oft times of men are thought impertinent directlie appertaining to mans saluation and the edification of the Church The second cause is that whereas these nations are for the most part remembred againe in Scripture with diuers accidents which in the prouidence of God befell them in the dayes of Moses of the Prophets it could not be without the light of this narration that the wisedome and prouidence of God in disposing of them i Francise Iun. in analys in Gen. 10. Tum vt fines ad ecclesiam decreâ—o Dei pertinentes tum vero ad alios prout ad historiam Ecclesiae intelligendam visum est perâ—inere hoc capite circumscriberet Nam abque hoc capite essent multa quae spiritus Dei per Mosen aliosque Prophetas consignauit scripto neque illo tempore fuissent ab Ecclesiae percepta neque hoc nostro perciperentur could be so manifestlie vnderstood Thirdlie to explane the Prophesie pronounced before of Noah concerning the estate of his three sonnes and in them of the condition of the world Which Prophesie consisteth of three parts according to the number of the sonnes of Noah whom it concerneth The first is of the punishment of Cham in Canaan his sonne to which purpose is here described the ofspring of Canaan and the place of their habitation whereby there can nothing be made more manifest in the sequele
personarum rationem temporuÌ„ adaugerent non eo consilio vt de veritate derogarent sed eo potius vt de exterarum gentium gloriatione quam adhibebant illa antiquitatis specie detraherent a shew of great antiquitie following therein vnlawfullie the vaine glorious boasting of the heathen at whose intreatie u Ioseph Antiq. 12.2 the same translation was taken in hand Neuerthelesse wee haue thus much for defence of that translation that it cannot be sufficientlie confirmed that the ancient copies therof were so with falshood blemished because x Ioseph Antiq. lib. 1. cap. 7. Translationem 72. in omnibus fere secutus tamen hic ex Arphaxade inquit prognatus est Sales Epiphan Haeres 53. Qui translationem etiam secutus est Arphaxad inquit annos natus ceÌ„tum triginta quinque genuit Sale in primo errauit cum translatione in numero annorum ergo procul dubio extranslatione dixit Arphaxad genuit Sale nisi dixeris nequae Graâ—am neque Hebraeam secutum esse quod absurdum est Hieron trad in Gen. diuers notable writers who followed that translation doe otherwise read it out of the same translation then now for the most part it is found therein and where they diligentlie y As Hieron lib. trad Hebr. where he noteth all disagreemeÌ„t betweene the Hebrue and the Greek translation and obserueth the error of the translation in the accouÌ„t of time speaketh nothing of this so great diuersitie which sheweth that the same could noâ— then be obserued as a difference or was not a generall disagreement note the faults of this translation disagreement from the Hebrue they haue in this place obserued no such difference which is a manifest argument that the Greeke and Hebrue at the least in manie copies did accord Moreouer if some copies of the Greeke translation agreed in old time with the Hebrue text like as manie at this day are found z For at this day there are found copies both olde and newe which in 1. Chron. 1.18 haue it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arphaxad begat Salah making no mentioÌ„ at all of Cainan to doe surelie without all reason is it to suppose that the holie writer for common peace sake admitted such an errour and followed corrupted copies before the true And that indeed he did not is no lesse apparant by euidence then is the former For albeit most copies now adayes haue included the name of Cainan in the register yet some are also found a Beza in annos in Luc. 3.36 Ante hoc nomen legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non dubitaui expungere secutus authoritateÌ„ Mosis Gen. 11.12 meâ— vetustissimi codicis Augustinus tamen secundum vulgare exemplar legit Cainan non modo in Euangelio sed in hac historia Mosis post eum Beda alij plerique non est igitur leuis aut nona corruptio non tamen propter authoritatem sequenda est which haue it not but do read it altogether agreeing to these words of Moses Whose truth and reuerend antiquitie doth teach First that the writings of Moses and Luke were vndoubtedly in all things of full agreement Secondlie that ignorance and euill purposes haue heretofore indeuored to pollute the holie historie Thirdly that the Lord hath alwaies and will preserue his word that it may euer be a b Isai 8.20 Psal 119.105 Prou. 30.5 perfect guide vnto the faithful and an c Ioh. 12.48 Matth. 5.18 vncorrupted iudge for Atheists vnbeleeuers Wherefore seeing all copies of the Hebrue agree concerning this report but the copies of the gospell doe dissent among themselues it followeth that the truth remaineth with the Hebrue text and with those copies of the Gospel which accord therwith And albeit some copies of the Gospell may happen in this point being no fundamentall point directly concerning mans saluation to be corrupted forasmuch as vniuersallie they suffer not the same corruption therefore neither Atheists haue cause hereby to condemne the word of contradiction neither papists to alleage that the fountains are corrupted nor christians haue cause to be offended although some copies disagree For the holie Scripture hath no such priuiledge that none shall dare presume against it but that none that doe presume shall d Isai 59.21 Reuel 6.6 fullie and finallie preuaile But because such hainous faults haue proceeded to so great enormities wee are all admonished to haue care to preserue with integritie to maintaine with puritie the sacred word to amend with modeste such copies of the same as are found by wifulnes or negligence of men to be corrupted Question 4. verse 31. Wherefore are the children of Terah more largelie intreated of in this genealogie then of the rest of the Fathers and for what cause departed Terah from Vr of the Chaldees to goe into the land of Canaan THe ancient generations are recounted but onlie in the line of the Messiah vntill Terah the father of Abraham not that they were a August de ciuit Dei lib. 16. c. 10. Intimans quemlibet filios filiasque genuisse vt intelligamus vnde poâ—â—erint populi accrescere ne in paucis qui commemorantur hominibus occupati pueriliter hesitemus vnde tanta spacia terrarum atque regionum repleri potuerint not partakers of the blessing of increase in farther measure but because the residue of their children became b August ibid. Tenenda est igituâ— sertes generationum ab ipso Sem vt ipsa ostendat post dilunium ciuitatem Dei propter hoc diuina scriptura cum terrenam ciuitatem in Babylone hoc est in confusione esse monstrasset ad patriarchaÌ„ Sem recapitulando reuertitur euen strangers vnto the Church AbrahaÌ„ as the c Rabbinor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Beresh pearle that is hid amongst the sand as the Father d Gen. 17.5 Galat. 3.7 of the faithfull and the e Isai 41.8 Iam. 2.23 friend of God his life was as a patterne f Gen. 12.10 18.6 50. c. 22.10.12 vnto the godlie of patience of faith and pietie to God for this cause the affaires of his life are largelie recorded in the following historie Nahor as the Grandfather of vertuous Rebecca whom g Gen. 24.7.27 â—0 the Lord God directed in marriage vnto Isaac and Haran as the father of righteous Lot of Milcha Rebeccas Grandmother and Ischa who as h RabbinoruÌ„ consensus Item Ioseph Antiq 1. cap. 7. Aranes relicto filio Lotho filiabus Sara Milcha in regione Chaldaeorum est mortuus neptes verò ex fâ—atre duxeruÌ„t coÌ„iuges Milcham Nachores Saram Abraham Hieron in tradit Hebraiâ— in Gen. August de ciuit Dei lib. 16. cap. 12. Iste Aran pater Milchae suit pater Ischae quae Ischa creditur ipsa esse etiaÌ„ Sara vxor AbrahaÌ„ many writers affirme was Sarah are necessarily in respect of their posteritie remembred Who Ischa was and wherefore named in
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
decree effectiue and permissiâ—e pag. 109 Gods gift are free pag. 389 God only good of himselfe pag. 111 God is without a bodie or affections or passions And what the Scripture meaneth by ascribing such to God pag. 245. 246 God cannot repent pag. 247 God is incomprehensible pag. 248 Gods proper attributes are his proper nature pag. 438 Gods will the fountaine of goodnes and iustice pag. 73 Gods wisedome and loue shewed in mans redemption pag. 151 God wherefore he suffereth the godly to be persecuted pag. 185 Gods word the only rule of maÌ„s obedieÌ„ce pag. 72 Good in part and absolutely good pag. 82 H HEathen Fables of Antiquitie pag. 56 Heathen remembring the flood of Noah pag. 328 Heathen Philosophers but fooles in true wisdome pag. 330 Hebrue language was common to all before the confusion pag. 104. 429 Hebrue language not vsed of the Iewes in the time of Christ preaching pag. 448 Hebrues whereof they are so called pag. 511 Henoch died not pag. 224 Henoch wherefore he was taken away pag. 227 I IDolatrie in representing God by an Image pag. 32 Ignorance a deadly sinne pag. 481 Image and likenes pag. 31 Image of God in man wherein is coÌ„sisted pag. 33 Image of God a spiritual substance with perfect qualities pag. 35 Image of Adam in all men pag. 207. 209 Image of God corrupted in Adam is Adams Image pag. 208 Image of God how farre it is in man corrupted pag. 210 Infirmities of Abraham and all the Saints of God pag. 478 Inuention of Arts by Adam pag. 204 Inuention of Arts commendable if not abused pag. 432 Iniurie how it may be resisted pag. 518 K KInred not alwaies friends pag. 424 L LAsciuious lookes are adulteries pag. 481 Life of the Patriarkes prolonged by nature not by miracle and the causes thereof pag. 116. c. Life of beasts is their blood mans life is in his blood pag. 368 Light created before the Sunne and wherefore first pag. 13 Light and darknes how they are distinguished pag. 14 M MAgistrates authority author end pag. 376 Magistrates dutie pag. 416 Man a more noble creature then the heauens pag. 29 Mans excellencie defaced by sinne pag. 30 Mans inabilitie to come to God without help of grace pag. 136 Man a little world pag. 60 Mans miserie and the cause thereof pag. 105 Mans nature corrupted is an enemie to God pag. 185 Man cannot conuert vnlesse he be conuerted pag. 189 Mariage necessarie now as in the CreatioÌ„ pag. 85 Mariage of Ministers approoued by Scriptures Councels Fathers and experience pag. 89. c. Mariage hath nothing hurtfull but abuse or punishment of sinne pag. 94 Mariage what it is pag. 99 Mariage in the kinred wherefore forbiddeÌ„ pag. 197 Mariage no les to vertue and godlines pag. 221 Mariage with Atheists â—r Papists vnlawfull and hurtfull to the Church of God pag. 235 Masse standeth vpon a false foundation pag. 526 Meditation of the creatures a worke of the Sabboth pag. 45 Merits of man what they are pag. 341 presumption of Merits a vile sinne against God pag. 337 Moone by what cause varieth her light pag. 26 Mountaines of marueilous height pag. 294 Murder seuerely punished pag. 195 Murder ought to be punished without parcialitie pag. 372 N NAkednes of man wherefore it is lothsome pag. 101 Nature what it is pag. 12. 109. 300 Natures workes which are done of men are honest in themselues pag. 175 Naturall reason no sufficient guide to godlinesse pag. 181 Nobilitie pag. 202 Nobilitie ioyned with tyrannie is spirituall hunting pag. 413 Nobilitie the vse and end thereof pag. 414 Nobilitie consisteth in religion pag. 424 O OBedience commaunded vnto man for mans benefit pag. 72 true Obedience wherein it consisteth ibid. Originall sinne what it is pag. 213. 350 Originall sinne remaineth in and after Baptisme to them that are not by faith sanctified and so farre as they are not sanctified pag. 351 P PAradice the pleasantnes and situation pag. 61. 62 Parents blessing their children is effectuall pag. 400 no Peâ—ce to the wicked pag. 201 Peace with the wicked may be held not sought pag. 520 Penaltie of lawes the bond of societies pag. 371 Popes in times past haue been Clerkes vnlettered pag. 148 Persecution of the godly for what cause it is suffered by God pag. 185 Prayer hath his speciall fruite pag. 352. 388 Pride in apparell extreame madnes pag. 16 Pride and ambition fight against God pag. 430 Priesthood ceased in Christ pag. 544 Promises of God are stedfast pag. 340 Promises of God are conditionall pag. 497 Punishments ciuill and their end pag. 192 Why Abrams seed were afflicted with greater punishments pag. 495 R RAinbow the matter forme vse pag. 384 Rashnes in warre disallowed and dangerous pag. 514 Recapitulation vsed in Scripture pag. 54 Reconciliation in contentions the meanes to be vsed pag. 484 Reconciliation must goe before prayer and sacrifice pag. 498 Religion must not for any cause be dissembled pag. 480 ReligioÌ„ alwaies a devisioÌ„ vnto Atheists pag. 513 Repentance of the wicked what it is pag. 191 Repentance truly wherein it consisteth pag. 191 Resurrection proued pag. 57 Resurrection of the bodie certaine pag. 228 Reuenge vnlawfull and how farre it may be permitted pag. 517 Righteousnes is actiue or passiue that is by workes or by faith pag. 253 no man is Righteous in himselfe yet the faithfull in Christ are perfectly righteous pag. 225 Riches haue inconueniences pag. 483 490 why all men are not Rich. pag. 483 Conuenient foode the chiefest Riches of this life pag. 484 S SAbboth ought to remember the workes of Creation pag. 45 Sabboth blessed and sanctified by God pag. 49 Sabboth how it is sanctified ibid. Sabboth necessarie for man before and after the fall pag. 51 Sabboth obserued before Moses pag. 52 Sacrifices coÌ„manded before Moses pag. 179. 181 Sacrifices commanded or not accepted pag. 333 Sacrifices their vse pag. 181 Scriptures scope is to teach vs the knowledge of God and of our selues pag. 55 Scriptures manner in expounding it selfe pag. 54 Scriptures ought not to be altered in one letter pag. 147 Scriptures authoritie pag. 198 Scriptures pure from all error pag. 311. 317 Scriptures most sincere histories pag. 391 Scriptures a perpetuall and perfect guide to saluation pag. 466 Scriptures are a Chronicle of Gods works pag. 46 Scoffers at the Scripture threatned pag. 169 Scoffing at sinne is dangerous pag. 205 Securitie a token of destruction pag. 244 Securitie is often taken asleepe pag. 282 Sea and earth are one compasse pag. 12 Sea-waters heaped in the deepe pag. 12. 285 Sea ebbing and flowing by what cause pag. 19 Serpents not hideous by creation pag. 105 Search the Scriptures pag. 338 Single life wherein to be preferred before mariage and wherein not pag. â—6 Single life is to be applied to the seruice of the Gospell pag. 94 Single life is not meritorious ibid. Sinne is either lurking or raigning pag. 393 Sinne in all men and none is free pag. 392
be variable according to the season of the yeere through the diuers position of the Sunne and Moone in the Zodiac and hath continued alike from the beginning of the world In like sort men dare presume to take the placing of the Starres for certaine signes of accidentall euents to come of the change and varietie of the weather for euery day in the yeere and thereupon determine before r Which though it be but coniecturall yet it is euill First because it is forbiddē by the word Secondly the ground thereof is most vncertaine as appeareth by the difference of their iudgments Thirdly innumerable lets doe come as a sudden cloud obscureth the shining of the Sun Fourthly the times and seasons and the euents of them are placed in the power of God Act. 1.7 this day will be faire this foule this windie this rainie wherein not only they confute one another in their iudgement but forfeite their word and credit to the husbandman that dependeth on them for whom it were much better to commend a faire day at night They accuse men of want of knowledge when they are reproued saying ſ Ptol. de Iudic. lib. 1. c. 1. Nam alij difficultate cognitionis adducti scientiam esse negant Arte hath no greater aduersarie than the ignorant Let vs heare therefore what the consent of the Scriptures of the Church of God of the Fathers and of the wisest among the Heathen haue determined hereof Learne not the way of the heathen saith the t Ierem. 10.1 Prophet neither be afraid of the signes of heauen though the heathen be afraid of such And againe I destroy saith God u Isai 44.25 the tokens of the Soothsaiers and make them that coniecture fooles And againe to confute the arrogancie of men x Isai 41.23 Declare saith he the things to come and so y Shewing that it is proper vnto GOD onely to foretell of things to come and to creatures as it is reuealed from him wee shall know that you are Gods Is there any saith the Church in her z Ierem. 14.22 supplication to God among the vanities of the Gentiles that can giue raine a If they bee not to be taken as the causes of raine neither are they as the signes of raine or can the heauens giue showers Is it not thou O Lord To come vnto mens writings The Councell of Toledo decreed b Which was holden in Anno 400. thus c Si quis Astrologiae aus Mathesi existimat esse credendum anathema sit In assertione fidei cap. vlt. If any man shall thinke that Astrologers and Mathematicians they meane Prognosticators of weather famine plague warres c. Fortune-tellers Wizards and such like are to be beleeued hold him accursed The Councell of Venice decreed d In Anno 460. canon 16. In hoc quicunque clericus detectus fuerit vel consulere vel docere ab ecclesia habeatur extraneus that if any man did studie Astrologie or take in hand to foretell things to come or he that did giue credit to any such if he were a Minister should be depriued and whatsoeuer he were he should bee excommunicate This Act was afterward confirmed in the Councell of e Concil Agathens canon 42. Agatha and after that againe f Concil Aurelian canon 32. Cū his qui ijs crediderint ab ecclesiae communione pellantur in the Councell of Orleans Tertullian saith g Tertul. in Apologet. cap. 35. Quas artes scil Astrologia Aruspicina c. vt ab Angelis desertoribus proditas à Deo interdictas c. Because Astrologie and such vnlawfull Arts c. were inuented by euill spirits and forbidden by the Lord Christians may not vse them though they might haue benefit by them Againe h Chrysost Hom. in Ephes 19. Qua ratione hominem adeo paruum fecit tātumque ab altitudine coeli distantem vt nihil certi scire possit eorum qua superne appareant Man saith Chrysostom is so farre distant from the heauens as that hee can know nothing of certaintie of those things that appeare aboue and therefore it is wisedome for a man to professe himselfe ignorant in these things Hierome auoucheth that i Hieron comment in Isai cap. 27. Astrologers qui futurorum scientiam pollicentur are more hurtfull to a citie than fire Augustine affirmeth k August de morib eccles lib. 1. cap. 21. Reprimat igitur se anima ab huiusmodi vanae cognitionis cupiditate si se castam Deo seruare disponit that to delight in Astrologie is to commit whoredome against God That l August confess lib. 4 cap. 3. Quod eas falsiffimas comperisset nollet vir grauit decipiendi◠hominibus victum quaerere the grounds of that Arte are false and those that vse it deceiue the people The heathen likewise declaime against it Phauorinus a Philosopher m Aul. Gell. lib. 14. cap. 1. Tollit enim quod maximum inter Deos homines differt si homines quoque res omnes post futuras praenoscerent Idem Mutant variant tempestatesque eodem in tempore alibi placidas alibi violentas mouent Idem Constare inter astrologos stellas istas infinito prope innumerabili numero annorum ad eundem locum cum eodem habitu regredi vt neque vllus obseruationis tenor neque memoriae vlla effigies literarum tanto aeuo potuerint edurare hath these wordes If men be able to foretell things to come then were the difference taken away which is the greatest betweene God and men The same affirmeth also that Astrologers cannot in wisedome diuine of things to come because the same starres haue diuers effects if any at all in diuers places as that they stirre vp tempests in England and faire weather in France at the same time Neither can this Arte be exactly gathered by experience because the starres doe perpetually varie their positions vpon which the iudgement of Astrologie is grounded Marcus Cato n Cato lib. 4. Origin held it vnlawfull to affirme that euen the eclipses of the Sunne or Moone which Astrologers count most pregnant tokens did foreshew either dearth or plentie either faire or foule The wisest Philosophers neither Socrates nor Plato nor Aristotle did either practise it or write of it Cicero with all his eloquence o Cic. de Diuina lib. 2 derideth and reprooueth it And Ptolome himselfe p Ptolom lib. cention dicta 1. Fieri nequit vt qui sciens est particulares rerum formas pronunciet sicuti nec sensus particularem sed generalem quandam suscipit sensibilis rei formam oportesque tractantē haec rerum coniectura vti Soli autem numine afflati praedicum particulari◠affirmeth that no man can foretell particular things to come vnlesse he be inspired with the spirit of God And albeit that diuers of the testimonies here alleaged were principally directed against the coniectures of Natiuities
of Eden and lastlie it was watered by that riuer being placed as it seemeth vpon the banke thereof which from Eden was deuided and became into foure heads Which streames againe are more particularly intreated of by their diuision by their names and by their passages And not z Chrysostom Syllaba apiculus vnicus reconditum habet thesaurum Hom. in Gen. 18. Hieron Commentar in Ephes 3. Nullus apex cares sensibus a syllable of this in vaine but as the Lord doth shew his diligence in teaching so should wee also shew our heedfuines in receiuing of the same Scarsly is there a riuer in the a De Septem ostijs Nili huiusmodi non refert world whose streame is deuided into foure parts wherefore this was a notable marke to know the situation of the garden Againe al these names continued till the writing of this historie by Moses and all these streames were known by name to what purpose else were it to say the name of the first riuer or the name of the second riuer was called thus c. And finally that nothing might be more required the course and passage of them is so expressed that those which haue bin attent in the searching of the same b Quatenus scilicet attenti fâ—erint nam vel in ipso Ptolomeo diligetia desideratur Lege Trem l. Iunij annot in Gen. â—tem Iun. in 2. cap. â—en haue most plainely giuen testimonie vnto the truth hereof Great meruaile is it therfore that c Theodoret. quaest in Gen. 29. August de Gen. ad lit lib. 8. cap 7. ferè omnes interpreters of the scripture which haue taken in hand to expound this place should so obscure it as to take these foure riuers for the foure famous riuers of the world Ganges Nilus Tigris and Euphrates which are so many thousand miles asunder and can neuer bee deuided out of one streame seeing in their nearest meeting the greatest part of Asia is betweene them which is the d Vide Ptolem. descrip Asiae fourth and greatest part of all the earth By which occasion we are admonished e Matth. 23.9 to cal no man our father vpon earth and to giue credit to mens writings in matters of saluation no farther then agreeth with the proportion of faith and the truth of holy scripture Moreouer sith that by this occasion the comfortable truth of the word of God in this description hath bin notoriouslie slaundered of the wicked It ought to bridle vs that handle the sacred word of God that none presume to determine of that they do not vnderstand for it is much better as Augustine saith f August de Gen. ad lit lib. 8. cap. 5. Melius est dubitare de occulus quam litigare de inâ—ertis Subsannas enim Simplicius eoruÌ„ erroribus stultè triumphat de verbo Dei arg 18. to professe our doubtfulnesse in secret matters then to be contentious in things to vs vncertaine But by this Scripture it appeareth manifest that this garden wherein man was placed which we call g Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them 〈◊〉 to water signifieth a pleasant gardeÌ„ or place closed in Ciâ— de seneâ—scenseptum agrum ac diligenter consition wherein choise and pleasant trees and beasts are nourished for pleasure and delight such was Paradice Zenoph lib. Oeconem Plut. Symp. 3. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gan à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ganan circumelio dere Rab. Dam. l. Paradice was a h Not only an Allegorie certaine place on earth i Not all the earth not spreading ouerall but onely a part thereof containing a k For neither was it so great that it could not rightly be ordered by Adam neither so little but it might sithe receiue the certaine number of Gods elect if Adam had not sinned Aug. retract 1. 13 not as a prison to inclose them but as a castle of comfort to delight them vntill they had been receiued into heauen cont Simplic arg 19. conuenient portion of the countrie l 2. King 19.12 Ezech. 27.23 called Eden bounding vpon the riuer Euphrates which riuer is diuided into foure streames and runneth or at leastwise then did flow in manner as the text hath here described Wherefore Heretikes and Atheists haue here no cause to cauill at the Scripture m Contr. Simplic argum 1â— de fluminibus Paradisi as though it had affirmed that Ganges Nilus had met together for the errors of interpreters ought not to preiudice the sacred truth of the word of God Neither are interpreters altogether void of iust excuse seeing he that falleth by the infirmitie of other is rather to be pitied then punished The originall of their error I find to be in the Septuagint translators who turned n Euseb de praepar Euang lib. 8. Epiphan de Mensur pond Omnes viginti duos libros conuertisse aiunt Ioseph Antiq lib. 1. in Prooem legem tantum Assertio prior confirmatur à Chrysostomo Hom. contr Iudaeos Theodores c. the old Testament or at least the bookes of Moses out of the Hebrue tongue into the Greeke o Circa annum 268. ante Christum before the coÌ„ming of our Sauiour Christ who p In Isai 23.3 Ierem. 2.18 Sic autem legebatur in câ— licibus Graecis temporibus à Christo ad vsque nos in steed of the riuer Sichor which is Nilus haue translated Gihon calling the riuer q Hieron in Ierem. 2. Pro Seor nos turbidam interpretati sumus quod verbum hebraicum significat pro quo communis editio habet Geon Epiphan epist ad Ioh. Hierosol Sichor the riuer Gihon Which whether it were a receiued opinion among the Hebrues that the riuer Sichor or Nilus was the riuer Gihon here spoken of or whether because Gihon is saide to compasse the land of r Nili primus sons apud Libyae interioris montem Argyrum Arist meteor lib. 1. c. 13 OmneÌ„ AethiopiaÌ„ praeterfluit quae dicitur Cush non tameÌ„ ambâ—t eam At fuit alia regio Cush vnde Cushan Rishathaim Iud. 3.8 Mosis vxor Exo. 2.21 Num. 12.1 Nam Nimrod filius Cush imperauit Babylone Gen. 10. Put vero Misraim incolebant Africam hanc igitur terram Cush Gihon circuibat non illam AEthiopiae Cush sure it is that Iosephus a Iew and a writer of great account stumbled at the same stone Å¿ Ioseph Antiq. lib. 1. cap. 3. Qui Pison nominatur ad terraÌ„ Indiam dilatus in illud se pelagus exonerat Graecis Ganges appellatus Geon autem Aegyptum mediam secat and imbraced that opinion by both which authorities moued manie both of the t Hieron alij praedict item Epiph. Fathers latter writers haue gone astray Vnto this may haue accesse that the countrie of Eden u Post euersam regionem primo à Sancheribo 2. King 19. deinde à Persis postea à Graecis
repetit dicens placuit-postquam gennit nequis arbitâ—etur obstaculum virtutis esse coniugium c. Chrysostome let married men wiues attend Neither let them thinke that marriage is anie cause why they should the lesse please God for therefore doth the diuine Scripture repeate it once and againe least anie man should thinke wedlocke a let to vertue A little after For if marriage beloued and the bringing vp of children were a hindrance in the way of vertue the Lord of all things would not haue coupled it with this our life to hurt vs in temporall and necessarie things belonging vnto life But because it is not onlie no stoppe from seruing God if wee will soberlie vse the same but bringeth great consolation whilest it doth represse the raging lust of nature neither doth suffer vs to be tossed with temptations as in the sea but doth cause that our ship may come safe into the harbour therfore the Lord of all things hath giuen this consolation to mankind Obser They onlie please the d Psalm 5.4.5.6 Isai 58.5.6 Micah 6.6.7.8 Lord which walke with God that is which are not e 1. Chron. 12.33 Act. 8.21 Iam. 1.8 4.3 Reuel 3.2.15 double harted but doe f Psalm 139. vers 23. lay their harts open before the Lord which g Act. 24.14 Heb. 11.5 beleeue his promises indeuour to keepe their h Act. 24.16 2. Cor. 1.12 consciences pure toward God and toward men Secondlie the godlie in this life doe i Psalm 8.4.7 Ephes 4.15 alwaies increase in godlinesse in knowledge faith experience obedience c. For by k August de verb. Apostol Serm. 15. Quid est ambulare Breuiter dico profiâ—ere ne forte non intelligatis pigrius ambuletis walking is signified a going forward Thirdlie God giueth his graces without respect of l Deut. 7.7.8 Rom. 9.11 persons or callings Neither m Rom. 4. vers 10 Galat. 5.6 Iustin. Mart. Dialog cum Triff Vos quidem Iudei carnem circumcisi circumcisione nostra indigetis nos vero hanc habentes nihil vestra illa habemus opus Si namque necessaria esset sicut existimatis non praeputiatum Deus finâ—isset Adam neque complacitum illi fuisset praeputium Enochi qui non inuentus est c. circumcision auaileth neither vncircumcision neither n 1. Corinth 7.17.20.24 Chrysostom Homil in Hebre. 7. in Moral Nam beatitudines qua à Christo dicuntur non monachiâ— tantum dictae sunt alioquin totus mundus periret accusabimus crudelitatem Dei. Si vero beatitudines solis monachis dictae sunt secularem autem hominem impossibile est eas implere cum ipse nuptias iâ—ssit ipse ergo omnes perdidit Si autem aliqui impediti sunt ex nuptijs sclant quoâ—iam non nuptiae illis impedimentum fuerunt sed voluntat qua male vtitur nuptijs Nam neque vinum facit ebritiatem sed mala voluntat excessus moderationis Vtere cum moderatione nuptijs primus crisiu regno Anselm in Rom. 5. Opus hoc castum in coniuge non habet culpam sed origo peccati trahit secum debitam poenam marriage nor single life but o Act. 10.35 euery one that feareth God and worketh righteousnes is accepted of him The second prerogatiue of Enoch shall be remembred in his p In annot Epist. Iud. place Question 4. verse 24. What meaneth this He was no more seene for God tooke him away THe Hebrues a Aben Ezra in Comment 5. Gen. alij Dauid Kimchi affirmeth the same of Eliah doe thus interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veenenu non ipse and he was not that is say they he continued not in life he died for so the same words doe signifie in other places of b Gen. 42 36. Ierem. 31.15 the Scripture But the holy Ghost is worthie to be his owne interpreter who saith c Heb. 11.5 And they that saw death in the phrase of Scripture dyed according as Luc. 2.26 Matth. 16.28 by faith Henoch was taken away that he should not see death therefore he was taken away and died not And no meruaile is it d Rom. 11.28 that these Hebrue Doctours should crosse the authoritie of the Scriptures of the new Testament forasmuch as they e Matth. 28.13 Act. 4.16.17 Hierom. comment in Isai 18. lib. 5. Iudaei in principio fidei Christiana ad totas gentes epistolas miserunt ne susciperent passioneÌ„ Christi miserunt vsque ad AethiopiaÌ„ occideÌ„talem plagam totumque orbem huius blasphemiae dissensione compleuerunt are such deadlie enimies vnto the crosse of Christ But it seemeth straunge that anie Christian writer f Oleaster in Gen. 5. could doubt that hee was taken away and saw not death seeing the same is so manifestlie expressed Some perhaps will curiously demaund what became of Henoch seeing the Scripture saith he was no more seene Wee ought with faith to receiue the doctrine expressed in the Scripture g Chrysostom Hom. in Gen. 21. Discat non coÌ„uenire humanis meÌ„tibus curiosius ea qua à Deo fiunt explorare sed credere his quae dicuntur not with curiositie to search for that which is not reuealed in the same This matter notwithstanding may lawfullie be demaunded h 1. Cor. 15.35 and contrary not 1 Tim. 1.4 2. Tim. 2.23 Tit. 3.9 so far as it maketh for increase of faith and ought to be answered so farre as the Scriptures do teach the same so as we are found therein i Iohn 5.39 to search the Scriptures not mens idle inuentions out of Scripture The spirit of God doth testifie of the departure of Henoch two points to bee considered First that hee was not that he appeared not or was seene no more of men Of which it were impudencie as k Calu. in Gen. 5.24 Impudenter ergo contentiosus erit qui non fatebitur aliquid extraordinarium hic notari one verie well noteth not to acknowledge some extraordinarie matter for of all the rest in all the generations it is plainlie deliuered they died onelie of Henoch hee was no more seene Perhaps-that is spoken to shew that men knew not what was become of him like as histories report l Tit. Liuius Decad. 1. lib. 1. Subitò coâ—rta tempestas cum magno fragere tonitrubusque tam denso regem operuit nimbo vt conspectum eius coÌ„cioni abstulerit nec deinde in terris Romulus fuit Idem Iulius Obsequcus prodig lib. 1. cap. 1. L. Florus lib. 1. Alij tamen à senatâ— secretò interfectum testantur vt Plutarc in vita Romulâ— of Romulus of m Laert. lib. 8. cap. 2. Mane autem facto e somno excitatis caeteris solus Empedocles repeâ—tus non est Facta autem diligenti inquisitione è seruis qui rogabantur vnus adstum qâ—â— affirmauit se noste media ingentem audâ—sse vocem Empedoclem
it stand that Henoch was taken away and saw not death The l CoÌ„ciliatio 7. Apostle speaketh not so generallie as though none might be excepted for the same Apostle saith againe wee m 1. Cor. 15.51.52 shall not all die they that remaine at the comming of the Lord n 1. Thess 4.17 they shall not die but shall all be chaunged in steed of death The same also plainely saith Henoch p Heb. 11.5 was taken away that hee should not see death and the same is to be affirmed q 2. King 2.11 Ioseph Antiq. lib. 9. cap. 1. Sicut alij Rabbini Languescit in hoc dicto Oecolampad in Malac. cap. 4. Quiescit auteÌ„ ipsius corpus cum reliquis sanctorum corporibus Quid num in terra absit sed requiescit potius in corpore cum reliquis sanctis Nam si sicut alij requiescit vel corpus eius in terra computruit omnino mortuus est de quo scriptura dicit non vidit mortem of Eliah But in Adam all die that is r August Epist 28. Hoc est omnes qui moriuntur non nisi in Adam moriuntur Chrysost in 1. Cor. 15. Hom. 42. Mortales crint etiam qui non morientur all are mortall and subiect vnto death so were both Henoch and Eliah like as all other the sonnes of Adam and their Å¿ August de ciuit Dei lib. 20. cap. 22. In eodem raptu de mortaelibus câ—rporibus exituros ad eadem mox immortalia redituros translation was in steed of death and a changing of mortalitie with immortalitie t An ancient Iewish error as appeareth Matth. 17.10 which seeing Christ himselfe confuted it is marueile it sufficeth not ChristiaÌ„s to haue him the expositor of Malachi For if Elias be come then is he not to come then these two witnesses Reuel 11.3 are not Enoch and Elias but some other Wherefore they that expect Henoch and Eliah to come personallie u Triffo Iudaeus apud â—ustin in Dial. Tertul. lib. de Anima cap. 28. Morsecrum non est reperta dilata scilicet Ambros in 1. Cor. 4. Quia erunt spectaculum Henoch Eliah vsque adeo vt corpora eorum in plateis proijeâ—â—ntur August de Gen. ad lit lib. 9. cap. 7. Non negat cum ex aliorum opinione recitauerit Gregor in moral lib. 14. cap. 12. Quod de Antichristi damnatione morte Enoch Eliae Dicendum igitur cum Vincentio Lyrinens lib. cont Haeres cap. 39. Antiquae sanctorum patrum consensio non in omnibus diuinae legis quaestiunculis sed solum in sides regula magno nobis studio inuestiganda est sequenda cum rectâ— senserint Philip. 3.17 1. Cor. 11.3 Sed non est papista fere aut scholasticus professor qui hoc ipsum noÌ„ docuerit Anselm in epist ad Heb. 11. Albin in Gen. 5. Aquin. in epist ad Hebrae cap 11. Qui scil fingunt AntichristuÌ„ Enochi occisorem futurum ex tribu Dan nasciturum quam sententiam euertie Hieron mus lib. Trad. Hebrae in Gen. Erat Dan coluber c. Et Bellarm. tom 1. contr 3. lib. 3. lib. 3. cap. 12. vel Iudaeum vt ipse Bellarminus to reproue the world of sin to be slaine of Antichrist as they x Reuel 11.3 would proue by Scripture rather then some other faithfull seruants ministers of the Gospel whom the Lord either y Whether Husse Hierome of Prage as Fox is of opinion med in Apocah p. 11.3 or else Wickliff Scot. Bruno Occam Husse Hierom Luther Zuinglius c. as other thinke which are scarsely two in regard of the multitude of enemies hath or z Or whether these two are yet to come doubtles Enoch and Eliah they cannot bee vnlesse Eliah come the third time or Enoch come alone But our Sauiour expouÌ„ding Malachi hath taught sufficiently the expositioÌ„ of this place will raise vp according to the Scripture may happeÌ„ to find the ashes sinders of the world a There are who in stead of Eliah doe ioyne Moses and Enoch but that error carrieth a greater inconuenience Hebru 9.21 before they be partakers of their expectation What was the b Vt August de statu Enoch de peccaâ— merit lib. 1. cap. 3. alij glorious estate of the Saints of God before the c Vtrum eundem locum tenuerint quem nunc sancti vt videtur Heb. 13.8 Apoc. 13.8 death of Christ as it is another question so it must be handled in his place Now the cause why the Lord translated Henoch as the Scriptures d Vers 24. Causa repetita seeme to signifie and the e Chrysost in Hebra Hom. 22. Primùm permittit fieri mortem terrere volens perfilium patrem Deinde verò vt ipsis initijs statim anima humana spem acciperet quia solueretur mors damnaretur diabolica tyrannis Fathers doe interpret it was to giue hope vnto the faithfull of the resurrection of their bodies For they being f Theodoret. quaest in Gen. 45. ad consolandos virtutis athletas cum enim Abel primus iustitiae fructus immaturus ad huc radicitus abscissus esset nullaque resurrectionis spes c. much afflicted with the feare of death by the threatning of the curse and the examples of Abel and of Adam the Lord doth by a new example animate his children that they should not stand in dread thereof seeing that both soule and body shall g 2. Cor. 5.10 be partaker of immortalitie thorough the promise of the womans seed And therefore Henoch next after Adam of them whose genealogie is reckoned who had himselfe h Gen. 3.15 receiued and heard the promise was taken away and it is not incredible according to the opinion of some of the Iewish writers not altogether secretlie i Sicut tradidit Rabb Akiba in Alphabeto cabalico Item Ionathan in TarghuÌ„ Vtrunque citat Rabb Racanati Neque tameÌ„ dixerim prorsus codeÌ„ quo Elias modo but in the sight view of meÌ„ albeit the scripture applying k Theodoret. quaest in Gen. 1. 2. NaÌ„ eadem silentij ratio tum de creatione angelorum de Mosis sepulchro it self to the weaknes of the hearers doe not at this time expresse the same Obser 1. The righteous shall be l Prou. 11.31 recompensed in the earth how much more the wicked and the sinners Secondlie we shal againe m Iob. 19.26.27 be couered with the same flesh and behold God with no other but with the same eyes seeing that Henoch Eliah and our Sauiour in the bodie they were borne and liued n 2. King 2.11 Act. 1.19 were receiued into heauen Thirdlie God when he withdraweth temporall benefits promised vnto his children as o Prou. 3.2 long life p Deut. 28.1 Psal 37.9.11.18 riches and prosperitie he q Isai 54.8.9 57.1 breaketh no promise but
inlargeth his liberalitie wherefore the godlie haue no cause r 1. Thess 4.13 to sorrow for them that sleepe although they be taken in the middest of their strength and age as Henoch was forasmuch as they are receiued into euerlasting habitation of the Saints CHAP. VI. Question 1. verse 2. Who are they that are called in this place the sonnes of God and what was the cause of the ruine of the world in the dayes of Noah THe scope and purpose of this Scripture is to shew by what occasion a Vers 2.4.5.11.12 c. the ofspring of mankind became to be so wicked as that they euen compelled the most b Psal 103 8.1◠Ionah 4.11 merciful gracious Lord to destroy the worke of his own hands by bringing in vpon them the waters of the floud Wherein are couched three points of doctrine First that vndoubtedlie the c 1. Cor. 10.11 These things happened to them for examples and are written to admonish vs c. world was destroyed and that most iustlie in the dayes of Noah Secondlie that the cause of the floud d Vers 2.5.6 c. Ierem. 4.7 Hose 14.2 was the ouerflowing of sin among all conditions and estates of men Thirdlie that the originall of this ripenes and growth of sinne e Vers 2.4.11 was for that the sons of God ioyned in marriage with the daughters of men of whom were begotten a wicked seede so that the earth was filled with crueltie But what they are who here are called the sonnes of God manie long agoe haue stood in doubt and some vnto this day are not well resolued This name doth properlie belong f Heb. 1.2.3.5 onelie to Iesus Christ who was g Psal 2.7 Heb. 1.3.5 begotten of the substance of his father before h Prou. 8.23.24 Symbol Nicaen Vnigenitum hoc est ex substantia patris c. the world But it is farther attributed by more large relation i Ephes 4.6 Malac. 2.10 Iob. 28.7 per catachresin to the creatures in generall as they k Coloss 1.17 Iren. lib. 4. cap. 79. Et impij secundum naturam filij sunt propter hoc quod ab eo facti sunt secundum autem opera non sunt filij haue their being from God and againe more speciallie vnto the chiefest creatures as to l Iob. 1.6 2.1 Luc. 20.36 the Angels because they are created vnto and doe retaine the image of the m Ezech. 1.10 2. Sam. 14.10 wise n Reuel 18.21 mightie o Act. 10.22 holie p Luc. 20.36 and eternall God and also to q Hose 1.10 Exod. 4 22. 1. Ioh. 3.2 godlie men whom hee hath created of the earth indued and renued vnto his image r Deut. 8 4. nurtured as a father doth his sonne and ſ Ioh. 1.18 1. Pet. 1.3 begottē againe vnto a liuely hope by Iesus Christ Againe of such men as are called the Sons of God some are so in deed being borne againe t Ioh. 3.5 1.12.13 of the spirit after the will of God some are so but onelie in name either for that they beare but not effectuallie receiue the outward u Isai 29.13 markes of the sonnes of God or els are borne x Rom. 9.7.8 of the true sonnes of God according to the flesh Of all which there can be none so grosse as to conceiue this thing of vnsensible or vnreasonable creatures It is moreouer against the Analogie of faith and the authoritie of the word of God to vnderstand it y Matth. 22.30 Luc. 24.39 Ephes 5.23 1. Cor. 6.16 of Angels good or euil that they liued with the daughters of men in marriage It is also z 1. Ioh. 3.6.8.9 1. Cor. 13.5.7 against the word of God and the rule of charitie to interpret of such men who were effectuallie called by the spirit of grace Wherefore it remaineth onlie by a Deut 32.6 Isai 1.2 testimony of Scripture and the authoritie and iudgement of the most and b Chrysost Hō in Gen. 22. Vt viderūt filij dei qui à Seth et Enos progeniti filias hominū illas quae ab alijs nata sunt filios autem Cain vocat filios hominum Ambr. lib. de Noa Arca. cap. 4. Sicut viri probabilis vitae filij dei vocantur ita quorum carnalia sunt opera filios dici hominū c. Aug. li. q. in Gen. q. 4. de ciu lib. 15. c. 22. Athan. lib. quast in Script q. 98. Theodoret quaest in Gen. 47. Cyril Alexandr contra Iulian. lib. 9. Caesarius Dialog lib. 1. Cassian collat 8. c. 21. Onkelos Chaldaeus Paraphrastes Reddit filios potentum Ita Syn. machus Hieron in Trad. Hebraic chiefest fathers interpreters that these who are called the sons of God were no other but the posteritie of the godly Patriarkes of the line of c Nimis confidenter diuinat Suidas in Lex in vocabulo Seth quod Seth fuerat Deus appellatus ob sciētiam rerū coelestiū Seth who being brought vp in true religion declined frō the steps of their religious ancestors and by ioyning in affinitie with the wicked by taking thē wiues of the familie of Caine became to be partakers of their sins and therfore shortly after of their punishment Certain it is that d Philo Iudaeus lib. de Gigant Ioseph Antiq. lib. 1. c. 4. Alij Rabbini recētiores ferunt Aza Azael dilapsos Ab istis scil mutuati confirmati Athenagor lib. de legatione siue apolog pro Christian. Iustin. Martyr Apolog. 1. Tertul. contr Marcion lib. 5. lib. de Virginib velandis Cyprian lib. de disciplin Virgin Euseb de praeparat Euangel lib. 5. cap. 4. diuers ancient writers the vulgar sort of e Hugo de Sanct. vict in Annot. in Gen. Strabus Eccles Hist in Gen. 31. Burgensis in 6. Gen. in Addit 1. Quorum tamē saniores ab Augustino edocti aliter sentiūt vt Aquin. in Gen. 6. Summa part 1. quaest 51. Lyra in Gen. 6. the Church of Rome doe affirme that these sons of God were Angels vnto whom as saith f Lactant. lib. 2. cap. 15. Misit Deus angelos ad tutelam cultiumque generis humani c. Itaque illos cum hominibus commorantes dominator ille terrae fallacissimu◠consuceudine ipsa paulatim ad vitia pellexit mulierum congressibus inquinauit Lactantius God had cōmitted the gouernment defence of man against the power deceits of Sathan But what proofe of scripture may be found to fauour this assertiō what sufficiēt reason to cōfirme this exposition It hath oftē bin reported that g Posse quidem ratione suae substamiae non abhorret à sapientia Platonicorum Apulcius lib. de Deo Socrat. Sunt quidam diuinae mediae potestates inter summum aethera insimas terras in isto intersitae acris spatio c. ficut nubes aliquid grauitatis
ouerthrow the Citie but the Lord had in deed determined to preserue the Citie and therfore threatned them o Hieron in Ionah cap. 3. Comminatur vt agant poenitentiam Looke the like example of Gods repentance Gen. 22.2.11 c. Amos 7.36.6 to make them forsake their sinne for which cause he had reuealed their destruction that so hee might preserue them and his p Author quaest Orthodox in oper Iustin. Mars q. 36 Proinde cum ignoscit non ignoscit immutabilitatem retinet His qui delicta sua corrigunt ita vt non mutetur ignoscit ijs qui in vitijs suis perseuerant ita vt non mutetur non ignoscit counsaile of preseruing them might not be altered God therefore is trulie in Scripture affirmed to repent because hee changeth his worke which q Ierem. 7.3 is a part of true repentance and because his will and purpose r August de ciuit Dei libr. 22. cap. 2. Vult Deus non facit c. so farre as is reuealed or may be vnderstood of creatures is or may be altered which in men is the summe of true Å¿ 2. Cor. 7.11 repentance but whereas in himselfe as in a t Isa 40.13 Epiphan Haeres 70. Nihil discors est in diuina scriptura neque opposita dictio aduersus dictionem reperitur Atenim sicut si quis pertennissimum foramen coelum conspicaretur diceret video coelum sane non mentiretur talis videt enim coelum reuera Dicit autem ad ipsum aliquis non vidisti coelum sanè neque hic mentitur Qui enim dicit se vidisse non mentitur qui dixit ad ipsum quod non viderit idem verè dicit Neque enim viderat extensionem neque latitudinem Itae est reuera de voluntate Dei per consequens de poenitentia eius bottomlesse depth of wisedome and counsaile hee doth decree the reuoking of his reuealed will or workes which reuocation is said to be repentance hee is immutable whereof the Scripture saith in him there is no shadow of change Obser 1. We must looke vnto the law and to the testimony u Deut. 29.29 Isai 8.19.20 Micah 6.8 to know the wil of God Secondlie our sinnes are so execrable before the Lord that they are x Zacar 12 10. Amos 2 13. said to wound him to y Vers 6. make him sorrie z Deut. 32.21 Exod. 20.5 iealous a Deut. 3â— 21 2. King 17.11.17 18. Ierem 44.3 angrie wherefore so farre as man is inferiour vnto God so farre the b 1. Sam. 2.25 Matth. 18.24.28 fault of sinne exceedeth which is done against the Lord the hurts and domages that are done to vs which make vs sorrie iealous or offended Thirdlie sin was growen c Vers 11.12.13 Gen. 15.16 Reuel 14.15 to height before the floud of waters but their sinnes were not d Ezec. 16.48.49 2. Tim. 3.1.2.3.4.5 greater then or moe then now are ours wherefore e Matth. 24.42 Watch therefore for ye know not the houre of certaintie the day of the Lord is neere Fourthlie they that by notorious sinnes prouoke the Lord as by crueltie couetousnes whoredome hypocrisie blaspemie contempt of the word of God c. f Ierem. 44.22 Amos 2.13 Isai 1.24 Reuel 14.15 are the cause of the hastening of the comming of Christ to iudgement Question 4. verse 9. How Noah is said to be a righteous man seeing the Scripture saith there is none righteous no not one THis noble Patriarch is commended by the Lord with three degrees of praise that hee was righteous perfect and walked with God Whereas the Scripture affirmeth he was righteous it meaneth no other a Luc. 1.6 but that hee walked in the coÌ„mandements of God in faith and obedience that b Iob. 1.8 2.3 he feared God and eschewed euill That hee was c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamam perficere complere immaculatum esse Targ. vulg Noc iustus perfectus tamim vpright perfect that is d Luc. 1.6 Philip. 3.6 1. Tim. 3.2 vnreproueable as not auoiding some vices and following others but e Chrysostom Hom. in Gen. 23. Hic etiam est perfectus nihil intermisit in nullo claudicauit non in hoc benefaciebat in illo verò peccabat sed in omni virtute perfectus erat qua tunc pollere illum congruebat imbraced all vertue wherein it was meete for that time he should be excellent Thirdlie it is said he walked with God that is to say he performed f 1. King 8.61 3.6 1. Chron. 29.17 these duties with a perfect heart not as an hypocrite deceitfullie to the end to be g 1. Kin. 15.3 Prou. 11.21 Matth. 23.5 seene of men but h Psal 139.23.24 2. Cor. 1.12 approuing himselfe before the Lord. Noah therefore was righteous i Psal 34.13.14 Isai 1.17.18 1. Thess 5.22 auoiding sinne and doing equity k Philâ—p 3.6 Iam. 1.27 he liued vnblameable and vnspotted of the world neither did he outwardlie beare shew of greater holines then l Psal 18.22.23 Eph. 3.17 inwardlie was rooted and grounded in his heart But if Noah were righteous and that m Gen. 7.1 in the sight of God how is it that the Scripture saith n 1. King 8.46 Iob. 25.6 Psal 143.2 1. Ioh. 1.8 that none is righteous Herein is contained o CONCILIATIO 9. no coÌ„tradictioÌ„ but the more difficult it seemeth to be vnto vs the more diligentlie ought wee to search the Scriptures There are two kindes of righteousnes expressed by name in the word of God The first is the righteousnes of our p Eccles 7.31 Ephes 4.24 creation wherin we were created in the image of Gods holinesse and righteousnesse and this is called in the Scriptures q Rom 10.3 Tit. 3.5 our own righteousnesse The second is that righteousnes which is giuen vs r Act 13.39 Rom. 5.11 by Iesus Christ in our regeneration this is called Å¿ Isai 56.1 Rom. 1.16.17 3.25 c. August lib. de Spir. lit cap. 9. Iustitia inquit Dei manifesta est non dixit iustitia hominis c. The iustice of God saith the Apostle is manifest he saith not the iustice of man or the iustice of mans proper will but the iustice of God not that whereby God is iust sed qua induit hominem cum iustificat impium but that wherewith hee clotheth man when he iustifieth the vnrighteous Vide Luther in praefat in Tom. 1. oper Atque haec passiua gratia gratis data Rom. 3.24 altera iustitia nostra actiua inhaerens the righteousnes of God as that which commeth from him not of our selues Of the first kind of righteousnes the Scripture witnesseth that none is righteous For whereas man had by creation both t Gen. 1.26.27 Ephes 4.24 Coloss 3.10 Tertul in Marcion lib. 2. Liberum sui arbitrij suae
n Tehom Rabba The Ocean Sea not a lake in euerie place whereby the vpperface or proportion of the sea was altered yet nothing but magnenoth the vpper face and fountaines of the deepe o Whatsoeuer the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnenoth doth signifie that same was broken vp but it signifieth both the vpper face of the deepe as well as the fountaines as Psalm 87.7 My sight my watchfulnesse or prouidence Raâ—b Ionah therefore being vsed in this place in the plurall number I see no cause why wee should take it in this signification and not in the other or not rather indeede for both together were broken vp Some will demaund how it is possible that the sea should ouerflow the earth I would aske also of them again how such an impossibilitie doth so often come to passe as almost in euerie age is found by lamentable experience Who knoweth not but the Lord is able to p Psalm 135.6 work whatsoeuer he wil but here the question is of naturall causes which the scripture therefore doth expresse that wee should not vainelie runne to causes supernaturall or miraculous In nature it is acknowledged of all that the place of the waters q Aristot. de coelo lib. 2. cap. 13. Vt tër lâ—â—â—â— est aqua sic aqua leuior est terra Quare quonam modo id quod est leuius inferius eo quod grauius est natura iacere putatur Idem meteoror libr. 2. cap. 2. Cum enim aqua aqua ipsam terram complectatur atque huic aeÌ„ris globus adiaceat aëri vocati ignis globus c. is to be aboue the earth and therefore when the Lord did r Gen. 1.9 withdraw them from the earth and couched them together in the sea the same was a supernaturall worke of his almightie power Wherefore if God by his almightie power doe Å¿ Iob. 38.8.10.11 restraine the waters in their place and make that naturall vnto them which is against the nature of their first creation it is not therefore against their nature although it be t Miracuia enim quae digna admiratione dicimus Fest. Pomp. de significat verbor miraculous in the eyes of men when soeuer he permitteth them to flow vnto their originall seat and place Neither is u Caietan com in Gen. cap. 1. Nam dicere inquit mare omnipotentia Dei teneri ne destuat in terram ineptum est tamen dicit scriptura vt infrà videbitur puerilis inscitiae ponere sine causa tantum tam perpetuum miraculum it to be called a perpetuall miracle as contrarie to nature that the water should remaine thus gathered together seeing the Lord hath made it a second nature and worketh x Aestus scaturigine aquarum vt panlo infrà causes in nature from the same And that we may enlarge the exposition of this doctrine not to the end to proue by demonstration y Scriptura enim omni demonstratione maior vel potius sola demonstratio est Clem. Alexan. libr. 7. Strom. the truth of scripture which is of his own authoritie z Basil in Psalm 115. Fides praeeat ac ducat sermones de Deo fides non demonstratio Fidei supra rationales methodos animam ad assensum trahens Fides non per geometricas necessitates sed per spiritus actiones accedens sufficient vnto the godlie but to represse blasphemers contemners of the word who iudge the causes and euent of all things by the smalnes of that light of reason that is in them we testifie first of all a Iob. 38.8 9 10 11. Ierem. 5.22 according to the authoritie of Scripture that the waters are restrained from ouerflowing the earth onelie by the power and decree of God which hath giuen them that nature whereby they cannot ouerflow except by speciall libertie from God Secondlie as a consequent thereof that the waters by being gathered together are not so depressed in the sea but that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be gnen in the vpper face of them remaining as at the first aboue the highest places of the earth and doe stand aboue the mountaines b Psal 104.6 33.7 as the Scripture speaketh Those which in this case are ruled by their c Caietan in 1. Gen. Si quis dubitas terram que apparet extra aquas esse superiorem aquis non tam egit ratione quam applicatione ad sensum cernimus enim motum aâ—â—ue semper fieri in decliuiorem locum flumina auteÌ„ per terram decurrunt in maâ—e Quod si altius essâ—t quam terra profecto in eam vt in locum decliuiorem humiliorem necessariò deflueret Forte quidem non videris Caietanus ipsius Tibiris recursim maris astu retrusum quidem cum bis semper in die flumina retroeunt propter maris supernos impetus miror quo animo talia exarauit Caietanus vel quid statuisset si ea qua Roma diluuio prope perijs vixisses tempestate senses doe greatlie erre wherein those that are ruled by their reason are not perfect For albeit it be rightlie said d Psalm 107.23 those that goe downe to the sea in shippes c. that the riuers do flow vnto the sea as to the lower place and we do rightlie esteeme the waters to be lower then the earth because they are contained within the shore yet none of these reasons doe hinder any whit but that the waters of the deepe that tehom rabba should stand aboue the mountaines For to thinke that the face of the waters are fullie eeuen because they appeare vnto the eye so to be and that therefore there can be no gathering and e Psalm 33.7 heaping together of the waters manifest reason doth perswade the contrarie and the principles of nature doe conuince such a one to want both due consideration of the cause of things and good experience For by reason of the compasse of the earth whereof in the first chapter hath beene spoken the plainest place that is vpon the earth must needes giue some thing vnto the compasse f Because the earth is acknowledged to be a globe or compasse both in the Scripture and of Philosophers Isai 42.22 Amos 9 6. Arist. de coelo lib. 2. cap. 14. Ptolom Almagist lib. 1. cap. 4. or els it declineth from the common proportion of the same In this respect manie medowes and plaines which seeme leuell and eeuen vnto the eye are found by the certaine grounds of arte to differ in equalitie of height The waters streames of riuers albeit the difference of higher or lower ground is not or at least wise not euerie where to be discerned yet doe they flow vnto the lower ground and the waters which follow are alwaies higher theÌ„ those which passe before The sea appeareth eeuen yet not without a secret checke vnto the eye notwithstanding in the ebbing flowing of the
securè contemnamus eius gratiam vnde vita nostra dependet who are placed on the earth as in the middest betweene two swallowing pits the waters of the sea and of the firmament both which if q Iob. 38. ver 11. Psalm 104.9 Prou. 8.29 c. they were not restrained and vpholden by the power of the Lord would ouerwhelme the wicked euerie moment Question 5. verse 20. What was the iust and exact measure of the waters which the Scripture speaketh of fifteene cubits vpward were the mountaines couered and whether those naturall causes which the scripture speaketh of were sufficient to procure so mightie waters THe height of the waters is described by the highest mountaine but the height of the highest mountaine is not any where described because the mountaines remaine vnto the view of men but the waters could not of anie be considered by view but by the spirit of the Lord. That mountaine of Ararat a Ioseph Antiq. lib. 1. cap. 4. Quin Nicholaus Damascenus libr. 96. de his rebus narras in hac verba est super Regionem Minyarum magnus mons in Armenia nomine Baris in quo multos profugos duunij tempore seruator ferunt quendam arcae vectum in huius vertice haesisse reliquias lignorum eius longo tempore durasse qui fortassis is fuit de quo etiam Moses scribit Iudaeorum Legistator Diceret fortassis Lubaris non Baris vt obseruauit Tremel Sic enim est apud Epiphan Haeres 1. Post diluuium cum requieuisset arca Noa in montibus Ararat per mediam Armeniorum Cardyentium terram in monte Lubar appellato istiâ— prima hominum habitati sit post diluuium appeareth to be of a notable height vpoÌ„ which the Ark rested two months thirteene dayes before the rest of the mountaines were discouered The mountaine b Deut. 32.49 34.1 Ioseph Antiq. lib. 4. c. 8. Abarim in the top of Pisgah for the height therof was chosen of the Lord whereon to shew Moses the land of promise The mountaine whereon our Sauiour c Matth. 17.1 Luc. 9 28. shewed his glorie to his Disciples which was called d Iudâ— 4.6 Hieron Epist ad Eustor epitaph Paulâ— Scandebat montem Tabor in quo transfiguratus est dominus tabor or e Hieron aduers Helâ—id Monâ— Tabor Itaburium dicitur Idem in Hose cap. 5. à septuagint interpret Sic reddi appellari Itaburium is f Ioseph de bâ—â—lo Iudaic. lib. 4. c. 2. Mâ—â—tem Itaburium occupauerunt cuiuâ— altitudo quidem triginta stedijs consaâ—gens sepâ—entrionali tractu inaccessus Quod dicit consurgit est pro decliuitate moâ—tis non raetione perpendiculâ— affirmed to ascend from the plaine and champion fieldes by the space of thirtie furlonges Moreouer the testimonie of approued writers doth confirme that there are mountaines whose top doth reach aboue the cloudes The mountaine g Aristot Meteor lib. 5. cap. 13. Catechâ—â—â— porte maximus est montium omnium qui estiuum ad oâ—tâ—m sunt cacumine atque latitudine cuius â—uga à sole radiantur vsque ad conti inium ab ortu iterum ab occasit Caucasus doth aduance his toppes so farre aboue the common compasse of the earth that thereon the Sunne doth shine vntill h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contiâ—â—rium crepusculum Maâ—rob Saturnal lib. 1 cap. 2. Tempus à deiuculo ad galli cantus Varro lib 6. de linguae Lat. Quod in eo homâ—nes incipiunt conticescere Nomus Marcel Conticinium noctis primum tempur quo omnia quiescendi gratiae conticescunt to those which dwell at the foote of the mountaine the euening is ouerspread or as wee say the day light is shut in The hill Olympus in Thessalie is i August de Gen. contr Manichi lib. 1. cap. 15. de ciuitate lib. 15. cap. 2â— Quidam inquit hanc historiam non esse â—estam sed solas rerum significaâ—darum figuras esse contendunt primum opinaâ—tur tam magnum fieri non esse diluuium vt altissimos montes quindecim cubitis aqua c escendo transcenderet propter Olympi verticem montis supra quem perhibentur nubes non posse consâ—endere quod tam sublimis quà m Coelum sit vt non ibi sit aer iste crassior vbi venit nebulae imbresque gignuntur c. Solin Polyhist cap. 18. alij affirmed to be so high as neither winde nor cloudes nor raine are at anie time perceiued to be in the top thereof Much like is written of the Alpes in k Herodian Hist lib. 8. Hi sunt longissimè quidem montes vice murorum Italiae circundati adeò in altum editi vt etiam superare nubes videantur c. Fraunce of l Herodot in Melpom. Extat in hoc marimons cui nomen Atlas est autem vbique perangustus â—â—res ita verò sublimis esse dicitur vt ad illius verticem oculi mortalium peruenire non possint neque ibi vnquam vel per astatem vel per hiemem nubes deesse consueuerunt hinc incolae coeli columnam esse dicunt Atlas in Barbarie of m Plutarc lib. de facie apparente in orb Lunae c. reciteth the prouerbe Athos obumbraâ— latera Lemnia bonis that is Athos shadoweth the Oxe of Lemnos which is vsed when one obscureth anothers glorie The occasion of which prouerbe was that in the market place of Myrinum a Citie of Lemnos there was set the image of a great Oxe which image the hill Athos did ouershadow at the setting of the sunne being seuentie furlongs distant Idem Apollonius Argonaut libr. 1. Pomp. Mela. libr. 2. Geograph reporteth of the hill Athos the like vnto that which Augustine and Solin cap. 14. doe â—ffirme of the hill Olympus Athos a mountaine of Macedonia Concerning which as it is no matter of faith to beleeue or to reiect the report of the measure of the mountaines so wee ought not lightlie to respect the monuments of famous writers which haue gathered their knowledge by labour and experience in gage of their estimation doe report vnto vs the wonderful works of God performed in these his creatures But hereof it commeth to passe that men of prophane and corrupt minds which rather embrace the report of men then the certaine testimonie of the word of God doe n August de ciu Dei lib. 15. cap. 27. Primò opinantur tam magnum fieri non posse diluuium vt altissimos montes quindecim cubitis aqua crescendo transcenderet demaund how it is possible that the waters were aboue the highest mountaine seeing as they affirme the highest mountaine is found to be aboue the cloudes It is neither of necessitie nor yet conuenient that we should o Sicut L. Vallâ— in Comment in Aug. de ciu Dei lib. 15. c. 27. Ex authoritate cuiusdam Franscisci Philelphi qui se montem ascendisse affirmat fabulosum esse
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
Caluin in Gen. 10. Constat hoc Mosis elogio inuri tyranno aeternam probri notam hinc statuere licet quantum Deo placeat moderata administratio inter homines making it a prouerbe in the mouthes of men and cutting d For the Scripture maketh no mention of any children of Nimrod Historians teach that Ninus was the builder of Niniâ—e Strab. lib. 16. Dâ—odor Sicul. lib. 3. Plin. lib. 6. that he ouercame all the countries abâ—â—t him Diodor. lib. 3 cap. 6. Iustin. lib. 1. August de ciuit Dei lib. 16. cap. 17. that his wife Sâ—mâ—â—anis builded Babylon Iustin lib. 1. By which it is perceiued that Nimrods empire lasted but a little while So August de ciuit Dei lib. 16. c. 3. thinketh that Ninus was this Ashur sonne of Sem. But other writers affirme that Ninus was sonne of Belus of the house of ChaÌ„ which Belus built Babylon Euseb de praepar lib. 9. cap. 4. Q Curt. lib. 5. which Belus was this Nimrod according to the Scripture I suppose these authors may truly be reconciled thus Nimrod built Babylon and Ashur Niniue Nimrod was called Belus or Saturne of Babylon Ninus sonne of Ashur subuerted his Empire but following his manners was as well counted his sonne as of his godly father Assur which Ninus also continued his fathers enterprise finished Niniue his wife Semiramis after her husbaÌ„ds death reedified Babylon but of vncertainties let euery one haue his iudgement off his race from bearing rule In whose example wee may obserue 1. That those that seeke for or doe attaine to honour rule-bearing or office in the Church or common wealth not e Heb. 5.6 being lawfullie aduanced or called thereunto either by lawfull f 2. Sam. 7.12 2. Chron. 13.5.6 inheritance g 1. Sam. 11.12 free election or other meanes h According to the lawes and customes of the Nations which the Lord hath established for the succession and continuance of such offices they are before the Lord accounted i Iudg. 9.1.20 1. King 15.27.28 16.1.2 2. Chron. 23.3.14 c. Isai 22.15.16 hunters of mens soules or of their bodies liues liberties or goods and shall be rewarded as k Prou. 1.19 Psalm 5.4.5.6 spirituall murtherers 2. Those also that seeke for honour and authority for their own sake their lucre or their glorie rather then for the glorie of God and the good of the Church and common wealth euen they are l 1. Sam. 2.29.30 Ezech. 34.2.3 hunters before the Lord the Lord hath not sent them yet they ran 3. They that to place themselues in honour and dignitie displace or hinder other which by right haue more title thereunto they also m Iudg. 9.1 2. Sam. 15.4.5 Numb 16.1.2 are hunters in this spirituall chase they n Habac. 2.13 Micah 1.7 often labour in the fire and get no gaine for the o Prou. 20.21 inheritance vniustlie gotten the end thereof shall not be blessed 4. Those that haue receiued gifts must p 1. Sam. 26.9.10 2. Sam. 4.11 Psalm 131.1.2 waite vpon the Lord vntill hee call them forth to exercise them which when q Prou. 8.15 Hosea 8.4 Isai 22.21 Rom. 3.8 euer he doth he doeth by lawfull and holy meanes and be humbled r Exod. 3.11 Iudg. 6.15 c. with the sight of their infirmities not Å¿ Iudg. 9.28.29 1. Cor. 4.7.1 lifted vp with the measure of their gifts nor hastie to climbe before the Lord doe stay t Psalm 94.18 their hand and foote for it is much more warme and safe to sit at the roote of a tree then in the toppe and honour u Num. 11.11.12.13 Et honos est â—nus est in prouerbio Hieron epist ad Marc. Non est dignum vt inde exigat honorem vnde refugis laboreÌ„ of it selfe is burdenous much more x 1. King 16.1 Chrysostom Hom. in Psalm 50. Conscientia peccati formidinis est mater Conscience of sinne is the mother of feare Therfore the prouerb is Nothing so fearfull as a Tyrant whereof many examples are Valer. Max. lib. 9 cap. 14. Dionisius for feare of being killed of his Barber taught his daughters to pole his head afterward not daring to trust them hee burnt his haire with nutshels set on fire Diâ—dor lib. 20. Cicer. Offic. libr. 2. Alexander Phareus vsed to search his wife before he went to bed least she carried anie knife to murther him Sueton. in vit Domit. cap. 14. Domitian was so fearefull that hee walked almost continually in his gallerie which he caused to be set with the stone Phengites that by the brightnes thereof as in a glasse Plin. libr. 36. cap. 22. he might see what was done behinde him when it is attained with an euill conscience notwithstanding when the Lord doth call thee vnto office which thou shalt know by his y Psal 19.11 119.98.99 word and the lawfull meanes he layeth before thee Arise and doe the worke of the Lord with cheerefulnes be thou a z Zach. 4.2.6 candlesticke of light in the house of God a a Isai 32.1.2.3 conduit pipe to conuey Gods mercies and benefits to men a b Rom. 13.4 sword in the Lords hand to auenge sinne and wickednes punish the euill maintaine c 1. Chron. 18.14 Psalm 72.2 the good deliuer d Psalm 82.3.4 Virgil. Aenead 6. Regum est parcere subiectis debellare superbos the oppressed from the hand of the wicked haue not e Leuit. 19.15 respect vnto the rich nor to the poore be vnto f Isai 49.23 the Church of God a nursing father cause the nurses therof g 2. Chron. 17.7.8 31.2.3 1. Pet. 2.2 to feed with the milke of holsome doctrine If thou shalt thus be occupied in the h Matth. 21.28.29 vineyard of the Lord not doing i Iohn 6.38 thine owne will but his that sent thee not k Philip. 2.21 seeking thine owne things but his that put thee in authotitie the Lord will be with thee l Exod. 3.12 Iosh 1.5 as he was with Moses with Iosua with Dauid and m 1. King 1.29 deliuer thy soule out of all aduersitie he n Psalm 55.22 will beare the burden of thy magistracie he will make thee a o Ierem. 1.18 defenced Citie an iron pillar and walles of brasse against all thy enimies he p Psalm 105.15 Zach. 2.8 that toucheth thee shall touch the apple of his eye he will preserue thine honour q 1. Sam. 2.30 peace of conscience in this life and continue thy r Prou. 15.15 Psal 5.11.12 regencie in the life to come with eternall glorie and felicitie 5. Obserue also in Chams posteritie they flourish and are mightie and Canaan exceedeth in outward blessings as in number of children and rich inheritance so is the Lord not hastie to bring Å¿ Exod. 34.6 Psal 103.6 destruction vpon the wicked but t Rom. 2.4 2. Pet. 3.9
prouoketh them with his goodnes to repentance 6. There is u Iob. 21.7.8.9 c. Psalm 73.7 no discerning in the present estate of temporall things betweene the righteous and the wicked 7. The wicked x Iob. 21.17 c. Psal 73.18.19.20 although for a time they flourish with prosperitie yet they soone decay and are in the wrath of God consumed Question 3. verse 21. For what cause is Sem called the father of all the sonnes of Heber and what is to be esteemed of the eldership or seniority of Sem Iapheth concerning whom there is difference in translations and interpreters BEcause the Scripture purposeth froÌ„ hence forth to abide a August de ciu Dei lib. 16. cap. 3. Caeptum esse dicit à minimo gradatim generationum istarum in maximo finitam orationem Sed ex falsis praemissis non sequitur conclusio in the historie of the house of Sem as by which onlie true religion was professed in succeeding ages of b Rom. 9.5 whom are the fathers and of whom came Iesus Christ concerning the flesh therefore in the beginning c After the same manner in disgrace of Cham the Scripture calleth him the Father of Canaan of his historie these words are placed as a preface to commend his person and the blessings which the Lord God of Sem bestowed vpon him One would thinke it at the first a speech absurd that Sem should be called the father of all the sonnes of Heber For if Heber were of Sems posteritie how could Sem but be the ancetor of all his progenie But herein is a d Chrysostom Hom. in Gen. 3. Merito thesauro cuipiam confertur diuinarum scripturarum lectio nam sicut ex illo quisquis vel paruam micam capere valeat multas sibi parat diuitias ita in sacra scriptura etiam in breui dictione variarum sententiarum vim ineffabiles diuitias inuenire licet mine of treasure hid He was father of all the sonnes of e August libr. de ciu Dei 16 c. 3. Orde verborum est Sem â—â—â—us est Heber etiam ipsi id est ipsi Sem natus est Heber qui Sem pater est omnium filiorum Sem ergo Patriarcham intelligi 〈◊〉 â—â—s omnium qui de stirpe eius exorti sunt quos commemoraturus est siue sint nepotes siue abnopoâ—es pronepotes deinceps indidem exorti Heber that is of f Some interpret it thus the Father of all the Sonnes beyond namely Euphrates not taking the word Heber to be a proper name but as it signifieth tram vltra traâ—ectum vel vlteriorem partem beyond or on the further side like as the worde Beth bara Ioh. 3.29 signifieth a house Beth gnebar beyond Iordane for as Iosephus testifieth Antiq. lib. 1. cap. 7. Hieron Trad. in Gen. the Sonnes of Heber possessed from Cophes a riuer of India vnto the border of Euphrates and Assyria Therfore it is here interpreted of all the Sonnes beyond the riuer But the coniecture is fetched too farre to come home in season Heber and all his sonnes And why of Heber for so was he also of Elam and Ashur and Lud and Aram and all the nations that came of them Surelie because the wisedome of God willing to commend Sem for the blessing vpon Sem which Noah had prophesied could find no such argument of commendation in any of these as was easie in Heber to be found which was sincere piety and zealous perseuerance in true religion which the Lord regardeth g Deut. 26.17.18.19 Hieron ad Celant Sola apud Deum libertas est non seruire peccatis summa apud Deum nobilitas est clarum esse virtutibus Nazianzen Orat. 13. Triplex est genus nobilitatis vnum quod supernè originem duxit cuius respectu omnes ex aequo nobiles sumus ad Dei scilicet imaginem facti alterum à sanguine prouenit cuius ratione num quis fit nobilis equidem haud scio praesertiâ— cum ortus eius cum interitu coniunctus est Tertium ex vltio vel virtute aestimatur cuius vel magis vel minus participes sâ—â—â—us prout vel seruanerimus imaginem vel corruperimus Nam â—â—â—tum genus ex rescriptis edictis pendens apud me tunc erit in precio cum pulchritudinem sitam in coloribus amplexus fuere Simiam capero venerari quae leo sit esse iussa aboue all the titles of nobilitie Which appeareth partlie by the name of Heber h Transeuntem vel transuenitentem significat quasi ab eorum societate transissès that he separated himselfe froÌ„ their assemblie which stubbornelie i Gen. â—1 4 For it signifieth one comming from beyond departing or passing rebelled against the Lord and partlie by the benefit which hee receiued of his constancie which was that when euerie familie of the earth had changed k Gen. 11.7.9 his dialect of speech onlie Heber continued with that hee had attained from his infancie It seemeth also that Heber is here remembred rather theÌ„ Arphaxad both because being young and more apt l Psalm 119.9 Eccles 11.9 Ambros libr. de viduis Vicina est lapsibus adolescentia quia vaeriarum astus cupiditatum furorem calentis inflammas aetatis to be seduced by preseruing his soule from sin he obtained a greater commendation as also for that the Lord hauing chosen his Church out m Deut. 7.7 of a little familie would hereby describe the limits and visible bounds thereof The father of all the sonnes of Heber The father therefore of all Ioctans multitude yea doubtlesse but much rather in the meaning of n August de ciu lib. 16. cap. 3. Et praelatus est Heber etiam filijs cum sit quintus nepos quid nisi verum est quod traditur ex illo Hebraeos esse cognominatos in quo Dei ciuitas in saÌ„ctis peregrinata est in omnibus sacramento adumbrata the Scripture of the Hebrue Abraham of Moses and the Prophets of Dauid the king and of the Messias Iesus Christ This is the stile of honour which the Lord thought meete to bestow on Sem thereby to distinguish him from his brethren Secondlie it followeth the brother of Iapheth the great Why is he not called the brother of Cham and Iapheth especiallie sith C ham in the repetition of their names is alwaies next him placed as here he is also in the recount of genealogies Surelie be use the Lord would not vouchsafe o Caluin in Gen. 10. Non vocatur hoc loco Sem frater Cam quia resectus ex fratrum ordine iure suo abdicatus fuerat that honor vnto Cham although he were as neere by coniunction in the flesh to call him the brother of the fathers p For as Abraham is called the father of the faithfull albeit some are Gentiles so Sem is called the father of all the
it is otherwise to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caru that is they pearced to this it is answered that all copies haue it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caari but some Secondly the Rabbins acknowledge a diuers reading Thirdly I finde saith Rabbi Iacob Ben Caijin lib. Masoreth litera Aleph Resh in the truer copies it is written caru though it be read caari Looke Ioan. Isaac contra Lindan defens verit Haebraic â—â—lun animad in Bellarm. Tom. 1. lib. 2. cap. 2. Therefore this is a weake argument of Bellarmine Some copies varie in a letter ereo the Scriptures are corrupted yet this is the only proofe of moment or difficultie that hitherto could be alleaged that the Scriptures are not pure and free from all corruption corruption of the copie generallie receiued in any writing of Canonicall z De Apocryphis dicit Augustinus propter multa salsa ijâ— nulla est canonica authoritas libr. de ciuit Dei 15.23 quare de ijs in contrarium centendimus contra Papistas account in holie Scripture In such waightie causes a Neque valet nifi vniuersalis certa demonstratio suspicions must make no proofes neither is it b Sâ—spicatur quidem Theod. Beza varias translationes verborum vt annot maior Apoc. 16.15 c. sed absis inquit vt ego quicquam hic audeam ex nuda coniectura cap. 18. Mihi semper maxima religio fuit vel apicem in his sacro sanctis libris mutare ex nuda coniectura Quam religioneÌ„ omnes bonos decet Et licet alijs non deest huiusmodi suspicio nullo haâ— iure damnare debet veritatem cum nullis rationibus pro cario eâ—â—nci potest meete that priuate iudgements should preiudice the common cause of mans saluation Concerning therefore this Scripture whereof we speake and to reserue the residue vnto their place In all Hebrue copies of this genealogie and in the repitition which c 1. Chron. 1.18 the Scripture maketh of the same in the book of Chronicles d Hebraicè diure Haiamim id est verba dierum or account of times the scripture constantly doth testifie that Shelah was Arphaxads sonne Notwithstanding in the Greek translation which is e Nam hanc quam habemus non esse genuinam multi non sine magna causa dubitant Whitak controu quaest 2. cap. 4. supposed to be made of seauentie Iewes from out of Hebrue into Greeke there is not onlie made an augmentation of the time f Addunt annos 800. plures aboue that the Hebrue doth account but also this addition in genealogie that g Vers 12. in sept Graec. Arphaxad begat Cainan Cainan Shelah Now because the Iewes in their common speech did vse h Nehem. 13.24 NaÌ„ ex Hebraica Chaldaica nata est Syriaca the Aramites or Syrian language in the time of our Sauiour Christ and his Apostles and had little vse of the Hebrue tongue and because the Greeke was famous and knowne among the Gentiles therfore the Disciples of our Sauiour alleaging the i Rom. 9.33 10.11 19. 2. Pet. 1.21 Scriptures of the old testament alleage them after the translated copie where they differ in words but not in meaning from the Hebrue To this effect there are some which answere that S. Luke whose hand was guided and directed k Conciliatio 17. by our Sauiour Iesus Christ writing vnto the Gentiles l Pet. Martyr Comment in Gen. Caietan Comment in Luc. cap. 3. Genebrard in Chronolog did also choose to follow that authoritie wherewith they were acquainted and after a sort with modestie to tolerate a m Pet. Mart. ibid. NoÌ„ est illi vitio vertenduÌ„ cum Gentibus scriberet versio illa 72. vulgata esset in manibus passim haberetur Franc. Iun. in Analysi cap. 11. Cum enim videret non esse positum in hac repiorum salutem sed errorem iam olim temere à maioribus inuectum apud omnes gentes aetate illa receptum noÌ„ posse sine graui offensione tam repente conuelli ex manibus libris hominum dedit Lucas charitati pietati ne dum historie veritas ageritur labefacteâ—etur pietas infirmoruÌ„ dissueretur charitas quae primis illis temporibus nascentis ecclesiae omnibus modis fuit falcienâ—a light error consisting but of person rather then to disturbe the faith which was newlie springing by the Gospell But to this answere another question would be moued whether it be lawfull to n August epist 9. Si enim ad scrioturas sanctas admissae fuerint velut offiâ—iosa mendacia quid mijs remanebit authoritatis auouch an errour or falshood to a godlie end seeing we may not o Rom. 3.8 doe euill in witnes bearing that good may come thereof Which if it be vnlawfull be it farre from godlie men to impute such spots of charitie to the writers p August epist 19. Ego fateor charitati tuae solis ijs scripturarum libris qui iam canonici appellantur didici hunc timoreom hâ—noreuque deferre vt nullum eorum authorem scribendo aliquid errasse firmissimè credam of sacred Scriptures It is manifest therefore that the Euangelist would neuer testifie any recorde that should be contrarie to the writings of Moses of the Prophets neither could offend therein of will of ignorance forasmuch as his q Matth. 10.20 2. Pet. 1.21 heart and hand was guided by the Lord. It remaineth therefore to the aduersaries to obiect against vs this onlie scruple that this place of the gospell hath bin corrupted since the authenticke writing and inditing thereof And this is indeed no small scandall if it be admitted to the imbracing of the faith for if any r Eccles 10.1 August epist 8. Admisso enim c. error be found to be in the sacred Scriptures whether it proceed from the authors or by fault of other it cannot but greatly hinder the prosperous proceedings of religion and alienate the minds of men from receiuing the rest of Scripture without suspition Now therefore God be praised who hath not suffered the occasion of such scandals in the Scriptures but hath rather by the negligence and impietie of men giuen warning of such offences before they come as in this place of Scripture is well perceiued Arphaxad begat Shelah saith the Hebrue word by Moses and by the Chronicles or register of dayes Why then saith the Greeke translation Arphaxad Å¿ Gen. 1.12 in Septuag begat Cainan and Cainan begat Shelah saue onelie to enlarge the time and to adde vnto the Scripture t Franc. Iun. in Anal. in Gen. cap. 11. Quod existimauerunt non esse genti AegyptioruÌ„ aut vlli alterâ— cedendum in laudatissimo antiquitatis argumeÌ„to quia antiquitatis nomen dignitatem cebus venerandâ—m adferre solet Quapropter dederunt illi operam vt certis scripturae locis infarcirenâ— nomina
age is thenceforth counted not from his birth but at his deliuerance from death And in this sense it is say they that the Lord speaketh thus to Abraham I e Gen. 15.7 Kimehi lib. Radic brought thee out of Vr Chashdim the fire of the Chaldees for Vr in f Hieron trad Hebraic in Gen. Pro eo quod legimus in regione Chaldeorum in Hebraeo habetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vr chashdim id est in igne Chaldaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vr à rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lucere illuminari succendere Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrue tongue is fire Neuerthelesse wee may certainelie perceiue by the words g Gen. 11.31 Et sic docet Rabb Abrab Ben. Ezra in Comment in Gen. 1. Item Rab. Moses Ben. Nahmah Licet non natale solum Abrahae fuisse dicit of Scripture forasmuch as Terah and Lot and Sarah departed together with Abraham from Vr as the Scripture witnesseth that this Vr was a towne or Citie of the Chaldees where Abraham dwelt So that this tradition being no where grounded in the written word we leaue to those who imbrace traditions h Bellarm. Tom. 1. controu 1. lib. 4 cap. 7. Rectissimè aequari traditiones scripturis docet Et quaedam inquit sunt traditiones maiores quam quaedam scripturae quaedam minores quedam aequales cum tamen omnes traditiones omnes scripturae sunt aequales quantum ad fidem venerationem quae illis debetur cum proficiscantur ab eodem authore Deo veniunt ad nos per manus ciusdem ecclesiae quae est mater nostra as the word Wherefore taking the age of Abraham from the birth of Abraham diuines haue indeuoured to find a more apt reconcilement of the Scripture Augustine a man of excellent dexteritie and iudgement in interpreting the Scripture affirmeth that this departure of Abraham i August de ciu Dei libr. 16. cap. 15. Non ergo inde post mortem patris id est post 205. annos quibus pater eius vixit egressus est sed annus de illo loco profectionis eius cum ipsius septuagessimuâ— quintus erat procul dubio patris eius qui septuagesimo vitae suae anno genuerat centissimus quadragesimus quintus fuisse colligitur into Canaan at seauentie fiue yeeres old was before his fathers death And although manie obiections may be made against this opinion out of the Scripture yet being well considered they seeme to be light and easilie taken away For where the Scripture placeth this departing of Abraham after the death of Terah it is found to be a continuall practise k Sic enim de exitu Terah Gen. 11.31 12.1 14.27 Venerum ad fontem iudicij Mispeth Hieron trad Hebraic in Gen. Per anticipationeÌ„ dicitur quod postea sic vocatum est Num. cap 12.24.25 August locut in Num. 13 Cum superius dixisset venerunt in vallem Botri dictum est ergo per anticipationem non quia tum hoc vocabatur quando venerunt sed cum scriberetur hic liber iam vocabatur Et de Doct. Christian. lib. 3. c. 36. in the histories first by anticipation to declare a matter done and after by recapitulation to shew the cause and order of the doing thereof Againe where the Scripture repeateth this historie it vseth these wordes Then l Act. 7.4 came Abraham out of the land of the Chaldees and m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelt in Haran and after his father was dead God brought him from thence into this land wherin you now dwell whereby it is manifest that Abrahams departure was after his fathers death This obiection is also dissolued by Augustine and other writers that n August de ciuit Dei lib. 16. cap. 15. Non vt postquam mortuus est pater cius exijt de Charra Sed inde postquam mortuus est pater eius hic euâ— collecauit where the Martyr Stephen saith that God translated him after his fathers death he meaneth not of Abrahams first arriuall into Canaan wherein he wandred manie yeeres but his o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex qua sue rei capit esse possesser nam altero sequente anno tossessionem emit ad sepulturam Gen. 23.17.18 prius ne vestigium pediâ— possidebat setled abode when hee was translated wholie after his fathers death So that Abraham is thought to haue a double entrance into Canaan one at the age of seauentie fiue yeeres and another after the death of Terah Which answere notwithstanding well considered seemeth not to be sufficient vnto the purpose For the Scripture p Origen in Ierem. Hom. 2. Qua propter necesse est nobis scripturat sanctas in testimonium vocare sensuâ— quippe nostri enarrationes sine his testibus non habent fidem Basil in Mor. reg 26. Quicquid vel dicimus vel facimus id testimonio diuinarum literarum confirmari debet no where doth insinuate any twofold departure of Abraham into Canaan but rather contrariwise that his departure was at once and that the same was after his fathers death For at this his departure being seauentie fiue yeere old he carried with him q Vers 5. all his commodities and goods and left not any thing for another time to be transported Secondlie the famine being in r Vers 10. Canaan he returned not to Haran which of likelihood hee would haue done his father being aliue neither is it euer found when he returned backe to Haran that he might the second time depart to Canaan Thirdlie sith that Terah departed with Abraham his sonne to Å¿ Gen. 11.31 goe into the land of Canaan for what cause remained hee by the way in Haran by the space of threescore yeeres Shall we say t â—ben Ezâ—a Com. in Gen. alij tradâ—nt Tharra Charrâ—â— in Iâ—olatrià cap. tom sed ipsum in sine dieâ—um resiâ—â—isse Mortuus est inquit Tharra in Cha an quâ— ia n pâ—â—cuit illi ea regio nec silâ—um est comitatut in Canaan c. that hee was infected with Idolatrie in Haran and therefore remained there Much rather we are to thinke that this reuelation being giuen to Abraham a little before the death of Terah they departed together to goe to Canaan but Terah his u Caiu in Gen. cap. 11 Ridiculum enim est cum patria egressus Tharra rectà peteret terrant Canaan seâ—aginta annos hospitem in alieno opid â—hesisse magis verisimile est senem annis consectuÌ„ morbo lassitudinâ— fuisse consumptum Bernard epist. 105. Pretiosa mors sanctorum pretiosa plane tan quam finis laboruÌ„ tanquam victorie coÌ„summatio tanquam vitae iaâ—uâ— persefectae securitatis ingressaâ— time being finished by the mercie of the Lord enioyed a better rest before hee came at Canaan Fourthlie it is said after his Father was dead God brought him into this place and gaue
si non tas Deus quibusdam potentibus euidentissima largitate concederet non ad eum ista pertinere diceremus Itemque si omnibus eas petentibus dares non nisi propter talia praemia seruiendum illi esse arbitrarenâ—â—r nec pios nâ—â— faceret talis seruitus sed potius cupidos auaros not here on earth cause all his children to abound in wealth seeing the cheefest of his seruants which haue bin more purelie Å¿ Hebr. 10.22 washed from their natiue filth t Psalm 51.10 sesoned with the spirit of renuing grace can scarcelie for their own corruptions either vse it to the glorie of God and their u 2. Sam. 12.8.9 owne behoofe or handle it without their hurt We therefore that haue food and rayment x 1. Tim. 6.8 let vs therewith be content and pray with the Prophet giue y Prou. 30.8.9 me not riches least I be too full but z Prou. 30.8 Matth. 6.11 feed me with foode conuenient for me Three causes are alleaged of this separation of Abram and Lot which all arose of their wealth and riches That the land was not sufficient for their flockes the strife of their seruants the Cananite and PeriZZite that dwelt in the land The fruitfulnes of Canaan could not suffice their familie that was sufficient for so manie hundred thousands a Numb 11.21 of Abrams posteritie If any aske the reason the Scripture answereth it it was able to receiue them being asunder but it could not beare them to dwell together The froward heardmen set forward b Vers 7. this defect but the Cananite and PeriZZite fulfilled it who hauing themselues selected c Vers 10. Chrysostom Hom. 33. Causam quoque docere voluit diuina scripture quod ideo eos noÌ„ capiebat quia agentibus illis praeoccupata erat the fatnes of the laÌ„d would affoord no more to Abram then otherwise for want of inhabitant d Gen 34 21. lay desolate Thus Abram and Lot which so long had liued in amitie were compelled for the contention of their seruants to depart asunder Now Abram the last that was priuie to this contention and farthest off from giuing a cause of strife is the first that seeketh peace and laboureth for agreement Wherein he hath taught a twofold lesson to e Ioh. 8.39 Origen in Epist Rom. Hom. 4. Si filij essetis Abrahe opera vtique Abraha faceretis per quod vtique ostendit quia qui faciunt opera Abrahae isti sunt filij Abrahae propter illos scripta sunt quae de AbrahaÌ„ scripta sunt all his children first how peace is rightlie to be attained that is to say by f Prou. 15.1 Matth 5.39 Coloss 3.12.13 meekenes and humilitie and g Prou. 25 21. Rom. 12.20 1. Pet. 3.9 August de serm Doâ— in mont libr. 1. Mites sunt qui cedant improbitatibus non resistuÌ„t mato sed vin cunt in bono malum RixeÌ„tur ergo immites diuicent pro terrenis temporalibus rebus beati autem mites c. rendring good for euill Secondlie that in matters of contention the h Micah 6.3 2. Cor. 4.9.20 Ephes 2.13.16.17 Mat. 5.44.45 least offender is fittest to begin agreement and the worthier person ought first to frame i Gen. 45.15.78 Psal 120.7 the exhortation vnto vnitie Not by repeating all his k Prou. 17 9. Basil in quest diffusis qu. 35. Cognoscitur ex eo arrogantia quod ea que ad praeminentiam pertinent reâ—uirit curatur autem si crediderit indicio eius qui dixit Dominus superbis resistit nec tamen curatur nisi ab omnibus praeminentiae studijs secesserit priuiledge not by l Isai 58.3 Mat. 18.30 Phil. 2.3.4 requiring all his right muchlesse by aduancing his estate or demaunding the vttermost recompence of losse but m Coloss 3.13 1. Pet. 3.9 Cyprian de vniÌ„t Eccles Si filij Dei sumus pacifici esse debemus nam pacifiâ—os esse oportes Dei filios corde mites sermone simplices affectione concordes fideliter sibi vnanimitatis nexibus cohaerentes for the Lords sake who is the God of peace by n Rom. 12.16 Chrysost Hom. de anime humilit Nihil est tam Deo gratum quaÌ„ seipsum cum postremia numerare Modestia enim est fortiter factis virtutibus excelsum animo seipsum deijcere making himselfe equall to his inferiours and yeelding o Gregor Moral lib. 19 Regat disciplinae rigor mansuetudinem mansuetudo ornet rigorem sic alterum commendetur ab altero vt nec rigor sit rigidus nec mansuetudo dissoâ—uta in his owne right so farre as in godlines he may to redeeme a godlie peace and concord If Abraham had liued in these our dayes he had bin taught another forme of exhortation by manie examples and indeed he might lawfullie haue pleaded for his priuiledge to this effect Sir I brought you vp p Chrysostom Hom. in Gen. 33. Succensuisset forsitan atque ita dixisset Quis furor ille ausi sunt familiares â—ui vel mutire aduersus operas meas c. of a boy you haue continued these manie yeeres vnder my protection that substance which you haue you may q Either giuen by Abraham or for his sake or increased in Abrahams familie by the blessing of God and Abrahams industrie and liberalitie thanke me for you enioy it for my sake it hath bin gotten in my house What disorder therefore and presumption is this of yours that you commaund not your heardmen to giue place to mine I am your r Gen. 11.27.31 vncle and your elder you shew your selfe hereby vnreuerent and vnthankfull If you say you could not amend this broyle depart from mee and seeke you meeter pastures let me with quietnes enioy mine owne and hold mee for your friend that Å¿ Ambros lib. de Naboth cap. 7. Modum non habet auaritia nec capiendo expletur sed incitatur hoc egentior quo plura quaesiuit I let you goe without taking for your charge of bringing vp But Abram who alreadie t Ioh. 8.56 had seene the day of Christ had also learned that rule of him u Matth. 16.24 Hieron epist. ad Algas quaest 3. Quotidie credens in Christum tollit crucem suam negat scipsunt Qui impudicus fuit versus in castitatem temperantia luxuriam negat iniquus si sequatur iustitiam negat iniquitatem Stultus si Christum consiâ—ecatur Dei virtutem Dei sapientiam negat stultitiam to denie himselfe Hee forgetteth the inconuenience of contention in his house and from whom it did x The Rabbins designe the cause of this contention to be for that Lots heard-men putting in their cattell into other meÌ„s ground were reprooued by Abrahams seruants An vndiscreet coniecture and reprooued by the scripture which insinuateth this reason because the land could not beare them both
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
most of all to be detested when tributaries or which worse is naturall subiects doe lift vp their d 2. Sam. 20.21 hand against their Prince Secondlie when the cause is not e 1. King 12.24 lawfull although the authoritie be lawfull Thirdlie when it is not for a right end and purpose enterprised as when it is for the f Iam. 4.1 satisfiyng of humane lusts and pleasures wherein we g 1. Sam. 18.17 Zach. 7.6 fight not the battels of the Lord but of our owne Fourthly when in the enterprise h Ios 9.14 men aske not counsaile at the Lord. Fiftlie when godlie and honest i Deut. 23.9.14 Vegetius de re milit libr. 2. cap 22. In omni praelio non tam multitudo virtus inducta quam are exercitium solent praestare victoriam nam in pugna solet vsus amplius prodesse quam vires Et si doctrina cesset armorum nil villanus distat à milite cum antiqua sit prudensque sententia omnes artes in Meditatione consistere discipline in warre is not regarded Sixtlie when warre is rashlie aduentured vpon k 1. King 22.3 Lactant. lib. 6. cap. 18 Sapientis boni viri non est velle certare ac se periculo committere quoniam vincere non est in nostra potestate est anceps omne certameÌ„ without seeking first the meanes of peace Lastlie when crueltie l Amos. 1.3.13 2. King 8.12 ouerruleth either in the warre or in the victorie or m 1. King 20.42 Seneca libr. de Mor. Vitia transmittit ad posteros qui praesentibus culpit ignoscit Bonis nocet qui malis parcit when those are spared through foolish pitie whom the Lord hath appointed vnto death From hence it happened in the iustice of the Lord that because the Sodomites were n Gen. 13.13 exceeding wicked although their cause was lawfull to maintaine their libertie and their authoritie lawfull when first their libertie was sought yet for o Saluian de Prou. lib. 7. Probauit hoc bello proximo infoelicitas nostra Cum enim Gotthi metuerent praesumpsimus nos cum pax ab illis postularetur à nobis negaretur illi episcopos mitterent nos repelleremus illi in alienis sacerdotibus Deum honorarent nos in nostris contemneremus prout actus vtriusque partis ita rerum terminus fuit Illis data fuit in summo timoâ—e palma nobis in summaâ—latione confusio their sinne sake in warre or before in peace the Lord most righteouslie gaue them vp vnto their enimies Now that they were inthralled in subiection their authoritie being lost with the iustnes of their cause their rebellion which was the cause of this new dissension could not be but most vnlawfull vnlesse they had receiued a new p As Iudg. 3.15 6.14 2. King 9.6 23.30 in which matter we ought now also to seeke our direction at the word of God authoritie from God or had bin freed by him q Like as the Romanes gaue freedome to the cities of Grecia Looke Valer. Max. lib 4. cap. 8. Plutarch in vita Flamin by whoÌ„ they were subdued vnto seruitude or of some other who r 2. King 24.7 had taken away dominion and authoritie from him In whose example are also to be noted that warres Å¿ Isai 8.6.7 Ezech. 14.17 Chrysost Hom 35. in Gen. Nam sicut torrens vehementer inundans omnis secum rapit perdit ita barbari illi inuaserunt omnes gentes omnes prorsus perdidâ— unt are as a mightie scourge of God to punish wicked men and those that are partakers t 2. Chron. 19.2 Ambros de Abraham lib. 1. cap. 3. Itaque Lot infirmieris consilij pretium luit non terrenarum infoecunditate sed amaenitatis inuidia deceptus vt etiam ipse captinus abduceretur quoniam vitio seruilis nequitia à potiore deflexerat partem flagitiosorum elegerat with the wicked to this purpose is described the rage of this contention and the people destroyed u Vers 5.6.7 on euerie side Moreouer that neither counsaile or strength of men x Prou. 21.30 Iob. 5.13 or stratagems of warre preuaile any whit against the disposition of the Lord. For although the Sodomites had brought their enimies into disaduantage y Vers 3.10 of ground vnknowne hoping if not by force at least by subtiltie to preuaile against them yet nothing hindreth the course of victorie when sinne had laide them open vnto their foes Wherefore iust authoritie and a lawfull cause of warre is a better token of victorie z Psal 33.16.17 Prou. 21.31 then preparation of shield or speare good discipline a surer sauegard then a Iesu 7.12.13 to plot the field or to fortifie the campe hartie repentance and true conuersion to the Lord a greater succour b 2. Chron. 13.14.18 20.5.13 Veget de re milit lib. 1. cap. 20. Honestas idoneum militem reddit verecundia dum prohibet fugere facit esse victorem then multitudes and power of men Where these are ioyned and the lawfull meanes of victorie c 2. Sam. 5.23 2. Chron. 32.3.4.5 August contr Faust lib. 22. cap. 36. Pertinet autem ad sanaâ—â— doctrinam vt quando habeat quod faciat homo non tenteâ— Dominum Deum suum not cast aside the Lord himselfe doth lead d Exod. 33.14.15 Psalm 44.3 this armie and will vndoubtedlie subdue the enimie Obserue moreouer 1. verse 4. Onlie by pride e Prou. 13.10 men make contention Secondly it is not lawfull for subiects to rebell f 1. Sam. 26.9 Dan. 3.18.28 Rom. 13.1 against their Soueraigne Prince vnder any colour or pretence Thirdlie verse 5. The sins of a few doe often bring punishment vpon g Numb 16.22 Iosu 7.12 Iudg. 20.13.46 Micah 3.11.12 Prou. 29.8 Horat. epist. 2. Hunc amor ira quidem communiter vrit vtrunque quicquid delirant reges plectuntur Achiui a multitude Fourthlie verse 12. Wicked men thorough h 2. Chron. 28.9.10.11 couetousnes and pride doe often turne a iust cause of warre to be vnlawfull Question 2. verse 13. For what cause is Abram here called an Hebrue and how that name was left vnto the children of Israel AFter the ouerthrow and sacking of the Cities one that had escaped told Abram of the taking of Lot his brothers sonne whereof the Scripture amplifieth that he told AbraÌ„ the Hebrue which dwelt in the plaine of Mamre the Amorite Wherby first we vnderstand that although Abram dwelt in the middest of Canaan the flame of warre burned round about yet a Gen. 15.1 Psal 91.1.3.4.7 Bernard in Cant. Serm. 68. Itane ecclesia suae c. the Lord was a strong defence to Abram no enimie came neere his tabernacle Furthermore hee is called an Hebrue as Mamre and Aner are called Amorites to declare their linage from which they did descend but whereof or from
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
v. 3. pag. 121. c. 12. v. 4. p. 436. Galathians Chap. 1. v. 8 9. p. 89. c. 3. v. 13. p. 151. v. 24 p. 345. v. 27. p. 102. c. 4. v. 29. p. 153. c. 5. v. 17. p. 393 Ephesians Chap. 1. ver 5 11. p. 343. c. 2. v. 1. p. 151. v. 3. p. 213. c. 4. v. 4. p. 152. ver 6. p. 230. v. 14. p. 335. v. 23. p. 208. v. 24. p. 32. c. 5. v. 11 p. 455. v. 26. p. 155. v. 28. p. 156. v. 32. p. 225. 351. v. 33. p. 158. c. 6. v. 13. p. 144. Philippians Chap. 3. ver 9. p. 351 Colossians Chap. 1. v. 17. p. 196. c. 3. v. 10 p. 32. 210. v. 18. p. 155. 1. Thessalonians Chap. 4. v. 13. p. 228. 2. Thessalonians Chap. 2. ver 9. 409. v. 10 11. p. 92. 1. Timothie Chap. 1. v. 13. p. 391. c. 2. v. 14 p. 121. c. 3. vers 12. p. 156. 185. v. 16. p. 152. c. 4. v. 4. p. 364. v. 16 p. 441. c. 5. v. 14. p. 155. c. 6. v. 8. p. 483. v. 16. p. 13. 226. 2. Timothie Chap. 2. v. 19. p. 499. c. 3. v. 16 p. 345. Titus Chap. 2. ver 5. pag. 94. Hebrues Cap. 1. v. 2 3. p. 230. c. 2. v. 14 p. 351. ver 16. p. 155. c. 4. v. 13. p. 107. c. 6. v. 4 5. p. 142. c. 7. v. 3. p. 523. ver 4 7. p. 522. c. 8. ver 9. p. 394. c. 9. v. 14. p. 346. c. 11. v. 5. p. 226. v. 7. p. 281. vers 8. p. 455. v. 16. p. 403. v. 33. p. 360. v. 36. p. 282. c. 12. ver 6. p. 165. ver 7. p. 160. c. 13. v. 4. p. 92. 175. v. 5. p. 166. Iames. Chap. 1. ver 8. pag. 221. v. 14. p. 108. 186. 213. v. 15. p. 186. v. 17 p. 245. c. 2. v. 13. p. 136. c. 5. v. 16. p. 352. 1. Peter Chap. 2. v. 2. p. 335. c. 3. v. 7. p. 156. vers 19. p. 80. 133. v. 20. p. 405. c. 4. v. 17. p. 185. c. 5. v. 8. p. 152. 2. Peter Chap. 1. v. 20. p. 396. c. 2. v. 13 p. 158. c. 3. v. 3. p. 205. v. 4. p. 282 v. 8. p. 107. v. 13. p. 159. Iude. Vers 6. p. 44. 80. 133. Reuelations Chap. 2. v. 13. p. 409. c. 3. v. 18. p. 126. c. 5. v. 3. 5. p. 152. c. 6. v. 6 p. 451. v. 10. p. 396. v. 16. p. 102. c. 9. v. 2. p. 149. c. 11. v. 3. p. 227. c. 16. ver 10. p. 149. c. 12. ver 12. p. 129. c. 22. v. 2. p. 173. A TABLE OF THE PRINCIPALL MATTERS contained in this Booke A ABstinence ceremoniall from meates is superstitions pag. 365. AbstineÌ„ce from blood a ceremonie pag. 366. 370 Adams sinne wherein is coÌ„sisted and whether it were the greatest of all other pag. 118. Adams punishment was personall or naturall pag. 123 Adams punishment wherein it consisted pag. 162 Adams punishment the fountaine of all temporall miseries pag. 164 Adam saued by Christ pag. 124 to Adde or diminish from the word of God how dangerous pag. 114 Amazons pag. 155 Ambition is spirituall murder pag. 415 Angels no helpers in mans creation pag. 30 Angels sinne vnpardonable wherefore pag. 142 Anticipation vsed in the Scripture pag. 54 Apocrypha scripture to be warily read pag. 233 Aske and the measure thereof pag. 272 Arts interpreters of Nature and handmaides to Diuinitie pag. 28 Astronomie commendalie and profitable pag. 24 Astrologie vnlawfull pag. 20. 21. 22. c. Astrologicall predictions are presumptions against God as the Heathen witnes pag. 22 Astâ—â—logie inâ—ented by Diuels sacrilege to God withâ—â—â— ground of Arie vnprofitable hurtfull pag. 25 B BEasts wherefore counted vncleane pag. 262 Beasts none vncleane by nature but either in ceremonie or vse of food pag. 262. c Beasts how many preseâ—â—ed in the Arke pag. 271. 273 Beasts why they are scared and why they scâ—â—e man pag. 354 â—â—â—â—ull Beasts ought to be killed pag. 373 Blessing of the Lord is in the hoâ—se of the righteous pag. 472 Bodie of man beareth the image of God how pag. 33 Bodie of man why it is to be couered pag. 132 Bodies resurrection proued pag. 57 Buildings superfluous prouoke God pag. 443 C CAlling must be expected of Magistrates and Ministers pag. 416 Chastitie as well in mariage as in single life pag. 94 Children are within the couenant of grace and therefore to be baptised albeit they haue not actuall faith pag. 389 Children shall not beare their fathers sins pag. 399 Church of Rome corrupteth the Fathers Councels c. pag. 322 Commandements of God must be valued in three points pag. 75 Commaundement to Adam contained the whole law pag. 78 Conscience wounded is hell pag. 129. 130 Conscience guiltines driueth from God but not to God without grace pag. 131 Conscience wounded breedeth in the wicked desperation pag. 190. c. Contentions of man and wife and the cause thereof pag. 98 ConteÌ„tion in generall the cause pag. 484. 502 to Couet imperfections pag. 400 Creation how it was performed pag. 5 Creator was Iesus Christ pag. 6 Creation wherefore continued sixe daies pag. 45 Creatures all are good by creation pag. 42 Creatures why some obey man and some rebell pag. 44 Creatures why called Gods hosts pag. 46 Curiositie reproued pag. 3 Curiositie dangerous pag. 8 Custome of sinne taketh away the sense of sinning pag. 366 D DEath commeth by sinne pag. 70 Death of soule what it is pag. 79 Death of bodie and the vse therof pag. 81 Diuels not euill by creation but by fall pag. 44 the Diuell spake by the Serpent pag. 105 Difference in mens iudgements not hurtful vnlesse it be maintained with contention pag. 308 Drunkards condemned by Noah his example pag. 394 E EArth without forme pag. 3. 4 Earth and Sea are one compasse pag. 12. 15 Earth hangeth and that vpon nothing pag. 16 Euer what it signifieth in Scripture pag. 496 Examples of Gods iustice why they are not now so manifold as in former time pag. 345 Experience of Gods mercies profitable and comfortable pag. 499 F FAlse Christs forewarned pag. 106 Filthie speaking forbidden pag. 179 Firmames the substance measure vse pag. 89 Flesh of beasts whether permitted to be eaten before the flood pag. 41. 361 Flood of Noah came in Aprill or in the beginning of May. pag. 280 Floods after Noahs flood pag. 331 Food of Paradice abundant without flesh of beasts pag. 40 Fruites of the earth more pleasant plentifull and nourishable before the flood pag. 41 trees bare Fruite at all seasons before the curse ibid. G GIants their names and nature pag. 232 Gluttonie taxed pag. 39 God only without beginning pag. 2 God needeth none of his creatures pag. 2. 74 Gods omnipotencie pag. 3 Gods power created and preserueth all pag. 7 Gods power to worke without and against meanes pag. 14. 465 Gods prouidence vniuersall pag. 108 Gods foreknowledge no cause of euil pag. 109. c Gods