posuerit nobis illud pro Catholica veritate habendum est Idem lib. 12. cap. 6. Item Ep. 3. Synodalis Synodi Basiliensis could not erre in which the y Ex Episcop 255. in lectione Pauli 3. praesidentibus Cardinalibus Legatis De Monte Aretin sanctae Crucis sanctae Mariae in Cosmedin Reginaldo Polo Anglo in Catal. sess 4. whole bodie of the Church of Rome exalted z Concil Trident. sess 4. Statuit ac declarat Sacrosancta Synodus vt haec ipsa vetus vulgata editio quae longo tot seculorum vsu in ecclesia ipsa probata est in publicis lectionibus disputationibus praedicationibus expositionibus pro authentica habeatur vt eam nemo reijcere quouis praetextu audeat vel praesumat this translation without exception of any corruption aboue the originall text it selfe binding all men vnder paine of the curse in their publike readings disputations sermons and expositions to vse it onlie as authenticall and that no man presume or dare reiect it vnder any colour or pretence Wherby it is manifest that they do not onlie not acknowledge this for an errour and reforme it but they allow it confirme it bind men vnto it a Author operis de viro perfecto inter opera Hieronymi sed nothus est liber vti monuit Erasmus Aquinas Andrad vulgus Papistarum expound it of the virgin Mary and giue her the honour of the same Wherefore also they b Anselmus in fine operis Precatio cuius est titulus inuocatio matris virginis Mariae simul filij eius Sancta inter sanctos singulariter sancta c. The whole booke of Psalmes turned into blasphemous prayers to the Virgin by Bonauentura Blessed is the man that loueth thy name O Virgin Marie c. pray vnto her they call her the c Spiritualis elucidatio Papistarum in Gen. 2.9 tree of life the breaker of d Antiphona de Domina nostra secund vsum eccles Hildenshem Haec est mulier virtutis quae contriuit caput serpentis c. Sancta sancta sancta Maria. the Serpents head the e Anton. Episc Florent par 3. tit 3. Summae Ideo Maria coeli vocatur porta quia quicquid vnquam gratiae de coelis exiuit in mundum hoc per Mariam exiuit quicquid intrauit intrauit per eam gate of heauen the f In Indulgent Sixti Aue sanctissima mater Dei Regina coeli porta Paradisi Domina mundi c. Queene of heauen the throne g Anton. Florent in 4. Hebr. accedamus ad Thronum Gratiae Maria est thronus Christi in qua acquieuit of grace the h Anselm orat de quinque doloribus Mariae Mediatrix Dei hominum fons misericordiae c. te rogo dulcissima mater c. mediatrix betweene God and man the i Ibid. fons misericordiae fountaine of mercie the k Ibid. orat 2. Ad quinque literas nominis Mariae Auxiliatrix Dei hominum pacis aeternae condimentum Maria c. Bernadinus in Mariali MarÃa fuit adiutrix nostrae redemptionis est auxiliatrix nostrae iustificationis helper of God and man for it is not good say l Anton. Florentin in assump Maria. Fingit Mariam talia respondâ—sse Seraphim volenti eam apud se detinere de Christo sedente ad dexteram Dei Non est bonum hominem esse solum data sum inquit ei in adiutorium in redemtionem per compassionem in glorificationem per intercessionem they that man that is Christ should be in the worke of mediation himselfe alone the m Anselm in orat 3. de literis Mariae Reparatrix debilium c. repairer of the weake the n Idem in orat 4. Illuminatrix caecorum te flagito c. giuer of sight to the blind the o Idem orat 5. Aduocatrix omnium peccatorum finisque nostra miseriae Maria te deprecor aduocate of al sinners teaching that p Gabr. Biel. super canon Quemadmodum Assuerus Esterae dimidium regni est pollicitus sic coelestis pater cum habeat iustitiam misericordiam iustitia sibiretneta misericordiam exercendam virgini matri concessit to her the father hath deliuered vp the throne of mercie reseruing the throne of iustice to himselfe Thus doe they worship q Rom. 1.15 the creature forsaking the creatour who is blessed for euer Thus is the darkenes of r Reuel 9.2 16 10. ignorance and Idolatrie powred vpon the seat of the beast and that which the Fathers among them maintained of Å¿ Sicut perspicuum est ex magna eorum praepostera deuotione ignorance the same doe their children t Bellarm. tom 1. controu 7. lib. 2. cap. 2. Implexis distinctionibus subterfugijs quasi Maria pro mediatore Imagines Christi Mariae sanctorum possens coli pro ipsis per accidens per aliud impropriè sine manifesta idolatrial Sed ita colunt Iehouam cum idolis suis etiam filij eorum nepotes eorum vt fecerunt maiores eorum sic faciunt vsque in diem hunc 2. King 17.41 defend by subtiltie and are worse then their fathers because u Act. 4.16 Rom. 1.18 more obstinate against the truth But what shall we say Lord x Psal 28.9 aduance thy kingdome and saue thine elect And of them confounded be all they that worship y Psal 97.7 carued images and confounded be they that worship the virgin Marie or anie creature in the place of Christ Call them z Ioh. 10.16 home O Lord or let them quicklie perish My glorie saith God a Isai 42.8 I will not giue to any other Question 11. verse 16. What is the meaning of that the Lord saith I will increase thy sorrowes FOrasmuch as the woman followed the Serpent in offending a Chrysostom Hom. in Gen. 17. Attende hîc oro ordinem coÌ„textus refertum Dei erga homines beneuolentia nam interrogaÌ„t à viro incepit deinde ad mulierem transijt Et post quam ipsa dixit quis sibi author fuerit vt ventum est ad serpentem non iam illum dignatur vt ex eo responsum audiat sed poenam intentat she is now compelled to be next vnto him in punishment Her excuse could not defend her from being faultie no more b Matth. 25.44 Luc. 13.26 shall theirs which at the latter iudgement shall excuse themselues yet the Lord so setteth out his endles goodnes toward them by tempering his iustice with c Hab. 2.3 Lament 3.22.23 his mercie d Deut. 32.43 Salutaris seueritas vincit inanem speciem clementiae Cic. epist. ad Brut. 2. and his mercie with seueritie as that in punishing he teacheth men to stand in dread e Rom. 11.21.22 of his iustice and in shewing mercy f Psal 130.7 Dan. 9.7 not
Vnde non est supplicium propriè aut vindicta sed correctio admonitio a warning to bring them home to God but the wicked to whom the fault is vnremitted they haue it as a punishment temporall and forerunner of that which is eternall And in this regard the Lord is often x Deut 32. â—9 Iob. 5.18 Mat. 19 1â— Chrysost lib. 1. de Prouident Multis Deus malis hominem eiectuÌ„ Paradiso liberauit c. ita ferè medicus si vulnus negligat parulentum amplius reddit Idem ad Pop. Antioc Hom. 7. compared to a Phisition because he cureth the soules of men sometime by promises of mercie y Psal 147.3 Iob. 33.24.25 as it were with oyle and sometime with z 2. Sam. 7.14 scourges and corrections like a Psal 60.3 bitter medicines according to the qualitie of their sicknes The soule of man being surfeited with pride it was necessary that the Lord should giue a potion of humilitie whereby man being dailie emptied of b Ephes 4.22 his old corruptions might with hunger and thirst c Psal 42.2 63.1 Matth. 5.6 gaspe for the death of Christ which is the fruit of life The death of the soule which is most daungerous d Isai 22.13 2. Pet. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked do despise so they may haue their pleasures in the flesh wherfore God cutteth short their lust by temporarie death to the end they might be moued to hate the pleasures which they shall enioy e Heb. 11.25 Luc. 12.20 but for a season being afterward f Luc. 16.25 Clem. Alexandr in Protrept Primus homo in Paradiso erat ludebat solutus quoniam erat Dei puer quando autem subiecit se voluptati c. illectus est puer cupiditatibus vir effectus per inobedientiam cùm patrem non audiuisset Deum affecit ignominia homo inuentus est alligatuâ— peccatis Hieron Epist. ad Fabiolam de 42. mansioÌ„ Israel Voluptas atque luxuria amaritudine terminantur Quare sperne voluptates nocet empta dolore voluptas Horat. epist 2. the causes of euerlasting paine And because the g Luc. 21.34 feare of death is forgotten in a pleasant life the Lord h Amos 4.6.7 c. Ambros lib. de bono mortis Quid est enim quo haec vita delectat plena arumnarum solicitudinum in quo innumerae calamitates multa molestiae multae lachrimae by the troubles of this life and i Mat. 24.43 Hieron ad Cyprian Epist Qui se recordatur quotidie morituruÌ„ contemnit praesentia the vncertaine time of death would prouoke vs to be displeased with the life we haue and continuallie to looke for death that is to come to the end that hee hauing k Nam morteÌ„ in morte prorogauit vt vitaÌ„ in vera vita viueremus aeternam poenam distulit vitam concessit morti similimaÌ„ vnâ—renouati ad vltaÌ„ Christi per Christum in Christo Deo fruamur in aeternum prolonged life a time for our amendment we might not through the corruption of our nature fall away but might be vrged by calamitie not to forsake the boundes of modestie So that Adam and his children l Amissa sanctitate eu necessario amittitur foelicitas being no way able to vse aright the felicity they had receiued God changeth their condition to calamitie that their dulnes might be spurred vp thereby to labor to attaine by Christ the former happines which theÌ„selues had lost Question 13. verse 18. Wherein consisteth the punishment of Adam in sorrow shalt thou eate thereof c. THree things are contained in the punishment the curse of the earth the miserie of mans life and the end thereof by death The Lord herein expoundeth in what meaning hee did accurse the earth namelie that man should eat thereof in sorow as if the Lord had said by my a Gen. 1. ver 11. Basil Hexam 5. Vox enim tunc primum illud praeceptum velut leâ— quaedam natura facta est permansit in ipsa terra generandi fructificandi vim consequentem ipsi exhilens Ambros Hexam lib. 3 cap. 2. Non ergo Sol aut Luna foecunditatis authores sunt sed Deus pater per Dominum Iesum omnibus libertatem fertilitatis impertit only blessing the earth hath hitherto abounded with al manner of store to beautifie the felicitie of man now for your sinne sake b 1. Sam. 2.30 I withdraw my blessing not c Ezech. 16.59 Non secundum peccata vâ—stra wholie but so as thou shalt eate thy bread in sorrow and behold the reward of sinne in euery creature that for thy d Rom. 8.20 Calu. in Gen. 3. Vt quocunque aspiceret homo in eius occulos occurreret peccati atrocitas sake is subiect to corruption The blessing of the Lord it is that e Prou. 10.22 Deu. 8.18 maketh rich and crowneth f Gen. 1.11 Psal 65.9.10.11 the earth with plentiousnes so his curse doth turne a land that g Psal 107.34 Gen. 19.25 is fruitfull into saltnes for the wickednes of them that dwell therein The force of this curse it was that depriued the earth of her former fruitfulnes h Gen. 1.24 August de Gen. cont Manich. lib. 1. cap. 13. Ante peccatum ergo non est scriptum quod terra aliud protulerit nisi herbam pabuli ligna fruâ—tuosa Chrysost Hom. in Gen. 5. Videre potuisses subitò terram quae antea infoâ—â—nis inculta erat decoro suo ornatu cum coelo certare in which by creation it was indued to bring forth of his owne accord without the help of man both corne and fruitfull trees and hearbes in wonderful abundance for the vse of man and beast But now as wee see in steed of wheate it bringeth forth weedes in steed of fruit it bringeth thornes and thistles It is rightlie supposed there were thornes i August de Gen. ad lit lib. 3. cap. 18. Nec tamen facilè diceÌ„dum est tum coepisse ista oriri ex terra Fortassia enim quoniam in ipsis quoque generibus seminum multa reperiuntur vtilitates poterant habere locuÌ„ suuÌ„ sine vlla poena hominis Damascen lib. 2. Orthodox c. 10. Eduxit mundi opifice mandaÌ„te plantarum herbarum genera Hae quidem plantae fructiferae ad esum accommodatae ha odoriferae floridae ha ad morboruÌ„ qui nunc sunt curationem before and thistles and venemous herbes and Serpents but they were not k Vt Isai 11.9 Beda Hexam 3. Ante peccatum hominis terra nihil noxium protulit non herbam venenatam nec arborem sterilem Scilicet Herbae quae nunc sunt venenatae non fuerunt arbores nunc steriles creabantur frugiferae simili modo nec ignis vreret nec aqua sufforaret si non fuisset peccatum nihilominus ignit
Nec obstat quod primâ—â— Thaerrae assignat Moses quasi eius auspicijs ductu potius quam dei mandato agressuâ— fuerit Abraham nam hoc honoris desertur patrio nomini making known vnto his father the reuelation of the will of God Neither had the Lord denied him his Fathers companie when hee bad him forsake his Fathers house in forsaking of his countrie but that he c Ambros lib. 〈◊〉 Abrah cap. 2. Satis fuerat di risse exi de terra tua ibi enim erat de cognatione exire de paterna Domâ—â— sed ideo addidit singula vt eius affectum probaâ—er ne fortè aut imprudenter capisse vateretur aut fraus aliqua mandatis coelestibus pararetur should so forsake his countrie as that his fathers house should bee to him no hindrance In like sort the godlie are commaunded d Ephes 5.11 to forsake the fellowship of the wicked in this respect e Matth. 10.37 to forsake both Parents and wife and children and possession Notwithstanding they are commaunded f Ephes 6.4 c. to honour and loue their father and mother wife and children in regard of which reuerence and loue they are bound with Abraham to g Isai 2.3 Rom. 11.14 prouoke them by all meanes to goe with them vnto the land of h Heb. 4.9 rest yet if they will not be perswaded to obey the calling of the Lord then i Iosu 24.15 Psal 45.10 Origen in Ioh. tom 20 Est autem quaedam vniuscuiusque nostrum terra atque quaedam ante diuinum responsum non bona cogitatio postremò quaedam domus patris nostri ante quam peruemat sermo dei ad nos quae omnia nobis propter sermonem dei daÌ„nanda sunt omittenda si seruatorem audimus dicentem si filij estis Abrahae opera facite Abrahae Bernard serm de cute carne ossibus animae Excamus de terra nostra vt non comprehendat nos cogitatio spectans ad voluptatem carnis Exâ—amus de cogitatione nostra id est à cogitationibus curiositatit quae carnali vtique est cognata voluptati exeamus etiam de domo patris nostri vt fugiamus cogitationes superbie vanitatis Eramus nos aliquando sicut caeterifilij â—ra c. are they to forsake them and goe alone The meaning therefore of the Lord was to admonish Abraham to haue more regard of Gods commaundement then of his fathers house not to forsake his fathers house if his fathers house forsake not Abraham but Abraham must in no case forsake the Lord Let them returne to thee but returne not thou to them saith the Lord to the k Ierem. 15.19 Prophet in a like commaundement But here remaineth yet a greater doubt The Scripture l Heb. 11.8 commending the faith of Abraham affirmeth hee went out not knowing whither he went but here it is said that Terah took Abraham to goe into the land of Canaan The words of the Apostle are nothing contrarie to this narration but onlie m CONCILIATIO 18. teach how the same should be vnderstood namely as an inestimable argument n Chrysost Hom. in Gen. 31. Quasi diceret relinque certa omnibus confessa elige magis incerta non apparentia Considera quomodo ab initio exercetur iustus vt praeeligat non apparentia pro appareÌ„tibus futura prae ijs que in manibus sunt Neque vulgare paruum erat c. non enim dixit ei in quam regionem transferre eum voluit sed mandato indefinito pium patriarcham exercuit Ambros de Alrah lib. 1. c. 2 Tentatur vt fortis incitatur vt fidelis prouocatur vt iustus meriroque exiuit quemadmoduÌ„ locutus est illi Dominus of the faith of Abraham that at the calling of the Lord he would readilie forsake his natiue countrie and wander he knew not whither certainelie and therewithall would haue forsaken his father his house if he would not haue gone with him and haue bin partaker of his hope But the same countrie albeit to Abraham as yet vnknowne to which they were directed by the guiding of the Lord was Canaan so that Abraham came out and prepared himselfe to goe before he vnderstood he was to goe to Canaan yet afterward the Lord in mercie not onelie shewed him the way but the place whereto he had assigned him Wherein we see that where the Lord commaundeth he requireth o 1. Sam. 15.22 Deut. 12.32 absolute obedience and p Psal 55.22 1. Pet. 5.7 blessed are they that cast their care on him CHAP. XII Question 1. verse 4. Forasmuch as the Scripture saith Terah liued seauentie yeeres and begat Abraham Nahor and Haran and againe Terah died at the age of 205. yeeres how could it be that Abraham departed out of Haran after the death of Terah being but 75. yeeres old as saith the Scripture IF Abraham were borne in the seauentith yeere of Terah and entred not into Canaan before his fathers death hee could be no les of age theÌ„ an hundreth thirtie fiue yeers for so much distance of time there is betweene the birth of Abraham and Terah his death Againe a August Epist. 2. ad Volusian Tanta est christianarum profunditas literarum vt in ijs quotidie proficerem si eat solas ab intunte pueritia vsque ad decrepitam senectutem maximo otio summo studio meliore ingenio conarer addiscere c. In ijs cum consummaueris homc tunc incipit if Abraham departed into Canaan being seauentie fiue yeeres old b Act. 7 4. his father being dead hee could not be borne in the seauentith yeere of Terah but in the hundreth and fiue and thirtith yeere For answere whereunto the c Veterâ— Rabbini ex quibus narrat Hieronymus Item Rab. Solomon in comment in Gen. sic resert Nâ—mrodo Tharra coniunctus charus erat atque vna in Idolola tria communicabant Abraham contradice bat quare à tyranno suit coniectus in fornâ—cem sed Deo fauente ereptus est ex illo incendio Iewes endeuouring to reconcile the Scripture haue broched this tradition whereunto d Hieron trad in Gen. Vera est igitur illa Hebraeorum traditio c. Et ex illo tempore ei dies vitae tempus reputetur aetatis ex quo confessus est dominum spernent Idola Chaldaeorum August de ciuit Dei lib. 16. cap. 15. Soluta autem est quaestio ista aliter vt 75. Anni Abrahae quando egressus est de Charra ex illo computetur ex quo de igne Chaldaeorum liberatus est non ex quo natus est tanquam tunc potius natuâ— c. Hierome also giueth his consent that Abraham at the age of sixtie yeeres being throwne by the Chaldees into the fire because he would not as they did worship it for a God and being miraculouslie deliuered by the Lord his
the ground for mans sake Wherein is gathered two points of doctrine first that the Lord Å¿ Tertul. in Marcion lib. 3. hauing decreed from euerlasting the preseruation of the earth from the floud of Noah vntill the full consummation of the world made knowne t Aquin. in Gen. 8. Odoratus apertè innuit se ista promittere the same his pleasure vnto Noah immediatlie after his sacrifice Secondly that the promise was more large to Noah then the historie of the chapter following doth containe For therein is expressed a promise of no farther deliuerance u Gen. 9.11 but from waters for which cause the rainebow was giuen for a seale vnto the couenant which the Lord doth chieflie handle as being the chiefest daunger and feare of Noah but withall as appeased with Noah thorough x Heb. 10.10 the pacification of Iesus Christ he addeth promise securitie from all vniuersall punishments the succession of course in the nature of things for euer I will from henceforth saith God curse the ground no more for mans sake In the Hebrue it is I will not adde to curse the ground the same being doubled in the text as y Heb. 6.17 Gen. 22.16.17 it were for more certaine confirmation and declared to be decreed and pronounced by the Lord z Rabb Salom. in Commentar is taken to be the forme of the oth a Isai 54.9 which the Lord had sworn concerning the waters of Noah that they returne not Neither will I adde to smite all things liuing An amplification and exposition of the promise wherin is taught that the cursing of the earth is the smiting of the earth and the creatures that are therein Againe saith the Lord I will no more curse the earth that is all things liuing therein as I haue done that is as I haue now destroyed them together by the floude Wherein wee may perceiue that there is no breach of promise when the Lord for the wickednesse of men doth smite some speciall part thereof with c Gen. 19.24 fire or d Gen. 14 3. Hieron tradit in Gen. Vallis autem Salinarum sicut in hoc eodeÌ„ libro scribitur in qua fuerunt antè putei bituminis post Dei iraÌ„ sulphuris pluuiam in mare mortuuÌ„ versa est quod à Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est stagnum bituminis appellatio water or e Psal 107.34 barrennes or f Ezech. 36.13.14 maketh it to deuour the inhabitants thereof It seemeth wonderfull which the Lord here promiseth that he will destroy the earth no more for mans cause in respect of the reason which is giuen because he saith mans heart is onelie euill from his youth for g Gen. 6 5.6.7 this was the very reason for which before he saith I will destroy man froÌ„ the earth from man to beast to the creeping thing and to the soule of heauen for I repent that I haue made them and therfore the Lord repented because the imaginations of mans heart was onelie euill and the earth was filled with crueltie Wherefore wee are herein to marke a worthie point of doctrine explaned and amplified in other places of the h Esai 28.22.23 24. Scripture namelie that the Lord in gouerning the world and euerie i Matth. 10.29 Act. 17.28 Coloss 1.17 August de ciuit Dei lib. 14. cap. 26. Omnipotenti Deo summo ac summè bono creatori omnium naturarum voluntatum auteÌ„ bonarum adiutori ac remuneratori malarum autem relictori daÌ„natori vtramque ordinatori non defuit vtique consilium c. Fulgent lib. 1. ad Monim cap. 26. Deus itaque licet auctor non sit malarum cogiâ—ationum ordinator tamen est malarum voluntatum de malo opere cuiuslibet mali non desiâ—it ipse bonum operari creature and worke thereof followeth not the k Isai 55.8.9 waies and rules of men in administring mercie and iustice vnto his creatures but worketh all things l Ephes 1.5.11 after the counsaile of his will which is the m Isai 46.9.10 Iob 34.18 August iâ— Psalm 35. Voluntas Dei est aliquando vt sanus sis aliquando vt agrotes si quando sanus es dâ—lâ—is est voluntas Dei quando aegrotas amara est non recto corde es quia non vis voluntatem tuam dirigere ad voluntatem Dei sed Dei vis curuare ad tuam Illa resta est sed tu es curuus Voluntas tua corrigenda est ad illam non illa curuanda est ad te rectum habebis cor true and perfect rule of mercie and of iustice So that albeit the wicked cannot discerne the righteous wayes of God and therefore n Psal 14 1. 53.1 doe say in their heart there is no God or that hee hath o Ezech 8.12 Ouid. Non vacat exigâ—â—â— reâ— ut a â—esse â—â—ui 〈◊〉 est dâ— Deo peâ—udis non hominis imo diaboli incarnati forsaken the earth because vnto euerie one he giueth not p Eccles 8.11 according to their workes presentlie before their eyes yet the Lord being infinitelie more wise then mans conceit findeth cause to spare when they see cause to punish and likewise to punish q Like as Titus the Emperour looking vp toward heauen complained that his life was taken from him vndeseruing it for he knew not he said of any sinne that euer hee committed but only one Sueton. in vita Tit. cap. 10. when they thinke in iustice he ought to pardon and both in sparing punishing to obserue the rules of perfect iustice As in this example is manifest to be seene The reason is grounded in the mercie and iustice of the Lord. In respect of his mercie thus standeth the condition of the world The heart of man is euill euen from his youth If therefore the Lord should deale with men after the deserts of men and after the wickednesse of their heart there should continuall flouds be raised to destroy the race of man not onlie euerie yeere but euerie moment Albeit therefore saith the Lord the heart of man is onlie euill and they will continuallie prouoke my iustice by their sinnes yet I will in mercie and compassion spare the punishment that my r Rom. 2.4 mercie and long suffering may lead them to repentance and that the Å¿ Isai 48.9 Matth. 24.22 Church may be gathered and the number of the faithfull may be fulfilled Likewise in the iustice of the Lord the reason is excellent The cause for which the Lord was moued to destroy the world in the dayes of Noah was t Gen. 6.5.13 the wickednes of their hearts and works as the Scripture saith The cause why hee did destroy them was for u 1. Cor. 10.11 2. Pet. 2.5.6 Hieron in Ierem. cap 3 Aliorum tormenta aliorum sunt remedia Cumque punitur homicida recipit quidem ipse quod fecit sed alij
imposed vpon him But contrariwise if as yet hee were vnborne the commendation of the Prophesie is so much more excellent foretelling so iustlie his n Canaan propriè sernus est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canagh humiliate Significat mercatorem Hose 12 7. Prou. 31.21 Quasi dicas homo Canaan nam â—â—â—ra Canaan mercatiâ—â—e rerum nobiliuâ—m maxime seruiebat EZeck 27.17 17.4 Videtur igitur hoc nomen non sponte susceptum sed inustum potius spirituque prophetico declaratum ab ipso Noe à posteris sic vocatunt name person and condition and whether or not it be maintained it is not materiall vnto doctrine seeing that the Lord directed the mouth of Noah from whose o Psal 139.6 Ierem. 1. â— knowledge power and prouidence Canaan vnborne could not be secret Moreouer when Canaan is cursed Cham is not freed but himselfe is accursed in p Deut. 28.15.18 his posteritie and q August in Psal 103. Filios vocat scriptura opera nostra inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Graeâ—os Ariâ—â—ci Polit. lib. 1. cap. 8. goods And therefore it is directed speciallie to Canaan first in regard of the sonnes of Sem and Abraham the Israelites of whom the Lord had r Ambros de Noe arca cap. 28. Caluin in Gen. cap. 9. Iudais videtur habita fuisse gratiae Dei ratio speciall regard both in directing the mouth of Noah and the penne of Moses recording the historie Secondlie for the instruction of Å¿ Est enim certissimuÌ„ signum prophetiae ipsius complementum Deut. 18.22 all succeeding ages concerning the admirable prouidence of God The Lord doth long before point out as it were with finger where this plague should burne in the house of Cham whose children both t Gen. 12.15 41. c. Herodot in Euterp Reges in Aegypto fuisse ante Ninum AssyriuÌ„ ex Trog Iustin. lib. 2. Aegyptians and u Cush obtained the greatest part of Africa and Arabia looke chap. 10. Aethiopians and x Canaan florished almost a thousand yeers after the curse Numb 13.28 the Cananites themselues most notablie flourished long after the threatning of this curse and euen after the recording y Qui haec scripserit in eremo of the same by Moses notwithstanding in the end z Gen. 15.16 Iosu 11.19.20 Isai 28.23 c. in the fulnes of the time therof this prophesie was fufilled vpon Canaan according to the stricktnes of the curse Thirdlie to daclare the hainousnes of the offence of Cham the punishment a Ambros lib. de Noe arca c. 32. Vel certe diutius poena producitur cum etiam ad filium vsque pertendit successoris afflictio in teÌ„pora multa profertur was not onelie laid on him but also on manie generations after him Fourthlie that the punishment of Cham being laid also vpon his children might b Ambros ibid. Et fortasse ideo quod pius afficitur iniurijâ— filij sui maxime quarum reut author existat the more astonish his wicked heart considering it often happeneth c Tertul. contr Marcion lib 2. Quis enim non magis filiorum salutem quam suam cures Chrysost Hom. 29. Scitis enim quomodo saepenumero patres orant vt siliorum poenat ipsi ferrent that men are more carefull of their children then of themselues Fiftlie forasmuch as the Lord before had blessed Noah his sonnes therefore Noah doth so adiudge the punishment as that the offender receiueth his iust reward and yet d Iustin. Mart. Dialog cum Triff Filium namque vna cum reliquis duobus benedictione à Deo auctum spiritus propheticas execraturus non erat Chrysost Hom. in Gen. 29. Volebat enim corriâ—ere filium propter peccatum simul noiebat praeiudicare benedictions quae illi pridem facta fuerat the blessing graunted remaineth vnuiolate Noah therefore doubtlesse doth neither rashlie or cruellie correct his children but e Matth. 7.3 first repenting of his own offence which gaue f Rom. 14 13. the stumbling blocke to other chastiseth his sonne as one that g Sicut Moses Exod. 32 27.32 feeleth the smart himselfe and yet spareth not his owne bowels when God commaundeth him to strike But how standeth this with iustice that Canaan is punished when C ham offended seeing the Lord affirmeth the children h Ezech. 18.20 shall not beare their fathers sinnes The i Conciliatio 14. children that are not k Hieron in lere comment cap. 2.5 Offensam ducit à patribus non quo peccata patiâ—â— fisijs imputentur sed quo filâ— habentes patruÌ„ similitudinem suo parentum scelere puniantur August contra Adimant cap. 7. Ex eo quod addit qui me oderunt Exod. 20.5 intelligitur eos puniri peccatis pareÌ„tum qui in eadem peruersitate parenium perseuerare voluerunt partakers of their fathers sinnes shall in no sort be partakers of their punishment For the Lord is so greatlie inclined to mercie that hee alwaies pardoneth the fathers themselues l Ezech. 18.21.27 whensoeuer anie doth repent and himselfe also doth m Psal 51.8 Lament 5.21 Ezech. 11.19 August epist 105. Sicut ergo nemo recte sapit c. nisi acceperit spiritum sapientie inteliectus c. quod est ergo meritum hominis ante gratiam quo merito perciptat gratiam cum omne â—onum meritum nostrum non in nobis faciat nisi gratia cum Deâ—s coâ—â—nat merita nostra nihil aâ—â—â—d coronat quam minnera sua giue them grace whereby they doe repent But so horrible a thing is sinne that it doth attaint the n Isai 43.27 Rom. 5.12 August de Nupt. Concupisc lib 1. cap. 19. Quod dimissum est in parente trahiâ—â— in prolem miâ—is quiâ—e mâ—â—iâ— fit sed tamen sit propagation vnto manie generations and staineth it with the fathers trespasses yea so farre as that none is free o Iob. 14.4 Prou 20 9. or can be freed there from but by the p Psalm 51.12 Ioh. 8.22 free spirit of the Lord. Canaan therefore continuing in his fathers sinnes and q Gen. 13.13 Deut 18 2. his posteritie were punished with their fathers r Hosâ— 2.4 Gal 3.10 curse most iustlie But why Canaan more then the rest of the sonnes of Cham The potter hath power of the clay Å¿ Ierem. 18 6. Rom. 9.21 to doe therewith as pleaseth him Gods counsailes are infinite let him t Augâ—st epist 105. Scrutetur qui potesi iudiciorum eius tam â—â—â—â—tum pâ—â—si â—ndri verâ—â—tamen caueat praecipâ—â—ium Calum in Gen. 9. Quisque nostrum suae infirmâ—â—tis sibi consâ—tuâ— triâ—uere peâ—â—us Deo laudem iâ— stitiae discat quam vt se insana andaâ—â—a in profunda aâ—â—flâ—â—n praecipitet Cum enim totum senâ—en Cham Deus maledictiâ—ni haberet obnoxiâ—m Cananitaâ— sibi nominatim sumpsit quos prae alijs
example a Ephes 4.25 1. Tim. 4.12 of leasing and dissembling vnto Sarah to the end to preserue his life for we may not doe euill b Rom. 3.8 that good may come thereof True in deed neither is there any note in this action of such offence Hee perswadeth not Sarah to c August cont Faust lib. 22. cap. 35. Neque enim virum eius vxor esset interrogatus non esse respondit sed cum ab eo quaereretur quid ei esset illa mulier indicauit sororeÌ„ non negauit vxorem tacuâ—t aliquid veri noÌ„ dixit aliquid falsâ— denie her selfe to be his wife but to say the truth that she was his d Gen. 20.12 sister He hid that which might hurt him for feare of euill he said not that which was euill for any feare Hee spake the truth but not all the truth for the part of a foole it is e Prou. 29.11 to vtter all his minde or to publish a secret which may seeme to impaire the cause of godlines f Marc. 14.61 Iohn 18.20 vnlesse it manifestlie appeare to be for the glorie of God to vtter it But ought not AbrahaÌ„ rather to haue rested himselfe on God and plainely to haue affirmed shee was his wife for the Lord would no doubt haue maintained his vprightnes and was able to giue him victorie if violence had bin offered Men are vndoubtedlie to trust on God by g Psal 37.5 faith but not to h Matth. 4.7 August de ciuit Dei lib. 16. cap. 19. Itaque vxorem tacuit non negauit coniugis tuendam pudicitiam committens Deo humanas infidias caeuens vt homo quoniam si periculum quantum cauere poterat non caueret magis tentaret Deum suum quam speraret in Deo tempt the Lord by carelesse negligence For it pertaineth to holsome doctrine i August cont Faust lib. 22. cap. 36. Pertinet autem ad sanam doctrinam vt quando habet quod faciat homo non tentet dominum Deum suum Cum igitur propter pulchritudinem Sarae eius pudicitia mariti vita esset in dubio nec vtrumque tuâ—ri posset Abraham veruntamen vnum horum posset id est vitam ne Deum suum tentaret fecit quod potuit quod autem non potuit illi commisit Quod si secus fecisset duas res tuendas committeret Deo suam vitam coniugis pudicitiam that when men haue before them a waie wherein to walke they ought not to tempt the Lord their God Our Sauiour Christ himselfe k Matth. 2.13 was of power to haue defended his life against the tyrant Herod yet hauing the meanes he fled to Aegypt He commaunded his Disciples l Matth. 10.26 20.31 to depend on him but yet being m Matth. 10.23 persecuted to flie from Citie to Citie When they haue the meanes n Psal 91.11 1. Cor. 7.21 to vse it as a remedie sent from God when they haue no meanes to o Exod. 14.13.14 1. Chron. 25.9 waite on him who without meanes is able to deliuer Abraham hauing here the truth to confesse and the truth to keepe in silence vttered that which gaue lesse feare of hurt concealed that which might work his greater hurt obserued p August cont Faust 22. cap. 36. the meanes of preseruing his own life committed the care of Sarah vnto God because he had no meanes to defend her chastitie Wherefore this example is no q Dissimulare est fingere nescire quae sciat sicut simulare est fingere scire quae nescias Nonius Marcel de propriet Serm. cap. 5. At sic non suasit Abraham sed puram taciturnitatem idque in pium optimum finem couert of dissembling which is not vsed neither of denying the truth in secret offences to those that are examined by the Magistrate but a direction of r Ambros Offic. lib. 1. cap. 2. Complures vidi loquendo peccatum incidisse vix quenque tacendo ideo tacere nosse quam loqui difficilius est Scio namque loqui plerosque cum tacere nesciant godlie silence which the Lord in the Scriptures by Å¿ Iam. 1.19 Isai 50.4 precept and practise t Matth. 26.63 doth commend Neither doe wee thinke that Abram is clearelie to be freed from frailtie in this action First in that hee hath not u Gen. 25.22 recourse in daunger to the oracle of God but seemeth rather to take this x Iosh 14.4 counsaile of flesh and blood Secondlie in that he appeareth so y Chrysostom Hom. in Gen. 32. Erat adhuc terribilis facies mortis nondum erant aneae portae confractae nondum erat aculeus eius habetatut quare multus erat timor propter insaniam Aegyptiacam astonied with the feare of death as that he setteth the z Vatab. annot in Gen. cap. 12. Si Abraham fidei suae firmitudinem retinuisset immotam ad haec consilia non appulisset ammum feare before the promise Thirdlie in aduenturing a Chrysost Hom. in Gen. 32. Quia nondum erat soluta mortis tyrannis propterea in adulterium vxoris consentu iustus c. Hieron trad Hebraic in Gen. Potest aliter foeda necessitat exculari quod iuxta librum Hester quaecunque mulierum plaâ—uisset regi apud veteres sex mensibus vngebatur oleo myrtino sex mensibus in pigmentis vtrijs erat interea Pharao sit percussus à Domino Vatab. in Gen. 12.13 Misera sort si maritus viuâ—t propter vxorem cum vxor facta sit propter maritum miseriu si vinat propter vxorem non cum vxore miserimum prorsus si viuat propter vxorem à se ablatam aâ—teri coniunctam praesertim vbi nullo eam iuris praetextu repetere licet non autem audebat Abraham Sarai suam tanquam coniugem repetere quandoquidem sororem non coniugem esse simulauerat vpon a meanes so dangerous without speciall direction from the Lord. Wherein we may behold the mercie of the Lord mans infirmitie The infirmitie of the chiefest Saints of God b Vatab. ibid. Monemur hoc exemplo quam debemus nunquam de fidei nostra constantia praesumere sed perpetuo in timore dei versari Dominâ—m precari who although they receiue aboundantlie the spirit of grace yet are they in this life c Psal 130.3 1. Cor. 13.8.9 Rom. 7. August de peccat merit remiss lib. 2. cap. 14. Sic itaque omnes quicunque in hac vita diuinaruÌ„ scripturarum testimonijs in bona voluntate atque actionibus iustitia praedicati sunt quicunque talet post eos fierunt omnes magni omnes iusti omnes veraciter â—audabiles sunt sed sine peccato aliquo noÌ„ sunt but partlie sanctified mixing in their words and workes oft times the grace they haue receiued with the weaknes of their owne corruptions The mercie of the Lord who
delighteth d Psal 147.11 2. Sam. 15.20 in the goodnes and passeth by e Psal 103.12 Isai 43.25 Micah 7. the weakenes of his children For as the prouideÌ„ce of God directed Abraham into Egypt that the knowledge f Chrysostom Hom. in Gen. 31. Volebat illum doctorem fieri nunc quidem omnibus Palestinis paeulo post autem etiam Aegyptijs of the true God might bee spred abroad by him so most wiselie he gouerneth the act of Abraham thereby to shew his hand in punishing for sinne the g Chrysostom Hom. in Gen. 32. Sed paulisper expecta videbiâ— mirificè sapientem dei prouideÌ„tiaÌ„ NaÌ„ propter hoc deut tantaÌ„ prae se tulit longanimitatem opitulari distulit vt iustum clariorem faceret per ea quae illic fiebant noÌ„ solum Aegyptij sed Palestini discerent quanta beneuolentia Domini omnium hic patriarcha protegatur Ergo hoc factum est vt res fieret manifestior vltio non in priuatum aut plebeium aliquem sed in regem sauiret vt vbique diuulgaretur hoc factum King and Princes of the Egyptians his fauour in Abraham to those that truelie h Psal 105.15 worship him that thereby the Egyptians might be i Exod. 12.38 Act. 9.35 prouoked to follow the example of Abraham and to haue searched after God And as the Lord found cause to pardon Abraham and to turne his woe to welfare not in the act k Bernard in fesâ— omnium Sanct. serm 1. Quid potest esse omnis nostra iustitia coram Deo Nonne iuxta prophetam sicut pannus menstruate reputabitur Quid ergo de peccatis erit quando nec ipsa quidem per se poterit respondere iustitia of Abraham but in his mercie so he findeth cause to punish Pharao nothing therein forgetting his wonted clemencie in the act of Pharao and his iustice And as Pharao was iustlie punished because hee tooke the wife of Abraham albeit l August de libere arbit lib. 3. cap. 22. Non quod naturaliter nescit naturaliter non potest hoc animae deputabitur in reaâ—um sed quod scire non studuit quod dignam facultati comparanda ad recte faciendum operam non dedit Estque antecedens secundum Bellarm. tom 3. controu 1. lib. 2 cap. 7. Quae facit inuoluntarium excusat à peccato â—vel concomitans qua relinquit liberum voluntatis actum non excusat Sed in omni ignorantia per lapsum Adae contracta vulgaris regula tenenda est ignorantia excusat non à toto sed à tanto he knew her not to be his wife so the house of Pharao was iustlie plagued which either were helpers or in their place m Ephes 5.11 Reuel 17.4 1. Tim. 8.22 August contr Epist. Parmeniani lib. 2. cap. 21. Non communicare est non consentire si enim communicat consentit si consentit corrumpitur not hinderers and mislikers of his trespasse Such also vndoubtedlie were Pharaoes n Some will perhaps demaund how Pharao knew that he was punished for Sarahs sake Surely by his punishment Which the Rabbins doe affirme was a venemous botch or boyle whereby he was hindred and stayed from fulfilling his lust Ioseph Antiq. libr. 1. cap. 9. saith it was the plague Philo lib. de Abraham a torment both of his minde and bodie in the paine whereof wheÌ„ hee consulted with the priests of Egypt they shewed him the cause Iosephus Antiq. libr. 1. cap. 9. thinketh he was admonished in a dreame Chrysost Hom. in Gen. 32. that he was certified by Sarah plagues as that it was manifest they came for Sarah wherby the Lord both preserued her o Which is most vndoubted by the full consent of all writers both Iewes and Christians and by the accord of Scripture God kept her from Abimelech Gen. 20.4 so that he touched her not To what purpose had it been to haue preserued her from Abimelech when she had been defiled by the king of Egypt But wherefore then saith the Scripture in that place Abimelech had not yet come neere her and in this place expresseth not the like of Pharao It was necessarie in that place to stop the mouthes of Atheists least any should say because Isaac was not long after borne that he was the sonne of Abimelech and not of Abraham albeit the greatnes and speedines of the punishment of both the Kings doe confirme as much and therefore in this place the preseruation of Sarah might well be vnexpressed from being defiled p Chrysost Hom. in Gen. 32. Grauiori enim poena indigebat ita vt ipse exterreretur nam nisi dei suisset gratia qua mentem eius emolliebat confectaneum erat quod in maiorem furorem inductus quasi deceptorem puniuisset extremis affecisset supplicijs at nihil horum fecit timor enim supplicij inflammatam eius iram humiliauit restinxit terrified Pharao least Abraham for reuenge or enuie should be murthered So that although the king were wicked as al his seruants were vngodlie yet his plagues q Luther in Gen. 12. Haec subita dimissio custodia addita â—rguunt Pharaonem vehementor territum plagis inflictis quales quales suerunt compell him to haue care of AbrahaÌ„ to conuey him forth in safety with all his substance Whereby Abraham possesseth in peace the gifts that for Sarahs sake were giuen but Pharao enioieth not Sarah for whom he gaue them Obser 1. verse 8. The godly ought to labour r Psal 103.2 to keepe the promises benefits of God in perpetual remembrance and to vse Å¿ Deut. 6.8.9 Notwithstanding wee are not to be put in minde by Images Habac. 2.18 the lawfull meanes therof Secondly men are in all places to t Psal 119.46 Marc. 8.38 professe the true religioÌ„ not to u 2. Tim. 2.12 dissemble for any danger Thirdly verse 9. The life of the godly x Gen. 47.9 Heb. 11.9.13 is a perpetual pilgrimage Fourthly verse 10. The troubles of the righteous y Psal 34.19 Act. 14.22 are manifold and great but the Lord deliuereth them out of them all Fiftlie verse 11. Beautie is z Ezech. 16.14 Iam. 1.17 Chrysost Hom. in Gen. 32. Nullus igitur accuses pulchritudinem nullus vana verba haec dicat hauc perdidit formâ—chuic pulchritudo causa suit interitus Non pulchritudo in causa estrabsit Opus enim dei est ipsa Sed peruersa voluntas causa est malorum omnium a blessing of the Lord but for our corruptions cause not a Pro. 6.25 31.30 Ambros de Abram lib. 1. cap. 2. Ex hoc docetur non magnopere decorem quaerendum coniugis qui viro necem pleâ—unque gigneresolet NoÌ„ enim tam pulchritudo mulieris quam virtus eius grauitas delectat virum Qui suanitatem quaerit coningij non tam superiorem censis
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