doctrine that are deliuered which so farre forth as they are deliuered are nothing difficult And sometime hard in disposition and maiestie of words where the doctrine of it selfe is plaine and easie And therefore hath the Lord most wisely included some difficultie in the Scripture to the end he might prouoke vs to aske assistance of his spirit by whose only light they are truly vnderstoode Secondly to stirre vp our indeuour to reade meditate and search them out Thirdly to make vs esteeme them precious as they are who naturally despise the things we easilie obtaine Moreouer to represse our pride and the boasting of our wisdome he would shew vs thereby our ignorance in heauenly things Againe to preserue the treasures contained in them that they might not be cast before the proud and scornefull men as holy things to dogs or pearles to swine And withall because he hath ordained some teachers some learners in his Church that the ministerie which is his ordinance with loue and reuerence might be regarded Neuerthelesse as there is none so wise on earth who is able to sound the deepnes of knowledge and wisdome contained in them so is there none so simple indued with common reason but by the ordinarie meanes of God may attaine to knowledge by them sufficient to saue his soule Neither is any thing more plaine then the summarie doctrine of Saluation contained in them to him that taketh delight therein when as to Atheists and despisers of them euery sentence is obscure which can be inuented by the industrie of man or contained in mens writings Philosophers or heathen or whosoeuer Some therefore contrariwise obiect vnto themselues the facilitie and plainenesse of the Scriptures as though they were not worthie their deepest meditations To whom againe we answere Tanta est Christianarum profunditas literarum c. So great is the depth of the sacred Scriptures that if a Christian man were indued from heauen with the yeeres of Methushalem and the wisdome of Salomon and would continually peruse them euen from his childhood vnto his crooked age he might euer gaine in learning and alwaies with abundant profit be exercised in them The more wise the Preacher was the more he sought forth wisdome but sound it as a deepe profunditie which he was not able to comprehend They are like Iacobs ladder the lowest steppe whereof commeth neere the ground of our vnderstanding but the last steppe is high aboue mans capacitie and reacheth vp to Heauen They are a shallow foord in which a Lambe may wade they are an Ocean Sea in which an Elephant may swimme Considering therefore with my selfe right Reuerend both the fond obiections of vaine and corrupted mindes which receiue the holy Scriptures as the word of man not as it is indeede the word of God as also the subtill cauils of our aduersaries against the holy truth of our profession and beholding with continuall griefe the horrible neglect of the sacred word of God with the infinite enormities that proceede thereof I haue been prouoked in my selfe to vndertake a labour of no small importance and I humbly beseech the heauenly maiestie it may be found as profitable in time to come vnto the Church of God Wherein first of all to the end to prouoke as many as professe the faith to the diligent reading of holie Scriptures I haue laboured to vnfould in some conuenient measure with sinceritie and faithfulnes the true and sound interpretation of the word especially in the most difficult and hardest places of the same Secondly for as much as very many places of Scripture haue been distorted and wrongfully applied to the purpose of heretikes from time to time I haue endeuoured to demonstrate the true and vndoubted purpose of the holie Ghost and gathered the doctrine that thereof ariseth by the guide and authoritie of the Scriptures and the reuerend and orthodox fathers of the Church Thirdly whereas many obiections haue bin by Atheists displaied and bent against the historie of holie Scripture which may happen also to be called into doubt either by such as begin to grow to head in these our daies or some other perhaps that are indeed desirous of the knowledge of the truth I haue had in purpose to remoue such scrupulosity which either I could find obiected or call to minde and to cleere the truth of the word of God Fourthly whereas places of Scripture seeme opposite to other I haue conferred such places and reconciled them Fiftly to these interpretations I haue also gathered the iudgement of ancient writers as I haue found them either directly exhibited or here and there dispersed in their workes and haue placed them as parallels of full agreement with the doctrine at this day taught in the Church of God The reader shall thereby perceiue that the same his iudgement which before he had conceiued or from hence shall learne by conference of Scripture shall be of perfect vnitie with the doctrine of the faithfull heretofore Sixtly I haue diuided these my labours into questions and answers which I take to be the plainest kind of teaching vnto the simple and for to resist the gainsaiers of the truth I haue also as occasion hath been offered added the arguments and manifest reasons of the Church of God out of the plaine demonstration of the Scripture carefully auoiding all vaine and idle questions and subtill disputations which I professe before the Lord and before his Church as in my worke it selfe I hope it shall appeare hauing in this kinde of exercise imitated diuers ancient and learned Fathers of the Church Theodoret Acasius Augustine c. and some of our countrimen here at home I haue directed these my labours vnto the priuate benefit of this my natiue countrie First for that I acknowledge my selfe more neerely tied in dutie to those of mine owne nation and them of my kinred in the flesh so that this Common-wealth and state wherein I was borne and hitherto maintained as it doth worthily chalenge my life and labours because next vnder God it hath been author and maintainer thereof through the most godlie prudent and happie gouernment of our most redoubted dread Soueraigne Ladie Queene Elizabeth whom God of his infinit mercie and fauour to this our land endow with multiplied yeeres and full felicitie so I desire of the Lord that for the emolumēt thereof I may euer bestow my strength and labours or my selfe may be bestowed to the glorie of God and edification of his Church Secondly for that the same our Church and Common-wealth is continuallie assaulted by the aduersaries either by open inuasion or secret immission of lurking espies Intelligencers Remembrancers Seminaries Priests Iesuits solicitors for the Church of Rome remaining in euery corner of this land who thorough the power of darknes doe worke into the harts of men by false suggestions and coloured hypocrisie I take it as the dutie of the Ministers of the word by sound and holie doctrine of euery faithfull Magistrate vnder
quod formatur à corde properlie signifie the forme or frame of the heart which is not only the cogitations which are framed in the heart but moreouer the f August de ciuit Dei lib. 22. cap. 22. Ab illa erroris peruersi amoris radice hac hominum sunt cum qua omnis filius Adam nascitur habite qualitie and disposition of the soule from whence the cogitations doe proceed is onlie euill Thus is the soule of man which first was created in the image and similitude of God corrupted by sinne and defiled with iniquitie by reason g Iob. 14.4 Psalm 51. whereof it cannot but bring forth sinfull thoughts vnrighteous words deeds and those not in part but wholie euill as a bitter fountaine cannot but send forth his bitter waters Wherein we see the deformed condition of our naturall corruption testified not in types and parables but by plaine and manifest wordes of doctrine not by the mouth of man but froÌ„ the verie heart of the Lord himselfe But yet because this doctrine of the Lord is not authenticall at Rome where contrariwise they teach that this corruptioÌ„ which the Lord calleth euill in the heart of man is a guiltinesse or subiection vnto punishmeÌ„t h Scot. in Sentent lib. 4 distinct 14 art 1. Iniustitia enim actualis scilicet Adaemi vt inde deriuetur iniustitiae originalis manere non potest cessante actu dicitur ergo quod manet in anima qua peccauit reatus culpa quae est quaedam obligatio ad poenam debitam illi culpa Illa autem obligatio est quadam relatio realis non fundata super actum culpae sed super ipsam essentiam anima c. Quid igitur hoc cordis malum de quo Dominus hoc loco scilicet non iniustitia originalis sed reatus siue obligatio ad poenam debitam prima culpae Idem Durand sent 2. dist 30. q. 2. 3. Quare hoc naturale vitium nulla poena degnum esse defendit Gulielm epist Parisiens lib. de peccat vitijs cap. 7. Albertus Pigh controu de pecc origin Negat infantes vllo vitio insito suo laborare sed duntaxat alieni criminis culpam sustinere De hac re Concil Trident. Sess 5. Peccatum originale statuit ab Adamo propagatione transfusum sed quale sit cum inter Catholicos in questione versetur opinandi nobis libertatem reliquit Andrad defens lib. 4. Certè suorum hareses tacendo approbauit indeed but not a fault or if i Bellarm. Tom. 3. controu 2 lib. 3. cap. 5. Est tamen peccatum minimum inquit quia minus voluntarium Sic reliqui statuunt quouis venali minus quod est plane nullum At nos peccauimus in Adam inquit Apostolus Rom. 5.12 qui certé voluntariè peccauit a guiltines and fault as some of that Church conuicted with the manifest light of the sacred Scriptures are forced to acknowledge and condescend vnto yet the same in Baptisme is perfectlie and fullie taken away not onlie in the guiltines but also k Bellarm. Tom. 3. controu 2. lib. 3. cap. 3. Originale peccatum perfectè sollitur baptismâ— in the fault thereof therefore also they haue giuen to that translation supreme authoritie without exception of fault or errour which thus interpreteth the words of God the cogitation of mans heart is not euil but prone to euill not froÌ„ his conceptioÌ„ or infancie but from l Vulgata Romana authentica editio sensus enim cogitatio humani cordis in malùm prona sini ab adâ—loscentia sua his middle age Now if they are accursed from the Lord which adde m Deut. 12 32. Prou. 30.6 Reuel 22.18 vnto the word of God what account shall be made of that translation which hath added wordes and diminished the n Pronus dicitur ad malum sicut facilis ad virtutem non qui malus est sed qui ad malum inclinatus vt nihil est tam pronum ad simultates quà m aemulatio in foeminis praesertim Plin. in Panegyr Dispositus meaning of the Lord contrarie to the expresse tenor of his wordes and in steed of being euill hath said is prone or apt to euill And where the Lord saith from the o Nagner à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nagnar excuteré Nehem 5.13 Quasi excussus Gracis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui recens vel ab vtero vel coÌ„ceptu à pareÌ„tibus deriuatur Interpretatur etiam rudis quoniam pueri tales sunt Ioh. 11.12 At hic alius requiritur sensus reliqua scriptura confirmatur 1. Sam. 1.24 licet Rab. Dau. Perspiâ—acem intelligit Isai 48.8 wombe from the verie p Psal 51.5 Gen. 6.5 Colâ—iamim Omni die conception the translatioÌ„ wil afoord it but from the time of youth when men begin to q Isidor Originum lib. 11. cap. 2. Adâ—lescentia quae ad gignendum adulta quae porrigitur à decimoquartâ— anno ad vicessimum octanum Adolescere est crescere dumque adolescendi summum tetigere cacumen Lueret lib. 11. discerne betweene good and euill Wherefore vnto the Church of Rome let that translation be of supreame and sole authoritie as being made to decline vnto the doctrines of men but vnto the Church of God let the diuine Scriptures deriued r Ierem. 19.19 2. Tim. 3.16 2. Pet. 1.21 August de consensu Euang. lib. 1. cap. 35. Quicquid enim ille de suis factis dictis nos legere voluit hoc scribendum illis scilicet Prophetis Apostolis tamquam suis manibus imperauit from the mouth of God in their proper naturall fountaine gouerne the doctrines and harts of men which neither bow to Å¿ Hinc canon dicitur canonica scriptura regula amussis Psal 19.8 119.4.9 the right hand or to the left but perfectlie and plainelie t Psal 19.7 119.130 Bernard in verb. sap Iustum deduxit Dom. per viaâ— rectas Via Domini via recta viae pulchrae via planae c. deliuer the minde and counsaile of the Lord as being the u Matth. 10.20 2. Pet. 1.21 immediate doctrine of the holie Ghost let those be x Heb. 13.7.17 regarded in the Church which are able to draw these waters out of their natiue fountaines by the gift of knowledge y 1. Cor. 12.8.10.11 which the spirit of God hath shed abroad in the hearts of men Out of these words of Scripture doe naturallie arise these points of doctrine First the corruption of z Rom. 7.7 concupiscence which is commonlie called originall sin a Contra Flac. Illyricum lib. de pecc Orig. qui peccatum Originale esse de natura essentia hominis esse ipsum cor ipsumque rationem câ—â— omnibus viribus praedicanit is not the substance of the soule but b Basil libr. constitut exercitatoria cap. 4. Peccatum verò
residue b Such as are of vs reiected and out of vse for food as horses dogs c. which in our fulnes are contemned as c 2. King 6.25 18.27 Also Valerius Maximus lib. 7. cap. 6. recordeth that the Cassilinates besieged by Haniball for waÌ„t of victuals were compelled to eate the leather of their bridles and of their Targets soaked in warme water Iosephus of the warres of the Iewes lib. 7. cap 7.8 testifieth that the famine in that citie was such in the ouerthrow thereof that they forbare not to eate any manner of filthie or venemous creature the leather of their shooes and Targets that men sustained hunger by eating hay and straw and that a wealthy Lady of that citie killed her owne childe and rosted and ate the fruit of her owne bodie for distresse of foode Like grieuous distresse of hunger is reported to haue bin at the towne of S. Vincent in Spaine besieged the last yeere by the Turke Our sinnes haue deserued the like or greater punishment Lord for thy Christs sake deliuer vs. experience of famine teacheth would preserue our liues those doubtles which in receiuing their daylie bread acknowledge not with thankefulnes d Whereof wee may say He that sits downe to drinke or to eate forgetting to giue God thankes for his meate and so riseth vp letting thankes ouerpasse sitteth downe like an oxe and riseth like an asse this soueraigne bountie doe horriblie offend the heauenlie Maiestie Those also that cauill at this Scripture e Because those beasts which in some countries are counted holesome and nourishable foode to other nations are counted vnholesome and vncleane Hieron contr Iouin 2. Saraceni Camelorum â—acte carnibus vinunt c. because in all places all sorts of creatures are not holsome food bewray their ignorance those that refuse f As the Iewes vntill this day doe for the ceremonies of the Law and the Pythagorians were wont to doe of their superstition Porphyr lib. 4. de abstin animal Plutarch de esu carn orat 2. and the Papists in their set fasting daies for the authoritie of the Church of Rome Whereas the authoritie of the Scriptures and the Church of God should moue them otherwise Act. 10.15 Coloss 2.16 1. Tim. 4.3 Tertul. lib. de cib Iudaic. Primo credendum est quicquid est à Deo institutum mundum esse ipsa institutionis authoritate purgatum nec culpandum ne in authorem culpa reuocetur the creatures for conscience sake their superstition those that acknowledge not the whole benefit g Iam. 1.7 Psal 145.15.16 Luther in Gen. 9. from God ingratitude those that thinke they haue not libertie to eate or not to h Rom. 14.2.14.21 1. Cor. 8.7 eate simplicitie As the greene hearbe haue I giuen you all things that is before I gaue you the whole vse i Gen. 1.29 3 1â— Tertul. lib. de cib Iudaic Diuina gratiae humanis necessitatibus competentia ciborum genera opportunis temporibus porrigente of the hearbs of the field which was sufficient now I haue added the flesh of beasts that k Tertul. ibid. Postea accessit vsus carnium diuina gratia c. the former decayed may be thus supplied and that in the fulnes of them both l Deut. 8.10 Coloss 3.17 you may abound in giuing thanks Question 3. verse 4.5 Wherfore the Scripture saith the life of the beast is his blood the life of man is in his blood and what difference there is to be obserued in the same FOrasmuch as thorough the permission of the Lord a Luther in Gen. 9.4 Quia enim tam non peccatum erat occidere bonem aut ouem ad cibum quam non peccatum est decerpere florem aut herbaÌ„ nascentem in agro it was made no more sin to slea a beast for meat then to crop an hearb or floure of the field b Chrysost Hom. in Gen. 27. Ideo vt comprin at illorum impetum propensionem ad homicidium c. least men shuld abuse this libertie and passe this precinct from the slaughter of beasts to humane murther the Lord in great wisedome doth preuent this mischiefe and represse their pronenes by a double law The first is c August contr Faust lib. 32. cap. 13. De effundendo sanguine in figura praeceptum est ipsi Noae ceremoniall that they should abstaine from the blood of beasts the second iudiciall that the blood of men should be by man reuenged Because saith God I will require your blood c. that is if you shall through inhumanitie d Pro. 12.10 Basil lib. quaest Diffuse explicat quaest 41. vse crueltie toward your beasts and the same by e Consuetudo peccandi tollit sensum peccati Augustin Enchir. cap. 82. custome breake forth on men I will require the blood of man on him that sheadeth mans blood therefore that the f Luther in Gen. 9.4 Ideo vt ad mansuetudineÌ„ assuefaceret homines iubet etiam à pecuino sanguine abstinere blood of men may be precious in your eyes I commaund you to abstaine from the blood of beasts Herein also is closelie couched a twofold reason of this ceremoniall precept drawne from the end or finall cause thereof One in that the blood of the beast is called his life For seeing the life of euerie g Deut. 16.22 Coloss 1.17 creature belongeth vnto God the Lord requireth them to abstaine from blood because it is the life that therby they might shew h Chrysostom Hom. in Gen. 27. Prius benefacit multitudine beneficiorum naturam nostram ad se allicit postea imperat facilia leuia c. their abstinence in things forbidden and acknowledge i Chrysost ibid. Quia igitur sacrificia persecturi erant ex brutis quasi doceret illos dicenâ— quia sanguis mihi segregatus est vobis caro God the authour of life to euerie creature The second in that hee ioyneth for surelie I will require your life at the hand of euerie beast c. Wherein is implyed that the life of euerie k Psalm 145.9 creature is regarded of the Lord but the life of man is precious aboue the rest therefore man should not be l Prou. 12.10 Luc 6.36 tyrannouslie affected or carelesse toward the creatures least as the m 1. King 16.31 August Serm. 4. de aduent Dom. Nolite fratres coÌ„temnere peccata in quibus forte coÌ„suetudinem iam fecistis omne enim peccatum coÌ„suetudine vilescit fit homini quasi nullum fit obduruit iam dolorem perdidit valde putrâ— est nec est pro sano habendum sed pro mortuo computandum Idem contra Fortunat. lib. Disput 2. Bernard lib. de confider ad Eugen. 1. Per consuetudinem in incuriam venitur primùm importabile videtur aliquid processiâ— temporis si assuescaâ— iudicabis non adeo graue paulo post leuesenties paulo post
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
But the church of Rome will needes read it she shall breake vnderstand it of the virgin Marie giuing vnto her the t QuaÌ„ mediatriceÌ„ Dei hominuÌ„ agnoscuÌ„t Vide infra glorie of breaking the Serpents head and those that refell their follie by the truth of the Hebrue text which is the verie u Vide Whitaker coÌ„tr de Script quast 2. c. 2. language and words which Moses wrote himselfe they x Carthusian in 3. Gen. siue sit Coloniensium marginalis nota Vulgata editio imò ecclesia Catholica hactenut legit hoc in loco Ipsa non ipse aut ipsum quemadmodum curiosi nostri temporis Hebra isatores legunt call in disgrace hebraisatores as likewise those which acknowledge a figure in the wordes of Christ y Matth. 26.26 this is my bodie z Anton. Constantius alià s Stephan Gardiner lib. de Eucharist they call at their pleasure figuratores those which maintaine the authoritie of Scripture to be aboue the church of Rome they tearme by a new name a Albert. Pighius Scripturarios and I would to God they did practise no greater mischiefes Although God be praised the wisest of theÌ„ begin to mislike b Bonauent in 3. sent dist 15. q. 2. Canendum est inquit ne dum excellentia Mariae matris ampliatur filij gloria minuatur Alensiâ— quaest 92. Caietan in Comment in Gen. 3. their own Idolatrie in this point to giue testimonie to the truth For eueÌ„ Andradius c Andrad desens Trident fid lib. 4. Quod quaÌ„uis Deiparae virgini muâ—ti pâ—è religiosè accommoddi tamen cum in vetustissimis quibusdaÌ„ Latinis exemplaribus reperitur Ipse cum Hebraeis id voluminibus conspires ita esse legendum non dubito saith he doubteth not but it should be read he not she shall breake and Montanus translateth it not she but it that is the seed Notwithstanding it is a wonder to behold how fast they sticke in their own pollution They count it d Colonlensis nota curiosi nostri temporis Hebraisatores c. a curious matter to contend as it were for a letter in the Scripture Surelie the difference in the letter is not great but the difference that commeth of the letter e Extreme idolatrie to place the Virgin in any step of the office of mediation is great and the f Gregor Epist lib. 6. ep 30. Alia sunt friuola valde innoxia atque alia vehementer nociua hurt is very great that ariseth thereof and God hath said you shall g Deut. 12 32. Prou 30.6 put nothing to my words and therefore man may not presume to adde a letter Againe they defend it by h Ioseph Antiq. lib. 1. c. 3. In quo nihil expresse reperitur Ambrosij Augustini Bedae Bernardi Rabbani alior antiquitie and by Saint Hierome who they i Reliqua omnia praeter Psalmos quosdam Apocryphos libros ex versione Hieronymi ex Hebraeo habemus in editione vulgata testatur Bellarm. tom 1. cont 1. lib. 2. cap. 9. say did so translate it The whole antiquitie that can be found ariseth but from k According to which Theodotion and his fellowes would haue corrupted the sacred Scriptures by their false translation and haue darkened the doctrine of the Messiah Iewish errours and those Fathers which followed the same l For they vnderstood it of the woman Heua so farre forth as she was to beare that seed but it is one thing to be the mother of the Mediatour and another to be the Mediatrix or to haue ought to doe in the office of the mediation In that sense not onely Marie but Maries mother and al the progenitors of Christ may equally be said to tread the Serpents head yea al the faithfull as they are meÌ„bers of his bodie do tread vpon his head Rom. 16.20 swarued not as these doe in the point of faith but onely did obscure it And as for Hierome who can beleeue seeing m Hieron tradit Hebrae sheweth most plainly how it was commonly read in his time and how it should be read he as aforesaid his owne voice doth testifie of him also otherwise that so great a n QueÌ„ vulgo ecclesiae doctoreÌ„ sicut ipse ecclesias magistruÌ„ OrigeneÌ„ salutauit Doctor could erre of ignorance or commit such a fault as a boy of the first weekes teaching in Grammar is able to amend For albeit it be confessed by o Alfonsus de Castro lib. 1. cap. 4. Non enim credo aliquem esse adeo impudentem Papae assertorem vt ei tribuere hoc velit vt nec errare aut in interpretione sacraruÌ„ literarum hallucinari possit nam cum constet plures eorum adeo illiteratos esse vt graÌ„maticam penitus ignorent qui fit vt sacras literas inte pretari possent witnes approued of them selues that it is of certaintie that manie Popes of Rome haue bin so vnlettered as that they haue bin vtterlie ignorant of Grammar yet Hierome wee know being p Hieron Epist. ad August Tres Simul c. Ego in paruo tuguriolo cum monachis id est cum compeccatoribus meis de magnis statuere noÌ„ audeo Idem ad August epist Crebras ad me c. non conuenit vt ab adolesceÌ„tia vsque ad haÌ„c aetatem in Monasteriolo cum sanctu fratribus labore desadans aliquid contra Episcopum communionis meae scribere audeam but a poore q Quem diu post obitum in numerum Cardinalium asciuerunt Titulo Sancti Laurentij eundem tamen simplicem presbyterum fuisse testatur Bellarminus Tom. 1. contr 3. lib. 1. c. 27. minister of the Gospel was r August de ciuit Dei lib. 18. cap. 43. Quamuis non defuerit temporibus nostris Presbyter Hieronymus homo doctissimus omnium trium linguarum peritus Et Hieron de sese testatur Epist. ad Rusticum ad Lucinium excellently skilfull in the Hebrue Greeke and Latine tongues and in other knowledge Å¿ Idem Hieron aduers Ruff. apolog 3. greatlie learned Neither was his conscience so defiled that in the foundation of mans saluation hee would haue corrupted the truth of God But be it that Hierome had so translated it Hierome might erre t August de Baptism contr Donatist lib. 2. cap. 5. In nullo autem aliter sapere quà m se res habet angelica perfectio est Humanum est errare Senec. lib. 4. declam 3. because he was a man Yea but that u Sacrosanctum Oecumenicum generale concilium Trident. Habet in Titulo Sed Mindi vrbis instar euius portae magnificae ciuitas modica Parturint montes vniuersal Oecumenicall Tridentine Councell x Melchior Canus lib. 5. c. 4. Concilium generale confirmatum authoritate Romani pontificis certam fidem facit Catholicorum dogmatum Et quodcunque dogma
longer life and better able to resist things contrarie to health Thirdlie because they were r Ioseph Antiq. lib. 1. cap. 4. of temperate and sober diet not giuen so much Å¿ Hieron contr Iouin lib. 2. Nemo vno aut duebus cibis ijsque vilibus vsque ad inflationem ventris oneratur to fleshlie appetite nor mixing their meat with such varieties but content t Author quast orthodox in oper Iustin. Martyr quaest 119. Perspicuum est neque AbeleÌ„ ita pauisse gregem vt non ederes lac gregis eius neque Cainum ita coluisse terraÌ„ vt non ederet fruges eius Chrysost Hom. 27. in Gen. 9. with simple food which the aboundance of the earth brought forth vnto theÌ„ Fourthlie because the fruits of the earth were much more nourishable and healthfull u See farther in the second and third question of the 9. chapter before the floud then afterward they were either thorough the waters of the sea bringing barrennes and saltnes to the earth and to the fruits thereof or for that the Lord had giuen vnto man more libertie of food the fruite of the field was not so necessarie Neuerthelesse whosoeuer shall be mooued with probabilities or reasons or authorities of men rather then with the certaine authoritie of the Scriptures cannot thereby be x Isai 7.9 Rom. 10.17 Heb. 11.3 established in faith because hee refuseth to be taught of God Question 3. verse 22. What meaneth this Henoch walked with God THis godlie Patriarch is by three arguments commended in the Scripture First a Vers 22. that he walked with God Secondlie that b Iud. vers 14. he was a Prophet Thirdlie c Vers 24. Heb. 11.5 that God tooke him away that he should not see death To walke with God is the same as to walke d Gen. 17.1 Hilar. in Psalm 118. Sin Omnes viae meae in conspectu tuo c. Agens Propheta sub iudice scrutatore cordium Deo in custodia mandatorum testimoniorumque Dei permanet non vias seculi non vias vitiorum impietatis incedit Nam quodcunque vita sue iter egerit adeo tam probabile tamque innocens agit vt conspectu Dei diguum sit c. before God or to walke in the e Luc. 1.6 law and commaundements of God which is to say in his f Psalm 119.59 139.17.18 Isai 8.13 walking and his waies in his g Act. 24.16 conscience words and deedes to haue the Lord and his commandement with him or h Psal 139.4 Heb 11.27 Hieron cont Pelagian dial 2. Vt nunquam securus sis sed omni obseruantia custodiaes cor tuum vt consiâ—tres c. before his eyes The verie wicked cannot but walke with God in respect of his i Isai 66.1 Ierem. 23.24 presence who filleth heauen and earth and searcheth out k Psal â— 9 139.3 their words their actions and the secret corners of their hearts yet because his iudgements l Psal 10.5 are farre aboue out of their sight and they as foolish as the m Iob. 39.20 Plin. lib. 10. cap. 1. mira eorum stoliditas cum colla fâ—utice oâ—culta rint latere se existâ— mantium cum ipsi altitudinem equitis insideÌ„tis equo prae magnitudine eacedunt Ostriche or the woodcocke doe thinke themselues are hid because they see not him they are not said to walke with God but rather n Gen. 4 16. to depart out of his presence But it may seeme that to walke with God is to be voide of sinne forasmuch as he was taken vp and the Scripture witnesseth that no vnrighteous person o Psal 5.4 shall inherite the kingdome of God It doth not signifie to be voide in act from sinne for the Scriptures plainely teach as well by p Gen. 12 12. 2. Sam. 1 4. Ioh. 2.3.4 Matth. 26.72 example as by q Eccles 7.22 Rom. 3.19 testimonie that no man is voide of the act of sinne yea rather the contrarie is plaine by Noah who is r Gâ—n 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijthhalec vt est in coniugatione hithpael si nificat quod sese compoâ—â—t ad ambulan ium cum â—â—eo Vel vt scriptura lo uâ—tur apposuit cor he set his heart to seâ—ke God also said to walke with God notwithstanding he is Å¿ Gen. 9 21. spotted with that infamous sinne of drunkennes Wherefore to walke with God doth not signifie to be voide of sinne but t Psalm 119.106 Act 11.23 Ambros comment in Luc. cap. 9. Dominus non obsequiorum speciem sed puritatem quaerit affectus August lib. confess 8. cap. 8. Nam non solum ire vâ—rumetiam peruenire illâ—c nihil aliud erat quam velle ire sed velle fortiter integrè non semisauciam hac atque hac iactare voluntatem parte assurgente cum alia parte cadente luctante with a purpose of hart to auoide sinne In which respect albeit the rest of the Fathers whose genealogie is reckoned u Hebr. 11.13 being godly men did also walke with God yet of Enoch it is expressed and x Vers 22. 24. repeated either because the y Nehem. 7.2 spirit of regeneration was more excellent in him or that his labours might be commended forasmuch as so noble a z 2. Tim. 2.5.6 reward is testified Enoch walked with God after he begat Methusala Before he begat Methusala saith a Precopius Gaze. in Gen. 5. Improbum flagitiosum ante natum Methusalem Et istud andet conâ—eâ—tare ne viro coniugato tantum praeconium cum scripturis ascriberet one of the Church of Rome being an infamous and wicked person he afterward repented Why should so fond a gesse be vttered if it were not to boulster vp the praise of single life beyond the boundes of Scripture perhaps then afterward he forsooke the fellowship of his wife as they b Nicephor Histor. Eccles lib. 1. Et prorsus stupendum est discernere quam ineptè Philosophantur huiusmodi virginitatu assertâ—res Methusalem inquit Scriptura vixit centum octoginta soptem annos genuit Lamech Methusalem qui tamdiu in virginitate permansit videtur fuisse vir magnae deuotioni inquit Carthusian in Gen. 5. Huic satisfacere potest August de ciuit Dei liâ— 15. c. 20. Qui ex hoc mouetur inquit meminerit duobus modis istam solutam esse quaestioneÌ„ aut de sâ—ra pubertate proportione taÌ„ longa vitae aut de filijs qui coÌ„memorantur in generationibus quod non fuerint primogeniti affirme that Peter did liued a virgin No no saith c Hom. in Gen. â—1 Audâ—ant mariti vxores dâ—scant iusti virtutem nec putent nuptias in catosa esse quo minus quis Deo placiat nam idcirco diuina scriptura semel atque iterum id significauit dicens genuit Methusala tunc plaâ—uit idem ingeminat
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
the occasion was d It appeareth by Tertullian lib. de Idololatria August de ciuitat lib. 15. cap. 23. Pet. Mart. in Gen. 6. moued perhaps somewhat by the authoritie of the Iewes a booke of Apocrypha or secret Scripture falslie intituled by the name of Henoch his Prophesie vnto which they gaue reuerence as to the holie Scripture because the Apostle Iude e Iud. vers 14. affirmeth he did Prophesie notwithstanding hee nameth neither booke nor writing of Henoch neither is it of necessitie that we should thinke although we denie f August de ciuitat lib. 15. cap. 23. Notwithstanding that that prophesie which hath gone vnder Enoches name was written by Enoch we vtterly deny because it is apparandie countersaite it not that he wrote his Prophesie for the same spirit of Prophesie that was in Iude being g 1. Pet. 3.19 1. Cor. 12.11 the same that was before in Henoch could not but know the certaine summe and contents thereof Neither is it a new inuention of the Iewes and Heretikes to entitle their owne workes h Hieron Epist. ad Laetam Caueat omnia apocrypha et si quando ea non ad dogmatum veritatem sed ad signorum reuerentiam legere voluerit sciat â—â—on eorum esse quocum titulis praenotantur multáque hiâ— admixta vitiosa grandis est prudentiae aurum in luiâ— quarere August Tracta in Ioh. 98. Idem contra Faustum lib. 22. c. 79. Innocentius 1. Epist. Decret 3. Leo Magn. epistol Decret 91. cap. 14. Curandum ergo vt falsati codices à syncera veritate discordes in nullo vsu lectionis habeantur c. to another more famous or religious authour such is the power of Sathan in his instruments to make them labour without hope of praise and such is his subtiltie and malice i Hieron commentar in Isai cap. 64. De quibus verè dici potest quod sedeat diabolus in infidijs cum diuitibus in Apocryphis vt interficiat innocentem Insidiatur enim in Apocryphis quasi Leo in spelunca sua Leo Magn. epist. 91. cap. 15. Apocryphae autem scripturae quae sub nominibus apostolorum multarum habent seminarium falsitatum non solum interdicenda sed etiam penitus auferendae sunt atque ignibus concâ—emandae vnder colour of names of holie men to seduce Gods people But as the authoritie of this counterfeit authour is nothing worth so on the other side the truth of the Lord in holie Scripture is the k Psalm 19.7 Isai 8.19.20 Clem. Alexan. Strom. 7. onelie help and fullie is it sufficient to ouerthrow this errour By the daughters of men is meant as l Tertul. lib. de virgin vâ—land Cum filias hominum dicit manifestè virgines pertendit al confesse wicked women or the daughters of the wicked Therefore also by the sonnes of God such as were of the house and familie of God and godlie Parents Moreouer they tooke them wiues and continued in the state of wedlocke Lastlie they were m Vers 3. 13. flesh with whom the Lord was angrie whom he destroyed in his anger what were they els therefore but perfect n Not medioxumi or mungrels halfe men halfe diuels as is reported that Castor was and Hercules and Radamanthus Festus Pomp. in verb. mediusfidius Item Seruim in Virgil. Aenead lib. 8. Lactant. libr. 2. cap 15. Quia neque angeli neque homines fuerunt sed mediam naturam tenuerunt A Scripturis absonum Item Eugubin Steucus de Perenni Philosop libr. 6. cap. 32. men Wherefore these sonnes of God were flesh indeed and o Philip. 3.19 Origen in Psalm 38. Si terrena sapias terrena loquaris thesaurus tuus cor tuum in terra sit terreni carnis imaginem portas fleshlie minded such as chose rather to forsake the worship of God then the fulfilling of their foolish lust fixed on the fading beautie p De huiusmodi hominum procreatione quasi de scripturia hausisset ceciuit Orpheus libr. 8. Sacri Sermonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Nomine coelicolas illos dixere gigantes orti quod terra fuerint sanguine coeli binc Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à terra geniti i. ab impijs mulieribus filijs Dei scilices hominibus recte à parentibus institutis of wicked women Here hath the Church of God a goodlie warning That all those to whom religion is of care do take heed q Deut. 7.3 2. King 8.18 of ioyning in societie of marriage with Infidels Atheists or Idolaters The example is manifest the sonnes of God that is such men of the posteritie of Seth as had beene r Chrysost Hom. in Gen. 22. Et viderunt filij Dei qui à Seth Enos progeniti trained vp in true religion saw the daughters of men of Å¿ Cyril Alexan. in Iulian. lib. 9. Certè in Noae tomporibus filij Dei hoc est qui ex sanguine Enos filias hominum id est cas qua ex sanguine Cain c. Caine and Lamech other of the wicked Idolaters tyrannous Atheists that they were faire as the daughter of the Philistim t Iudg. 14.3.7 was in the eyes of Sampson they u They did not by violence rauish whomesoeuer as the Iewes affirme but they took themselues wiues so the word signifieth of whom soeuer they thought beautifull the word beareth shew of no violence but rather wantonnesse chose them wiues of all that liked them that is had not regard how religion might be hindred but how their affections might be satisfied by which meanes the knowledge of God decayed religion was extinguished sinne increased and the fearefull wrath of God was brought vpon their heads Now although this example be knowne vnto vs and their destruction x 1. Cor. 10.11 written to admonish vs although the word of God y Exod. 34.6 Deut. 7.3 doe carefullie forbid this sin and seuerelie threaten z Malac. 2.11 those that practise it yet how often is it seene in this our age that godlie Christian Protestants in shew and countenance doe ioyne in marriage for beautie wealth or honour sake with Atheists with Libertines with Papists and doe take the daughter of a straunge God Yea that which is the greatest shame such Parents wil oftentimes prouoke their children to match rather with a Cicero Offic. lib. â— Themistocles cum consuleretur vtrum hono viro pauperi an minus probato diuitifiliam collocaret Ego verò inquit malo virtum qui pecunia egeat quà m pecuniam quae viro riches then with godlines Some doe pretend herein that they may conuert a sinner But the Lord saith the wicked by marriage b Deut. 7.4 will peruert the righteous Surelie c 1. King 11.2 they will turne away thy heart The proofe whereof we haue beside this example in the d Iudg. 3.6 nation of Israel in e Iudg.
or Neuts for daintie fare those of l Hieron ibid. In Ponto Phrygia vermes albos obesos qui nigello capito sunt nascuntur in lignorum carie pro magnis redditibus pater familias exigit Pontus and Phrygia count wormes that breed in rottennes of trees as delicate the m Hieron ibid. Sarmatae Quadi Vandali innumerabiles aliae gentes equorum vulpium carnibus delectantur Sarmatians and Vandals feede on horses and wolues the Nomades n Salust in Bello Ingurâ—h Getuli Libes queis cibus erat caro ferina atque humi pabulum vti pecoribus Strabo de Situ Orb. lib. 16. Beyond the citie Sabe is the citie Daraba where they hunt ElephaÌ„ts and those do dwell which doe eate Elephants their manner of hunting is in this sort When an heard commeth in the woods they espie them from the top of some tree then commeth one priuily behinde theÌ„ for none so great a multitude dareth to set vpon them and suddeÌ„ly cutteth the sinewes of the hindmost Other shoote at theÌ„ with arrowes dipped in the blood of a Serpent Other also doe marke out that tree where against the Elephant doth vse to rest and cutting it halfe in sunder on the contrarie side when the beast commeth to leane against it againe he falleth ouer with the tree and all then for that he cannot rise againe because the legges of Elephants are of one bone without ioynts and cannot be bended they come downe which haue watched him and doe hew him to peeces of Africk on lions and beares the o Plin. lib. 6. cap. 10. Hieron lib. 2. cont Iouin Syri croâ—odilis terrenis vesci soleant Strabo de situ orb lib. 17. Egyptians on crocodiles the p Plin. lib. 6. cap. 39. Quos Ophiophagos vocat alios Galenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indians on serpents Seeing therefore as yet q Tertul. lib de cibis Iudaiciâ— Postea vsus carnium accessit diuina gratia humanis necessitatibus competentia ciborum genera oportunit temporibus porrigente c. no libertie was giuen of eating the flesh of any creature which when it was permitted was giuen without restraint whereby all creatures were lawfull to be eaten and few can be named which were not r As appeareth by testimonie and also by experience receiued vnto food of which this or that kind Å¿ Chrysostom Hom. in Gen. 24. Considera quomodo c. Hierom. contra Iouin lib. 2. Compelle Phrygen Ponticum vt locustam comedat nefas putabit Coge Syrum Arabem vt vermes ponticos glutiat ita eos despiciet vt muscas millepedas lacertos which to one was cleane to another nation was couÌ„ted as vncleane how can it be discerned which in this place are counted cleane and receiued by seuens into the Arke To this is answered that by the name of cleane beasts t Theodoret. qurst in Gen. 50. Nam cum hominibus esses permissurus manducare carnes homines pij sacrificature essent illis maiorem numerum mundorum animaliuÌ„ custodiri iussit Beda has esse species asserit quae Iudaeis postea mundae habebantur are meant the same which afterward were permitted to the Iewes to eate which is manifest both because u Gen. 15.9 22.13 those kindes were euer counted cleane for sacrifice and also if any other had bin meant then were x Leuit. 11.1 afterward expressed by name in Scripture the holie Ghost would doubtlesse haue described them either by their names or properties for the better vnderstanding of the Church And Noah did well perceiue the meaning of this distinction both y Chrys in Gen. 27 Quia Deus qui praeceperat ideÌ„ scire ea manifesta fecit because he which gaue this differeÌ„ce taught him the meaning of the same and also by naturall iudgement z Chrysostom Hom. in Gen. 24. Qua de causa dic oro asinum immundum censemus quamuâ—â— leâ—uminibus tantum pascatur alia autem quaâ—â—upedia cibo conuenientia putamus etiamsi immundo paescantur alimento knowing what beasts were more conuenient for food then other Neither needed hee to haue respect to all places of the world but onely to those beasts which were most a Sic Glossa vulg Immunda vocat quae homini non adeo fuerunt necessaria horum numerum restrictiorem fuisse dicit necessarie most profitable and most b Such as the ceremoniall law adiudged cleane Ergo God gaue vnto the Israelites the best most profitable the rest which were prohibited were not so necessarie yea not necessarie for that people and that time generallie to be vsed of the world hauing principall regard vnto the place wherein he liued which is c For there Adam both liued and died as Origen would teach by tradition in Matth. tract 35. Venit ad me traditio c. Hieron epist ad Marcell MensuraÌ„ charitas c. Item ad Eustochium virgin Epitaph Paulae August Serm. de temp 71. buried either in Caluarie or in Hebron It may be true but it is not necessarie to be beleeued thought to be the land after giuen for possession vnto Abraham or at least wise not farre distant from the same So that this difference here made of beasts is in respect of d Theodoret. quest in Gen. 50. Nam cum hominibus esset permissurus c. conueniencie of food not onlie for religious sacrifice and their vncleannes which the Scripture speaketh of to be esteemed e Caluin in Leuit 11.1 Tenendum est sanctos ante legem dictante naturae sensu sponte refugisse quosdam cibos sicut hodie nemo lupos aut leones venabitur ad carnes eorum edendas vnsauorines or hardnes of their flesh not any defect in the goodnesse of their kind Wherefore those that for f Sicut Marcionitae Gnostici Manichaei Epiphan Haeres 42. Docet enim hic animatis non vesci pronuncians esse iudicij eos qui carnem edunt velut qui animam edunt August de morib Manichaeorum lib. 2. cap. 17. Homicidium vos dicitis occidere animalia religions sake count beasts vncleane or vnder any colour of authoritie of holy Scripture commaund abstinence froÌ„ meats for conscience sake and not for ciuill vses g This difference is to be vnderstood betweene the Princes lawes and the Popish canons concerning fasting and abstinence from meates The ciuill Magistrate forbiddeth flesh not for conscience of daies and times but for the increase of the creatures and benefit of the publike wealth he that heareth him not resisteth the ordinance of God the other forbiddeth them as vncleane or for conscience sake when as yet they are not by Gods law forbidden but so farre foorth as they are forbidden by the Magistrate whom men ought in conscience to obey albeit they confesse they are not forbidden by the law of God but by the Church Bellarm. Tom. 3.
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
wisedome of the Lord after the courses of the moone flow to and fro at certaine appointed seasons to the end that men might n As it were a signe giuen from heauen by the Moone least the tide should take men at vnwares as it was likely to haue oppressed the army of Alexander as Curtius writeth de gestis Alexan. lib. 9. wiselie be warned of them that they flow naturallie as to a lower place as being o Neque abhorrent ista à ratione Aristotelica qui mare rubruÌ„ compertum esse terra Aegypto excelsius refert Meteor lib. 1. c. 14 Idem Basil Hexam 4. Neque impedit authoritas Strabonu lib. 1â— Geograph Nam poterit Aegyptus littore rubri maris depressior esse que cuÌ„ ab aquis Nili tota praeter habitationes quae in quibusdam cumulis siue aggeribus tam pagi quam ciuitates maximae sitae sunt quotannis obruitur necessiriò est ipso Nilo denique rubro mari inferior ipso Strabone teste lib 17. Nemo denique rubrum maâ—e pro magna illa aquarum congregatione vel somno acceperit gathered and heaped vp together in the deepe aboue the mountaines And as by the rising of the sun p Matth. â— 45 the Lord doth signifie his mercie by the varietie of the moone q August quaest Euangel 19. Luna significat mortalitatem nostrâ—m propter hoc quod nascitur crescit senoscit the fragilitie of man so by the flowing of the waters hee sheweth his iustice that hee hath in his hands wherewith to punish sinners Also that the waters doe retire is by the naturall power of the voice of God r Basil Herom .. Vox enim tunc primum illud praeceptum velut lex quaedam naturae facta est permansit simul in mari atque in terra ipsa generandi fructifiâ—andi in mari congregandi vim consequenter ipsi exhibent let the waters be gathered together by vertue wherof they do as naturally retire or slow vnto another place as a stone descendeth vnto the center of the earth or a tree though it be heauie groweth vpward out of the ground Manie other reasons Å¿ Ex optica ratione consimili might be obserued which for tediousnes vnto the reader I omit The purpose of the premisses is this to admonish those who t Sicut Philosophi Patriarchae Hereticorum Tertul. aduers Hermog Maximè Athei omnibus deteriores 2. Pet. 2.22 Quorum dogmata cum frigeant volare non possint sedem sibi ac requiem inter Aristotelis Chrysippi spineta reperiunt Vt inquit Hieron in N thum cap. 3. vers 17. onelie will be wise in naturall things and denie the authoritie of Scripture where they finde not reason to confirme the same that they despise not the authoritie of Scripture which agreeth u Albeit it doe exceede humane reason and of Iulians and Atheists cannot bee sounded nor raught vnto Cyril in Iulian. lib. 9. euer with the truth of reason as the truth is one and truelie doth record the workes of God x Psal 111.7.8 which were done in truth and equitie sometime declaring the vertue of his power who as hee is y Bernard de considerat lib. 5 â—eâ—nere est in vâ—â—tutibus vnam vbique equaliter praesto esse virtuteÌ„ c. Nam Deus amat vt charitas nâ—â—â— vt veritas se let vt equitas dominatur vt maâ—estas regit vt principium tuetur vt salus operatur vt viâ—â—us reueâ—â—s vt lux issistit vt pietas Quae omnia faciunt Angeli facimus 〈◊〉 sed longè inferiori modo non vtique bono quod sumus sed quod participamus the authour of nature it selfe worketh beyond and against the course of nature whatsoeuer pleaseth him and sometime expressing by what natural causes he worketh that we might he moued therby to reuerence his works and acknowledge his power to be z 1. Sam. 2.9 Coloss 1.17 Act. 17.25 Huius gratia ab Aristotele primus motor dicitur natura quidem principium rerum est Physic lib. 2. cap. 1. motor ille primus principium est principij cuius gratia caetera mouentur lib. 7. cap. 1. 2 à Cicerone anima mundi vocatur naturae principiuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. de natura Deâ—r the naturall power of the creature To those that will examine the truth of Scripture by the a As Simplicius and other Atheists writings of Aristotle and Philosophers I answere with Epiphanius that b In Anchorat Sic docet sancta Dei scriptura fic sentit ecclesia Dei non enim astabit nobis Origenes vel Aristoteles in die iudicij Aristotle shall not stand to defend their errors and presumptions at the day of iudgement The second generall meanes wherby the earth was ouerflowed was that which the Scripture calleth the windowes of heauen The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aruboth doth properlie signifie c Eccles 12. vers 3. Iosua 8.7 Iudg. 10.29 watch windowes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arabh to lie in waite and is also taken for any place where d Hose 13.3 smoke or e 2. King 7.19 water is let out which is as if the Scripture had said The heauens f An Hyperbolicall speech of Raine like as is 1. Sam. 7.6 of weeping Ambros de Noa arca cap. 14. also powred downe raine not by mists and droppes but euen by streames continuallie for the space of fortie dayes fortie nights Wherby it appeareth that whereas the waters of the sea are gathered together and the waters aboue are contained g Iob. 26.8 Prou. 3.20 borne vp and bound together in the firmament h Gen. 1.6.7 by the separation whereby God deuided the waters from the waters at this time the Lord did release theÌ„ vnto libertie i Gen. 1.6.9 pulleth downe the partition and lets them goe together as at the first Obser 1. The mightie power of the Lord who hath in his treasures k Iob. 38.22 Psalm 135.7 creatures l The earth Numb 16.31 Winde and waters as Iona. 1.4.13 Fire from heauen Gen. 19. ver 24. 2. King 10.12 Wilde beasts 2. King 2.24 17.25 Grashoppers flies Exod. 8.6 great and small readie to m Leuit. 26.25 execute his wrath against the wicked Secondlie his goodnesse n Ierem. 5.22 Lamen 3.22 that hee doth restraine them Thirdlie his patience o Exod. 34.6 Psal 103.8.10 that he is not prouoked to the contrarie for all our sins Fourthlie our owne conditions p Gen. 1.1.6.7.9 Basil Hexam 4. Per omnem aquarum historiam memor sis primae vocit congregentur aquae oportebat ipsas currere vt proprium locum occuparent deinde vbi essent in praestitutis locis manere in seipsit non vlterius procedere Caluin in Gen. 7. Sed consulto Deus inter duo sepulchra nos posuit ne
scripturaÌ„ ad suum sensum traherent nouum testamentuÌ„ violarunt Non igitur ad Hebraica Graeca exeÌ„plaria vt quae deprauata sint est recurrendum probatex Euseb Histor. Eccles libr. 4. cap. 18. Iustin. Martyr Dialog cum Triffon Iustin autem non ex Hebraeo sed ex translatione Septuag quae fortasse ideo apud homines perijt quòd corrupta esset Id ipsum cum Cano statuit Iacob Episcop Christopolitan praefat in Psalm Qui quoniam tam impudenter mentiuntur vt à Christiano homine ferri non possit eos zelo bono sed non secundum scientiam praditos fuisse dicit Bellarm. Tom. 1. contr 1. lib. 2. cap. 9. may seeme apparant that the Hebrue text hath bin corrupted by the Iewes which if it be where is the truth of Scripture to be found but o Vide quà m apertam fenestram fecerunt Pontificij omni Atheismâ— Haeresi nam si non sit Hebraica summa veritas atque ipsa Latina editio multis in locis à suis meritò reprobatur quae est omnino veritas Euangelica statim admisso vel vno errore in tantum authoritatis fastigium nulla illorum librorum particula remanebit quae non vtcunque videbitur vel ad mores difficilis vel ad fidem incredibilis vt inquit Aug. epist 8. quin vt falsum erroneum respuetur either perished or onelie remaining in that translation which the Papists p Concil Trident. Sess 4. Perer. super hunc locum alij inquit incumbant istas duaâ— lectiones inter se conciliare dummodo illud ratum fiâ—um sit si Hebraea lectio contradicat omnino Latinae nec vtraque simul cohaerere queat standum esse potius Latinae quam Hebraea quippe cum illa Trident Concilij authoritate tantopere commendata communita sit so greatlie magnifie For answere whereunto we affirme and testifie by the authoritie of the q Isai 40.8 Matth. 5.18 Luc. 16.17 Rom. 9.4 Scriptures themselues which is the r Origen in Isai lib. 8. Citante Hieronymo voice of God of the Å¿ Hieron Comment in Isai cap. 6. August lib. de ciuit Dei lib. 15 cap. 13. Fathers and of t Bellarm. Tom. 1. contr 1. libr. 2. cap 9. Restat tertia sententia quam ego verissimam puto scripturas Hebraicas non esse in vniuersum deprauatas opera â—â—abtia Iudaeâ—rum nec tamen esse omninò integras sed habere suos quosdam errores at hoc quosdam errores esse Bellarmini errorem alij confirmabunt Papistae Vbi enim errant Hebraae scriptura certè quibuscunque cum authentica translatione consentâ—â—nt non errare fatebitur ipse Bellarminus vbi dessentiunt defenduntur coÌ„tra Bellarminum vel à Pagnino vel Montano vel Hieronymo vel à veritate vt suo loco docebitur the aduersaries themselues that the Scriptures in the Hebrue tongue are pure and vnspotted of all corruption Secondlie wee conuince by manifest reason that through the speciall prouidence of God they neither were nor could be in any sort corrupted but remaine the same that u Fabâ—la igitur est Iudaica impia que habetur Ezra lib. 4. cap. 14. de scripturis ab Ezra renouatis conscriptis scripturae etiam contradicet Nehem. 1.2 ab ipsis exploditur Papistis Bellarm. ibid. cap. 8. Moses the Prophets and Apostles wrote inspired x 2. Pet. 1.21 by the holie Ghost For if they were at all corrupted the y Argum. est Hieron in Comment in I ai cap. 6. Quod nunquaÌ„ Dominus Apostoli cum caetera crimina arguunt in scribis Pharisaeis de hoc crimine quod erat maximum reticuissent Sin autem dixerint post aduentum Domini praedicationem Apostolorum libros Hebraeos fuisse falsatos cachinnum tenere non potero vt Saluator Euangelistae Apostoli ita testimonia protulerint vt Iudaei postea falsaturi erant same had beene done before the comming of our Sauiour Christ or since his time but surelie not before for then he would haue giuen the faithful warning of the same when he commaunded them z Ioh. 5.39 to search the Scriptures neither since as appeareth by all the testimonies a Praesertim ab Euangelistis ad confirmandum Christum verum fuisse Messiam which both our Sauiour and his Apostles haue alleaged therefore the Scriptures remaine in their first integritie Secondlie in regard that the Iewes haue euer bin dispersed as it were throughout the world b August de cin Dei lib. 15. c. 13. Sed absit vt prudens quispiam vel Iudaeos cuiuslibet peruersitatis atque malitiae tantum potuisse credat in codicibus tam multis tam longè lateque dispersis it was not possible that they would or could consent vniuersallie in all their copies to corrupt the Scripture but the same must haue beene knowne vnto the world Thirdlie the Iewes haue euer shewed such c Euseb De Praeparat Euangel lib. 8. cap. 2. Scribit Philo c. id est Philo the Iewe writeth that vntill his time which was the space of more than two thousand yeeres not one word of the law of God was altered that euery Iew would rather dye an hundreth times than that he would suffer any letter thereof to be diminished Moreouer J. Isaac testifieth that the Iewes haue beene so careful of the scriptures that they haue counted how often euery letter of the alphabet is found in all the Scripture that thereby they might easilie find if any letter of the Scripture were at any time altered or taken away zeale and diligence for the preseruing of the Scriptures vncorrupted in the Hebrue tongue as that the same without extreame and vniuersal negligence cannot decay for euer And for defence of this priuat place of Scripture let preuaile d Cic. Orat. pro. Roscio Amer. CassianuÌ„ illud cui bono fuerit what aduantage should the Iewes haue gotten by withdrawing this letter Lo from the text Againe the same going forth and returning is e Deinsuper in nonnullis Latinis Graecis read in all copies of the Hebrue Lastlie the Rabbines or Iewish interpreters doe with one consent expound it so which argue that the same is to be reuerenced and receiued as hauing the authoritie of the word and that the Scripture neither here nor in any other place is changed from the verie first writings of the Prophets and Apostles Wherefore these translations must of necessitie strike saile vnto the authoritie and truth of the Hebrue text and the Church of Rome reforme their rashnes in giuing to their common translation supreme f In Cabala Bereshith Rabba c. Concil Trident. Sess 4. Vt haec ipsa vetus vulgata editio quae longo tot saeculorum vsâ— in Ecclesia ipsa probata est in publicis lectionibus disputationibus praedicationibus expisitionibus pro authentica
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
order of all the creatures it followeth that the rainebow had then his place either i For it rained not in the first sixe daies of creation Gen. 2.5 in being or in power Which if it were of old how is it now said this is the token of the couenant I haue set my bow in the cloudes There are indeed which perswade themselues k Author de mirab sacr script inter oper August lib. 2. cap. 10. that there was neuer rainebow seene before this promise made yea some doe l Lyza in Gen. 9.1 Alcuiâ— in Gen. â— 9. Strabus Eccles Histor fondlie thinke that it neuer rained on the earth before the floud But these being priuate iudgements without authoritie of Scripture are to be commended to the credite of the authors And that the rainebow hath alwaies bin since the sunne and waterie cloudes haue bin euen m Argum. ab effâ—â—ieÌ„ta from the first creation may much rather be esteemed neither is there any let or hindrance to be found The Lord saith not I now create the rainebow but I haue set the rainebow in the clouds this is the signe that is the rainbow which is in the clouds shall henceforth be the signe So that although the rainebow were before as the n Some of the Hebrues say that the Rainbow was before but was not in a cloud before but this is against both Philosophie reason and not at all approoued by the Scripture Ioseph Antiq. libr. 1. cap. 4. Arcus coelectis signum vobis erit c Chrysostom Hom. in Gen. 28. Sole radios suas contra nubes mistente i. The Sunne casting his beames against a clowd Ambros de Noah Arca. lib. cap. 27. Hiâ—ro in Ezech. Comment cap. 1. August in Apocalyp Tract 2. Who all in setting downe the cause of the Rainbow to be from the beginning doe in effect affirme that it was from the beginning Caluin in Gen. 9. Neque enim Mosis verba sonant fabricatum suisse arcum qui prius non fuerat verùm notam esse illi in sculptam qua diuinae gratia signum hominibus daret Ita arcum coelestem qui naturaliter prius fueras hic consecrari dicimus in signum pignus most Diuines consent yet was it not before a token of the couenant but now was made a signe which before it was not If any man think it ought to be a new creture which was newly made a signe let him also excogitate a reason why it so should be The vertue of Sacraments o August contr Maxim lib. 3. cap. 22. In sacramentis non quid sint sed quid ostenâ—ius attendatur i. In the Sacraments we must coÌ„sider not so much what matter they are of but what they signifie depend not of the creatures wherof they are but of the p Ambros de Sacram. lib. 4. cap. 4. Lord as of the authour by whom they are Water was before it was ordained vnto the vse of Baptisme and bread and wine were before the Supper of the Lord but were no Sacraments before the q Ambros ibid. Panis istae panis est ante verba sacramentorum vbi accesserit consecratio de panefit caro Christi August in Euangel Ioh. tract 80. Accedit verbum ad elementum fit sacramentum etiam ipsum tanquam visible verbum institution of Christ was ioyned with them which being added r August ibid. Detraâ—â— verbum quid est aqua nisi aqua and the creature in forme thereof administred is made a Sacrament So likewise those that beleeue this promise of the waters and receiue the rainebow as the seale thereof to them is the rainebow a seale of the couenant a confirmatioÌ„ of the promise But before it was promised it could not be beleeued or receiued as a seale whereof there was no couenant and since it is promised it is Å¿ Namely to whom the couenant is vnknowne to Philosophers Heathen or beasts Calo. in Gen. 9. Quare si anellitur facramentum à verbo desinis esse quod vocatur no Sacrament to those of whom the promise is vnknowne or vnreceiued The Lord doth make this couenant with all the t Vers 9.10 creatures but the signe u Vers 13. belongeth properlie to those of faith wherefore though all the creatures are deliuered by the couenant yet onlie the beleeuers reape spirituall benefit Now as it belongeth vnto Sacraments to x Nisi enim facrameÌ„ta similitudineÌ„ quandam earum reruÌ„ quarum sacramenta sunt haberent omninò sacramenta non essent August epist 23. haue resemblance to the matter signified so was there not a more apt creature to be seene in heauen or earth to manifest in sight y August contr Faâ—st â—br 19. cap. 16. Sacramenta corporacta quasi visibilia verba Idem tract in Ioh. 10. this mercie promised The Lord was now z Gen. 8.21 9.11 appeased with Noah promised to shoote no such arrowes of displeasure as before Euen so a Iris Graecis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à pace quasi fignum pacis veÌ„l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ostendit pactam Latini à Gracis vel ab â—ere vocant quia descendit per â—eÌ„rem ad vsque terram Isidor lib. 13. cap. 10. this bow is placed in the clouds as one that holdeth a bow in peace the string is toward vs the ends are downeward to the earth Againe the earth that then perished ouerflowed with water is b 2. Pet. 3.7 now kept in store and reserued vnto fire wherefore the Lord as it were to put vs in remembrance c Gregor Mag. in Ezech Hom. 8. Vnde in aeren eodem color aquae ignis vt vâ—riusque indicij testis sit hath ioyned with the colour of water the colour of fire Moreouer as wee doe not alwaies feare a sloud when wee see a cloud so the d Neque enim in aeÌ„re denso apparet nec apparuit vnquam sicut fabulantur non philosophantur Rabbini sed in densa nube concreta rainebow appeareth not in vaine but either before a tempest that is to come to admonish our faith of the promise of the Lord or after it is passed to prouoke vs vnto thankefulnes for our deliuerance In which respect the Lord also saith the bow shall be in the cloud that I may see it and remember the euerlasting couenant For he seeth the rainebow as all his creatures are before his eyes but hee e August contr aduersar Legis lib. 1. cap. 20. Dico Deum admoneri se voluissâ— quaÌ„uis non sit oblitus sicut Christus doceri se voluit vbi Lazarus positus fuerit quamuis non esset ignarus sicut alibi dicit gaudete quia nomina vestra sunt scriptae in coelis quae nisi piè accipiantur donec fides impetret vt intelligaÌ„tur nonnè vt fabulosa videantur hath a speciall eye vnto our faith how wee beholding
land of Cham. Put to g Ioseph Antiq. lib. 1. cap. 7. Hieron libr. trad Hebraic in Gen. Cush vsque hodie ab Hebraeis Aethiopia nuÌ„cupatur Mizraim Aegyptus Phut Libya à qâ—o Mauritaniae fluuius vsque in praesens Phus dicitur omnisque circa cum regio Phuthensis Plin lib. 5. cap. 5. Libya Canaan to the place of his possession The sonnes of Cush Seba of h Hieron lib. trad Hebraic in Gen. Saba à quo Sabai de quibus Virgilius Solisque est Thuria virga Sabais Neque enim extra hanc Arabia felicis tractum thus alicubi reperitur Saba in Arabia Hanila whose countrie is i Descriptio eius habetur Gen. 2.11 25.18 1. Sam. 15.7 quibus intelligitur esse porrectam à Perside Susiane Austrum versus iuxta amhitum Euphratis vid. Plin. libr. 6. cap. 27. Solin cap. 68. Hinc palam est terram Cush duplicem esse quod filij Cush partim Aethiopiam partim Arabiam Babyloniam cum Nimrod filio Cush incoluerunt vnde non immerito vxor Mosis Midianites vocatur Cushith Nâ—â— 12.1 Licet Midianita fuerit non Aethiopissa Namque Abrahae filius Midian sortem accepit in finibus Arabia felicis quae ipsa à posteris Cush possessa fuerat oft remembred in the Scripture Sabtah of whom k Ioseph Antiq. lib 1. cap. 7. Sabathes à quo Sabatheni qui Gracis dicuntur Astabarri vel potius Ascabari Cascaboraei à Nili appellatione queÌ„ incolunt vt trad Tremel in Annot. the Sabatheni Raamah and Sabtecha l Hieron trad in Gen. Regma vero Sabbatheca paulatin antiqua vocabula perdidere quae nunc pro veteribus habeant ignoratur haue lost their auncient names if euer they were knowne to be a people The sonnes of Raamah Sheba who m Obseruandum est Seba filium Cush Hebraicè scribi cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech vt obseruauit Hieronymus Seba filium Regina scribi cum Shin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheba praeterca notandum Sheba cum Shin esse vel hunc filium Regina vel alium filium Iokshan filij Abraham hic â—utem filius Regina in Australi Aethiopia tractu sedem tenuis vnde venit regina Austri Filius Iokshan in Oriente à Canaan cuius posteri Iobi â—rmenta depradantur Iob. 1.15 cuius meminit Strab. lib. 17. Plin. lib. 6. cap. 29. Ioseph Antiq. lib. 8. cap. 2. quare imâ—â—â—ito Pererius inuehitur in Iosephum vera praedicantem de situ terrae Shebae nam fuit illa Regina Austri non Orientis Ergo ex Sheba filio Regina non filio Iokshan qui dimissus fuerit orientem versus Gen. 25.6 possessed a noble countrie in Aethiopia where after raigned that famous Princesse who came to n Matth. 12.42 proue the wisedome of Salomon whom our o Luc. 11.21 Sauiour calleth the Queene of the south which came from the vttermost parts of the earth and Dedan after whom was p Ezech. 27.7 Semper tonenda est distinctio inter Sheba Dedan filios Regma Sheba Dedan filios Iokshan Quorum vtriusque mentio est ibid vers 15. 20. videntur vtrobique esse confines Sheba Dedan tam huius quam illius Regma nonnunquam pro Sheba sumi nonnunquaÌ„ pro Dedan è suis filijs named his nation and posteritie The sonnes of Misraim except Lubim Casluhim being not els where remembred in holie Scripture saue in q Chron. 1.11 the repetition of this genealogie are vnknowne saith Iosephus r Ioseph Antiq. lib. 1. cap. 7. their names through wars haue perished in forgetfulnes for whom also I thinke it vaine to seeke farther then the kinreds of Egyptians The Cananites are most largely described by name and situation to the end the Israelites might fullie know the bounds of their countrie which the Lord had promised as namelie in their west border from Sidon in the north vntill Azza in the south and in their east side from Sodome and Gomorra Admah Zeboiim euen vnto Lasha that is from the south to the north againe thus pointing out Å¿ Vid. Tremel in Annot the foure corners of the countrie And Cush begot Nimrod saith the Scripture why then is not Nimrod named among the sonnes of Cush because being t Ob eius eminentiam inquit August de ciu Dei lib. 1. cap. 3. more famous then the rest the Scripture reserueth him vnto his place Of Nimrod is recorded first his linage of the stocke of Cush and Cham. Secondlie his condition that he began to be mightie and a mighty hunter before the Lord. Thirdlie his kingdome and dominion is bounded out Fourthlie his succession is signified that u Epiphan Haeres 1. Chrysost Hom. in Gen. 29. doe thinke that this Assur was the sonne of Nimrod but the Scripture is against it and reason consent of authoritie the Scripture nameth Ashur the son of Sem but of Ashur sonne of Nimrod remembreth not Ashur not of his x Ioseph Antiq. libr. 1. cap. 17. Semae vero quinque fuerunt filij quorum Assurus vrbem Ninum condidit subditos de se Assyrios nominauit August de ciuit Dei lib. 16. cap. 3. Ashur autem vnde Assyrij non fuit ex filijs Cham medij filij Noae sed ex filijs Sem. children but of the posteritie of Sem auoided his tyrannie and bridled his fury by building y August ibid. Vnde apparet ex progenie Sem exortos fuisse qui postea regnum GigaÌ„tis illius Nimrod obtinerent vnde procedâ—rent atque alias coÌ„dirent ciuitates quarum prima est à Ninâ— appellata Niniue Niniue Rehoboth Calah and Resen the last and the least whereof z Tremelio visuâ—s est et alijs de Niniue praedicari quòd ciuitas esset magna sed quis huius sententiae vsus cum omnibus esset Niniue notissi na tanquaÌ„ culmen caput orbis Deinde ipsa phrasis ratio contextus aliter sonat nec huiusmodi transpositionem ferè patitur multo est tutius intelligere Resen ipsâ—m esse magnam etiamsi incognitam was a great and noble Citie Vnto which Ashur of Niniue and his posteritie being a Ptolom Geograph descript Asiae Strab. de situ orbiâ— lib. 16. neere in situation vnto Babel it seemeth by records of b Numb 24.22.24 2. King 15. 16.7 17.3 18.13 Scripture and c Ioseph Antiq. lib. 1. cap. 7. Herodot in Clio. Diodor. Sicul lâ—b 3. cap. 6. Iustin. lib. 1. August de ciuit Dei lib. 16. c. 17. From Ninus about the time of Abraham vntill Esarhaddon sonne of Senacherib about a thousand and foure hundred yeeres other testimonies the Lord for many ages permitted the chiefest Empire of the world Of Nimrod it is said he began to be mightie that is to say hee was the first d Hieron lib. tradit in Gen. Nimrod fil us Cush arriâ—uit insuetaÌ„
had Cainan and Cainan Shelah and that Shelah was borne in the fiue and thirtith yeere of the same Arphaxad And seeing both these Scriptures are Canonicall and the d Iren. libr. 3. cap. 1. Non enim per alios dispositioneÌ„ saluin nostrae cognouimus c. Wee haue knowne the dispensation of our saluation not by other theÌ„ those by whom the Gospell hath come vnto vs which Gospel they themselues then preached and afterward by the will of God deliuered to vs in the Scriptures to be the foundation and pillar of our faith fundamentum columnam fidei nostrae futurum vndoubted rules of faith it seemeth to be a matter of great importance that such diuersitie is found betweene these testimonies for that must needes be graunted which Augustine confesseth if one error be e August epist 8. Admisso enim semel in tantum authoritatis fastigium officioso aliquo mendacio nulla illorum librorum particula remanebis quae vtcunque videbitur vel ad mores difficilis vel ad fidem incredibilis eadem perniciosissima regula ad mentientis authoris consilium officiumque referatur admitted in the rule of faith it cannot but diminish the whole authoritie thereof Wherefore seeing f Hebr. 6.19 faith is the anchor-hold of our saluation and the Scriptures are g Rom. 10.14.17 the ground the rule and h Ioh. 20.31 matter of our faith it behooueth christian men as they tender the common saluation the glorie of God to maintaine the sinceritie and truth of Scripture As there are two causes whereby errors are contained in the writings of men the one vnfaithfulnesse i August epist â—1 Romani maximus author Tullius eloquij nullum inquit verbum vnquam quod reuocare vellet emisis Quae quidem laus quamuis praeclarissima videatur tamen credibilior est de nimium fatuo quam de sapiente esse trofecta Sed si in bonam partem accipiatur hoc potius de hominibus dei qui spiritis sancto acti locuti sunt quam de illo quem sic Cicero laudat saluberrima pietate credendum est quorum scripta summa sunt authoritate dignissima qui nullum verbum non quod reuocare vellent sed quod reuocare debereÌ„s emiserunt of the authors of ignorance of the truth the other vnheedfulnesse k Quibus huiusmodi adiuratione vsus est Irenaeus Adiuro te qui transcribis librum istum per Dominum Iesum Christum per gloriosum eius aduentum quo iudicaturus est viuos mortoos vt conferas postquaÌ„ transcripferis emendes illum ad exemplar vnde scripsisti diligentissimè hanc quoque obtestationem similiter transferas vt inuenisti moxemplaâ—i Hieron in Catol or negligence of those who haue exemplified such writings renuing by transcription the ancient and worne copies so are there two sorts of aduersaries which falslie impute errors vnto the Scriptures which are both alike dangerous and deadlie enimies vnto the faith Of the first kind are l Iulian. lib. 3. confuted by Cyrill calleth Christian religion which sometime he professed the learning of the Galileans and the holie Scriptures a forgerie deuised by men yet Porphyrius his fellow Atheist confesseth that Moses writings were histories of truth Contra Christianos lib. 4. Atheists and heathen men which renounce the whole bodie of the Scripture or m Libros veteris Testamenti respuerunt Simoniani Iren. lib. 1. cap. 20. Marcion ibid. cap. 29. Manichai Epiphan Haeres 66. Cerdoniani August de Heres c. 21 Librum Iob. Talmud Hebraeor ord 4. tract 3. Psalmos Nicholaitae Gnostici Philastri lib. de Haeres cap. 127 alij Salomonis libros infestant Philast cap. 132. Iacob Iustinop in praefat in Cant. Porphyrius Daniclem vt referâ— Hieron in Daniel in praefat heretikes which denie the parts thereof These most blasphemouslie impute vnfaithfulnesse and falshood to the authours of holie writings whose names they beare Now because the Lord long agoe by his mightie hand n By horrible examples as of Iulian Socrat. libr. 3. cap. 8. who hauing ouercome his enemies is in the field deadly wounded and dieth blaspheming God and Christ of Manes whoÌ„ the heathen Persian King caused to be flaied aliue his skin to be stuffed with straw and to be hung vp at the gates of the citie for sorcerie and working false miracles Epiphan Haeres 66. Arrius voided his bowels at the priuie Ruffin Histor. lib. 1. cap. 13. Soâ—rat lib. 1. cap. 3. Nestorius his tongue was eaten in his head of wormes and thereof died Euagr. lib. 1. cap. 7. hath weeded out such enimies and they are not suffered to shew their head within the o Leuit. 24.15 16. 1. Cor. 16.22 walles of the citie or Church of God therefore Sathan who chieflie laboureth to p 2. Cor. 11.3 Ephes 6.12 1. Pet. 5.8 ouerthrow the faith hath secretlie sent in another sort of more subtile aduersaries who tread a secret path to vndermine the Scripture by calling into doubt the integritie and puritie thereof Such were in old time q August epist 19. Quidam Manichaâ—rum falsa esse contendunt ita tamen vt eandem falsitotem non scribentibus Apostolit tribuant sed nescio quibus codicum corruptoribus the refuse of the christians who not daring to accuse the authours themselues accused certaine corrupters of the bookes and such are now in the Church of Rome who to aduance the credite of translations r Iacobus Christinop praefat in Psal Canus locis Theolog. lib. 2. c. 13. affirme that the Scriptures haue been corrupted by the Iewes other Papists are ashamed of this and Bellarmine saith they were indued with good zeale but not according to knowledge Bellarm Tom. 1. libr. 2. cap. 2. But in the same place he saith that to say the Hebrue is a most puâ—e fountaine is a false sentence accuse of corruptions the originall fountaines Wherein they commit a treble iniurie First against the Lord Å¿ Psal 19.7 the honour of whose word hereby they violate Secondlie against men t Matth. 18.7 whose faith and reuerence toward the heauenlie word of God they doe most vnworthilie disturbe and hinder Thirdlie against the truth which they falselie and causeles bring into suspition For neuer shall either u In this point hath Bellarmine dealt vnfaithfully and vsed many fallacies and subtilties Papist or Atheist or anie power of Sathan be able fullie and sufficiently to shew either error in the x Eugubin Steuch in Commentâ—m Gen. 11.7 saith the 72. Interpreters erred and that S. Luke followed their error author or y Bellar. Tom. 1. lib. 2. cap. 3. citeth as hee would beare the world in haÌ„d a manifest corruption Psal 21. for the test of his proofes are nothing to his purpose and vnworthie to bee answered where it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caari which is in English as a lion whereas
him none inheritaunce no not the breadth of a foote Whereby it is euident that x Beza in Annot. in Act. cap. 7. Itaque non assentior ijs qui vt hunc nodum soluant duplicem secerunt Abraha vocationem quarum vnam à Mose praetermissam recenseat Stephanus Atqui si haec Stephanus non accepit à Mose à quo tandem accepit dein quis non videt Stephanum si quaedam à Mose discrepaÌ„tia narrasset maximam calumniandi oâ—casionem fuisse aduersarijs praebiturum he came but after his fathers death that hee came after his fathers death and inioyed not the inheritance of a foote that hee came and was translated after his fathers death so that when he first came he was translated the same his comming was his translation Seeing therefore that Abrahams age of seauentie fiue yeeres when he departed into Canaan is perceiued to be by the authoritie of holie Scripture either at or after the death of his father who liued an hundred and fiue yeeres it remaineth that Abraham was not y Caluin in Gen. 11. vers 26. Nunc cur Abraham noÌ„ fuerit primogenitus c. August quaest in Gen. 25. Petest sic solui quoniaÌ„ scriptura quae dixit cuÌ„ esset Tharre annorum 70. genuis Abraham Nachor Aran non vtique hoc intelligi voluit quòd codem anno 70. aetatis suae omnes tres genuit sed ex quo anno generare coepis â—um annum commemoraniâ— scriptura Fieri enim potuis vt posterior sit generatus Abraham sed merito excellentiae quae in scripturis valde commendatur prior fueris nominatus Tremel Annotat. in Gen. 11. borne in the seauentith yeere of Terah but in the hundreth and fiue and thirtith There may in deed be many obiections made against it but none I hope that shall preuaile The text saith Terah liued seauentie yeeres and begat Abraham Nahor and Haran therefore will one say was z Bellarm. Tom. 2. controu 5. lib. 1. cap. 28. Perer in Gen. 11. part 3. disp 14. Jllo autem anno natus est Abraham scriptura enim in Genesi semper indicat tempus â—atiuitatis eorum quorum texit genealogiam vt sciamus aetatem totius mundi alijs praetermissiâ— qui ad istam gentalogiam non pertinent vt Gen. 5. dicitur Noâ— cum quingentoruÌ„ esset annoruÌ„ genuisse Sem Cham Iapheth Vbi notatur praecise annus quo natur est Sem. Sed hoc manifeste falsum est vt docet scriptura Gen. 11.10 Deniquâ— ipse Perâ—rius disp 10. Negat esse praecise annotatum Abraham borne in the seauentith yeere of Terah I answere by the words of the Scripture it is not necessarie for we plainely see that there is something to be vnderstood vnlesse wee would imagine that they were twins of one birth which doubtles is against the truth namelie a August quaest in Gen. 25. Non vtique hoc intelligi voluit quod eodem anno 70. omnes tres genuit sed ex quo anno generare caepit Caluin in Gen. 11. Nec verò Moses quoio vitae anno filios genuâ—rit Tharre eâ—primit sed tantum superasse aetatem illam priusquam tresgigneret filios de quibus agitur that the eldest of his sonnes was then conceiued and that hee had in all but b For the Scripture saith not of Tâ—rah as of all the rest he begâ—t sonnes and daughters but he begat Abram Nahor and Haran Although Caluin supposeth he had more children three Now which of these three should be the eldest Manie thinke Abraham because hee is placed first But this is no sufficient reason for Sem is alwaie placed first among the sonnes of Noah whom c Both Iewes and Christians as hath been said aboue they themselues suppose was not the eldest and Isaac is d Gen. 25.9 1. Chron. 1.28 placed before Ismael and Iacob e Malach. 1.2.3 August quaest in Gen. 25. before Esau whom all men know to be the younger Sons Secondlie it may be obiected to f Bellarm. Tom. 2. controu 5. lib. 1. cap. 28. be in vaine to set downe the age of Nahor or Haran in this genealogie where the fathers of the Church onelie are described But indeed it belongeth not a little to the historie both in respect of Terah who had no g Sicut neque Noe ante quingentessimuÌ„ annum August quaest in Gen. 25. Caluin in Gen. 11. Eo anno generare caepit child vntill he was seauentie yeeres of age when as his ancestors had children at h Gen. 11.14.24 thirtie and nine and twentie yeers also in regard of Nahor and of Haran to i For Lot is said to bee an olde man at the destruction of Sodome Gen. 19.31 when as Abraham had scarse fulfilled 100. yeares So that Lot the sonne of Haran is to be esteemed not much yonger then Abraham himselfe giue light into the age and condition of their posteritie Thirdlie if Abraham were not the eldest sonne there is no certaine ground of the age of k Caluin in Gen. 11. Hanc obiectionem ponit diluit Abraham and thereby no certaine account of the age succession of the world which the Scripture doth so distinctlie and purposelie l August de ciu Dei lib. 16. cap. 14. Absurdum est existimare c. define Whereunto is opposed this place of Scripture that Abraham departed being but seauentie fiue yeere old For wherefore is this time reported of but that it might be ioyned m August ibid. Defuncto autem Thara in Mesopotamia iam incipiunt iudicari facta ad Abraham promissiones Dei with the death of Terah and wherefore is the age of Abraham deliuered when he departed out of Haran not rather when he departed from Vr of the Chaldees the land of his natiuitie but because n Eucher libr. 2. in Gen. cap. 11. his departure from his natiue countrie and from Haran were both in one yeere fulfilled namelie in the yeere of the death of Terah Fourthlie if Abraham were not the eldest of Terahs sonnes o Bellarm. tom 2. controu 5. libr. 1. cap. 18. Perer in Genes 11. tom 2. Aliam suppositioneâ— inducuÌ„t quod illo anno habere capit tres filios vnum illo anno genitum alios antea Sic vt sit Abram minimus natu tamen septuagesimo natus anno sed haec sententia non tantum à scriptura ipsa discrepat Gen. 5.32 12.4 sed à sana ratione ab authoritate Augustini quaest in Gen. 25. de ciuit Dei lib. 16. cap. 15. omnium Doctorum then was hee borne in the hundreth and thirtieth yeere of Terah which also agreeth with this account or els no certaintie can be found of the birth of Abraham But it seemeth not credible by the course of nature that Terah had AbrahaÌ„ borne at one hundred and thirtie yeers seeing Abraham esteemeth it a miracle
to be the country wherin i Gen. 11.2.9 they built the city of coÌ„fusion wherby we vnderstand that the king of Shinhar was king k The Hebrues for the most part to whom Lyra and Vatablus accord affirme that this Amraphel was Nimrod but it is not likely in regard of the time for this warre was after the building of Babel about two hundred yeers Onkelos the Paraphrast translateth it the King of Babel of the countrie citie Babel Elasar a countrie not elswhere by that name remembred in the Scripture of some is taken for the kingdome of l The vulgar Latine translation following as it seemeth Aquila Symmachus translateth it the King of Scythia Pontus of others m Eupolemus a most ancient Historiographer maketh report of this narration in these words The Armenians in the daies of Abraham made warre vpon them of Phenice and Palestina and ouercame them and tooke Lot prisoner Abrahams brothers sonne Then Abraham armed his seruants and making an assault vpon these Armenians ouercame them and put them to flight and recouered not only his brothers sonne but withall a great bootie and spoyle of the enemies Cited by Alexand Polyhist in Euseb de praeparat Euangel lib. 9. cap. 4. for Armenia of other and that most likelie n Ioseph Antiq. libr. 1. cap. 10. Eodem tempore cum imperium Asiae penes Assyrios esset Sodomitarum res à quinque regibus administraretur hos Assyrij bello petierunt for Assyria Elam was of the sonnes of Sem and father of o Hieron trad in Gen. Est autem Elam à quo Elamita principes Persidis the Persians And Tidal was king of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gogim that is of nations being ruler as it seemeth p Lyra vnderstandeth that his kingdome consisted of a mixt people or of diuers nations Caluine that they were vagabond people without habitation Vatablus taketh Gogim to be the name of a Prouince It may be that people which Strabo lib. 16. calleth Cossei of manie Prouinces These made warre c. A mischiefe perpetuallie to be lamented that the q Warre of the Latins is called bellum and hath the name à belluis that is of beasts as though it were called belluinuÌ„ that is beastly Fest. Pomp. de verbor signifie because men in rage and fight are like the beasts and before instruments of warre were inueÌ„ted did fight like beasts hauing for weapons their fists their heeles and their teeth Herodot in MelpoÌ„ Lucret. lib. 1 Arma antiqua manus vngues dentesque fuerunt hearts of men are so surprised with beastlie crueltie as vnnaturallie to r Iam. 4.1 fulfill the lusts that fight within themselues to destroy and spill the life of man Against these are armed fiue other kings which ruled those fiue Cities of the plaine Å¿ Gen. 19.25 in Canaan whereof foure were shortlie after destroyed for sinne from heauen The occasion also of this warre the Scripture doth deliuer for that twelue yeers they had bin subiect to the king of Elam and in the thirteenth yeere rebelled against him whereupon he with the assistanc of three other kings whether his t Artopaeus in Gen. 14 confederats or u Which seemeth most likely by the authoritie of Ioseph Antiq. lib. 1. cap. 10. Hieron Comment in Hose cap. 2. August de ciuit Dei lib. 16. cap. 10. Diodor. Sicul. lib. 1. Iustin. lib. 1. and other historie writers who testifie that at this time the AssyriaÌ„ Empire was very great Neither is the Scripture in any sort against this for either it may be that the Elamites ioyned their forces with the Assyrians as being all of the familie of Sem or else that these Palestines were subiect to the Persian and he also tributarie to the Assyrian Empire subiects or x As 2. Sam. 10.16 hired by him the Scripture nameth not came to subdue them with force and power Herein the first and originall cause of warres may be considered For what made these subiects to rebell against their Prince Or what made the king of Elam at the first to seeke to bring them in subiection Surelie nothing els can be answered for both the parties then y Caluin in Gen. cap. 14. ambition and hautines of minde For most plainlie in deed haue the Scriptures witnessed and would God it were written in the harts of all that beare authoritie that z Prou 13.19 onlie thorough pride men make and raise contention But did Abram also here through pride make warre vpon these kings did Moses and Iosua subdue thorough pride the nations of Canaan or rather thorough faith obeying the commandement of God No doubtles neither yet the Scripture saith of euerie one that warreth or contendeth he doth it thorough pride but euerie one that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijchen maisah that giueth or maketh strife causeth or maketh the contention Neither giueth hee occasion of strife that rescueth an innocent b August quaest in libr. Ios q. 10. Iusta bella definiri solent quae vlciscuntur iniurias si qua gens vel ciuitas quae bello petenda est vel vindicare neglexerit quod à suis improbè factum est vel reddere quod per iniuriam ablatum est c. dein quod Deus imperat c. from the hands of murtherers but the murtherers themselues c Fulgent de remiss peccat libr. 2. cap. 14. Si sterilitas in ignem mittitur rapacitas quid meretur aut quid recipret qui alienaÌ„ abstuâ—erit si semper ardebit qui de suo non dederit which had vniustlie brought the guilties person within their power Neither they that warre at the voice of Gods commaundement whether to d August quaest in Ios qu. 50. Sed etiam hoc genus belli sine dubitatione iustuÌ„ est quod Deus imperat apud quem non est iniquitas nouis quid cuique fieri debtaâ—â— in quo bello ductor exercitus vel ipse populus non ipse tam author belli quam minister iudicandus Sicut Dauid pro regno Israelis contr Ishboshethum Absolonem Sibam 2. Sam. 2 23. 18.1 20 4. possesse the priuiledge that God hath giuen them or to e 2. Sam 10.12 Iudg. 11.27 1. Chron. 20. defend the libertie of the true worship and profession of the faith but they that seeke f August contr Faust lib. Nocendi cupiditas vlcisedeÌ„i crudelitas implicitus implacabilis animus feritas rebellandi libido dominandi si qua sunt similia haec sunt quae in bellis iure culpantur vniustlie to vanquish other or giue not place vnto g Ios 11.19.20 the wrath of God as did the Cananites But in this narration and in all the histories of Heathen warres we may well perceiue how both these enemies did sinne in pride The king of Elam had subdued them before and made them subiect h Vers 4. Ioseph Antiq
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
calleth it hallowed because that withall he offered not an vnbloodie but bloodie sacrifice Philo lib. de Abraham and so Clement doubtlesse doth vnderstand it saying he gaue not he offered therefore to Abram not to God Tertul. aduers Iudaeos Melchisedec Abrahae panem vinum obtulit that is gaue to Abraham bread and wine Author quaest mixt inter oper August quast 109. De Melchisedec legimus quia obuiauit Abrahae reuertenti à caede regum protulit panes vinum obtulit ei benedixit ei that is he met Abraham and brought forth bread and wine an â—ffered them to him and blessed him Ambros de Sacram. lib. 4. cap. 3. Tunc Abraham recijt â—ictâ—r occurit illi Melchisedec sacerdos obtulit ei panem vinum and offered to him Idem in Epist ad Hebraeos c. 7. Nec esse nouum si Melchisedec victori Abraham obuiam processerit in resectionem tam ipsius quaÌ„ pugnatoruÌ„ eius panem vinumque protulerit And for his resection and his souldiers brought forth bread and wine Hieron Epist. ad Euagr In resectionem ipsius quaÌ„ pugnatoruÌ„ eius panes vinumque protulerit For his resection and his souldiers he brought forth bread wine Theodoret. quest in Gen. 63. Idâ—irco panem vinum massam farinae dedit Abrahae He gaue Abraham bread and wine he offered bread and wine but adde their meaning he offred it to Abraham not to God Now this is not to sacrifice in the proper signification of d But Papists teach that Melchisedech did sacrifice properly Rhemist Testam annot on the Hebrues chap 7. Bellarmine c. sacrificing Some other call it e Hieron epist ad Marcel Qui iam tunc in typo Christi panem vinum obtulit that is who euen then offered bread and wine in a type of Christ August epist. 95. Prolato sacramento mensae Dominicae nouit aeternum eius sacerdotium sigurare In bringing forth the matter of the Sacrament he knew how to figure his eternall priesthood Idem 16. de ciuit Dei cap. 22. Leo de vniuersar assump suae serm 2. Euseb Emissen serm 5. de Paschate Arnob. Comment in Psal 109. Ioh. Damascen lib. 4. de Orthodox fâ—l cap. 14. Theophylact. in cap. 5. ad Hebraeos Al of theÌ„ indeed speake of a sacrifice of Melchisedech but say it was a type or figure themselues speaking metaphorically not meaning he did actually sacrifice which Epiphanius euidently declareth Heres 55. Melchisedec Abraha obâ—â—iam venit proposuit ipsi panes vinum mysteriorum aenigmata proferens exemplaria quum Dominus noster dicat ego sum panis viuens exemplar sanguinis ipsius qui ex latere ipsius compuncto fluxit ad purgationem inquinatorum respersionem ac salutem animarum nostrarum And Cyprian ad Caecilium epist 63. Vt ergo in Genesi per Melchisedec sacerdotem benedictio circa Abraham posset rite celebrari praecedit ante imago sacrificij Christi in pane vino constituta Melchisedech therefore did sacrifice But how By blessing of Abram as Cyprian doth expound it before which went the image of the sacrifice of Christ in the bread and wine But how was the bread and wine an image of Christs sacrifice Epiphanius answereth in a type figuring the benefit of Christ himselfe the true and liuing bread Of what sacrifice was it a type or image Of that one true sacrifice saith he made vpon the Crosse c. But Papists make it a shadow of that which they call the sacrifice of his Supper to which they adioyne their sacrifice the Masse a sacrifice not of bread and wine but meane of f August quaest Euangel lib. 1 qu 34. Intelligendum templum altare ipsum Christum aurum donum laudes sacrificia precum quae in eo per eum offerimus We must vnderstand the Temple and the Altar to be Christ the gold and the gift to be the sacrifices of praise which in him we offer by him In this sense we also say that Melâ—hisedech did sacrifice bread and wine when as he gaue it to Abram to the honour of God to relieue the need of Abram in Christ and for his sake mercie or thanksgiuing and praise to God according g Psalm 116.17 Hose 14.2 Heb. 13.15 as the Scripture often speaketh Wherefore also those that liken this bringing forth of bread and wine with h Clem. Alexand. Strom. 4. Qui vinum panem sanctificatum dedit nutrimentum in typum Eucharistiae Euseb Caesariens de demonst Euangel lib. 5. cap. 3. Quemadmodum ille c. August epist 95. Prolate sacramento mensae Dominica c. the Supper of the Lord ordained by our Sauiour Christ although they goe beyond the Scripture yet they goe not against the Scripture being takeÌ„ according to their meaning intent For as Melchizedek did comfort the wearie huÌ„gry with bred wine so Christ refresheth those which i Matth. 11.28 Ioh. 6.35 Rom. 4.11 10.17 are weary of their sins hunger for his righteousnes with his comfortable promises with the Sacraments and as Melchizedek did sacrifice with blessing thanks to God so ought k Mark 14.26 1. Cor. 11.26 we christians in the supper of the Lord. But that Melchizedek did not sacrifice his bread wine if this place of Scripture were not euidence enough there are arguments abouÌ„dant to conuince this error First the word here vsed to bring forth doth l And the same beside the authoritie of the Hebrues Caietan confesseth Nihil hic scribitur de sacrificio vel de oblatione that is here is nothing written of the sacrifice or oblation And Bellarmine de Missa lib. 1 cap. 6. saith the word of it selfe signifieth nothing else but to bring forth in no place of scripture signifie to offer or to sacrifice therfore wheÌ„ as that speech is onlie of bringing forth and not of sacrificing it is only to be vnderstood of bringing forth not of sacrificing Secondly Melchizedek brought forth bred and wine bestowed it on Abram as the m Andrad 2. defens Trid. Syn. lib. 4. Atque ego cum illis sentiam qui lassos Abraha milites et diuturna pugna fractos Melchisedec cum pane vinoque refecâ—sse aiunt Peter in Genes 14. disp 5. Eandem aijs sententiam tuto teneri posse Canus lib. 12. cap. 12. Non insicior c. Bellarm. de Missa lib. 1. cap. 6. Noâ— non negamus c. aduersaries theÌ„selues confesse but this act which is n The Scripture speaketh of no other act of Melchisedec but his meeting his bringing forth his blessing and where some Fathers say he sacrificed they meane it spiritually in phrase of Scripture Hos 14.3 Philip. 4.18 If any would replie that they meant properly as Papists doe I answere their words are against it where they expound themselues or if they had so meant where had they their authoritie to
teach that for a doctrine of faith which not any Scripture in old or new Testament doth iustifie the only act the scripture speeketh of is not properly to sacrifice bread wine therfore Melchizedek did not sacrifice his bread wine Thirdly Melchizedek o Chrysost Hom. in Gen. 36. Hieron epist ad Euag. of his kingly bounty brought bread wine but it pertaineth not p Albeit as Aristotle teacheth Kings were wont to offer sacrifice Pulit lib. 3. cap. 10. 7. cap. 9. and Philo saith he sacrificed beasts and he were both a King and a Priest yet he performing diuers functions discharged them no doubt according to his diuers offices to kings to sacrifice therefore he brought forth but did not sacrifice his bread and wine Fourthly if the sacrificing of bread wine were not the proper q Ex confesso aduersariorū qui hoc sacrificium propetā statuūt functionem sacerdotij Canus de locis Theolog libr. 12. cap. 12. Melchisedec erat sacerdos Dei altissimi sacrificium ergo offerebat Deo at non legitur aliud quam panem vinum obtulisse Bellarm. lib. de Miss 1 cap. 6. Cum scriptura ut in locis describat nobis sacerdotiū Melchisedec debuit profecto alienbi tradere quael◠fuit sacrificium Melchisedec Rhemist annot Hebrae 7. sect 8 act of the Priesthood of Melchizedek then did hee not sacrifice bread and wine but onlie brought it forth of his kingly liberality but the proper work of the Priesthood of Melchizedek was that r Vers 19. Hebr. 7.1 Cyprian Epist. 63. ad Cacilium Qui ordo vtique hic est de sacrificio illo veniens iude descendens quod Melchisedec sacerdos Dei summi fuit quod panem vinum obtulit quod Abraham benedixit he blessed Abraham for which he receiued also tithe of Abraham therefore he did not sacrifice in bread and wine Fiftlie if Melchizedek had sacrificed bread wine the same his sacrifice must haue had resemblance vnto the sacrifice of Christ but the sacrificing of Melchizedek if he had sacrificed bread and wine had not beene like the sacrifice of Christ therefore he sacrificed not The former part of this argument is ſ Bellarm. cap. 6. Colligitur ex vi typt figurae confessed by euerie Papist the latter proposition is prooued thus It was neither like the true sacrifice of Iesus Christ which was when hee offered t This Bellarmine himselfe denieth De Miss lib. 1. c. 6. Sacrificium crucis si per se confideretur non est secundum ordinem Aaron nec secundum ordinem Melchisedec That is the sacrifice of the crosse if it be cōsidered in it selfe is neither after the order of Aaron nor of Melchisedec And least any should thinke the Fathers herein to be more absurd then Bellarmine where they compare this act of Melchisedec with the sacrifice of Christ it must be vnderstood that they meane not any sacrificing of bread and wine as though Melchisedec had sacrificed or any way consecrated his bread and wine but a sacrifice of liberalitie and godlines in relieuing Abraham of praise and thanksgiuing wherein the gift of Melchisedec is like the act of Christ in giuing his righteousnes to vs and his thanksgiuing like that of them who truly receiue the Sacrament in which two the whole administration of the Sacrament doth consist vp himselfe vpon the crosse which is his onlie u Heb. 9.25.26.28 10.12.14 sacrifice neither like the false imaginarie sacrifice which the church of Rome ascribeth vnto Christ which neither scripture nor auncient councel nor father calleth a sacrifice in the x August contr Faust. lib. 20. cap. 21. Sacrificium Deo frequentissimè facimus illo duntaxat vitu quo sibi sacrificari noui Testamenti manifestatione pracepit Huius sacrificij caro sanguis ante aduentum Christi per victimas similitudinum promittebatur inpassione Christi per ipsam veritatem reddebatur post ascensum Christi per sacramentum memoria celebratur Christus igitur cum hoc sacrificium instituerit commemorationem sui instituit gratiarum actionem proprit sacrificium non instituit proper signification of a sacrifice For in that sacrifice as y Paschasius Abba◠Corb. libr. de corp sang Dom. cap. 10. Hic primus hanc haeresin libello defendit Vixitque circa annū Domini 880. vt referi Trithemius lib. de Eccles scriptor Lanfrācus Arch. Cantuar libr. de Euchar. Corporali siquidē inquit ore corporaliter manducamus bibimus ipsum Dominicum corpus Guitmund Aduers de verit Eucharist lib. 1 Algarus de Sacram. lib. 1. cap. 5.6 Odo Cameracens missae canon exposit 3. Concil Trident. Sess 13. cap. 1. Principio docet sancta synodus apertè simpliciter profitetur in almo sancta Eucharistiae sacramento post panis vini consecrationem Dominum nostrum Iesum Christum verum Deum atque hominem verè realiter ac substantialiter sub specie illarum rerum sensibilium contineri Idem can 1. ibid. Et si quis negauerit aut dixerit remanere substantiā panis vini c. anathema sit they teach that doe defend it the bread and wine which by Christ was offered was reallie carnally chaunged and conuerted into the verie bodie and blood of Christ so that he offered bread and wine and yet the verie matter of the sacrifice z Bellarm. Tom. 2. contr 3. de Euchar. lib. 3. cap. 18. Ecclesiae scil Romanae sententia est esse totalem conuersionē substantiae panis vini in corpus sanguinem Domini was his bodie and his blood he offered really and carnally his bodie and his blood a Concil Trident. sess 22. cap. 1. Deus Dominus noster in caena nouissima qua nocte tradebatur corpus sanguinem suum sub speciebus panis vini Deo patriobenlit Idem cap. 2. Et quoniam diuino hoc sacrificio c. but yet an vnbloodie sacrifice But Melchizedek offered if at all he offered but onlie bread and wine none dare affirme that it was transubstantiated into the bodie blood of Christ Therefore if Melchizedek had offered bread and wine it had beene vnlike that offering of Christ wherupon it also followeth by euident reason seeing Melchizedeks offering dependeth vpon resemblance vnto the offering of Christ and the offering of bread and wine by Christ is grounded by them vpon the offering b Bellarm. de Missa lib. 1. cap. 6. Melchisedeci sacrificium incruētum fuit quare Christus debuit incruentum c. Melchisedechs sacrifice was an vnbloodie sacrifice therefore Christs sacrifice must be an vnbloodie sacrifice of Melchizedek that neither Melchizedek nor Christ did offer sacrifice of bread and wine Sixtlie neither c Yea they renounce it in as much as they teach all matters of faith concerning Melchisedec and yet of his sacrifice nothing testimonie of Scripture nor exposition d