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
lost this happines and by what occasion the world and all the creatures therein are b Rom. 8.20 subiect vnto vanitie The next and immediate c Vers 17. cause was mans disobedience in transgressing Gods commandement The author d Here no mention is made of othâ—r then the Serpent because Moses hath in purpose to deliuer briefly the truth of historie but doth not expound it fullie for indeede the Serpent spake although not by his owne power but by the power guide of Satan In like sort because Satan was the chiefe worker the Scripture in other places doth wholy ascribe it vnto him as Ioh. 8.44 1. Ioh. 3.8 or chiefe cause was Sathan that malicious enimie of God man who sought e Hinc dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan odio habere osor Iob. 1.6.11 Matth. 16.23 Lactant. lib. 2. cap. 13. Tum criminator inuidens operibus Dei omnes fallacias calliditates suas ad decipiendum hominem intendit vt ei adâ—neret immortalitatem to ouerthrow the glorie of God in man and in the world and could not indure for enuie f Tertul. lib. de patientia Igitur natâ—les impatientiae in ipso diabolo deprehendo iam tum cum Dominum Deum vniuersa opera quae fecisset imagini suae id est homini subiecisset impatienter tulit c. that man who was but dust should enioy so great felicitie from which he himselfe g Iude 6. had fallen And knowing both by h Being created an Angell of light and therefore wise 2. Sam. 14.20 nature and i 2. Pet. 2.4 experience that God was iust he knew also that if hee could seduce the woman and her husband vnto sin hee should bring destruction to them both and so subuert the glorie of the creatures which as he thought would be no small dishonour vnto the creator And because hee k Iam. 1.14 Because euerie one that is tempted inwardlie is drawne away by his owne concupiscence Not therfore by his cogitations but by outward obiect In like sort he tempted Christ Damascen lib. 3. Orthodox cap. 20. could not prouoke either of them by any inward temptation as now hee doth the wicked by the l Ioh. 12.6 13.2 help of their corruption nor m Ioh. 13.27 Act. 5.3 Didimus de Sp. Sancto lib. 3. Non per substantiaÌ„ sed per operationem sicut de Iuda Obseruans Diabolus quibusdaÌ„ motibus operationum signis ad qua potissimum Iuda cor esset vitia proclinius deprehendis eum patere insidijs auaritiae reperta cupiditatis ianua misit in mentem eius quo modo desideratam pecuniam acciperet August lib. de Spir. anim cap. 27. enter into their minds or into their bodies because of the holinesse and glorie that was in them he presumeth to take a beast of the earth the Lord n Matth. 8.32 August de Gen. ad lit lib. 11. cap. 12. Num per aliud posseâ— nisi per quod permittebatur accedere Hieron in vit Malchi Monachi Diabolus nunquam aperta fronte se prodit permitting the same his malice one that for his o Matth. 10.16 Chrysost Hom. in Gen. 16. Inuento animali hoc serpentem dico qui catera sua calliditate vincebat eo quasi instrumento quodam vsus c. naturall subtiltie was fittest for his purpose p August de Gen. ad lit lib. 11. cap. 29. Sic ergo locutus est serpens homini sicut asina in qua sedebas Balaam locuta est homini nisi quod opus illud fuit opus diabolicum hoc angelicum Epiphan Haeres 37. Non autem erat author solus serpens qui apparebat sed serpens qui in serpente locutus est hoc est diabolus and by disposing of his tongue doth speake by him vnto the woman Therfore where that Atheist Iulian q Iulian in Cyril lib. 3. Quo idiomate c. scornefully demandeth in what language the Serpent spake vnto the woman it is easilie answered that Satan is skilfull in euerie language and therefore able to speake that language which the womaÌ„ vnderstood that which was of r Vntill the confusion of tongues and the building of Babel Chrysost Hom. in Gen. 30. Postremò Heber mansit scil à turris extructions idem seruans idioma quod antea habebat Hieron in Sophoniam cap. 3. v. 17. Hinc nosse possumus linguam Hebraeam omnium linguarum esse matricem long time the onlie language of the world the Hebrue tongue Wherefore it is Å¿ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hine forte gnarus nosco apud Latinos gnarum subtiltie is commonly taken in the euill part wherby may be vnderstood either that the serpent exceeded all other in that common sense which is in beasts or else as Augustine doth de Gen. lib. 11. cap. 29 that subtiltie of the diuell was called the Serpents subtiltie Ioseph Antiq. lib. 1. cap. 1. seemeth to say that Serpents at the first were indued with speech Serpenti vocem ademit Deus iratus ob malitiam c. foolish also to suppose because here is spoken of the Serpents speech and subtiltie that beasts at any time were indued with speech or reason for by subtiltie hee meaneth t Psal 58.4 Matth. 10.16 no other of the Serpent then that naturall policie u Epiphan Haeres 37. Duplicem prudentiam serpeÌ„tis narraÌ„t Quod caput suum in omni periculo diligentissimè custodit quod sita pressus deponit venenum vt tutius bibat Plin. lib. 8. c. 27. alia wee finde to be in him neither was his speech anie power of his owne but of the x August Dialog ad Oros quest 43. Per illum nempe verba faciebat diabolus tamen hoc etiam ille nesciebat Diuell who because hee is a Spirit was able to y Lactant. lib. 2. c. 15. Qui quoniaÌ„ sunt spiritus tenues incoÌ„prehensibiles insinuaÌ„â— se corporibus August de Gen. ad lit lib. 11. cap. 2. Quid ergo mirum si suo instinctu diabolus iam implens serpeÌ„tem eique spiritum suum misceÌ„s eo more quo vates demoniorum enter into him and as hee was strong was able to guide z 1. King 22.22 August de Gen. ad lit lib. 11. cap. 28. Serpens verborum sonos non intelligebat sicut ipsi homines cum daemon in ijs loquitur his tongue and as hee was subtil did so season his speech with arguments that thereby hee was able to weaken the womans feare and loue while shee gaue more heed vnto his speech then to the precept God had giuen her But some one will thinke it meruaile that the woman was not afraide of the Serpent but dared so boldlie abide his speech although Serpents at this day are hideous to looke vpon yet in their a Basil Hom. de Paradise Non horrendus erâ—t tunc serpens
non peccares Adam nisi vellet knowledge is of necessarie and certaine things and if it were of necessitie that Adam sinned then was not he in blame forasmuch as he could not resist necessitie Thus wicked men doe call the way of the Lord g Ezec. 18.29 vnequall and dare presume to iudge the iudge of al the world before the day of iudgement notwithstanding that of the same their iudgement h Mat. 7.1 12.36 Rom. 2.2 they must themselues be iudged But how sitlie doth the word of God i Psal 76.1.2.5 spoile these mighty conceited k Homer Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgil Georg. lib. 1. Ter sunt conaâ—i imponere Pelio Ossam Titans of their armour wherein they trust and also take l Prou. 26.5.7 away the Crutches of the lame The Lord as saith m Deus 32.4 Psal 145 17. the Prophet is righteous in all his waies and holie in all his workes n Gen. 18.25 Rom. 3.5.6 But now if the Lorde were blame-worthie as the cause of Adams fall then is hee not righteous in all his waies c. neither can there be vnrighteousnes with God Againe o Iames 1.14 when man is tempted he is not p August Epist 146. Tentatio alia est deceptionis alia tentatio probationis secundum illam intelligitur qui tentat non nisi diabolus secundum hanc verò tentat Deus tempted of the Lord but sinneth of his own concupiscence If this be so indeed then surelie there was no cause in God either in his will or in his knowledge or decree that man should fall neither is there any fault thereof in iustice to be imputed vnto him In whom then is the fault but in man that sinned and in Satan that prouoked him to sin True it is the Lord foreknew it and therefore it was certaine or necessarie that man should sin in regard of the knowledge of the Lord for so is it of a Sparrow that falleth to the earth and nothing is by chance q Nazianz de Theolog Hom. 2. Deus non casus omnia quaecunque sunt creauit ordinauit conseruat Chrysost Hom. 16. in Roman Nihil enim simpliciter aut fortuito facit Deus etiamsi sapientia ipsius arcanum ignores Lactant. lib. 3. cap. 29. Stultitia error cacitas ignoratio rerum causarum naturae ac fortunae nomina induxit August in Psal 148. Nam qui fecit angelum in coelo ipse fecit in terra vermiculum c. Etiam vilissimas abiectissimas mundi particulaâ— diuina prouidentia regi dâ—cet Christus Matth. 6.25.26 August de Gen. ad lit lib. 5. cap. 21. or at aduenture in respect thereof But this knowledge is in no sort r Fulgent Ad Mon. de Praed lib. 1 cap. 23. Proinde fidelibus congruit credere fateri Deum bonum iustum praescisse quidem peccaturos homines quia nihil eum latere potuit futurorum neque enim vel futura essent si in eius praescientia non fuissent non tamen praedestinasse quemlibes hominem ad peccatum Idem cap. 13. Posset autem peccatum aliquod ex praedestinationâ— Dei esse si posset aliquiâ— hominum iustè peccare Nullus autem hominum iustè peccat quamnis eum iustè Deus peccare permittat Iustè enim daseritur à Deo qui deserit Deum the cause of euill things so farre as they are wicked or vnrighteous True it is also that whatsoeuer the Lord doth foreknow will come to passe Å¿ August de Trinit lib. 6. cap. 10. Non enim haec qua creata sunt ideo sciuntur à Deo quia facta sunt ac non potias ideo facta sunt vel mutabilia quia immutabiliter à Deo sciuntur Idem lib. 15. cap. 13. Non quia sunt ideo nouit sed ideo sunt quia nouit non enim nesciuit quae fueras creaturus quia ergo sciuit creauit noÌ„ quia creauit sciuit Nec aliter ea sciuit creata quà m creanda c. the same he doth decree shall come to passe and therefore they come to passe because he knoweth them and therefore hee foreknoweth them because he doth decree them But he decreeeth of diuers things t Dicitur decretuÌ„ vel efficax vel permissiuuÌ„ in diuers sorts Things that are good he decreeth effectuallie to come to passe and that u DecretuÌ„ efficax vel immediatè vel mediatè hoc est vel per primaria vel secundaria principia operatur either by the first or second causes In the first cause was his effectuall decree of the creation of the world of Angels of men by force whereof they were created Of the second causes are the disposition of naturall things and the righteousnes of holie things As forasmuch as by his decree he hath set an order in the creatures which order or course of things is called nature therefore naturall things doe come to passe by the course of nature as the fire burneth and the Sunne continueth in his course except where the Lord hath decreed by the first cause which is himselfe to let the second as thus he x 2. King 20.9.11 brought backe the Sunne by ten degrees and y Dan 3.27 stayed the violence of the firie ouen and other miracles which haue beene done by the z Matth. 8. c. Sonne or in the a Mat. 7.22 Act. 3. name of the Sonne of God Also the righteousnes of holie things as he made them righteous by the first cause so he decreed them to continue righteous by the second cause that is to say by depending b August de ciu Dei lib. 12. cap. 6. Proinde ea verissima causa heatitudinis angeloruÌ„ honoruÌ„ reperitur quia ei adhaerent qui summè est Scilicet hominum vpon and cleauing vnto the fountaine of holines which is himself Things that are c Exod. 9.16.2 Sam. 24.1 1. King 12.24 August Enchirid. cap. 95. Et non fit aliquid nisi omnipotens fieri velit vel sinendo vt fiat vel ipse faciendo Nec dubitandum est Deum facere benè etiam sinendo fierâ— quaecunque fiunt malò Non enim haec nisi iusto iudicio Dei sinit profectò bonum est omne quod iustum est euill he willeth or decreeth also not to doe or cause to them to be don neither to allow theÌ„ or wil them to be done but to permit or suffer theÌ„ to be which notwithstanding so farre as they are actions he may be said to doe them so farre as they are punishments to will them but so farre as they are euill of guiltines they proceed from the defect of the creature and God onelie willeth to permit them and therefore d Origen in epist ad Rom. cap. 8. lib. 7. Non propterea aliquid scilicet malum erit quia id scit Deus fâ—turum sed quia fâ—turum est
as a seale of the same his will and pleasure and that for the behoofe and instruction of the world was it more offence in doing Caine to death to frustrate the purpose of the Lord and vntie that which hee had so well established Wherefore the meaning of this restraint is this hee that killeth Caine a Rab. Dauid lib. Rad. Chrysost Hom. in Gen. 19. Septulici poenae se faciet abnoxium Et septem poenarum reus erit shall receiue more horrible punishment then Caine himselfe Whereby the Lord doth b Hieron epist ad Damas Non vt vis morieris finies morte supplicia verùm longo tempore custodierit ad vitam tam infeliciter in hac luce versaberis vt quicunque te occiderit beneficiuÌ„ praestet oâ—ciso not free the reprobate from being killed neither altogether from the feare thereof but as if the Lord had said Not euerie one that seeth thee shall kill thee but thou shalt liue and be an example of committing murther to all the world for I will set such a marke vpon thee and such a punishment on him that sleaeth thee that none shall dare offend herein vnlesse hee be more wretched then thy selfe The marke it selfe is known vnto vs c Ne quis ignorant occideret eum by the end but not by the forme thereof For whether it were d Vt ex ea vagabundus vt Strab. eccles Hist a madnes in his minde or the e Chrysostom Hom. in Gen. 19. Tam dissoluta imbelliaque membra circumfereÌ„s vndique tremiscens Hieron ad Damas ConscieÌ„tia sceleris tramebundus Theodoret. quaest in Gen. 42. Concussio meÌ„brorum trembling of his bodie or the f Laranus in Gen. 4. shaking of his head or a g Vt plerique Hebraei Quidam in froÌ„te cornu quidam inustam literam diuinarunt Rab. Salom. Terram quassam tremeÌ„tem asserit quo loco eéeianque haberet se Aben Ezra nihil aliud hoc signum vult quà m vt crederet se non fore occasurum in morem Hezechiae Ramb. Canem ei datum vt tutum monstrares iter similes nugas print vpon his flesh the Scripture doth no where fullie signifie But in what forme soeuer this it did testifie that Caine was condemned for a murtherer and reserued for example by the Lord which so plainely was expressed by the signe that none that saw him could thereof be ignorant Obser 1. Actuall murther is h Exod. 21.18 1. King 2.31 seuerely to be punished by the Magistrate and is horriblie i Exemplo sunt Orestes Eurip in Orest Nero. Tacit. Anal. lib. 14. Suet. de vita Ner. cap. 34. c. reuenged by the Lord where men either are not able to reuenge it or do neglect to requite the same Secondlie we are alwaies to admire the secret wisdome of the k Iob. 11 7. 33.13 Rom. 11.33 prouidence of God Innocent Abel had l Signum ponitur ne occidatur parricida cum prospectum non fuerit ne inocent occideretur no token giuen him whereby to saue his life but murtherous Caine was by priuiledge defended which m Chrysostom Hom. in Gen. 19. Vide obsecro quis est qui male patitur occidens an occisus c. yet was for the good of Abel and for Caines confusion Question 6. verse 17 What meaneth this that is said Caine went out from the presence of the Lord Also how it could be that Caine built a Citie both in respect of the smal number of men in that age and of the punishment which God laid vpon him a Vagabond and a Runnagate shalt thou be in the earth WHen Caine had receiued the wages of his sinne the Scripture saith a Vers 16. he went out from the presence of the Lord but the same Scripture also saith b Psal 139.7 c. that the Lord is present euerie where that c Coloss 1.17 Act. 17.28 all creatures consist in him d Ierem. 23.24 August de Ciuit. lib. 22. cap. 19. Non autem aliam partem dicturi sumus eum in coelo habere in terra aliam sed totus in coelo est totus in terra non alternis temporibus sed vtrunque simul quod nulla natura corporalis potest that he filleth heauen and earth Wherefore Caine could not depart from the knowledge the power or the prouidence of God but e CoÌ„ciliatio 5. he departed out of his f Deu. 32.20 16.16 protection and from the place g Chrysost Hom. in Gen. 20. Quid est exijt à facie Deis Hoc est nudatus est praesidio Dei propter abominabile perniciosum faecinus Bernard in Dedicat. Eccles Serm. 6. Deus est in omni loco sed longe aliter atque aliter c. wherein hee shewed his presence His miserie gaue name h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nod à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nud to moue swiftly Hieron lib. Trad. Hebrae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nod interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluctuans instabilis atque sedis incertae Non est igitur inquit terra Naid vt vulgus nostrorum putat sed expletur sententia Dei quod huc atque illuc vagus profugus oberrauit Iosephus in contrarium fertur antiq lib. 1. cap. 3. Naida inquit condidit id loci nomen est Tremel in Gen. 4. Hanc Nomadum esse putat in Arabia Petrea quod non dissimile vero est of moouing vnto the countrie wherein he dwelled forasmuch as hee wandred in the same according to the curse The wife of Caine was i Importunissimi quidam Haerâ—tici Cainum hunc Enochum ex matre Heua suscepisse docuerunt eò quòd vxoris ipsius natalibus tacuit scriptura vt Author est Augustinus lib. de natur grat cont Pelag. cap. 38. Atqui est nefarium insipidissimum commentum doubtles of the daughters of Adam of whom the Scripture faith hee begat sonnes and daughters Neither was the same vnlawfull k Epipanh Haeres 39. Necesse fuit illo tempore filios Adami proprios sororibus copulari non enim erat hoc iniquum quoniam nullum aliud genus erat vnto Cain or Seth either in respect of nature or the l Leuit. 18.19 law of God Because that the Lord creating of one m Act. 17.26 blood all mankind and making them n Gen. 1.27 2 18. male and female for the end of increase of children they then performed the right end of the same difference of sexe which in that o Chrysostom Hom. in Gen. 20. Nam quia initia erant debebatque augeri humanum genus sorores vt acciperent concedebatur necessitie and scarcenes of the world did vse those meanes that God had made for procreation The cause was far otherwise when the world was multiplied because the Lord to maintaine peace friendship among men and coÌ„mon vnity hath
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
numerus August de Gen. cont Manich. lib. 1. cap. 13. Beda in Hexam alij a mystical number a holy number a number of perfection and so much regarded by writers both ecclesiastical n Philo Iudaeus lib. de opific. Mundi Solon apud Clement Alexand. Strom. 6. Infans septenos posiquaÌ„ compleueris annos Hermippus Beritus lib. de Septenar apud eundem Varro lib. 1. Hebdomadis apud Gellium lib. 3. cap. 10. Irenaeus lib. 2. cap. 19. ValeÌ„tinianos aijs suae haereseos infectus quod in numeris essent superstitiosi Quod autem velins in numeros transferre vniuersum hoc à Pythagoricis acceperuns PrimuÌ„ enim hi initium omnium numeros substiâ—uerunt initium ipsorum parem imparem c. prophane Concerning which obseruatioÌ„ Chrysostome giueth this godly answer Manie saith o Chrysostom Hom. in Gen. 24. Multi enim varias de ijs fabulas narrant hinc occasione sumpta obseruationes numerorum ostendunt As non obseruatio sed intempestiua hominum curiositas talia fingere molitur vnde multae haereses orta c. he do tell diuers fables of the number of seuen taking occasion froÌ„ hence do set forth obseruations of number But it is not obseruation but the vntimelie curiositie of men that indeuoreth to faine such things froÌ„ whence many heresies haue sprung For we finde often in the Scriptures p Luc. 10.1 Mat. 21.1 Marc. 14.13 the number of two obserued the number of q Matth. 10.2 twelue and r The foure Gospels the foure beasts Reuel 4. foure wherof it is in waste to put your charitie in memorie who are sufficientlie instructed to stop your eares against such curious sayings Wherefore not for the number sake but for the worship of the Lord this number was fulfilled For as the number of sixe was fulfilled for the benefit of Noah his familie for his necessarie clothing Å¿ Vnde iumentum à inuando dictum est siue arando siue onera portando Isidor lib. 12. c. 1. vel à iungendo Nonius Marcel de propriet Serm. cap. 1. or help in his labours or for his foode when it was permitted t Gen. 9.3 Iustin Mart. dialog cum Triffon him to eat of the flesh of them that were conuenient for food so the seauenth beast was kept for u Chrysost Hom. in Gen. 24. Ne hoc facieÌ„do mutilaret paria sacrifice which Noah did diligentlie x Gen 8.2 performe after hee escaped the daunger of the waters Obser 1. The word and promises of God y Deut 6.7.8 Psal 94.18.19 119.97 Act. 13.42 are often to be read heard and continuallie to be meditated of vs in this life least wee should faint in the manifold temptations of the world for which cause the Lord doth so z Gen. 6.18 7.1.4 often repeate to Noah the promise of his preseruation and that his labour should not be in vaine Secondlie it is the a Leuit. 26.6.22 Deut. 32.24 Aristot. Histor. Animal lib. 6. c. 31. Rarum est leonis genus nec multis nascitur locis sed totius Europaea parte solum quae inter Acheloum amnem Nessum est Leones terrae Syriae quinquies in vita pariunt deinde steriles degunt speciall prouidence of God that the number of the cleane and profitable beasts doth farre exceed those that be deuouring hurtfull Thirdlie the Lord doth change and rule the heart b Prou. 21.1 16.17 of man and c Iob. 5.23 beast and maketh for his children sake d Isai 11.7.8.9 Dan. 6.20.22 the hearts of wolues as lambes and for the wickednes of men e Exod. 8.6.24 the weakenes of flies to be reuengers of his couenant Fourthlie great and magnificent buildings f 2. Sam. 5.9 1. King 7.2 are not disallowed of the Lord g Such as are her Maiesties Nauie Royall for the defence of the Commonwealth Churches well garnished or goodly built for the setting forth of Religion Princelie houses for the honour of Nobilitie but such as exceede their measure or are built for lasciuiousnes ambition or vaine-glorie are condemned and threatned in the Scripture and often manifestly punished Isai 5.8.9 Iere. 22.13.14 c. so they tend vnto the glorie of the Lord and profit of his Church Fiftlie the godlie doe increase in knowledge by the often h Mat. 13.36.37 c. Ioh. 16.28.30 2. Tim 2 25.21 4.2 hearing of the word forasmuch as the Lord by himselfe and by his ministers by often teaching doth amplifie and explane the doctrine as here the Lord instructeth Noah i Gen. 6.19 August quast in Gen 8 Hoc resertur non ad numerum murdorum vel immundorum animalium sed ad msculum foeminam quod in omnibus siue mundis siue immundis duo sunt masculus foemina first of the qualitie not of the number two of euerie sort afterward the certaine number of them of cleane beasts by seauens of other by couples Question 3. verse 11. To what purpose it is said In the second month the seuenteenth day of the month the fountaines of the great deepe were broken vp HErein may wee behold the diligence of the Scriptures in describing the month the day of the month in which the floud began This argueth the a Isai 44.7 In this one point the holy historie excelleth al the histories of the heathen and whatsoeuer other in that it was indited by the holy Ghost who being present in all places as an eye-witnes can neither deceiue or be deceiued certaine knowledge of the authour of this historie not onlie of the matter but also of euerie circumstance thereof Secondlie it doth admonish vs that we be b Prou. 22.2 Matth. 21.42.43 diligent to learne as the Scripture is diligent to teach Thirdlie it declareth that c Basil Hexam 10. Otiosum verbuÌ„ in scripturis ponere grandis est blasphemia Hieron in Ephes c 3. Singuli sermones syllabae apices punctâ— in diuinis scripturis plena sunt sensibus Chrysostom Hom. in Gen. 18. 21 Syllaba apiculios vnicus recoÌ„ditum habet thesaurum not a word nor tittle in the Scripture but is profitable and necessarie for our instruction The month and the day is here described notwithstanding there is growne no small dissension among interpreters which is the month that is here described and called the second month There are which d Caietan Comment in Gen. cap. 7. Perer. in Gen. Tom. 2. lib. 12. Disp 2. suppose it to be the second month not of the coÌ„mon yeare but of the life of Noah But I would demaund what end they could assigne why the life of Noah should so exactly be declared It sufficeth vnto the Church of God to know that he was then old as hauing liued sixe hundred yeares but how many more months or dayes hee liued was nothing necessarie The second month then was the second of the
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
deterrentur à scelere example sake to those that afterward should liue vngodlie for which cause also the Lord ouerthrew x Gen. 19. Sodome with fire Ierusalem with y Ierem. 38.9 39.6 Whose first and secoÌ„d ouerthrow was so much the more grieuous by how much before they abounded in blessings Amos 3.2 For as they had receiued aboue other nations Psalm 147.20 so for contempt and abuse of those benefits they receiued more punishments then other nations Lament 1.12 Ezec 5.9.10 c. sword and famine that they might be as monuments in the Scriptures z Iere. 26.6 Ezec. 5.15 Tria hac vindicta Dei celeberrima exempla toto terrarum orbi notissima examples of the wrath of God against the wicked Those that will not by these examples be admonished it is not meet although in the sight of the godlie he a Zephan 3.5 bringeth his iudgments euerie day to light that they should haue farther warning saue in their owne calamitie For this cause the Lord denieth albeit the heart of man be onlie euill euen from his youth that he will destroy the world any more for example sake as likewise our Sauiour for the former cause denounceth that after the destruction of Ierusalem should no such example be found b Luc. 21.20.23.24 Which miseries foretold by our Sauiour Christ were abundaÌ„tly fulfilled as witnesseth Iosephus de bello Iudaic. lib. 7. cap. 16. In time of the siege of Ierusalem there died in the citie by famine sword and pestileÌ„ce 1100000. There were taken captiues 97. thousand A noble woman in the famine eate her owne sonne lib. 6. cap. 11. 7. cap. 8. Likewise Euseb in his Ecclesiastical history lib. 3 cap. 5.6 Lastly when as the Citie was so wasted and made euen with the grouÌ„d that there was nothing left standing but certain towers by which it might appeare to posteritie how great and well fortified the citie had bin Ioseph of the warres oâ— the Iewes lib. 7. c. 18. yet were the Iewes forbidden to come within the ruines of the citie and as many Iewes as entred were put to death Iustin Mart. Apolog. 2. of the wrath of God but c Mat. 24.29 Mark 13.24 Luc. 21.25 that the next and immediate so apparant manifestation of his iustice should be in the consummation of the world Hereby it hath come to passe that the world hauing now continued the space of fifteene hundreth and threescore yeeres d The fortieth yeere after they had crucified Christ Ioseph lib. 3. cap. 7. from the last example and hauing forgotten the seueritie of God by e Rom. 2.4 the continuance of his patience as not regarding the remembrance thereof by the f Matth. 24. c. 2. Pet. 3.4 testimonie of the Scripture now is frosen g Zephan 1.12 in the dregges of sinne and the haruest of mens wickednesse h Reuel 14.15 is ripe to iudgement Obserue also First the secrets and will of God i 1. Sam. 3.21 Isai 8.20 2. Tim. 3.16 are reuealed in his word and the same is to be vnto vs as k Galat. 3.24 Psal 119.24 August de doctr Christ. lib. 3. cap. 80. Nam quicquid homo extra didicerit si noxium est hic damnatur si vtile est hic inuenitur cum ibi quisque inuenerit omnia qua vtiliter alibi didicit multo abundatius ibi inueniet ea quae nusquam alibi inuenire poterit Hilar. lib. de Trin. 3. Bene igitur habet si ijs qua scripta sunt scilicet in verbo Dei contenti simus a Schoolemaister and a Counsellour Secondlie mens sins l Mica 3.12 Rom. 8 â—0 Onkelos Paraph. Chaldaiâ— Propter homineÌ„ reddit propter peccatum hominum are the cause of the cursing of the earth and all calamities Thirdlie albeit the heart of man be euill from his youth yet the same is m Heb. 9.14 Act. 15.9 purged in the godlie and purified by faith to bring forth n 1 King 18.3 22.2 works acceptable to God not o Iob. 33.24 Esai 64.6 Bernard in festuÌ„ omn. sanct Serm. 1. Quid ergo de peccatis erit quando ne ipsa quideÌ„ per se poterit respondere iustitia for the worthines of the workes but for the worthines p Matth. 3.17 Rom. 3.25 of the death of Christ Fourthlie I will not curse neither will I smite c. The curse is q Deut. 28.16.17.18 1. King 16.34 euer accompanied with punishment and the r Psal 119.27 Ierem. 5.7 punishment of the creature is the fruit or effect of the curse of God Fiftlie the Lord promiseth the continuance of the world it Å¿ Psal 119.90.91 standeth fast so all the promises of God t 2. Cor. 1.20 Oecolampad in Gen. 8. Magis afficimur cum audimus aliquid esse illi fixum apud se are yea and Amen in Christ Sixtlie the certaine succession of times and seasons haue for their u Act. 1.7 Isai 38.8 foundation the will of God Question 8. verse 21. What meaneth this which is said the imaginations of mans heart is euil euen from his youth TO stoppe the a August de bono perseuerantiae lib 2. c. 2. Tria sunt quae maximè aduersus Pelagianos Catholica defendit ecclesia Primum gratiaÌ„ Dei non secundum merita nostra daeri Secundum in quaÌ„tacunque iustitia sine quibâ—slibet cunque peccatis in hoc corruptibili corpore nemineÌ„ viuere Tertâ—um obnoxium nasci homineÌ„ peccato primi hominis vinculo damnationis obstrictum nisi reatus qui generatione contrabitur regeneratione soluatur Qùae tria in hac clausulae habent fundamentum suum aduersiâ— Papistas hodie defenduntur qui idem ferè cum Pelagianis sentiunt sed melle litum gladium mouthes of heretikes and to confound the b Hieron epist. ad Câ—esiphon De Philosophorum maximè Pythagorae Zenonis fonte manarunt qui passiones asserunt extirpari posse de mentibus nullam fibram radicemque vitiorum in homine omninò residere meditatione assidua exercitatione virtutis Aduersum quos Peripatetici Academici noui fortissimè disputant Similiter Papistae neque tamen quisquam Peripateticus siue Academicus siue Papista doctrinam de miseria naturae humanae vel defendit vel ritè intelligit vt postea demonstrabitur naturall pride of man the Lord which is c Psal 33.15 the former of the heart and the d Ierem. 17.10 searcher of the heart doth plainlie testifie the naturall condition of the heart of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ietzer leb haadaÌ„ ragn minnegnurahu The imaginatioÌ„ of the hart of man is euil froÌ„ his youth The word ietzer translated the imagination of the heart doth e Aralic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iatzar formare to forme or make Isai 4â— 10 Amos. 7.1 Vt fit vel forma scilicet acquisita cordis vel id
petition asked adding of his infinite liberalitie a blessing more then was required and farther manifesting himselfe vnto them that were thus godlie exercised Thus did he to a Gen. 15.12 22.13.15 Abraham to b Gen. 32.9.24 Iacâ—b to c 1. Chron. 16.4 c. 17.4 c. Dauâ—d to d 1. King 9.3 2. King 19.19.20 20.3.6 Salomon and other The same is it which here the Scripture signifieth of this sacrifice of Noah First how the Lord receiued it as a sauour of rest Secondlie how hee answereth vnto the e Vers 1. Psal 37.4 Iosephus affirmeth moreouer Antiq. 1. cap. 4. that Noah praied in sacrificing that the world might no more be destroyed with water The cause and reason is sufficient but the authoritie wanteth weight heart of Noah blesseth him and his posteritie with an euerlasting blessing for the same Wherein wee learne that the f Jam. 5.16.17 Psalm 18.6 prayer of the faithfull auaileth much with God and that if we aske g Matth. 7.7.8 21 22. Ioh. 14.13.15 August in Psal 65. Ergo non deficiamus in oratione Ille quod concessurus est essi differt non aufert Securi de pollicitatione ipsius non deficiamus orando hoc ex beneficio ipsius est cuÌ„ videris non à te amotam deprecationem tuaÌ„ securus estâ— c. wee shall also assuredlie receiue also that the Lord is h Psal 145.18 alwaies neere to those that call vpon him albeit hâ—e doe not now reueale himselfe but in his word and by giuing successe vnto vs so farre i Iam. 4.3 1. Ioh. 5.14 as is expedient for vs according to our prayers This blessing is first described by the largenesse thereof And God blessed Nâ—ah and his sonnes God blesseth Noah and in him his faithfull children for whose k 1. Cor. 3.22 Oecumen in 1. Cor. 3. Ipse quoque mundus vita propter vos sunt condita sunt sake the world is againe restored and Cain and his wicked race is made partaker of worldlie benefits which are l Iob. 5.3 c. 8.13.14 c. Isai 22.16 Psal 37.9 Notwithstanding that the wicked are partakers of outward felicitie least they should complaine that meanes were taken from them and abilitie of doing well Wherfore the prosperitie of this life is not a sufficient token of the fauour of God and mans obedience because many passe through this lifes miserie to life euerlasting and many from the height of this lifes felicitie goe into eternall torment For this cause that sometime good men want and wicked men abound this prouidence of God is blasphemed of the wicked and called blind Fortune but Fortune her selfe is not blind saith Cicero lib. de amicit vnderstanding by fortune this administration of the world but men are blind whom she embraceth properlie belonging to Gods Elect. Secondlie the content or matter of this blessing is declared which is expounded by the Lord vntill the eight verse and after amplified vntill the eighteenth verse of this Chapter In the former part the Lord layeth downe the meanes which in his prouidence he hath ordained for the increase and preseruation of the world which are ordinances and constitutions of the Lord of men to be put in vse and exercise Whereof the first is a law of nature consisting of m Vers 1. multiplication of n Vers 2. preheminence of man ouer all the creatures of the earth and of o Vers 7. mans receiuing and enioying the profit and benefit that commeth by the creatures The second law was ceremoniall but flesh with the life thereof c. The third iudiciall wherein the Lord appointeth man to be reuenger of the blood of man and concludeth with p Vers 7. commandement to al to indeuour to multiplie their kind and not in anie wise to be the cause of diminishing thereof Which is as if the Lord had said bring forth fruit and multiplie q Rabb Moses ben Nahmah Aben Ezra Comment in Gen. neither be afraid of the beasts of the earth or r For they feared least they might be drowned afterward by an other flood as the Iewes affirme Ioseph Antiq. 1. c. 4. and Chrysost and other the raine of heauen I my selfe will represse their violence and giue vnto your vse Å¿ Vers 2.3.16 Leuit. 26.3 Deut. 28.12 the commoditie of them Onâ—â—ie haue you regard t Vers 5.6.7 Exod. 20.13 Galat. 5.15 that you doe not oppresse and deuour one another To this end I commaund you to abstaine from blood that u Chrysostom Hom. in Gen. 27. Hoc auteÌ„ facit ideo vt primis illis temporibus coÌ„primat illorum impetum propensioneÌ„ ad homicidia Author quaest Orthodox inter opera Iustini qâ— 145. Vt ea quoque re Deus nos à ferarum immanitate similitudine secerneret qua in laniatu carnium sanguinem quoque eorum lambuÌ„t quorum carnes voraÌ„t the blood of men may be precious in your sight and those that will not by that instruction be admonished to abstaine from murther that their liues x Vers 6. Exod. 21.14 be taken from the earth Wherein first of all we see the cause why the Lord renueth this law of dominion to Noah which y Gen. 1.28 before was giuen to Adam in full possession which was to disswade that z What time there were many moe sauage and rauenous beasts then men to ioyne together against them little familie from feare of euill and to encourage them against supposed daungers which they had conceiued of themselues either because as it is affirmed a Rabb Solom in Com. and other Rabbins they had seene the violence of beasts before the floud which had beene b For so the Iewes doe gather by these words that the Lord before the flood sent wilde beasts to destroy much people like as 2. King 17.25 sent by the Lord against the wicked or for that now they were more acquainted with their might by their long abode with them in the Arke But chieflie for that the nature of man thorough c Psal 53.5 Prou. 28.1 Chrysost Hom. in Gen. 9. Quemadmodum inter seruos fieri solet vt probatiores honestioreâ— conseruis terrori sunt qui autem deliquerunt sociâ—s seruoâ—timeant sic de homine factum est nam salua illius in Deum fiducia terribilis erat bestijs vbi autem deliquit timere capit conseruâ—rum extremos the guiltinesse of sinne cannot but stand in dread and daunger of the creatures their feare also taking strength d August in Epist. Iohn Tract 8. Quia per peccatuÌ„ homo deseruit eum sub quo esse debuit subditus est ijs supra quae esse debuit from the smalnesse e But eight persons of their number to make resistance and that which was the chiefest point that in their safetie consisted the sauegard of the
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
of this historie then that those were the people whom the Lord gaue vp vnto the sword of Israell and which indured bondage of all other seruitudes most miserable In the second place it containeth the blessing vpon Sem wherein if wee diligentlie obserue the words of Scripture wee shall finde the exposition of them in this which followeth Blessed saith Noah be the Lord God of Sem why saith hee not rather blessed be Sem of the Lord God but that the Lord God of the Prophets directed his mouth For what is this blessed be the Lord God then as if he had said k Psalm 145.2 praised be the Lord God or I haue and the world with mee shall haue infinite cause to praise the Lord for Sem And why the Lord God of Sem Not onlie in respect of the righteousnes of Sem in which respect l Hebr. 11.16 Chrysostom Hom. in Gen. 29. Hoc forte quis dixerit non est benedicere Semâ— Imò valde benedixit illum Quando enim dominus benedicitur aguntur illi gratiae ab hominibus tunc vberior ab illo solet istis benedictio dari propter quos ipse benedicitur Siâ—ut autem quando benedicitur propter nos multum id nobis conciliat fanoris ita contrà quando propter nos alij illum blasphemant maior hinc nostra fit condemnatio Oecolampad in Gen. 9. Eratvtique etiam Deus Noah Deut Iapheth omnium praeterea mortalium verùm significat esse cum singulari quadam gratia DeuÌ„ filij sui Sem propter futurum benedictionis semen Christum ex â—o secundum carnem nasciturum God was not ashamed of Sem to be called his God for so he was also the God of Noah and of Iapheth but particularlie the God of Sem for that among the sonnes of Noah the promised m Gen. 3.15 Luc. 3.36 seed should come of the roote of Sem for whom all nations should haue cause to blesse the Lord and that sonne of Sem should be n Matth. 22.43 his Lord God in whom all nations o Psal 72.17 should be blessed Thus is the womans seed first promised to Adam againe particularlie promised to come of the stocke of Sem and thus doe the Scriptures in the following historie declare him yet more particularlie the sonne of p Gen. 12.3 Abraham and yet more speciallie q 2. Sam. 7.16 Matth. 22.4 of the house of Dauid that all the world might know r Wherefore the blindenesse of the Iewes and Turkes is horrible and lamentable who albeit all the prophesies foretold of the Messiah doe fully agree in Christ and onely in man yet they will not acknowledge him for their Sauiour vntill this day The former part of this assertion is proued by all the Euangelists the content of whose historie is this that which the Prophets haue foretold of the Messiah as that he should be borne of a Virgine that hee should flie into Aegypt that hee should bee slaine his garments deuided not a bone of him broken c. the same was fulfilled in Christ the sonne of Marie Ergo that Christ is the promised Messiah The later part is manifest by the Iewish stubbornenesse and the Turkish superstition whose custome is to haue this inscription in their Chappels in the Arabicke tongue â—a illah ilella Mehumet iresul that is to say there is but one God and Mahumet is his prophet Barthol Georgieu lib. 1. cap. 1. de morib Turcar. in their triumphs and reioycings they vse these words Illalla illallà Machomet Russolalla that is God is and euer shall be Mahomet his seruant Leon. Chiens Mitylen Archiep. lib. de excidio Constantinop Such stuffe is their Alcoran filled with which booke if a Turke permit vnto a Christian to reade he is punished with death that Iesus that sonne of Marie is the Messias of the Lord Å¿ Gen. 3.15 Reuel 13 8. promised from the beginning and t Isai 63.5 Matth. 1.21 Act. 4.12 onely he that can saue his people from their sinnes To this intent the genealogie of Sem is reckoned and repeated and Sem is called the u Vers 21. father of all the sonnes of Heber of whom proceeded the Hebrue Abraham to whoÌ„ the promise was after renued by the Lord. The third part of the Prophesie concerneth Iapheth then which nothing could be more agreeable to the successe which God hath giuen to Iapheth and his children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaphet Elohim Lelepheth God x Eadem vox Chaldeis Syâ—is dilatare est Et in Hiphil Hebraeis omninò id significat in Cal saepius aliter quandoque tamen ita redditur enlarge Iapheth and let him dwell in the tents of Sem wherein is contained a double blessing The first is temporall the other spiritual conioyned by the Hebrue coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and. The word which is interpreted to perswade doth also signifie to y Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patha blande alloqui Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sapissime accipitur in malam partem est etiam dilatare authoritate Hieron Rabbinorum enlarge in which sense the most part of antiquitie z Onkelos Chaldaic Paraph. in Gen 9. Hieron lib. Tradit in Gen. dilatet Iustin. Martyr Dialog cum Trâ—ffon Chrysost Hom. in Gen. 29. Dâ—â—â—ndo dilatare omnes gentes significauit Athanaes Orat. 1. contr Arrian Ex Deo c. Ambros libr. â—e Noa Arca. cap. 32. Augustin de Ciuit. Dei libr. 16 cap. 2. Nam Iapheth latitudo interpretatur id est For Iapheth is by interpretation breadth or widenes Translat Septuagint vulgaris Pagninus Montanus doth vnderstand this place it seemeth most agreeable a Chrysostom homil in Gen 29. No aberrabit quis si dixerit benedictiones iusti prophetias esse Nam si paeter Noae non simpliciter neque frustra vocabulum indidit Noae sed vaticinatus est per nomen futurum Dilunium multo magis iustus ille non simpliciter neque frustra benedictiones protulit Opinor autem quod benedicendo hos duos duorli populorum vocationeÌ„ significare voluerit per Sem quidem Iudaeos per Iapheth autem Gentium vocationem to the purpose of Noah in the naming of his son and with his purpose afterward in blessing him and with the purpose of this Scripture in describing his posteritie The rest of the blessing is spirituall and let him dwell in the tents of Sem that is let him also be partaker b Hieron libr. trad Hebr. Quod autem dicit habites in tabernaculis Sem de nobis prophetatur qui in eruditione scientia scripturarum eiecto Israele versamur of the blessing of Sem and ioyned adopted vnto the Church of God whose lot it is c August in Psal 30. Ecclesia huius temporis tabernaculum ideo dicitur quia adhuc in hac terra peregrinatur Figuratur autem in Sarah
est ille qui propter nomen Dei tibi credidit deceptus est quam tu qui per occasionem diuinae maiestatis hosti tuo imo iam amico molitus es insidias Hieron in Ezech. 17. as in the presence of the Lord with reuerence calling him to witnes of a truth in r Clem. Alexand. Padagog libr. 3. cap. 11. Qui aliquid vendit aut emit eorum qua à se venduntur aut emuntur nunquam dicat duo pretia absit autem iusiurandum author omnium quae venduntur absit etiaÌ„ in alijs iusiurandum ita philosophâ—ntur negotiatores forenses caupones Eos qui prater haec faciunt qui sunt auari mendaces hypocrita qui veritatem caâ—ponantur ex paterna aula expulit Dominus a matter of importance and Å¿ Ierem. 4.2 to the glorie of his name For this cause doth Abram declare the manner of his reuerence before the matter for which hee sware I haue lifted vp my hand c. Moreouer wee may not sweare t Gen. 21.21.22 Ios 2.11.12 August ad Consentium lib. cap. 18. Christus dixit ne iurate omnino vt nunquam voluntatis approbatione fieret sed necessitate infirmitatis alterius id est malo alterius cui non aliter persuaderi posse quod dicitur nisi iurando fides fiat Hieron ad Celant Mentiri igitur iurare lingua tua prorsus ignoret tantusque in te sit veri amor vt quicquid dixeris iuratum puteâ— or take witnes of the name of God when either our speech of it selfe is credible or wee may sufficientlie proue it by other testimonies And who would not haue beleeued Abram u Chrysost in oper imperfect Hom. 17. Si timet Deum etiam fine iuramento non mentitur Si autem non timet neque cum iuramento potest dicere veritatem without an oth if by word onlie hee had giuen all the pray vnto the king of Sodom Neuerthelesse if we diligentlie obserue the purpose of the historie wee shall soone espie diuers waightie reasons why Abram made this oth in religious and godlie wisedome It is commonlie perceiued how x Senec. lib. 1. De moribus Hoc habet omnis affectus vt in quod ipso insanit in idem putet cateros insanire men doe measure their neighbours by their owne affections The king of SodoÌ„ seeking subtillie to be possessor of the persons would surelie haue doubted some deceit or at the least vnconstancie in Abram in offering him the persons the goods if he had not by witnes from the Lord protested that he did freelie and fullie deliuer all Secondlie for the peoples sake because of false supition y Ambros libr. de Abram 1. cap. 3. Minuis enim fructum triumphi mercedis suspicio beneficij arrodit gratiam Plurimum enim refers vtrum pecunia an gloriae dimicaneris Alter merconarij loco ducitur alter dignus habetur conseruatoris gloria least he should haue bin thought to haue bin hired to the warres or for hope of bootie or spoile allured For this cause hee protesteth that he will not take vnto himselfe no not that which otherwise he might of the king of Sodom whereby it might be euident that hee warred not for gaine or couetousnes vaine glorie or ambition but for the sauegard of his brothers sonne seeking onelie the glorie of the Lord and the wealth and sauegard of his children But whether was it lawfull for AbraÌ„ to refuse the benefit of this gift of the king of Sodom or not to be possessor of the goods which otherwise were lawfullie his own For when the Lord doth vouchsafe vs riches we may inioy theÌ„ by gift inheritance or lawfull z Deut. 8.18 1. King 3.13 Clem. Alexand. Padagog lib. 3. cap. 6. Sunt â—onquo habenda diuitiae vt est rationi coÌ„fentanâ—um sunt que benignè non autem sordidè nec insolenter communicanda Boda in Luc. 12. Non reprehenditur dines quod terram cotuerit vel fructus in horrea congregauerit sed quod fiduetiam vitae in illis posuerit nec pauperibus erogauerit vt ab ijs reciperetur in aeternis tabernaculis contract it cannot be but prodigalitie a Prou. 27.23.24 1. Tim. 5.8 Ambros offic 2. cap. 21. Non enim prodigos nos docet esse scriptura sed liberales Liberale est hospitio suscipere nudum vestire redimere captinos non habentes sumption iauere Prodigum est popularis fauoris gratia exinanire proprias opes to waste or forgoe them by negligent regard great vnthankfulnes if we account them not b Gen. 32.10 Iob. 1.21 as the blessings of the Lord. All this vndoubtedly was not vnknowne to righteous Abram But yet as there is a time c Eccles 3.6 Basil Hom. de inuâ—d Diuitia sunt communia vita instrumenta viaticum ad iustitiam ministerium ad virtutem Vnde ego concludo Sunt igitur honesta ad dei cultum nostramque necessitatem conferuandae August epist 1â—0 Dâ—uitia seâ—ulares si desunt non per mala opera quaerantur in â—â—â—ndo si autem adsunt per bona opera seruentur in coelo Animum virilent Christianum nec debent fiâ—â—ccedant extollere nec debent frangere si recedant to get and hold our commodities for the glorie of God and our owne behoofe so is there a time d Eccles 3.6 2. King 5.16 Deut. 16.19 2. Pet. 2.15 Gregor in 1. Reg. cap. 7. Ardor auaritiae causa accipiendorum munerum acceptio munerum causa est peruertendi iudicij Idem Moral lib. 12. Quis autem non erubâ—scaâ— dicere quid mihi dabis vt tibi iustitiam faciam Nonne simile est ac si dicatur quid mihi vultis daâ—e vt veritatem abuegem officium perdam Deum vendam to spend and to forgoe when by our expences of riches we may more promote the glorie of God then we may preuaile by keeping of them For this cause saith Abram I will not take of thine so much as a thread or the latchet of a shoe least thou shouldest say I haue made Abram rich The Lord had promised to blesse e Gen. 12.2 Abram wherein was contained f Ios 1.5 Heb. 13.5 wealth and riches Abram now delighteth to take g Sicut Deut. 7.18.19 Rom. 5.4 Peter Mart. Comment in Gen. Deus vult vt maneat suus bonos illique soli debere suas diuitias Vnde quod suprà dicitur cum ogrederetur Abram â—n Aegypto illum abundasse gregibus armentis ego accipio illa aucta dei beneficio illi fuisse non regio Pharaonis liberalitate cum deus eius diuitiarum solut vt hic apparet author esse voluerit experience and to giue an example vnto the world of the fidelitie and goodnes of the Lord that according to his promise hee would more directlie inlarge the wealth of Abram Therefore he for this cause refuseth the
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