Ministers of the Gospell to bee distinguished by some distinct apparell in their ministerie For answer and satisfaction unto this demand I will produce two grave testimonies of two learned Writers in this age Marbachius of late the Professor of Divinitie in Straughsborow and Gallasius not long since a Minister of the Church of Geneva Marbachius thus writeth In Ecclesia omnia decenter fieri debent ad aedificationem c. In the Church all things ought to be done decently and to edification Itaque tali vestitu utendum qui non sit offendiculo c. Therefore such a garment must be used as is not offensive but bringeth some commendation and authoritie to them which minister and may discerne and distinguish them from other men Gallasius also thus delivereth his judgement upon this place Ego quidem fateor hoc ad decorem pertinere ut ordines in politia distinguantur c. I confesse that this appertaineth to comelinesse that degrees should be distinguished in the Common-wealth neither is the Gospell against decencie and order but rather helpeth and maintaineth them Sed nego ad verbi aut sacramentorum administrationem vestem lineam c. But I denie that the linen garment or pall belongeth to the administration of the word or Sacraments I would not truly have any stirres or tumult moved in the Church for the use of externall things seeing it is indifferent yet the superstition into which men are readie to fall and the abuse I hold to be condemned We must also take heed lest while we tolerate things indifferent or are constrained to winke at those things which cannot be amended wee detract from other mens libertie Thus farre Gallasius of this matter 2. Controv. That we offend in our best works Vers. 38. THat Aaron may beare the iniquitie of the offerings The people then sinned even in their religious works which sheweth in ipsis benefactis nostris peccatorum labem inesse c. that even in our best works there is some blemish of sin which cannot be acceptable unto God but for the worthinesse and mediation of the true high Priest Christ Jesus whom Aaron prefigured Simler To the same purpose also Calvin Discamus nostra obsequia ubi in conspectum Dei veniunt peccato permixta esse Let us learne that even our service when it commeth into Gods sight to bee examined is mixt with sin and is onely sanctified by Christ c. So the Prophet Isaiah saith chap. 64.6 All our righteousnesse is as a stained clout Hereby then appeareth the error of the Romanists who hold that a just man in his good works doth not sinne so much as venially Concil Trident. sess 6. can 25. See more hereof Synops. Centur. 4. err 70. 3. Controv. Against merit in good works Vers. 38. TO make them acceptable before the Lord. Tostatus saith here that the Priest was accepted of God and the Lord was well pleased with him because he ascribed all holinesse unto God as it was writen in his forehead Holinesse to Iehovah Hoc autem protestari meritorium est Deum nobis placatum reddimus And to protest this is meritorious and by this meanes we doe pacifie and appease God toward us qu. 19. Contra. 1. The former doctrine that the people sinned in their very offerings in their best works which are spotted and blemished with some imperfection or other overthroweth this error for that which meriteth at Gods hand must be perfect our best works then being imperfect are not meritorious Therefore Calvin much better here inferreth This place teacheth us Quicquid honorum operum Deo offerre studemus adeo nihil mercedis mereri c. That whatsoever good works we offer unto God they are so farre from meriting any reward that they make us guiltie before God unlesse the holinesse of Christ wherewith God is pleased doe procure pardon for them c. 2. The Scripture evidently testifieth this as Dan. 9.8 We doe not present our supplications before thee for our owne righteousnesse So Luk. 17.10 When ye have done all say ye we are unprofitable servants we have done that which was our dutie to doe If then we are unprofitable servants in our best service we are farre from meriting or deserving any thing and if we doe no more than our bounden dutie nor yet all that we have no reason to expect any reward beyond our desert See more hereof Synops. Centur. 4. err 79. 4. Controv. Against the Popes triple crowne Vers. 36. THou shalt make a plate of pure gold Ribera following Iosephus who speaking of this plate of gold saith Hunc aurea corona triplici circundabat c. He beset round the Priests miter or bonnet with a threefold crowne c. hereupon thus inferreth Hinc factum arbitror ut summus pontifex triplicem in capite coronam gerat c. Hence it is that the chiefe Priest meaning the Pope doth now beare a threefold crowne upon his head c. And he addeth further Quamvis hujusmodi corona c. Although such a crowne was received from the Apostle Peter which is yet to bee seene in S. Peters Church which Silvester shewed unto Constantine c. This he saith S. Peter used by the instinct of the Spirit that the veritie might be answerable to the figure that Christs high Priest might weare that which the high Priest the figure of Christ did weare Contra. 1. All this is grounded upon an uncertaine text for there is no mention made here of a triple crowne it is but Iosephus report without any warrant out of the text the golden plate indeed is called the holy crowne chap. 29.30 But of a threefold crowne there is not one word 2. They may be ashamed to abuse the world with such foppish fables who ever will beleeve that S. Peter ever did weare a triple crowne or that any of the Apostles used any such worldly pompe whose glorie was their povertie and contempt of the world their crowne their sufferings their obedience to powers and subjection their renowne 3. And if there had beene such a glorious crowne it had belonged rather to S. Paul than to Saint Peter for hee was the Apostle of the Gentiles the other of the circumcision 4. And if any such crowne had beene then it is more like that Constantine gave it to Silvester whose donation they pretend for their great soveraigntie and privileges than that Silvester first shewed it to him 5. And if that indeed be Peters triple crowne which yet is to be seene why doth the Pope refuse to weare that but rather maketh choice of a massie triple crowne of gold and precious stone 6. I had thought that Aaron had beene a figure of Christ not of the Pope and temporall things doe not prefigure temporall one triple crowne another but that outward crowne shadowed forth the spirituall Kingdome and regall dignitie of Christ. 5. Controv. Of the single life of Priests Vers. 40. ANd thou shalt make them girdles
c. This calling of Abraham from among the Chaldeans without any merit or desert in Abraham who lay drowned in the dregges of superstition is an argument of our free and gracious election in Christ without respect of any worthinesse in us as the Apostle saith We are saved by grace through faith Ephes. 2.8 Calvin Perer. 2. Doct. Vocation of the Gentiles CYrill also well noteth Ex vocatione Abraha prasignata est vocatio Iudaeorum Gentium c. By the vocation of Abraham is signified the calling of the Iewes and Gentiles who was the father of the faithfull and beleevers 3. Doct. Canaanites in the Church Vers. 6. THe Canaanite was in the land c. As there were Canaanites in the promised land so there are Canaanites in the Church such as challenge to themselves the name and profession of the Church being but Usurpers and Canaanites whom God shall one day cast out as Iosua did the Canaanites Marloret 4. Doct. Abrahams faith in Christ. Vers. 8. HE built an Altar to the Lord c. Abraham knew well enough that God was not pleased with the bloud of beasts his faith therefore directeth him to the bloud of Christ whose day Abraham saw and rejoyced Ioh. 8.56 Calvin 5. Places of confutation 1. Confut. Against the Iewes the Messiah shall not erect a temporall Kingdome Verse 3. IN thee shall all the families of the earth be blessed c. The Messias then promised to Abraham shall not come to conquer the nations by the sword or to erect a temporall Kingdome as the Jewes imagine but he shall be the cause of their spirituall blessing to deliver them from the wrath and curse of God Luther 2. Confut. Against Monkes that pretend Abrahams example Vers. 4. SO Abraham departed c. The example of Abraham leaving his Country is unfitly alleaged by the Papists as a ground of Monasticall life 1. Abraham had the expresse commandement of God so to doe but they can shew no warrant out of Gods word 2. Abraham went from Idolaters but Monkes goe unto Idolaters and the profession of Idolatry 3. Abraham went he knew not whither but the Monkes know very well whither they goe to ease pleasure riches Muscul. 3. Confut. Against the invocation of Saints Vers. 8. HE built an Altar and called upon the name c. This manner of invocation used by the fathers of the old Testament should be a patterne unto true worshippers of God under the new They onely invocated and called upon the name of God we read not of any other of the holy men their predecessors whom they made their advocates Wherefore it is a superstitious and new doctrine 〈◊〉 call upon any in prayer but the Lord. 4. Confut. Against naked ceremonies without the spirituall substance FUrther the building of the Altar was but the outward forme and ceremonie the substance was the invocation of the name of God We learne that ceremonies are but vaine observations if they be not referred to the spirituall worship Wherefore hypocrites relying upon outward rites doe but worship God in vaine Calvin 5. Confut. Against pilgrimage ABraham came into the land of Canaan 1. Neither of an unstable minde which maketh many to change Countreyes 2. Nor of a thirsting desire to see strange fashions and learne curious Art◠as Pythagoras Empedocles Plato among the heathen travelled 3. Nor yet of a covetous minde to enrich himselfe as Merchants use 4. Not yet of a superstitious devotion to visit the Sepulchers of holy men and to goe in pilgrimage to holy places which cause Pererius alloweth for he came from Mesopotamia where Paradise was and by likelihood Adam and Melchisedech and other holy Patriarkes buried 5. But he travelleth both to be delivered from the perillous society of Idolaters where he lived as also with a purpose to draw others to the knowledge of God 6. Confut. Against them that measure religion by plenty Vers. 10. THen there came a famine in the land Before Abraham came into Canaan we read of no famine as soone as he is entred a famine followed him Wherefore it is a frivolous objection against the Gospell if where it is professed famine sometime be sent and scarcity of things for so in the time of Elias and Elizeus there hapned famines and in Saint Pauls time under Claudius Luther This was the foolish argument of the idolatrous women who to justifie their superstition thus alleaged When we burnt incense to the Queene of heaven we had all things plenty c. Ierem. 44.17 7. Confut. Hebrewes come not of the Egyptians ABraham went downe to Egypt 1. Hence appeareth the errour of Possidonius Appion with others that thinke the Hebrewes tooke first their originall from the Egyptians 2. They also are here confuted who thinke that Egypt before Homers time was a navigable Sea or fennie ground not habitable which in continuance of time was gained from the water Herodotus calleth it accessionem terra fluminis donum an addition to the land and a gift of the floud for we see that Egypt was an habitable Countrey in Abrahams time nine hundred yeares before Homer who lived as most hold an hundred yeare after the Trojane warre which fell out about the same time that Heli was Judge in Israel so that Homer flourished under Salomon nine hundred yeares and more from Abraham from the 75. yeare of Abrahams age to the going of the Israelites out of Egypt are foure hundred and thirty from thence to the building of the Temple under Salomon foure hundred eighty 3. As those that doe make the land of Egypt too young so Iosephus maketh it too ancient that affirmeth that there were Kings in Egypt for the space of 1300. yeares and more before Salomon whereas from the floud untill Salomon there are not accounted above 1335. yeares in all and it is not like that within 35. yeares after the floud Egypt could be inhabited much lesse have a King 6. Morall observations 1. Morall Observ. To forsake all and follow Christ. Vers. 1. GEt thee out of thy Countrey c. By the example of Abraham that left his Countrey and kindred to obey the calling of God we learne to forsake father and mother and whatsoever else we have in the world to follow Christ for our Saviour saith He that loveth father or mother more than me is not worthy of me Matth. 10.37 Marlor 2. Morall Observ. A good name the gift of God Vers. 2. I Will make thy name great c. As men ought not ambitiously to hunt after the praise of men as the Pharisies did Matth. 6. so we ought not to neglect a good name in the world we see here it is the blessing of God and promised to Abraham Perer. The Apostle also saith Procure things 〈◊〉 in the sight of all men Rom. 12.17 3. Morall Observ. Good men have their enemies Vers. 3. I Will curse them that curse thee c. Abraham though a just and upright man yet he
verse Vers. 10. THe scepter shall not depart 1. The word is shebet which is sometime taken for a tribe Psal. 78.68 and so Iunius readeth here it signifieth also a scepter Hierom Mercer Pagnin agreeable whereunto the Septuagint and Chalde read the Prince shall not faile c. and the next word giveth it because it belongeth to the Prince to make lawes 2. The word mechochech doth not here properly signifie a Captaine as H.S. translate nor a Scribe C. but a Law-giver as it is taken Psal. 60.7 Iudah is my Law-giver Iun. Mercer 3. From betweene his feet not because Kings or Judges use to have Scribes sitting at their feet as the phrase is taken Deut. 33.3 Vaâ—ablus Calvin but the meaning is that Iudah should alwaies have a Law-giver borne of his posterity so is the phrase used Deut. 28.50 and brought up as upon his knees Gen. 50.23 Iun. The Latine and Greeke Translator keeping the same sense read a Captaine out of his thigh the Chalde from among his sonnes which in effect is the same Mercer 4. Shiloh some derive of shalah which is to be peaceable Mercer Some of shalach to send reading cheth for he Hierome Some read shiloh making it two words which signifieth which to him supplying are due or laid up which is the meaning of the Septuagint Oleaster But it is most like to come of shil which is a son and he is put for van shiloh then is his son and it seemeth to be derived of shiliah which signifieth the burthen or after-birth and is taken for the childe contained therein Deut. 28.57 but is more specially understood of Christ who proceeded from the womb of a virgin 5. The people shall be obedient unto him rather than shall be gathered or he shall be the expectation of the Gentiles as Hierome as is shewed before in the divers readings and therefore we need not busie our selves with Pererius to search how Christ should be said to be the expectation of the Gentiles either with Augustine to understand it of the expectation of his second comming or that the Gentiles stood in need of Christ and therefore ought to expect him or to understand it of the converted Gentiles that looked for Christ Perer. for the true reading of these words will ease us of this labour though I deny not but that Christ was also the expectation of the Gentiles as he is called the desire of the nations Hagg. 2.8 so called of the effect that considering the great salvation which Christ brought to the Gentiles he ought to be desired of all and was desired after the light began to appeare unto them QUEST XII Against the Iewes who deny the prophecie of the comming of the Messiah to be fulfilled Vers. 10. THe scepter shall not depart 1. The Hebrewes doe but câ—vill that by shebeth which signifieth a scepter or rod doe understand affliction for neither is it true that affliction departed not from Iudah till Messiah came and the next words nor a Law-giver from betweene his feet doe shew that it is here taken for a scepter rather than a rod or scourge and Iacob prophesieth all happie and prosperous things to Iudah 2. Neither is this the sense that after Messiah is come who should restore the kingdome of Iudah the scepter should never depart for beside that Iacob speaketh not of the spirituall but temporall regiment of Iudah the words will not beare that sense which are guad che untill not after Messiah is come 3. Rab. Salomons conceit is without shew of reason who holdeth that the scepter is not yet departed from Iudah and therefore concludeth that the Messiah is not yet come for it is notoriously evident to all the world that the Jewes have no common-wealth at this day or regiment but are tributaries and subjects to other Kings as to the Persian the great Turke and others 4. Some Hebrewes take Shiloh for the proper name of that Citie where the Arke of God continued a long time as though the meaning should be this that Iudah should not lose his dominion till a King came that should be annoynted in Shiloh which they tooke to be Saul Contra. 1. Saul was not elected King in Shiloh but in Mizpeh 1 Sam. 10.17 Shiloh was then forsaken and became desolate the comming of Shiloh is then improperly taken for the desolation and ruine thereof 3. After this Iudah began to have thescepter in David and therefore it is an impudent and shamelesse glosse to make the regiment of Iudah then to have an end when it tooke beginning 5. And it is absurd to make this Shiloh Nabuchadnezzer who should be the man sent of God to punish Israel and by whom the scepter was taken from Iudah which is the opinion of some Hebrews for after the captivitie Zerubbabel the sonne of Selathiel was the Prince of Iudah and a Captaine and lawgiver to the people Ezra 2.2 Hagg. 1.1 6. Some say that this promise for the continuance of the regall authoritie in Iudah untill the Messiah came was only conditional if their sinnes did not deserve otherwise Contra. 1. No such condition in Scripture is expressed not here inserted by Iacob 2. It is to be observed that the promises concerning the Messiah are absolute and not conditionall as that he should come of the seed of Abraham and of the root or stock of David and that he should be born of a virgin and that in Bethlehem as these prophecies had no condition annexed no more hath this ex Perer. QUEST XIII How this prophecie of Iudah was accomplished WHerefore the Jews doe but cavill and in vaine seeke to obscure this prophecie of Iacob concerning the Messiah But a greater question ariseth among our selves how and when this prophecie tooke place for seeing the Israelites had foure kinde of governments 1. They were governed by Captaines Moses and Iosua 2. By Judges 3. By Kings till the captivitie 4. By the high priests that were as Kings untill Herod in all these changes unlesse onely under the Kings the government was least of all exercised by the tribe of Iudah for Moses was of Levi Iosuah of Ephraim two onely of the Judges Othâ—niel and Ibzah were of Iudah and from the returne out of the Captivitie the high Priests were the chiefe commanders and many of them crowned Kings how then can it be justified that the scepter did not depart from Iudah till the Messiah came 1. Some thinke that the scepter and kingdome is not strictly tyed unto Iudah but onely a principalitie in respect of other tribes which might be though other tribes had the regall authoritie Euseb. lib. 8. de prapar Contra. 1. But Iacob directly saith the scepter shall not depart from Iudah the S. and C. reade the prince shall not faile from Iudah 2. How could Iudah have the principalitie when another tribe had the imperiall authoritie there is no question but that after the Captivitie the tribe of Levi having the crowne had also
sins were but secret infirmities they might be borne with for a time but seeing they justifie open impieties and their filthinesse is manifest to all the world now a cloake cannot hide them Muscul. 6. Confut. The Pope how a servant of servants Vers. 25. A Servant of servants c. This title Pererius saith the Popes doe usurpe as a signe of great humility but we rather trust that as another Caiphas so the Pope prophesieth the ruine of his owne Kingdome that he shall become one day a servant of servants indeed as Canaan was and beâ— made a servant to those that have served him 7. Confut. The tents of Sem not of the Pope or Romanists have the preheminence Vers. 27. TO dwell in the tents of Sem c. Thus we see that Sem hath the prerogative and that the Gentiles received their light from the Jewes But the Pope would draw this privilege from the Jewes to the Romanes that whereas the Apostle saith that the Jewes beare the Gentiles as the root the branches and not they the Jewes Rom. 11.18 yet the Pope would have the faith and profession of the Romans to be the root and foundation of all beleevers 6. Places of morall observation 1. Moral Man must not rule over men as beasts Vers. 2. THe feare of you shall be upon every beast Gregory here hath a good note that the feare of man must be not upon men but beasts That man should not by cruelty or tyranny seeke to be feared of men And yet good men sometimes desire to bee feared of others but it is when the feare of God is not among them that they which feare not the divine judgements may bee by feare of men kept in some awe and then non tam hominib quam brutis annimalib dominantur they doe not rule so much over men as bruit beasts 2. Moral Sobriety in meats commanded Vers. 3. AS the greene herb Although God yeeldeth to the use of man for his food all kinde of fowles fishes beasts yet hee would have man to use them moderately and soberly not to abuse them to gluttony or excesse or not contented with such kinds as are at hand to search the deep for fish to ascend the mountaines to catch fowle to hunt up and downe the wildernesse onely to satisfie his greedy appetite But he ought to use the flesh of beasts as the greene herb that is soberly and without curiosity to take such thingâ— as are at hand 3. Moral Gods great care in preserving the life of man Vers. 5. I Will surely require your bloud Where we see the great care which the Lord hath in preserving the life of man he will require it at the hands of the beasts yea of a mans brother neither shall he goe unpunished by this it appeareth domesticum familiarem Deo hominis esse naturam that mans nature is as domesticall and familiar unto God and that therefore God will not suffer him to be unpunished that offereth wrong as it were to his domesticall and familiar By this men are taught both to take heed of bloud shed and so to fall into the judgement of God neither much to feare the sword of the wicked seeing the Lord himselfe will revenge the death of the innocent 4. Moral The bow a signe of Gods justice and mercy Vers. 13. I Have set my bow in the clouds and it shall be a signe c. 1. The bow is a notable monument of Gods justice to call to our minde the sinne of the old world for the which it was destroyed that wee feare to offend God in the â—ike it is also a signe of Gods mercy in forbearing to bring the like destruction upon the world againe and if God shew such mercy even to wicked men and bruit beasts how great are his mercies that he layeth up in store for his elect 2. We see also how farre the justice of God exceedeth his mercy the rigour of his justice was but for a time in once destroying the woâ—ld by water but his mercy is perpetuall in the continuall preservation thereof so the Prophet Isay saith for a moment in mine anger I hid my face from thee c. but with everlasting mercy have I had compassion upon thee This is unto me as the waters of Noe Perer. 5. Moral The miraculous propagation of mankind Vers. 19. OF them was the whole world over-spread c. here appeareth the wonderfull providence of God that by three men the whole world was replenished when as they were subject to the rage and invasion of beasts and wanted many necessary things the earth having not yet recovered her former vigour and force decayed by the floud the like matter is to be seene saith Chrysostome in the Christian faith that God per duodecem piscatores illiteratos c. that God by twelve fishermen unlearned c. hath subdued the whole world to himselfe and propagated the faith 6. Moral Noahs awaking out of drunkennesse what it signifieth Vers. 14. THen Noah awaked c. This were to bee wished saith Musculus that they which are the Patriarks and take upon them to be the pastors of the Church were herein like unto Noah to awake also from their drunkennesse their ignorance errour and superstition As also all intemperate and riotous persons are to learne by this president to awake from their sinne and not to continue in their licentious course nor make a continuall trade and occupation of drunkennesse CHAP. X. 1. The Method and parts of the Chapter THis Chapter hath three parts according to the severall generations of the three sonnes of Noah Iapheth Cham Sem by whom the world was replenished the generation of Iapheth is expressed from v. 1. to v. 6. their names v. 2 3 4. their habitation and place of dwelling v. 5. the generation of Cham rehearsed from v. 6. to 21. their severall names together with their habitation then followeth the generation of Sem their names from v. 22. to v. 30. their habitation vers 30. 2. The grammaticall sense or difference of translations 2. Thobel Mesoâ—eh S. Thubal Mesech H. Thubal Mesech c. 4. Citij Rhodij H.S. Cethim Dodanim H. Câ—ttâ—m Donanim c. 7. Regma Sabathaca S. H. Ch. Raamah Sabtecha T. B. G. A. heb Ragmah 8. A gyant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth S. a mighty man c. ghibbâ—r robustus strong 9. A giant hunter S. a mighty hunter H. B. G. a mighty man Ch. mighty in hunting T. P. heb 10. Arach S. H. Erech cat Eerech c. in the land of Babylon Ch. Sennaer or Sinhar cat sic heb 11. Out of that land came Assur S. H. cum caeter Out of this land he came into Assur Tr. built the streets of the City H. Rahoboth the City caeter rachab breadth 12. Dasem S. Resen caet 14 Cappadoces Ch. Captharim caeter 18. Cynaeum S.H. Ch. Cynaum caet cum s. Sini Eveum
manners 3. Confut. The Pope Nimrod and Antichrist AS old Babylon was the beginning of the Kingdome of Nimrod vers 10. so Rome the second or new Babylon is the head of the Kingdome of Antichrist the Nimrod of the world that hunteth mens soules as the other did tyrannize over their bodies Muscul. 9. Places of Morall observations 1. Moral The wicked mixed among the righteous Vers. 1. WHere the sonnes of Noah are reckoned together Cham is set in the middest betweene Sem and Iapheth wherein is shadowed forth the state and condition of the Church that Chamites hypocrites and ungodly persons in the visible face of the Church are mingled among the midst of the faithfull Muscul. 2. Moral The prosperity of the wicked continueth not long WHereas Nimrod of Chus of Cham beganne first to be Lord over his brethren and Canaan with his sons inhabited the best parts of the world it will be demanded how that curse upon Canaan tooke place that he should be a servant to his brethren The answer is that the ungodly may flourish for a time we must doe as David did Enter into Gods Sanctuary and consider their end Psal. 37.17 for in the end when the wickednesse of Canaan was ripe they were cast out of that pleasant land and made servants to Israel of Sem. CHAP. XI 1. The Method and contents of the Chapter THis Chapter hath two parts 1. It entreateth of the attempt of the carnall and worldly sort in building the tower of Babel where is expressed first their attempt with the circumstances 1. Who they were vers 1. 2. Where vers 2. 3. Of what matter vers 3. what they went about to build a tower 4. Wherefore to get them a name vers 4. Secondly the disappointing of this their purpose by the Lord his consultation vers 6 7. the execution 8 9. 2. The second part containeth a genealogie of the faithfull first of Abrahams progenitors from vers 10. to 27. described every one 1. by their names 2. their age both before they begat children and afterward 3. their issue first of the righteous then of other sonnes and daughters secondly of Abraham his birth with his children vers 27. his marriage vers 29. his travell departing with his father out of Chaldea 2. The divers readings v. 2. It came to passe S. Ch. it fell out Tr. and as c. G. when they went B. it was as they went A. heb as they went in the beginning Ch. as they went from the East cat v. 4. Before we be dispersed S.H. lest we be dispersed cater pen. lest c. v. 5. The Lord appeared to be revenged over the worke of the City Ch. the Lord came downe to see c. caet Which the sonnes of Adam had made H. sonnes of men cater 7. That they heare not S.H. Ch. understand not one anothers speech cat shamang to heare understand 9. The name was called confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Babel cat ballall to confound 12. Arphacsad lived an hundred five and thirty S. five and thirty caet and begat Cainan S. the rest have not Cainan 13. Arphaxad lived 430. yeares S. 303. yeares Hier. 403. yeares câ—t And Cainan lived an 130. yeares and begat Sela and Cainan lived after he begat Sela 330. yeares and begat sonnes and daughters all this is added by the Septuag which is not in the Hebrew 14. Sela lived an 130. S. 30. yeares caet 15. And he lived 330. yeares caeter 16. For 34. the S. read an 134. vers 17. for 430. they read 370. vers 18. for 30. yeares the S. have an 130. vers 20. for 32. yeares they read an 132. vers 22. for 30. yeares the S. read an 130. vers 2 4. for 29. yeares an 170. yeares vers 25. for an 119. S. read an 125. 28. ante before H.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence of Thare S.T.B. Thare yoâ— living Ch. before the face heb P. that is in the presence 30. Sara S. Sarai caeter sic etiam hebr 31. Out of the region of the Chaldeans S. from Vr of the Chaldeans caet and they came to Araâ— H. Ch. Haran B.G. Charran S.T.P. so it is read Act. 7 heb Charan 3. The Explanation of doubts QVEST. I. Who and from whence and for what they came that built Babel Vers. 1. All of one speech vers 2. went from the East 1. By this it is evident that all the world at the first used but one language which was the Hebrew tongue preserved still in Hebers familie but whether they used the same dialect and stile of speech as Aben Ezra and the same manner of pronouncing as Cajetane thinke is uncertaine 2. These that came into the Plaine were not as Cajetane thinketh some certaine men or as Rasi onely the posterity of Sem whom Ramban confuteth but generally all for the language of the whole world was confounded and changed at the building of the Tower But Abraham could not be of this number as Aben Ezra being yet unborne And whither Noah removed it is uncertaine but it is most sure that he joyned not with the unruly company in their proud enterprises 3. They came from the East that is that part of Armenia where the Arke landed being afraid at the first as Iosephus conjectureth because of the late floud to leave the hilly Countrey But by degrees they descended first dwelling in the hils afterward at the bottome and foot of the hils then they sought into the plaines either to seeke more roome for their multitudes that were increased or of an ambitious minde not contented with their lot or for both 4. They came into the land Sinhar or Singar not in Pontus as the Hierosolim but in Mesopotamia where is the hill Singara which Rupertus will have to signifie excussio dentium the smâ—ting out of the teeth because their language was smitten which is caused by the teeth for so shingar may be derived of Shen a tooth and gaurah to evacuate 5. Neither is it like that they beganne to build Babel as soone as they came into the Plaine or that they were penned up an hundred yeares in the hillie Countrey of Armenia for so long it was from the floud to the confusion of the tongues but after they were descended into this plaine Countrey then when they espied their time they entred into this consultation QVEST. II. Why they built of bricke Vers. 3. COme let us make bricke c. The reason why they resolved to build of bricke was neither for the continuance as Iosephus thinketh for though bricke buildings are very durable as Plinie testifieth there were to be seene at Babylon that had lasted 700. yeares yet edifices of hewen stone are stronger as it is Isay 9.10 The brickes are fallen but we will build with hewen stones 2. Neither did they so as some imagine to provide against the second destruction of the world by fire as Noahs Arke was a refuge
and the other of Core his rebellious assemblies Numb 16. who was of Levi but it is more properly referred to the time past concerning the cruell exploit of Simeon and Levi Perer. QUEST VIII Whether Simeon and Levi digged downe a wall killed or haughed the oxen Vers. 6. IN their selfe-will they digged downe a wall 1. Some read they haughed a bull Septuag or carried away their oxen Iun. They which follow this reading some referre it to Sichem who was the principall man whom they slue some understand it of Ioseph who is compared to a bullocke Deut. 33.17 the same word shor is there used Tharg Hieros because Simeon and Lâ—vi are held to bee ring-leaders in that conspiracie against Ioseph for they were of the elder sort not the younger brethren that would have had Ioseph killed now Ruben and Iudah the first and the fourth sonnes consented not to kill him therefore it is most like that Simeon and Levi were the authors for which cause some thinke that Ioseph afterward caused Simeon to be bound in Egypt but this exposition agreeth not with the former clause in their wrath they slue a man for Ioseph was not killed Iunius seemeth to understand it of the spoile of the Citie and carrying away of their cattell but that seemeth to have beene the act rather of Iacobs sonnes than of Simeon and Levi Gen. 34.28 2. Mercer Musculus Calvin thinke this to bee the better reading they digged thorow a wall Of which reading these reasons may bee given 1. Because this was a more peculiar and proper act of their rage than to carrie away their oxen that proceeded of a covetous rather than irefull minde 2. Though this be not directly expressed yet these words insinuate as much they went into the citie boldly Gen. 34.25 that is breaking into the citie violently and over throwing the wals before them Perer. 3. Though shor the word here used signifie an oxe shur a wall yet schurech may bee put for châ—lem as the Chalde Interpreter readeth shur 4. The word ghacar to root or pull up properly understood of plants Eccles. 3.2 is more fitly by a metaphor applyed to the rooting up of cities Zâ—phan 2.4 than unto cattell and living things 3. But these reasons notwithstanding I rather preferre the reading of the Septuagint they houghed an oxe or bull for shor the word here used signifieth an oxe c. 32.5 Deut. 33.17 the word shur is a wall neither needed they to have undermined the wals the citie being secure and the gates open unto them the word ghakar is gnakar signifieth to hough or cut sinewes as Iosh. 11.6 Ioshua is bidden of the Lord to hough the Canaanites horse it seemeth in their furie that they abused the dumb beasts as Balaam in his rage threatned if he had had a sword to have killed his Asse Numb 12.29 now in that this is not mentioned before in the storie it need not see me strange in all matters and circumstances of fact the Scripture useth not to expresse as that of Iacobs concerning the Amorites with the sword bow c. 48.22 QUEST IX How Simeon and Levi were divided in Israel Vers. 7. I Will divide them in Iacob 1. Iacob appointeth a punishment answerable to the offence for as before they conspired together to doe mischiefe so now they shall be separated and divided Iun. 2. Which accordingly came to passe for Simeon had no possession or inheritance by himselfe but intermingled with Iudah Ios. 19. and were constrained afterward by force of armes to inlarge their bounds 1 Chron. 4.41 Iun. Some thinke that the poore Scribes which were dispersed in Israel came of Simeon Thaâ—g Hieros But certaine it is that it was a base and contemptible tribe in respect of the rest for which cause Moses omitteth it in his blessing Deut. 33. Mercer rather than for that Simeon was cruell against the Sichemites for then Levi should have beene omitted also or because Simeon was the chiefe in the conspiracie against Ioseph or because Iudas Iscariot came of Simeon for both these are uncertaine or for that Zimri of Simeon lately had committed such an uncleane act as Perer. 3. Levi also was divided in Israel they had no certaine inheritance but only certaine cities allotted unto them among the rest of the tribes to the number of 48. Ios. 21. they also went wandring up and downe the tribes to gather the tithes of their maintenance Mercer 4. Yet God who could bring light out of darknesse turned this which at the first was ordained for a punishment to a blessing for the calling of the Levites was honourable to themselves and everie one was glad to entertaine them it was also profitable to others for their instruction Calvin 5. This prophecie against Simeon and Levi is not unfitly by Ambrose Ruffin Rupert applyed against the Scribes Priests that put Christ to death for by this means the wals of Ierusalem were digged down overthrown the Jewes are dispersed in the world to this day Perer. QUEST X. Of the preeminence of Iudah Vers. 8. THy brethren shall praise thee c. 1. Though Iudah also was faultie concerning Thamar yet Iacob passeth over his offences and of the rest of his sons touching onely the most notorious sinnes among the rest as of Ruben Simeon Levi Muscul. 2. In saying Thy brethren shall praise thee he alludeth to the name of Iudah so called by Leah of judah to praise because shee had occasion thereby to praise the Lord and now his brethren shall magnifie and praise him Iun. The Chalde readeth Thou hast confessed and wast not ashamed which some understand of Iudah his delivering of Ioseph or of his acquiting of Thamar but the other reading is more proper 3. Iacob prophesieth foure things of Iudah 1. His principalitie over his brethren vers 8. 2. His victorie over his enemies vers 9. 3. The stabilitie and continuance of his kingdome under the Messiah vers 10. 4. His outward plentie and prosperitie vers 11. 4. Thy fathers sonnes shall bow downe c. Though Ioseph for the time present had the temporall honour yet the perpetuall preeminence is given to Iudah so that hence it appeareth why the Lord was angrie with the people for desiring a King because the time was not yet come when God purposed to exalt Iudah and for the same cause the Kingdome of Saul of Benjamin not of Iudah prospered not Calvin 5. This authoritie of Iudah over his brethren tooke beginning Iudg. 1. when the tribe of Iudah was appointed to be as the Captaine to the rest after Iosua his departure but it was more fully accomplished in David and Salomon and most of all in Christ of David of whose kingdome shall be none end Iun. 6. Although the ten tribes did revolt from Iudah yet the right of the kingdome remained with Iudah still which continued notwithstanding it was often by Israel impugned when the other was dissolved Calvin QUEST XI Of the explication of the tenth
be warned that they offend not in the like as this correction imposed upon Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the justice of God in their due corrections may flee unto Gods mercy and the promises of God in Christ as Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him Mercer 2. Confut. Against popish 〈…〉 SEeing then that corrections remaining after the forgivenesse of sin are to make ourselves and others more cautelous this is no ground for the Popish purgatory paines which are not visible and so serve not for the example of others neither are they availeable unto godly repentance for the which there is no place after this life Mercer 3. Confut. Peter not the chiefest of the Apostles because first 〈◊〉 Vers. 3. RVben mine eldest sonne This is to be observed that the twelve Patriarks are not rehearsed in the same order here as before Gen. 30. and Genes 27. and afterward Numb 1. 〈◊〉 33. yet 〈◊〉 these places Ruben is named first but not alwayes sometime Iudah is named before him as Numb â— 2 As then this were but a simple argument for the preheminence of Ruben before his brethren because he is in most places named first being the eldest so as simply doe the Papists conclude for Peters supremacie before the other Apostles because he is commonly named firsts which was rather because of his Eldership than any priority before the rest neither is he alwayes named in the first place for Galat. â—9 〈◊〉 is named before him 4. Confut. The bookes of Iudith and Tobie not canonicall Vers. 5. SImeon and Levi brethren in evill Hence it may appeare that the booke of Iudith is not Canonicall because there this fact of Simeon is commended cap. 9.2 which here Iacob condemneth and accurseth It satisfieth not to say with Dyonis Carthusian that the fact of Simeon and Levi in respect of the Sichemites was just but unjust in respect of them who brake their faith and covenant for Iudith commendeth their zeale which were moved with thy zeale v. 4. Neither is Lyranus and Pererius answer sufficient 1. For Iudith in that place commendeth also the manner of the fact and saith that God did put the sword of vengeance into their hand vers 2. and Iacob here curseth their very affection and zeale wherewith they were first moved Cursed be their wrath for it was cruell and further whereas Iudith doth set it downe as a reward of their zeale Thou gavest their Princes to the slaughter Iacob even therein doth accurse For in their wrath they slew a man It is evident then that the booke of Iudith was not written by the spirit of God because it commendeth that which is here condemned Seeing also Iacob remembreth Sampson in Dan Mordecai and Esther in Benjamin Barak in Nepthali it is like that Tobie also under Nepthali and Iudith in Simeon should not have beene forgotten if their stories were of like truth 5. Confut. The Pope succeedeth not Christ in this Kingdome Vers. 10. THe scepter shall not depart from Iudah Pererius applieth this to the kingdome of Christ that is his Church which shall endure for ever and so shall the Pope Christs vicar saith he who succeedeth Christ as the sonne doth the father in his authority and dignity in Gen. 49. numer 58. Conâ—â—a True it is that of Christs dominion there shall be none end and that he will alwayes have a Church upon the earth But the Pope which is the Antichrist is no successor to Christ but an usurper of his kingdome he is Christs son as the Jewes boasted they were Abrahams sonnes but Christ telleth them plainly They were of their father the Devill if ye were Abrahams children saith our Saviour ye would doâ— the workes of Abraham Iohn 8.39.44 So the Pope is his sonne whose doctrine he followeth but to forbid to marry and to teach to abstaine from meats as the Pope doth are the doctrines of Devils 1 Tim. 4.1 2. 6. Confut. Antichrist shall not come of Dan. Vers. 17. DAn shall be a serpent by the way c Divers of the ancient Writers upon this place did ground their opinion that Antichrist should come of Dan and therefore they say that tribe is omitted Apocal. 7. and this Pererius holdeth a probable opinion and worthy of credit Conâ—r 1. By this meanes that which Iacob pronounceth as a blessing upon Dan they turne to a curse and whereas Iacob speaketh of one that should be a deliverer of his people which some doe fitly apply to Sampson they would have him point out an enemy and adversary to the Church of God 2. The tribe of Dan was dispersed a thousand yeeres before Antichrist appeared in the world 3. Dan is omitted in the Apocalypse because of the idolatry which began in that tribe wherein Antichrist doth imitate him though hee come not of his stocke so likewise is Simeon omitted in Moses benediction Deuter. 33. yet they will not â—nferre that Antichrist should come of that tribe as Simeon is omitted by Moses for his evill example so Dan is by Iohn for his idolatry 7. Confut. Against Limbus 〈◊〉 Vers. 25. WHo shall blesse thee with the blessings of the deepâ—◠〈◊〉 lieth beneath Pererius maketh Ioseph here a type of Christ whom the Patriarks blessed and praised in the lake or Limbus in the deepe beneath whom he delivered from thence numer 1â—5 Contra. 1. These are but weake arguments of such weighty matters that are taken from types and figures â— Iacob speaketh here of temporall blessings of the wholesome aire pleasant dewes fruitfull ground and nourishing springs in the deepe below they are therefore unproperly applied to spirituall 3. Neither shall he ever be able to prove that the Patriarkes were shut up in the deepe below seeing that the rich man in hell looked up and lift up his eyes to Lazarus being in Abrahams bosome Luk. 16. it was then a place above not in the deepe beneath 8. Confut. What it is to be gathered to his people Vers. 33. WAs gathered to his people 1. Burgensis will have this people to be the fathers in Limbus to whom Iacob went so also Lyranus Contra. 1. Henoch was of this people to whom the Patriarks went after death but hee was not in Limbus hee was taken up to heaven and walked with God 2. Abraham went to his fathers in peace Gen. 15.15 that is with joy and comfort but what comfort is there in Limbus a lake and dungeon of darkenesse 3. Wherefore to be gathered to his people is not to be joyned to the Angels as gloss interlinear for Abraham is said to goe also to his fathers but the Angels were not his fathers neither is this phrase all one as to say he slept with his fathers or went the way of all flesh or changed his life as Perer. Mercer for Ismael is said also to goe to his people Genes â—5
yeeres In respect therefore of this long continuance it may be said to be a firme and sure tabernacle Perer. 3. The tabernacle was a type of Christ and his Church and in that sense was firme and sure Simler And beside we must understand as Lyranus well noteth Sub prâ—missione templi materialis coeleste templum Vnder the promise of the materiall temple the heavenly temple of glory And as Pellican observeth Significat statum gloriae beatorum ubi haereditas sola est sanctorum It signifieth the state of glory where is the inheritance onely of the Saints And in this sense it was a most sure tabernacle QUEST XXIII Of the meaning of these words for ever and ever Vers. 18. THe Lord shall reigne for ever and ever 1. The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and further or yet which Origen expoundeth thus if he had said In secula seculorum For ever and ever or for all ages although a long time should so be expressed yet it might bee supposed to have an end if not in respect of us yet unto God but now when it is added For ever and further Nullum sensum termini aut finis alicujus relinquit Now there is no place left at all for any end to be imagined 2. But the Latine translator readeth In aeternum ultra For ever and beyond or longer which Lyranus thus expoundeth because the word holam translated for ever sometime is taken for a finite time yet long as for the space of fifty yeeres the other word is added Vt significet aeternitatem to shew that hee meaneth eternity indeed Thostatus thinketh that ultra beyond additur ex abundanti ad significandam magnam affectionem loquentis is added of abundance more than need to signifie the great affection of the speaker because ultra aeternum nihil est beyond eternity nothing is Thomas thus interpreteth In seculum ultra id est ultra quameunque durationem datam For ever and beyond that is beyond any time or continuance that can be given or ultra aeternitatem participatam à creatore God is said to be beyond eternity that is such eternity as is participated unto the creature In regard that God hath eternity in himselfe hee is said to be more eternall than that to the which he giveth eternity So Hugo S. victor Et ultra â—on quantum ad temporis spatium sed quantum ad dignitatem â—d est super omnes For ever and beyond not in respect of the space of time but in respect of dignity because God reigneth above all Rupertus Vltra id quod viderâ— potes beyond that which thou seest or canst in thy minde conceive or thinke of eternity 3. But the cause of this great variety of opinion and businesse which these Interpreters make to themselves is because they labour still to justifie and uphold the Latine translation whereas the word hedh or ghedh as some reade signifieth not here yet or beyond but it is taken for perpetuity and eternity as the Lord is called Shocen heedh He which inhabiteth eternity Esay 57.15 The words then are better read For ever and ever the first ever may signifie the time of this present world the second the time after this world Non solum quamdiâ— durat seculum sed etiam post hunc mundum in aeternum regnat Not only while this world lasteth but after this world he shall reigne for ever Pellican And although the Kingdome of God in the externall regiment of that commonwealth of Israel were not eternall the temple long since being destroyed and the policy of that state being dissolved yet in respect of the true Israel of God the Kingdome of Christ hath no end Cajetan And as the Lord had now shewed his power upon the Egyptians in their overthrow and in the preservation of his people so for ever shall the Lord shew himselfe mighty in the protection of his Church and in the confusion of their enemies Ferus Thus the Kingdome of God is opposed against all terrene and earthly Kingdomes which are but temporall and against the vaine Gods of the Egyptians for the Lords Kingdome and not theirs should remaine for ever Simler Borrh. QUEST XXIV Whether this be a part of Moses song Vers. 19. FOr Pharaohs horses c. 1. Some thinke that this is no part of the song of Moses but rather an historicall narration shewing the cause why Moses and the Israelites did celebrate the praise of God both for their glorious deliverance and the overthrow of their enemies Calvin But it seemeth rather to be a part of Moses song containing the summe of the whole partly in the destruction of Gods enemies partly in the preservation of his people Simler And these reasons may shew it to bee part of the song 1. Because otherwise the song would seeme to bee defective because no mention is made before in the song how the Israelites went on dry land thorow the sea 2. It containeth a reason of the last sentence before namely of the power and Kingdome of God that God had given an evident demonstration of his power in the overthrow of Pharaoh Osiander The reason and amplification cannot be divided from the sentence 3. The like song is found Apoc. 12.10 I heard a voice saying now is salvation in heaven and strength and the Kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe As there in that heavenly song the reason cannot bee sequestred from the first clause so neither in this song of Moses QUEST XXV Whether the Israelites went straight over the red sea Vers. 19. IN the middest of the sea Whether the Israelites went thorow the middest of the sea or part thereof there are three opinions 1. Some thinke that they fetcht onely as it were a semicircle in the sea and arrived againe on that side which is toward Egypt so Thostatus But this opinion is confuted before at large quaest 17. in cap. 14. 2. Some thinke that they went just over the middest of the sea from the West side to the East but that is not like because they arrived againe in the wildernesse Etham from whence they went when they entred into the red sea as it is evident Num. 33.8 It is not like that the wildernesse of both sides the sea comming betweene should be counted aâ— one desert and beare the same name and if they had gone right over they had kept the way to Arabia declining altogether from Palestina And although the word be betoch in the middest that is not so taken as though they precisely should keepe the middest of the sea but the word signifieth as much as within as Gen. 18.26 If I shall finde but fifty persons in the middest of the City that is within the City as Gen. 25.10 Ephron sate in the middest of the sonnes of Heth that is among them So the Israelites went in the middest of the sea that is