Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	call_v	earth_n	sea_n	3,957	5	6.9260	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01676	Questions and disputations concerning the Holy Scripture wherein are contained, briefe, faithfull and sound expositions of the most difficult and hardest places: approued by the testimony of the Scriptures themselues; fully correspondent to the analogie of faith, and the consent of the Church of God; conferred with the iudgement of the fathers of the Church, and interpreters of the Scripture, nevv and old. Wherein also the euerlasting truth of the word of God, is freed from the errors and slaunders of atheists, papists, philosophers, and all heretikes. The first part of the first tome. By Nicholas Gibbens, minister and preacher of the word of God.	Gibbons, Nicholas.	1601 (1601)	STC 11814; ESTC S103122	726,660	618

but the Father and the holie Ghost created also but by the Sonne But as he that eateth t Prou. 25.27 Inuestigatio gloriae illorum too much honie hurteth himselfe so hee that searcheth too farre into the diuine maiestie shall be ouerwhelmed with his glorie From these places wee obserue Verse 1. That the world u Heb. 11.3 Ioh. 1.3 with all the creatures therein time place bodies spirits whatsoeuer is existent as a x Which is not God himselfe for neither the Sonne nor holy Ghost were created as the Arrians and Macedonians durst affirme being perfect God Athan. in Symbol Neither sicknes death sinne or darkenes because they are priuations and defects but are no creatures creature was made of nothing that is to say created Verse 2. It is the onely omnipotent power of the Lord which did y Iob. 26.5.6.13 Psalm 104.5.29 create and doth preserue the creatures Verse 3 The mysterie of the Trinitie was known z Gen. 4.25 11.7 15.8 Exod. 3.6 Psal 33.6 Isa 63.9.10 in all ages of the world which of all men is to be receiued with a Rom. 12.3 wisdome and sobrietie which doctrine is b Clem. Alexand. Nullus est in verbo Cimmerius lib. Adhort ad Gent. Luther lib. de Seru. Arbitr Multis multa manent abstrusa non Scripturae obscuritate sed illorum cacitate simpliciter consitetur trinitatem quibus verò modis scriptura non dicit nec opus est nosse Iustin. Mart. li. confess fidei siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnitas in Trinitate intelligitur Trinitas in vnitate noscitur id verò quomodo fiat nec alios scrutari velim nec ipse mihi possum satissacere August de Trin. lib. 1. cap. 3. Vbi quaeritur vnitas Trinitatis pater filius Spiritus Sanctus nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nec fructuosius aliquid inuenitur manifest as the Scriptures haue reuealed it c Isai 40.13 1. Cor. 2.16 as it is hid in God it is vnsearchable our reason cannot containe it our d 2. Chron. 20.20 Isa 7.9 August ep 222. Iren. libr. 2. cap. 47. Quaedam quidem absoluamus secundum gratiam Dei quaedam autem commendemus Deo vt semper quidem Deus doceat homo autem semper discat c. faith with reuerence must beleeue it To speake or thinke e Arnob. in Psalm 91. De Deo etiam vera loqui periculosum the trueth of God aboue our capacitie is dangerous in which sense the f Non loquendum de Deo sine lumine Pythagoras Laert. lib. 7. heathen said thou must not speake of God without a light Question 5. verse 6. What is meant by the firmament which is created in the middest of the waters THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rakiah which is englished the firmament a Septuagin vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi res firma solida dicatur cum Hebraicè magis extensum significet ne cum ex aqua sit videretur infirmum Homero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a thing made strong by stretching out and therefore is contrarie to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 karah which is to breake in stretching out So that by this word firmament is signified first that this waterie matter which was grosse and thicke was in part by the word of the Lord extended abroad and by extension was made b Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sursum videmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus splendens thinner and purer than before secondly being weake before by making it thinner c Iob. 37.18 They are said to be strong as glasse spread abroad that is to say cleere strong Vide Theodoret. quaest in Gen. 11. Beda Hexamer it was also made strong But what creature is this that is called the firmament Nothing else d August de Gen. ad lit lib. 2. cap. 4. Ergo ex aëre qui est inter vapores humidos vnde c. but the heauens and the very ayre in which we liue For the matter what is it e 2. Pet. 3.5 It was made of water and continueth water as it seemeth f Theodoret. quaest in Gen. 11. Beda Hexam alij The Lord calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamajim i. there is water vnto many albeit in respect of the g Ex communi materia desumptum pro loci natura variatur quod terra est propinquius aër crassus humectans dicitur superius ignis ratione caloris denique supremum quod propriè coelum aether appellatur ob puritatem splēdorem vnicum tamen est firmamentum ex abysso communiter desumptum diuersitie of h Forma dat esse rei rem conseruat in esse forme in the parts thereof it is rightly called ayre fire heauen and whether water or aire or any other material existēs as wee are not i Chrysost Homil in Gen. 4. Nemo sapien● temerè asseuerauerit oportet enim magna modestia gratitudine ea quae dicuntur à nobis accipi rashly to determine wee ought to be more thankfull for the benefit than curious to search into the substance For the qualitie how strong Able to beare vp vnmeasurable waight in which respect he saith in the k Psal 104.3 Psalme Hee laieth the beames of his chambers in the waters For the quantitie how large In widenes spreading ouer the whole earth He l Psal 104.2 Isa 40.22 stretcheth out the heauens like a curtaine in deepnes from the highest circle of the starres vnto the face of the earth and of the sea In which we may behold the omnipotencie of God we to make a weake thing strong doe ioyne as it were the force thereof together and make it thicke God taketh the m The strength of the creature is the power of the Lord of whom they are and in whom they doe consist Coloss 1.17 weakest of all creatures the water and by displaying them and spreading them abroad did make them strong We doe build our houses vpon rocks and strong foundations and lay our chamber beames on walles of stone but God doth lay the beames of his chambers in the waters and himselfe doth walke n Psal 18.10 vpon the wings of the winde Wee are further to admire the wormanship of God herein who by the cleerenes thereof made it apt to conuey the light vnto vs by the purenes thereof made it meete for men to liue and breathe in and for the strength made it able to beare the clowdes o Iob. 36.26 27 c. with floods of water to moysten the earth Question 6. verse 7. What waters are they which are aboue the firmament THe firmament is two-fold or consisteth of two parts a God called

Aristotle and Galen and the veriest Heathen doe so expound themselues called Nature Secondly it is acknowledged in nature that the earth and the waters do o Aristot. Meteor lib. 2. cap. 2. make one perfect compasse which how it can be vnlesse there be an ascension of the waters in the sea the same being at the shore p Let Caietan and others consider it in their wisedome who applie it altogether vnto their sense The compasse of the earth can no more be perceiued in the greatest plaine nor hardly so much as mens eyes wil be witnes Peslom Almag lib. 1. cap. 4. Siomnibus c. Looke 7. chap. quest 4.5 so farre below the Continent they shall neuer be able truly to demonstrate Thirdly the vpholding of the waters in the firmament is no lesse marueilous yet it is not miraculous this with it hath equal proofe both in reason in vse in the scriptures The difference is this is not so manifest and therefore not so much considered By this we haue to praise the bountifulnes of God who prouideth q Isai 45.18 an habitation for man vpon the dry land Secondly his wisedom that can make by drawing them together a meane in nature r The mouing of the waters by tides and windes a speciall meanes to preserue them to purge and clense them and from ſ Eccles 1.7 these heapes of waters refresheth the earth with springs and fountaines Thirdly his long suffering vnto sinners for if God should not hold these waters by his t Iob. 38.10 word and set u Ierem. 5.22 Gen. 7 barres and doores vnto them they would soone breake in ouer all the earth as in the daies of Noah but the Lord x Psal 104.9 Isa 54.9 hath set them a bound which they shall not passe they shall not returne to couer the earth Question 8. verse 14. Why did the Lord make the light and daies and nights and also hearbes and trees to grow before the Sunne and Starres were made THe first thing that God created in his proper kind was light not because he was in darknes for a 1. Tim. 6.16 he inhabited that light that no man can attaine vnto but as our Sauiour saith b Ioh. 3.21 praecipuè expectas à te lucem sic luceat c. He that doth the truth commeth to the light so the Lord in the first place created light because c Caluin in Gen. cap. 1 ver 3. Angelos eodem tempore creatos qui spiritus sunt lucidissimi communis fert opinio de qua respondendum Tu Deus nosti August lib. 65. quaest q. 21. Epiphan Haeres 65. he would haue his workes appeare and shew forth his glorie This light hee formed of the first matter d 2. Cor. 4.6 commaunding the light to shine out of darknes and after separated it e August de Gen. imperf cap. 5. Eo ipso quo lux facta est consecuta est etiam diuisio inter lucem tenebras from the darknes that is made a diuision of light and darknes so that halfe the earth being as yet vnformed was in the light the other halfe in darknes and without light And withall he made it to runne as it were f As the Sunne and Stars did after their creation The word signifieth to diuide as Exo. 36.33 wherby is manifest that on one parte was darknes on another part light so diuided by place and time a race with time by which meanes after the space of twelue houres in which the light had shined darknes came in place of the light and night succeeded the first day Now after three daies finished hee gathered g Iust Martyr lib. exposit fid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. id est Sol autem ipsi corpus effectū est in quo lumen contractum vbique prorsus locorum tam inde ab initio diffusum fuerat Nec conditus Sol est vt defectum suppleres non talis est opifex scilicet Deus Theodor. quaest in Gen. 14. the same light that was dispersed in the firmament into certaine bodies the Sunne the Moone and the Stars which should in more royall order gouerne the day and night Hereby the Lord would shew h Look also Ios 10.12 1. King 17.6 c. that although hee commonly vse the meanes which hee himselfe hath set for the preseruation of the creatures yet he is not bound or tied vnto the meanes but of his good pleasure vseth them He hath made the Sunne i Ierem. 31.35 Psal 136.8 to giue vs light yet hee is able to giue light without the Sunne and so he did before hee made the Sunne he vseth the influence and heate thereof to bring foorth grasse and corne and trees out of the earth and yet were all these created k With ripe fruite Gen. 2.16.17 wherevpō the Iewes imagine the world had his beginning in September in perfection before the Sunne Wherefore we ought to learne hereby l Hester 4.14 that when wee see no meanes whereby wee may enioy the promises of God wee distrust not his power who is able without meanes and against meanes to worke our preseruation and when m Chrysostom Hom. in Gen. 5. Ex quo discimus quod etiam nunc neque cura neque labor agricolarum fructuum nobis prouentus concedunt sed prae his omnibus verbum Dei quod ab initio ad terram factum est Deinde vt compescat eorum nugacitates qui dicere audent quod solis cooperatione ad fructuum prouentum opus sit sunt alij qui haec astris aliquibus ascribere nituntur Propterea docet nos Spiritus sanctus quod ante formationem horum elementorum praecepto Dei obtemperans tellus semina adiderit nullo alio ad cooperationem opus habent wee haue meanes wee should not trust n 2. Chron. 16.12 Iob. 31.24 in the meanes but in the Lord. Question 9. verse 14. How doe these lights in the firmament separate the day from the night THe Sun who is the a Psal 136.8 ruler of the day doth runne a continuall race in the firmament for so the Scripture teacheth b Psal 19.5 He reioyceth as a giant to runne his race This running is not any crooked wandring as our eyes are witnesses nor yet a direct or straight course for whither should hee runne that alwaies speedeth more c Arist. lib. de Caelo Cleomed lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. Aue quae equo velocior sagitta quae aeue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. As swift as ones eye-sight vpon the sea swiftly than anie creature vpon the earth but a compasse or circle course about the earth for so the Scripture affirmeth also d Psal 19.6 He goeth out from the end of the heauen and compasseth vnto the end of the same againe And in another place e Eccles 1.5 The Sunne ariseth and the Sunne goeth

n Tehom Rabba The Ocean Sea not a lake in euerie place whereby the vpperface or proportion of the sea was altered yet nothing but magnenoth the vpper face and fountaines of the deepe o Whatsoeuer the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnenoth doth signifie that same was broken vp but it signifieth both the vpper face of the deepe as well as the fountaines as Psalm 87.7 My sight my watchfulnesse or prouidence Ra●b Ionah therefore being vsed in this place in the plurall number I see no cause why wee should take it in this signification and not in the other or not rather indeede for both together were broken vp Some will demaund how it is possible that the sea should ouerflow the earth I would aske also of them again how such an impossibilitie doth so often come to passe as almost in euerie age is found by lamentable experience Who knoweth not but the Lord is able to p Psalm 135.6 work whatsoeuer he wil but here the question is of naturall causes which the scripture therefore doth expresse that wee should not vainelie runne to causes supernaturall or miraculous In nature it is acknowledged of all that the place of the waters q Aristot. de coelo lib. 2. cap. 13. Vt tër l●●●● est aqua sic aqua leuior est terra Quare quonam modo id quod est leuius inferius eo quod grauius est natura iacere putatur Idem meteoror libr. 2. cap. 2. Cum enim aqua aqua ipsam terram complectatur atque huic aēris globus adiaceat aëri vocati ignis globus c. is to be aboue the earth and therefore when the Lord did r Gen. 1.9 withdraw them from the earth and couched them together in the sea the same was a supernaturall worke of his almightie power Wherefore if God by his almightie power doe ſ Iob. 38.8.10.11 restraine the waters in their place and make that naturall vnto them which is against the nature of their first creation it is not therefore against their nature although it be t Miracuia enim quae digna admiratione dicimus Fest. Pomp. de significat verbor miraculous in the eyes of men when soeuer he permitteth them to flow vnto their originall seat and place Neither is u Caietan com in Gen. cap. 1. Nam dicere inquit mare omnipotentia Dei teneri ne destuat in terram ineptum est tamen dicit scriptura vt infrà videbitur puerilis inscitiae ponere sine causa tantum tam perpetuum miraculum it to be called a perpetuall miracle as contrarie to nature that the water should remaine thus gathered together seeing the Lord hath made it a second nature and worketh x Aestus scaturigine aquarum vt panlo infrà causes in nature from the same And that we may enlarge the exposition of this doctrine not to the end to proue by demonstration y Scriptura enim omni demonstratione maior vel potius sola demonstratio est Clem. Alexan. libr. 7. Strom. the truth of scripture which is of his own authoritie z Basil in Psalm 115. Fides praeeat ac ducat sermones de Deo fides non demonstratio Fidei supra rationales methodos animam ad assensum trahens Fides non per geometricas necessitates sed per spiritus actiones accedens sufficient vnto the godlie but to represse blasphemers contemners of the word who iudge the causes and euent of all things by the smalnes of that light of reason that is in them we testifie first of all a Iob. 38.8 9 10 11. Ierem. 5.22 according to the authoritie of Scripture that the waters are restrained from ouerflowing the earth onelie by the power and decree of God which hath giuen them that nature whereby they cannot ouerflow except by speciall libertie from God Secondlie as a consequent thereof that the waters by being gathered together are not so depressed in the sea but that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be gnen in the vpper face of them remaining as at the first aboue the highest places of the earth and doe stand aboue the mountaines b Psal 104.6 33.7 as the Scripture speaketh Those which in this case are ruled by their c Caietan in 1. Gen. Si quis dubitas terram que apparet extra aquas esse superiorem aquis non tam egit ratione quam applicatione ad sensum cernimus enim motum a●●ue semper fieri in decliuiorem locum flumina autē per terram decurrunt in ma●e Quod si altius ess●t quam terra profecto in eam vt in locum decliuiorem humiliorem necessariò deflueret Forte quidem non videris Caietanus ipsius Tibiris recursim maris astu retrusum quidem cum bis semper in die flumina retroeunt propter maris supernos impetus miror quo animo talia exarauit Caietanus vel quid statuisset si ea qua Roma diluuio prope perijs vixisses tempestate senses doe greatlie erre wherein those that are ruled by their reason are not perfect For albeit it be rightlie said d Psalm 107.23 those that goe downe to the sea in shippes c. that the riuers do flow vnto the sea as to the lower place and we do rightlie esteeme the waters to be lower then the earth because they are contained within the shore yet none of these reasons doe hinder any whit but that the waters of the deepe that tehom rabba should stand aboue the mountaines For to thinke that the face of the waters are fullie eeuen because they appeare vnto the eye so to be and that therefore there can be no gathering and e Psalm 33.7 heaping together of the waters manifest reason doth perswade the contrarie and the principles of nature doe conuince such a one to want both due consideration of the cause of things and good experience For by reason of the compasse of the earth whereof in the first chapter hath beene spoken the plainest place that is vpon the earth must needes giue some thing vnto the compasse f Because the earth is acknowledged to be a globe or compasse both in the Scripture and of Philosophers Isai 42.22 Amos 9 6. Arist. de coelo lib. 2. cap. 14. Ptolom Almagist lib. 1. cap. 4. or els it declineth from the common proportion of the same In this respect manie medowes and plaines which seeme leuell and eeuen vnto the eye are found by the certaine grounds of arte to differ in equalitie of height The waters streames of riuers albeit the difference of higher or lower ground is not or at least wise not euerie where to be discerned yet doe they flow vnto the lower ground and the waters which follow are alwaies higher thē those which passe before The sea appeareth eeuen yet not without a secret checke vnto the eye notwithstanding in the ebbing flowing of the

egrederetur expectare responsum obedience of Noah whose constancie was such and faith f Heb. 11.7 toward God that albeit he saw the ground was drie and longed no doubt for the fruition of thereof yet g Chrysostom Hom. in Gen. 26. Tantum ibi afflictionem ferre cogebatur iustus ille in tanta existens angustia neque auram recētem captare valens ferarum insuper brutorumque conuictum ferens qui in omnibus mentem suam solidam declarabat voluntatem flecti nesciam fidem erga Deum Caluin in Gen. 9. In suo foetore iacere manuit quam liberum spiritum colligere donec migrationem suam sentiat placere Deo hee had rather die in that vnsauorie closet then to enjoy the benefit of pleasant aire and the Lordship and riches of the whole earth without permission giuen by the Lord. A notable example in so noble a Patriarke of h Pet. Martyr Comment in Gen. 8. Qui vere se agnoscit in aliena potestate haud secus facere debet righteousnes i Chrysost Hom. in Gen. 26. Qu● declarata est iusti patientia patience k Ambros de Noe arc cap. 21. Verecundia enim iustitia est quia inuerecundia iniquitas qua vsurpat indebita nec reueretur authorem temperance l Matth. 24.14 Chrysost Hom. in Gen. 26. Qui in omnibus mentem suam solidem declarabat voluntatē flecti nesciam perseuerance m Heb. 11.7 Iam. 2.22 Chrysost Hom. in Gen. 26. Fidem declarabat erga Deum per quam facile leuiter omnia sustinebat faith Thus it behooueth n Psalm 27.14 31.24 Psal 37.5 55.22 the faithfull to walke with God This is a worthie o 1 Pet. 2 19. Gen. 14.23 token of an vpright heart Neither is a happie issue p Psalm 37.25 55.22 Chrysost Hom. in Gen. 26. Expende hic Dei bonitatem quomodo per omnia iustum consolatur c. euer wanting to those that waite on God which the Scripture also doth call to our remembrance for q Vers 15. the day as it were that the earth was meete and fit the Noah the Lord doth call him forth to enioy the same Question 5. verse 14.18 How long time did the waters of the floud continue vpon the earth And whether the heathen haue had any knowledge or made report thereof FOrasmuch as the scripture doth so diligentlie describe the beginning the increase the fall and the finall end of the floud of Noah in respect of the circumstance of time there is no doubt no small regard and estimation to be had therof For the Scripture deliuereth nothing a August Epist. 3. Modus autem ipse dicēdi quo sancta scriptura contexitur quam omnibus accessibilis quamuit paucissimis penetrabilis ea quae aperta continet quasi amicus familiaris sine fuco ad cor loquitur in doctorum atque doctorū Ea verò quae in mysterijs occultat c. without waightie reasons and ponderous iudgement And surelie to those that will religiouslie consider the cause of things as it is administred by the mightie power of God it may iustlie seeme no lesse an argument of admiration that the waters continued so long vpon the earth then that they ouerflowed in so great a measure When the earth was first b Gen. 1.10 ouercouered with waters the same in one daies space was vnburthened of them When flouds doe happen from the waters of the sea c Vide Gaspar Contaren de 4. elem Vbi multas inundationes descripsit although they range farre and doe great violence yet are they commonlie returned together with the tide The flowings which are caused by the raine of heauen although they continue d As it commeth to passe by the meeting together of much water in lād floods a day or twaine yet they are maintained by following waters But this floud being onlie caused by the waters of the fountaines of the deepe and the windowes of heauen being increased e Gen. 7.17 Aben Ezra affirmeth that after the fortie daies of raine it rained euery second day vntill the end of the 150. daies But it is vncertaine and not to be built vpon for the authoritie of Rabbins fortie dayes continued in perfection without any new supply of waters as being onelie preserued in the nature of their first creation by the Lord one hundreth and fiftie dayes and afterward decreased one hundreth and eighteene f That is from the 29. of the eight moneth or the 17. day of the seuenth moneth which is from the beginning of the flood to the beginning of the next yeere so many daies do come betweene dayes before the earth was throughlie vnburdened of them whereby it is euident that the flouds continued the g Gen. 7.1 8.13 space of tenne months and thirteens dayes and Noah remained in the Arke a yeere tenne dayes h Gen. 7.13 8.16 as the Scripture doth account the same But the reader must remember that the months are reckoned by the Scripture according to the Hebrue custome i Hieron Comment in Ezech. cap. 29. Menses apud Hebraeos secundū lunae cursum supputantur August de ciuit Dei lib. 15. cap. 14. Mensis quem luna caepta finita concludit Munster in Calender after the courses of the moone whereas in a yeere by the compasse of the sunne which is the space of a yeere by our account there are twelue such months and the tenth day finished of the thirteene moone or month So that where the Scripture accounteth from the seauenteenth day of the second month vnto the seauen and twentieth day of the second month of the yeere that followed the same is no more then the k Aben. Ezra in Com. in Gen. affirmeth that Noah continued in the Arke a yeere and ten daies after the Sunnes course the same Luther in Gen. 8. seemeth to gather but the Scripture speaketh of moneths only and in all places after the courses of the Moone as Augustine witnesseth de ciuit Dei lib. 15. cap. 14. Now twelue times 29. daies and twelue halfe daies that is sixe daies are in summe 354. which is a yeere after the account of Scripture and twelue iust courses of the Moone whereunto if you adde the ten daies from the 17. to the 27. of the second moneth Gen. 7.11 8.14 they amount vnto 164. daies which with the day in which Noah came forth of the Arke is a full yeere after our account Note also that the Hebrues euery third yeere haue intercalarem mensem a leape moneth as wee haue a day euery fourth yeere whereby it commeth to passe that euery three yeeres by their account is equall to three yeeres of our account iust space of a yeere by the course of the sunne consisting of three hundreth threescore dayes and fiue The heathen histories l Origen contr Celsum lib. 5.

were made of the first matter and that matter made of nothing Basil Epist 141 Damascen Orthodox lib. 2. cap. 5. creator of it The Hebrue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reshith which is englished the beginning doth not signifie e Targhum Hierosol trāslateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his wisdome Origen in Gen. 1. alij in verbo suo i. in filio non ad sensum genuinum huius loci any substance but the f Hieron quaest Hebr. in Gen. Ambros Hexam lib. 1. cap. 6. first moment or instance of time Which Time is the space or measure of the mouing of the heauens and therefore neither before nor after but together with the heauens was created So that it is as much to say as God did once create the heauen and the earth whē as there was before neither heauen nor earth nor matter whereof to make it so that nothing was before time but God who made the heauens wherein time is By this we learne that God g Isa 44.6 48.12 1. Tim. 6.16 Cyril Alexan Thesaur li. 12. cap. 12. Aeternitas Dei solummodo naturae substantialiter inest onely is without beginning and eternall whereof Tertullian h Tertul. aduers Praxeam Ante omnia enim Deus erat solus c. saith before all things were God onlie was and he vnto himselfe was in steed of the world place time and all things hee was alone because nothing was else where but himselfe and yet not then alone because hee had with him his wisdome power happines and all goodnes in himselfe Neither did hee create the world because he stood in neede thereof for i August in Psal 70. Serm. 2. Deus nullo indiget bono c. God is in neede of no good thing both hee himselfe is the chiefest good and whatsoeuer is good is of him hee neither needeth vs nor any of his meruailous works neither the heauens nor the heauen of heauens nor whatsoeuer is saide to be within or aboue the heauens could make him more good more strong or more blessed For what should it haue been what so euer is not himselfe vnlesse he himselfe had made it Or what did he neede thee that was before thee and was able to make thee when thou wast nothing The Lord therefore before all times and beyond all eternities k Prou. 8.30 being delighted with that infinite glorie which is in himselfe l August de Genes cont Manich. lib. 1. cap. 2. Respondendum est quia voluit voluntas enim Dei causa est coeli terrae ideo maior est voluntas Dei quam coelum terra of his own good will for that he would haue creatures to be partakers of his blessednes somuch as the nature of a creature can containe did create m Coloss 1.16 Angels and men and for them n Isai 45.18 Clem. Alexan. Strom. lib. 5. Lactan. lib. 7. cap. 4. 5. Qui domum aedifi●at non idcirco aedificat vt tantummodo domus sit sed vt in ea possit habitari c. apparet ergo animantium causa mundum esse constructum c. as it were a house to dwell in hee made the heauen and the earth If any man should be so curious as to aske o Iren. lib. 2. cap. 47. Dicimus quonta ●ista responsio subiaces Deo c. what God did before he made the world It is fitlie p Histor Tripartit answered he made hell for such fooles as will aske such vnprofitable questions Question 2. verse 2. What is meant by this The earth was without forme and void THat which before was called heauen and earth a August confess li. 12. cap. 21. Corporale illud quod fecit Deus adhuc materies erat corporearum rerum informis c. had not at the first the forme or shape of heauen and earth but only was the matter whereof they are And like as a foule bringeth forth an egge or b Aristot Histor Animal lib. 6. cap. 30. Plin. lib. 8. cap. 36. Informis caro paulo muribus maior sine oculis sine pilo vngues tantum prominent hanc lambendo paulatim figurant a Beare her whelpe hauing neyther feete nor head nor taile but a matter whereof the forme ariseth so that which was first created was c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Theog ver 116. This very matter was created the first day an vnfashioned masse or lumpe wherein the matter of heauen and earth and all creatures was d It is called in the Hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tohu vabohu tohu i. without order bohu without varietie not seuered or distinguished By this we learne the e Psalm 135.6 Isa 42.5.8 omnipotencie of God who can make matter of no matter and a f Aquin. Sum. par 1.66 d. 1. forme without forme this cannot be comprised in the wit of man g Heb. 11.3 it is to be receiued and beleeued by faith Question 3. verse 2. How is the spirit of God said to moue vpon the waters IT is now called waters which before was called heauen and earth and earth without forme thereby to explaine that which went before For as waters haue all one continued forme which cannot be distinguished into parts or members a August de Genes ad lit imperfect cap. 4. Terra quam Deus fecit inuisibilis erat incomposita donec ab eodem ipso discerneretur ex confusione in rerum certo ordine constitueretur Hinc impudenter calumniatur Simplicius qui coelum primo die factum firmamentum verò coelum appellatum secundo die positum in narratione sacrae historiae reprehendit cum tamen hoc confusum illud dictinctum hoc totum continen omnium illud pars que illo continetur à beato Mose declaratur Disputat igitur non ad idem Argum. 6. so this matter of heauen and earth was such as no man might say thereof this will be earth this water this light c. Vpon this substance the Spirit of God did moue the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merachepeth à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachap mouere sese Rab. Dauid in lib. radic Rab. Salom. incubare Hebrue word doth aptly signifie to rest vpon c Hieron lib. Tradit Hebra● in Gen. Quod nos appellare possumus incubabat siue confouebat c. Hierome saith it may be well translated incubare to sit vpon and nourish as a foule doth her egges with heate and life In which sense this is to be obserued that this masse of waters which was vtterlie voide of creatures and of vertue to bring forth creatures d Chrysostom Hom. i● Gen. 3. Mihi videtur hoc significare quod affuerit efficax quaedam vitalis operatio aquis non fuer●t simpliciter aqua stans immobilis sed mobilis vitalem quandam vim habent August de Gen. ad lit lib. 5. cap 4. was

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 v●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 ſ 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

the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamaijm heauens that is to say he made it meete to bee called so of men Vatab. in Annot. in Gen. cap. 1. as the name whereby God called it being a word of the duall number doth import The lower part is from the earth b Hieron Zanch. de oper dei part 2 lib. 2. cap. 1. vntill the Sphere or circle of the Moone which is the lowest of all the starres the higher part is from thence vnto the height of the circle of the starres In Scripture sometimes the lower part onely is called by the name of firmament as where it is c Vers 20. said Let the foule flie in the open firmament of the heauen in which sense they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnop hashamaijm the foule of the heauen d Vers 30. cap. 9.2 1. Kin. 16.4 21.24 Iob. 28.21 Psal 8.9 c. almost thoroughout the Scripture Sometime also the highest part by the same trope of speech is called the firment as where it is said e Vers 17. hee set the Sunne and the Moone and the Starres in the firmament of the heauen when as hee placed them onely in the highest part thereof This being obserued the Scripture is not hard herein is declared how God diuided the waters which before were one into two parts one part hee gathered together afterward and named seas this other part he caused the firmament to support that thereby he might water the drie land f August lib. de Gen. ad lit lib. 2. cap. 4. Talibus eorum disputationibus cedens laudabiliter conatus est quidam demonstrare aquas super coelos vt ex ipsis visibilib conspicuisque naturis assereret scripturae fidem Et prius quidē quod facillimum fuit ostendit hūc aërem coelum appellari non solum sermone communi sed etiam consuetudine scripturarum De inde nulla alia causa primum firmamentum appellatum voluit existimari nisi quia interuallum eius diuidit inter quosdam vapores aquarum istat aquas que corpulentius in terris fluitant Et nubes quippe sicut experti sunt qui inter eas in montibus ambul●uerint congregatione conglobatione minutissimarum guttarum talem speciem reddunt quae si spissantur amplius vt coniungantur in vnam grandem plures guttae minimae non eam patitur aër apudse teneri sed eius ponderi dat locum haec est pluuia c. Hanc diligentiam considerationemque laude dignissimam iudico from whence raine haile and snow doe come So that by waters aboue the firmament are not meant any waters that are aboue g Sicut nonnulli asseruerunt Theod. quest in Gen. 11. Quedam sursum collocauit quae suo liquore atque frigiditate non sinerent corrumpi firmamentū ab igne luminarium Idem Beda Hexam the highest part of the firmament or sphere of the starres but those that are aboue the lower part of the firmament or aboue in the firmament that is the ayre The excellent wisedome of God in this his worke and the benefit it bringeth vnto man which is so h Iob. 5.10 37.6 38.25 Psal 1.47.16 c. often commended in the word cannot sufficiently be praised by the tongue and pen of men or Angels Question 7. verse 9. How the waters vnder the firmament were gathered into one place WHen God made the firmament the waters that were vnder the firmament were a Chrysost Homil. in Gen. 5. Omnia completa erant aquis Ambr. Hexam lib. 3 cap. 2. Caietan Card. comment in Gen. affirmeth the waters were deeper than in the flood of Noah ouer the face of the whole earth and the earth was within and vnder the waters as the rocks which are in the deepe seas yea the water inclosed the earth b Aristotle himselfe testifieth that the best and most auncient Philosophers before him taught that the waters at the first couering the whole earth were partlie drawne vp into the firmament and partly receiued into the hollow places of the earth Meteor lib. 2. cap. 1. Qui ob rerum humanarum scientiam magis commendantur c. on euery part as the ayre incloseth the water and the earth and the heauen incloseth the ayre as Ezechiels c Ezech. 1.16 wheeles were one within another Now to the end there might be a place of habitation for men and beasts vpon the earth the Lord vncouereth it in many places and gathered the waters together which ouerflowed all before which was done through the supernaturall power of the voyce of God partly by making these d August de Gen. ad lit lib. 1. cap. 12. idem cont Aduers legis Proph. lib. 1. cap. 13. Quid mirum si aqua rara terram texerat spissata nudauit waters thicker than they were before and partly by e Basil Hexameron 4. ad hoc sane dicemus quod tunc vasa conceptacula simul cōstructa sunt Non enim erat illud extra Gades marc neque magnum illud horrendum nauigantibus pelagus quod Britanicam insulam occidētales Hispanos ambit making chanels in the earth to receiue the waters such as the seas and riuers are and partly also by heaping them f Psalm 33.7 Chrysostom Hom. in Gen 26. Iterum suum continuit impetum ad proprium concessit locum quem solus ipse Dominus scit qui condidit Nazianzen orat 2. Non potest maris apud me mansuetudo in admirationem non venire quod suos intra limites quum solutum ac liberum sit sese contineat Basil Hexam 4. Debilissima re arena id quod violentia intolerabile est fraenatur alioqui quid prohiberet c. Aquin. sum part 1. quaest 60. dist 1. Calu in Gen. 1. ver 9. Pet. Martyr in Gen. ibid. together in the high and wide seas whereby it commeth to passe that they flowe to and fro at springs and tides and doe force out water springs out of the highest mountaines And that the waters were thus heaped vp together g Psal 33.7 the Scriptures testifie He gathereth the waters of the sea together as vpon a heape And againe h Psal 104.6 iaamthu-maijm the waters will stand that is to say i Annalage temp Hebreu frequentiss doe stand aboue the mountaines But some k Caietan Commentar in Gen. 1. Perer. in Gen. tom 1. lib. 1. vers 9. obiect that the waters should stand or be higher than the earth it cannot be without a perpetuall miracle I answere it is no miracle but naturall which the Lord doth l Iob. 38.10 Psal 104.9 establish by a perpetuall decree for the will of God m Natura est quod Deus vult Plato Ambros Hexam lib. 3 cap. 2. Vox enim Dei efficiens natura est and ordinarie execution of the same vpon the creatures is that which of men is n

longer life and better able to resist things contrarie to health Thirdlie because they were r Ioseph Antiq. lib. 1. cap. 4. of temperate and sober diet not giuen so much ſ Hieron contr Iouin lib. 2. Nemo vno aut duebus cibis ijsque vilibus vsque ad inflationem ventris oneratur to fleshlie appetite nor mixing their meat with such varieties but content t Author quast orthodox in oper Iustin. Martyr quaest 119. Perspicuum est neque Abelē ita pauisse gregem vt non ederes lac gregis eius neque Cainum ita coluisse terrā vt non ederet fruges eius Chrysost Hom. 27. in Gen. 9. with simple food which the aboundance of the earth brought forth vnto thē Fourthlie because the fruits of the earth were much more nourishable and healthfull u See farther in the second and third question of the 9. chapter before the floud then afterward they were either thorough the waters of the sea bringing barrennes and saltnes to the earth and to the fruits thereof or for that the Lord had giuen vnto man more libertie of food the fruite of the field was not so necessarie Neuerthelesse whosoeuer shall be mooued with probabilities or reasons or authorities of men rather then with the certaine authoritie of the Scriptures cannot thereby be x Isai 7.9 Rom. 10.17 Heb. 11.3 established in faith because hee refuseth to be taught of God Question 3. verse 22. What meaneth this Henoch walked with God THis godlie Patriarch is by three arguments commended in the Scripture First a Vers 22. that he walked with God Secondlie that b Iud. vers 14. he was a Prophet Thirdlie c Vers 24. Heb. 11.5 that God tooke him away that he should not see death To walke with God is the same as to walke d Gen. 17.1 Hilar. in Psalm 118. Sin Omnes viae meae in conspectu tuo c. Agens Propheta sub iudice scrutatore cordium Deo in custodia mandatorum testimoniorumque Dei permanet non vias seculi non vias vitiorum impietatis incedit Nam quodcunque vita sue iter egerit adeo tam probabile tamque innocens agit vt conspectu Dei diguum sit c. before God or to walke in the e Luc. 1.6 law and commaundements of God which is to say in his f Psalm 119.59 139.17.18 Isai 8.13 walking and his waies in his g Act. 24.16 conscience words and deedes to haue the Lord and his commandement with him or h Psal 139.4 Heb 11.27 Hieron cont Pelagian dial 2. Vt nunquam securus sis sed omni obseruantia custodiaes cor tuum vt consi●tres c. before his eyes The verie wicked cannot but walke with God in respect of his i Isai 66.1 Ierem. 23.24 presence who filleth heauen and earth and searcheth out k Psal ● 9 139.3 their words their actions and the secret corners of their hearts yet because his iudgements l Psal 10.5 are farre aboue out of their sight and they as foolish as the m Iob. 39.20 Plin. lib. 10. cap. 1. mira eorum stoliditas cum colla f●utice o●culta rint latere se exist● mantium cum ipsi altitudinem equitis insidētis equo prae magnitudine eacedunt Ostriche or the woodcocke doe thinke themselues are hid because they see not him they are not said to walke with God but rather n Gen. 4 16. to depart out of his presence But it may seeme that to walke with God is to be voide of sinne forasmuch as he was taken vp and the Scripture witnesseth that no vnrighteous person o Psal 5.4 shall inherite the kingdome of God It doth not signifie to be voide in act from sinne for the Scriptures plainely teach as well by p Gen. 12 12. 2. Sam. 1 4. Ioh. 2.3.4 Matth. 26.72 example as by q Eccles 7.22 Rom. 3.19 testimonie that no man is voide of the act of sinne yea rather the contrarie is plaine by Noah who is r G●n 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijthhalec vt est in coniugatione hithpael si nificat quod sese compo●●t ad ambulan ium cum ●●eo Vel vt scriptura lo u●tur apposuit cor he set his heart to se●ke God also said to walke with God notwithstanding he is ſ Gen. 9 21. spotted with that infamous sinne of drunkennes Wherefore to walke with God doth not signifie to be voide of sinne but t Psalm 119.106 Act 11.23 Ambros comment in Luc. cap. 9. Dominus non obsequiorum speciem sed puritatem quaerit affectus August lib. confess 8. cap. 8. Nam non solum ire v●rumetiam peruenire ill●c nihil aliud erat quam velle ire sed velle fortiter integrè non semisauciam hac atque hac iactare voluntatem parte assurgente cum alia parte cadente luctante with a purpose of hart to auoide sinne In which respect albeit the rest of the Fathers whose genealogie is reckoned u Hebr. 11.13 being godly men did also walke with God yet of Enoch it is expressed and x Vers 22. 24. repeated either because the y Nehem. 7.2 spirit of regeneration was more excellent in him or that his labours might be commended forasmuch as so noble a z 2. Tim. 2.5.6 reward is testified Enoch walked with God after he begat Methusala Before he begat Methusala saith a Precopius Gaze. in Gen. 5. Improbum flagitiosum ante natum Methusalem Et istud andet con●e●tare ne viro coniugato tantum praeconium cum scripturis ascriberet one of the Church of Rome being an infamous and wicked person he afterward repented Why should so fond a gesse be vttered if it were not to boulster vp the praise of single life beyond the boundes of Scripture perhaps then afterward he forsooke the fellowship of his wife as they b Nicephor Histor. Eccles lib. 1. Et prorsus stupendum est discernere quam ineptè Philosophantur huiusmodi virginitatu assert●res Methusalem inquit Scriptura vixit centum octoginta soptem annos genuit Lamech Methusalem qui tamdiu in virginitate permansit videtur fuisse vir magnae deuotioni inquit Carthusian in Gen. 5. Huic satisfacere potest August de ciuit Dei li● 15. c. 20. Qui ex hoc mouetur inquit meminerit duobus modis istam solutam esse quaestionē aut de s●ra pubertate proportione tā longa vitae aut de filijs qui cōmemorantur in generationibus quod non fuerint primogeniti affirme that Peter did liued a virgin No no saith c Hom. in Gen. ●1 Aud●ant mariti vxores d●scant iusti virtutem nec putent nuptias in catosa esse quo minus quis Deo placiat nam idcirco diuina scriptura semel atque iterum id significauit dicens genuit Methusala tunc pla●uit idem ingeminat

repeated which say they is to note his want of wisedome Secondly for that the Lord deferred it of his owne accord seuen daies But they are manifestly confuted by the Scripture first Gen. 6.3 in respect of Gods foreknowledge Secondly Gen. 7.4 God saith not I will deferre seuen daies but prepare thou within seuen daies for seuen daies hence I will cause to raine c. Thirdly though Noah Daniel and Iob had then liued c. Iere. 15.1 Ezech. 14.14 lamented the desperate case of so many millions of soules which would not yet be warned although they now were readie to be ouerwhelmed with the waters Wherefore surelie his faith was verie great as the a Hebr. 11.7 1. Pet. 3.20 Scripture doth commend the same that hee would not be snared b Luc. 17.2.3 with the scandals and offences of the world but beleeued the comming of the floud when as almost heauen and earth and all the creatures did secure him otherwise His obedience wonderfull that b Gen. 6.22 7.5 Matth. 8.10 he did in all things obey the will of God and despised the reproofe of sinners and the alluremēts of the world His patience a mirrhor to the godlie that c Numb 11.15 Iob. 3.1 c. Iere. 20. vers 14. compared did not murmur vnder so great aduersitie of losse of goods and lands of banishment out of the world daunger that in humane reason might insue but in all things did follow the calling of the Lord and committed himselfe vnto his protection Obser 1. The godlie haue neede of d Heb. 10.36 2. Thess 4.10.11 Reuel 3.10.11 strong faith and patience to e Ephes 6.12 Matth. 24.21.24 resist the scandals wherewith they shal be besieged especially toward the latter end Secondlie those that will not watch and f Vers 11. Prou. 1.27 Ierem. 2.31 Matth. 24.14 Ezech. 33.5 be warned by the word shall sodainelie be taken g 1. Thess 5.2.3 Reuel 16.15 a sleepe in sinne Thirdlie the tokens which shall goe before the day of iudgement h Which were foretold by Christ and his Apostles in the Scriptures Mat. 24. ver 15. Luk. 17. 21. Rom. 11.26 2. Thess 2. shall not of the wicked be regarded because the common course of things i 2. Pet. 3.4 shall continue alike as from the creation Question 4. verse 11. What are meant by the fountaines of the great deepe and the windowes of heauen which were opened IT pleaseth the spitit of God to describe vnto vs the manner how the earth was ouerflowed by two notable arguments thereof First by the meanes or causes by which it came which are called the fountaines of the great deepe and the windowes of heauē Secondlie by the effect which these instruments of God did bring to passe a floud of waters fifteene cubits aboue the highest mountaine vnder heauen The word tehem which a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taham Locus aquarum multarum aquarū multitudo profunditas Rab. Dauid is Englished the deepe is commonlie taken in the Scripture for b Exod. 15.5.8 Psal 106.9 Esai 51.10 the sea or c Gen. 1.2 Psal 42.7 Metaphora a place of much water The great deep therfore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tehom rabba or d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabba to multiplie or increase Gen. 8.17 Psal 78.15 multiplied waters is nothing els but the vniuersall gathering together of the water which is called e Gen. 1. vers 10. Basil Hexam Hom. 2. Abyssus significat copiosam aquā ad cuius fundum non facile penetrari possit deorsum versus August in Psal 41. Abyssus est profunditas quaedam impenetrabilis incomprehensibilis maximè solet dici de aquarum multitudine Vbi enim altitudo ibi profunditas est quae penetrari vsque ad fundum non potest seas The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnenoth translated fountains is deriued from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnaijn f Deut. 19.21 Esai 52.8 which signifieth an eye And because fountaines as mens eyes doe drop forth teares therefore also a spring of water in the Hebrue tongue g Gen. 16.7 24 42. 49.22 is called gnaijn The same word doth also signifie h Exod. 10.15 Leuit. 13.55 Numb 11.7 the colour or outward proportiō of any thing as where it is said the grashoppers of Aegypt couered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth gnen the vpper face of the earth namelie the i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanquam vmbra Appolon Summum Cicer. fin 3. Superior pars cuiusque rei cenfacies quae externos oculis cernitur longitudinem cum latitudine habens sine profundo superficies or that which the eye beholdeth of the earth So that from the verie signification and nature of the word I gather that as there were two chiefe immediat causes of the floud one from the sea the other from the heauen so also there were two speciall causes from the sea one by the k Eccles 1.17 Psal 10● 10 Hieron in Eccles 1. Putant quidam aquat dulces quae in mare fluunt vel ardente desuper sole consumi vel salsugini maris esse pabula Ecclesiastes autem noster ipsarum aquarum conditor eas dicit per occultas venas ad capita fontium regredi de matrice abysso in sua semper ebullire principia vaines and pores of the earth which now were broken l Ambros de Noa arc cap. 14. Vim diluuij conuenienter scriptura expressit dicens coelum terram pariter esse commota vndique ergo influentibus aquarum molibus conclusum genus hominum purgetur vp to send forth mightie streames the other m Gen. 1.10 Chrysost Hom. in Gen 25. Quasi diceret praecepit tantum Dominus statim aquarum natura mandato conditoris obediuit vt confluxit totum orbem inunduit Ambros de Arc. cap. 14. Vndique ergo influentibus aquarum molibus conclusum genus hominum purgetur Philo Iud. Maria tumentia fluuijque aucti torrentes simul perennes ciuitates cunctas in campestribus regionibus sitas inundarant de vita Mosis lib. 2. from the gathering together of the waters which now were m Seneca de Natur. quaest lib. 3. cap. 27. de causa diluuij Prima imbres 2. flamina aucta redandātia 3. cum per ista profusium est cres●unt maria supra solitum c. in miram altitudinem erigitur mare tuta illa hominum receptacula supergreditur Deinde senientiam de solis terrae irruptionibus sequitur absurdum cum aquae enim euocabātur quò abibant fon i●us occlusis Resp author de mirab in operibus August lib. 1. cap. 6. Quamodo retrò nisi apertis aditibus remtrabant Et Hieron Tract in Gen. Nota secundum Ecclesiasten quod omnes aque atque torrētes per occultas venas ad matricem abyssum reuertantur againe dispersed and oueflowed their banks

sea there is no little difference in a little space Those also which seeke help among Philosophers in the deniall of this doctrine are nothing therein relieued by them For it is not hereby denied that the face of the earth and of the waters do make one g Arist. de coelo lib. 2. cap. 4. Perer. in Gen. Tom. 1. lib. 1. in oper 3. deie quid quod aquam esse rotundam e● aqua et terra vnum conflari globū Scilicet Quis contradicit perfect globe but h Quia ipsa terra punctum est respectu coelestium orbium Ptolom Almag lib. 1. cap. 6. Atque ipsi montes conualles ad terrae magnitudinem sunt vt si in pila sit puluisculus quispiam quasi eminentiae circa spheria Platanorum quae nihilo prohibens ipsa esse spherim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleomed lib. 1. cap. 10. as the vallies and mountaines of the earth doe nothing hinder the exact compasse of the earth because they are as motes or nothing in regard of the greatnes of the earth so likewise the height of the waters albeit fifteene cubits or more aboue the mountaines is nothing in respect of the greatnes of the earth And withall it is absurde to thinke that by reason of any such ascension of the waters h Obiectio Pererij Tom. 1. in Gen. lib. 1. in oper 3. diei Primò quod nauis velocius ferretur ad portum deinde quod in alto prospectius cerneretur Non valet a vessell or ship should more perfectlie be seene a farre in the sea then neere at hand forasmuch as the declining of the compasse in the globe of waters of the earth i Ptolom Alm. libr. 1. cap. 4. Ex spherica figura terra maris factum est vt si omnibus aut quibusdam altioribus locis à quouis ad quemni● angulum nauigantes accedimus paulatim magnitudines eorum accrescere videntur quasi ab ipso mari emergant que auteae submersa propter conuexam aquae superficiem videbantur Clecm libr. 1. cap. 8. Et huius rei causa aerborem nauis scandendo prospicere consueuerunt Et cum vix huic obiectioni satisfaciunt qui ex editissimis montibus longinquat naues intuentur quam iniquè tales procliuitates omnimodo superfluas nunquam vel fictas quidem obijciunt preuaileth against the same and the greatnesse of the compasse of the earth doth make the former k Quid enim est altitudo quindecim stadiorum ad octoginta millia stadiorum difference to be as nothing It were also fondnes to conceiue that in euerie l Vel de freto Anglicano vel mari mediterranco c. narrow sea the same proportion were to be obserued but only or at leastwise chieflie m Gen. 1.9 We esteeme that Tehem Rabba to be that great gathering together of the waters in the Hyperborarie Britaine Atlantic Lybic and Eoic Oceans which are not so many Seas but alone compassing the earth so that the land inhabited is to them as it were an Iland Pompon Mela. lib. 1. in the main sea or deepe which we in our language tearme the high or ocean sea And that the waters of the deepe doe stand aboue the mountaines three speciall reasons seeme to argue which I lay before the reader desiring him to iudge in godlie wisedome First the testimonies of Scripture n Iob. 38.8.9.10 Psal 104.6 Ierem. 5. which if they proue it not haue not vntill this age o For in this sense the Fathers doe interpret those places of the Scripture Basil Hen. 4. Vt non superinfluens aqua c. Ambros Hexan lib. 3. cap. 2. Dicant mihi quomodo tanquam in vtrem congregauit Aquin. Sum. part 1. quaest 69. aertic 1. Caluin in Gen. 7. And such new interpreters which are carried into another sense doe not satisfie the Scriptures bin sufficientlie interpreted The second is from the forme or proportion of the sea which is p The quantitie is lesse but the bredth of the Sea is greater then of the earth as appeareth by their tables of Geographie Ptolom c. much more space in the vpper face thereof then the residue of all the earth yet is it not exactlie eeuen in it selfe as experience doth manifest in springs and tides which because they shew a falling and a rising of the waters and are not found in the great or maine sea in the which q Plin. lib. 2. cap. 97. there is no falling or at any time abating of the waters it followeth thereof that the waters are wholie ascending in the Ocean which because it is more large then the bredth of the earth it is also more ascending r Ascension in the Spheare of the earth is the farther distance frō the Center or middle of the earth now the waters being gathered together on an heape as the Scripture saith although their heaping together bee so small and not sensible to the eye yet by reason of their breadth it must needs acrew to more then the height of any moūtaine in the compasse of the same The third reason I take from the effects that doe come or may seeme to come from the gathering of the waters in which they are said to be aboue the moūtaines One is the fountaines and springs of water which are seene to arise out of the earth euen in the toppe ſ Aristot lib. 1. c. 13. Meteor Maximi amnes maximis de montibus deferri videntur Quod terrae ambitum cognoscentibus constare poterit of the highest mountaines Whence come they not of miracle for the Lord so gouerneth the t August de ciuit Dei lib. 7. cap. 3. Sic itaque administrat omnia Deus quae creauit vt etiam ipsae proprios exercere agere motus sinat things which he hath created that hee permitteth them to exercise and doe the naturall motions which he hath placed in thē Not of the u Aristot. Meteor lib. 2. cap. 2. Cum enim aqua ipsam terram complectatur c. vaporous sweat and distillation of the earth as is manifest by their boiling vp and vehement arising euen in the toppe of mountaines as though they were forced forth by vehemencie of following waters It remaineth therefore according to x Eccles 1.7 Hieron ibid. Ecclesiastes autem noster aquarum ipsarum conditor eas dicit per occultas venas ad capita fontium regredi the Scripture and y The opinion of Thales as appeareth by Aristot. de caelo lib. 2. cap. 13. Meteor lib. 2. cap. 2. Nec defuerunt qui scriberent stumina non modo in mare fluere sed ex co etiam effluere Et Laert. lib. prim vit Thales Plato in Phaedon in hoc s●il tartareum oceanum vti receptaculum omnia confluunt flumina inde rursus efflunt Inde quatuor flumina describit poeta●um more lectis Mosaicit

libris vt tradit Iustin. Martyr Apolog. 2. diuers ancient Philosophers that they come from the sea and that thorough the vaines pores of the earth which are found z Defodientibus praesertim in locis saxosis in glarea copiosiosiores ●●uae salubriore● in sabulosis rart●res neque na salubres Vuruu lib. 8. c. 1. almost in euerie place This also a Arist lib. 2. Meteor cap. 2 Haec si ita cue●●ant i● fieret quod in prouerbio vsurpatur sontes sursum stuitant quod fieri non potest may seeme to be against the nature of the waters to arise vp in the vaines of the earth for being heauie they alwaies of themselues descend vnto a lower place But as wee see a spring that riseth in an hill conueied in lead b ●inl● of Hexam li. 3 cap. 2 ●aeterum quis ignorat quod rap●do plerunque impetu in imae descendeus in superiora se sulo●gat atque in supercilium montis attollat plerunque eti●m caualibus manu artificis deriuata quantum descender●t tantum rursies ascendat naque si impetu suo fertur vel artificis deriuata ingenio contrae naturam suam ducitur eleuatur miramini si diuini operatione praecepti aliquid ad vsum eius natura scilicet congregationis aquarum accassit quod in vsu aniè non fuerat vnto a lower ground will force his waters to ascend vnto the height it beareth at the fountaine euen so the waters which stand aboue the mountaines doe force out springs of water by necessarie and natural cause out of the highest mountaines Another effect that seemeth to come from thence is the flowing ebbing of the sea This as some suppose doth come to passe c There haue been many opinions of the cause of the eb●●ng and flowing of the Sea Of Lucan and Soline it is left as a point indissoluble De quo inquit plura pro ingenijs disserentium quam pro veritatis fide expressa Some say it is the breathing or blowing of the world as Strabo lib. 1. Geograph Albert. Magn. de propriet clement tract 2. cap. 2. Apollon Tyanaeus said it was because the waters getting into certaine holes of the earth was forced out againe by Spirits remaining within the earth reported by Philostratus lib. 5. Macrobius de Somno Scipio lib. 2. saith it is by the meeting of the East and West Ocean Cicer. de nat Deorum seemeth to ascribe it only to the power of God Quid aestus maritimi vel Hispanienses vel Britanici eorumque certis temporibus vel accessus vel recessus sine Deo fieri non possunt Si cum eo secundum intulisset principium omne tulisset punctum Other for the most part ascribe it to the influence of the Moone Ptolom op Quadripart lib. 2. cap. 11. Picut Mirand contr Astrol. lib. 3. cap. 15. Silius de bel Punic lib. 3. affirmeth the Moone hath the same vertue to draw water as the Loadstone hath to draw yron Item Plin. lib. 2. cap. 8.9 Caesar de Bell. Gal. lib 4. Hieron Zanch. de oper Dei part 2. libr. 4. suppose it to be caused by the variable light of the Moone which seuerall opinions I can commend for reuerence allow I cannot by the variable light of the moone And is it not as likelie which other d Nich. Copernic in Astronom lib. doe imagine that the light of the moone should be caused by the flowing of the waters No man denieth but that the Lord hath imparted power vnto that creature in things of e As in Oysters and Cockles it is manifest moistnes But forasmuch as wee reason with natural men of natural causes I demaund what cause in nature from the moone that so huge floudes of waters so large and heauie should be driuen to or fro when as in pooles in fountaines and riuers it cannot be perceiued that one drop of water is thereby increased or mooued or diminished What cause also from the moone that in places neer the Ocean the tides are more vehement when as f As at Venice the tide is greater then at Tyrus the reason whereof is indeede because the waters flowing into the middle sea at the creeke of Gades out of the Ocean hath a greater rise and fall according to the Ocean in places neere hand then in those which are farther off The same reason it is why the tide is at Bristow twēty foot when at London it is scarse sixteene in middle seas they are small in g As in the Sea Euxinum Arist. Meteor libr 2. some place not at all perceiued What cause moreouer that some where the flowing is so violent that it stayeth and turneth the course of a ship that saileth with the winde as is reported to be in the h In the mouth of the Red sea the waters flowe with such violence that they turne a shippe which is driuen with full saile Sebast Verro Phys lib. 3. cap. 18. Ad caput rubrum Africae c. coasts of Africk and also in the i Betweene Montausis and Capo Florida in the North part of the countrie Caba in America current of Capo Florida by those which haue seene it and are yet aliue Lastlie what cause that the red sea floweth but foure k Ad caput rubrum Africae aestus diuersus est nam quaternis horis affluit octonis autem recurrit houres and ebbeth eight that l Cicer. de Nat. Deor. lib. 3. Quid Chalcidico Euripo in motuidentidem reciprocando putas fieri posse constantius Idem pro Muraena Pompon Mela. lib. 2. cap. de insulis Mediter Euripon vocant rapidum mare quod septies die ac toties nocte fluctibus inuicem versis adeo immodicè fluens vt ventes etiam ac plenis velis nauigia frustretur Idem Strab. Geograph lib. 9. Die quolibet ac nocte septies cursum transmutat Plin. lib. 4 cap. 12. Senec. in Herc. Oeto. act 3. Scen. 2. Euripus vndas flectit instabiles vagus septemque cursus flectit totidem refert dum lassa Titan mergo● oceano ●uga Aeschines orat contr Ctesi L. Valla. Dialog de libero arbit Aristoteles cum non posset Euri●i naturam inuestigare se in profundum illius praecipitans demersus est prius id testatus elogio Graeco quod Latinè sic habet Aristoteles non cepit Euripum Euripus capiet Aristotelem Euripus sloweth and falleth seauen times within the space of a day and a night Wherefore seeing it were miraculous that the light of the moone should worke such m To tosse to and fro so great waters so diuerslie with so great force seeing it is said to be the least of all the heauenly bodies and aboue fortie times lesse then the earth as saith Copernicus maisteries in the sea it seemeth more couenient to suppose that the naturall cause of the flowing of the waters is in the waters that they doe in the

sea are not said to be aboue the cloudes either by the Scriptures or by any approued writer wherefore it can not be that the waters of the sea should be aboue the mountaines This obiection the Lord himselfe e Iob. 38.9 hath answered long agoe I haue made saith he the cloudes as a couering of the sea and darkenes as the swadling bands thereof Wherein is affirmed that by the wisdome and appointment of the Lord cloudes vapours and darkenes doe compasse the waters of the deepe as swadling bandes and garments like as also they doe compasse the earth and are f Gen. 9.14 as a couering for the same For wherefore doth the Lord to particularly expresse the excellencie of his wisedome in placing the cloudes as the garment of the sea if there were not a special point of workemanship therein to be considered namelie that albeit g Iob. 38.8 Psalm 104.6 the sea is so gathered and closed in with barres and doores that it standeth aboue the mountaines which are higher then the cloudes which couer the earth and thereby are h Nam altissimi qui dicuntur montes vt Olympus Atlas iuxta summitatem quidem cacumina saepissimè nubibus circundantur Hinc Olympus pro coelo sumitur deorum domicilium apud Homerum nisi quod ipse verum coelū intellexit quòd Olympus mon● saepe cacumen retinet circumfusum nubibus tāquam occlusum saepe contra apertum videatur vt refert Eustath in Homer Il. 1. Id ipsum de Atlante refert Herodot in Melpom. Adeò celsus est inquit vt eius cacumen nequeat cerni quod à nubibus nunquam relinquatur neque hyeme neque aestate Supra cacumen nubes non habere tradit antiquitas fortè ratio est quod cum supra communem locum nubium montes extolluntur atque ipsi aridi angusti non habent vnde sol vapores eliciat At mare contra latitudinem habet humorem vnde optime potest sol vapores cogere atque crediderim in aëre altius propter frigiditatem eleuari quod ipsum mare ex magna parte sub aequatore solis ipsius continuo cursu positum quo feruentius aduritur eò altius vapores ad frigidam aeris regionem quicunque colluntur euehi necesse est not perhaps couered with cloudes yet hee hath made the cloudes as a garment for the sea which do couer the sea alike as they couer the earth If any will examine this doctrine by the rules of nature hee shall finde it in all things correspondent thereunto For this notwithstanding the cloudes are or may be carried by meanes alike gathered alike in like place that is in the middle region i Which is the place in which they are gathered and thickened Aristot. Meteor 1. c. 9. of the aire For as the earth is nothing k Aristot. de Coel. lib. 2. cap. 14. Cleom. lib. 1. cap. 9. in respect of the greatnes of the spheres of heauen and the gathering of the waters nothing in respect of the greatnes of the globe of the earth it selfe so this difference in the sea in the cloudes from the earth and the clouds which couer it is also nothing whether we compare it with the heauen or the compasse of the earth l For what are fifteene furlongs in respect of twentie thousand or onelie consider it with the space and largenes of the firmament This therefore may suffice to conuince an Atheist of his impietie that will not beleeue the historie of Scripture because he cannot find how in reason it might be done Notwithstanding neither this nor whatsoeuer may be m Hieron lib. aduers Heluid Non Rhetorici campum desideramus eloquij non Dialecticorum tendiculas nec Aristotelis spineta conquirimus ipsa scripturarum verba ponendae sunt confirmed by reason or adorned with eloquece is sufficient to perswade him n August in epist. Ioh. Tract 3. Sonus verborum nostrorum aures percutit magister intus est Nolite p●●are quenquam hominem aliquid discere ab homine Admonere possumus per strepitum vocis nostrae si non sit intus qui doceat inanis est strepitus noster Adeo fraires vultis nosse numquid sermonem istum omnes audistis quam multi hinc indocti exituri sint quantum ad me pertinet omnibus locutus sum sed quibus vnctio illa intus non loquitur quos spiritus sanctus intus non docet indocti redeunt of the truth thereof which by the vertue o Ioh. 14.26 1. Ioh. 2.20 of the spirit of God hath not his heart p Luc 8.15 prepared to receiue by saith the plaine narration of the Scripture It maketh also much vnto the glorie of God his power and wisedome in the creatures being considered and vnderstood For first the same declareth his wisedome that hath q Gen. 2.1 Quaelibet suo ordine vt leuiora natura sint altiorae sic vt vel ipse subscripsit Aristot. de Coelo lib 2. cap. 13. Oecolampad in Iere. 5. In mari Erithraeo dicunt multo mare sublimius l●tore imò si naturam aduertimus omnia eius rationis sunt maria nam spericae figure sunt Caluin in Ierem 5.22 Leuitas ipsa ostendit maris aquas eminere super terram placed the creatures in such excellent order Secondlie his power who r Iob. 38.10 11. Ierem. 5.22 Basil Hexam 4. Debilissima re arena id quod violentia intolerabile est franatur alioqui quid prohiberet c. Ambros Hexam lib. 3. cap. 2. Vtrumque igitur ex praecepto dei vt fluat aqua non superfluat maketh the sand of the shore as barres and doores to keepe the waters which but for his word and ordinance would ouerflow the earth Thirdlie his fidelitie ſ Gen. 9.11 Psal 146.6 1. Cor. 10.13 that according to his promise he doth keep them in Lastlie if these creatures haue such power in them by vertue of their t Deut. 32.24 Amos 9.3.4 which is the effectuall voyce of God or his working power in and by his creatures Gen. 1. Psal 104.9 119.91 For the word Nature is taken diuersly first for God himselfe so that by the word Nature God is vnderstood 2. Pet. 1.1.4 In this sense Aristotle calleth God or Nature the first mouer Bernard Principium the beginning ad Eugen. lib. 5. Zeno Fire and the Soule of the world Cicero de nat Deor. lib. 2. Secondly it is taken for the will of God So Plato de leg Natura est quod Deus vult that is what God willeth that is Nature And August de ciu Dei lib. 20. cap. 8. Voluntas creatoris cuius que rei natura est that is the will of the Creator is the nature of euery creature Thirdly the effect of execution of that will Rom. 11.24 1. Cor. 11.4 this is the second and subordinate

beginning which Heathen Philosophers doe commonly vnderstand of which Aristotle saith de part Animal lib. 1. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. No worke of Nature is to be contemned because there is nothing in Nature which hath not in it some cause of admiration And Galen de vsu partium lib. 20. in the end hauing spoken of Gods wonderfull workes in the parts of mans bodie Videmur nobis in Dei laudem honoris cantum cecinisse that is we seeme to haue sung herein a song of honour to the praise of God And Zen●phon lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the works of that wise Architect and louer of his creatures Item Cicer. Nat. Deor. lib. 2. in Lucull Naturae effecta esse quaecunque sint c. Wherefore wee which sometime are compelled to vse the word Nature in Diuinitie doe meane thereby the power and abilitie of the creatures which God hath put within them to doe his will in their creation such as is of the water by their first power to ouerflow the whole earth by the second power wherby they were gathered together to ebbe to and fro in the Sea And in saying the flood was brought to passe by naturall causes we mean the power which God put in those creatures by their first creatiō before they were restrained but we ioyne withal this saying of Seneca T● naturae Deo nomen mutas quanto pulchrius si dixeris Deus hoc aut illud fecit i. Change that name Nature into that name God how much better were it to say God rather then to say Nature did this or that And affirme moreouer that the nature of the creature is the effect of the will of God which is ingrafted into euery creature nature and creation as at the commaundement of God to destroy the world what is hee able by his power to performe who made the creatures themselues of nothing gaue them the power that u Rom. 13.1 Coloss 1.17 Gregor libr. Mor. 7. Bona ordine suo est potentia sed nuncta regentis indiget vita is in them and worketh whatsoeuer hee will without the creatures as without his instruments for the preseruation of his people and the ouerthrow and destruction of the wicked CHAP. VIII Question 1. verse 1. By what meanes were the waters of the floud diminished and the ground dried vp which was ouerflowed so deepe with water ANd God remembred Noah saith the text that is to say albeit the Lorde did so fiercelie shewe his wrath vpon the world by powring raine frō heauen vpon them by the space of fortie dayes and fortie nights caused the deepe to returne to couer the earth whereby the highest mountaines a Caietanus in Gen. cap. 7. Excipit montem Paradisi apparat inquit quod Moses non loquitur de omnibus montibus excelsis simpliciter absolutè sed de illis tantum qui sunt sub coelo hoc est sub regione acris in qua generantur pluuiae attestatur quoque huic sensus cōmunis acceptio montis in quo est Paradisus terrestris vbi Henoch erat tēpore diluuij adhuc ibidem versatus Satis est quod hunc cōuincit falsitatis Perer. Tom. 2. lib. 12. disp 9. vnder heauen which at this day remaine as a standing b Cleomed libr. 1. cap. 10. Nam quod Plinius altitudinem montis Casiij per directum esse quatuor mille passuum lib. 5. c. 22. magis coniectura nititur quam veritate quod Plutar. refert in vita Pauli Emilij Nec montis altitudinem nec maris profunditatem decem siadia excedere manifestè impingit Vrinantibus enim mars viginti stadia multis in locis abyssum non sufficiunt penetrare Quare sequenda magis sententia doctiss Cleomedis qui nec montem quindecim stadia non mare 30. stadia supergressum esse prodidit measure of the height of the waters of the floud were couered fifteene cubits vpward yet God remembred Noah that is made knowne vnto Noah that God remembred him For seeing no c Tertul. contra Marcion lib. 2. Stultissimi qui de humanis diuina praeiudicant vt quoniam in homine corruptoria conditionis habentur huiusmodi passiones idcirco in Deo eiusdem status existimentur discerne substantiat suos ijs distribut sensus tam diuersos quam substantiae exigunt licet vocabulis communicare videantur August comment in Psalm 10. Nemo ita positum putet quasi obliuio cadat in Deum Idem in Psal 87. Nam neque obliuio cadit in Deum quiae nullo modo mutatur neque recordatio quia non obliuiscitur forgetfulnes can be in God hee d Chrysostom Hom. in Gen. 20. Quid est recordatus est Misertus est vult dicere iusti in arca degentis Augustin in Psalm 87. Tunc Deus dicitur meminisse quando facit then is said in Scripture to remember when hee declareth by his deed or word the effect of his remembrance Before he remembred the preseruation of Noah where e Gen. 7.16 it is said the Lord f Origen Hom. in Gen. 2. Quod diuinae virtutis opus fuit ne ingrederetur aqua per aditum quem humana non munierat manus shut them in now he remembreth his deliuerance when hee maketh a winde to passe vpon the earth He remembred Noah and euerie beast that is to say so shewed the Lord g Ambros de Noa lib. cap. 16. Cum dixerit quod Noae ●emor fuerit in authore praeside domus necessitates eius reliquat comprehendit Simul exprimi videtur quidam reliquarum consensus necessitudinum Etcium cum omnes inuicem sibi ●hari sunt vna est domus c. his mercie and remembrance as that neither Noah nor his familie nor the smallest or weakest creature in the Arke but h Psalm 145.15 hee prouided in due season for the same Whereby we learne that although God doe often i Psalm ●4 23 ●3 19 Lament cap. 5. vers 20. August in Psal 119. Conc. 15. Tunc dicitur obliuis●i quando tardare videtur adiutorium vel promissum seeme to haue forgottē his afflicted church yet k Esai 49.15 1. King 9.3 the same and euerie member l Iohn 10.28.29 Matth. 18.14 of the same is perpetuallie regarded in his watchfull prouidence And if God remember the meanest creatures will m Matth. 6.30 Psal 34.22 he not be much more mindfull of those which attend with confidence vpon his promises This remembrance of the Lord is farther amplified by the cause or instrument he made a winde to passe vpon the earth the waters ceased There are which vnderstād by the word ruach spirit or winde the n Ambros de Noa Arc. lib. cap. 16. Non puto hoc ita dictum vt spiritus nomine ventum acciptamus Neque enim ventus poterat siccare diluuium Alioquin cum mare ventis exagitetur quotidie

exinaniretur profecto spirit of God which first did moue vpon o Gen. 1.2 Ruach Elohim hîc verò sine additione est the waters euen the same who is called the holie spirit the p Ioh. 14.16.17 ita intelligit Rabbi Rasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruach nichumin i. spiritum consolationis comforter the q Esai 6.5 Act. 28.25 Lord of glorie Neuertheles although the holie Ghost which is r Esai 51.9 the verie power of God did shew his might in diminishing the waters yet he vsed a creature as his meanes which is expressely named a spirit or winde of which creature ſ Athanas lib. de Spir. Sanct. Quod non sit creatura ad Serapion quin ventus spiritus dicitur ad istum modum in Genesi excitauit Dominus spiritum in terra c. Item Author de Mirab sacr script in op August lib. 1. cap. 7. Caluin in Gen. 8. Peter Martyr in Gen. cap. 8. the scripture doth here intreat It is also demaunded how the winde is said to passe vpon the earth when the earth was couered so deepe with water which of t Caietan in Gen. 8. Hunc spiritū seu ventum per totam profunditatem aquarum penetrasse ac permeasse some is answered that this winde did pierce within the waters vnto the earth but in deed the winde did passe vpon the earth when u Luther in Gen. c. 8. Facilis responsio est dicit Moses adductum fuisse ventum super terram super aquae superficiem ●antisper donec aqua exsiccatae terram iterum ostenderent hominibus it passed vpon the waters which were vpon the earth Furthermore wee may behold the almightie power of God in bringing forth x Psalm 145.7 147.18 this wind out of his treasure house which could not in the ordinarie disposition of the creatures which is called the course of nature be drawen y Aristot. Meteor lib. 2. cap. 4. Ventu● naturalis est fumus seu halitus ex calore siccitate consurgens quem sol calefaciendo terram ex terra euebis Non igitur hic naturalis ventus cum tota terra sit aquis obruta out of the earth as also in making it to passe z The place where the windes doe naturally blow is onely betweene the earth and the middle region of the ayre Aristot Meteor lib. 2. cap. 4. Hieron Zanch. de oper part 2. lib. 3. cap. 4. so farre aboue the naturall place thereof and thirdlie by it in diminishing so speedilie such mightie waters To which purpose the Scripture saith not that a winde did passe vpon the earth but a wind was made to passe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnauar in hiphil fecit transire and God made that winde to passe vpon the earth Least any should thinke that the diminishing of the floud was done by the vertue of the second causes as was the b Illud tantum quasi loci mutatione naturali hoc de mandato ad secundum locum reductio ex miraculosa venti operatione vt verbi in prima congregatione bringing of the floud but by the supernaturall and miraculous power of God which at the first created them of nothing and gathered them together and established c Psal 104.9 Iob. 38. their naturall abode for euer The meanes therefore wherby the waters were abated were the d Vers 2. restraint or closing vp the springs or flowings of the deepe and the raine from heauen e Aben Ezra in Gen. 8 Dicit pluisse post 40. dies alternis vicibus ad finem 150. dies sed nescio quo ●ititur fundamento that they might not giue nourishment as it were vnto the floud and secondlie the winde which when the waters did receiue no farther augmentation did diminish them But was the wind sufficient to drie vp so great a sea of waters in so short a space yea doubtlesse seeing the Lord did giue power vnto it partly by resoluing these waters into f Rabb in Sedar olam Aquin. in Gen. cap. 8. Quaedā redibant sursum rarefactae in vaporem aëreum airie vapours as they were before but much more auaileable for the drying of the earth by causing these waters to goe and to returne to the place which is by God ordained for them g Chrysostom Hom. in Gen. 26. Tantum credamus quod iussit exaltata est abyssus praecepit iterū suum continuit impetum ad proprium concessit locum quem solus ipse Dominur scit qui condidit It is to be obserued that the 72. Interpreters and Chrysost in Gen. Homil. 26. August quaest in Gen. 12. and other doe reade it exaltata est abyssus the deepe was lifted vp when as in the Hebrue it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters were diminished whereby it seemeth they vnderstand that as they were diminished from the earth so they were treasured and heaped together in the Sea that is the sea Wherein wee see that the Lord who by his power was able to haue dissolued this floud without the meanes of creatures as first he did when he commaunded the drie land to appeare is able also h Isai 40.29 Psal 78.45.46 to commaund his creatures and to giue power vnto them to worke his pleasure Thus as it were at his becke or i Isai 7.18 the wagging of his finger the raine ceaseth the fountaines are stopped the k Psal 107.25 147.15.18 winde ariseth the waters ebbe l For naturally it could neither goe nor returne for as much as they flowed ouer all but when as they began to be gathered either by the voyce of God as Gen. 1.9 or by the winde they begin to go to returne whereby it seemeth apparant that the ebbing and flowing of the Sea is caused by the gathering together of the waters Ambros Hexam libr. 3. cap. 2. Hinc coepit labi aqua quod iusserit Deus audiunt vex enim Dei efficiens natura est in vnam confluere congregationem c. Cursum eius ante nō legi motū eius ante non didici non enim ex vsu hoc habet caeterorū elementorū sed speciale ac propriū nec oculus meus vidit nec auris audiuit stabat aqua diuersis locis ad vocem Dei mota est Non quod non habuis in se potestatē fluendi sed quod non vndique erat quo flueret Item Caietan in Gen. c. 8. and flow and are gathered together both m Gen. 1.7.9 aboue beneath the firmament Obser 1. The Lord to shew n Psalm 106.8.9 Isai 7.18 his power and glorie in the creatures doth vse them at his pleasure to effect his will Secondlie hee is able to make strong creatures o Exod. 14.31 1. King 19.11 Ierem. 37.10 Ioel. 1.4 of more force and weake creatures strong for the accomplishment of his heauenlie purpose

of Eden and lastlie it was watered by that riuer being placed as it seemeth vpon the banke thereof which from Eden was deuided and became into foure heads Which streames againe are more particularly intreated of by their diuision by their names and by their passages And not z Chrysostom Syllaba apiculus vnicus reconditum habet thesaurum Hom. in Gen. 18. Hieron Commentar in Ephes 3. Nullus apex cares sensibus a syllable of this in vaine but as the Lord doth shew his diligence in teaching so should wee also shew our heedfuines in receiuing of the same Scarsly is there a riuer in the a De Septem ostijs Nili huiusmodi non refert world whose streame is deuided into foure parts wherefore this was a notable marke to know the situation of the garden Againe al these names continued till the writing of this historie by Moses and all these streames were known by name to what purpose else were it to say the name of the first riuer or the name of the second riuer was called thus c. And finally that nothing might be more required the course and passage of them is so expressed that those which haue bin attent in the searching of the same b Quatenus scilicet attenti f●erint nam vel in ipso Ptolomeo diligetia desideratur Lege Trem l. Iunij annot in Gen. ●tem Iun. in 2. cap. ●en haue most plainely giuen testimonie vnto the truth hereof Great meruaile is it therfore that c Theodoret. quaest in Gen. 29. August de Gen. ad lit lib. 8. cap 7. ferè omnes interpreters of the scripture which haue taken in hand to expound this place should so obscure it as to take these foure riuers for the foure famous riuers of the world Ganges Nilus Tigris and Euphrates which are so many thousand miles asunder and can neuer bee deuided out of one streame seeing in their nearest meeting the greatest part of Asia is betweene them which is the d Vide Ptolem. descrip Asiae fourth and greatest part of all the earth By which occasion we are admonished e Matth. 23.9 to cal no man our father vpon earth and to giue credit to mens writings in matters of saluation no farther then agreeth with the proportion of faith and the truth of holy scripture Moreouer sith that by this occasion the comfortable truth of the word of God in this description hath bin notoriouslie slaundered of the wicked It ought to bridle vs that handle the sacred word of God that none presume to determine of that they do not vnderstand for it is much better as Augustine saith f August de Gen. ad lit lib. 8. cap. 5. Melius est dubitare de occulus quam litigare de in●ertis Subsannas enim Simplicius eorū erroribus stultè triumphat de verbo Dei arg 18. to professe our doubtfulnesse in secret matters then to be contentious in things to vs vncertaine But by this Scripture it appeareth manifest that this garden wherein man was placed which we call g Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them 〈◊〉 to water signifieth a pleasant gardē or place closed in Ci● de sene●scenseptum agrum ac diligenter consition wherein choise and pleasant trees and beasts are nourished for pleasure and delight such was Paradice Zenoph lib. Oeconem Plut. Symp. 3. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gan à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ganan circumelio dere Rab. Dam. l. Paradice was a h Not only an Allegorie certaine place on earth i Not all the earth not spreading ouerall but onely a part thereof containing a k For neither was it so great that it could not rightly be ordered by Adam neither so little but it might sithe receiue the certaine number of Gods elect if Adam had not sinned Aug. retract 1. 13 not as a prison to inclose them but as a castle of comfort to delight them vntill they had been receiued into heauen cont Simplic arg 19. conuenient portion of the countrie l 2. King 19.12 Ezech. 27.23 called Eden bounding vpon the riuer Euphrates which riuer is diuided into foure streames and runneth or at leastwise then did flow in manner as the text hath here described Wherefore Heretikes and Atheists haue here no cause to cauill at the Scripture m Contr. Simplic argum 1● de fluminibus Paradisi as though it had affirmed that Ganges Nilus had met together for the errors of interpreters ought not to preiudice the sacred truth of the word of God Neither are interpreters altogether void of iust excuse seeing he that falleth by the infirmitie of other is rather to be pitied then punished The originall of their error I find to be in the Septuagint translators who turned n Euseb de praepar Euang lib. 8. Epiphan de Mensur pond Omnes viginti duos libros conuertisse aiunt Ioseph Antiq lib. 1. in Prooem legem tantum Assertio prior confirmatur à Chrysostomo Hom. contr Iudaeos Theodores c. the old Testament or at least the bookes of Moses out of the Hebrue tongue into the Greeke o Circa annum 268. ante Christum before the cōming of our Sauiour Christ who p In Isai 23.3 Ierem. 2.18 Sic autem legebatur in c● licibus Graecis temporibus à Christo ad vsque nos in steed of the riuer Sichor which is Nilus haue translated Gihon calling the riuer q Hieron in Ierem. 2. Pro Seor nos turbidam interpretati sumus quod verbum hebraicum significat pro quo communis editio habet Geon Epiphan epist ad Ioh. Hierosol Sichor the riuer Gihon Which whether it were a receiued opinion among the Hebrues that the riuer Sichor or Nilus was the riuer Gihon here spoken of or whether because Gihon is saide to compasse the land of r Nili primus sons apud Libyae interioris montem Argyrum Arist meteor lib. 1. c. 13 Omnē Aethiopiā praeterfluit quae dicitur Cush non tamē amb●t eam At fuit alia regio Cush vnde Cushan Rishathaim Iud. 3.8 Mosis vxor Exo. 2.21 Num. 12.1 Nam Nimrod filius Cush imperauit Babylone Gen. 10. Put vero Misraim incolebant Africam hanc igitur terram Cush Gihon circuibat non illam AEthiopiae Cush sure it is that Iosephus a Iew and a writer of great account stumbled at the same stone ſ Ioseph Antiq. lib. 1. cap. 3. Qui Pison nominatur ad terrā Indiam dilatus in illud se pelagus exonerat Graecis Ganges appellatus Geon autem Aegyptum mediam secat and imbraced that opinion by both which authorities moued manie both of the t Hieron alij praedict item Epiph. Fathers latter writers haue gone astray Vnto this may haue accesse that the countrie of Eden u Post euersam regionem primo à Sancheribo 2. King 19. deinde à Persis postea à Graecis

good to adde a table of description whereby may be perceiued how this history of the situation of Paradice fullie agreeth with that which manie writers haue deliuered thereof and the same is found to remaine vntill this day Pishon the first streame of Euphrates which the Scripture describeth ioyneth with Tigris and from hence forth is called Pasitigris or Pisotigris Strab. lib. 15. Of Ptolome lib. 6. cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings riuer because it was falsely esteemed to haue been by the kings of Babylon cut out of the earth Plin. lib. 6. cap. 26. This riuer is the West bound of the land Hauilah for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabab translated compasseth signifieth to bound out as well as to inuiron and is so to be taken in this place Hauilah was part of Assyria and part of Persia as after Moses those countries were diuided where Gold and Bdelium and the Onyx stone is found Plin. lib. 6. cap. 27. Solin cap. 68. Bdelium as Plinie saith is a tree the wood whereof is blacke in colour sweete in sauour and bitter in taste the same also yeeldeth sweete Gumme Gihon the second head called afterward Nahar-sares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seres that is a riuer gelt or cut off because it is the first diuision of Euphrates where his waters are gelt or diuided this compasseth the plaine of Sinhar where Nimrod the sonne of Cush inhabited is also the bound and border of Arabia where Seba Sabatha Sabtecha together with Sheba Dedan and Mi●i●n he sonnes of Abraham possessed Of the land of Cush in Aethiopia where Sheba Dedan the sons of Raamah had their possessions there is no appearance of such a riuer Hiddekel the third head runneth on the East part of Babylonia which is toward the East side of Asshur and for that in a short course it is ioyned with Tigris and perhaps imitateth the swiftnes of his streame is also called by his name as appeareth Dan. 10.4 Plinie lib. 6. cap. 27. calleth it Diglito which is for Hidelito or Hiddikel corrupted it taketh his name of swiftnes and is called of the Persians Tigris which saith Curtius lib. 4. i● in the Persian tongue an arrow of Greekes and Latins for his swiftnes and violent streame is fitly compared with the Tiger This is that other Arme of Euphrates whereof Ptolome saith lib 6 cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euphrates where he is diuided his position being 79 degrees Lon. Lat. 35. in 40. one of his streames runneth thorough Babylon the other by Scleucia and the riuer Basilius is carried betweene them Perah the fourth head is the maine and principall streame of Euphrates last remembred because more commonly knowne This passeth thorough the citie Babylon and ioyneth with Tigris at Apamea from whence they runne together and lastly after a new diuision doe fall into the Persian Gulph Ninus is that Niniue builded by Asshur Gen. 10.11 it obtained the Empire before that of Babylon 2. King 18.33 it repented at Ionahs preaching Ion. 3.5 Matth. 12.41 was destroyed for crueltie and contempt of God Na●m 2.8 Herodot in Clio. it contained sixescore thousand infants which knew not their right hand from their left Ionah 4.11 and in circuit three daies iourney Ionah 3.5 being 480. furlongs and had 1500. towers vpon the walles Diodor. Sic. lib. 3. Herodot in Clio Strab● lib. 16. Babylon that citie of confusion ouercome by Cyrus Isai 45.12 Dan. 5.30 ●1 was afterward brough● to ruine by the successors of Alexander In solitudinem redijs exhausta vicinitate Scleuciae became a desert saith P●●●ic lib. 6 cap 26 as had been foretold by the Prophets Isai 13.2 Ierem 50.1.2 Dan. 2.30 Scleucus Nicanor hauing spoyled it builded Scleucia in stee● thereof Afterward the Persians ruinated Scleucia builded Clesiphon and made it the head citie of the kingdome Strabo lib. 16. Plin. lib. 6. cap. 26. Herodian lib. 3. Sozomen lib. 6. cap. 1. Clesiphon loco Babylonis sedes regia est Persarum Gaugamela the meeting of the Ram and the Goate Dan. 8.6 where Alexander vtterly ouerthrew the power of Darius and obtained the Empire of Asia It containeth Grad 79 30. Lat. 37. 0. Furthermore it is to be obserued Gen. 11.2 They went from the East c. that Noah and his companie going forth of the Arke passed the mountaines of Armenia and dwelt in Assyria which as here appeareth is on the East from Sirhar For Ar●●a● or Armenia it selfe is not East from Sinhar but North and declining West The mountaines of Armenia are parts of that h●ge and mightie Caucasus which beginning with Taurus and Amaenus in Cilicia runneth on into Scythia and I●dia called by diuers names but yet continued in the generall termes of Caucasus and Caucasij montes Looke Gen. 8 q. 2. Aristot lib. 1. cap. 13 Philost●atus lib. 2. Ptolom Geograph lib. 5. cap. 9. 10. Tab. 2. 3. lib. 6. cap. 12. Tab. 7. Strabo lib. 11. Mela lib. 1. cap. de Lycia Curtius lib. 4. Dextra Tigrim habebat à lana m●ntes quos Gordiaeos vocant I would thinke rather they were the Niphates but for the reuerence of Antiquitie Place this Mappe in pag. 68. Question 7. verse 9. What is meant by the tree of life AMong all the trees of the Lords garden which were most pleasant to the eye and good for meat two especiallie excelled aboue the rest in vse and vertue which are called the tree of life and the tree of knowledge of good and euill These are said to be planted in the middest of the garden either according to the propertie of the Hebrue phrase of speech as thus I dwell a 2. King 4 13. in the middest of mine own people that is among mine own people to signifie that out of the garden were no such trees or els about the middest of the garden it selfe either because therby their place might argue their excellent vse or that by their placing he to whom they were giuen b Life and the commandement might haue the vse of them alwaies to meditate thereon They were c August de Gen. ad lit lib. 8. cap. 6. Prorsus hoc lignum erat visibile corporale sicut arbores caeterae cap. 4. Ne cogat in allegoriam vt non ista ligna fuerint sed aliud aliquid nomine ligni significent Chrysost Hom. in Gen 13. Sed forte sunt quex propria sententia quelibet dicere volūt nec flumina concedúc esse flumina c. queso ne feramus tales s●● obturemus aures very trees not allegories in the name of trees for they were planted they were watered they grew bare fruit as other trees What fruit they bare is not expressed and therefore not necessary for vs to know But that their fruit might be of the kind of other fruit and haue a proper vertue giuen vnto it I see not what doth hinder seeing that d Act.

vocantem tum verò vbi surrexisset coelestem vidisse lucē splendorem tedarum nihil aliud Interim Empedocles quia fidem facere voluit quod Deus effectus esset in AEtnae crateres se contecit agnitus verò vna ex crepidis aereis vi flamma ardore reiecta Empedocles of n Pendarus C. Cassij libertus rogatus à suo Domino cerurces praecidit hunc verò post cam cadem nemo mortalium consperit Plut. in vit M. Bruti Pindarus that no man liuing knew the manner of their death To take such wicked conceit from the heart of men the Scripture addeth that the Lord receiued him Whereof wee vndoubtedlie doe gather that hee was receiued o Epiphan Haeres 64. Non est translatus reliquit corpus aut corporis partem Si enim reliquit corpus vidit etiam mortem into heauen and there remaineth both soule and bodie First because hee died not as the Scriptures p Hebr. 11.5 doe fullie testifie wherefore there being no separation of soule and bodie it is euident whither the soule was taken the bodie was also taken but the soule q Eccles 12.7 doth returne to God that gaue it r Luc. 16.23 remaineth in the resting place of the faithfull vntill the ſ Reu. 6.11 number of the righteous be fulfilled Secondlie like as Stephen at his martyrdome called on the Lord t Act. 7.59 Lord Iesus receiue my spirit so it is affirmed in this place that the Lord receiued for so u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lakach accipere Gen. 3.22 Exod. 12.4 2. King 12.8 Hest. 2.7.16 Prou. 1.3 the word doth most commonlie signifie and is most often taken for in Scripture him that is not the spirit of Henoch onelie but Henoch himselfe in spirit and bodie Thirdlie whither Eliah that excellent Prophet was translated thither also was Henoch this noble Patriarke receiued before the floud But Eliah x 2. King 2.11 was carried vp into heauen and there remaineth with the same bodie in y Iren. lib. 5. Quoniā quidē Enoch placens Deo in quo placuit corpore transla●us est translationem iustorum praemonstrans Et Elias sicut erat in plasmatis substantia assumptus est assumptionem prophetam nihil impedit cos corpus in translatione assumptione eorum August de peccato origin lib. 2. cap. 23. Vel cum quaeritur vbi sit nunc vel Elias vel Enoch an ibi scilicet in paradiso terrestri ad quam sententiam aliquautum inclinat August de Gen. ad lit li. 9. c. ● an alicubi alibi quos tamen non dubitamus in quibus natisunt corporibus viuere Epiphan Haeres 64. Enoch cum corpore translatus non vidit mortem in corpore enim viuente spiritualiter ablatus non animaliter propter translationem quidem in corpore existens spiritualiter id est spirituali corpore 1. Cor. 15.44 Sed de Elia similiter quod assumptus est in curru igneo est adhuc in carne carne autem spirituali non opus habente vt per coruos nutriatur c. which he was taken vp therefore Henoch was thither translated also Neither was hee translated into that earthlie Paradice whence Adam was expelled which manie z Irenaeꝰ quidē ita sentire videtur authoritate presbyterorū Asiae ductus vs ipse innuit lib. 5. sed ipse cundem statuit paradisum esse in quē raptus fuerat Paulus vnde quid senserit Irenaeus nō est obscurum Scholastici doctores lōge contentiosius Anselm com in Hebra cap. 11. Translatus est Enoch in paradisum vnde Adam eiectus fuerat Lombard 2. Sentent distinct 17. Sixtus Senēs biblioth annot 16. Dicere Henoch Eliam non esse translatos in illum paradisum terrestrem inibique versari est contra diuinam scripturam à recta sidei regula exorbitare Sed hic mediocriter à suis vapulat of the Church of Rome doe so stiflie hold for how should he poore man haue escaped drowning when a Gen. 7.20.22 August de ciuit Dei lib 15. cap. 27. lib. 20. cap. 18. Nam illo tempore perijsse dixit qui tunc erat mundum nec solum orbem terrae verumetiam coelos quos vtique istos aēreos intelligimus quorum locum ac spatium tunc aqua crescendo superauerat Paradice and all places of the earth were couered with water fifteene cubits aboue the highest b Gen. 7.20 mountaine except he had bin holpen by some of their c For some as Lombard lib. 2. distinct 17. affirme this Paradise is placed in the aire aboue the Moone other say that the water was kept out of Paradise by miracle standing vpon an heape like the waters of the red Sea Scotus in Sentent lib. 2. ●istinct 17. q. 2. deuised miracles But some one peraduenture will replie against this doctrine by the words of our Sauiour Christ d Ioh. 3.13 no man ascendeth vp to heauen but he that descended from heauen c. These words e CONCILIATIO 6. in no respect are to be applied hereunto Our Sauiour in that place teacheth the doctrine of regeneration which to make more plaine hee addeth no man ascendeth c. that is as S. f August in lib. de peccat merit remiss lib. 1. cap. 31. Sic inquit siet generatio spiritualis c. Augustine doth interpret it so is the regeneration spirituall as that men become heauenlie men of earthlie which they cannot attaine vnlesse they become the members of my bodie that hee may ascend which hath descended because none shall ascend but hee which hath descended taking his whole Church to be himselfe whom the mystery g Mark 10.8 Ephes 5.32 August ibid. Non aliud deputans corpus suum id est Ecclesiam suam quàm seipsum quiad Christo ecclesia verius intelligitur erunt duo in carne vna de quae re ipse dixit itaque iam non duo sed vna caro ascendere omnino non poterunt Omnes igitur qui renascuntur per gratiam Dei ascendunt in coelum caeterorum nemo prorsus Idem de verb. Apost Serm. 14. chieflie concerneth two saith he shall be one flesh Besides it may be answered he meaneth not by heauen the place of the faithfull soules departed but h 1. Tim. 6.16 Bucer in Euang. Ioan. cap. 3. vers 13. Coelum significat lucem in accessam quam Deus inhabitat that glorious light which no mā can attaine vnto or i Matth. 11.27 Ioh. 1.18 Caluin in Ioh. 3.13 Ascensus ergo in coelum puram mysteriorū Dei notitiā spiritualis intelligentiae lucem significat sed appositissima est interpretatio Augustini that knowledge of the mysteries of God which are not reuealed but by Christ But where the Apostle saith in Adam k 1. Cor. 15.22 Rom. 5.12 Heb. 11.5 all die how can

contr 3. part 3. lib. 2. cap. 4. Non alia de causa nisi quia placuit Ecclesia prohibere Idem cap. 7. Sententia communis totius Ecclesiae Catholicae quae legibus ieiuniorum obligari homines in conscientia docet onelie as h Herodot in Clio. Babylomorum tres sunt familie quae nullo alio nisi piscibus victitāt Ioseph Antiq. lib. 18. cap. 2. the Babylonians and Iewish hypocrites were wont to doe from flesh the i Euseb de praeparat Euang. lib. 6. Indians from fish the k Laert. lib. 8. in vitae Pythagorae Cic. de diuin lib. 1. Pythagorians from beanes and pease the l Ex decret Gregor 1. Pape Gratian. distinct 5. de consecrat Diebus Sabbatorum Item Monacho carnem gustare non licet Mantuan Fastor lib. 2. Polidor Virgil. de inuent lib. 6. cap. 6. Cum ieiunamur primùm à carne à quocunque ciborum genere quod sapiat carnem sicut sunt lac cascus ona authore diuo Gregorio abstinendum est Idem faciunt Turci Alcoran cap. 2. papists in their holie m Concil Moguntin cap. 34. De quatuor temporibus obseruandis Ember daies Respons Nicholas 1. Papae ad consult Bulgar cap. 4. Tom. Concil 3. Quadragesimali videlicer tempore item 4. temporibus sexta seria omnis hebdomadae in cunctis vigilijs insignium festiuitatum à carnium vsu cessandum qui verò dicbus quadragessimae esum carnium praesumpserit attentare non solum reus erit resurrectionis Dominicae verum etiam alienus ab eiusdem diei sancta communione Concil Toletan 8. cap. 9. times from butter cheese egges milke and flesh they doe n Sueton lib. 4. cap. 26. Non nunquam horreis praeclusis populo samem indixit with Caligula proclaime a famine without a scarcitie by shutting vp mens barnes and store and by their traditions o 1. Tim. 4.1.3 Ignat. ad Philadelph Si quis Deum Christum confiteatur cibos aliquos immundos putet talis apostatam illum draconem in se habitantem souet Concil Gangrens can 2. Si quis carnem manducantem ex fide cum religione praeter sanguinem idolo immolatum suffocatum crediderit condemnandum tanquam spem non habentem qui eas manducat anathema sit Prosper de vita contemplat lib 2. cap. 17. Primasius in Epist. ad Rom. cap. 14. De ieiunio non est lex posita Theodoret. Epitom diuin dogmat cap. vlt. De abstinentia à vino aut ab esu carnium c. eiusdem abstinentiam non similiter ac haretici amplectimur nam neque Ecclesia eorum prohibet participationem Et ideo alij permissis à lege bonis securi fruimur alij verò ab ijs abstinent nullus autem qui sapit recte sentit condemnat eum qui comedit Et hoc ex Apostoli legibus probat oportere transgresse Gods ordinance Question 2. verse 2. Wherefore the Lord commaunded Noah to receiue the beasts into the Arke why there were preserued more of the cleane beasts then of the vncleane also how manie of euerie sort did enter THe cause is manifest and expressed in the text a Vers 3. to keepe seede aliue vpon the earth Such was the fiercenesse of the wrath of God against the sinnes of that wicked world as that the Lord when hee was constrained to take vengeance of their vngodlines could not b Chrysostom Hom. in Gen. 17. Et merito nā quia propter hominem producta terra est ideo propter hominem maledicta c. Ambros de Noa Arca. cap. 10. rationes reddit 1. Sicut in bello cum imperator ab hoste occiditur cōmoritur eius exercitus sic iustè cum periret homo c. 2. Sicut cum caput inter membra moritur omnia commori necesse est 3. Quia non propter se sed propter hominem ergo cum deleretur homo conuenient erat vt pari delerentur occasu in iustice but punish the vnreasonable creatures for their sakes c Lactan. lib 2. cap 11. Alia nimirum ad ci●o● alia ad vestimenta c. Cicer. Tus●ul quaest li●r 1. which were created for their vse as though they had beene partakers of their offences But forasmuch as the Lord was determined not vtterlie to destroy the race of man d Matth. 24.22 for his Elect sake and the comming of our Sauiour in the flesh it was also necessarie that a seed of the creatures should be reserued that the vse of them might remaine to man And although the Lord were able as at the first with the breath of his mouth to haue againe created them yet being created alreadie e Gen. 1.31 exceeding good in their seuerall kind it was more conuenient f Num● 14.16 for the honour of their creatour that in their first creation they should not wholie perish And sith that the preseruing of the creatures was onelie to keepe seed aliue it is vnnecessarie to demaund whether of euerie kind of creature there were some preserued in the Arke seeing that it is manifest that some creatures needed not such preseruation for generation sake For of Fishes which were g Vers 22. not destroyed eyther because they were h Author de Mirab. Sacra Scrip. in oper August libr. 1. cap. 4. Aquatilia enim maledicti vindictae non suc●umbunt quia in maledictionis participatione non sunt non participant quia non sunt terrae participes quae maledicta fuit Terra autem non aqua maledicta quia Adam haius nō illiu● fructum vetitum comedit Ista ratio an satis valida sit lector viderit num aquā coelos sub terrae nomine maledixerit quaerat à Scripturis 2. Pet. 3.7 ab experientia à nostris cap. 3. quast 13. farther separat from the sinnes of men as it were deuided from them by the element of waters or for some other cause in the good pleasure of the Lord it was vtterlie needlesse to preserue any in the Arke as also of such creatures which liue as well i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancipites bestiae idem de mirab libr 1. cap. 4. August de ciuit Dei lib. 15. cap. 27. Non fuerat necesse conseruare in Arca quae possent in aquis viuere non solum mersa sicut pisces verum etiam supernatantia vt multa alites in the water as on the land as Otters sea wolues water soules and water serpents and if there be any other of the same condition so likewise of those that doe not breed by generation as k Which are not bred in their owne kind as we shall God willing shew more at large in the 36. chapter notwithstanding which report is that Mules doe sometime breed as Sueton. in vit Galbae cap. 4. but it is counted a matter of great admiration Theophrastus affirmeth they doe ordinarilie bring forth in Syria Of flies c.

wisedome of the Lord after the courses of the moone flow to and fro at certaine appointed seasons to the end that men might n As it were a signe giuen from heauen by the Moone least the tide should take men at vnwares as it was likely to haue oppressed the army of Alexander as Curtius writeth de gestis Alexan. lib. 9. wiselie be warned of them that they flow naturallie as to a lower place as being o Neque abhorrent ista à ratione Aristotelica qui mare rubrū compertum esse terra Aegypto excelsius refert Meteor lib. 1. c. 14 Idem Basil Hexam 4. Neque impedit authoritas Strabonu lib. 1● Geograph Nam poterit Aegyptus littore rubri maris depressior esse que cū ab aquis Nili tota praeter habitationes quae in quibusdam cumulis siue aggeribus tam pagi quam ciuitates maximae sitae sunt quotannis obruitur necessiriò est ipso Nilo denique rubro mari inferior ipso Strabone teste lib 17. Nemo denique rubrum ma●e pro magna illa aquarum congregatione vel somno acceperit gathered and heaped vp together in the deepe aboue the mountaines And as by the rising of the sun p Matth. ● 45 the Lord doth signifie his mercie by the varietie of the moone q August quaest Euangel 19. Luna significat mortalitatem nostr●m propter hoc quod nascitur crescit senoscit the fragilitie of man so by the flowing of the waters hee sheweth his iustice that hee hath in his hands wherewith to punish sinners Also that the waters doe retire is by the naturall power of the voice of God r Basil Herom .. Vox enim tunc primum illud praeceptum velut lex quaedam naturae facta est permansit simul in mari atque in terra ipsa generandi fructifi●andi in mari congregandi vim consequenter ipsi exhibent let the waters be gathered together by vertue wherof they do as naturally retire or slow vnto another place as a stone descendeth vnto the center of the earth or a tree though it be heauie groweth vpward out of the ground Manie other reasons ſ Ex optica ratione consimili might be obserued which for tediousnes vnto the reader I omit The purpose of the premisses is this to admonish those who t Sicut Philosophi Patriarchae Hereticorum Tertul. aduers Hermog Maximè Athei omnibus deteriores 2. Pet. 2.22 Quorum dogmata cum frigeant volare non possint sedem sibi ac requiem inter Aristotelis Chrysippi spineta reperiunt Vt inquit Hieron in N thum cap. 3. vers 17. onelie will be wise in naturall things and denie the authoritie of Scripture where they finde not reason to confirme the same that they despise not the authoritie of Scripture which agreeth u Albeit it doe exceede humane reason and of Iulians and Atheists cannot bee sounded nor raught vnto Cyril in Iulian. lib. 9. euer with the truth of reason as the truth is one and truelie doth record the workes of God x Psal 111.7.8 which were done in truth and equitie sometime declaring the vertue of his power who as hee is y Bernard de considerat lib. 5 ●e●nere est in v●●tutibus vnam vbique equaliter praesto esse virtutē c. Nam Deus amat vt charitas n●●● vt veritas se let vt equitas dominatur vt ma●estas regit vt principium tuetur vt salus operatur vt vi●●us reue●●s vt lux issistit vt pietas Quae omnia faciunt Angeli facimus 〈◊〉 sed longè inferiori modo non vtique bono quod sumus sed quod participamus the authour of nature it selfe worketh beyond and against the course of nature whatsoeuer pleaseth him and sometime expressing by what natural causes he worketh that we might he moued therby to reuerence his works and acknowledge his power to be z 1. Sam. 2.9 Coloss 1.17 Act. 17.25 Huius gratia ab Aristotele primus motor dicitur natura quidem principium rerum est Physic lib. 2. cap. 1. motor ille primus principium est principij cuius gratia caetera mouentur lib. 7. cap. 1. 2 à Cicerone anima mundi vocatur naturae principiū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. de natura De●r the naturall power of the creature To those that will examine the truth of Scripture by the a As Simplicius and other Atheists writings of Aristotle and Philosophers I answere with Epiphanius that b In Anchorat Sic docet sancta Dei scriptura fic sentit ecclesia Dei non enim astabit nobis Origenes vel Aristoteles in die iudicij Aristotle shall not stand to defend their errors and presumptions at the day of iudgement The second generall meanes wherby the earth was ouerflowed was that which the Scripture calleth the windowes of heauen The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aruboth doth properlie signifie c Eccles 12. vers 3. Iosua 8.7 Iudg. 10.29 watch windowes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arabh to lie in waite and is also taken for any place where d Hose 13.3 smoke or e 2. King 7.19 water is let out which is as if the Scripture had said The heauens f An Hyperbolicall speech of Raine like as is 1. Sam. 7.6 of weeping Ambros de Noa arca cap. 14. also powred downe raine not by mists and droppes but euen by streames continuallie for the space of fortie dayes fortie nights Wherby it appeareth that whereas the waters of the sea are gathered together and the waters aboue are contained g Iob. 26.8 Prou. 3.20 borne vp and bound together in the firmament h Gen. 1.6.7 by the separation whereby God deuided the waters from the waters at this time the Lord did release thē vnto libertie i Gen. 1.6.9 pulleth downe the partition and lets them goe together as at the first Obser 1. The mightie power of the Lord who hath in his treasures k Iob. 38.22 Psalm 135.7 creatures l The earth Numb 16.31 Winde and waters as Iona. 1.4.13 Fire from heauen Gen. 19. ver 24. 2. King 10.12 Wilde beasts 2. King 2.24 17.25 Grashoppers flies Exod. 8.6 great and small readie to m Leuit. 26.25 execute his wrath against the wicked Secondlie his goodnesse n Ierem. 5.22 Lamen 3.22 that hee doth restraine them Thirdlie his patience o Exod. 34.6 Psal 103.8.10 that he is not prouoked to the contrarie for all our sins Fourthlie our owne conditions p Gen. 1.1.6.7.9 Basil Hexam 4. Per omnem aquarum historiam memor sis primae vocit congregentur aquae oportebat ipsas currere vt proprium locum occuparent deinde vbi essent in praestitutis locis manere in seipsit non vlterius procedere Caluin in Gen. 7. Sed consulto Deus inter duo sepulchra nos posuit ne

securè contemnamus eius gratiam vnde vita nostra dependet who are placed on the earth as in the middest betweene two swallowing pits the waters of the sea and of the firmament both which if q Iob. 38. ver 11. Psalm 104.9 Prou. 8.29 c. they were not restrained and vpholden by the power of the Lord would ouerwhelme the wicked euerie moment Question 5. verse 20. What was the iust and exact measure of the waters which the Scripture speaketh of fifteene cubits vpward were the mountaines couered and whether those naturall causes which the scripture speaketh of were sufficient to procure so mightie waters THe height of the waters is described by the highest mountaine but the height of the highest mountaine is not any where described because the mountaines remaine vnto the view of men but the waters could not of anie be considered by view but by the spirit of the Lord. That mountaine of Ararat a Ioseph Antiq. lib. 1. cap. 4. Quin Nicholaus Damascenus libr. 96. de his rebus narras in hac verba est super Regionem Minyarum magnus mons in Armenia nomine Baris in quo multos profugos duunij tempore seruator ferunt quendam arcae vectum in huius vertice haesisse reliquias lignorum eius longo tempore durasse qui fortassis is fuit de quo etiam Moses scribit Iudaeorum Legistator Diceret fortassis Lubaris non Baris vt obseruauit Tremel Sic enim est apud Epiphan Haeres 1. Post diluuium cum requieuisset arca Noa in montibus Ararat per mediam Armeniorum Cardyentium terram in monte Lubar appellato isti● prima hominum habitati sit post diluuium appeareth to be of a notable height vpō which the Ark rested two months thirteene dayes before the rest of the mountaines were discouered The mountaine b Deut. 32.49 34.1 Ioseph Antiq. lib. 4. c. 8. Abarim in the top of Pisgah for the height therof was chosen of the Lord whereon to shew Moses the land of promise The mountaine whereon our Sauiour c Matth. 17.1 Luc. 9 28. shewed his glorie to his Disciples which was called d Iud● 4.6 Hieron Epist ad Eustor epitaph Paul● Scandebat montem Tabor in quo transfiguratus est dominus tabor or e Hieron aduers Hel●id Mon● Tabor Itaburium dicitur Idem in Hose cap. 5. à septuagint interpret Sic reddi appellari Itaburium is f Ioseph de b●●lo Iudaic. lib. 4. c. 2. M●●tem Itaburium occupauerunt cuiu● altitudo quidem triginta stedijs consa●gens sep●entrionali tractu inaccessus Quod dicit consurgit est pro decliuitate mo●tis non raetione perpendicul● affirmed to ascend from the plaine and champion fieldes by the space of thirtie furlonges Moreouer the testimonie of approued writers doth confirme that there are mountaines whose top doth reach aboue the cloudes The mountaine g Aristot Meteor lib. 5. cap. 13. Catech●●● porte maximus est montium omnium qui estiuum ad o●t●m sunt cacumine atque latitudine cuius ●uga à sole radiantur vsque ad conti inium ab ortu iterum ab occasit Caucasus doth aduance his toppes so farre aboue the common compasse of the earth that thereon the Sunne doth shine vntill h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conti●●rium crepusculum Ma●rob Saturnal lib. 1 cap. 2. Tempus à deiuculo ad galli cantus Varro lib 6. de linguae Lat. Quod in eo hom●nes incipiunt conticescere Nomus Marcel Conticinium noctis primum tempur quo omnia quiescendi gratiae conticescunt to those which dwell at the foote of the mountaine the euening is ouerspread or as wee say the day light is shut in The hill Olympus in Thessalie is i August de Gen. contr Manichi lib. 1. cap. 15. de ciuitate lib. 15. cap. 2● Quidam inquit hanc historiam non esse ●estam sed solas rerum significa●darum figuras esse contendunt primum opina●tur tam magnum fieri non esse diluuium vt altissimos montes quindecim cubitis aqua c escendo transcenderet propter Olympi verticem montis supra quem perhibentur nubes non posse cons●endere quod tam sublimis quàm Coelum sit vt non ibi sit aer iste crassior vbi venit nebulae imbresque gignuntur c. Solin Polyhist cap. 18. alij affirmed to be so high as neither winde nor cloudes nor raine are at anie time perceiued to be in the top thereof Much like is written of the Alpes in k Herodian Hist lib. 8. Hi sunt longissimè quidem montes vice murorum Italiae circundati adeò in altum editi vt etiam superare nubes videantur c. Fraunce of l Herodot in Melpom. Extat in hoc marimons cui nomen Atlas est autem vbique perangustus ●●res ita verò sublimis esse dicitur vt ad illius verticem oculi mortalium peruenire non possint neque ibi vnquam vel per astatem vel per hiemem nubes deesse consueuerunt hinc incolae coeli columnam esse dicunt Atlas in Barbarie of m Plutarc lib. de facie apparente in orb Lunae c. reciteth the prouerbe Athos obumbra● latera Lemnia bonis that is Athos shadoweth the Oxe of Lemnos which is vsed when one obscureth anothers glorie The occasion of which prouerbe was that in the market place of Myrinum a Citie of Lemnos there was set the image of a great Oxe which image the hill Athos did ouershadow at the setting of the sunne being seuentie furlongs distant Idem Apollonius Argonaut libr. 1. Pomp. Mela. libr. 2. Geograph reporteth of the hill Athos the like vnto that which Augustine and Solin cap. 14. doe ●ffirme of the hill Olympus Athos a mountaine of Macedonia Concerning which as it is no matter of faith to beleeue or to reiect the report of the measure of the mountaines so wee ought not lightlie to respect the monuments of famous writers which haue gathered their knowledge by labour and experience in gage of their estimation doe report vnto vs the wonderful works of God performed in these his creatures But hereof it commeth to passe that men of prophane and corrupt minds which rather embrace the report of men then the certaine testimonie of the word of God doe n August de ciu Dei lib. 15. cap. 27. Primò opinantur tam magnum fieri non posse diluuium vt altissimos montes quindecim cubitis aqua crescendo transcenderet demaund how it is possible that the waters were aboue the highest mountaine seeing as they affirme the highest mountaine is found to be aboue the cloudes It is neither of necessitie nor yet conuenient that we should o Sicut L. Vall● in Comment in Aug. de ciu Dei lib. 15. c. 27. Ex authoritate cuiusdam Franscisci Philelphi qui se montem ascendisse affirmat fabulosum esse

dicit Item ex hoc Perer. for defence sake deny the authoritie of writers but giue euerie one libertie to esteeme thereof as his iudgement shall discerne But first of all we answere with S. Augustine p August de ciuit Dei Ibid An fortè negant esse hanc terram verticem montis Cur igitur vsque ad illa coeli sparta terris exaltari licuisse aquis exaltari non licuisse contendunt cum isti mensores pensores elementorum aquas terris perhibeant superiores atque leuiores that it is not so greatlie meruaile if the waters did ascend vnto the still aire aboue the clouds if so be the earth be found to be so high as it is said to be in the top of Olympus forasmuch as the naturall place of the water is to be aboue the earth Here againe they will obiect that the meanes before expressed were not sufficient to raise the waters to such a height seeing those which were the highest and chiefest meanes are called by the Scriptures the windowes of heauen which of the q Vide infrae At alij aliter interpretantur Gulielm Parisien ep lib de vniuers par 1. cap. De firmament ait Mosen vocasse cataractas coeli eas coeli partes que sunt generatrices pluuiarum ●●undationum aquarum qualia sunt signa aquatilia Cancer Pisces Ple●ades Orion inter Planetas Mars Venus Luna c. Itē Pet. Abacus quest in Gen. Noturam vel certè constellationem diluuium figurantem Id ipsum voluit ficlitius ille Berosu● chiefest interpreters are esteemed to be placed in the cloudes For seeing that some mountaines are aboue the cloudes how could the waters by them be inforced to be aboue the mountaines wherunto againe we answere First that albeit the cloudes are often carried in the firmament not perhaps so farre distant from the earth as the height of some mountaine is yet the firmament it selfe wherin the clouds are carried and wherein they did at the voice of God powre raine vpon the earth vntill the end of the fortie dayes is greatlie aboue the height of any mountaine So that albeit commonlie the cloudes are carried not past the r Hieron in ●sai lib. 13. cap. 50. aiunt Philosophi non amplius decem stadijs à terra nubes in sublime sustolli solis splendorem abscondere Ergo non coelum sacco ob●●oluitur sed intercluso coeli lumine aer qui subter est nubis tenebris obscuratur distance of tenne furlongs from the earth or there about as is confirmed by learned writers that there are mountaines found which are fifteene furlongs by the plumline or perpendicular ſ Cleomed lib. 1. cap. 9 Neque enim editior mons quindecim stadijs ad perpendiculum inuenitur neque maris profunditas ad sum num stadia tripinta ascending from the plaine yet the cloudes are also t Plin. lib. 2. cap. 23. Possidonius inquit non minus quadraginta stadiorum à terra altitudinem esse in qua nubila ac venti nubesque proueniant sed haec à Plinio rarum Philosophicè explicantur sometime found to be no lesse then fortie furlongs from the earth and the space of the firmament wherein they are or may be gathered is much u Possulonius teacheth that there a●● foure hundred furlongs to the higher region of the ayre from thence to the circle of the Moone twentie thousand which Plinie reporteth lib. 2. cap. 23. greater then the space of fortie furlongs Whereby it is euident that this onlie meane was sufficient vnto the Lord to haue destroyed the world with water as also that such is the wisedome and power of God that he hath placed in the creatures together in euery one of them particularly sufficient x Like as in the destruction of Sodom Gen. 19. As learned Doctor Fulke whom of loue and reuerēce I name teacheth in his Gallerie of Meteors power to destroy al the wicked as to dissolue the earth with water or with fire or such like other meanes at his commaundement Notwithstanding least any should finde vnto himselfe an entrance whereby to cauil at the Scripture it is manifest also that the fountaines of the deepe were no lesse auaileable for the destruction of the earth then was the meanes which wee haue spoken of forasmuch as the waters of the deepe doe y Psal 104.6 stand aboue the mountaines therefore are sufficient to couer them being permitted thereunto Which point wil be soone acknowledged and vnderstood after wee haue preuented an obiection or two which may be opposed by the aduersaries It may seeme vnto some not well considered contrarie to reason that the waters of the sea which are of those waters beneath z Gen. 1.7.9 the firmament should be aboue the mountaines seeing the waters aboue the firmament are by a August de Gen. ad lit lib. 2. cap. 4. Ergo ex aëre qui est inter vapores hum dos vnde superius nubila cōglobantur maria subterfuga siendere ille voluit esse coelu● inter aquam aquam Hieron in epist ad Ephes Comment cap. 6. Maximè si intelligimus quomodo coelestia nominentur propter volucres coeli quod in vsu d citur pluuia venire de coelo non quod pluuia de coelo veniat Philosophi quippe aiunt non amplius c. Caluin in Gen. 1.6 Hieron Zanch. de oper Dei part 2. lib. 2. cap. 2. interpreters acknowledged to be those which are gathered in the cloudes which often are found to be not the distance of the mountaines from the earth whereof it would follow that the waters beneath the firmament were higher then those aboue the firmament Which notwithstanding is nothing contrarie to experience For wee often perceiue that b August de Gen. ad lit 2. cap. 4. Et nubes quippe sicut experti sunt qui inter eas in montibus ambulauerunt congregatione conglobatione minutissimarum guttarum talem speciem reddūt cloudes and mists being gathered beneath in vallies are againe dissolued into raine c Gen. 1.7 August de Gen. ibid. cap. 41. which is of the waters aboue the firmament before they are taken vp so high as the mountaines for which cause they seeme to those that behold them beneath in the vallies to be gathered in the toppes of mountaines and doe hide the mountaines with mists and darkenesse in the height of which mountaines springes d Aristot. Meteor lib. 1. cap. 13. Quorcirca rapidi fluminum cursus ex iugis montium videntur praecipitari atque etiam plurima amplissimaque flumina de montibus in celfissima cacuminae elatis defluunt vt ex Pyrene Dan●bius ex Parnaso vel Parapamiso Bactrus Choaspes Araxes Tanais Indus doe often rise which are of the waters beneath the firmament But yet againe this doubt may be thus augmented the mountaines are saide to be aboue the cloudes but the waters of the

Lactant. lib. 1. cap. 1. Institut Omissis igitur terrenae philosophiae authoribus nihil certi asserentibus c. corrupt through ignorance doe in part notwithstanding expresse the historie of the floud as well in respect m For some say Deucalions flood lasted three moneths other say nine moneths which can be true in none but in this flood of Noah Vide Zenophon Annian lib. de aequiuocis of the time thereof as of other circumstances of the same Which albeit they do nothing confirme the truth of Scripture yet their authoritie is a strength sufficient to conuince n isai 1.3 Ierem. 2.11 Sic Atheus Atheum hareticus haereticum conuincit an Atheist But Augustine o August de ciuit Dei lib. 18. cap. 8. Quod diluuium gentium nec Graeca nec Latina nonis Historia denieth that the mention of this floud is knowne to any heathen writer Greeke or Latine Which if it be of truth the Scriptures are the more to be beloued of Christian people which doe so faithfullie and fullie deliuer the memorie of such an ancient and peerelesse monument Howbeit Saint Augustine meaneth not that there were no parcels of this history appearing in heathen writers but that the heathen which haue vnderstood the same by auncient report haue corrupted the truth thereof and couered it with names of lesse antiquitie For both Iosephus whose works p August epist. 80. Nam Iosephus qui Iudaicam scirpsit historiam talia mala dicit illi populo tunc accidisse vt vix credibilia videantur Hunc ipsum Hieronymus in catalogo ecclesiasticorum scriptorum annumerat were not vnknowne to Augustine in making report hereof affirmeth that q Ioseph Antiq. lib. 1. cap. 4. Huius autem diluuij arcae meminerunt omnes barbarica historia scriptores all Barbarian histories whereof hee citeth r Berosum Chaldaeū histor Hieronymum Aegyptium li. Antiquit. Phoenicum Muaseam Nicholaeum Damascen lib. 96. manie did heare remembrance of this floud And likewise ſ Euseb in his Chronicle which Hierome turned into Latine Eusebius remembereth t Idem Euseb lib. 9. de praeparat Euangel Abidenus and other u Alexandrum Polyhistorem Molonem Eupolemum alias Greeke historians which haue put the same in record not vnder the name of the floud of Noah but of Deucalion nor according to the truth of historie but as they had receiued it as it were in peeces by report And first that x Ouid. 1. Metamorph. Iamque mare tellus nullum discrimen habebant omnia pontus erat decrant quoque littora P●nto fabulous Poet speaking of Deucalions floud describeth by a false title this floud of Noah For as Iustin Martyr y Iustin. Mart. Apolog. 1. Sicut ante diluuium reliquum neminem faciens prater vnum cum suis apud nos cognominatum Noen apud vos autem Deucalionem speaketh we christians cal him Noah that whom the heathen called Deucalion Plutarch in his treatise z Plutarch li. deindis stria animal Columbā ex arca Deucalionis emissam attulisse indicium recedentis diluuij of the apt disposition of the creatures affirmeth that a Doue sent out of the Arke of Deucalion brought a token of the falling of the waters Another heathen writer more auncient then these and as strong an Atheist as any that shall denie this historie maketh report thereof in these wordes The Greeks saith a Lucian lib De dea Syria Exauditum est à Graecis hanc hominum generationē qua nunc est ab initio haudquaquā fuisse sed eā qua tunc fuit totam interijsse Hos autem homines qui nūc sunt secundi generis esse eius quod rursus à Deucalione in tātam multitudinem excreuerat he doe tell that this ofspring of men which now is was not the same which was from the beginning but the same which then was did wholie perish The men that now are are of that second race which from Deucalion grew into so great a multitude The former sort being fierce proud committed euill workes they kept b Ibid. De illis autem hominibus huiusmodi quaedam narrari cum efferi admodum essent nefaria opera perpetrarunt Neque enim insiurandū seruarunt neque hospites receperunt neque supplicum miserti sunt vid. Ezech. 16.49.50 not their oth and promises they harboured not straungers they pitied not the poore For which cause they endured great calamitie For sodainelie the earth powred forth aboundance of water great raine came from the Skie the riuers swelled with greater then wonted streames the sea arose vnto such a height that it overwhelmed all with water and all things perished Of all that multitude no c Ibid. Deucalion autem solus hominū relictus fuit Aduersatur iste stultissimo mendacio Hectoris Beothij in histor Scotiae qui tradit mulierem quādam etiam nauim cōscendisse cum suis in Hiberniam delatem esse Sed insipida est fabula conuincitur fallaciae testimonio verbi Dei Ethnicorum Pergis Lucianus seruatus autem fuit hoc pacto arcam quandam magnam quam ipse habebat impositus in eam cum liberis vxore sua conscendit Caterùm cùm ipse ingrederetur venerunt eôde Apri Equi Leones Serpentes aliaque quacunque tel●●re pascuntur bina ex vnoquoque genere cuncta moe but Deucalion was left aliue who was preserued by this meanes He put himselfe with his wife and children in a great Arke which he had made And when he entred there came vnto him swine and horses and lyons and serpents and of all other creatures which the earth nourisheth two of euerie sort All which hee receiued which beasts notwithstanding hurt him not at all but d Ille autem recepit ad se omnia● atque ea ipsum haudquaquā laedebant sed magna inter eos Ioue sic dispensante concordia erat vnaque in arca omnes nauiglabāt quandiu superabat aqua God so ordering the matter there was great peace and concord among themselues and thus they sailed together so long as the waters were aboue the earth Chaunge here the name of Deucalion into Noah by Iustins authoritie and wee haue a briefe of all this historie This was not the voice of e 1. Cor. 1.20.21 Princes or great Philosophers which were in their owne conceit too wise to beleeue the same and therefore f Abidenus refere Sissithrū id est Noen accepisse à Saturno praecognitionem futuri diluuij quaere hic Armeniam versus nauigio confugiebat In ●ecero concordat cum Plutarch de Columba extat apud Euseb de praeparat Euangel libr. 9. Quod templa Deorum condidit ciuitates Apollonius libr. 3. Athemide eductus reparauit humanum genus c. deuised lyes of their owne in place thereof but is told as the speech of the vulgar people wherby doth appeare

being doubled is the oth of God Rab. Salom. infallible in themselues and cannot but be verified yet in respect of mans m Chrysostom Hom. in Gen. 28. Deus non ad suam naturam spectans sed nostram infirmitatem non conténtus est promissione sua infirmitie his slownesse to beleeue and his aptnes to despaire the Lord is contented to promise to bind himselfe by couenant and oth n Heb. 6.17.18 to the end wee might beleeue and receiue the comfort of his promises Euen so in this place the Lord doth giue a perpetuall token of his couenant that his promise should be kept perpetuallie This is the token of the couenant I haue set my bow in the clouds c. The bow of God doth signifie in Scripture o Psalm 7.12 21.12 Hilar. in Psal 57. In arcis seueritatem iudicij Dei significari ostendimus peccatorum hunc semper poenis hi● qui puniētur intentum the seueritie of iudgement and wrath of God but the Lord here speaketh of another bow which he hath placed in the cloudes This bow in the cloudes of p Ambros de No● arca cap. 27. Est ergo virtus inuisibilis Dei qua specie istius arcus extendendi remittendi moderatur pro diuina voluntate misericordia potesta●●● qua neque omnia confundi nimia solutione neque dirumpi nimia irruptione patiatur some is also taken to be no other but the inuisible power of God wherby the moisture of the aire is drawne together and resolued into raine like a bow that is drawne and againe let goe with an arrow shotte forth of it so that the Lord here should signifie that this bow should not be shot with an arrow of destruction as q Gen. ● 17 late before but the r Vers 14. Ezec. 1.28 Reuel 4.3 Scripture expresseth a bow that may be seene which the learned for the most part both ſ Rabbini in Cab. Tres iridis colores referunt ad tres Patriarcha● sicut Christiani quatuor colores ad quatuor elementa Iewes and t Omnes quod scio Ambrosio dempto Christians doe vnderstand to be that notable and visible bow that appeareth in the cloudes then which u For which respect of Chrysostome it is called a miracle Hom. in Gen. 28. of the Heathen Thanmantis filia i. the daughter of admiration Hesiodus in Theogon Calimachus in Lanacr Deli. Plato in Crat. among al the imperfect creatures there is none more excellent Which bow both x Ambros lib. de No● arc cap. 27. Casarius frater Nazianzen Dialog 2. August Hom. 3. in Apocalyp Tom. 9. Hieron Zanch. de oper Dei part 2. lib. 3. cap. 3. Diuines and heathen Philosophers y Aristos lib. 3. Meteor cap. 4. Ammian Marcellin lib. 20. Plut. de placi Philosoph 3. Zeno Possidonius Laertius 7. cap. 1. agree to be nothing els but the beames or brightnesse of the sunne when it shineth against a thicke and waterie cloud by which those beames are vnto our sight returned as the heat reboundeth from the earth in Sommer so that z If a man doe with a staffe raise the water against the Sunne he shall perceiue in the drops dispersed as it were a white Rainbow by which he may more easilie perceiue the cause of the Rainebow in the clowd where the brightnes that reboundeth from the cloud and the brightnes from the sunne doe meet together a Nam omninò consistit iris optica ratione siue per conū vt vult Euclid optic Hypothesi 2. c●nus autem est pyramis rotunda Apollon Perg●us Conor 1. Vitellio opticor lib. 4. siue vt alij volunt per triangulum alij autem aliter Vide Theophrast de vertig sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our eye sight they make this beautifull shew which we bebold and call the rainebow Which neuer appeareth square or long but round or compasse because it taketh his proportion from the sunne Neither euer containeth it b Arist. Meteor li. 3. c. 5. Zanch. de oper Dei li. 3. part 2. c. 3. more then halfe a circle because the residue of reflection is shadowed by the earth The cause of the diuers colours in the same is said to be the c A clowd is a fume or exhalation gathered together in the middle region of the ayre which is borne vp as is thought by the heate or warmenes which is in it consisting for the most part of airie matter hauing therewith of the earth water and fire some parcels mixed Basil in Psal 134. Mirabile quod in leui aēre aequa continetur multo mirabilius c. Great marueile it is that water should be borne vp in the very thin ayre c. varietie of matter whereof the cloud consisteth wherein it is For it partlie consisting of drie and fumie matter d Aristotle teacheth that they are only apparāces not true colours in the Rainbow Meteor libr. 3. c. 4. Other affirme they are colours in deed and not alone in appearance Methodor lib de Iride Heliodor Larissae lib. de optic doth thereby giue that purple colour like firie smoke or as dry clouds are red at the setting and rising of the sunne The waterish moisture of the cloude casteth forth that greenish colour like vnto the waters of the sea And forasmuch as the cloud hath alwaie airie matter ioyned withall the same doth yeeld that whitish streame or straw colour that appeareth Sometime is added a perfect red which is caused by the elementarie heate that is within the cloud Sometime appeare two e For a double Rainbow is a signe of great shewers Arat. in Pheinom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel gemina circuncingit magnū coelum iru Virgil. Georg 1. Et bibit ingent arcus c. rainebowes for the aboundance of matter the one within the other their colours placed contrarie for that the one is the image by reflection of the other Wherein wee haue cause to extoll the wonderfull wisedome of the Lord. For if God doe shew such glorie in gliffes shadowes how glorious is his wisedome and his power f Ambros Hex lib. 6. cap. 1. in things of substance And if his power and wisdome so plainelie are g Rom. 1.20 Lactant. Institut lib. 1 cap. 3. Qua in re quoniam sensu deficimus verbis quia neque tantae intelligētiae lucem pectus humanum neque explanationē tantarum rerum cap ● lingua mortalis id ipsum intelligere nos oportet profiteri perceiued and are so excellent in the creatures how far doth he himselfe surmount our words and thoughts in infinite maiesty and incomparable glorie Concerning this rainebow there ariseth another doubt For seeing it is said to proceed of causes naturall it may be supposed the same had bin seene before the promise and seeing the Lord in six dayes finished the creation and set the perfect h Gen. 2.1

decree effectiue and permissi●e pag. 109 Gods gift are free pag. 389 God only good of himselfe pag. 111 God is without a bodie or affections or passions And what the Scripture meaneth by ascribing such to God pag. 245. 246 God cannot repent pag. 247 God is incomprehensible pag. 248 Gods proper attributes are his proper nature pag. 438 Gods will the fountaine of goodnes and iustice pag. 73 Gods wisedome and loue shewed in mans redemption pag. 151 God wherefore he suffereth the godly to be persecuted pag. 185 Gods word the only rule of mās obediēce pag. 72 Good in part and absolutely good pag. 82 H HEathen Fables of Antiquitie pag. 56 Heathen remembring the flood of Noah pag. 328 Heathen Philosophers but fooles in true wisdome pag. 330 Hebrue language was common to all before the confusion pag. 104. 429 Hebrue language not vsed of the Iewes in the time of Christ preaching pag. 448 Hebrues whereof they are so called pag. 511 Henoch died not pag. 224 Henoch wherefore he was taken away pag. 227 I IDolatrie in representing God by an Image pag. 32 Ignorance a deadly sinne pag. 481 Image and likenes pag. 31 Image of God in man wherein is cōsisted pag. 33 Image of God a spiritual substance with perfect qualities pag. 35 Image of Adam in all men pag. 207. 209 Image of God corrupted in Adam is Adams Image pag. 208 Image of God how farre it is in man corrupted pag. 210 Infirmities of Abraham and all the Saints of God pag. 478 Inuention of Arts by Adam pag. 204 Inuention of Arts commendable if not abused pag. 432 Iniurie how it may be resisted pag. 518 K KInred not alwaies friends pag. 424 L LAsciuious lookes are adulteries pag. 481 Life of the Patriarkes prolonged by nature not by miracle and the causes thereof pag. 116. c. Life of beasts is their blood mans life is in his blood pag. 368 Light created before the Sunne and wherefore first pag. 13 Light and darknes how they are distinguished pag. 14 M MAgistrates authority author end pag. 376 Magistrates dutie pag. 416 Man a more noble creature then the heauens pag. 29 Mans excellencie defaced by sinne pag. 30 Mans inabilitie to come to God without help of grace pag. 136 Man a little world pag. 60 Mans miserie and the cause thereof pag. 105 Mans nature corrupted is an enemie to God pag. 185 Man cannot conuert vnlesse he be conuerted pag. 189 Mariage necessarie now as in the Creatiō pag. 85 Mariage of Ministers approoued by Scriptures Councels Fathers and experience pag. 89. c. Mariage hath nothing hurtfull but abuse or punishment of sinne pag. 94 Mariage what it is pag. 99 Mariage in the kinred wherefore forbiddē pag. 197 Mariage no les to vertue and godlines pag. 221 Mariage with Atheists ●r Papists vnlawfull and hurtfull to the Church of God pag. 235 Masse standeth vpon a false foundation pag. 526 Meditation of the creatures a worke of the Sabboth pag. 45 Merits of man what they are pag. 341 presumption of Merits a vile sinne against God pag. 337 Moone by what cause varieth her light pag. 26 Mountaines of marueilous height pag. 294 Murder seuerely punished pag. 195 Murder ought to be punished without parcialitie pag. 372 N NAkednes of man wherefore it is lothsome pag. 101 Nature what it is pag. 12. 109. 300 Natures workes which are done of men are honest in themselues pag. 175 Naturall reason no sufficient guide to godlinesse pag. 181 Nobilitie pag. 202 Nobilitie ioyned with tyrannie is spirituall hunting pag. 413 Nobilitie the vse and end thereof pag. 414 Nobilitie consisteth in religion pag. 424 O OBedience commaunded vnto man for mans benefit pag. 72 true Obedience wherein it consisteth ibid. Originall sinne what it is pag. 213. 350 Originall sinne remaineth in and after Baptisme to them that are not by faith sanctified and so farre as they are not sanctified pag. 351 P PAradice the pleasantnes and situation pag. 61. 62 Parents blessing their children is effectuall pag. 400 no Pe●ce to the wicked pag. 201 Peace with the wicked may be held not sought pag. 520 Penaltie of lawes the bond of societies pag. 371 Popes in times past haue been Clerkes vnlettered pag. 148 Persecution of the godly for what cause it is suffered by God pag. 185 Prayer hath his speciall fruite pag. 352. 388 Pride in apparell extreame madnes pag. 16 Pride and ambition fight against God pag. 430 Priesthood ceased in Christ pag. 544 Promises of God are stedfast pag. 340 Promises of God are conditionall pag. 497 Punishments ciuill and their end pag. 192 Why Abrams seed were afflicted with greater punishments pag. 495 R RAinbow the matter forme vse pag. 384 Rashnes in warre disallowed and dangerous pag. 514 Recapitulation vsed in Scripture pag. 54 Reconciliation in contentions the meanes to be vsed pag. 484 Reconciliation must goe before prayer and sacrifice pag. 498 Religion must not for any cause be dissembled pag. 480 Religiō alwaies a devisiō vnto Atheists pag. 513 Repentance of the wicked what it is pag. 191 Repentance truly wherein it consisteth pag. 191 Resurrection proued pag. 57 Resurrection of the bodie certaine pag. 228 Reuenge vnlawfull and how farre it may be permitted pag. 517 Righteousnes is actiue or passiue that is by workes or by faith pag. 253 no man is Righteous in himselfe yet the faithfull in Christ are perfectly righteous pag. 225 Riches haue inconueniences pag. 483 490 why all men are not Rich. pag. 483 Conuenient foode the chiefest Riches of this life pag. 484 S SAbboth ought to remember the workes of Creation pag. 45 Sabboth blessed and sanctified by God pag. 49 Sabboth how it is sanctified ibid. Sabboth necessarie for man before and after the fall pag. 51 Sabboth obserued before Moses pag. 52 Sacrifices cōmanded before Moses pag. 179. 181 Sacrifices commanded or not accepted pag. 333 Sacrifices their vse pag. 181 Scriptures scope is to teach vs the knowledge of God and of our selues pag. 55 Scriptures manner in expounding it selfe pag. 54 Scriptures ought not to be altered in one letter pag. 147 Scriptures authoritie pag. 198 Scriptures pure from all error pag. 311. 317 Scriptures most sincere histories pag. 391 Scriptures a perpetuall and perfect guide to saluation pag. 466 Scriptures are a Chronicle of Gods works pag. 46 Scoffers at the Scripture threatned pag. 169 Scoffing at sinne is dangerous pag. 205 Securitie a token of destruction pag. 244 Securitie is often taken asleepe pag. 282 Sea and earth are one compasse pag. 12 sea-Sea-waters heaped in the deepe pag. 12. 285 Sea ebbing and flowing by what cause pag. 19 Serpents not hideous by creation pag. 105 Search the Scriptures pag. 338 Single life wherein to be preferred before mariage and wherein not pag. ●6 Single life is to be applied to the seruice of the Gospell pag. 94 Single life is not meritorious ibid. Sinne is either lurking or raigning pag. 393 Sinne in all men and none is free pag. 392