of the Lord A. Because she was glad thinking she had borne the promised Seed that should tread downe the Serpents head but she was deceiued for hee was reiected although hee was the first borne and therefore a King and Priest and Abel whom she counted vanitie was chosen and his sacrifice accepted Q. Why is it said that Abel was a feeder of sheepe A. To signifie that Abel was the figure of Christ for as hee was killed by his brother Caine so was Christ of his brethren the Iewes as Abels sacrifice was receiued so was that perfect Sacrifice of Christ accepted of the Father as a full Propitiation for our sinnes and as Abel was a shepheard so was Christ the true Shepheard that laid downe his life for his sheepe sake Q. Wherein was Abels sacrifice better then Caines A. In that it was of the best and fattest signifying that the best things must be giuen to God secondly it proceeded of faith and loue that Abel carryed to God Heb. 11. Q. How did Cain know that God respected the sacrifice of Abel A. By some visible signe as by fire from heauen consuming the sacrifice for so hee vsed to shew afterward that he liked the sacrifice by sending fire as Leisit 9. Iud. 6. 1. Chron. 21. 1. Kings 18. Q. Why doth God say that Abels desire should be subiect to his brother A. Because Caine was the first borne and therefore by nature had great priuiledges ouer his younger brethren which words God speakes to restraine him from hurting Abel for though God accepted Abels sacrifice yet he would not take away the honour of Caines Birth-right and the priuiledges that followed the same Q. Why did Caine kill his brother Abel A. First for Enuie because God accepted his sacrifice and therefore he thought that Abel should haue obtained his birth-right secondly by the instigation of Satan who considering the holy life of Abel thought that of him should comâ—… the promised Sâ—…de so hee began 〈◊〉 to persecute Christ. Q. Wherein was Caines answer to God euill A. In â—…hree things first in that it was a lye secondly in that it was impious for hee lyed not to mâ—… but to God thirdly in that it was 〈◊〉 〈◊〉 Am I my brothers keeper Q. Why is it said that Abels bloud did crie to God A. To expresse the wickednesse of this sinne In Scripture foure kindes of sinne doe crie to God first Murther as in this place secondly that fearefull sinne of Sodome Gen. 18. thirdly the oppression of the poore Exodus 3. fourthly the keeping backe of the labourers hire Iames 5. Q. What is Caines punishment A. First he was accursed that is depriued of Gods loue and fauor and hated of all good men and he was the first man that was cursed as the Serpent his father was the first creature that was cursed because both the Diuell and Caine were murtherers Adam was not cursed but the Earth for him Secondly the Earth also is cursed for Caines sinne and made vnfruitfull Thirdly he is made a vagabond and fugitiue signifying that he should be so troubled with the sting of his guiltie conscience that he should be in continuall feare Q. Was Caines sinâ—…e greater than he could heare A. No for his sinne was not greater than Gods mercie and his punishment was not greater than Gods iustice could inflict and so by these words hee eyther accuseth God of iniustice in saying his punishment is greater than he can beare or else he despaireth if he say his sinne is greater than he can beare and so he sinneth now more fearefully than before for before he sinned against his neighbour here he sinnes against God Q. What meaneth Caine when he saith he shall be cast out from Gods face A. By Face either he meanes his presence in the Church and in this sence to be cast out from Gods face is to be excommunicated out of the Church or by his Face wee may vnderstand his fauour and protection as often in Scripture also in this sence to be cast out from Gods face is to lose his loue care and fauour as to haue his face is to haue all blessings Q. Why waâ—… he afraid to be killed seeing there were no more men now but Adam A. Although Moses doth not mention other men at this time because his drift is to speake only of the propagation of the Church yet we must know that now when Abel was killed mankind was multiplyed for he was killed the 129. as some or the 130. yeere of the World as others doe thinke Q. What is meant by the seuen-fold punishment that they shall suffer who shall kill Caine A. By this is eyther vnderstood that they shall be punished to the seuenth generation or else by seuen-fold is vnderstood manifold as often in Scripture So then hee that did kill Caine should be most seuerely punished not onely for murthering a man but also for murthering such a man as was marked by God that he should not be murthered Q. But why would not God haue Cain killed A. First to shew that he abhorres murther secondly hee would haue him to liue long in feare and torment thirdly that by him liuing so long in torment and miserie others might be warned to abhorre murther fourthly that hee might haue the longer time to repent him for his sinne Q. What marke was this that God set vpon Caine A. Whether it was a marke on his bodie or madnesse and feare in his minde it is vncertaine yet it was some reall and visible signe that men might be warned by not to meddle with him Q. How is it vnderstood that Caine went out from Gods presence A. Heere his presence doth not signifie his knowledge and power for none can flee from that as Whither shall I â—…lee from thy presence Psalme 139. and Ionas thought to haue fled from this presence Ionas 1. But his presence doth signifie heere the place of his worship where he shewed his presence and that is his Church or else he went out of Gods presence that is he was depriued of Gods loue and fauour Q. Why did Caine build a Citie A. For his better securitie for hee was in continuall feare secondly because hee was worldly-minded placing his happinesse in the cities and forts of this world and not looking for that city whose builder and maker is God thirdly that he might the more securely tyrannize and prey vpon other mens goods and lands for he is the first King and Conquerour in the world and therefore Kings should not delight in Conquering kingdomes with bloud least they be counted the sucâ—…ssours of Caine and Nimrod that mighty Hunter for Magna imperia sunt magna latrociâ—…ia Q. When did Caine build this Citie A. Not when Henoch was borne for then there was no great need to build seeing there were but few persons in the world but in his old age for Caine liued a long time and now man-kinde was greatly multiplied Q. Why did â—…ee call his Citie
they fall asleepe and waxe carelesse and secure fourthly in that Noah awoke and knew what was done wee should learne to doe good to all men and not to harme them either sleeping or waking for there is nothing so secret which shall not be reuealed Q. What reward had Cham for scorning his olde father A. He was accursed by his owne fathers mouth which curse he vttered not of malice or in his anger but being mooued by Gods spirit did speake it by way of prophesie secondly wee must consider that he vttered this with no small griefe of minde that hee should be compelled to curse his owne childe for his wickednesse who not only was his childe but his yongest whom he loued most deerely and hauing but these three who were with him wonderfully preserued in the Arke and that he should vtter this curse not onely against him but also against the Canaanites his posteritie thirdly here wee see the zeale and constancy of Noah that makes no bones to curse his childe because he dishonoured God yea more zealous then Brutus that killed his sonne for the loue he carried to his countrey fourthly in this wee see what a fearefull thing it is for children to dishonour their parents who to them are instead of God certainly the fruite of this sinne is a curse Q. Why is Canaan cursed and not Cham A. In that Canaan is cursed C ham the father is not exempted but rather his curse is aggrauated as Sem is not exempted from the blessing in the verse following although God be named so Iacob is said to blesse Ioseph Gen. 48. 15. when properly he blessed Iosephs children verse 16. and Canaans name is here vsed not Chams to let him see the greatnesse of the curse which did not end with him but did increase as his posteritie increased secondly because Canaan did follow his fathers foote-steps in wickednesse thirdly for our instruction that wee may learne to feare him for his iudgements are a great deepe they are past finding out his wrath is like a consuming fire and when hee curseth he will not onely curse vs but also the fruite of our body Deut. 28. 18. Q. Wherein was Cham accursed A. Not onely in that hee was a seruant but also a seruant of seruants and that vnto his brethren and although this seruitude could not be presently seene in the posteritie of Cham yet at last it was fully manifested when the posteritie of Sem had the full possession of the land of Canaan Q. Is it then a curse to serue A. There is a foure-fold seruice 1. diuine which all creatures owe to God by right of creation 2. naturall which is nothing else but the subiection of inferiours to their superiours proceeding of loue for order sake and this should haue beene in the state of innocencie thirdly violent when men are constrained to serue and this kinde of seruice is hatefull and bitter first because it is contrarie to the libertie of mans nature secondly because it is contrarie to the end of mans creation for man was created to rule and not to serue thirdly it is repugnant to the image of God a part whereof doth consist in ruling and commanding and this seruice is a curse laid vpon man for sinne the fourth kinde of seruice is diabolicall when a man doth serue his sinnes and mancepate himselfe to his owne affections for whosoeuer committeth sinne is the seruant of sinne Ioh. 8. 34. and he that serueth such masters may be called a seruant of seruants and such seruants were the Canaanites seruing not onely their brethren but also their owne abominations for which their land did spue them out Q. Seeing then inuoluntarie seruice is the effect of sinne is this a pretence for seruants to reiect altogether there seruice A. No for many things haue and doe proceede of euill causes which God doth turne to good vses secondly seruice is a punishment for sinne and therefore should not bee reiected but with patience indured thirdly it is a meanes to beate downe our pride and contempt of God and this means God vsed against the Israelites when he caused them to serue the King of Aram eight yeeres and Eglon King of Moab 18. yeeres Iudg. 3. Seruants then should comfort themselues that though in externall and ciuill matters they are inferiour and subiect to there masters yet in spirituall blessings and in respect of Christ they are equals secondly Masters should not be cruell to their seruants seeing they also haue a Master in heauen Ioh 6. Q. What reward hath Sem for couering his fathers nakednesse A. First he is blessed of his father which is no small matter For the blessing of the father establisheth the houses of children Eccle. 3. 9. Secondly hee hath this honour that he is the first man that is blessed vnder the name of God expressely thirdly by calling God the God of Sem he shewes that onely Sem and his posteritie shall onely worship and know the â—…true God fourthly of Sem came Christ according to the flesh who here is called the God of Sem fifthly in this blessing is included the land of Canaan which then Sem in his posteritie did inioy when Canaan became his seruant sixthly in that he doth not blesse Sem in his own name but vnder the name of God it showeth that eternall life is implied herein for God hath prepared for them a Citie of whom he is not ashamed to be called there God Heb. 11. 16. Q. What is the reward that Iapheth hath for his duty to his father A. First that God will enlarge him that is multiplie his posteritie for he had more sonnes then either Sem or Cham and these sonnes of his did spread ouer more nations then Sem or Chams children to witte ouer Galatia Scythia Media Graecia Italie Spaine Moscoâ—…ia Thracia and many more countries secondly that Iapheth shall dwell in the tents of Sem that is that the Gentiles Iapheths posterity shall embrace the religion of the Iewes Sems posteritie and this was accomplished when the partition wall was broken downe by the preaching of the Gospell then the Gentiles that were afarre off were made nigh by the blood of Christ. Eph. 2. then as Christ foretold Ioh. 10. there was but one Shepheard and one sheepfold thirdly that Canaan should be his seruant which then was fulfilled when the Graecians and Romans Iapheths posteritie had subdued the most part of the world habitable but if by Canaan we vnderstand the wicked and by Sem and Iapheth the Church then it is most true that the wicked nill they will they are but seruants to Gods children Q. What is meant heere by the Tents of Sem A. The Church of God which is called Tents first because Tents are mooueable and not still in one place so is the estate of the Church in this life for here we haue no continuing Citie Heb. 13. 14. secondly Tents are most vsed in warres and our life is a warfare Iob
inhabite Arabia-felix and mingled themselues with the Sabeans Q. What sonnes had Raamah A. Sheba whose posterity dwelt in Aethiopia and Dedan whose off-spring did possesse a part of Arabia-felix not farre from Idumea of Ded◅n mention is made Ier. 49. 8. Ezech 27. 15. and 38. 13. Q. What was Nimrod A. He was also the sonne of Cush and the first tyrant in the world who is mentioned here apart not because he was a bastard as some thinke but because Moses is to speake of his tyranny and greatnesse Secondly Nimrod heere is saide to bee mightie in the earth that is bloody and cruell for power and greatnesse is from God and therefore good if it be free from crueltie and blood but so was not Nimrods greatnesse and all bloody conquerours are Nimrods successors Thirdly Nimrod beeing of the posterity of Cham should haue rather beene a seruant then a Lord but it fals out many times that the wicked in this world doe flourish like a greene bay-tree when as the godly are appointed as sheepe to the slaughter Q. Why is Nimrod called a mighty hunter before God A. Because he was a persecutor and oppressor of his brethren for such are called hunters in scripture and sometimes fowlers for as hunters and fowlers vse all the snares and tricks they can to take away the life of the beasts and foules so doe the mighty tyrants to kill and destroy men Of these fowlers Dauid speakes Psal. 61. 3. Psal. 1◅4 7. of the hunters Ier. 16. 16. where such persecutors are called alfo fishers before God that is openly and without feare of God so tht now he became shameles in oppressing and cared not though God tooke notice of his wickednes this is the qualitie of impudent Lyers Q. Is Nimrod all one with Belus of whom prophane histories make mention A. Yes for both are said to build Babilon Secondly both were mighty men and oppressors thirdly they are both said to liue about 200. yeeres after the flood in Babylon fourthly they were both the inuenters of idolatry fifthly as the histories acknowledge no king in Babel before Ninus but Belus so the Scripture acknowledgeth none but Nimrod Q. Which are the four◅ cities that were subiect to Nimrod A. Babel the chiefest city of Chaldea where Nimrod began the Tower Belus his successor built the city which was amplified by Semiramis the wife of Ninus and at last Niniuie being conquered was reedified by Nabuchadnezzar The secōd i◅ Erech a city beyond Euphrates otherwise called Edessa and Hie◅ The third is Accad otherwise called Nisibi◅ a city vpon the riuer Tygris The fourth is Caln◅th a city of great note as wee may see Amos 6. 2. this was called Seleucia and Cresiphon in this towne the Parthian kings did vse to winter and these cities were built in Chaldea and Mesopotamia called here the land of Shinar and Mich. 5. 6. the land of Nimrod Q. Who was the builder of Niniuie A. Assur the sonne of Sem who to auoide the crueltie of Nimrod left Shinar and for his greater securitie built Niniuie which afterward was the chiefest citie of the Assyrian Monarchie and here we must not thinke that Assur was a mightie hunter like Nimrod in that he built a strong citie for hee did not build it to that intent that Nimrod built Babel but onely to secure himselfe from the crueltie of Nimrod Q. When was Niniuie built A. Three hundred yeeres after the flood and 2000. before Christ about the time that Abraham was borne by Assur whom the histories call Ni◅ this Citie was famous for the greatnesse beautie and riches thereof a◅d for the preaching of Ionas It did continue in great glorie for the space of 1400. yeeres and more till it was destroyed by Nabuchadnezzar at this day Niniuie hath many goodly buildings and spatious streets in it compassed about with walles the inhabitants thereof are for the most part Nestorians Q. What other cities built Ashur besides the great citie Niniuie A. Recoboth a citie by the riuer Euphrates mentioned also Gen. 36. 37. Chalah the chiefest citie of the countrey Calacina in Assyria Resen the citie Bess◅ra also in Assyria Q. What sonnes had Misraijm A. He begate Ludim or the Lydians mentioned Ier. 46. 9. who inhabited the country of Lydia in Asia-minor famous for that rich King Craesus and the riuer Pactol◅ secondly Anamim they did inhabite as it is thought the countrey Pentapolis in Lybia thirdly Lehabim they possessed Libia in Africa fourthly Naphtuhim they were the people Napatei in Aethiopia fifthly Pa◅sim they were the people Pharusij in Africa beyond Mauritania mentioned Esay 11. Ezech. 29. sixthly Casl◅him they inhabited the countrey Casiotis in Syria from them the Philistims came who possessed the land of Canaan Amos 9. 7. where they remained not cast out to the great griefe of the Israelites seauenthly Caphtorim a people called Cappadoces who did destroy the Philistims and dwelt in their land Deut. 2. 23. Ier. 47. 4. Q. What posteritie had Canaan A. Of him came Sidon father of the Sidonians hee built the citie Sidon in Phenicia which was after allotted to the tribe of Asser secondly Cheth of him came the Chethites or Hittites who inhabited the places about Bersabae◅ and of whom there were Gyants their land onely is promised to the Israelites Ios. 1. 4. because they were most afraid of them thirdly Iebus or the Iebusite he founded the Citie Iebus which after was called Salem and last of all Ierusalem Iudg. 19. 10. Gen. 14. 18. they were not vtterly subdued by Israel but continued till Salomons time who made them Tributaries 2. Chron. 8. 8. fourthly the Emorite or Amorites a people high as Ceders and strong as Okes Amos 2. 9. whose King was Og they were dispersed into diuers parts of the land for some of them possessed Libanus some Mount Galaad and others the hillie countrey of Pharan Therefore the whole countrey beareth their name Gen. 15. 16. when the Prophet would expresse the sinnes of Israel hee sayes their father was an Amorite Ezech. 16. 3. fifthly the Gergasite or Gergasins Matth. 8. and Gadarens Luke 8. sixthly the Hiuit◅ of whom came the Gibeonit◅s whose liues were spared by Iosua Iosh. 11. 19. seauenthly the Arkit◅ who dwelt in the citie of Arc◅ in mount Libanon eighthly the Sinite or the people of Sinai mentioned by Iosephus 1. Antiq 6. ninthly the Aruadite from them a part of Canaan was called Aruad mentioned in Ezech 27. 8. tenthly the Zemarite they inhabited ◅emarim which after fel to the Beniamites Iosu. 18. 22. eleuenthly the Hamathite from whom two cities beare the name the one is Annochia which Amos cap. 6 calleth Hamath Rabba or Hamath the great once the Metrapolitan of Syria the other is Hamath the lesse called also Epiphania from Antiochus Epiphanes this citie stood on the north side of the Israelites ground So these are the eleuen nations that came of Canaan in the 15. chapter of this booke there
of God Gen. 24. Iacob confesseth that Abraham and Isacke walked in the sight of God Gen. 28. God requireth Israel to walke in his wayes Deut. 10. They are blessed who walke in the law of the Lord Psal. 119. Euen so we must walke in the newnesse of life Rom. 6. We must walke honestly as in the day Rom. 13. Wee must walke by faith 2 Cor. 5. We must walke in the spirit Gal. 5. We must walke worthy of our vocation Eph. 4 In loue as children of the light Eph. 5. Worthinesse of God Col. 1. And if we passe our life in walking so we shall hereafter walke with him in white Reu. 3. Who walketh in the midst of the seauen golden candlesticks Reu. 2. Q. What plaine was this which is here called the plaine of Mamre A. It is a plaine or an oake groaue not farre from Hebron which city of Hebron was also called Mamre Gen. 23. 19. Therefore from the towne this plaine is so called and this towne was called Mamre from a certaine Amorite of the same name with whom Abraham made a couenant Gen. 14. 13. Where there is mention made of him and his two brothers Eschol Aner In this Mamre Abraham liued a long time and neere to it he and his wife Sarai Isack and his wife Rebecca Iacob and his wife Leah were buryed in one graue Gen. 49. 31. Q. What was Hebron A. A city in Canaan which was built seuen yeares before Zoan in Egypt Num. 13. 22. Which Zoan is thought to be Tanis and it is supposed that this Hebron was builded by Heth the sonne of Canaan whose posterity the Hittites inhabited in it till Iosuahs time it was sometimes possessed by Gyants whom Caleb droue out Ios. 15. 14. It was a chiefe city in the tribe of Iuda and after called Kiriatharba Ios. 14. 15. From one Arba a greaâ—… man amongst the Anakims This towne became the inheritance of Caleb Ios. 14 14. And was made a city of refuge Ios. 20. 7. Here Dauid was first annointed king and reigned there seauen yeares 2. Sam. 2. This towne then was both a seat for the kings and the priests also and it was called Hebron from Hebron the sonne of Caleb and some thinke it was to this city that Mary came to visite Elizabeth which Luke calleth a city of Iuda in the hill countrey Beza in annot in Luc. cap. 1. Q. What did Abraham when he came to the plaine of Mamre A. He built an Altar to the Lord both to sacrifice thankfully to God as also to sanctifie this place where he was to remaine and this is the third Altar we reade that Abraham built He hath set vp three altars as three testimonies of Gods loue to him and his thankfulnesse to God and that in three famous places one at Sechem the other at Bethel and the third at Hebron Now as Abraham whether soeuer he went did build altars and sacrifice thereon to the Lord so should we at all occasions be ready to offer vp spirituall sacrifices praise and thanks-giuing the calues of our lippes Orationum hostias et miserecordia victimus saith Lyranus To pray euery where lifting vp pure hands without wrath and doubting 1. Tim. 2. 8. For God delighteth not in outward sacrifice nor in burnt offerings for the sacrifice of the Lord are a broken spirit he is pleased with the sacrifice of righteousnes Psal. 51. 16 c. Questions on the fourtenth Chapter Quest. VVHy doth Moses so carefully set downe the warres of these kings A. That we might consider the excellent carriage and happie successe of Abraham in warring with so many kings with so few men and that with such a happie euent that both hee ouercame them and tooke their goods and rescued Lot Secondly that we might see the reward that Lot hath for desiring to dwell with such wicked companie himselfe is taken prisoner and his goods taken from him Thirdly that wee might see how mercifull God is and slow to destroy those cities in the plaine because of their crying sinnes had already deserued fire from heauen Yet God by this small ouerthrow will warne them if they doe not repent a greater punishment is at hand Fourthly that wee may see the cause of this and all other warres for the most part to wit pride and ambition for ambition mooued Chedorlaomer to subdue so many nations and pride mooued those nations to shake of his gouernment Fifthly to teach vs how God oftentimes vseth the seruice of the wicked to punish the wicked that the punishers themselues may be punished as Assyria the rod of Gods anger is sent to punish hypocrites but God will punish the stony heart of Assyria Isa. 10. Sixthly that we might know that the Sodomites were iustly ouercome because they resisted the ordinance of God and refused to be subiect to the higher powers for there is no power but of God Rom. 13. Q. What kings came against Sodome and the other cities of the plaine A. Amraphel king of Shinar that is of Babel and this is thought to be Ninias the sonne of Semiramis Secondly Artioch king of Elasser that is of Persia as some thinke and not of Pontus Thirdly Chedarleomer king of Elam the Elamites were a people that dwelt in the vpper part of Persia. Fourthly Tidal king of nations that is of a people gathered together of diuers nations so Galile is called Galilec of the nations Esay 9. Matth. 4. These foure kings came against the fiue cities of the plaine which here are forewarned of God by these warnes but afterward were burned with fire from heauen except Zoar which was spared for Lots sake Gen. 19. And for the smalnesse of it was called Zoar for this cause also it seemeth that Moses doth not here name the king of this Citie because it was so small Q. Where did these kings ioyne battell together A. In the valley of Siddiâ—… which is the salt sea and it was so called afterward from the euent for at this time it was a pleasant plaine but afterward it was turned into a salt sea or lake for the Hebrewes call euery collection of water sea and as this part of Canaan was turned into a barren lake so now that whole land is made barren of all spirituall graces and as this plaine for sinne is turned into a sea of salt so was Lots wise for looking backe turned into a pillar of salt because neither this countrey nor shee were seasoned with grace and obedience to teach vs how we should be seasoned we must haue salt in our selues Mar. 9. 10. All our sacrifices must be seasoned with salt Leuit. 2. 13. Yea our speech must be seasoned with salt Col. 4. 6. Q. May kings lawfully and with a good conscience make warre A. If their cause be good their affection sanctified their authoritie lawfull and if they finde there is no other meanes to suppresse the enemie to secure themselues and aduance Gods glory they may lawfully raise wars for
if it is lawfull to defend the poore to releeue the oppressed to punish the wicked to preserue our selues friends children and goods if the Magistrate beareth not the sword in vaine if God himselfe hath prescribed the manner and forme of fighting if Abraham Moses Iosuah Dauid and other holy men haue made warres then it is lawfull for Kings and Princes to raise warres the former conditions being obserued but because peace is better then warres as saith the Poet. Pax vna triumphis innumeris potior Kings must be slow to vndertake warres as Hozekias was with the kings of Assyria and some iniuries must be winked at which doth show the magnanimitie of a King not for euery small iniurie to be inflamed with wrath but rather to forget them as Caesar by Cicero was commended that hee did vse to forget nothing except iniuries and aboue all things crueltie in warres is to be hated for Pax homines suas trux decet iraferas Q. But may Christians vnder the Gospel raise warres A. Yes but they must be very carefull to auoide warres and to vse all the lawfull meanes they can to maintaine peace For Christ the Prince of peace hath left his peace with vs. Ioh. 5. It was foretold that wee shovld beat our swords into plow shares and our speares into pruning hookes Esay 2. It was Christs commandement that wee loue one another Ioh. 15. We must not resist euill Matth. 5. Wee must not reuenge but giue place to wrath Rom. 13. Our greatest strife and warres must be against our spirituall enemies therefore we are exhorted to put on the whole armour of God Eph. 6. This spirituall armour did the Christians vse in the Primitiue Church to subdue the greatest Monarches in the world and to propagate the Gospel Peter is commanded to put his sword into his sheath Matth. 26. And we are all commanded to loue our enemies to blesse them that curse vs to doe good to them that hate vs. Matth. 5. Which testimonies doe alleadge not altogether to condemne warres in case of necessitie but to show how loath Christian Princes should bee to raise warres and how rather they should loose some of their right and dignity then to trouble the peace of Ierusalem to shed the blood of their brethren whom Christ hath bought with his owne blood to bereaue parents of their children wiues of their husbands to defloure virgins ouerturne Churches and Chappels destroy religion extinguish learning and discipline lawes and iustice and to make away for the Turke the Diuels eldest sonne the professed enemie of our Sauiour the scourge of Christians the rod of Gods indignation to sweepe away that little remnant of the Christian world which is left and to ouerthrow all with that not Aegyptian but Tartarian darkenesse of Mahomets doctrine as he hath already done these glorious Countries and Churches which wee haue shamefully lost through our pride and contention Heu quo discordia ciues perduxit miseros Q. Why did Chedorlaomer raise armies against these other kings A. Because they rebelled against him and here we may see that it is not lawfull for any people to rebell against their kings although their gouernment be vniust Secondly they deserued to be tributaries and seruants to a strange king because they were the seruants of filthy and strange sinnes neither are they worthy to be a free people whom the sonne hath not made free Thirdly the truth of Noahs prophesie may here be seene that Canan is Sems seruant Chedorlaomer of Sem is king at this time ouer the Cananites Fourthly here we may see what a dangerous thing it is for a people to rebell against their kings for by this meanes vnitie is broken order and discipline is euerted lawes and religion are extinguished and all things turned vpside downe and therefore the authors of rebellion haue beene most fearefully punished as the examples of Core Dathan and Abiram against Moses and Aaron Absalom and Seba against Dauid and many more can witnesse Therefore kings must be obeyed in all matters indifferent but not in those things that are against the glory of God for it is better to obey God then man and they who doe not obey their kings in matters against God are not to be accounted rebels except we will make Moses and Aaron who resisted Pharaoh Christ Iohn Baptist and the Apostles who resisted the Iewes the Christians who resisted Idolaters to be rebels which to thinke is impious Q. Why did the king of Elam with his confederates kill the Rephaims A. These Rephaims or Gyants with the Zuzims Emims and Horites tooke part as it is thought with the Sodomites and did hinder the king of Elam from taking Sodome and Moses here mentioneth their ouerthrow to show vs of what great power the king of Elam was then that he was able to ouerthrow so many nations now these Rephaims were a people then dwelling in Canan Gen. 15. And are here ouerthrowne in Ashteroth a citie in Basan where Og afterward was king Iosh. 13. 31. The Zuzims are these people as it is thought who in Deut. 2. 20. Are called Zamzummims and they are ouerthrowne at the citie Ham where they dwelt the Emims were a great people and accounted Gyants Deut. 2. 10. These are ouercome in Shaneth or the plaine of Kiriathim the Horites were a people that dwelt in Seir where they are now ouercome Esau and his sonnes afterward droue them out from thence and this mount was called not Seir at this time but afterward had this name from Esau. Seir signifieth Heary these then were chased by Chedorlaomer his confederates vnto El-paran or the plaine of Paran which is a barren or comfortlesse wildernesse neere to the desart of Sinai and heere the Israelites wandered thirty eight yeares Q. What was En-mishpat A. The name of that place where the Israelites were iudged and reprooued by God because they murmured for want of water for En-mishpat doth signifie the wel of iudgment this is called also Cades which is a city in Arabia where Mirian Moses sister was buried the desart next adiacent is called Cades and Cades-barne from whence Moses sent the twelue spyes to Canaan Hither Chedorlaomer returned with his confederate kings and smote the Amalakites and Amorites in Hazezon Thamar a city in Canaan which afterward fell to the tribe of Iuda and was called Engedi Ios. 15. 62. Here wee may see what happy successe Chedorlaomer hath ouer his enemies which is neither to be ascribed to fortune or his courage but to him who is the Lord of hosts there is no king saued by the multitude of an host a mighty man is not deliuered by much strength Psal. 33. 16. Yet this we must commend in him that he vsed such diligence and expedition in suppressing these rebels before they grew stronger It was the praise of Alexander Macedo that whatsoeuer battell hee vndertooke he did it with wonderfull celerity and expedition Curtius lib. 5. And that was a meanes that
This towne was also called Cesaria-Philippi by Philip Tetracâ—… of Tracoâ—…ites in honour of the Romane Casars Agrippa also inlarged this Citie and called it Neronia in honour of Nero. Iosep. ant 20. cap. 6. Now we must not thinke that this was rashnesse and temperitie in Abraham with so few men to follow so great an armie so farre but rather true courage and fortitude because he was led by Gods spirit and because hee was assured of Gods helpe therefore hee knew there were more with him then against him besides the iustnesse of the cause the good end that Abraham did ayme at in this fight his vpright life and the testimonie of his conscience made him bold to despise death it selfe Sapiens non metu frangitur non potestate mutatur non extollitur prosperis non mergitur tristibus Amb. ad Simpl. And if any thing make a man feare it is the guiltinesse of his conscience Nam â—…imidum nil facit animum nisi reprehensibiliâ—… vit ae conscientia Sen. 4. de virtut Q. What successe had Abraham in this battle against the foure kings A. He smote them and persued them to Hoba he rescued Lot and his goods the Sodomites and their goods and here we may see Abrahams policie in diuiding his seruants and that in the night to teach vs that it is lawfull to vse policie and subtiltie against our enemies if there bee no falsehood and vniustice â—…ound in it We know that God commanded Ioshua to lay an ambush behinde the Citie Ai for to take it Iosh. 8. 2. He came suddenly vpon the fiue kings in the night Iosh. 10. 9. Gedion vsed the stratagem of trumpets pitchers and lampes to ouercome his enemies Iudg. 7. 16. And Dauid the meanes of an Amalekite to ouercome the Amalekites 1. Sam. 30. 15. For if it be lawfull vpon iust occasion to raise warres against our enemies it is also lawful to vse such stratagems as may further vs in obtaining the victorie Secondly wee must not attribute this victorie of Abrahams to his strength or policie but to the Lord who made him rule ouer kings and gaue them as the dust to the sword c. Isay 41. 2. Thirdly God would haue Abraham to bring backe the Sodomites and their goods that both God might show his wonderfull mercy and patience as also make them inexcusable Fourthly this Hoba into which Abraham persued his enemies was a village in Hieromes time where certaine Ebeonite Hebrewes dwelt Fifthly as the foure kings troubled Canaan but are ouercome by Abraham So the foure great kingdomes of the world haue troubled the Church but are ouercome of Christ the Sonne of Abraham Q. What was Melchisedec A. Not the holy Ghost as some heretikes haue affirmed for the holy Ghost is not a man nor king of Salem nor a priest nor priest of the most high God except we will make him inferiour to God Secondly not an Angel for the Scripture showeth no such thing neither is an Angel a priest for euery high priest is taken from amongst men Heb. 5. 1. Thirdly not the Sonne of God for he is not Melchisedech the priest but a priest after the order of Melchisedech Psal. 110. 4. Fourthly not Sem the Sonne of Noah as the Hebrewes affirme rather of malice then sound iudgement because they cannot endure any stranger should be thought superiour in any thing to their father Abraham for is Sem was Melchisedech Moses had not concealed it being an honour to haue such a noble progenitor Secondly Melchisedechs genealogie is not mentioned in Scripture but Sems is Thirdly Melchisedechs descent is not counted from the Hebrewes progenitors Heb. 7. 6. Which plainely sheweth he descended of another stocke then the Iewes did who came of Sem. Fourthly all this country in which Melchisedech reigned was possessed by Canaans posterity Therefore Sem could not bare rule here to be both a king and a priest among them Fifthly if we should yeeld that Melchisedech was Sem wee must be forced to deny a chiefe relation betweene Melchisedech and Christ which Paul toucheth Heb. 7. Which is this as Melchisedech beeing a stranger from the family of Sem was notwithstanding a priest and king so Christ though a stranger from the tribe of Leui which onely was appointed for the priesthood is notwithstanding a king and priest for euer Sixthly Melchisedech had no successour in his priest-hood but Sem had for Abraham was a priest so was Isaac Iacob and the children of Leui. Seauenthly if Melchisedcch was Sem. Then whereas Leui payd tithes being in the loynes of Abraham he being also in the loynes of Sem because Abraham came of Sem did pay tithes to Sem which is absurd Eighthly if this be true then we must confesse that in the person of Sem both the priesthood of Aaron and Melchisedech was ioyned together for Aron was in the loynes of Sem and so we must yeelde that Christ in that he was a priest after the order of Melchisedech he was also after the order of Aaron Ninthly if Melchisedech had beene Sem it it is very like that Abraham all this while that he was in Canaan would not neglected to haue sought him out and conuersed with him both for his further comfort strength and instruction then the fift opinion is soundest which holdeth Melchisedech to haue beene a Cananite yet a true worshipper of God for it is very like that as God had his priests amongst the Iewes so he had some amongst the Gentiles and as Aaron among the Iewes was eminent so Melchisedech among the Gentiles for God is the God of the Gentiles as well as of the Iewes and besides that Philo and Iosephus are of this opinion the chiefest of the auncient Fathers doe defend the same Q. Where did Melchisedech and the king of Sodom meete Abraham A. At the valey of Saueth not farre from Ierusalem where Absolom set vp his pillar 2. Sam. 18. 18. This valley is called the kings dale eyther because the kings and princes did vse to exercise themselues heere in running or els because of the excellency and pleasantnesse thereof being a place fit for kings Herein the king of Sodom though a prophane man we see great humanity and thankfulnesse that hee would goe to meete Abraham and reioyce with him at his happy successe humanity and gratitude are commendable in al for Beâ—…eficiorum memoria non debet senescere Senec. lib. de benif Q. Of what place was Melchisedech king A. He was king of Salem which afterward was called Ierusalem from Iereth and Salem that is the vision of peace for Abraham called the hil on which he would haue sacrificed his Sonne Iebouah Iereth Gen. 22. Then Iereth being put to the old name Salem is made vp Ierusalem after Melchisedech the Iebusites had the dominion of this city and from them it was called Iebub Ios. 18. 28. Iud. 19. 10. But afterward Dauid conquered it and did enlarge it with many goodly buildings so that it became
Church is the word to giue light to the minds 14. As there was a doore for the creatures to enter into the Arke so Christ is the doore by whom we enter into the Church 15. As in the Arke were diuers roomes or stories so in the Church are diuers degrees orders 16. As the Arke was great and large for all sorts of beasts so is the Church for all sorts of men 17. As there was out one Arke one doore one window so there â—…s but one Church one Christ one Scripture â—…8 As the Rauen went out and came not againe but the Doue could finde find no rest till 〈◊〉 returned to the Arke so the wicked care not for the Church but the godly who represent the nature and qualities of the Doue can haâ—… no rest for their soules but in the Church 19. Aâ—… the Arke was tossed vp and downe in the water with the wind yet was vpheld by God so the Church is tossed vp and downe in the sea of this world with the winds of Satan of sinne of wicked men and of the flesh yet the Lord vpholds her 20. Aâ—… the Arke at last rested on the mountaines of Armenia so shall the Church on Mounâ—… Sion in the Kingdome of glory when the waters shall settle and the winds shall cease then those that seemed to be dead in the Arke shall come out of the graues and with ioy shall inioy that happy Immortality FINIS TO THE RIGHT HONORABLE AND REVEREND FATHER in God IOHN Lord Bishop of Lincolne Lord Keeper of the Great Seale of England and one of his Maiesties most Honorable Priuie Councell RIGHT HONORABLE THE Athenians while they were in doubt whom they shold chuse to be the Patron of their Citie at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was preferred because of her wisedome and learning to Neptune the rich god of the great Ocean for they thought their could be no greater glorie then to haue a learned Patron therefore they preferred her peaceable Oliue to his warlike horse her peare to his three-forked Scepter her virginitie to his ample authoritie her Dragon to his Triton and her learning to his vaste dominion and good reason for according to the Comic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen so this little Booke could not finde a fitter Patron to grace and defend her then your Lordship in whom wit and learning greatnesse and goodnesse science and conscience haue met together Truly God hath inriched your Honour with a great measure of learning and other excellent parts that it was not without iust cause that our great Mecenas and immortall glorie of the Muses hath aduanced your Lordship that vnder him you might see learning aduanced Whose Life so long as the God of Iacob doth continue we neede not feare that illiterate Lacedemonians or ignorant Thracians shall beare rule either in our Church or Common-wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Marius shall be countenanced to condemne the Greeke Latine and Hebrew tongues no Caligula to abolish the verses of diuine Virgil and Homer or the workes of Liuius and Seneca no Caracalla to persecute Philosophers and burne the works of great Aristotle no Licinius to account learning the pestilence of the state but the Muses shall sit and sing securely vpon Helicon and knit garlands of Laurell to Crowne his sacred head and sing eternall Peans to the honour of there great Peace-maker Qui Musis haec otia fecit and amongst the rest Si quid mea carmina possunt Nulla dies vnquam memori eum eximet â—…uo Receiue then Right Honorable this Athenian client vnto your tuition in whom although there be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet if your Lordship be pleased to approoue her shee cares not who reprooue her So beseeching God who hath made you great in this kingdome to make you also great in his Kingdome I humbly take my leaue and will continue Dum res aetas Sororum Fila trium patiuntur atra Your Honours to command Alexander Rosse To the Reader WAspes we know can sting although they can neither make honie nor waxe so now adaies there are many carpinâ—… Critickes who can reproue and censure the workes of other men when in the meane while either they can not or at least they will not bring forth the like fruits whereby they may profite the Church and Common-wealth Nil tam facilè quam otiosum dormientem de aliorum labore vigilijs disputaâ—…e Hieron in Oseam These men saith Augustin Magis amant vituperare Aug. 〈◊〉 dom in moâ—… damnare quam emendare corrigere quod vitium vel est superbiae vel invidiae Therefore I doubt not but such Vitilitigatores will giue their sensure of this booke before they reade it affirming that because some haue written already of this subiect therefore there is no vse of it but I desire them first to reade and conferre this with others for according to the Greeke prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then after they haue read and conferred let them censure For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a foule vice and let them rememâ—… that the prouerbe is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 QVESTIONS ON THE SEVENTH CHAPTER Question WHY would God haue Noah and his familie to enter into the Arke Answ. First to preserue them from the flood For this was the ordinarie meanes which God vsed to Saue Noah although he could haue saued him without this meanes and as out of the Arke they could not be preserued so out of the Church we can not be saued Secondly God by this doth shew his care to his Saints that in their greatest dangers he is readiest to helpe them for now the flood was at hand and Noe had most need of comfort now Thirdly he saues the family for Noes sake So then God for one iust mans sake doth blesse a great many Quest. How was Noah righteous before God Ans. Not by the workes of the Law for so no flesh is iust before God Rom. 3. but by Faith Heb. 11. beleeuing in the promised Seed and that God would performe his promise in sending the flood and Noah was iust not before men as hypocrits are who desire onely to please men but he was iust before God only studying to haue his approbation now God saued him not because he deserued it but because hee would crowne his owne worke Q. How many cleane beasts were rere and in the Arke A. Not fourteenth of euery kinde as Iustinus Martij Origen and others do thinke but seauen of euery kinde that is three couple for pâ—…ocreation and one Male for sacrifice â—…ow to thinke that foureteene were brought into the Arke is vaine both because so many of euery kinde would haue ouercharged the Arke as also because seuen were sufficient Q. Why would God haue more cleane then vncleane beasts in the Arke A. The vncleane were preserued onely for propogation but the cleane
discords they haue lost their ancient glory and Constantinople which was the Queene of the Easterne Cities and sometimes the house of God and vineyard of Iesus Christ is become now a cage for Mahomet the diuell and his excrements the Turkes who as it seemes were only borne to be a plague to Gods people Q. Which are the three sonnes of Gomar here mentioned A. Ascanaz of whome came a people which did inhabite Ascania a countrey in Asia-minor in which there was a lake of the same name euen in the time of the 〈◊〉 Kiphath of him came the Paphlagons a people also in Asia which name they had of Paphlagon the sonne of Phiâ—…eas Thogarâ—… of him came the Phrygians a people in Asia neere to Bithinia Lydia and Misia they are called by the Hebrewes as Iosephus saith Thygrammanes from this Thogarma Q. Which are the foure sonnes of Iauan A. The first is Elishah of him came the Aeolians a people of greece who leauing their country went to Asia and seated themselues in Mysia which they called Aeolia from their owne name Elishah sold blew and purple to the Tyrians Ezech. 27. 7. His second sonne is Tharshish whose posterity inhabited Cilicia now called Turcomania where that famous City Tarsus was built as is thought by Sardrnapalus in which Paul was borne Act. 21. 39. hither 〈◊〉 fled 〈◊〉 1. 3. the people of Tharshish were famous for shipping Ezech. 27. 12. therefore Pompeius vsed their helpe in his sea fight against Caesar and the medeteranean sea is called Tarsis from them Psal. 48. 7. The third sonne is Cittiâ—… of whom came the Cyprians who did inhabite the Iland Cyprus not farre from Syria and Cilicia therefore the Iland was called Citica the Hebrewes call it Chittiâ—… and here was the city Citiuâ—… This Cyprus was many yeares vnder the gouernment of the Venetians but now they are vnder the seruitude of Magog the Turke His fourth sonne is Dâ—…danim of whom the Rhodiant came who inhabited Rhodus an Iland in the Carpathian sea famous for the citie Rhodos which was possessed by the Christians many yeares But at last proud Nabuchadnezzar the Turke by our negligence tooke both the city and the Iland Q What is meant by the Iles of the Gentiles A. Not onely the plots of ground which are compassed about with the sea but also countries and regions within the continent for the whole earth may be called an Iland because it is all compassed with the sea the Iles are giuen them with the rest of the earth to the sonnes of men the Iles are inuited to praise God Isa. 42. 10. The Iles shall waite for Christ. Isay 51. 5. the kings of the Iles shall offer gifts to Christ. Psal. 72. 10. and this was accomplished when God perswaded Iapheth to dwell in the tents of Sem. Gods children in this world may be likened to Iles for as Iles are separated from the rest of the earth so Christ hath chosen his Saints out of the world Ioh. 15. Secondly as Iles are compassed about with the sea and most subiect to stormes so the the Saints in this world are most subiect to afflictions Ioh. 16. Q. Which was Chams first sonne A. Câ—…sh the father of the Aethiopians of whorn mention is made Isa. 11. Ezec. 29. and 30. Amos 9. Nahâ—…m 3. Soph. 2. and else-where but the name of Aethiopia is sometime giuen to Arabia sometime to India because of the commerce that was betweene the Aethiopians these countries as also because they in sâ—…merare both black but Aethiopia properly 〈◊〉 in Affrica vnder which name not only the country of the Abissines is coÌ„prehended but also the Southeast part of Affrica from the meridionall line to caput bonâ—… spei and this confusion of the name hath caused many errors amongst the learned then this name of Cush and Aethiopia so often vsed in Scripture is rather to bee vnderstood of Arabia which was neere to India then of the remote countries of Affrica therefore Moses wife being a Madianite is called an Aethiopian Numb 12. Theodoretus thinketh that the Queene of Saba who came to see Salomon was Queene of Aethiopia Quest. 22. in Num. The Aethiopians did vse to call their Queenes Candaces whose chiefe gouernour the Eunuch was conuerted by Philip. Act. 8. Mathiac the Apostle did preach the Gospell to the Aethiopians as thinketh Sophronius Q. What was Mizraim A. The father of the Aegyptians who are still called by this name in the new Testament but in the old Mizraim and because Mizraim was Chams son therefore in Scripture Aegypt is called the land of Châ—… Psal. 105. 23. and 78. 51. If Mizraim was the father of the Aegyptians they neede not brag so much of their antiquity This country was first gouerned by their owne kings whâ—… they called Pharaoh then they were subdued by the Aethiopians in the dayes of Hezekias After that Cyrus the Persian ouercame them But vnder Darius Nothus they fell away from the Persian and were gouerned by their owne kings till Alexander subdued them After his death it fell to Ptolomeus by whose name their kings were called till Cleopatra after whose death the Romans made it a Prouince after them the Saracens had it and now it is vnder the Turkish slauery This country was famous for Abraham Ioseph the Patrâ—…kes the birth of Moses the deliuery of the Israelites for arts and sciences fruitfulnesse and riches townes and schooles for Christ and his mother who fled thither for many Martyrs and Christian professors for the first Monks and Eremites who from thence did ouerspreade all Europe But as before it was infamous for idolatry so now it is for Mahometâ—… blasphemous herefie Q. What people came of Phut A. The Lyrians a people in Affrica neere Mauritania where there is a riuer called Phut They are called by this name Eze. 27. and 38. cap. But they are called by the name of Lybia Act. 2. and Dan. 11. in Lybia there hath beene famous Churches but especially Carthage renowned for that learned Bishop and glorious Martyr Cyprian Q. What was Canaan A. The cursed sonne of Chaâ—… of whom came the Canaanites which did inhabite that land which was called Canaan the land of promise Iudea and now the holy land it was deuided in Iudea Samaria and Galile in it God was once well knowne but now instead of God Mahomet is worshipped Q. What was Seba A. The sonne of Cush and father of the Sabeans a people in Arabia-felix but there is a twofold Sheba the one in Arabia the other in Aethiopia this in Hebrew is written with Sâ—…mech that with Shiâ—… from this the Queene of Saba came to Salomon from that the wise men came to worship Christ both these places are mentioned Psal. 72. 10. the Kings of Shâ—…ba and 〈◊〉 shall giue gifts Q. What other sonnes had Cush A. Hauilah the father of the Getulians Sabtah of whom came a people called Sabathâ—…i dwelling in Arabia-felix Raamah and Sabtecha whose posteritie also did
are reckoned vp but ten and Deut. 7. 1. Act. 13. 19. there are counted but seauen for it seemeth that some were wasted or mixed confusedly with the rest before the Israelites did possesse the land Q. Which were the borders of the land of Canaan A. Sidon on the North-west allotted to the tribe of Aser Gaza on the South-west a citie which befell the tribe of Iuda Sodom with the other cities that were destroyed Gen. 19. on the South-east and these are the bounds of the whole land of Canaan Ioshua onely describeth the West part thereof Iosh. 13. 3. Q. Why is Sem called the brother of Iapheth here and not also of Cham A. Some are called brethren by nature as Iacob and Esau some by nation as the Iewes were Pauls brethren some by affinitie as Christ and his kins-folkes Matth. 12. and some by religion and affection as all Christians Then Iapheth and Sem are called brethren because they were not onely so by nature but also in affection So Siâ—…eon and Leui brethren for their affection in euill Gen. 49. Then though C ham by nature were Sems brother yet God accounts him not so because he was not of his affection and religion euen so wicked and prophane Christians though they are accounted our brethren in the iudgement of the world yet they are not so in the iudgement of God Q. Why is Sem called the father of the sons of Heber onely seeing he had more sonnes then Heber A. As Cham is called the father of Canâ—…an onely because his curse was visibly executed on him so here Sem is called the father onely of Hebers sonnes because his blessing was visibly powred on them Gen. 14. 19. Secondly because they onely retained the faith and religion of Sem thirdly by this God will show that Sems blessing did not belong to all his posteritie but onely to those that retained his faith Neither can we be partakers of the blessings of our Elder brother Christ except we be followers of him and holy as he is holy Q. Which are the sonnes of Sem A. Elam of whom came the Elamites so called from him but afterwards Persians from Perseus their gouernour secondly Assur father of the Assyrians who were enemies to Israel Assur is also the name of a citie in Iudea built by Salomon thirdly Arphaxad his genealogie and countrey are not spoken of in Scripture but that he is the Father of Christ. Luk. 3. yet it is thought that Chasdin or the Chaldeans are of him fourthly Lud of him came a people in Africa neere Aethiopia this I know is contrarie to the receiued opinion for this Lud is thought to be the father of the Lydians in Asia and Lud the sonne of Mizraim is thought to bee the father of this people in Africa but wee must not thinke that the world was so deuided among the sonnes of Noah as though Sems posteritie did onely possesse Asia Iapheths Europe and Chams Africa precisely without entermingling for as Madai thought Iapheths sonne did inhabite Media in Asia and Canaan who came of Cham did possesse Palestina in Asia so why may not Lud though Sems sonne inhabite Lidia in Africa fifthly Aram of whom came the Syrians called Aramites from him and their land Aram in the old testament but Syria in the new the chiefest citie of this land is Damascus Q. What sonnes had Aram A. Hus whose sonnes possessed the land of Hus Iobs countrey Iob 1. 1. which was a part of Idumea Lam. 4. 21. secondly Chul he inhabited Armenia thirdly Gether hee dwelt in Caria a countrey in Asia-Minor betweene Licia and Ionia fourthly Mash whose posteritie inhabited the hill Masius aboue Nisibus and they were called Masiani Q. What sonnes had Arphaxad A. In the Hebrew text Selah is called his sonne but the Greeke hath Caman which Luke followeth in his 3. chapter for there as also here in the Greeke Selah is called the sonne of Cainan and Cainan the sonne of Arphaxad some thinke that Selah was the adopted sonne of Cainan and the naturall sonne of Arphaxad but it is like that Luke in a matter of so small moment would not disagree from the Greeke text because it was in great account amongst the people then according to the Hebrew text Selah is the sonne of Arphaxad and father of Heber Q. What sonnes had Heber A. Peleg in whose daies the earth was diuided that is the inhabitants of the earth who before were of one tongue and one countrey are now diuided into diuers tongues and regions and therefore because when he was borne this diuision fell out hee is called Peleg which signifieth diuisionâ—… some thinke this name was giuen to him before he was borne by way of prophesie but it is like hee had it from the euent that fell out when he was borne neither is their opinion sound who thinke this diuision to haue beene in the end of his dayes which was in the 48. yeere of Abrahams age and 38. yeeres after the death of Ninus for at that time the world was replenished with people with diuers languages Kings and kingdomes and therefore this diuision was long before the last yeere of Peleg His other soâ—… is Ioktaâ—… who hath here 13. sonnes reckoned but because they seated themselues in remote and vnknowne regions beyond the East-Indies and fell away from the God of Heber to worship vnknowne Gods therefore they are little mentioned in Gods word and they doe yet remaine vnknowne to vs. Q. What countries did Ophir and Hauilah possesse A. Ophir did possesse the land which from his name is called Ophir doubtfull whether it be Cephala in Aethiopia or Chersomsus in India or Peru in America but we know that Salomons shippes fetched store of fine golde from this Ophir 1. Kings 9. and 10. chapt Hauilah did possesse India as Iosephus and Hierome doe affirme Q. What are Mesha and Sephar A. Mesha is a countrey in India where the sonnes of 〈◊〉 dwelt so called as it is thought from Mash the sonne of Aram. Sephar is a hill in India also and Luther coniectureth that this may be the hill Ararat or Iâ—…anus Q. Was there such a diuision of nations beforâ—… the flood as now is after A. Before the flood their was a diuision amongst men in respect of qualities for then some were good some bad c. Secondly in respect of religion for the posteritie of Setâ—… who are therefore called the sonnes of God did onely worship the true God but Cains posteritie were Idolaters or rather Athiests Thirdly in respect of place For Cain remooued from the place where he was and dwelt on the East-side of Eden Gen. 4. and there his posteritie planted themselues apart from Seths progenie yet their was not so great a diuision before the flood as after because after the flood the world was diuided in diuers tongues and speeches sects and religions lawes and gouernments townes and regions arts and occupations orders and degrees c. And in this
vexed to see not only others but also his owne posterity fall to idolatry yet he is comforted before he dyeth to see the Church renued again in Abraham and Isac and no lesse comfort was it for Abraham and his sonne to enioy the society of old Sem who saw the first world the flood the building of Babel who questionlesse did instruct them with the knowledge of the true God and of those things which he had both receiued of his father Noah and which hee had seene by his owne experience Q. What sonnes had Terah A. Abraham Nachor and Haran where Abraham though youngest is first placed for honour and dignities sake as before Sem is put before his elder brethren Secondly Abraham is not onely mentioned here but also Nachor and Haran for the better vnderstanding of the history of Lot the sonne of Haran and of Rebeccah Isaacks wife who was of Nachors house Q. How doe we know that Abraham was the youngest of these three A. Because he was borne when his father Terah was a hundred thirty yeares old for Terah dyed two hundred fiue yeares olde vers 32. of this cap. Then Abraham departed from Charran 75. yeeres olde Gen. 12. 4. therefore if Abram was 75. yeeres old at the death of his father it is manifest that he was borne the 130. yeere of his fathers age and so consequently he was yonger then Nachor and Haran who were borne before this time for Milcah Nachors wife was the daughter of Haran verse 29. therefore questionlesse Haran was the eldest Againe Haran died before his father verse 28. If then he died and had a daughter who was married before Abraham was 75. yeeres old then doubtlesse he was the eldest if then Abraham was borne when Terah was 130. yeeres old Haran must needs be borne when Terah was 70. For at that time he begate that is he began to beget children verse 26. Therefore by this also we may gather that Nachor was elder then Abraham Q. What shall we say to the Hebrewes who hold that Abrahams age of 75. yeeres is not counted from his birth but from his departure from Vr of Chaldea A. If this were true that Abraham was borne when his father was 70. yeeres old we must admit that hee was 135. yeeres olde when hee departed from Charran which is contrarie to Gen. 12. 4. Againe by this supputation it would follow that Isaac was born 35. yeeres before Abraham came to Canaan for Abraham was 100. yeeres old when Isaac was borne Gen. 21. But that is false for Isaac was borne in Canaan Yea if this fiction of the Hebrewes were true wee must be forced against the Scripture to admit that Abraham was 160. yeere old when Isaac was borne and that he liued 100. yeeres whereas he liued but 175. Gen. 25. Neither neede we with Augustine Quest. 25. in Gen. That Abraham came twice to Canaan once when his father was liuing and then hee remained there 60. yeeres and another time after his death for the Scripture both here and Act. 7. Mentions onely of once comming to Canaan and that after his fathers death Q What signifieth Vr of the Chaldees here A. It may either signifie fire properly and so the Hebrews think that Haran died in the fire but that Abraham was wonderfully deliuered from thence which sauours of a fable because neither mentioned by Moses nor Paul Heb. 11. Neither by Iosephus nor Philo who haue written much of Abraham Secondly This Ur may signifie metaphorically persecution and affliction which often in Scripture is called fire as Psal. 66. 12. Lam. 1. 13. And so Abraham was deliuered from the afflictions of the Chaldees Thirdly it may be here the name of a Citie as the Chaldee paraphrase taketh it or a countrey as the Greeke translateth it and this is most proper then Vr was a Citie or Countrey in Chaldea so called either from the fire which they saw come from heauen vpon the fathers sacrifices or else from the sacred fire which was kept there for fire was holy amongst the Gentiles especially amongst the Chaldeans Persians and Romans or it might haue beene called so because it stood in a low place or valley which the Hebrews call Vr. In this countrey then or Citie Haran died before his father that is his father being yet aliue and from hence Terah tooke Abraham Lot and Sarai to goe to Canaan Q. Was Sarai Abrahams halfe sister by his father Terah and not by his mother as thinketh Clem. Alexand. lib. 2. Strom. A. No but she was the daughter of Haran and sister to Lot and Milcha which Milcha was grand-mother to Rebecca Isaaks wife Gen. 22. 20 23. Then though properly shee was his brothers daughter yet shee is called his sister Gen. 20. 12. As Lot is called his brother Gen. 13. 8. For the Hebrewes vse to call their kinsfolkes brethren and sisters and though properly shee be Terahs grand-childe yet according to the Scripture phrase shee may be called his daughter For grandfathers are called fathers in Scripture as Iacob calleth Abraham his father Gen. 48. 15. 16. Shee was then Abrahams sister that is his brother Harans daughter by the same father Terah but not by the same Mother for Haran was Terahs sonne by an other woman so that he was but halfe brother to Abraham Here then we see how carefull Abraham is now and other fathers here after to take them wiues of their owne kindred and not strangers being Idolaters and this they did when as yet there was no positiue law to forbid them as afterward it was commanded by Moses Deut. 7. 3. Q. What was Iscah whom Moses calleth the daughter of Haran A. This Iscah is no other woman but Sarai for els it had beene impertinent to haue spoken of her in this place the signification also of the word so much importeth For both Ischai and Sarai signifie the same thing to witte principality or rule Then Sarai we see had two names as many other in the Scripture and though Abraham marryed her being his mothers daughter yet we must not thinke that marriage vnlawfull in him for it was not exhibited by law yea after the law we see it was in vse by the practise of Othniel for he marryed with Achsah the daughter of his brother Caleb Iudg. 1. 13. Yet although this marriage was not vnlawfull in Abraham and Othniel because it was permitted them being extraordinary persons wee must not put it in practise for many things were lawfull to them which to vs are vnlawfull And though Moses doth not expresly forbid it yet by analogy and consequence it seemeth to forbid such kind of marriage Moses Lev. 18. doth not in expresse tearmes forbid the grand-child to mary with the grand-mother or with the wife of his grand-father or a man to marry with his mothers brothers wife and yet these marriages by proportion are vnlawfull Moses onely there sets downe expresly a few vnlawfull marriages that by those wee may iudge
of the rest that are vnlawfull in such distances Q. Why is there mention made here of Saries barrennesse A. To put vs in minde of the wonderfull birth of Isaac that so we may the more admire the power of God Secondly to make a way for the subsequent history of Isaacks birth in this we may consider the state of the Church For as God out of barren Sarai brought out Isaca so he did out of her as out of a dry stock procreate his church therfore when the Church seemeth to vs as it were vtterly lost let vs not despaire for God of stones can raise children to Abraham Mat. 3. When we doubt then let vs looke vnto Abraham our father and vnto Sarah that bare vs Esa. 51. 2. Q. Was Terah the cause why Abraham tooke his iourney to Cainan A. No but Abraham was rather the cause that mooued Terah for the calling did especially belong to Abraham Gen. 12. 1. Therefore his faith is particularly commended Heb. 11. 8. And though Abraham acquainted his father with Gods oracle and so vnder God mooued him to goe yet because Terah was his father this honour is giuen to him that he is said to take Abraham c. from Chaldea Secondly in that Abraham went with his father and kindred Wee learne what was his loue to their good and what our care and loue should be to our friends in drawing them from Chaldea that is from the world But as Abraham was resolued if they had not gone to haue forsaken them So must we forsake parents friends country yea all we haue to follow Christ. Thirdly these fathers before they departed from Chaldea were Idolaters as we may see Iosua 24. 2. And in them we may behold what wee are before our calling euen the children of wrath Fourthly in that not onely Abraham but the rest also went out from Vr. Wee see that this was no fire but the name of a city for if they had all beene saued from the fire the Scripture had ascribed it to the power of God which it doth not as we see afterwards it doth speaking of the three children in the fierie furnace Fifthly Sarah here is called Terahs daughter in law therefore she could not be his own daughter Sixthly Sarah is called here Abrahams wife therefore could not be his sister for such a marriage were altogether vnlawfull Q. Whether went Nachor with Abraham and the rest of his kindred from Vr ornot A. If he had gone with them he had been heere named as well as the rest therefore it seemes he stayed behind and would not leaue his Idolatrous country In whom we see the nature of the wicked who cannot be perswaded to leaue the world and though he went not at this time yet afterwards being either troubled in his conscience or els banished from that place as Augustine thinketh lib. 16. de ciuit dei cap. 13. Hee departed from thence but went no further then Mesopotamia for hee dwelt in Nachor Gen. 24. 10. Q. Why did Abraham and the rest of his company stay at Charran and went not immediately to Canaan A. Because his father being old not able to trauell so farre as Canaan therefore hee was driuen to stay there with his old father till he dyed but after his father was dead he remooued from thence to Canaan Act. 7. 4. In Nachor Terah and Abraham wee may see the threefold estate of men some like Nachor remaine in Chaldea and will not forsake the vanity of this world Others againe are like Terah who in their iourney from Chaldea to Canaan from the dominion of Satan and power of sinne to the kingdome of grace stay in the middle way and so dieth but the third sort are those true Christians who with Abraham doe not stay in Chaldea or if they doe it is but a short while but runne on with patience the race that is set before them Let vs then with Abraham walke towards Canaan while wee haue the light least darkenesse come vpon vs Ioh. 12. 35. I meane that darkenesse of death where the light is as darkenesse Iob 10. 22. For hee that goeth to the land of darkenesse that is to the graue shall come vp no more Iob 7. 9. Questions on the twelfth Chapter Q. IN that God doth call Abraham particularly from Chaldea doth it follow that there was more excellency and worth in him then in the rest A. No for before our calling we are all by nature the children of wrath Abraham was an Idolater as well as the rest of his kindred Ios. 24. 2. For how could hee else chuse beeing borne of Idolatrous parents and bred amongst an idolatrous people and wanting the meanes to know the true worship of God till God himselfe did wonderfully call him Yea if he had beene free from superstition wherein had the mercy of God appeared in calling him then Abraham being in the same estate of misery that others were is the more bound to God for his mercifull calling for it was of his meere loue that he called both him and his seed because he loued their fathers therefore hee chose their seed after them saith Moses Deut. 4. 37. And as God called Abraham from Chaldea so doth he call vs from the power of Satan not because of our foreseene merits but because it was his pleasure for it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. Q. How and to what end was Abraham called A. He was called effectually for he is not of the number of those who are called but not chosen Mat. 20. 22. But of these who called in time predestinated before time and shall be glorified ofter time Rom. 8. 30. Secondly he was called not by violence as Paul nor by affliction as oftentimes the Israelites were nor by present benefits as those who were healed by Christ and the Apostles nor by working of miracles as many in the Gospell but by the bare word of God Get thee out of thy country c. Thirdly hee was called not because of his fore-seene faith much lesse because of his fore-seene merits for both these follow calling Non praecidunt iustificandum sed sequuntur iustificatum But hee called him because it was the good pleasure of his will Ephes. 1. 5. Fourthly he is not called onely to a priuate office or function as Saul was to the kingdome and Iudas to the Apostleship and neither of them to grace but he was called both to bee a Father and Prince on his people as also to be a member of that City which he looked for whose builder and maker is God Heb. 11. 10. Fifthly he is not called as he was who first desired to bury his father But as Peter and Andrew lames and Iohn were who leauing their ships their fathers and their nets followed Christ Mat. 4. So Abraham departed as the Lord had spoken Q. How often did God appeare to Abraham A. Nine times First now
and Lot had gotten in their possessions in Charran where wee may see that Abraham was no base fellow but a man of might for hee had many seruants euen 318. trained souldiers Gen. 14. Againe here we see his care to their soules who would bring them with him a patterne for masters who must be carefull to procure the weale of their seruants soules and in that they went with him wee haue here an example for seruants who should bee ready to follow their masters in goodnesse Q. Did Abraham well in taking with him to Canaan all the substance that he had gathered A. Yes for God would neyther haue him begge not bee burdensome to those amongst whom he was to dwell our calling then doth not hinder the lawfull vse of riches lawfully gotten for those that were called by the Apostles did not altogether leaue their possessions but sold them as well for the vse of others as for their owne Act. 2. and Abraham as all the Saints may lawfully possesse riches for they are the gifts of God the effects of Gods blessings and the instruments of learning vertue and almes yet we must take heed that our riches bee not vnlawfully gotten Secondly they be not abused to luxurie and pride Thirdly that we doe not put our confidence in them Fourthly that wee doe not hide them with that vnprofitable seruant when we should vse them to the comfott of our selues and poore brethren Fifthly that we doe still acknowledge God to be the Authour and giuer of them Sixthly that whensoeuer occasion serueth we be ready to leaue them if God doe so require of vs for the greater aduancement of his glory and true religion and so it is to be vnderstood that the Apostles forsook all and they are promised to be highly rewarded who leaueth these things for Christs sake Mat. 19. Q. How farre trauelled Abraham through the land A. To the place where Sichem afterward was built a city in the tribe of Manasses belonging to the priests and not farre from the hils Hebal and Garizim where the Israelites heard the blessings pronounced Deut. 27. 12. This place in Abrahams time was called the plaine or Oke of Moreth for it seemes that here was a groue of Okes. And here we see that Abraham euen in this promised land is but a pilgrim for he is driuen to wander as farre as Sichem which is toward the desert Truely God would teach both Abraham and vs by this that our lise here on earth is but a peregrination Q. Did this land belong of right to Abraham Because he descended of Sem A. The Hebrewes thinke that Canan by Noah was giuen to Sem and his posterity but Canans sonnes tooke it by violence from them which is false First because the Scripture mentioneth no such thing Secondly if this country had belonged to Sem and so consequently to Abraham this had beene no free gift Thirdly is the Cananites had taken it violently then this had beene cause sufficient to haue driuen them out but wee reade onely that their wickednesse was the cause of their expulsion Leu. 18. 24. Fourthly God would not haue deferred foure hundred yeares to driue them out but presently would haue put Abrahams seed in possession of it which he did not for their iniquity was not yet full Fifthly Moses mentioneth no other cause that mooued God to bring his people to Canaan but onely because he loued them Deut. 4 37. And as God brought Abraham now to Canaan the countrey being replenished with Canaanites so did hee afterwards to his posterity for when they they were brought hither from Egypt they did finde the Cananites in the land Againe as the Cananites was in the land so the Cananites are in the Church and as Abraham liued a stranger amongst them so do the Saints amongst the wicked but as there came a time when the Cananites were driuen out so the day shall come when the wicked shall be cast out into vtter darkenesse Mat. 8. 12. Q. Which of the persons of the trinity appeared here to Abraham A. Not the father for as he is of none so he is sent of none nor the holy Ghost for he visibly onely appeared in a done on Christ in Iordan and on the Apostles in fierie tongues but Christ the second person the Angell of the couenant who hath from the beginning beene a mediatour and the embassadour of his Father Some to vpholde image-worship do thinke this wasian Angell Personaliter but God by representation and therefore he is called Lord. But this is false because the name Iehouah which is in the Hebrew text is neuer giuen to any creature for it is Gods proper name Esay 54. 5. Amos 4. 15. If the name Elohim had beene vsed here they might haue had some shew for their opinion for that name indeede is sometimes giuen to the creatures Psal. 82. 6. But the essentiall name of Iehouah is here expressed which is onely proper to the creator Secondly if this had beene an Angell it is not like that Abraham would haue built an altar to him for building of Altars was a part of diuine worship Q. To whom then did Abraham build thiâ—… Altar A. To Iehouah that appeared vnto him and in so doing he testifies his piety to God euen amongst the midst of Idolaters without feare Religio esse non potest vbi metus est Lact. Firm. lib. 4. Loue driueth out feare Secondly he shewes a thankfull minde to God not only in building an altar but building it without command of his owne accord Thirdly he did not build it to any of the Idol gods hee knew his God to bee a iealous God and who would giue his glory to none Farre otherwise doe they who build Churches and Chappels to the honour of dead men Honâ—…randi sunt sancti propter imitationem non adorandi propter religionem Augustin I deny not but any religious house may bare the name of a Saint or Martyr deceased prouided alwayes that wee derogate nothing from the Lord or arrogate any thing to them contrary to Gods word Q. Whether remooued Abraham from Sichem A. To a mountaine on the East of Bethel so called by Iacob but otherwise it was called by Luz Gen. 28. 19. This mountaine was betweene Bethel and Aâ—… a city which Iosuah destroyed Ios. 8. And vpon this mountaine a Temple was built by the permission of Alexander Macedonia of which hill the woman of Samaria speaketh Ioh. 4. It had two tops Hebal and Garizim whereon the blessings and cursings were pronounced Here then Abraham stayes a while and yet not long for hee is forced to trauell towards the South as hauing no certaine abode enen in that promised land hee was then and the godly are still but strangers in this world and as hee went towards the South as towards the Sun so doe the godly in faith and grace the way of the righteous shineth as the light that shineth more and more vnto the perfect day Prou.
7. 1. thirdly Tents are weakly built and not able to resist those iniuries of the aâ—…re that houses can so the Church in her selfe is weake though in the Lord shee be strong and these weake things God hath chosen to confound the things that are mightie 1. Cor. 1. 27. fourthly the Church is called a Tent in relation to Moses Tabernacle For as there God was worshipped sacrifices were offered and the presence of the Lord was to be seene so in the Church we worship God offer vp spirituall sacrifices and doe inioy the presence and comfort of his spirit Againe the Church is called the Tents of Sem because he was the father of the Iewes amongst whom God onely had his visible Church so shee is called the Tents of Iudah Zach. 12. 7. the Tents of Iacob Mal. 2. 12. and also the Tents of the Saints Reu. 20. 9. Q. Wherein was Noah the tipe of Christ A. As Noah built an Arke so did Christ the Church secondly as Noah did offer a sacrifice whereof God smelled a sauour of rest so did Christ thirdly as God for Noahs sacrifice did curse the ground no more euen so for Christs sacrifice God did curse the Church no more fourthly as Noah planted a vineyard so did Christ plant the Church which is his vineyard 5. as Noah was drunke with wine so Christ who is the true wine and who troad the wine-presse alone who turned water into wine and who was counted a drinker of wine was drunken with the wine of his fathers wrath in commemoration whereof he hath commanded vs to drink wine in the sacrament sixthly as Noah after his drinking fell asleepe so Christ after he had drunke of the Cup which his Father gaue him died for death is a sleepe seauenthly Noah was made naked in his sleeping and so was Christ in his suffering eighthly Noah was mocked by his owne sonne and so was Christ by his owne people the Iewes ninthly Noah fell asleepe in his owne Tent and Christs died in his owne country Iudea tenthly Sem and Iapheth couered Noahs bodie with a garment so Ioseph and Nicodemus couered Christs bodie with linnen cloathes eleuenthly Noah awoke from his sleepe and so did Christ from his graue twelfthly Cham was cursed for scorning his Father and the Iewes are yet accursed for killing their Sauiour Q. How long liued Noah after the flood A. Three hundred and fiftie yeeres euen till Abraham was about fiftie yeeres of age or 58. as the Hebrews and others doe thinke and in that Noah liued so long after the flood it sheweth vs that long life doth neither depend from the starres the temperature of the ayre the constitution of the bodie the excellencie of meate and drinke nor any thing else except from Gods blessing for neither had the Starres that influence nor the ayre that temperature nor mans body that strength nor the hearbes that nutriment which they had before the flood yet Noah liued after the flood 350. yeeres and his sonne Sem 500. secondly God would haue him liue so long after the flood not onely to see the effect of Gods blessing in the multiplication of his posteritie but also to instruct the world with the knowledge of the true God and of these things that were done before the flood Q. How olde was Noah when he died A. Nine hundred and fiftie yeeres the oldest man that euer liued except Iared that liued 962. yeeres and Methusâ—…lah that liued 969. yeares yet for all his long life he is not exempted from death Nam omnes vna manet nox calcanda semel via lethi Againe what was all this long life of Noah but a long tragedie full of sorrow and miserie hee was vexed with the wickednesse of the world before the flood and made a mocking stock in the Arke tormented with the horrour of that fearefull iudgement after the flood mocked by his owne sonne and grieued with the idolatrie not onely of Cham and Iapheths posteritie but also of Sems family whom hee had so highly blessed and this was not a small griefe to see wicked Cham whom hee had cursed with his posteritie so to flourish and abound in wealth and power Surely we are made saith Iob to possesse moneths of vanitie and wearisome nights are appointed to vs therefore let vs learne to contemne this foolish world for the graue at last must be our house and our beds must be made in the darkenesse Iob. cap. 7. 3. and cap. 17. 13. Questions on the tenth Chapter Q. WHat is meant by this word Generation which is so often vsed in the Scripture A. First it signifieth the originall and beginning of things as Gen. 2. 4. these are the generations of heauen and earth secondly the historie of a mans life and of those things that doc befall him as Gen. 6. 9. these are the generations of Noah thirdly a genealogie or supputation of ones posteritie as here in this Chapter these are the generations of the sonnes of Noah fourthly it is taken for the people that doe liue in such or such an age as Gen. 15. 16. in the fourth generation they shall come againe fifthly for an age it selfe as Matth. 24. 34. this generation shall not passe c. sixthly for ones natiuitie as Mat. 1. 18. the generation of Christ was thus seauenthly for a nation as Matth. 12. 39. an euill generation seeketh after a signe eighthly for a kinde or fashion as Luke 16. 8. the children of this world are wise in there generation c. Q. Why doth Moses set downe this genealogie seeing Paul doth command vs not to giue heede to genealogies 1. Tim. 14. A. Paul doth condemne these genealogies that are endlesse and which minister questions not edifications secondly he doth command vs not to giue heede to them neither to account them apart of Gods worship as the Iewes did but this Genealogie of Noah and such like in Scripture are profitable for vs to know and therefore are not condemned Q. What profit is it for vs to know the generations of Noahs sonnes A. They are profitable First because by them we see how the world is multiplied 2. by them we may refute the fabulous genealogies of Poets Phylosophers Egyptians Aethiopians and others that doe bragge of their antiquity 3. in this genealogie we see the effect of Gods blessing in multiplying mankinde 4. by this genealogie we know so much the better what these nations are that are often named in the Scripture 5. we know also from hence how Christ came of Sem according to the flesh and how Noahs curse tooke effect in the posterity of Cham. Q. Was this propagation of mankinde by Noahs three sonnes in so short a time miraculous A. Miracles are those workes which doe exceede the power and force of nature and these are of two sorts pure miracles which in all respects exceedes the course of nature as the standing of the sunne in the dayes of losuah his going backe in
the diall of Achaz the conception of the Virgin c. or els they are mixt miracles which in respect of the thing it selfe which is produced are naturall but in the maner of producing and in respect of other circumstances are supernaturall such as the thunderings that discomfited the Philistines at Samuels prayer 1. Sam. 7. 10. the raine that fell at the prayer of Elias 1. King 18. 45. and such like then this propagation of mankinde in so short a space is a mixed miracle for it is naturall in respect of the worke it selfe but in respect of shortnesse of time and the multitude that were begotten it is supernaturall Q. Doth Moses rehearse here all the heads or fathers of the Nations A. No but those onely that were most famous Then of Sems progenie hee reckoneth 26. of Chams 31. of Iapheths 14. which in all are 71. and many of these names here mentioned were changed by the Greeks who not onely changed their rites and ceremonies but also in signe of seruitude altered their names Q. What order keepeth Moses in rehearsing this Genealogie A. He beginneth first at Iapheth because he was last spoken of in the precedent chapter and here he speaketh last of Sem because the rest of this historie is spent about his posterity and in the middle Cham is placed which doth represent to vs the state of the Church visible in this world which hath in her bosome many hypocrites and reprobate Chams Q. What was Gomer A. The father of the Cimmerians as Herodotus thinketh or rather as Iosephus the father of the Galatians who first were called Galles and hauing left their owne countrie seated themselues in Asia-minor where being mingled with the Greeks they were called Gallo-greci and afterwards Galatae vnto these Galatians Peter writ his first epistle in this country Paul trauelled sundry times and preached afterward hee beeing captiue at Rome from thence writ an epistle to them Gomer also was the name of Diblaims daughter the wife of Hosea Hos. 1. Q. What was Magog A. The father of the Scythians a rude and barbarous people inhabiting many countries in the north part of the world from them the Turkes haue their originall which now to the great shame of Christians and ouerthrow of our religion haue by our vnnaturall discords obtained those kingdomes and glorious Churches in Europe and Asia sometimes famous and sanctified with the presence of Christ and preachings of the Apostles beautified with miracles adorned with all arts and sciences illustrated with the learned pens of many orthodox fathers and besprinckled with the blood of many thousand martyrs but now alas their habitation is desolate their Churches are become habitations for diuels the holds of euery foule spirit and cages of vncâ—…ane and hatefull birds Magog is taken for the hidde and secret enemies of the Church Eze. 38. 2. and 39. 6. Reu. 20. 8. Q. What people came of Madai A. The Medes a mightie people who did inhabite the country lying betweene the Caspian sea and Persia they were first subiect to the Assyrians afterward refusing the gouernment of the effeminate Sardanapalus they made Arbactus their King who with his successours for the space of 350. yeares did gouerne Media vntill Cyrus the Persian who obtained the Empire of the East Then Media was annexed to Persia and Assyria in the cities of the Medes the Israelites were kept as captiues 2. King 18. 11. to the Medes and Persians the Babylonian Monarchie was giuen Dan. 5. 28. the Medes who were at Ierusalem with many other strangers heard the Apostles speake in their owne language Act. 2. 9. Q. Of what people was Iauan the father A. Of the Greeks a people sometime infamous for their inconstancy and vanity yet glorious for their lawes and gouernment their arts and sciences their mightie townes and cities for the Monarchie of the world that was stablished theâ—… but especially for the light of the Gospell but now in stead of science there is nothing but ignorance in stead of ciuility light and liberty barbarity darkenesse and thraldome haue seated themselues there so that they haue forgot to speak their owne language and where the Muses sometimes did raigne now there is not a schoole to be seen First they were a free people till they warred one with another then they were made seruants for Cyrus Xerxes and other persian Kings did vexe them the Macedonians did subdue them afterward the Romans then the Empire being deuided they became to be vnder Constantinople till the Gothes Bulgares and Saracens had wasted them and at last they are subdued and liue in slauery vnder the Turke the Christians scourge except a few Ilands subiect to the Venetians The Grecian King is resembled by a Goate Dan. 8. 21. vnto the Grecians the Israelites were sold. Ioel 3. 6. Q. What people came of Thubal A. The Italians as the Iewes thinke and Spaniards as Iosephus which people inhabited that country which of old was called Hesperia which name was common both to Italy and Spaine it hath beene fatall for these many yeares for Thubals posterity to be great the Italians in subduing the old world and the Spaniards in subduing of the new not known nor heard of by the ancient Romanes So then we see that God hath enlarged lapheth and not onely hath perswaded him to dwell in the tents of Sem for now Iesus Christ the sonne of Sem is knowne amongst the barbarous Indians but as Thubal was an enemy against the Iewes in Ezechiels daies Ezech. 38. 2 3. so Thubal is an enemy still against the Christians who doe not approoue of their doctrine and ceremonies Q. What people came of Meshec A. The Moscouians who first dwelt in Asia afterward they remooued farther North and doe at this day inhabite that great continent lying betweene Tartaria Liuonia Polonia and the North sea they are of the grecian religion they giue the sacrament in leauened bread and doe not deny the cup to the lay-people they thinke it in vaine to pray for the dead they beleeue no purgatory they reade the bible in their owne language Augustine Ambrose Hierome and Gregory are in great request amongst them their Metropolitan is subiect to the Patriarch of Constantinople and aboue all things they cannot abide to here Rhetoricall sermons in their pulpits accounting these verball preachers which doe study more for fine words then true diuinity not worthy of the name of preachers and I wish they were so accounted amongst vs who noâ—… being contented with the plaine and simple stile of Gods word doe spend much time in filling the itching eares of phantasticall people with their owne words Q. Who were the sonnes of Thiras A. The Thracians a people sometimes famous for their strength in warres they doe inhabite the country Thracia otherwise called Romania where Constantinople is situated the Gospell shined sometimes in this country and happy might they haue beene if they could haue knowne their owne happinesse but by their miserable
the most famous city in all the east Plin. lib. 5. cap. 14. This is that city gouerned by Melchisedech repaired by Dauid beautified by Salomon with the goodliest temple in the world adorned with the miracles and preaching of the Prophets sanctified with the life miracles doctrine blood and resurrection of our Sauiour and with the sending downe of the holy Ghost honoured to bee the figure of Christs Church millitant in the old Testament and of the Church triumphant in the new watered with the blood of Steuen Iames and other holy Martyrs and happy in that the light of the Gospell did first shine there for out of Sion came the law and the word of the Lord from Ierusalem but most vnhappy in that she killed the Prophets and stoned them that were sent to her in that she would not bee gathered vnder the wings of Christ therefore many yeares agoe she is left desolate Mat. 23. Q. Wherein was Melchisedec the type of Christ A. Melchisedec was a king so is Christ the king of kings Secondly Melchisedec was a priest so is Christ a Priest after the order of Melchisedec Thirdly hee was King of peace so is Christ the Prince of peace Fourthly he was King of righteousnesse so is Christ Iehouah our righteousnes Fifthly he was without father and mother so is Christ as God without a mother as man without a father Sixthly as he was without generation so none can declare Christ his generation Seauenthly as he was without beginning or end so is Christ because hee is the beginning and the end Eightly he was an extraordinarie Priest not being in the line of Sem so was Christ not being of the tribe of Leui. Ninthly he was a greater priest then Aaron and so was Christ. Tenthly hee was not annointed with externall oyle neither was Christ but but with the oyle of gladnesse Eleauenthly hee refreshed Abraham with bread and wine so hath Christ with his owne body which is that bread of life that came downe from heauen Twelfthly he in his Priesthood had no successour neither Christ but hath an euerlasting Priesthood Thirtenth he blessed Abraham and so hath Christ vs withall spirituall blessing Fourteenth he was made like to the Sonne of God and Christ is the true and onely begotten Son of God Fifteenth he was king of Salem which is Ierusalem so was Christ annointed king vpon the holy hill of Sion which is Ierusalem Sixteenth he did not blesse Abraham till he returned from the slaughter of his enemies neither will Christ vs till we haue ouercome our spirituall enemies Seauenteene Melchisedec did vse to sacrifice at Ierusalem so did Christ sacrifice his blessed body on the crosse at Ierusalem Q. Why did Abraham giue tithes to Melchisedec A. To testifie his thankfulnesse to God who had sent such an excellent Priest to blesse him for he was bound to minister to him in carnall things seeing he was pertaker of Melchisedechs spirituall things Rom. 15. 27. Secondly he gaue tithes in signe of homage and to show how inferiour he was to Melchesedec consider how great Melchisedec was to whom euen the Patriarch Abraham gaue the tenth Heb. 7. 4. Thirdly he gaue tythes because hee knew although not by a positiue law as yet but by diuine inspiration that the tithes did belōg to God and to his Priests and therefore was sacriledge to keepe them backe for we must giue vnto God that which is Gods Matth. 22. 21. Fourthly because it was the custome euen before the law amongst holy men to pay their tythes euen as sacrificing building of Altars distinction of cleane and vncleane beasts therefore wee reade here not onely of Abraham but also of Iacob that promised to pay tythes of all he had to the Lord. Gen. 28. 22. Fifthly he paide his tythes as other holy men vse to doe because he knew that those who serue at the Altar must liue by the Altar 1. Cor. 9. 13. Sixthly he paide his tythes because hee knew that God would giue an hundred fold more then his tythes were worth according to that bring yea all your tythes vnto the store-house and prooue me saith the Lord if I will not open to you the windowes of heauen and poure you out a blessing that there shall not be roome y◅ough to receiue it Malac. 3. 10. Q. What kinde of tythes were vsed amongst the Hebrewes A. Hierome vpon Ezechiel cap. 5. 40. Affirmeth that there were some tythes which the people did owe to the Leuites Againe there were other tythes which the Leuites that is the inferiour order of ministers out of their tythes did owe to the Priests also there were other tythes which euery one of the people put a part in their barnes appointed to be eate by the Priests Leuites and people together in the entrance of the Temple moreouer there were other tythes which were laide vp for the poore but Vincentius in spec moral lib. 1. distinct 66. Maketh mention onely of three sorts of tythes vsed in the old Law the one sort were these which were paide to the Leuites spoken off Numb 18. 24. The other sort were these which were publikely eaten in the Temple mentioned Deut. 14. 23. The third sort were these which were laide vp at the end of euery three yeares for the poore strangers spoken of Deut. 14. 28. Of these three sorts of tythes the first onely remaineth amongst Christians the second sort which were publikely eaten and sacrificed are abolished being a meere ceremonie the third sort also for the proportion is taken away for wee are not bound to giue the tythes of our goods to the poore but to releeue them according to our abilitie and giue them such as wee haue Luk. 11. 41. Q. Then is it lawfull to pay tythes to the preachers of the Gospel A. It is not onely lawfull to pay them but sacriledge to withhold them for wee must giue vnto God that which is Gods and hee who bestoweth all things onvs doth require no more but his tithes of vs for the tithes doe not principally belong to the preachers but to God and he who setteth them a worke is their pay-master Therefore hee who withholdeth the tithes from the preachers doth not so much wrong the preachers as God to whom they properly belong Moreouer the precept of paying tithes is not altogether ceremoniall but partly morall partly iudiciall morall in that the labourer is worthy of his hire especially they who labour in the word are worthy of double honour for he that serueth at the Altar must liue by the Altar Iudiciall in that the paying of tithes to the labourers in the word belongs to the externall gouernment of the Church and common wealth and therefore Christian Kings and counsels haue established that vnder paine of excommunication the tithes should bee paid to the ministers as a due which God himselfe hath demanded Constantine and Charles the great did command the same the counsells Ma◅isconense held anno 587. can 5. Duriense an