her gracious Maiestie by authoritie and power of euery good man in his place as he tendereth the welfare of the Church of God the blessed continuance of the Gospell which her Maiestie hath alwaies so carefully maintained as the chiefest good of all her subiects and the safetie and preseruation of the publike wealth to labour with watchfulnes and wisedome to bridle the furie of such enterprisers Moreouer for that I know right well that the writings of the Protestants are wholy banished from all the territories of the Papacie by the authoritie of the Tridentine Councell and the Pope except to certaine licensed vnder paine of confiscation of goods and life therefore I did assure my selfe my labours in our vulgar tongue would be communicate to moe than in the common language of many countries Neuerthelesse if hereafter I shall perceiue it more for the seruice of the Church of God and honour of my Countrie to make my labours common to other Nations I promise also this booke of Genesis being happily finished if God giue life and leisure to conuert my stile This in the meane time I would craue of your Honourable Lordship that if I shall be found in some one or other point not so fully perhaps to satisfie my reader as of some peraduenture will be expected for as Hierome saith Quilibet in suo sensu maximè abundat you would fauourablie impute it in part to my manifold distresses which through the mercifulnes of God may hereafter be relieued hauing continued these eight and twentie yeeres brought vp in learning only vpon the charges of mine owne reuenewes and in these my labours receiued neither incouragement or helpe of societie or conference or like assistance which might otherwise haue been mine aduantage in this exercise Now that I haue been thus bold to present my simple labours vnto your Honourable patronage I am besides more priuate causes publikely inuited by that honour and thankfulnes that is due vnto your Lordship not only from my selfe but of this whole Realme and the Church of God That paterne of godly praelacie described by the Apostle practised by the godly Fathers and Bishops of the Church is very notablie exemplified in your person Your life vnproueable I speake nothing but before the Church of God and by the testimonie of this Realme your temperancie vigilancie sobrietie modestie hospitalitie is knowne and commended in euerie quarter of this land your grauitie wisedome learning as it hath abounded through the blessing of the Lord so hath it been as a rich talent by a faithfull seruant carefully applied both in her Maiestie priuate palaces and in the farthest places of her kingdome your Zeale and diligence in holding forth the word of holesome doctrine both by painfull preaching and prudent gouernment in that precinct committed vnto you your most pregnant loyaltie and long continued seruice vnto her sacred Maiestie your continuall endeuours for the publike wealth which euery good man is bound to reuerence to loue and gratifie Iesus Christ the great shepheard of the sheepe in the bowels of his mercie tenderly regard his faithfull flocke within this land preserue in peace this Common-wealth continue long this happie and triumphant regiment blesse abundantly our gracious Soueraigne and peerelesse Princesse renew her yeeres inlarge her prosperitie treasure vp in her royall heart all graces of saluation and of gouernment And finally so prosper all your honourable proceedings your care and industrie for the peace and welfare of his Church your pastorall endeuour for that stewardship and flocke committed vnto you as that it may be euer to the praise of God your honour and commendation in the sight of men your continued comfort in your much prolonged life and at his appearance through his endlesse mercie you may receiue that infinit guerdon of your faithfull dispensation which is that immortall Crowne of vnspeakable glorie Diligat te Dominus quia tu dei seruos diligis Your Lordships most humble to be commanded NICHOLAS GIBBENS TO THE GODLY READER The counsaile of Chrysostome touching the reading of the Scripture Hom. 3. de Lazaro Luc. 16. SVine librum in manus lege historiam omnem quae nota sunt memoria tenem ea quae obscura sunt parumque manifesta frequenter percurre Quod si non poteris assiduitate lectionis inuenire quod dicitur accede ad sapientiorem vade ad doctorem communica cum his ea quae scripta sunt declara vehemens studiuÌ„ Et si viderit te Deus tantam animi promptitudinem adhibere non despiciet tuam vigilantiam solicitudinem Verum etiamsi nullus homo te docuerit quod quaeris ipse sine â—â—bio reserabit Memento Eunuchi reginae Aethiopum c. Thus much in English TAke the Bible in thy hand reade the whole historie and remembring that thou vnderstandest that which is darke and not manifest vnto thee runne ouer often If thou canst not finde out the meaning of the words by diligent reading haue accesse to one of better knowledge goe vnto a teacher of the word communicate with them the things that are written declare thy earnest desire to vnderstand And if God see thee vse so great readines of minde he will not despise thy watching and thy carefulnes Yea if no man teach thee that thou askest he himselfe without doubt will vnlocke it and disclose it vnto thee Remember the Eunuch of the Queene of Aethiopia a man troubled with innumerable cares and hedged in with many businesses who being a Barbarian and not vnderstanding what he read he read notwithstanding sitting in his chariot and if he shewed such diligeÌ„ce in the way think what he did wheÌ„ he was at home QVESTIONS AND DISPVTATIONS VPON GENESIS CHAP. I. Question 1. verse 1. Wherefore is it written thus Jn the beginning God created the heauen and earth BEcause the Lord would haue it known vnto men but especiallie vnto his Church that the world was not eternall as men are readie to imagine and the a Aristoteles de cielo lib. 1. cap. 10. c. Metrodorus Chius Philosophers and b Simon Basilides c. vide August de Heres 1. 4. heretikes haue taught but that hauing a beginning in time c Elohim a word of the plurall number signifieth the three persons in the Trinitie being ioyned with the word of the singular number Bara sheweth that the three persons are but one God which did create Deus vnus in trinitate trinus in vnitate Arnob. in Psalm 145. And although for honour sake a creature sometimes is spoken of in the plurall number as the Iewes obiect yet no creature in any place of Scripture euer spake of himselfe in the plurall number as I am Elohim this is peculiar to the Lord. God himselfe was the d Bara to create signifieth to make of nothing and thereby is distinguished from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iatzar to forme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnashah to make so that all things
now by the spirit of God indued with power and vertue that it might bring forth But beside this the word resting seemeth to haue a farther meaning The matter of the world is called waters not because it was e It is iudged by the learned that when God said Let the waters be gathered together c. the earth and the waters tooke their perfect forme August de Gen. cont Manich. lib. 1. cap. 12. con Aduersar legis Proph. lib. 1. cap. 13. perfect waters for the substance of all creatures was therein confused but because of a certaine resemblance thereunto and that not only in the vniformed vnformitie thereof but also as waters doe by nature runne flow and spread abroad so in this matter there was no power in it selfe not so much as to keepe it selfe together but by the power of the spirit of God who f Cyprian lib. de Spiritu Sancto ipse potius ferebat complectentibus firmamentum ipse dabat congruum motum limitem praefinitum as it were inclosing it and sustaining it as if a man should hold a lumpe of sand in his hand or a Crane in the aire g Plin. lib. 10. cap. 23. Grues excubias habent nocturnis temporibus lapillum pede sustinentes qui laxatus somno decidens indiligentiam coarguit a stone in her foote by resting vpon it h August de Gen. cont Manich. lib. 1. cap. 5. Non enim per spatia locorum sed per potentiam inuisibilis sublimitatis suae did giue power vnto it to be sustained Wherefore you may in no case vnderstand by spirit either breath or winde or spirit other then the holy Ghost i Hieron Trad. Heb. in Gen. idem epist. ad Oceanum Ambros Hexam lib. 1. cap. 8. Nam etiam Spiritum Sanctum legimus creatorem Iob. 33.4 the third person in the Trinitie who is called the k Isai 51.9.12.13 arme the l Exod. 32.16 Deut. 9.10 finger the m 2. Cor. 12.9 power of God for as much as to giue it such a power is no lesse than to create which belongeth not to any but to God Question 4. verse 3. Wherefore is it written Then God said let there be light BEcause the spirit of God hauing shewed that God created Heauen and Earth hee would also shew the manner how he did a It is without controuersie that the world was both begun and perfected by one and the same power of the word but God is not said to speake before the making of the light because in the distinction of the creatures his wisdome beginneth to appeare Caluin in Gen. 1. create them Euen like as Kings and Princes doe bring great things to passe by their commandement and word onely so God who is King of Kings is so great in power and maiestie as that he did b Psalm 33.9 but say the word and they were created But how is it said that God spake or how could his voice be heard of things that were not To speake c Rab. Moses libr. 1. Ductoris cap. 64. doth signifie diuerslie in holie Scripture sometime to vtter a voice sometime to conceiue in minde as where he saith d Psal 14.1 53.1 Hest. 6.6 the foole hath said in his heart c. that is he doth conceiue or thinke so sometime to will or purpose as e 1. Sam. 18 11. Saul said I will smite Dauid thorough to the wall that is hee would or purposed so to doe The Lord therefore did not by f Tertul cont Praxeam Quid enim est dices sermo nisi vox sonus c. at ego nihil de Deo inane vacuum prodire potuisse pronouncing words but by g Dei dicere est Dei facere August epict 49. quaest 6. Nam sicut humana consuetudo verbis ita diuina potentia etiam factis loquitur doing vtter his mind not by commaunding any other but by h Basil Hexam Hom. 2. In voluntate inclinationem significat decreeing of it himselfe Here then the Scripture with heauenly wisdome bringeth in the second person who is the wisdome of God to be the creator of the world together with the father and the holy Spirit Not that this word in which God said let there be light was not as well of the father and of the spirit as of the sonne for the same word was but the execution of the eternall word of God in time it was of ordination not of nature but as by the making of that vnformed matter and sustaining it the mightie power of God is known to which end the Scripture saith The Spirit of God did moue vpon the waters so by the order and disposition of the creatures the wisdome of God is manifest which is that essentiall and eternall i Pro. 8.12.14.22.27.30 word of God which in the beginning was with God k Iohn 1.1 2 3 14. Heb 1.2 without which nothing was made that was made which word became flesh and dwelt among vs. Here therefore l Athanas Serm. cont Arian 3. vt enim lux suis radijs omnia illuminat sine eius radijs nihil illustrari quiuerit ita quoque pater veluti per manum in verbo suo operatus est omnia sine eo nihil fecit est enim verbum domini architectus rerum author est patris voluntas Tertul. con Praxeam Caterùm vâ—ique teneo vnam substantiam in tribus cohaerentibus tamen alium dicam oportet ex necessitate sensus eum qui lubet eum qui facit is a manifest proofe of the doctrine of the Trinitie whereof the m Matth. 3.16 28.9 Ioh. 14. vers 26. 2. Cor. 13.13 c. Scripture doth so often and plentifully teach as also of the diuersitie of working in respect of the difference of the persons The Father createth n Iames 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the fountaine of goodnes The Sonne createth o Prou. 8.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the wisdome of the Father The holy Ghost createth as the power p Vers 2. Iob. 26.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father and the Sonne The worke of creation is one as God is one the manner of working is diuers according to the distinction of the persons God said let there be light and there was light that is the Trinitie decreed it q Hilar. de Trin. lib. 4. Dicit ergo fieri Deus ex quo omnia sunt fecit Deus per quem omnia sunt the second person effected it For r Psa 33.6 Ioh. 1.3 by the word of the Lord were the heauens made Neyther is this as Å¿ Arriani Eunomij item Macedonij de Spiritu Sancto heretikes imagine any disparagement vnto the sonne of God nor token of inferioritie but of equalitie for hee did both decree it as God and performe it as God neyther did hee alone create
could be perfect in this pilgrimage Notwithstanding hee was righteous m Gen. 7.1 in the sight of God not in n Psalm 143.2 130 3. himselfe in the seueritie of iustice but yet by o Mat. 3.17 17.5 imputation giuing vnto him the righteousnes of Christ which he receiued by faith euen in the seueritie of iustice In somuch that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tsedek tamim perfect righteous before the Lord both in respect that his will by the grace of God was sanctified p 1. King 11.4 1. Chron. 29.9.17 Act. 11.23 with a purpose of heart to cleaue vnto the Lord which will q Cyprian lib de Exhort ad MartyriuÌ„ c. 12. Nec soles anima lucâ—sot intersectos diuinae pollicitationis manent premia sed etiaÌ„ si ipsa passio fidelibus desit sine damno teÌ„poris merces iudice Deo redditur in perse utâ—oue militia in pace conscientiae coronatâ—r Ambros Comment in Luc. cap. 9. Deus non obsequâ—orum â—peciem sed puritatem querit affectus the Lord accepteth for performance through Iesus Christ And also in regard that his r Galat. 3.27 Philip. 3.9 Reuel 6.11 person was wholie clothed with the righteousnes of Christ whereby hee being vnperfect was made perfect by his Å¿ Ioh. 1.16 Rom. 4.3 â— 5.8 In this point Papists as it were opposing themselues against the Scripture race the foundation of iustification that is of faith and saluation denying in most manifest words that mans iustification consisteth in the imputation of the righteousnesse of Christ Bellarm. â—om 3. 〈◊〉 1â— partic 2. lib. 2. cap. 7. Iustificationem non consistere in imputatione iustitiae Christi Notwithstanding that the Scriptures doe so plentifully testifie it Gen. 15.6 Psalm 32.2 Ieâ—â—â— 23.6 Luâ— 18.13 Act. 13.39 Ioh. 15.3.4 1. Ioh. 2. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle doe so plainly expound it Rom. 1.2 4 5 6. c. 1. Cor. 1.30 Ephes 1.4 and the same is the only gate of mans true happines and of eternall life by Christ But wee referre this to Gen. 15. vers 6. perfection and all his imperfections t Micah 7 19. were buried as in the bottome of the Sea A heauenlie comfort for weake distressed conscieÌ„ces For in Noah thou maiest see thy selfe called righteous by the Lord if so be thou wilt receiue by faith the righteousnes of Christ although thou be clothed with sinfull flesh And although thou hast many imperfections such u Gen. 9.21 as there were in Noah yet by the ful satisfaction of Christ in whom thou doest beleeue they are fullie x Ierem. 31.34 Act 10.43 pardoned and taken away And albeit thy conscience doe accuse thee of want in euerie worke so that thou darest not offer it y Iob 9.32 10.15 as righteous before the Lord much lesse demand z Luc 17.10 As the Papists presumptuously doe by merite of condignitie Aquin Prim. Secund. quaest 114. artic 2. The same doth the Councell of Trent confirme albeit in coloured wordes Sess 6. can 32. Item Aquin. prim Secund. q. 114. artic 8. 9. of him the wages merite of the same yet remeÌ„ber thou with Noah that thy a Coloss 3. â— righteousnes is hid with Christ in God and he is thy perfection of whom the Lord hath said b Matth. 17.5 in him I am well pleased c Matth. 9.13 Ioh. 9.39.41 Heare receiue and mixe with faith Heb. 4.3 heare him Obser 1. Although by nature d 1. King 8 46. Rom. 3.23 5.12 we all are sinners yet euerie one that e Ioh. 3.16 36. All true beleeuers and only beleeuers beleeueth is f Isai 55.1 Rom. 3 24. freelie and g Act. 4.12 Heb. 7.25.26 Psal 32.2 2. Cor. 5.19 fullie iustified by the imputation of the righteousnes of Christ through faith Secondlie a single heart which truely doth trust in God h Psal 15.2 24.4 is an vndoubted token of a godlie man Thirdlie the Lord in punishing and shewing mercie i Gen. 18.25 Ezech. 34.17.30 Matth. 25.32 will make a perfect difference betweene the righteous and the wicked CHAP. VII Question 1. verse 2. What meaneth this that the Lord putteth difference betweene the beastes calling some cleane and some vncleane seeing that they were all created good and therefore cleane And how was the same distinction obserued of Noah GOD in the Creation made all the creatures a Gen. 1.31 Arnob. in Psalm 139. Malus enim per creaturam nec ipse est diabolus exceeding good and nothing euill or vncleane among them neither is there any beast b Act. 10.15 Rom. 14.14 1. Cor. 10.25 Fulgent de Praedest cap. 18. Sic Deus rationali creaturae magis voluit inesse bonum vt etiam infimae creaturae nullum inesset substantialiter malum which in his nature or substance is vncleane Neuerthelesse as hee made them all for c Gen. 9.2 3. Psalm 8.6 115.16 Ambros de Noa Arca cap. 10 Rationis expertia non propter se sed propter hominem generata sunt animalia the speciall vse of man so also and that d Leuit. 11.44.45 Iren. libr. 5. Praedixit autem figuraliter omnia haec lex de animalibus delineans hominem Qui in patrem filium per filem firmiter faciunt haec est enim firmitat eorum quae duplici sunt vngula eloquia Dei meditantur die nocte vti operibus bonis adornentur hac est enim ruminantium virtus onelie for his vse hee doth distinguish them Hee taught the Israelites this doctrine and shewed e Leuit. 11.1 Deut. 14.4 c. them the difference betweene the cleane beastes and vncleane but it was f Iustin Martyr Dial. cum Triffon Vt etiam inter edendum bibendum ob oculos vobis versaretur Deus for their instruction and furtherance in faith not for the nature of the beasts or anie euill propertie inherent in them which the Lorde himselfe doth signifie when as hee saith not these are vncleane but these shall bee vncleane vnto you The swine was called vncleane g Leuit. 11.7 because hee cheweth not the end which is not h August contr Faustum lib. 6. cap. 7. Immundum quippe illud animal in lege posituÌ„ est quod non ruminet noÌ„ autem hoc eius vitium sed natura est Sunt autem homines qui per hoc animal significantur immundi proprio vitio non natura quicunque libenter audiunt verba sapientiae postea de his omnino non cogitant a fault but nature in the beast but because men doe imitate i Psal 32.9 2. Pet. 2.22 or rather exceede their beastlie qualities hee k Tertul. lib. de Cibis Iudaic. Proficere auteÌ„ poterant intellecto plus in hominibus vitia sugienda quae lex damnasset etiam in pecoribus Nam quando irrationale animal ob aliquid â—eijcitur magis
in the persons of the deitie If againe it be demaunded by what meanes this confusion of tongues was wrought The Scripture declareth it in these words that one could not vnderstand anothers speech whereby is signified first that all of them n Vers 7. lost the vnderstanding of the speech they had before Secondlie they were indued o 1. Cor. 14.10 with a seuerall voice significant in steed therof Thirdly that therein their vnderstanding was not p Philo. lib. de confus Linguâ—r quid est coÌ„fasionis simile Mixtura scilicet temperatura Philo likeneth this confusion to mixture of drie things and temperature of moyst things as Wine and water And indeede it seemeth likely that first euery one forgat the vse of their natiue tongue which was done of the Lord miraculously as the Scripture signifieth albeit some by naturall imperfection haue forgotte the knowledge of their proper names as Messâ—la Coruinus Câ—inâ—t lib. 1. cap. 12. and that afterwards they inuented to themselues other words and sounds to expresse their minds diuers after their diuers wits and dispositions and what they thus found out they constantly kept as their seuerall language like as also so much as they remembred of their primitie tongue By this meanes it came to passe that no language but hath some remainder of the Hebrue Of the Greeke we haue spoken in the second chapter quest 6. so the Chaldee Syriac Arabic Aegyptian Persian c. The Latine Hierome proueth in Sophon 2. in the word Nugae which signifieth one thing in Hebrue and in Latine And Augustine affirmeth the Punick commeth neere the Hebrue Among other as worthie as any our English hath many words which are common with the Hebrue and seeme to be deriued from the same To shiuer or breake to peeces in the Hebrue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sauar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chub a chub or rich Vsurer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dad a dugge the mothers breast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phag a figge c. increased nor deminished but altered to the notion of the language which they spake Whereof it followeth that as this confusion was q Isai 28.11.13 an horrible punishment powred out vpon the world for sin so that speaking and vnderstanding r Act. 2.3.4 of all languages shed forth vpon the Disciples of our Sauiour was Å¿ 1. Cor. 12.10 such a treasure and reall gift as from the beginning was not bestowed on mortall creatures Of some it is asked how manie languages were from hence deriued To whom there are diuers of the fathers which make this answere that t Arnob. in Psal 124 â—iunt ergo omnes simul linguae 72. Epiphan Haeres 1. Et diuisit illorum linguas vt ex vna in 72. distribueret iuxta numerum virerum tunc repertorium Hieron lib. trad Hebrae in Gen. August de ciuit Dei lib. 16. cap. 3. their number was according to the number and names which are expressed in the former chapter which is 70. and that the Lord u The exposition of the Rabbins in Deuteronom 32.8 appointed the borders of the sonnes of Adam according to the number of the x For there are 70 beside Sem and Iapheth children of Israel Yet because manie y The ten sonnes of Canaan for ought that can be proued had but one language there remembred enjoyed one common speech as the sonnes of Canaan and that manie languages z Exod. 17.14 Plinie libr. 5. cap. 30. reporteth by the authoritie of Eratosthenes that the nations of the Solimi Lesegi Bebrici Colicantij Trepsedi c. in Asia were vtterlie destroyed The Canaanites were so destroyed that their language also perished c. are knowne to haue perished with the nations and manie haue a Nehem. 13.24 risen since this confusion by the mixing and confusing of diuers tongues it is vtterlie vnnecessary to be decided neither can it by the Scripture be determined Obser 1. The b Deut. 32.15 8.12 Iob. 21.14 prosperitie of the wicked doth make them proude and doth c Psal 10. Prou. 30.9 arme them with rebellion against the Lord. Secondlie sumptuousnes in building apparel and such like wherein men exceed their condition and estate d Iâ—ai 5.8.9 Ierem. 22.13.14 Zephan 1.8 1. Pet. 3.5.6 are great prouocations vnto the Lord to send downe his wrath on the vsurpers of them Thirdlie to seeke for fame on earth either by e Iudg. 9.54 Such as were of Lucretia of Cato Vticens of Pausanias which though they seemed to be done for vertues cause yet were they indeed against vertue and iustice and not worthie commendation August de ciuit Dei lib. 1. cap. 19. Valer. Max. lib. 8. cap. 15. vngodlie actions or f Psal 49.11 Isai 22.10 indifferent things as riches strength honour lands buildings and onlie saue by righteousnes and g Philip. 4.8 good desert in the common wealth and Church of God h Isai 10.13 cap. 14.4 c. is sinne and prouoketh a curse of infamie Fourthlie the Lord doth deride the i Psal 2.4 counsailes of the wicked when they fortifie themselues against the working k Act. 4.25 of his prouidence Fiftlie counsailes and purposes of men which l Isai 30.1 are not grounded in the word of God do worke the woe of the inuentors m Iosu 9.14 Isai 30.5 of them Question 3. verse 12. Whether Shelah were the naturall sonne of Arphaxad as the Scripture saith Arphaxad begat Shelah or whether Shelah were the son of Cainan Grand child of Arphaxad as it is in the Gospell by saint Luke IN the latter part of this Chapter is contained a Catalogue of the genealogie from Noah vntill Abraham both because the certaine a August de ciu Dei lib. 16. cap. 14. Absurdum est existimare in ista serie generationum vbi diligenter commemoratur quoâ— annos quisque vixerit vnius alicuius numerum annorum vitae non commendatum esse memoriae Isle enim ordo qui dirigitur ab Adam vsque ad Noe inde vsque ad Abraham sine numero annorum vitae sua neminem contineâ— distance reuolution of the time might be fullie knowne vnto the Church of God and also to the end b Matth. 1.1 Luc. 3 2â— Rom. 9.5 that the parentage of our Sauiour Iesus Christ might be described according to the flesh In record whereof this diuersitie is found that in the gospell where this pedegree is repeated one c Luc. 3 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cainan is placed as the father of Shelah and son of this Arphaxad which Arphaxad himselfe is here said to haue begotten Shelah at his age of 35. yeeres Now if Cainan were the father of Shelah then can it not be also agreeing with the truth that Shelah was begotten by Aphaxad and if Arphaxad when hee had liued but thirtie fiue yeers had Shelah borne vnto him it can not be that Arphaxad
confirmatur cannot be conuinced by the word of God hate contrariwise not sin but men for not being k 1. Pet. 4.4 partakers with them in their sinne and clearelie descrie themselues to be children l Ioh. 8.44 of that father from whom m 1. Ioh. 3.8 sinne falsehood hypocrisie and murther haue issued forth into the world Furthermore it may happen to be called into doubt whether Abram offended not in that hee ioyned in societie with Mamre Aner and Eshchol which were Amorites of the posteritie of Canaan because the Lord not onelie forbad n Exod. 23.32 34.15 Deut. 7.2 the Israelites the making of any league with the people of the land but in all ages o Pro. 14.7 22.24 2. Cor. 6.14 Ephes 5 7. Chrysostom Hom. in Matth. 19. Bonus si male connectitur aut pares ambo reddantur aut cito ab inuicem separentur amicitia enim pares aut querunt aut faciunt IdeÌ„ Et rerum natura sic est vt quoties bonus malo coniungitur non ex bono malus melioretur sed ex bono malus contaminetur of his Church hath prohibited his children to haue societie with the wicked To this it p Conciliatio 23. must be answered that the godlie are not forbidden to make or maintaine peace with q Gen. 34.15 Nazianz. in Apolog orat 21. Melior est talis pugna qua Deo proxiâ—â—â— facit quam pax illa qua separat à Deo wicked men so that such peace containe not a conspiracie against the Lord and the sinceritie of true religion vnles they haue authoritie from God to r Deut. 7.2 Iudg. 2.2.3 1. King 20.42 afflict them for their sinne as had the Israelites For we are commaunded to haue peace with Å¿ Deut. 20.10.11 Rom. 12.18 Matth. 5.9 all men so much as lieth in vs and to be not onlie peaceable but furtherers of peace Wherefore if any Heathen or Idolator shall seeke vnto vs for peace wee are to answere him t Iosu 9.7.14 15. 2. Sam. 8.10 1. Sam. 8.14 with peace and to shew the fruit of our religion which is to be peaceable u Ioh. 13.35 Gal. 6.10 Luc. 10.5 August contr epist Parmen lib. 2. cap. 1. Quisquis ergo vel quod potest arguendo corrigit vel quod corrigere non potest saluo pacis vinculo excludit vel quod saluo pacis vinculo excludere non potest aequitate improbat hic est pacificus and good to all For this cause did Abram make couenant with Aner and his brethren and with Abimelec x Gen. 21.22.24 26.28.31 requiring peace Thus Dauid and Salomon did ioyne in league with the king of y 2. Sam. 5.11 1. King 5.10.11 Tyrus and so ought godlie Princes being sought vnto if it be not z Ierem. 40.8.14 41.1 Ambros lib. de Virgin 1. Venena non dantur nisi melle circumlita vltia non docipiunt nisi sub specie vmbra virtutuÌ„ vnder pretence of fained friendship But in our distresse to a 2. Chron. 16.7 seeke for help of them or in their aduersitie to be helpers vnto c 2. Chron. 19.2 them that hate the Lord vnlesse it be d Iosu 10.6.7 to defend our selues by succouring them or that they be yeelded vnto our power this is condemned in the Scripture for it is e Philip. 3.19 Ierem. 17.5 to preferre the loue of men before the Lord. Neither is it lawfull to expect their assistance f Esra 4.2 whom we may not requite with help againe wherfore it may not g Sicut HebraeoruÌ„ sententia est in Bereshith Rabb in Cab. c. vniustlie be esteemed that these confederates of Abram were the seruants also of the Lord either wonne vnto godlines by h Chrysostom Hom. in Gen. 33. Postea enim Cananaea inhabitatores clarè iusti virtutem didicerunt Abram or more auncient maintainers of the truth as was i Vers 18. Melchizedek the further proofe wherof because the Scripture doth not fullie testifie we commend k Iren. lib. 2. cap. 48. Quaedam autem commendamus Deo c. to God as a case vnknowne Obser 1. verse 14. The godlie are by Abrams example to l 2. Sam. 10.12 Matth. 10.37 Origen in Cant. Hom. 2. Te vult diuinus sermo diligere patrem filium filiam vult te sermo diuinus diligere Christum nec inordinatam habere charitatem aut magis te filium filiam diligere quam verbum magis te parentes amare quam Christum aduenture life and goods for the seruice of God and welfare of his Church 2. True fortitude consisteth onlie m Prou. 24.5 28.1 16.32 Lactant. lib. 6. cap. 18. Si quis lacessitus iniuriae ledentem persequi caperit iam victus est Si verò motum illum ratione compresserit hic plane imperat sibi hic regere se potest Qui autem referre iniuriam nititur cum ipsum à quo lesus est gestit imitaâ—i neque vero minus mali est referre iniuriam quà m inferre Hieron Commentur in Ioel. cap. 1. Iâ—sti fortis viri est nec aduersis frangi nec prosperit subleuari sed in vtroque esse moderatus August contr Iul an Pelag. lib. 4. cap. 3. Sed absit vt sit in aliquo verae virtus nisi fuerit iustus c. in them that feare the Lord. 3. Verse 15. It is lawfull for the godlie in lawfull war to n Iosu 8.4 Iudg 20.29 Doluâ— an virtus quis in hoste requirat Virg. Aenead 2. subdue their enimie with force or subtiltie so there be no falshood o August quaest in Iosu 10. Hinc admonemur non iniustè fieri ab his qui iustum bellum gerunt vt nihil homo iustus praecipuè cogitare debeat in his rebus nisi vt iustum bellum suscipiat cui bellare faâ— est Cum autem iustum bellum susceperit vtrum aperta pugna vtrum insidijs vincat nihil ad iustitiam interest Sed iustum bellum non est vbi foedus iniustè frangitur or vniustice found therein 4. Verse 16. The Lord giueth successe to godlie enterprises p Iosu 1.5 2. Sam. 8.14 2. Chron. 25.7.8.11 c. where sinne doth not prouoke him to punish wickednesse 5. The wicked are often q Gen. 19.21 Exod. 12.38 partakers with the godlie of deliuerance as the godlie conuersing with the wicked are partakers of the scourge Question 4. verse 18. Who was this Melchizedek that met Abram and blessed him And to what purpose brought he forth bread and wine COncerning this Melchizedek both of his person and his accesse to Abram haue diuers opinions beene raised in the Church contrarie to the soundnes of holsome doctrine For first concerning his person were those grosse and brutish heretikes which a Epiphan Heres 55. Melchisedeâ—ianos alij scipsos voâ—dâ— Hi Melchisedec in scripturis relatum
glorificaÌ„t esse non solum virentem quandam sed esse maiorem Christo asserunt August Haeres 34. called themselues of the name of Melchizedek who affirmed that Melchizedek was a greater person then was Christ himselfe because Christ was compared vnto Melchizedek But the plaine words of Scripture confute their blindnes which say not that b Heb. 7.3 Christ was compared as inferiour to Melchizedek but that Melchizedek was compared vnto the sonne of God Some other suppose c Author quaest mixt inter oper August qu. 109. Igitur per hac apparet Melchizedec vltra hominem esse quia non erat vnde melior esset quam Abraham nisi sola preâ—edat illum natura Quam ipsissimaÌ„ sententiam haereticam esse doces Augustinus Haeres 24. that he excelled the nature of men because hee is said to be d Heb. 7.4.7 greater then Abraham and therefore esteeme him to be e Epiphaen Haeres 55. Aliqui autem ipsum putant natura filium Dei. in humana specie tunc Abraham apparuisse Sed excidunt ipsi à proposito Iesus Christ in person f Epiphan Haeres 55. 67. Hierat quidam Melchisedecianorum hunc Melchisedec putat esse spiritum sancium eo quod assimilatus est inquit filio Dei or else the holie Ghost Other also gesse g Hieron epist. ad Euagrium Origenes multiplici sermone disputant illuâ— tandem denolutus est vt cum angelum diceret Transiui ad Didymum sectatorem eius vidi hominem pedibus in magistri isse sententiam that he was an Angell because he is said to be without father or mother But these errours likewise are euident by the Scripture which in manifest words affirmeth that Melchizedek h Heb. 7.1.2 King of SaleÌ„ King of peace by analogie of the historie and vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider how great this man was c. was king of Salem that is vndoubtedlie a certaine man which was king of a certaine Citie called Salem which Citie although in the name thereof it doe aptlie signifie the kingdome of the faithful wherein dwelleth peace and righteousnes yet may we not by reason of the allegorie take away the truth of historie Againe it is signified he i Heb. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is manifest therefore that he had a kindred which was not couÌ„ted or described had kinred in the flesh although not reckoned among the kinred of the Iewes Neither saith the Scripture that he had no father or mother but k Heb. 7 3. Psal 110.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnal-dibrathi that is according to my word or report of Melchizedec that is that report which is by me deliuered of Melchizedec namely Gen. 14. Epiphan Haeres 55. Quod autem sine patre sine matre dicitur non eo quod non habuit patre aut matrem dictum est sed eo quod non sunt manifestissimè in scripturis nominati that he is described without father and mother that in shew of eternitie he might be likened vnto the sonne of God The Rabbins of l Hieron epist ad Euagr. Tradunt Hebrai hunc esse Sem primum filium Noa eo tempore quo ortus est Abraham habuisse aetatis annos 390. Rab. Rasi Thevâ—th rationem reddit quia scil dicitur Melec Salem in quo reperiuntur litere Sem. Iuanis coniectura the Iewes and other m Lyra in Gen. 14. Carthus in Gen. Comment Praeterea dictum est communiterque tenetur quod Melchizedech fuit Sem filius Noae after them doe teach that this Melchizedek was Sem the sonne of Noah Manie other both famous and reuerende interpreters of Scripture n Hippolitus Irenaeus Eusebius Caesariensis Emissenus Apollinarius Eustachius citantur ab Hieron epist. ad Euagrium Item Epiphanius Haeres 55. Theodores quaest in Gen. 63. Caluin in Gen. 14. Pet. Mart. in Gen. Comment 14. doe rather thinke that because the parentage of Sem is declared in the Scripture and that the distance of time was so great o The Greekes who followed the Septuagint translation found it not possible in respect of the time for that translation addeth to euery Patriarke from Sem to Abraham 100. yeeres and with Caiâ—an intruded 150. and therefore followed the other sentence but the occasion being taken away in the truth of the Hebrue text the iudgement of the Fathers is therein reconciled from Sem to Abraham that p For Sem by the computation of the Septuagint died shortly after the birth of Peleg when as by the truth of the originall and as wee finde it in our English Bibles he is found to haue liued vntill the 50. yeere of Isaac therfore he was not Sem but some one of the seed of CanaaÌ„ which being affirmed if it might sufficientlie be proued would notablie expresse the exceeding mercie and goodnes of the Lord who out of that q Gen. 9.25 Act. 10.34 Sui las in nomine Melchisedech iteÌ„ Eustath Antioc dicit est ex Side filio regis Aegypti scorto impurissimâ— esse genitum hac de causa ipsiâ—us genus non proditum esse literis Sed nimis impudenter philosophati sunt accursed familie would choose so noble a Peere of righteousnes Notwithstanding although the Scripture signifie that Melchizedek is described without father mother it is not thereby to be gathered that either he was destitute of father and mother or that his father r Heb. â— 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie which is verie rare of any of the faithfull in the old Testament parentage is no where els declared but onelie that in the history of Melchizedek in the description of his Priesthood and his kingdome there is no mention made of them as here we see that in them all he might be likened vnto the son of God for neither this Melchizedek or any other of whatsoeuer family but haue in the former historie their original declared Neither is there let in respect of life but that Melchizedek may be euen Sem himselfe for the scripture plainelie sheweth that Sem was yet remaining and continued vntill Å¿ Gen. 11.11.12.32 12.4 he died before Abram fiue and twentie yeeres as appeareth by the account of the yeeres of his life neere the death of Abraham Neuertheles seeing the scripture of purpose would be t Heb. 7.3 silent in this description of Melchizedek both of his parentage and his posteritie it behooueth men to restraine themselues from curiositie least while they seeke too busilie to open that which the Lord himselfe hath closed vp they u August libr. 1. de Gen. contr Manich eos cap. 2. Compescat se humana temeritas id quod non est non querat ne id quod est non inueniat misse also of the knowledge of that which is more manifest and imbrace x Concil ChalcedoÌ„ act â— edict Valentin
when the same is smitten d Deut. 28.18 with a curse by God as when she e Pro. 17.21 as Caine. conceiueth a reprobate and wicked person or bringeth f Hose 9.13 Luc. 23.29 forth children to the murtherer wherefore now that her conceptions are increased g Galat. 4.29 Matth. 26.24 the most interpreters do reade it sorrowes of conceptions taking the word heronim conceptions in the Genitiue case and the particle vau idle but because as Hierome saith in the Scripture not one title is void of meaning I take it that this coniunction doth ioyne sorowes and conceptions in another sense and hath his proper force I know also that oftimes in Scripture the latter clause is an exposition of the former so some doe take sorowes of conceptions to be nothing else but sorowes in bringing forth children For my part I vnderstand by the first word sorowes generallie sorrowes which belong to women by the latter as it is said particularly sorrowes in bringing forth I desire the godly reader to iudge charitablie beyond the Church of God such ouer fruitfulnes is h Eccles 2.15.19 Ierem. 16.2.3 wretchednes Againe her conceptions are inclosed with sorrowes and sorrowes is she made partaker of not onelie in conceptions but both in i 1. Sam. 1.6.7 2. King 4.14 barrennes and in bearing of children in child-births in bringing forth k Exod. 23.26 Deut. 28.57 vntimelie dead deformed in nursing and education and tendernesse ouer them the paines whereof experience doth teach to women better then Chrysostomes m Act. 18.24 or Apollos eloquence Child-bearing by vertue of creation did bring neither n Luther in Gen. 3. Si non peccasset Heua non solum sine dolore peperisset sed etiam ipsa cum viro coniunctio tam honesta fuit quam honestuÌ„ est hodie cum vxore in meÌ„sa edere aut colloqui Educatio esset facilima plena volup tatis sicut elegans puella sine molestia imo cum magna voluptate superbia quadam pulchram coronam ex floribus coÌ„textam in capite gestat sic sine omni molestia in vtero gestasset foetum Commune Theologorum iudiciuÌ„ August de ciuit Dei lib. 14. cap. 26. Neque enim quia experientiae probari non potest ideo credendum non est c. Idem de grat Christi lib. 2. cap. 2. paine nor griefe to women forasmuch as we know that paine is of punishment and punishment is the reward of sin Wherefore that paine and sorrow which commeth vnto women in bearing of children they must acknowledge to proceed from sinne and themselues to be the cause and authour of the same Thirdlie she is punished in subiection thy desire shall be subiect c. that is thy desire to increase and multiplie which was giuen as a blessing before the fall shal no lesse continue with sorrowes then before it did in pleasure Shall be vnto thy husband so it is read in the Hebrue text The paines and daunger of bearing children although they o Their owne experience is as a thousand witnesses are so great that it often causeth women to despaire of life and sometime through strength of payne doth vanquish life it selfe yet it cannot compell them p Chrysostom Hom. in Gen. 17. Sapè cum foetu nato commori eas contingis neque hoc caeteras terret neque persuades vt rem fugiant c. propter hoc dicebat multiplicant multiplicabo tristitias tuas gemitum tuum to abhorre it that indure it neither doth it terrifie the rest for by the former blessing of creation there is a law of nature both in man and woman of desire of children by vertue whereof it is that the woman deliuered as saith our Sauiour q Ioh. 16.20 remembreth no more the anguish And such now is made the r Bernard Hom. 3. super missut est Dura necessitas graut iugum super omnes filias Euae si pariunt cruciantur si non pariunt maledicuntur hard condition of the daughters of Heua If they bring forth children they are in torment if they bring not forth they are despised Lastlie it is added and he shall rule ouer thee that is thou shalt be more inferiour vnto him then before thou wast and his dominion ouer thee shall be more grieuous Before it was commodious and delightfull for you both but hereafter it will be more troublesome bitter In which estate Å¿ Coloss 3.18 Calu. in Gen. 3. vers 16. Prius quidem subiecta marito fuerat sed erat liberalis minimè dura subiectio nunc verò inseruituteÌ„ conijcitur thou shalt be in subiection to thy husband and seeing thou t Chrysostom Hom. in Gen. 17. Et quia nesciuisti imperare disce bene regi August de Gen. ad lit lib. 11. c. 37. Ista seruitus est conditionis potius quà m dilectionis eam meruiâ— mulieris non natura sed culpa Prior illa fuit de cuius simili Apostolus Galat. 5. per charitatem seruite inuicem sed nequaquam diceret inuicem dominamini couldest not rule thou shalt learne to obey Rule thy u 1. Tim. 5.14 children goods and familie as second after him but to him be thou obedient x Ephes 5.22 Clem. Alexandr Paedagog lib. 2. Neque dominaÌ„ esse neque viri ancillam Idem lib. 3. c. 11. Honestum quidem est vt viri vxoribus suis fidem habentes ijs domus custodiam permittant vt qua ijs ad id opitulatrices datae sunt as to the Lord. These punishments are generallie allotted to the sex of women but yet indefinitelie to all so that the Lord doth often reserue from them or from some part of them whom hee will in mercie which nothing hindreth the fulfilling of the pronounced sentence Herein therefore wee must acknowledge the iustice wisdome and speciall prouidence of God How meete was it that the conceptions of the womaÌ„ should be increased that God might manifest his iustice and long suffering on y Rom 9.22 August de Gen. ad lit lib. 3. cap. 21. Idem de ciuit Dei lib. 14. cap. 23. Potest dici quod ante peccatum solo piae charitatis affectu nulla corruptionis concupiscentia filij nascerentur c. donec terra immortalibus hominibus impleretur ac si instituto iusto sancto populo qualem post resurrectionem fururum credimus nascendi etiam modus fieres Idem Retract lib. 1. cap. 13. Vsque ad certum sanctorum numerum quem praedestinauit Deus the vessels of his wrath How necessarie for the preseruation of the world to continue the desire of the woman to her husband least shee should because of paine abstaine from procreation or as did the z Herodot in Melpom. Siâ—abo Geograph lib. 11. Oros lib. 1. cap. 15. August quaest mixt 115. Amazones and other a Ethelfrida a Queene of the
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
bella paerata sunt quae non cupiditate aut crudelitate sed pacis studio geruntur mali coercentur boni subleuantur for requitall of reuenge but to represse the growing of vngodlines Notwithstanding the Magistrate i Gen. 9.6 Deut. 19.18.19.20 by coÌ„maundement of God and the rule of equitie must and ought to k Ambros in epist. Rom. cap. 13. Manifestum est ideo rectores datos ne malum fiat Nam quoniam futurum iudicium Deus statuis nullum perire vult hoc in saeculo rectoreâ— ordinauit vt terrore imposito omnibus velut paedagogi sint erudientes illos qui seruent ne in poenam incidant futuri iudicij resist and represse the euil of his subiects within his gouernment and the l Ambros Offic. libr. 1. cap. 40. Fortitudo quae per bella tuetur à barbaris patrian vel defendit infirmos vel à latronibus socios plena iustitia est Lactant lib. 6. cap. 11. Nam qui succâ—rrere perituro potest non succurrerit occidit Cic. ad Qu. frat epist. libr. 1. epist 2. Est enim regum omniumque imperantium corum quibus prasins commodis vtilitatique seruire euill of forraine power that would oppresse or offend his people wherein not he but m 1. Sam. 15.18 Numb 17.10 the Lord by him resisteth euill And the priuate subiect molested with iniurie may resist that euill by flying to the Magistrate n Deut. 19.16.17 1. King 3.10.11 Deut. 17.8 2. King 4.13 August in Psal 118. Conc. 24. Constituit autem talibus causis ecclesiastitos Apostolus cognitores in foro prohibeÌ„s iurgare Christianos scil coram infidelibus 1. Cor 6. sed omnes causas litigan di praecidendas docet quantum per verbum ipsum Dei liceat de Sermon Domin in Mont. lib 1. 2. to be defended in which not the priuate partie but the Magistrate nor yet the Magistrate but the Lord himselfe by these appointed instruments resisteth the euill and bringeth the mischiefe of the wicked vpon the head of him that had inuented it But our Sauiour giueth further precept to all his followers o Matth. 5.44 to loue their enimies We are in deed to loue our enimies but yet to hate p Ephes 5.11 August Sermon de temp 134. Esto similis medico medicus non amat aegrotantem si non edit aegritudinem vt liberet agrotum febrem persequitur Nolite amare vitia amicorum vestrorum si amatis amicos vestros Beda in Luc. cap. 6. Verus amor veritateÌ„ amat in veritate iudicat pro veritate certat cum veritate opera consumit their sinne to loue our enimies but not q Psalm 139.21 Gregor pastor part 3. cap. 23. Inimicos autem Dei perfecto odio odisse est quod facti sunt diligere quod faciunt increpare mores prauorum premere vitae prodesse to loue the enimies of God to loue them as our selues but to loue the Lord r Bernard Hom. in Cant. 20. Diligendus est Dominus est Dominus toto pleno cordis affectu diligendus tota rationis vigilantia circumspectione diligendus tota virtute vt nec mori pro eius amore pertimescat Deut. 6.5 Cant. 8.6 aboue our selues because Å¿ Prou. 16.4 for himselfe hee hath created vs. He therefore that performeth this dutie of loue vnto the Lord loueth his mercie in sauing sinners and loueth his t August in Psal 78. Iustus magis cupit inimicum suum corrigi quam puniri cum cum videt a Domino vindicari non eius delectatur poena quia non cum odit sed diuina iustitia quia Deum diligit Sic igitur inimicus diligatur vt non displiceat diuina iustitia qua puniatur iustice in punishing sin so that when the Lord appointeth sinners vnto punishment by reuealing his will by his written word by lawfull meanes ordained hee loueth this iustice and either is the meanes to execute or consenteth to the execution that the Lord may be loued aboue the creature And yet though hee punish as the executioner of God yet hee loueth the partie u Iosu 7.19.25 whom he punisheth desiring that by the course of iustice hee might be x August in Psal 78. Denique si in hoc seculo in cum vindicatur vel pro illo etiam laetatur si corrigitur vel certe pro alijs vt timeant cum imitari brought to the knowledge and mercie of the Lord. Thus Abram destroyed the armie of the kings because the Lord required of him to execute his iustice Abram therefore loueth the Lord aboue his enimies and therefore smiteth them whom the Lord had deliuered into his hand For because the Lord had taught him that onlie meane to deliuer Lot from his captiuitie he iustlie executeth the wrath of God but desireth not y August cont Faust lib. Nocendi cupiditas vlciscendi crudelitas implicitus implacabilis animus seritas rebellandi libido dominandi siqua sunt similia hac sunt quae in bellis iure culpantur the destruction of his enimies So Paule deliuered vp z 1. Cor. 5.5 the Corinthian vnto Sathan but yet desireth to saue his soule So the Magistrate that striketh with the sword of iustice punishing the offender with deserued death seeketh by temporall paine a Iosu 7.19 â—5 2. Sam. 1.14 4.9.10 c. to bring him to the sight and knowledge of his sinne that thereby he may escape eternall torment The minister of the word that confuteth b Tit. 1.9 Tertul. lib. contr Hermog Doctat Herâ—â—ogenes scriptum esse si non est scriptum timeas Vae illud adijeteÌ„tibus aut detrahentibus destinatum Hieron in Agg. cap. 1 Quicquid absque authoritate testimonijs scripturaruÌ„ quasi traditione apostolica sponte confingunt percutit gladius dei by the word the heresies of the wicked sheweth not hatred to the c QuemadmoduÌ„ impijs mos est Cyprian ad Demetriad Ad nos saepe studio magis contradicendi quam vâ—to discendi veniunt clamosis vocibus personantes malunt sua impudenter ingerere quà m nostra patienter audire persons of men but to the heresies that they professe which when hee reproueth because the Lord d Tit. 3.11 detesteth them and he as the e Isai 58.1 trumpet of the Lord is to sound his voice among the people he ought not to be thought to breake the bounds of brotherlie charitie when by the mouth of Christ he represseth heresie But those that slea the innocent f Iust. Mart. Apolog. 2. Tantùm quippe principes opinionem veritati praeferentes valent quantum in solitudine latrones whom God hath commaunded to preserue or which to maintaine g Papista alij their priuate error obscure the h Rom. 11.18 truth destroy or persecute the persons of men professing that doctrine which i Qualem nostram esse