was a time of abstinency 2. Neither as some that for the more speedy increase of the world children were borne in a shorter time as at 7. moneths 3 Nor yet that Elam and Assur might bee twins both borne at a birth 4. But I rather thinke that Arphacsad might be either the eldest of all or the second of Sems sonnes for the scripture observeth not the order of time in setting downe names as we saw before in rehearsing of Sem Ham and Iapheth QVEST. XVIII Why it is here omitted in the genealog of these fathers and he died FVrther whereas in the Patriarkes lives before the floud it is added and hee died which is omitted here 1. Some thinke it is to shew that Henoch died not a common death as the rest did 2. Some to signifie that none of them perished in the floud 3. Some yet are more curious aâ— Bahai who thinketh this clause and he died to bee here omitted because Messiah was to come of this line whom they hold to be immortall and further he prescribeth Messiah his age that hee should live 837. yeares before the end of the sixt millenary or thousand yeare which hee would gather by the letters of the word Lemarbaty used by the Prophet Isay 9.7 which is of the increase of his government there shall bee no end where the first letter lamed signifieth 30. men 600. râ—sh 200. beth 2. he 5. which maketh together 837. But it is evident to all the world how they are deceived for the six thousand yeare is expired within lesse than 400. yeares and yet their supposed Messiah commeth not and againe Messiah came as well of the line of the fathers before the floud as of them after the floud 4. Wherefore this is more like to bee the reason because then after Adams transgression Moses would shew how the curse tooke place thou shalt dye the death in those long lived patriarkes that although they lived divers hundred yeares yet in the end they dyed Mercerus QVEST. XIX At what age of Terah Abraham was borne Vers. 26. TErah lived 70. yeares and begat Abraham c. Terah lived 205. yeares and died in Charran at what time Abraham was 75. yeares old Genes 12.5 Abraham then was borne when his father was an 130. yeare old not in his 70. yeare for the reconciliation then of these places 1. We need not with Hierome that followeth therein the Hebrewes to say that Abrahams age of 75. yeares is not counced from his birth but from his departure from Vr. of the Chaldes and his miraculous deliverance out of the fire wherein they cast him because he would not worship their Idols for beside that this tradition of Abrahams deliverance hath no sufficient ground to warrant it a great inconvenience will follow it if it bee admitted that Abraham was an 130. yeare old at this time when he is said to bee but 75. which must of necessitie followe if Abraham were borne in the 70. yeare of Therah then it would follow that Isaack borne when Abraham was an 100. yeare old was borne 30. yeare before hee came into the land of Canaan which is contrarie to the Scripture or if they will count those hundred yeares also from Abrahams departure out of Chaldea and that he was indeed an 160. yeares old when Isaack was borne and Isaack was 40. yeare old his father yet living when he tooke Rebeccah to wife Genes 25.20 Abraham should have lived above 200. yeares whereas the Scripture saith he lived but an 175. Genes 25.7 2 Neither is it a sufficent answer that Abraham went out of Charran at 75. yeares of his age long before his fathers death and that Moses doth recapitulate the story afterward as Aben Ezra for Steven saith that God brought him out after his father was dead Act. 7.4 And to say his father was spiritually dead not naturally because he staied still and refused to goe into Canaan living in idolatrie which is the devise of one Andreas Masins cited by Pererius is a forcing of Stephens words which in an historicall narration must be taken properly 3. And with Augustine to make two departures of Abraham into the land of Canaan the one when Terah was yet living being an 105. yeare old and Abraham 75. sojourning there 60. yeares while his father lived in Charran and another after Therâ—hs death whome Abraham might visite before going and comming into Canaan but now he came from thence his father being dead and returned no more that in the first departure his bodie remooved but his affection was toward that place where his father was but now his affection and all was removed This imagination of two departures into Canaan dissenteth from Stephens narration Act. 7. where indeed he speaketh of two journeyes of Abraham one out of Mesopotamia the other out of Charan But into Canaan the Lord brought him after his father was dead v. 4. and not before 4. That also is a meere fancy that the rest of Abrahams age is concealed who should be an 130. when hee is said to be but 75. to this intent because God would keepe secret the end of the world Calvin for this would nothing have helped to the knowledge of that secret the account of yeares past will not tell us what yeares are to come and our Saviour saith the Angels know not of that day and yet they knew very well the age of Abraham 5. Wherefore the best solution is that Abraham though he be named first because of the privilege and preeminencie of his faith yet was not the first borne Terah at 70. yeares began to have sonnes but Abraham was not borne till the 130. yeare of his fathers age for he was but 75. at his fathers death who was then 205. So Noah is said to be 500. yeare old when he begat Sem Cham and Iapheth yet was not Sem borne till two yeares after Gen. 11.10 beside Sarah is held to have beene Abrahams brothers daughther Abraham then could not be the eldest brother for Sara was but 10. yeares younger than Abraham Gen. 17.17 Iun. QVEST. XX. Sarai not sister but neece to Abraham Vers. 29. THe father of Milcha and of Iscah c. 1. Some thinke that this Iscah was not Sarai Abrahams wife but that shee was rather the daughter of Thare and Abrahams owne sister by the fathers side than the daughter of his brother Aran and that it was lawfull then for the halfe brother by the fathers side to marrie his sister sic Clement Alexand. Lippoman Cajetan Scotus 2. Others thinke that Sarai was not the naturall but the adopted daughter of Thare 3. But the truer opinion is that Sarai was the daughter of Haran sister to Lot and Milcah and the same that is called Iscah as may appeare by these reasons thus thinke Iosephus and Augustine Iunius 1. It is like that as Nachor married the one sister so Abraham married the other because it was their great care not
hand S.H. hold him with thy hand caet v. 20. He was with him H. the word of God was an helpe to the childe C. God was with the childe cater v. 21. A young man an archer H. a principall archer B. a shooter in a bow C.T.P. robeh signifieth an archer and rabh is a master because of his multiplicity of skill v. 22. Phicol the chiefe captaine caet Hachoz adpronubus the bridegromes friend numphagagos S. this is transposed by the Septuagint out of the 26. chap. vers 6. v. 23. Sweare untâ— me by the word of God C. by God caet thou wilt not hurt me caet lie unto me T. heb P. shachar hurt my seed or name S. posterity stocke H. my sonne or nephew caet v. 31. He called the name the Well of oath S. Beersheba cat 3. The explanation of doubts QUEST I. Why Sara is said to have given children sucke Vers. 7. THat Sara should have given children sucke 1. The conceit of some Hebrewes is here ridiculous that Sara is said to have given children sucke in the plurall number because many children were brought in to sucke of her that it might appeare whether the childe borne were hers but this might have beene knowne by the sucking of Isaack onely 2. Therefore Chrysostomes conjecture is better that mention is made of Sarahs sucking that it might be evident that the childe was verily borne of her 3. But it is spoken in the plurall number according to the phrase of Scripture that useth sometime the plurall for the singular as also Cajetanus conceit may be received that hereby was signified the great store of milke that Sarah had which was sufficient to have suckled more children than one QUEST II. At what time Isaack was weaned Vers. 8. THe childe grew and was weaned 1. Hierome reporteth two opinions of the Hebrewes that some hold Isaack to have beene weaned at five yeares some at twelve 2. Lyppoman thinketh that three yeares was the common stint as the mother saith to her sonne 2 Macchab. 7.27 I gave thee sucke three yeares 3. Some of the Hebrewes thinke hee was weaned at the end of twenty foure moneths ex Calvin sic Mercer 4. But it skilleth not at what time Isaack was weaned it sufficeth to know that Isaack was not weaned before the usuall time for any want in his mother for he grew first and thrived and then was weaned Calvin QUEST III. Why Abraham made a feast when Isaack was weaned ANd Abraham made a great feast 1. Neither is it like that Abraham lest he should seeme to imitate the fashions of the heathen did institute a feast not usuall for it is not unlike but that there was great rejoycing also at the birth of Isaack as vers 6. Sarah said God hath made me to rejoyce 2. Neither was this done either mystically as Augustine to signifie that then we should rejoyce cum factus est homo spiritualis when a man is become spirituall and weaned from carnall desires 3. Neither yet was it performed typically to foreshew that Christ should weane us ab infantilib ritib. c. from the childish rites of the Law Rupertus 4. But rather it seemeth to have beene laudabilis consuetudo a laudable custome in those dayes ut initium comedendi c. that the beginning of the eating of the first-borne should bee celebrated with a feast Cajetane For at the birth of the childe the mother being in griefe and at the circumcision the infant being in griefe it might seeme not so fit a time of feasting as at the weaning Mercer 5. And beside speciall mention seemeth to be made of this feast because Ismael at this time scorning this solemnitie derided and mocked Isaack Calvin QUEST IV. How Ismael is said to have mocked Isaack Vers. 9. SArah saw the sonne of Hagar mocking c. 1. The Septuagint read Playing Páizâ—nta but neither had it beene such a great fault for children to play together neither was Ismael being fourteene yeare older than Isaack and almost twenty yeares old if Isaack was weaned at five years as some thinke a fit play-fellow for Isaack 2. Lyranus also too much presseth this word for beside that it signifieth to play he noteth that in Scripture it signifieth 1. the act of venery as Gen. 26.8 Isaack is said to have sported or played with Rebecca 2. The act of Idolatry Exod. 32.6 they rose up to play 3. To play is taken for to fight and kill 2 Sam. 2.14 Abner said to Ioab let us see the young men play before us the two first wayes he thinketh Ismael played with Isaack both in making of Idols and in using some obscene behaviour some thinke also that he did strive and fight with Isaack Mercer But we need not stretch this word so farre It was misdemeanor great enough for Ismael to scorne and flout Isaack deriding him as though he should be their young master and heire of all and this was the persecution which Saint Paul speaketh of Gal. 4.29 And further Ismael sheweth himselfe here a very prophane person that whereas Isaack had his name given of laughter both because his father laughed and rejoyced in the spirit when he was promised and for that there was such great joy as at his birth vers 6. but most of all because he was a type of Christ in whom Abraham rejoyced Ioh. 8.56 and all the faithfull children of Abraham Ismael made him indeed a right Isaack that is a laughing stocke deriding this mysticall name which was given him of God Calvin QUEST V. Why Sarah would have the bond-woman and her sonne cast forth Vers. 10. CAst out the bond-woman with her sonne c. These reasons may be given why Sarah desired Ismael to be cast out 1. because shee saw how hee continually abused and mocked Isaack 2. For that he ambitiously sought the inheritance vers 17. The sonne of this bond-woman shall not be heire c. Chrys. 3. Ismael was of evill disposition and lewd manners she might feare lest Isaack should bee corrupted by him if the other staid in the house Perer. 4. Lest if they had still both dwelled together their posterity might be confounded Propagatio nominis Abrahae directius pertinuisset ad Ismaelem The propagation of Abarhams name should have more directly belonged unto Ismael being the elder Cajetane Calvin This reason is confirmed by the Lord himselfe who stirred up Sarah to rouse up Abraham carried away wiâ—h fatherly affection toward Ismael for he saith Thy seed shall be called in Isaack which could not so happily have beene done if Ismael had not beene separated from him 5. His mother also was cast out with him because it seemeth she ambitiously provoked her sonne to stand for the inheritance QUEST VI. What Isaack was heire of Vers. 10. SHall not be heire 1. Though Abraham yet possessed not so much as the breadth of a foot yet Sarah was not ignorant that the whole land was promised to Abraham and
time but Iacob used thus to doe that Laban might have some increase of his colour although by this meanes the stronger fell out to be Iacobs QUEST XV. Whether Iacobs device were by miracle or by the workes of nature THis device of Iacob by the sight of particoloured rods to cause the eawes and goats to be conceived with young of the like colour 1. Is neither to bee held altogether miraculous as Chrysostome thinketh non erat juxta naturae ordinem quod fiebat c. it was not according to the course of nature that was done but miraculous and beyond natures worke hom 57. in Genes much lesse doe we receive the fabulous conceit of one Hosaias an Hebrew that the eawes â—onceived alone without the males by the sight only of the rods in the water ex Mercer 2. Neither do we ascribe this altogether to the work of nature although the cogitation and conceit of the minde be very much in the forming of shapes and therefore as Plinie noteth plures in homine quam in caeteriâ— animalibus differentiae there are more diversities of shapes among men than bruit beasts because of the variety of their conceits lib. 7. c. 12. Galen writeth of a woman that by beholding of a faire picture by a deformed husband had a faire childe libr. de theriaca Quintilian writeth of a Queene that upon the like conceit brought forth an Aethiopian Hypocrates maketh mention of a woman that being delivered of a beautifull childe much unlike both the parents should have beene condemned of adultery but was freed by a learned Physitian that imputed it to a picture which she had in her sight ex Perer. The Hebrews report of an Aethiopian that had a faire child and a Rabin being asked the reason thereof shewed the cause to be a white table that was in her sight at the time of conceiving The like report is that a woman brought forth a mouse because a mouse chanced to run before her when she was with childe Mercer The like operation hath the object of the sight in bruit beasts for this cause the fashion is in Spaine to set before the mares when they are horsed the most goodly beasts of that kinde Muscul. The like practice is used by the Dove-masters that they may have a brood of faire pigeons Isydor libr. 12. Etimolog Although then that nature had her worke yet we cannot say that nature wholly did it 3. Wherefore God wrought here together with nature and that after an extraordinary manner first because this devise was revealed vnto Iacob by the Angell of God in a dreame Genes 31.11 Secondly God gave a rare effect to this devise that it failed not whereas if it had beene according to the ordinary worke of nature there might have beene some change and alteration and it is well noted by Valetius that both the male and female concurred in the same imagination and fantasie of the parti-coloured which was the cause that they alwaies brought forth of the same colour lib. desacr philos c. 11. QUEST XVI Of the naturall reason why the imagination should be so strong to worke upon the body NOw further that we may see the naturall reason why that Iacobs sheepe brought forth party-coloured 1. That sheepe by drinking of certaine waters doe change the colour of their wooll Aristotle maketh mention as there is a River in Assyria called Psychrus of that coldnesse which causeth the sheepe that drinke thereof to yeane blacke lambs in Artandria there are two rivers the one maketh the sheepe white the other blacke the river Scamander doth dye them yellow Aristot. lib. 3. de histor animal c. 12. But this alteration is caused by the matter and quality of the water being received and drunke whereas Iacobs sheepe conceived by the very sight 2. The phantasie and affection is very strong to worke upon it owne body sometime upon another children have beene bewitched by the malitious sight of those that have intended them hurt some by immoderate joy have presently dyed as Philippides the Comicall Poet for his unexpected victory of his fellow Poets and a woman for the returne of her sonne whom shee supposed to have beene slaine in the warres in the extremity of joy ended her life as the Romane histories testifie hence it is that the very sight of that which goeth against the stomacke procureth vomit some by the seeing of others bloud have sounded others for feare looking downe from a steepe place have tumbled downe they which are strucken with sudden feare doe was pale in their face their hands tremble their voyce is taken away and all the body is distempered such is the operation of the conceit of parents in the conception of their children which causeth such variety of shapes of colour gesture ex Marâ—il ficin lib. 13. de Platon Theolog. cap. 1. 3. As we see by experience that the imagination of the minde doth bring forth such effects in the body so the reasons thereof may be yeelded to be these 1. The power and dominion which the soule hath over the body the one is the moover and stirrer the other the thing mooved the soule is to the body as the workeman to his worke which he frameth and fashioneth according to the idea and conceit of the mind and so it is in the conception and generation of children Tosta q. 10. in c. 30. 2. Another reason may be taken from the nature and property of imagination Imaginari non est neque animi neque corporis sed conjunctim to imagine is not proper to the soule or body apart but to them both together as the rest of the affections of love and hatred and the like are the mind then is like to that which it imagineth and the body with the mind begetteth that which is like to it selfe so it commeth to passe that the likenesse which the phantasie imagineth the body begetteth Valles 3. A third reason is from the nature and power of the seed which as it floweth from all the parts of the body and therefore worketh materially the similitude of the same parts so also is it procured by the minde and phantasie and therefore expresseth also that quality in the birth which was in the minde from whom it was sent Perer. ex Valles 4. Places of Doctrine Doct. 1. Abrahams seed begotten by the power of God Ves. 21. GOd opened her womb c. In that God made Leah and Rachel fruitfull of whom came the promised seed it sheweth that it was not the worke of nature but the gift of God Muscul. And as Abrahams carnall seed was propagated by God so much more the Spirituall which are borne not of bloud nor of the will of the flesh nor of the will of man but of God Iohn 1.13 Doct. 2. The children of the barren wombe most excellent Vers. 24. SHe called his name Ioseph as the children of the barren are noted in Scripture to have beene most excellent as Isaack of
disparagement to him All precedent slips and errours in them were cleansed and purified in his holy and unspotted conception 13. This narration of Iudahs incest doth serve to abate the pride and insolencie of the Jewes who boast so much of their petigree and they are not ashamed to tell our Saviour to his face that they were not borne of fornication Ioh. 8.41 Perer. 4. This story hath some coherence and similitude with that which followeth in the next chapter though the event is not like for here Thamar soliciteth Iudah there Potiphars wife Ioseph but Iudah sheweth his incontinencie Ioseph his chastity Mercer QUEST II. At what time these things were done here reported of Iudah BUt at what time this historie was done here recorded some question there is 1. Neither is this narration wholly set downe by way of recapitulation as Augustine thinketh quaest 128. in Gen. as though it went before Iosephs selling into Egypt for Iudah was not above foure or five yeares elder than Ioseph for Iudah was the fourth sonne of Leah and hee and Ioseph were borne within the compasse of seven yeares Gen. 31.31 Now Ioseph being seventeene yeare old when he was sold into Egypt Iudah then not exceeding 22. yeares could not have sonnes marriageable as Er and Onan were 2. Neither is Pererius opinion to be received that all this fell out after Ioseph was sold for from that time till Iacobs going downe to Egypt when Ioseph was 39. yeare old are but 22. yeares in which time Iudah could not bee a grand-father as he was for his sonne Phares had two sonnes Ezron and Hamul that went downe with Iacob into Egypt And to say that either of these two sonnes were borne in Egypt is to contradict the Scripture that saith they went downe into Egypt with Iacob Gen. 46.26 or to say that Iacobs going downe must be taken for all the time of his life and abode in Egypt which was seventeene yeares is to speake improperly and to pervert the course of the story 3. Wherefore the best solution is that part of this chapter was fulfilled before Iosephs captivity part followed after and Iudah must be supposed to have taken a wife at twelve or thirteene Mercer Iunius thinketh at seventeene yeares I would rather take fourteene or fifteene yeares betweene both and Er must be about ten yeares of age when Ioseph was sold Iun. who also tooke a wife at the like age of twelve or thirteene yeares Mercer which will fall out about the twenty five or twenty six yeare of Iudahs age then Er and Onan might die in one yeare Selah might be expected some three yeares Perer. then the yeare following might Thamar have her two twins about the thirty yeare of Iudah Pharez keeping the same time of marriage might have his two sonnes but very young when Iacob went downe to Egypt in the 44. yeare or thereabout of Iudahs age Iunius thinketh that Iudah begat Pharez at the age of thirty foure and was fifty yeares old when he went downe into Egypt but that cannot be for Iudah was not above five years elder than Ioseph who was then but 39. yeares old for Iudah was Leahs fourth son who together with Ioseph were borne in the second seven yeare of Iacobs service with Laban 4. And lest it might seeme strange that Iudah and his sonnes were married and had children so young this is not affirmed without the like president in Scripture for wee finde that Ahaz father to Hezekiah was but eleven yeares old when hee was borne for Ahaz was but thirty six yeares old when hee died 2 King 16.2 and Hezekiah immediately succeeding in the kingdome was 25. yeare old 2 King 18.2 It cannot be said that there was an interrognum betweene them that the kingdome lay void a certaine space for in the twelfth yeare of Ahaz over Judah began Hoshea to reigne in Samaria nine years 2 King 17.1 and Ahaz reigned sixteene years 2 King 16.2 Now in the third yeare of Hoshea began Hezekiah to reigne 2 King 18.1 If then in those dayes when mans age was much shortned his nature decayed and strength abated they had issue so soone it is not improbable but that such untimely mariages might be in use in Iudahs time when their life was longer and their strength greater 5. But where it is said About that time Iudah went downe it must not be referred exactly to that particular season which went immediately before but indefinitely understood of the whole course of that history of Iacobs children after their returne out of Mesopotamia while Iacob dwelt in Sechem where he remained eight yeares which I rather thinke with Mercer than that this was done after Iacob was come to Isaack Aben Ezra sheweth the like Deut. 10.7 where it is said that at the same time when the children of Israel departed from Gudgodah The Lord separated the tribe of Levi whereas Levi was separated the second yeare after they came out of Egypt but they departed from Gudgodah in the 40. yeare wherefore these words the same time must be referred to the whole time of their peâ—egrination in the wildernesse not to that particular time of departing from Gudgodah And so likewise in this place ex Mercer Or further these words about that time may be understood by a synecdoche the part being taken for the whole because some of these things here recorded though not all might fall out in that instant or not long after as the strange death of Er and Onan and the incest of Iudah which might happen about the 24. yeare of Ioseph ex Mercer QUEST III. Why Iudah went downe and whither Vers. 1. IVdah went downe c. 1. That is he descended into some lower Countrey it may bee out of Sechem not as some Hebrewes that he was fallen from his greatnesse because he gave counsell to have Ioseph sold and was the cause of his fathers long griefe Mercer 2. What was the cause of his going from his brethren is not expressed whether for detestation of the horrible murther committed by Simeon and Levi upon the Sichemites or for the abundance of cattell which he had But it is like that he often came and went to his brethren as appeareth by the story of Iosephs selling into Egypt whereunto Iudah advised he also went downe with his brethren into Egypt for corne 3. This Adullam was a towne in the tribe of Iudah whither afterward David did flie 1 Sam. 22.1 Hierom saith that in his time there was a village of that name some ten miles from Eleutherepolis Muscul. QUEST IV. Of Iudahs oversight in marrying a woman of the Canaanites Vers. 2. IVdah saw the daughter of a man called Suah 1. This was not the name of Iudahs wife as the Septuagint reade vers 12. but of his wives father 2. Neither was this Suah a merchant as the Chalde paraphrast readeth and the Hebrewes follow the same to cover the infirmities of their fathers although the word
and shall never be laid unto their charge and so no concupiscence is mortall 2. There can be no reasonable coveting of another mans things for reason is grounded upon the law of nature against the which such concupiscence is therefore the coveting of our neighbours goods being a transgression of this morall precept is in it owne nature mortall but through Gods mercie in Christ both it and all other sinnes to the faithfull are veniall and pardonable and not otherwise 4. Confut. That Marie was not void of originall sinne and concupiscence FUrther Thomas Aquin hath another position Post peccatum propter corruptionem nullus evadit concupiscentiam praeter Christus virgo gloriosa c. After sinne entred because of corruption none can escape concupiscence beside Christ and the glorious Virgin Thom. in opuscul So the Rhemists All men are borne in sinne Christ onely excepted and his mother for his honour Annotat. Rom. 5. sect 9. Contra. 1. The Apostle saith Rom. 3.19 Whatsoever the law saith it saith to them which are under the law that every mouth may be stopped and all the world be culpable before God But Mary was under the law and culpable before God as others were Ergo the law also saith to her Thou shalt not covet 2. Againe the same Apostle saith The law was our schoolmaster to bring us to Christ that we might be made righteous by faith Galath 3.24 But Mary was made righteous by faith for shee calleth Christ her Saviour in her song Luk. 1.47 Therefore the law also was a schoolmaster to her to bring her to Christ. 3. S. Paul further saith Ephes. 2.3 We were by nature the children of wrath as well as others He speaketh generally of all the faithfull therefore even Mary was by nature the childe of wrath and consequently borne in originall sinne 4. Divers infirmities are discovered in Scripture in the Virgin Mary as Luk. 2.48 her finding fault with Christ Matth. 12.46 her interrupting of Christ in his sermon Ioh. 2.2 her prescribing of the time to Christ to shew a miracle in turning the water into wine when Christ rebuked her saying Woman what have I to doe with thee All these infirmities doe shew that Mary was not void of originall sinne And therefore upon these reasons and testimonies of Scripture we inferre that Mary was conceived and borne in sinne as others are and Christ onely is excepted of whom onely the Apostle saith He was in all things tempted in like sort yet without sinne Heb. 4.15 As Origen also well saith Solus Christus sine macula Onely Christ was without spot Homil. 1. in Levit. See more also of this question Synops. Centur. 2. err 79. 5. Confut. Against the Romanists that it is impossible in this life to keepe the law of God NOw whereas the law restraineth the very inward concupiscence and corrupt desire herein appeareth the perfection of the law and how impossible it is for any in this life to keepe the law of God perfectly as the Apostle saith Rom. 7.14 We know that the law is spirituall but I am carnall sold under sinne There are two reasons why it is not possible to keepe the law both because it is spirituall not restraining onely the externall act but the internall spirituall motions and so is a most perfect rule of righteousnesse and for that we are on the other side imperfect full of weaknesse and corruption and carnall Here then is discovered another error of the Romanists That the precepts and commandements of God unto a man justified and in the state of grace are not impossible to be kept Concil Trident. sess 6. can 18. First then the truth concerning this point shall briefly be opened and then their objections answered First here we are to consider a fourefold state and condition of man 1. As he was created in a perfit state before his fall when it was possible for man to have kept the law and to have conformed himselfe in perfit obedience to the will of his Creator 2. But man considered in his corrupt nature before he be regenerate and restored can by no meanes keepe the law as the Prophet saith Can the blacke moore change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill Iere. 13.23 So the Apostle Whatsoever is not of faith is sinne Rom. 14.23 And We are not able of our selves to thinke any thing 2 Cor. 3.5 3. In the restored estate of man by regeneration and new birth the law is partly possible to bee kept partly impossible It is possible two wayes first by the imputation of the righteousnesse of Christ who hath fulfilled the law for us for he needed not fulfill it for himselfe as hee suffered not for himselfe for he was perfitly holy and just even from his conception communicatione justitiae divinae by the communication of the divine justice Marbach So the Apostle saith Rom. 10.4 Christ is the end of the law that is the fulfilling of the law for righteousnesse to every one that beleeveth Secondly the law is possible to be kept of the regenerate Quo ad inchoationem obedientia internae externa in respect of the inchoation or beginning of obedience internall and externall as the Apostle saith This is the love of God that we keepe his commandements 1 Ioh. 5.3 For he which without this beginning of righteousnesse that is without regeneration saith he knoweth and serveth God is a liar Vrsin This regeneration and inchoate obedience being wrought in the faithfull by the Spirit of God though it doe not wolly extirpate and root out sinne yet it keepeth it so under that it reigne not in them and it so renueth them that they labour to resist sinne and to live according to the law of God which obedience though it bee in it selfe imperfect yet is it accepted of God by faith in Christ in whose perfect righteousnesse whatsoever is imperfect in our obedience is perfected and our imperfections pardoned Marbach Yet even in the regenerate the law is impossible to be kept in respect of that perfection which God requireth and therefore the Prophet David saith Psal. 143.3 Enter not into judgement with thy servant for in thy sight shall none that liveth be justified 1. The faithfull doe both imperfectly keepe the law committing many things against it 2. Even in those things wherein they keepe the law they have some imperfections as the Prophet Isay saith 64.6 All our righteousnesse is as a stained clout Vrsin But there is great difference betweene the regenerate and unregenerate even when they sinne 1. Gods purpose standeth to save the Elect though they sometime slip so is it not with the other 2. Their repentance in the end is certaine so is it not in the unregenerate 3. Even in the sinnes of the regenerate there remaineth yet some seed of faith which is not utterly extinguished nor they wholly given over but the wicked
and a fragrant smell as Aristotle and Plinâ—e write and therefore fitter in this behalfe to be a signe of grace and favour 6. Further their imagination is fond that think there shall be no Raine-bow 40. yeares before the end and destruction of the world by fire because the aire say they must be a long time before prepared by a continuall drinesse for that combustion As though God cannot at once make the world combustible as the raine and flouds were gathered together speedily for the inundation further if there should bee no raine for fortie yeares before the end of the world how should the fruits of the earth be preserved great famine and miserie must needs follow in the world whereas it seemeth at the comming of Christ there shall be pleasant times and full of mirth wherein they shall eat and drinke marry and bee given in marriage as it was in the dayes of Noah Matth. 24.7 Lastly Rupertus opinion wanteth sufficient ground who applieth this covenant signified by the Rainebow wholly unto Christ and maketh it altogether mysticall we deny not but that the Raine-bow being a signe of temporall benefit may be a type and figure of Gods everlasting mercy in Christ as Revel 4.3 the throne of God is described having a Raine-bow round about it yet it is evident that God covenanteth here with Noah for this temporall benefit and with all other creatures and living things to whom the spirituall covenant in Christ appertaineth not And whereas other mysticall significations are made of the Raine-bow as that the two colours of water and fire in the Raine-bow the one blew the other red doe betoken the baptisme of Christ by water and fire and the two judgements of the world the one already past by water the other to come by fire these applications and the like are witty rather and pretty than wise and pithy 8. Further whereas other covenants are made with condition of obedience this covenant is absolute that howsoever mens wickednesse may deserve other particular punishments the Lord will not any more destroy the world with water 9. This covenant the Prophet saith was made with an oath Isay 54.9 and yet no oath is here expressed because the word of God is as sure and stedfast as an oath as the Lord is said to have swore to Abraham concerning the multiplying of his seed Exod. 32.13 and yet no oath is mentioned where that promise is made Gen. 12. and 15.10 Ramban noteth that the Bow being turned with the ends downward and the backe to heaven therein is a signe of mercy for hee that shooteth arrowes holdeth the backe of the Bow from him 11. The Jewes when they see the Bow goe forth and confesse their sinnes and will not looke upon it with their eyes such superstition we allow not but it were meer that the sight thereof would put us in minde of Gods great mercy in sparing the world 12. This speech of the Lord concerning the heavenly Bow was neither uttered to Noah alone and by him to his children as some thinke or to Sem onely and Iapheth of his sonnes but to C ham with the rest whose sinne yet appeared not and this being a temporall blessing as wicked Cham was a partaker in it so the covenant might bee made with him seeing that therein even other creatures also are comprehended ex Mercer QVEST. XI How Gods is said to remember Vers. 15. THen will I remember my covenant 1. Not that God need to have any thing to put him in remembrance but either thereby is meant that God will never forget his covenant in that it shall appeare by the effects that God thinketh of his covenant to performe it or rather it is referred to the faith of men that they shall well perceive that God is faithfull in his promises Calvin so that God is said to remember because he maketh us to know and remember Chrysostome 2. Here it is called a covenant in a large sense for properly a covenant is not without a contract sine dato accepto a promise and a condition but such a covenant is not here made which is extended to the bruit beasts it then here signifies the absolute disposition and gracious purpose of God toward man and all flesh for their preservation Tremel QVEST. XII Whether Noah had more sonnes beside the three that are named Vers. 18. THe sonnes of Noah going forth of the Arke c. Berosus Annianus thinketh that Noah begat other sonnes after the floud to the number of thirty which were called Titanaes of their mother Titaa and that one Tuisco the father of the Germanes was the fourth sonne of Noah Muscul. But all these are fables 1. Because it it like that Moses would have made some mention of those sons at the least in generall as of the other Patriarks before the floud they begat sonnes and daughters Genes 5.2 The text saith that of these three the whole earth was overspread vers 19. But if there had beene other sonnes they also should have increased 3. It need not be marvelled that Noah lived 350. yeares after the floud and begat no children for all this was the time of his old age and Noah being 600. yeare old was not so apt for generation QVEST. XIII Why mention is made of Canaan ANd Cham was the father of Canaan 1. Mention is not made of Canaan the sonne of Cham and the rest of Noahs sonnes children omitted to note the intemperancie of Cham as Chrysostome thinketh because he begat him in the Arke for that is not like that Canaan was borne in the Arke both because mention is made onely of Noah and his wife and his sonnes and their wives that came out of the Arke eight persons in all Gen. 8. ver 16. as also seeing Canaan was the youngest of Chams sonnes Gen. 10.6 it would follow that the three elder sonnes Cush Misraim Puâ— being borne before Canaan and so before the floud should haue entred into the Arke contrary to the Scripture which remembreth but eight persons to have beene saved in the Arke 1 Pet 3.20 2. Neither as Ambrose conjectureth is Canaan mentioned to exaggerate Chams disobedience that having a sonne to whom he was father did forget his dutie to his father and therefore was justly punished with a wicked sonne 3. But this seemeth to be the reason Moses applieth the story to his times when as now the Israelites were going to possesse the land of Canaan that they might know that now was the time when the curse of Canaan and his posteritie should take place sic Muscul. QVEST. XIV Whether Noah was the first inventer of Wine Vers. 20. Noah planted a vineyard 1. Noah is said to be a man of the earth not because he was a great man or lived in the field without Cities as Ramban but because he delighted in husbandry 2. If it be asked whence Noah had these Vine-plants either as Ambrose thinketh they
Let the iniquity of his fathers come into remembrance in thy fight 3. If in the meane time the wicked father beget a sonne that seeth his fathers sins c. and repenteth he shall not die in his fathers iniquity Ezek. 18.14.17 As the sonnes of Core died not with their rebellious father Numb 26.10 4. And it is just that God should visit to the third and fourth generation because by the course of nature so long the father may live to see his sinne punished in his posterity and the children so long may have the evill example of their parents in their eyes for whose sins they are said to bee punished though they have made them their owne by imitation because their parents were authors and by their example perswaders and in their owne persons beginners of that sinne 5. Neither for Idolatry onely is the iniquity of the parents visited in their children as Rabbi Moses thinketh but for other sinnes also as here Chams prophanenesse and rebellion toward his father is punished in Canaan 6. Neither are the children guilty of their parents sinnes only by imitation in doing the like but if they continue in other great sinnes though not the same as when the people were plagued because David had numbred the people though therein David was the greatest offender yet they had deserved diversly by their other sinnes to bee punished or if the children though they committed not the same sinnes yet doe winke at them and suffer them by silence and reprove them not as Elie was accessary to his sonnes sinnes because he held his peace as Augustine well saith quamvis bonis vita malorum displiceat c. although the life of the wicked displease the righteous and therefore they are not eternally damned tamen quiapeccatis eorum pareunt jure cum eis temporaliter flagellantâ—r yet because they forbeare and spare their sinne they are justly together with them whipped temporally 7. Neither doth God prescribe vnto himselfe alwayes this rule to punish but to the 3. or 4. generation hee may extend his iudgements to the tenth as here in the posteritie of Canaan but yet the proportion alwayes holdeth that he is more inclined continually to mercie than justice Calvin 6. This Canaan is accursed not onely for his fathers sinne but as being himselfe also which is most like accessarie to it relating the matter to his father and the posteritie also of Canaan though they did beare the curse first denounced against their father yet are worthily punished for their owne sinnes Levit. 18.28 for these abhominations the Lord spued out the people that were before you QVEST. XXII Of the blessing of Sem. Verse 26. Blessed be the God of Sem. 1. Jt appeareth in that Sem hath the chiefe blessing that he was the actor and perswader of that reverent and dutifull behaviour toward their father Tremel 2. In that Noah turneth himselfe to God it sheweth the excellencie of grace wherewith Sem was endued which also is implyed in his name which signifieth one famous or of renowne Perer. 3. He prophesieth that the true religion and Church should remaine in Sems posterity that hee onely should worship the true God which is to be blessed for ever 4. And here also is included a prophesie of Christ to come of Sem in whom all the nations of the world should be blessed Oecolampad QVEST. XXIII How Iapheth was to dwell in Sems tents Vers. 27. GGd perswade or enlarge Iapheth c. 1. This cannot be the meaning that God should dwell in the tents of Sem because there was his temple and Christ also incarnate walked and dwelled amongst them sic Theodoret. Lyran. Tostat. Mercer and the Chalde paraphrast referreth it unto God but the construction of the words following let Canaan be his servant will draw the sense to bee referred to Iapheth not unto God 2. Neither doth Noe speake here of the great increase and dilating of Iapheths posterity into all parts of the world 3. nor yet of any civill society and league which should bee betweene the Gentiles of Iaphets stocke and the Jewes 4. or that they should surprise the inhabitants of Sem and thrust out the Jewes for all those things did equally befall the posterity of Cham the Aegyptians were in league with them and sometimes also surprised them 5. But the word is rather to bee translated perswade as Iunius then inlarge with Mercer or as Vatablus well readeth blande reducat God shall gently reduce Iapheth to Sems tents which was fulfilled not when the Gentiles became Jewes Proselytes as some Hebrewes but when by the mild voyce of the Gospell the Gentiles were called to the knowledge of God and made one Church with the Gentiles Rupertus here also hath a good conceit that the Greekes and Latines comming of Iapheth by those two languages of Greeke and Latine did open the Tabernacles of Sem the Hebrew Scriptures and made them knowne to the Gentiles QVEST. XXIIII Of the life and acts of Noah Vers. 28. ANd Noah lived c. Noah lived 250. yeares after the floud died but two yeares before Abraham was borne for from the floud to the birth of Abraham are counted not above 352. yeares And Sem living 502. yeares after the floud reached to the 50. yeare of Isaack This then is worthy to bee observed that three Patriarkes for the space of two thousand yeares and more from the beginning of the world to Isaack might serve to propagate the true religion Adam to Methuselah who lived with him 242. yeares Methuselah to Sem who lived almost an 100. yeares after Sem was borne and Sem to Isaack 2. Although the Scripture make no mention of the rest of Noahs acts yet no doubt hee was occupied in doing good and in planting religion Berosus writeth that he taught the Armenians the skill of husbandry and planting of vines he distinguished the yeare into 12. moneths instructed them in the true service of God and from thence he went to Italy where he likewise taught Theology and humane arts who was honoured of them as a God under the name of Sol and Coelus and there hee died This record of Noahs acts as it containeth nothing of any improbability saving that Noah so godly a Patriarke would never suffer himselfe to bee honoured as a god so there is no necessity to receive or beleeve it not being expressed in Scripture 3. But whereas Methodius is made the author that Noah should have a certaine sonne called Iovâ—thas that should bee borne in the 100. yeare of the third Chiliad or thousand who invented Astronomy and prophesied of the foure Monarchies this is a meere fiction for Noah lived not till the 100. yeare of the third Chiliad but died in the sixth yeare thereof for to the floud are reckoned 1696. yeares and Noah lived after 350. And againe the text saith that all the earth was overspread of Noahs three sonnes there was no place then for a fourth 4. Though
of the Hebrewes that Nimrod was cloathed with the same skinnes which Adam and Eve did weare by vertue whereof both man and beast were obedient to him we utterly reject it 6. Neither need we to turne the word before the Lord against the Lord as Augustine sheweth the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both lib. 16. de Civit. cap 4. 7. But the right meaning is that even in the sight and presence of God without all feare of God Nimrod practised tyranny and cruelty so that it grew unto a proverb to resemble a cruell tyrant and oppressor to Nimrod QVEST. XIII Who that Nimrod was NImrod 1. This Nimrod was neither the sonne of Ionithus whom Noah should beget after the floud who should for rule and dominion-sake associate himselfe to the stocke of Cham as forged Methodius fableth for the Scripture testifieth that he was the sonne of Chush 2. Neither was Nimrod the father of Iupiter Belus the father of Ninus as Berosus Annianus lâ—b 5. antiquit Chaldaic who should beginne the Empire of the Babylonians an 130. yeare after the floud for it is not like that Monarchie grew so soone to be so mighty the world not yet being replenished 3. Neither can he be Ninus because he is said to build Ninive vers 11. as Meacator for that City might be begunne by Nimrod and enlarged by Ninus 4. Neither can Mercators conjecture be sound that Nimrod was not the immediate sonne of Chush because he is reckoned after the Nephew of Chush but this might be to omit their conjecture that he was begotten of an harlot either because he was borne after his nephewes Sheba and Dedan or else the Scripture speaketh of him alone as the most eminent person and to take occasion thereby to touch his tyranny sic Augustin Mercer 5. Neither is it like that this Nimrod was Zoroaster as Epiphanius 6. But it is most like that this Nimrod was the same whom forren stories call Belus whom they make the founder of the Babylonian Monarch and both of them were the first inventors of Idolatry So Iosephus saith of Nimrod and it is evident that many Idols names among the Gentiles in those East parts were derived from Belus as Bâ—lial Belzebub Belphegor QVEST. XIV Of the Countries Arach Vers. 10. THe beginning of his Kingdome was Babel c. 1. Babel was so called because there the Lord confounded their languages of ballall to confound 2. Arach it may bee Arecha in the Province Susiana in Persia but more like to be Edessa in Mesopotamia neere Euphrates not that Edessa which was afterwards called Antioch sic Hierosolym Hieronym Mercer 3. Accad is Nisibis in that part of Mesopotamia which is corruptly of Geographers called Acabene for Accadene Mercer 4. Calne which is not Selucia as Hierome or Ctesiphon as Hierosolmyt and Mercer but rather the famous Mart Towne Callinisum Iun. that it was a Towne of fame may appeare Amos 6.2 goe unto Calneh c. 5. Sinhar this is the Countrey of Chaldaea and Mesopotamia where is the mountaine Singaras and the Towne Singara thereof called Iun. QVEST. XV. Of the building of Babel COncerning the building of Babel 1. Q. Curtius seemeth to ascribe it to Belus lib. 5. 2. Others to Semiramis Herodotus lib. 1. Diodor. lib. â— 3. Berosus cited by Iosephus to Nebuchadnazar lib 1. cont Appâ—on 4. Berosus Annianus maketh all three builders of Babylon Nimrod began the Tower an 131. after the floud then Belus built the City who reigned after Nimrod 62. yeares and he himselfe reigned 56. yeares then Semiramis the wife of Ninus which reigned 24. yeares much enlarged and fortified the Citie To this purpose Berosus Annianus And after all this when Assyrian kings had made Ninive the Imperiall seate so that Babylon was neglected and much decayed at the last Nebucadnazar having conquered the Citie of Ninive reedified and beautified Babylon as it is in the 4. of Dan. But yet the beginning and foundation of Babylon was laid by Nimrod as the Scripture here testifieth the bâ—ginning of his Kingdome was Babel Hereunto agree Iosephus Orosius lib. 16. August lib. 16. de Civit. Dei cap. 4. QVEST. XVI Of Assur Vers. 11. OVt of that land came Assur or he went to Assur 1. Neither Assur is here taken for the proper name of Sems sonne who as Augustine thinketh first obtained the dominion of Nimrod and then went and built other Cities whereof the first was afterward called Ninive the same also is the opinion of Iosephus and Mercerus following Kimchi For it is not like that Assur of godly Sem was such another mighty hunter as Nimrod was and if Assur obtained Nimrods Empire he was the mighty hunter and not Nimrod 2. Neither is it like as Hierom writeth de terra illa pullulavit Assyriorum imperium that the Empire of the Assyrians did spring out of Nimrods Countrey for it is not probable that Sem and Chams stocke were so soone confederate together 3. Neither was this Assur the sonne of Iapheth as Ab. Ezra or the son of Nimrod as Epiphanius 4. Nor yet is Assur here taken for the King of Assyria that Ninus King of Assur came out from the land of Sinâ—ar to conquer other Countries as Pererius seemeth to thinke for it is not like that Moses would call Ninus by the proper name of Assur the one comming of Cham the other of Sem. 5. But the better reading is that out of that land he that is Nimrod or some of his posterity came into Assyria Iun. so that Assur is here taken neither for the King or Kingdome of Assyria or for the proper name of Assur but for the region and countrey of Assyria This Iunius following Ramban to whom consenteth Mercator saving that hee erroneously thinketh that Nimrod and Ninus the founder of Ninive were all one But it is more probable that Nimrod first came into the countrey called Assyria and began to build that City which was afterward inlarged by Ninus and called by his name QVEST. XVII Of the beginning and continuance of the Assyrian Monarchy BUt here occasion is offered briefly to touch the beginning and continuance of the Assyrian Monarchy 1. Ninus is held to have beene the first Monarch of the Assyrians as Hierome saith most historiographers consent therein in the 43. yeere of his reigne Abraham was borne 352. yeares after the floud the last King of the Assyrians was Sardanapalus 2. The number of the Kings comming between is uncertaine Velleius Paterculus reckoneth 33. Eusebius 36. Orosius 50. Diodorus 30. onely but the matter is not great for few or none of all this number were famous for their vertue or worthy acts neither doth the knowledge thereof give any light to the divine stories 3. Likewise authors disagree about the continuance of the Monarchy 1. Some ascribe unto it too much as the Aegyptians 5000. yeares as Alexander writeth in an epistle to Olympias
Lord bid him vers 17. and therefore he saith it is not imperium but motivum ad gaudium it was no commandement but a motive to Abraham to his farther joy c. for Abraham had walked thorow a good part already and no doubt did also take a view of the rest to his farther comfort as time and opportunity served Calvin Musculus Mercer it is not like he would neglect any thing that might either increase his joy or confirme his faith 2. This Plaine of Mamre neare Hebron was not out of that Countrey called Canaan as Cajetane thinketh for Hebron was in Canaan Genes 23.2 and this abode of Abraham in Hebron is that dwelling of Abraham in the land of Canaan mentioned vers 12. 3. This Plaine or Valley in Hebrew Eelou which signifieth an Oake as the Septuagint translate was beset and planted with Oakes and other trees Genes 18.8 4. It was called of Mamre the Amorite either the planter of the trees or possessor of the ground who had two other brothers Eschol and Aner confederate with Abraham Genes 14.13.24 QVEST. XV. Of the situation antiquity and name of Hebron COncerning Hebron three things briefly shall be declared 1. The description and situation of it 2. The antiquity 3. Of the name 1. Hebron was situate in the land of Canaan there was the habitation of Abraham and there first reigned David two famous monuments this City had the tree that Abraham entertained the Angels under Gen. 18.8 for the tree Iosephus saith it was a Turpentine tree Terebinthus thought to have continued from the beginning of the world till his time Hierome saith it was an Oake that lasted till Constantines reigne Borchardus saith it was Vlmus an Elme tree which was to be seene till his time who lived some 300. yeare since yet not the same tree but another which did spring out of the root of the old and that is most like there also is the double cave which Abraham bought for buriall where Iosephus saith in his time were to bee seene Abraham and the other Patriarks monuments of marble Borchardus saith in his time there was built a Church Hierome that Abrahams Mansoleum or tombe remained there till his time ex Perer. Borchard maketh mention of two other monuments in Hebron of a certaine cave not farre off in a rocke where it is said that Adam and Eve continued 100. yeares mourning for their sonne Abel as also of a certaine field that hath soft red earth pliable like wax whereout they say Adam was made but these are but conjectures of no certainty And so is also that of Hierome that Adam was buried in Hebron because the Latine text readeth thus Iosu. 14.85 Ibi Adam maximus inter Enacim situs est There Adam the greatest of the Anakims is placed which words are otherwise in the Hebrew He that is Arba was a great man among the Anakims Adam is not here a name proper but appellative and Adam by the most of the ancient Writers is held to have beene buried not in Hebron but in Mount Calvarie as Origen Cyprian Athanasius Ambrose with others 2. For the antiqrity of Hebron 1. It cannot be so old as some thinke that it was the first City which was built in the world by Adam and there Noah to have beene borne Ioan. Annius for Henoch builded by Cain is the first City named in Scripture 2. Neither is it so ancient as some Hebrewes conjecture to have beene built by Cham as Rabbi Salomon or within 90. yeares after the floud as Iosephus who maketh it 2300. yeares elder than his time for the tower and City of Babel which were built somewhat above 100. yeare after the floud are thought to be the first after the floud 3. And whether Hebron bee more ancient than Memphis is uncertaine as Iosephus saith it was but it is evident that it was built seven yeares before Zoan in Egypt Num. 13.23 which is not Memphis but Tanis in Egypt as both the Chald. and Greeke Interpreters read in that place 3. This Hebron was first called the City of Arba Genes 23.2 Iosua 14.15 Arbe signifieth foure it was not so named either because the foure Patriarks Adam Abraham Isaach Iacob and the foure Matrons Eva Sara Rebecca Lea were there buried as the Hebrewes thinke for whether Adam and Eva were there buried is uncertaine nor yet because it was tetrapolis a City consisting of foure parts Ioan. Annius but it was so called of Arba the father or founder of the great Anakims Iosua 14.15 It was afterward called Chebron not of Chebron the sonne of Marescah the sonne of Caleb mentioned 1 Chro. 2.42 as Hierome and Musculus thinke for it had that name long before that Chebron was borne but I rather approve Origens conjecture who alludeth to the signification of the word which betokeneth a conjunction or joyning together of the root chabar because there saith he conjugia patrum reliquia jacent the bodies of those married couples Abraham with Sara Isaach with Rebecca Iacob with Lea are there buried 4. Places of Doctrine 1. Doct. Faith is of things not seene but hoped for Vers. 15. ALL the land which thou seest c. Here that saying of the Apostle is verified faith is the evidence of things which are not seene Heb. 11.1 for Abraham had not yet the breadth of a foot in all this Countrey which is promised him but by faith he seeth farre off and beleeveth it should be given to his seed 2. Doct. God alloweth of no will-worship Vers. 18. IN that Abraham built an Altar he did it not of himselfe but as he was directed by God whereby we are taught that nothing should be brought into the worship of God without his warrant Calvin all such worship is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship 5. Places of confutation 1. Confut. Riches not to be cast away Vers. 2. ABraham was very rich in cattell silver and gold c. Hence appeareth the superstition of Monks and Friers that thinke that perfection consisteth in poverty riches are not then to be cast away Abraham enjoyed them rich men may please God in their rich estate so they set not their heart upon their wealth Augustine well sheweth it in that parable Luk. 16. Lazarus pauper in sinum divitis Abrahami receptus est poore Lazarus was received into rich Abrahams bosome both rich and poore then if they be faithfull may enter into heaven Calvin 2. Confut. The vulgar Latine text not of Hieromes translation Vers. 13. WHereas the Septuagint translate exceeding sinners in the sight of God Hierome findeth fault with that translation and saith it is superfluously added for the Sodomites were sinners also before men But whereas the Latine text to the same sense readeth coram Domino before the Lord hence it is evident that it is not Hieromes translation though it commonly beare his name for it is not like he would reprove his
33.18 the true reading is that Iacob came Shalem safe to the City Sichem as the Chalde interpreteth not to Shalem a City of Sichem Secondly that Salim where Iohn baptized is the same City which is called Shagnalim or Schalem belonging to the tribe of Benjamin 1 Sam. 9.4 wherefore this Shalem in Sichem hath no ground out of Scripture 2. Hierome saith that there was a towne neare to Scythopolis called Salem in his time where the ruines of Melchisedecks pallace were to be seene Answ. But whence shall it be knowne that Melchisedecks pallace sometime stood in that place this is warranted onely by an uncertaine report neither is it like that Melchisedeck being a King of one small City did build himselfe such a sumptuous and great Pallace whose foundation should continue so long above two thousand yeares 3. The City of Jerusalem was much out of Abrahams way as he returned from Dan but the other Salem was in his way Hierom. Answ. As though a small distance of way could hinder Gods purpose in causing Melchisedeck and Abraham to meet which might be either in drawing Melchisedech somewhat from home to salute the Patriarke or in moving Abraham to visit the City Salem famous for the true worship and service of God 4. But Hierusalem cannot come of Salem for so two words of divers languages should be mixed together the first name being Greeke the other Hebrew Answ. Hierome imagineth that the first part of this name should come of the Greeke Hieros holy for so Jerusalem was called the holy City But the Hebrewes doe better derive the name of Jerusalem they say Sem called it Salem and Abraham Jireh there the Lord will be seene Gen. 22.14 which both put together make Jerusalem which signifieth the vision of peace so Midras in Psal. 76. This derivation of Jerusalem is more probable than from the Greeke Iireh as Hierome or from Jebus and Salem which make Jebusalem and for better sound to the Jerusalem as Pererius Wherefore I preferre rather the opinion of Iosephus that this Salem was the same City which was called afterward Jerusalem for these reasons 1. Because there is no evident mention in Scripture of any other City called Salem but this converted into the name of Jerusalem two Salems we read not of one was Jerusalem 2. This is evident Psal. 76.2 In Shalem is his Tabernacle his dwelling in Sion Sion then and Shalem were both in one place 3. The Jewes also hold this tradition that the place where David and Salomon built the Temple in the floure of Araunah is the same place where Abraham built an Altar and would have sacrificed Isaack where Noah first built when he came out of the Arke where Cain and Abel offered c. This place then being consecrate with so many Altars and sacrifices is like to be the place where the greater sacrificer and high Priest Melchisedeck dwelt 4. The type also better answereth to the body that Melchisedeck a figure of the high priest Ihesus should there dwell where Christ afterward performed that great and divine act of his Priesthood in offering himselfe up in sarifice upon the Crosse at Jerusalem QVEST. XVIII How Abraham is blessed of Melchisedeck Vers. 19. HE blessed him c. 1. It is like that Melchisedeck used a more ample forme and manner of blessing which is here onely abridged by Moses Luther 2. Though Melchisedeck blesse Abraham first and then God herein hee offended not as the Hebrewes affirme and for that cause they say his Priesthood was translated to the posterity of Abraham for beside that the servants of God in their prayers being carried with zeale forget to observe order even this blessing pronounced upon Abraham is referred to the praise of God As also the Apostle otherwise collecteth that Melchisedeck was greater than Abraham in that he blessed him and that his Priesthood was not translated to Aaron but to Christ ex Mecrer 3. Abraham is blessed and God is blessed but God is blessed Benedictione laudis with the blessing of praise Abraham Benedictione opitulationis with the blessing of Gods helpe or assistance Cajetane 4. Neither is Abraham pronounced blessed onely herein because hee had obtained this victorie but aeterni faederis respectu in respect of the eternall covenant which God made with him and his seed Vatablus 5. And this is more than an ordinary blessing it is a Priestly benediction and it is set forth as an act of Melchisedecks Priesthood whereby he ratifieth the promise made to Abraham Calvin 6. Melchisedeck is found to be the first that giveth this title unto God in Scripture to be possessor of heaven and earth Tostatus whereby the true God is distinguished from all false gods QVEST. XIX How Abraham payed tithes Vers. 20. ANd he gave him tithes of all c. 1. Although it bee not expressed in the text whether Melchisedeck or Abraham gave tithes yet the Apostle cleareth this doubt that he received tithes of Abraham Heb. 7.6 and the text also giveth this sense for seeing Melchisedeck is named to be a Priest he was more fit to receive than give tithes 2. Some thinke that Abraham gave not tithes of all the goods recovered seeing â—e after refused to take so much as a shooe threed of that which belonged to the King of Sodome vers 25. He then gave tithes onely of his owne substance Calvin Mercer But though Abraham refused to touch any part of the Sodomites substance in himselfe for his owne use yet he might even of that offer the tithe unto God 1. Because it was his by common â—ight and the law of Nations 2. Because he giveth reason lest he should say that he had made Abraham rich which reason served onely against the private and proper use not the publike and religious use of those goods 3. If Abraham had not prevented them in giving the honour of the victory unto God the Sodomites would have offered the same things in sacrifice to their Idols Neither is the opinion of Cajetane to be allowed that Abraham gave not the just tenth part as afterward was appointed by the Law but a certaine portion in the name of the tenth for the Apostle sheweth that Abraham paid tithes properly and Levi in Abraham was tithed as the Levites received tithes afterwards Heb. 7.5 6. 4. Whereas Levi is said to pay tithes in Abraham being yet in his loynes and thereby proveth the Priesthood of Melchisedeck to be greater than of Levi that is so said because the Priesthood went then by carnall generation not by spirituall election as now under the Gospell 5. And though Christ were also in Abrahams loynes secundum substantiam corporalem in respect of his corporall substance yet he was not there secundum rationem conceptionis in regard of the manner of his conception because he was conceived by the holy Ghost But Levi was in Abrahams loynes both wayes and therefore the argument for superiority in Melchisedeck concludeth well
two parts first the taking away of Sara Abrahams wife vers 1. 2. Secondly the restoring of her againe where first is set downe the admonition of Abimelech in a dreame vers 3. to 8. then Abimeleches expostulating with Abraham Thirdly Abrahams defence vers 9. to 14. Fourthly the restitution of Sarah with large gifts vers 14. to 17. Lastly Abrahams thankfulnesse in praying unto God and the effect of his prayer vers 17 18. 2. The divers readings v. 1. Dwelt betweene Recam and Agara C. betweene Cades and Sâ—r. caet v. 2. He feared to say she is my wife lest the men of the City should stay him for her sake this is added by the Septuag which the other have not v. 4. Wilt thou stay the ignorant and just Nation S.H. the righteous Nation cater v. 5. God came unto Abimelech by night S. the word came from the face of the Lord to Abimelech in a vision of the night Ch. the Lord came to Abimelech by a dreame in the night caeter v. 6. The Lord said unto him by dreame Ch. S. the Lord said unto him caet I spared thee S. I kept thee H.B.G. I did prohibite thee T. C. P. chasach to prohibite v. 9. That worke that no man ever did hast thou done to me S. things which were not worthy to be done Ch. which are not wont to be done P. which thou oughtest not to have done caeter heb which shall not be done v. 13. When God brought me out of my fathers house S.H. when God caused me to wander out of my fathers house caet when the people erred after the works of their hands the Lord applyed me to his feare out of my fathers house Ch. v. 14. Abimelech tooke a thousand drachma shillings S. the rest have not these words v. 11. A thousand didrachma S. a thousand silverlings H.B.G. a thousand sickles C. a thousand sickles of silver Tr. heb a thousand of silver v. 16. These things shall be for the price of thy face S. this shall be a vaile to thine eyes H.B. this shall bee a vaile of honour C. he shall be a vaile to thine eyes T. G. v. 16. Speake all things truly S. whither soever thou goest remember thou wast deprehended H. because I have sent to take thee and have seene thee in all things which thou hast said be thou rebuked Ch. was thus reproved B.G. and all this is that thou maist be learned T. heb she reproved her selfe v. 17. They were refreshed C. they bare children caet heb jalad to bring forth 3. The Explanation of doubts QVEST. I. Wherefore Abraham removed from the Plaine of Mamre where he had so long dwelt Vers. 1. AFterward Abraham departed thence toward the South Countrey c. Abraham had now dwelled in the Plaine of Mamre above fourteene yeare before Ismael was borne who was thirteene yeares old when he was circumcised Gen. 17.25 Now he removeth from thence not because of any famine as Pererius thinketh for the Scripture maketh mention but of one famine to have fallen in Abrahams dayes Gen. 26.1 2. nor yet for hospitality sake as some Hebrewes for he was now a sojourner in a strange Countrey 3. Nor yet forced through the injuries and wrongs offered by his neighbours 4. But it is most like that the fearefull spectacle of the ruine of Sodome with the pestilent and unwholesome ayre thereof rising moved Abraham to change his dwelling God so disposing that Abraham should not continue alwayes in one place as a possessor but shift from place to place as a stranger and sojourner QVEST. II. Of the desart of Shur Vers. 1. HE dwelt betweene Cadesh and Shur 1. Those were the names of two desarts the wildernesse of Shur was that into the which the Israelites entred when they had passed over the red Sea Exod. 15.22 2. It is the same which is called the desart of Ethan as Tâ—status proveth against Lyranus as may appeare by comparing Exod. 15.22 with Numb 33.8 2. This place of Abrahams dwelling is called afterward Beersheba Gen. 22.32 Iunius QVEST. III. Of Gerar where Abraham sojourned SOjourned in Gerar. 1. This was the South bounds of Palestina as is evident Gen. 10.19 Sidon Gerar Sodome Lasha are set downe as the foure utmost parts of the Countrey of Canaan Sidon Gerar from the North to the South on the West side Sodome Lasha from the South to the North-eastward 2. This Gerar was at the first a kingdome by it selfe distinguished from the five principalities of the Philistians Iun. It was the chiefe City of the region called Gerartiâ— Hierome 3. Here Abraham did sojourne with Isaack twenty five yeares from hence he went to sacrifice his sonne in the land of Moriah Gen. 22.1 Perer. QVEST. IV. How Sara retained her favour and beauty at ninetie yeares of age Vers. 2. ABimelech sent and tooke Sara Sara was now ninety yeares old how could she at these yeares retaine such beauty as that she should be desired of Kings 1. Neither is the history transported as Lyranus thinketh upon this reason for Abraham removed not from the Plaine of Mamre till after the overthrow of Sodome 2. Some thinke that this beauty in Sara was miraculous as the Hebrewes 3. But we need not seeke a miracle other reasons may be alleaged 1. Women then at ninety might be as fresh as now at forty for as seventy or eighty is now the full age of women so then they lived an hundred and thirty Sara died at an hundred twenty seven yeares Perer. 2. Moderate diet and chaste life might be a great helpe but especially Gods blessing as Moses Iosua Caleb retained their strength and vigor in their old age Deut. 34.7 Ios. 14.11 Luther And as Sarah had a childe at ninety so it is like her favour and colour was as it useth to be in childe-bearing women Mercer 3. The not bearing or nursing of children was a great meane to preserve her favour Perer. 4. Her inward parts and other womenly gifts might commend her as well as her favour and this comelinesse of her person was a singular gift from God among the rest Calvin These reasons may be yeelded that Sarah at those yeares did keepe her beautie which consisteth of three things the softnesse of the flesh the smoothnesse of the skinne the sweetnesse or freshnesse of the colour Perer. QVEST. V. Why the Lord dealt more mercifully with Abimelech than with Pharao Vers. 3. GOd came to Abimelech The Lord dealeth more mercifully with Abimelech than with Pharao for the like offence Pharao was not admonished by dreame but forced by plagues to confesse his sinne Gen. 12. 1. We need not with Rupertus to runne to allegories who by these two afflictions of Abraham in the taking away of his wife would have the two captivities of the Israelites signified one in Egypt where the Egyptians suffered many plagues the other under the Chaldeans from whence they were delivered by Cyrus with good
his seed and beleeved they should possesse it in time 2. Abraham had great store of cattell treasure and houshold and of other goods which he gave unto Isaack Gen. 25.5 bestowing onely gifts upon his other sonnes 3. She desired that Isaack might be heire of Abrahams name and bloud as the Lord faith afterward that his seed should be called in Isaack QUEST VII Whether Hagar carried Ismael upon her shoulder Vers. 14. PVtting it upon her shoulder and the childe also 1. It is not like that Ismael being now a youth of twenty yeares old was laid upon his mothers shoulders to beare as the Septuagint read or that Abraham was constrained to binde Ismael with cords and lay him upon his mother for v. 18. she is bid to take him by the hand not to lay him upon her shoulder and whereas shee is said to cast him from her this was done not out of her armes but animo in her mind and affection Augustine Iunius Or taking him into her lap being sicke she after despairing of his health put him from her Mercer whereas also hee is called jeled a childe this word is used not onely of infants but of young men Genes 4.23 and Hierome well noteth that all children are so called in respect of their parents 2. Neither is it here a metaphoricall speech as Cajetane saith that to lay Ismael upon his mothers shoulders was to commit him to her care 3. But the sentence is thus distinguished as the Latine readeth well that whereas there are two words he gave and imposed or layed on this is to be referred to the bottle of water and bread the other to the child 4. As for that conceit of the Hebrewes that Ismael was sicke and through griefe fell into a dropsie or some inflammation which was the cause the bottle of water was so soone spent it hath small ground QUEST VIII What the reason is that Abraham gave Agar and Ismael no better provision HE tooke bread and a bottle of water c. How commeth it to passe that Abraham being so rich a man and loving Ismael so well should send him out with no better provision seeing that they were not to send away their servants empty but to give them a liberall reward of sheepe come and wine Deut. 15.13 1. Cajetane thinketh that by bread and water all other victuals are expressed and that Abraham gave them both servants and cattell being both his father and very rich and so both willing and able neither would he deale worse with Ismael his first borne than with the rest of his sonnes to whom he gave gifâ—s Genes 25.5 sic Cajetan But the Scripture it selfe gain-sayeth Cajetan herein which omitteth not to make mention of the very bottle which Abraham gave to carry the water in then by all likelihood the other gifts or greater value should have beene spoken of 2. Neither need we with Rupertus to seeke out an allegory that by Hagars carrying of water and not wine is shadowed forth the old Synagogue labouring under the literall sense of Scripture 3. Wherefore Tostatus thinketh better that Abraham gave Hagar no more than these necessary helpes in her journey 1. Either because Sarah the dame of the house would have it so whom God commanded Abraham to heare in this case 2. Or for that the Lord had promised to provide and take care for Ismael 3. Or Abraham might afterward remember Ismael with a portion among the rest of his brethren sic Tostatus 4. Or Abraham did thinke to send them a supply afterwards they sojourning not faire off 5. Or Abraham being in griefe and heavinesse for their departure might forget to doe that which otherwise he would have done for it seemeth he did it in haste Calvin Among which reasons I take the first and the last to be most probable QUEST IX How Hagars eyes were opened Vers. 19. GOd opened her eyes c. 1. Not that her eyes were shut before 2. Neither as though this fountaine which the Angel shewed did suddenly breake out of the ground as some think ex Vatablâ— 3. But caused her to see the well which either by reason of her griefe she before regarded not Calvin or she saw it not by reason of the farre distance or for that it was in some hidden place Perer. Thus the two Disciples are said not to have knowne and discerned Christ till their eyes were opened Luke 24. 4. Rupâ—rtus gathereth from hence a further mystery that as Hagar wandring in the wildernesse was brought to see a fountaine of water so the Jewes in the end of the world shall be called and brought to the knowledge of the truth QUEST X. Abimelech rather of feare than love maketh a league with Abraham Vers. 22. ABimelech spake unto Abraham c. 1. Some thinke that Abimelech not of any suspition or jealousie toward Abraham but for love of his vertue and seeing him to be a man prosperous and beloved of God both by reason of the victory given him against foure Kings when he recovered Lot and the honourable congratulation of Melchisedech that met him and now the rate birth of his sonne Isaack for these causes he desired his friendship Pererius 2. But it is more like that Abimelech feared Abrahams greatnesse and therefore of feare rather than love desired to make a league with him Muscul. Calvin for it is no other like but that Abimelech was affected to Abraham as afterward to his sonne that sojourned in the same place and how Abimelechs affection stood toward Isaack the Scripture sheweth Wherefore came yee to me seeing you hate me c. Gen. 26.27 yet Abimelech desireth also to make a covenant of friendship with Isaack QVEST. XI Of the gifts given to Abimelech and the seven lambs Vers. 27. ABraham tooke sheepe and beeves c. Pererius thinketh that no other ceremony was used in making this covenant but only an oath betweene them but this giving of sheep to Abimelech sheweth that some other rite and solemnity was performed Muscul. 2. And hereby Abraham doth acknowledge his homage to the King of the place for though all this land was promised to Abraham yet the time of his actuall possessing it was not yet come 3. The seven lambs were not money stamped with that marke but so many in the kind which Abraham giveth as a price or redemption of his well that he might enjoy it quietly afterward Calvin 4. And these seven lambs did not belong unto the covenant as a rite and ceremony thereof for then Abimelech would not have asked what they did meane v. 29. But they were as an earnest given for the redeeming of the well Perer. 5. Augustine thinketh that Abraham bought with them that parcell of ground where he planted a groave and it is not unlike for before this time Abraham is not sound to have planted any QVEST. XII Of the name and City of Beersheba Vers. 31. WHerefore the place is called Beersheba 1. The word
to lye may sometime use a lye as a sause likewise Cassianus Ita mendacio utendum quasi ei natura insit elebori A man must use a lye as the Physitians use elleborus that is in case of extremity onely which opinion they seeme to have borrowed from Plato who alloweth Magistrates though not private men hostium vel civium causa mentiri to lye to deceive the enemy or to profit a citizen lib. 3. de publie But the Scripture condemneth all kinde of lying for the Apostle saith No lye is of the truth 1 Iohn 21.22 that is of God but the Devill is the father of lying and when hee speaketh a lye hee speaketh of his owne Iohn 8.44 therefore the true Virgins and servants of Christ are thus described In whose mouth there is found no guile Apocal. 14. 5. Beside that which is evill of it selfe in the kinde thereof cannot any wayes be good a lye is contrary to the order of nature which hath given unto man the voyce and words to expresse his minde and the meaning of the heart Now for authority against Plato we may set Aristotle who saith that a lye is in it selfe evill and wicked lib. 4. Ethicor. c. 7. and Pythagoras was wont to say that in these two things wee are made like unto God in telling the truth and bestowing of benefits Aelian lib. 12. Against Origen and Cassianus we may oppose Augustine who condemneth all kind of lying even that which is called jocosum a lye in sport libr. cont mendacium and Gregory who upon those words of Iob 27.3 As long as my breath is in me c. my lips shall speake no wickednesse nor my tongue utter deceit inferreth that omne mendacium est iniquitas every lye is iniquity ex Perer. 2. Some thinke that Iacob lied to his father but that he sinned not because hee did it by the revelation and counsell of God so Chrysostome saith Ne considera quod mendacia erant c. Consider not that they were lyes which Iacob told but that God willing to have the prediction fulfilled dispensed and disposed all things hom 53. in Genes Of the same opinion are Gabriel Biel in 3. distinct 38. and Petrus Aliacens Familiari considio spiritus excusantur They are excused by the familiar counsell of God 1. Senten qu. 12. Contra. 1. If God did perswade Iacob to lye then hee should be the author of lying and so of sinne 2. This will shake the credit of the Scriptures and holy writers if it bee granted that God inspireth lies 3. Neither doth it appeare that this counsell was of God but of Rebeccahs owne device Vers. 8. Heare my voyce my sonne in that which I command thee 4. If Iacob had received any revelation from God he would not have beene so doubtfull as hee was to enterprise this matter 5. God indeed ordered and disposed of this meanes and made it worke to effect his owne purpose but God disposeth of many things to a good end which he ordained not neither commanded 3. Some thinke that Iacob lied not at all to Isaack and therefore sinned not 1. Augustine excuseth Iacobs speech by the mysticall sense where he saith I am Esau he saith if it be referred to Iacobs person it is a lye if to Iacobs body that is the Church it is true for as the Scripture saith Many shall come from the East and West c. and sit downe with Abraham Isaack and Iacob in the kingdome of heaven and the children of the kingdome shall be cast out Matth. 8.11 12. and so the younger taketh away the birth-right of the elder 2. Theodoret saith Iacob was Esau because he had bought his birth-right 2. So Thom. Anglic. that as Christ said Iohn Baptist was Elias not in person but in office and vertue so Iacob saith he was Esau in regard of his prerogative and birth-right 4. Some excuse Iacob that he should call himselfe Esau which signifieth made or perfect signifying that he was the making that is the sonne of Isaack and the first borne by the decree of God Perer. Contra. 1. A mysticall or figurative sense in Scripture is not to be admitted where the historicall may without any inconvenience be received as here it may for to grant that Iacob might fall into this infirmity is no absurdity seeing holy men in Scripture are detected of greater faults and Saint Peter is reproved of Saint Paul for his dissimulation Galath 2. 2. Iacob saith not only I am thy first borne but Esau thy first borne vers 19. and as Cajetan noteth hee saith he is Esau v. 24. without the addition of the first borne therefore the second answer is not sufficient 3. The example of Iohn Baptist is not alike for there they which heard our Saviour did know that hee meant not Elias person but some other similitude in respect of his office and gifts but here Isaack understandeth Iacob to speake of the person of Esau and therefore biddeth him come neare that he might feele him they which excuse this fact of Iacobs by that of Raphael to Toby who said he was Azarias the sonne of Ananias the great would justifie one lye by another 4. Esau was so called for that he was perfectly borne and therefore Iacob could not in that sense name himselfe Esau and though he had yet he had deceived Isaack who inquireth still after the person of Esau. 5. Neither because Isaack after he perceived the fraud was not angry with Iacob neither did revoke the blessing pronounced or because the Scripture saith that Iacob was a plaine or simple man or for that God appeared afterward to Iacob doth all this prove that Iacob committed not a lye as Thomas Anglic objecteth For 1. God casteth not off his because of some infirmity neither doth an action awry derogate from a mans uprightnesse and simplicity and it is confessed that God over-ruled this action and disposed of it according to his owne purpose as God can turne and apply evill actions to a good end yet all this cannot exempt Iacob from dissimulation 6. Though this speech of Iacob I am Esau thy first borne could find some excuse yet the other can hardly be made good I have done as thou badest mee and eat of my venison for neither had Isaack given the charge to Iacob but to Esau neither was that flesh which Iacob brought got in hunting some would have it understood of some other thing that Isaack had given to Iacob in charge some say that Iacob respected his fathers generall intention which was to employ his first borne in that service and to give him the blessing and that first borne was himselfe Cajetan But who seeth not how farre fetcht these interpretations are for it is cleare that Iacob speaketh of his fathers bidding in action not in intention and yet he intended as he spake to blesse Esau and not Iacob Perer. himselfe confesseth that these two last speeches of Iacob can very
housholders that they should exercise and traine up their families in the service of God and season all their worldly affaires with a relish of religion as the Apostle saith I will that men pray every where lifting up pure hands c. CHAP. XXXIV 1. The Method and Contents FIrst in this Chapter is set forth the ravishing of Dinah by Sechem with the occasion thereof vers 1. the sequele he desireth her to be his wife vers 3 4. Secondly the punishment is described which was brought upon the whole City for this sinne this punishment is devised then executed In the device 1. We have the motive the griefe of Iacob and wrath of his sonnes 2. The occasion the offer of mariage by Hemor and Sechem vers 8 13. 3. The device is propounded vers 13. to 18. assented unto by Hemor vers 18 19. perswaded to his Citizens to vers 25. Then it is cruelly executed by Simeon and Levi vers 25 to 30. Thirdly there followeth the expostulation of Iacob with his sonnes and their excuse vers 30 31. 2. The divers readings v. 1. which she bare to Iacob this clause is wanting in the Latine translation v. 2. forced or ravished her H. C. S. defiled her G. humbled her S. P. afflicted her T. gnâ—vah to afflict v. 3. he pleased his minde in Dinah C. his heart clave unto Dinah caet dabach to cleave v. 5. which when Iacob heard H. Iacob heard that he had defiled Dinah his daughter caet v. 7. they were very angry H. they were pricked and grieved S. they were much moved and very angry Ch. they grieved at it and were angry caet v. 7. it shall not be so S. P. he had committed an unlawfull thing H. which thing ought not to be done caet v. 8. the soule of my sonne Sechem cleaveth to your daughter H. my sonne Sychem hath chosen from his heart your daughter S. your daughter pleaseth the soule of my sonne C. P. the soule of my sonne longeth for your daughter B.G. T. casach to love to cleave to please v. 14. then spake unto them Simeon and Levi the brethren of Dinah S. v. 15. in this will wee bee confederate with him H. we will bee like unto you S. agree or consent with you caet jaath to consent v. 21. the land being so spacious and wide wanteth tyllers H. the land is large enough before them caet the land is broad in her hands or wings Heb. v. 22. there is one thing whereby this great good is differred H. in this will they be like unto us to dwell with us S. herein they will consent to dwell with us caet v. 24. and they all assented H. and unto Hemor and his sonne hearkened all that went out at the gate of the citie caeter v. 25. The third day when the wounds are most grievous H. when they were in griefe caet v. 29. their little ones and their wives they led captive H. all their bodies and houshold-stuffe and their wives they carried captive and spoiled whatsoever was in the Citie and house S. and all their goods they carried away their children and wives and whatsoever was in the houses caeter v. 30 you have made me odious H. made me evill before the inhabitants S. put enmity betweene mee and the Cananites c. Ch. caused me to stinke or to be abhorred caet baash to stinke 3. The explication of doubtfull questions QUEST I. Of the age of Dinah when she was defloured of Sechem Vers. 1. THen Dinah 1. Neither is the opinion of Alexander Polyhistor in Eusebius probable that Dinah at the time of her rauishing was but ten yeeres old for she was at this time mariageable and therefore above these yeeres and whereas the same Author saith that Iacob remained in Sechem ten yeeres after hee came out of Mesopotamia as Euseb. reporteth his opinion lib. 9. de praepar Evangel it would follow that Dinah was borne in the land of Canaan in Succoth where Iacob dwelt before he came to Sechem and not in Mesopotamia contrary to the Scripture 2. Neither is Cajetanus conjecture sound that Dinah was but three or foure yeeres old when Iacob came out of Mesopotamia for all Iacobs children were borne in the second seven yeeres of his service for his wives before the last six yeeres of service for his sheepe as may appeare Gen. 30.25 3. Neither yet need wee with the Hebrewes to affirme that Iacobs children were borne every one at seven moneths for admitting the ordinary time of nine moneths of childe-bearing Leah beginning to beare in the eighth yeere the first of the second seven might have her first foure children in three yeeres then allow a yeere of intermission her other two sonnes and one daughter she might have in somewhat more than two yeeres 4. Wherefore the truer opinion is that Dinah was six or seven yeeres old at Iacobs departure from Mesopotamia and that she was now fourteene or fifteene yeeres old for Ioseph borne at the same time of Rachel presently after this exploit are said to be seventeene yeares old Gen. 37.2 Simeon and Levi are supposed to have beene the one 21. the other 22. yeares of age or thereabout so that the time of Iacobs abode in Succoth and Sechem might be seven or eight yeares Perer. Mercer QUEST II. Why Dinah is sad to be the daughter of Leah THe daughter of Leah 1. The Hebrewes note shee was her mothers right daughter for as shee went forth to meet her husband to have him turne in unto her Genes 30.16 so Dinah goeth forth to see and to be seene and therefore it is added the daughter of Leah but this is too hard a censure for Dinah this addition is annexed as answerable to the story before Gen. 30.21 2. Many other uncertaine collections the Hebrewes make here some say that this Dinah was Iobs wife some say she remained a widow in her brethrens house some that Simeon buried her in the land of Canaan some that she went downe into Egypt which is true and that her bones were transported into Canaan Mercer 3. Iosephus thinketh that the women of Sichem at this time kept a solemne feast which was the cause that Dinah was so desirous to goe and see them Mercer QUEST III. Whether it were lawfull for the Hebrewes to give their daughters to the uncircumcised Vers. 14. WE cannot doe this thing to give our sister to an uncircumcised man c. 1. Though Abraham had not any direct precept as Cajetane thinketh not to joyne in mariage with the uncircumcised for both Isaack tooke Rebeccah Iacob Leah and Rachel to wife which came of uncircumcised parents 2. Yet it seemeth that they would not give their daughters to the uncircumcised though they did take of the daughters of the uncircumcised to themselves 3. And it is further to be considered that they speake not in this place simply of marying with the uncircumcised but joyning to
oscitationâ—m in multeribus lethalem that yawning in travaile to women is morâ—all 2. The Hebrewes thinke that Rachel being wearied in her journey came before her time but it is not like that Iacob would have hastened his journey if his dearest wife had beene so neare her time 3. Neither hath it any ground that God punished Iacob with the death of Deborah and Rachel for the slaughter of the Sichemites Mercer 4. Ruperius in that Deborahs death and Rachels is expressed Rebâ—ckaes and Leahs death concealed thereby resembleth the â—ynagogue of the iewes which he would have prefigured by Deborah and Rachel for so their Synagogue did die and fall away the church of the Gentiles revived and increased But such allegories doe not much perswade having no warrant or ground in Scripture QUEST XVI Of the names Ephratha and Bethlem why and by whom they tooke beginning Vers. 19. EPhrath which is Bethlem 1. Some thinke that this place was called Ephratha of Calebâ— wife Ephrata 1 Chron. 2.9 which Caleb was sonne of Hezron and went downe with Iacob into Egypt and afterwards it was called Bethlem that is the house of bread after the famine in Elimelech and Ruths time of the abundance of corne R. Salomon Lyran. 2. Tostatus misliketh this opinion because this Caleb that went downe into Egypt must be 215. yeare old and more if he survived to returne with the Israelites into the Land of Canaan at which time it is like Ephrata tooke the name and beside if the name Bethlem were given in Elimelechs time how commeth it to be used by Moses so long before But these reasons may be easily answered for the name Ephrata might be given by the second Caleb after his grandfathers name and divers names are inserted into this history not knowne in Moses time as the name Dan Gen. 14.14 which were added by way of explanation by those Prophets directed by the spirit of God which disposed the Scripture into order Perer. 3. But it is more likely that this place had both these names of the fruitfulnesse of the ground for so Ephrath is derived of Pharah which signifieth to fructifie and it was afterward called Bethlem the house of bread Mercer but by whom these names and when they were imposed is uncertaine QUEST XVII Of the tower of Ader where Iacob pitched his tents Vers. 21. ISrael c. pitched his tent beyond the tower of Ader or of the flocks 1. The Hebrewes in this place doe hold that the temple was afterward built because the Prophet calleth Sion the tower of the flock Micah 4.7 but that cannot be for this tower where Iacob pitched was not far from Bethlem about a mile Muscul. but Ierusalem was further off Mercer yet this name was given to Sion because the people assembled thither in flocks or because of the flocks of sheepe thither brought to be sacrificed Perer. 2. This tower was made for the safegard of the shepherds in that country that used to watch their flocks by night and Hierome well observeth this to be a type and prophecie of those shepherds which in this very place watched their flocks at the birth of Christ where afterward Helena for a memoriall of the apparition of the Angels unto them builded a temple Perer. Luther QUEST XVIII Of the incest of Ruben with Bilha Vers. 22. RVben went and lay with Bilha his fathers concubine c. 1. The Hebrewes to excuse the sinnes of their fathers here imagine that Ruben did nor commit incest with Bilha but only cast out her bed out of Rachels tabernacle where Iacob had placed it after Rachels death whereas the text is evident that he slept with Bilha In like manner they would excuse the offence of Elie his sons that they did not lie with the women at the gates of the temple but onely deferred their businesse and so kept them longer from their husbands contrary to the evidence of the history 1 Sam. 2.22 2. Iacob though he might have used the sword in this case yet leaveth the punishment to God but for this sinne of defiling his fathers bed Ruben lost his birthright which was given to Ioseph in respect of his double portion the principality to Iudah 1 Chron. 5.1 3. This was a very great sinne to commit uncleannesse with his fathers concubine which was as his wife such fornication as was not once named among the Gentiles as the Apostle saith 1 Cor. 5.1 for Antiochus the sonne of Seleucus being in love with Stratonice his mother in law yet for shame concealed it and fell into a most grievous disease Hippolitus is famous in the tragedie for resisting the unlawfull lust of Phaedra his mother in law 4. Some thinke that after this time Iacob did refraine the company of his wives but that is uncertaine Mercer It is most like that he after this accompanied not with Bilha as David served his concubines which Absolom went in unto 2 Sam. 20.3 QUEST XIX Of the genealogie of the Patriarkes wherefore it is here set downe Vers. 26. THese are the sonnes of Iacob which were borne him in Mesopotamia c. 1. Moses setteth here downe together the number of Iacobs sonnes 1. Because after this he had no more sonnes borne 2. As also Ruben is counted among them to shew that although he had fallen into this grievous sin yet the Lord vouchsafed to count him among the Patriarkes 3. As also to distinguish betweene Iacob and Esaus progenie which Moses prosecuteth in the new chapter Mercer Perer. 2. Dinah is not rehearsed among them because she made no tribe Mercer Neither useth the Scripture to set downe the genealogie of women Perer. 3. The word is put in the singular number which was borne for the plurall not for any such mystery as the Hebrewes note to shew that they were all begotten by one man or to shadow the birth of the Messiah but it is a property of the Hebrew speech to use the singular for the plurall 4. All these are said to be born in Mesopotamia whereas Benjamin was born in Canaan as Chrysostome thinketh for Benjamin was borne ten yeares after Iacob departed from Mesopotamia but here by a synechdoche according to the use of the Scripture that is affirmed of all which agreed to the most Mercer Perer. So Iohn 20.24 Thomas is called one of the twelve there being but eleven Iudas having hanged himselfe and so S. Marke calleth them the eleven Marke 16.14 QUEST XX. At what time Iacob came to Isaack his father Vers. 27. THen Iacob came to Isaack his father 1. Although now at the length ten yeares after Iacobs returne into Canaan hee came first to Isaack with his whole family yet it is not unlike but that Iacob went often over to see his father they dwelling not farre asunder Mercer 2. Mention is not made of Rebecca who is supposed at this time to have beene dead which is thought also to be the cause of Isaacks being in Hebron whom Iacob at his
also the preeminence and principalitie over other tribes 2. Some thinke that Zerubbabel of Iudah and his posteritie had the princely authoritie till Herod Cyrill lib. 8. cont Iulian. Contra. 1. The histories of that nation as is extant in Iosephus doe testifie the contrarie that the chiefe government was in the Machabees and their line which were of Levi Aristobulus sonne of Hircanus the sonne of Simeon was the first Levite that bare a crowne and it continued in his race untill Herod 2. We want not sufficient evidence for this is in the Scripture for the prophet saith concerning Ieconiah that none of his seed should sit upon the throne of Dauid Ierem. 22.30 in him the regall line of Iudah ended 3. A third opinion is that the high priests after the captivitie were of Iudah by the mother side as Iehoiada the priest married Iehoshabeath sister to Ahaziah the King 2 Chron. 22.11 sic Tâ—status some say further that they were also of the tribe of Iudah by the fathers side and by this meanes the scepter did not depart from Iudah Contra. 1. It is uncertaine whether the high priests did alwaies take their wives out of the tribe of Iudah though some did nay it is more probable they did not 2. Though they did yet could they not be said to be of the tribe of Iudah for the tribes were counted by the fathers side not the mothers 3. And by this meanes it should be rather true of Levi that the scepter should not depart from him than of Iudah 4. Neither will it satisfie to say the high priests were of Iudah by the fathers side for then the Machabees might have challenged the kingdome by inheritance whereas it came to them by election as Ionathan was chosen by consent of the people in the place of Iudas 1. Mach. 9.31 and beside the Apostle witnesseth that never any of the tribe of Iudah had the office of the priesthood Heb. 7.14 but Mattathias was a priest 1 Mach. 2.1 and therefore not of Iudah 4. Cajetanus answereth that the scepter was taken away quoad actum in act but not quoad spem in hope but still they were in expectation that the kingdome should be restored in the Messiah Contra. This answer is not sufficient 1. Because Iacob speaketh of the visible and terrene kingdome annexed to Iudah whereof there was no hope to have it restored as the prophet Ieremie saith of Iâ—conias that none of his seed should sit upon the throne of David Ierem. 22. and yet the Messiah came of Ieconiah his kingdome was therefore spirituall 2. By this interpretation this place which we urge against the Jewes to prove that the Messiah is come should want his force seeing they might also answer that the kingdome of Iudah is onely ceased and intermitted in act but not in hope to be restored 5. Canus lib. 2. de loc theolog hath found out this answer that the tribe of Iudah had not lost the scepter quoad jus in respect of their right though quoad usum in regard of the use it might bee administred by other tribes and to this purpose hee alleageth that place 1 Machab. 14.41 How the Iewes and priests consented that Simeon should bee their prince and high priest perpetually till the Lord raised up the true Prophet where the men of Iudah surrender their right to Simeon Contra. 1. True it is that the right of the kingdome appertained to Iudah and neither could the tribe of Iudah give it to any other tribe nor they take it and therefore it is well observed that the Machabees and their posteritie were justly punished of God as usurpers first in being perverted with the wicked sect of Sadduces for Ioannes Hircanus the sonne of Simon was a Saducee and put many of the pharises to death so did his sonne Alexander who slew 50000. Pharises secondly they were dispossessed of their crowne and dignitie by Antipater their servant and his sonne Herod 2. Yet this cannot bee the meaning of this prophecie for then wee could not conclude out of this place against the Iewes that the Messiah is come seeing they may also answer that the scepter is not gone from Iudah yet quoad jus in respect of the right and therefore they may yet expect the Messiah Iacob therefore must be understood to speake of a reall and visible principalitie in Iudah which should not cease till Messiah was to come and the ceasing thereof should be taken as a manifest argument of the approaching of the Messiah 6. Wherefore seeing it is manifest that the scepter and princely government did not really remaine in the tribe of Iudah till the comming of the Messiah for Ezechiel thus prophesieth of the kingdome of Iudah Thus saith the Lord I will take away the diademe and take off the crowne it shall be no more the same c. I will overturne overturne overturne it till hee come whose right it is and I will give it him Ezech. 21.26 27. And so indeed the government after the captivitie was thrice turned and changed first they had captaines as Zerubbabel for their chiefe governours then the high Priests last of all Kings Seeing I say that the reall and actuall principalitie and regiment of Iudah ceased not long after theâ—r returne out of captivitie as the Prophet Amos saith In that day will I raise up the tabernacle of David that is fallen downe chap. 9.11 And seeing further that it sufficeth not that the princely regiment remained still in the tribe of Iudah in hope or in right for the Iewes might answer us that it so remaineth still therefore this prophecie can receive no other sense or interpretation than one of these foure waies which I will set downe with the approbation of the best 1. Some by Iudah understand not the tribe of Iudah only but the whole nation of the Iewes both because although there were of the tribes of Levi and Benjamin among them yet the whole Common-wealth had the name of Iudah and the Kingdome was in the tribe lot and territorie that appertained to Iudah and therefore it may fitly bee called the scepter of Iudah though it might bee usurped by some not of the tribe of Iudah and in this sense it is true that the Iewes had alwaies a King and governour of their owne nation untill Herod an Idumaean invaded the regall dignitie in the 30. yeare of whose reigne Shiloh the Messiah was borne Pererius who alleageth Eusebius histor lib. 1. cap. 6. August lib. 18. de civit Dei c. 45. Rupertus lib. 9. in Gen. c. 29. as authors and fautors of this opinion This interpretation might well bee received but that it seemeth by Iacobs severall prophecies of his sonnes that hee meaneth particularly the tribe of Iudah and such as should be borne of that tribe for so is the meaning of that phrase from betweene his feet and seeing Iacob had said before thy brethren shall praise thee thy fathers sonnes shall bow unto thee meaning
the masculine gender better than to read it in the feminine as V.L.I.A.P. Vers. 18. When they came to Revel their father I.G.B. cum câ—ter not Iethro L. Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar transposing it out of the 18. chapter but no such thing is in the Hebrew Vers. 23. It came to passe after these dayes I.A.P.S. rather than in processe of time G. B. or when many dayes were past V. the sense rather than the words dayes are here put for yeeres for this was 4â— yeeres after 3. The explanation of doubtfull questions QUEST I. Of Amram Moses father Vers. 1. THere went a man of Levi. This was Amram the sonne of Kabath the sonne of Levi who lived 137. yeeres Exod. 6.20 he was borne as Eusebius writeth 14. yeeres before the death of Ioseph that is 55. yeeres after Iacobs going downe into Egypt who saith he begat Moses at 77. yeeres Perer. Moses yet maketh no mention of his parents names lest he should seeme to boast of his parentage Ferus 2. The Hebrewes have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite who was in the dayes of Ieroboam that is above sixe hundred yeeres for from the going of Israel out of Egypt unto the fourth yeere of Salomons reigne are numbred 480. yeeres adde unto these 77. yeeres of Amrams age when he begat Moses and 80. yeeres the age of Moses at the returne of Israel out of Egypt so we shall have above 600. yeeres whereas the Scripture testifieth that he lived but 137. yeeres 3. But that which Ioseph reporteth is more probable that this Amram being a faithfull man praying unto God for his people had a vision wherein hee was bid to bee of good comfort and that the childe whose life was sought should be his sonne who should be preserved from the Egyptians rage and be the deliverer of his people Ioseph lib. 2. cap. 5. but seeing the Scripture maketh no mention we may bee at choise whether we will receive this report QUEST II. Why it is said he went and tooke NOw it is said he went not that he went to any other place or Citie for seeing his wife was of the same familie of Levi it is like that they did dwell not farre asunder 2. Neither it is understood of his returning to his wife from whom he had sequestred himselfe to fasting and prayer as Ferus for this text evidently speaketh of his first taking of her to wife 3. But hereby is shewed his advised purpose and determination in taking her to wife as also some notable thing insinuated to follow as it is said that Ruben went and lay with his fathers concubine Gen. 25. Simler QUEST III. Of Iacobed Moses mother whether she were aunt or cosine German to Amram TOoke to wife a daughter of Levi. This was Iocebed 1. who was not the daughter of Amrams uncle and so cosine Germane to Amram as the Septuagint Latine translator to whom consent Lyranus Montanus Cajetanus Pererius with others for though it should be granted that the Hebrew word Ded doth sometime signifie the uncles sonne as Ierem. 32.12 Hananâ—el is called Ieremies uncles sonne yet the word sonne may be supplied as before vers 8. he is called his uncles sonne yet seeing the Scripture evidently saith that Iocebed was borne unto Levi Numb 26.59 it is without controversie that she was Levies daughter sister to Rahath and Aunt to Amram being his fathers sister Exod. 6.20 2. But yet the Hebrewes are farre wide that would have Iocebed borne about that time that Iacob went downe into Egypt for then she should have beene about 135. yeeres old elder by fortie yeers than Sarah when she bore Isaack and if Moses birth had beene so miraculous the Scripture would not have concealed it ex Perer. And the Scripture beside saith that she was borne to Levi in Egypt Numb 26.59 3. Neither was this Iocebed another of the same name beside the daughter of Levi as some thinke seeing that the she is said to be Dodatho his that is Amrams Aunt Exod. 6.20 4. The sounder opinion then is that this Iocebed was the naturall and proper daughter of Levi the Scripture so testifying and of this opinion are Vatablus Paguine Iunius with the Chalde Paraphrast and Simlerus with others Thostatus conjectureth well that Levi might beget her at 100. as Abraham begat sonnes at 137. after Sarahs death who lived 127 yeeres being 10. yeeres younger than Abraham and Iacob at 107. begat Benjamin And it is not unlike but that Iocebed at 68. yeeres might beare Moses in those dayes women might continue child-bearing till then but howsoever this computation be counted yet it is evident out of Scripture that Iocebed was daughter unto Levi and therefore all disputation to the contrarie is needlesse QUEST IV. Why such mariages were tolerated in those daies NOw though afterward such mariages betweene the aunt and the nephew were forbidden by the Law directly Levit. 19. yet it need not seeme strange that then such mariages were in use even among the faithfull 1. Because as Thostatus saith it was ante legem datam before any law was published As Abraham married his brothers daughter Iacob married two sisters 2. The paucitie and the fewnesse of the righteous seed is to be considered and the confusion of those times which made those things to be tolerated Iun. Annot. 3. They had a desire to match in their owne kindred as Abraham Isaack and Iacob did and by that meanes they joyned often mariage in neere degrees of kindred Simlerus QUEST V. When Amram married his wife COncerning the time when this man of Levi tooke his wife though it be mentioned after Pharaohs cruell edict yet it was done before 1. Because Aaron was elder than Moses by three yeeres Exod. 7.7 and Miriam Moses sister elder than he for she was of discretion to watch what should become of the babe the conservation therefore of these children sheweth that this cruell edict tooke no place then 2. Neither is it likely that it continued long after Moses birth for if all the male children had beene cut off after Moses birth who was 80. yeeres old when Israel came out of Egypt then there should have beene few or none under that age that went out and although by some secret provision some infants might have escaped yet considering the strait and diligent search which was made as the Hebrewes thinke every three moneths such a multitude in all likelihood could not have beene preserved as went out of Egypt therefore it is not unprobable that Iosephus writeth that an Egyptian Priest told Pharaoh that about that time a child should be borne which should bee the ruine of him and his Kingdome and that Pharaoh thereupon did especially at that time give charge to destroy the infants to meet with that childe as Herod did cause to bee put to death all the children
and Levi is inserted Vers 14. THese bee the heads of their fathers houses c. Moses setteth downe the genealogie of certaine tribes that it might bee knowne for the more certaintie of the storie of what stocks those two famous Prophets Moses and Aaron came the Lords Ambassadors to Pharaoh and instruments of these great works and wonders wrought in Egypt and of the deliverance of the people Borrh. 2. And Moses setteth downe the generation of Reuben and Simeon which were the two elder that he might orderly proceed to Levi lest hee might have beene thought onely to set downe his owne petigree Simler 3. And these three tribes are specially named because they of all other were most hardly censured by Iacob Reuben for his incest and the other two for their murther lest they might have beene thought utterly to have beene rejected Perer. 4. Moses most insisted upon the genealogie of Levi because that tribe was afterward chosen for the dignitie of the Priesthood Simler QUEST IX How Reuben is said here to be the first borne Vers. 14. THe sonnes of Reuben the first borne 1. He was the first borne by nature but he lost the prerogative of the first borne by his incest unto the which belonged a double preeminence the one of a double part which right was transferred to Ioseph of whom came two tribes the other of dignitie and authoritie over the rest of the brethren which was conveyed to Iudah Perer. 2. Of Reuben and Simeon onely those are rehearsed that came downe with Iacob unto Egypt because Moses doth make haste to set downe at large the offspring of Levi descending even unto Phinehes the sonne of Eleazar the sonne of Aaron Iun. 3. Some names are elsewhere otherwise termed as he which is called Iemuel is named in the Chronicles Nemuel and Sahar Zerah Ohad here named is there omitted either because he died in Egypt or else his posteritie was extinct and ceased in the wildernesse Simler QUEST X. Of the age of Levi. Vers. 16. THe yeeres of the life of Levi were 137. Levi was elder than Ioseph by foure yeeres for hee was the third sonne of Lea borne in the third yeere of the second seven of Iacobs service in the end whereof Ioseph was borne hence divers certaine conclusions concerning the Chronologie of the Scripture may be inferred 1. That Levi was 43. yeere old when he came downe with Iacob into Egypt for then was Ioseph 39. 2. That Levi lived 23. yeeres after the death of Ioseph who lived an 110. yeeres for Levi was 4. yeere elder than Ioseph and lived 137. 3. That Levi lived after he came into Egypt 94. yeeres unto the which if we adde 43. yeeres which was his age before he went into Egypt we shall have the whole life of Levi 137. yeeres 4. Levi died 121. yeeres before the going of the Israelites out of Egypt for all the time of their aboad in Egypt was 215. whereof Levi lived 94. in Egypt which summe being deducted from 215. the residue is 121. yeeres 5. It is gathered that Levi died before Moses birth 41. yeeres for Moses was 80. yeeres old when Israel was delivered out of Egypt but Levi died 121. yeeres before that then it will follow that he died 41. yeeres before Moses ex Perer. QUEST XI Of the age of Kohath Vers. 18. KOhath lived 133. yeeres 1. Thus read both the Latine Septuagint and Chalde agreeable to the Hebrew So that Eugubinus is deceived that saith Kohath according to the Septuagint lived but 130. yeeres 2. Hence it is evident that Kohath died 2. yeere before Moses birth and 82. yeeres before the deliverance of Israel for Kohath comming downe with Levi into Egypt may be supposed to be borne the same yeere from whence to Moses birth are 135. yeeres unto which adde 80. yeeres of the life of Moses and we have the whole summe of 215. yeeres the whole time of the Israelites being in Egypt But hee lived onely 133. yeeres then he must be dead two yeeres before Moses birth 3. Hence Alexander Polyhistor is found to be in error who holdeth as Eusebius reporteth Kohath to bee but 40. yeere old when Levi died who was rather than 94. yeere old but 43 yeere younger than his father being borne the same yeere when Levi went downe into Egypt QUEST XII Of the age of Amram Vers. 20. ANd Amram lived 137. yeeres If Amram were borne 14. yeeres before Ioseph died and begat Moses in the 77. yeere of his age as Alexander Polyhistor in Eusebius accompteth then it is evident that he died 21. yeeres before the departing of Israel out of Egypt and in the 60 yeere of Moses age as may bee thus gathered Ioseph lived after Iacob came downe into Egypt 71. yeeres being then 39. and his whole age was 110. so Ioseph died 144. yeeres before the departure of Israel for the foresaid numbers of 71. and 144. put together make the above said summe of 215. yeeres it will then follow that Amram borne 14. yeeres before Iosephs death and living 137. yeeres died 121. yeeres before the going forth of Israel ex Perer. QUEST XIII Why the sonnes of Korah and Aaron are set downe Vers. 21. ALso the sonnes of Izhar 1. Moses in the rest of Levi his posteritie descendeth but to the fourth degree saving in Aaron and Korah because of the one came famous Phinehes and the sonnes of the other are expressed because they died not in their fathers rebellion Numb 16.11 2. Hebron or Chebron his posteritie is not set downe it may be he was obscure and therefore not mentioned Borrh. 3. The rest here also are expressed because elsewhere they are spoken of for the manifestation of the history as Nadab and Abihu Levit. 10.1 Mishael and Elzaphan Levit. 10.4 Eleazar Numb 20. and Ithamar Exod. 38.21 Iun. QUEST XIV Why Aaron tooke a wife of the tribe of Iudah Vers. 23. ANd Aaron tooke Elishebah daughter of Aminadab 1. These two Aminadab and Nahashon his sonne were Princes of Judah 2. Thus Levi and Iudah doe match in marriage together to signifie the conjunction and affinity that should bee betweene the regall and priestly office Simler 3. Hitherto the positive law of not confounding the tribes by marriage was not made and yet afterward notwithstanding it was lawfull for the Priests of Levi to take unto them wives of other tribes for because the Levites had no inheritance given them by such marriages there could follow no inconvenience by confusion of their inheritance So Iehoiadah the high Priest married the King of Judahs sister and Elizabeth wife to Zacharie the Priest was Cousin to Mary the blessed Virgin of Judah Simler QUEST XV. How Moses without ostentation setteth forth his owne commendation Vers. 27. THese are that Moses and Aaron c. 1. Some thinke that these words should be inserted by Ezra who digested the Scriptures into order because it seemeth not to stand with the modestie of Moses and Aaron to set forth such
By all these arguments Pharaoh might well have perceived that they were but counterfeit workers and that Moses onely was the true Prophet and they imposters and deceivers Perer. In the next place the plagues which were sent upon Egypt come to be handled and first certaine generall questions are to be premitted Certaine generall questions concerning the plagues of Egypt QUEST XXV Of the number of the plagues of Egypt FIrst for the number of these plagues it is certaine they were these ten the turning of the water into bloud the bringing of frogs of lice of swarmes of noysome flies the murrane of cattell biles and botches thunder haile and lightning grashoppers the thicke darknesse the slaughter of the first borne 2. These plagues in other places of Scripture are neither rehearsed in the same number nor order as Psal. 78. there are omitted the third of lice the sixth of botches the ninth of darknesse and in the 115. Psal. two are passed over in silence the first of the murrane of cattell and the sixt of the botches 3. Hence it is evident that Austen is deceived who thinketh that there were more than ten plagues because according to the Septuagint whom the vulgar Latine followeth it is said Psal. 78.46 He gave their fruits to the mildew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 47. He killed their wild fig-trees with the hoary frost and vers 48. Hee gave their possession to the fire But these three doe belong to the other plagues for in the first plague according to the originall we must reade He gave their fruits to the caterpiller for the word is chasil In the next the word chanamal signifieth hailestones so this is referred to the seventh plague of lightning and haile as the other to the eight plague of locusts and in the third place the best reading is Hee gave their sheep lareshaphim to burning coales that is to the thunderbolts which was part of the seventh plague QUEST XXVI The greatnesse of the plagues of Egypt how the Egyptians were every way punished FUrther let it be observed that the Egyptians were every way plagued Philo noteth that the number of ten signifieth perfection and so their plagues were perfect and absolute True it is that their punishment was indeed absolute howsoever the observation of the number seemeth somewhat curious 1. they were punished by all kind of creatures as by the elements the earth the water ayre fire by living creatures as frogges lice caterpillars flies by the starres in that the light was restrained they were punished by men as Moses and Aaron that were instruments of the plagues And by the Angels the Ministers of the plagues Psalm 78.44 2. They were punished in all things wherein they delighted in all manner of fruit in their cattell in their bodies in their children 3. They were punished in all their senses in their sight by that thicke darkenesse and the horrible sights which appeared as it is noted Wisdom 17.6 7. in their taste by the waters turned into bloud and their thirst in their smelling by the stinch of the frogges and of their ulcers in their feeling by the griefe of their ulcers and the biting of flies and vermin in their hearing by the terrible thunder in their inward sense by feare and terror And to make up the full measure of their punishments they were overthrowne and drowned in the red sea Ex Perer. QUEST XXVII Where the plagues of Egypt and to what place they were first sent COncerning the place 1. all Egypt generally was smitten chap. 3.20 which is called the land of Cham Psalm 105. because Mizraim which was the father of the Egyptians and in Hebrew Egypt is so called Mizraim was one of Chams sonnes Gen. 10. But whereas it is said Psalm 78.12 Hee did marvellous things in the land of Zohan which the Septuagints call Tanis there was the Kings seat and there first the plagues began the head is first smitten then the members and from thence the plagues passed over all Egypt And it is said in the fields of Zohan because all Egypt was as a plaine Ex Perer. QUEST XXVIII At what time the plagues were sent upon Egypt FOr the time when the plagues were sent 1. Iulius Africanus is deceived who thinketh that Egypt was plagued at the same time when Ogyges floud was but that cannot be for he maketh that floud 1020. yeeres before the Olympiades which began in the eighth yeere of Achaz King of Judah unto which time from the plagues of Egypt there are not above 763. yeeres 2. Paulus Orosius commeth neerer the truth lib. 1.9.10 that these plagues came upon Egypt in the time of Deucalions floud when most part of the inhabitants of Thessalia were destroyed a few escaping unto the hill Pernassus where Deucalion raigned About the same time the Sunne parched the world with burning heate not onely in Aethiopia and other hill countries but in Scythia and others under cold climates which gave occasion unto the Poets fabulous fiction of Phaeton 3. These plagues were from the beginning of the world 2483. yeeres from Noahs floud 797. before the battell of Troy which happened in the time of Sampson or Heli 356. yeeres before the first Olympiade 763. yeeres before the building of Rome 789. yeeres Ex Pererio QUEST XXIX In what time all the plagues were finished FOr the time how long the ten plagues continued and in what space they were finished 1. The Hebrewes thinke whom Genebrard followeth that these plagues were all sent upon Egypt not in lesse time than of twelve moneths with some respite betweene every plague 2. Some thinke that these plagues continued the space of ten moneths taking beginning when the Sunne entred into Cancer about the twelfth of June and ending in the vernall equinoctiall about the fourteenth of March when the first borne were slaine the first miracle in the turning of the waters they would have done when Nilus beginneth to increase which is when the Sunne entreth into Cancer and so Nilus continueth in his increasing forty dayes and forty dayes more it decreaseth eighty dayes therefore after the first plague when Nilus being abated leaveth a great slime behind they thinke the second plague of frogges was sent Borrh. But these conjectures are very uncertaine and improable for first whereas during the first plague they are said to have digged round about the river chap. 7.17 this could they not have done in the overflowing of Nilus 2. Though the slime had beene a fit matter naturally for the procreation of frogs yet their plagues were extraordinary and beyond the worke of nature and the text sheweth that the frogs came not out of the slime but out of the river chap. 8.3 3. Beside if there had beene such respite given Pharaoh betweene plague and plague the hand of God had not beene so strong upon Pharaoh as now when they followed one in the necke of another 3. Pererius bringeth them all within the compasse of 27. dayes or about
chap. 7. that either it may be understood of Moses and Aaron who were Gods messengers for so Angell signifieth or else they are called Angels of evill i. of poenal not morall evill rather than evill Angels And though they would seeme to gather by those words chap. 12.23 The Lord will not suffer the destroyer to come into your houses that this Angell of himselfe had a desire to invade the people of God and therefore was not a good Angell yet that followeth not but the words rather shew thus much that the Angell being sent forth by the Lord was to doe all things according to his direction to strike where God bid him strike and to forbeare where the Lord purposed to spare 4. Wherefore as the good Angels were the ministers of the former plagues as is shewed before quest 30. in chap. 7. so they are to be held to be the Lords instrument in this Pâ—rer QUEST IV. Whether one Angell or many were used in this destruction ANd for the number of these destroying Angels 1. Though it be said in the singular number chap. 12.23 the destroyer yet it followeth not that one Angell should be the minister for it is usuall in Scripture to put the singular for the plurall 2. Therefore it is more probable that many Angels were imployed in this service not in respect of the multitude that were slaine for in the host of Senacherib one Angell slew 180. thousand nor of the distance of place for one Angell in Davids time smote 70000. in three dayes space from Dan to Beersheba but in regard of the time because all the first borne of Egypt were slaine at midnight about the same time it is like that many Angels in divers places of Egypt were sent of God to strike the first borne Perer. Cajetan QUEST V. Vpon whom this plague in the smiting of the first borne was executed Vers. 5. ALl the first borne in the land of Egypt shall die All the first borne of every house as the chiefe and principall were smitten with death even from the Kings throne unto the sonne of the poore servant that ground at the mill which they used in the day to doe such servile works and in the night time kept them in hold and therefore it is said chap. 12.29 unto the first borne of the captive that was in prison So Samson did grind at the mill being in prison Iudg. 16. 2. Beside all the first borne of their beasts were slaine that is of their domesticall cattell for wilde beasts must be here excepted which were not in their power and such cattell as bring forth many at once where there is no difference betweene the firstlings and the rest Perer. 3. The third effect of this plague was that God did execute his judgements upon the gods and Idols of Egypt chap. 12.12 QUEST VI. Whether in every house the first borne were slaine BUt here this doubt ariseth concerning the first borne because it is said afterward chap. 12.30 that there was no house wherein there was not one dead whether in every house there were a first borne 1. Ab. Ezra thinketh all to be understood for the greater part 2. Simler for the houses of every sort both of high and low as the King and captive are named 3. Hugo S. Victor doth thus interpret it that in every house where was any first borne there was one slaine But it seemeth that no house at all was excepted because all the Israelites were commanded to strike the bloud upon the posts of their dores to escape the plague 4. Therefore Augustine thinketh that God so disposed at this time by his divine providence that every house of the Egyptians had one first borne quest 44. in Exod. But we need not run unto miracles where another exposition may be found 5. Thostatus thinketh that the first borne is here taken for the first borne of the feminine sex as well as of the males whether their parents were alive or dead whether they were the first borne by the husband or wife But the name of first borne is not thus taken in scripture neither yet is it like that any females died but males as it may appeare by the law of the first borne that are made holy unto God upon this occasion because the Lord for Israels sake killed all the first borne of Egypt there onely the males that first open the wombe are set apart chap. 13.12 6. Therefore of all the â—est I preferre the exposition of Iunius that in every house either the first or if there were no first borne the next principall man was taken in stead of the first borne so also Cajetane QUEST VII Why the Lord destroyeth the first borne NOw the first borne were slaine 1. Because they oppressed Israel whom the Lord calleth his first borne Exod. 4. Theodoret. 2. Rather because they put to death the first borne children of Israel yea all the males therefore the Lord doth worthily punish them in their first borne Ferus 3. And this plague was ordained for them more grievous than all the rest for what can come neerer a man than the death of his first borne which also may bee his onely borne as Abraham could not have a greater triall than when he was commanded to sacrifice his onely sonne Isaack that the Egyptians should be forced by this last and greatest plague to let Israel goe Perer. 4. Neither was this unjust in God to take away the life of infants who are not innocent before God and the Lord that gave them life may take it away if it more serve unto his glory And the parents also that had sinned were punished herein by the death of their dearest children being themselves reserved for a greater destruction Simler QUEST VIII Why the first borne of the cattell also are destroyed THe Egyptians cattell also are killed 1. because this losse also was a punishment unto the Egyptians for whose use they served Simler 2. And much of their substance also consisted in cattell Perer. so that both they lost part of their substance and wanted the use of them 3. Beside the Egyptians oppressed the Israelites and wronged them in their cattell Ferus 4. The Hebrewes also thinke this was one speciall cause for that the Egyptians did superstitiously adore divers kinds of cattell and therefore for detestation of their Idolatrie the cattell are punished QUEST IX How the Gods of the Egyptians were judged NOw what gods of Egypt were judged is diversly scanned 1. Some thinke that by gods the Magistrates and Judges are understood Osiander But this was said before that the first borne should be killed even from the Princes throne this was a punishment to Pharaoh and all his great men to have their first borne cut off 2. Some thinke that the Egyptian gods were judged in that their worshippers were punished Borrh. 3. Others that the Temples of the Idols were cast downe Hierom and their Idols throwne downe and beaten to dust as the
Hebrewes 4. Some that herein they were judged that is declared to bee vaine because they were not able to defend their worshippers Iun. 5. And because the Egyptians worshipped certaine beasts above the rest as Apis or Serapis which was a pide Oxe that kinde was specially punished Perer. As the last sense but one is very agreeable so I thinke that beside some notable accident befell the Egyptian gods and Idols as there did unto Dagon the Philistims Idoll in the presence of the Arke QUEST X. How the Israelites escaped this destruction of the first borne NOw the Israelites though they were intermingled with the Hebrewes were exempt and freed from this judgement after this manner 1. They were commanded to strike off the bloud of the Lambe upon the two side posts whereupon the doore hanged and upon the upper doore post because in this it was more conspicuous and in sight and in the other rather than upon the doore which was moveable and sometime open and sometime shut 2. This bloud was a signe not so much for the Angell to passe by their houses for the Angell could have told in whose houses the paschall Lambe was killed without seeing of the bloud but it was a signe to the Hebrewes both presently to confirme them in the hope of their deliverance and to be a type and figure of the bloud of the Messiah the onely unspotted Lambe by whose bloud sprinkled on the posts of our hearts by faith wee are saved from everlasting destruction 3. Now whereas some of the Israelites were so poore and few that they were not sufficient for the eating of a Lambe they joyned themselves to other families and returned not unto their owne houses that night and so their houses where no Lambe was killed were not sprinkled and marked with bloud they stood emptie that night and such Hebrewes as sojourned in the Egyptians houses left their houses and went to the houses of the Hebrewes for it is not like that the Egyptians would have suffered any Hebrew to kill a Lambe in their houses which thing they counted an abomination Perer. QUEST XI The mysticall application of this last plague upon the first borne FOr the mysticall application of this last plague 1. Origen by the first borne of the Egyptians that are slaine understandeth the devill and his angels the principalities of this world whom Christ subdued at his comming likewise Heretikes and inventers of strange doctrines which are overcome by the truth 2. Augustine maketh a resemblance betweene this tenth plague and the tenth Commandement For as they which cover their neighbours goods doe desire them to inrich their heires and posteritie so the Lord doth punish their covetousnesse and oppression in their heires and first borne 3. Rupertus by the first borne of Egypt understandeth the originall sinne of the world which is taken away by the death and passion of Christ. 4. But leaving mens uncertaine and inconstant fansies which are as divers as the heads where they are forged the Scripture thus applieth this signe of the Passeover that we are by the sprinkling of the bloud of Christ delivered from eternall death as the Israelites were by the bloud of the Lambe from a temporall and that as onely those houses were exempted that were marked with the bloud of the Lambe so onely in the Church is salvation to be found where the bloud of Christ is apprehended by faith Simler QUEST XII Of the generall application of these tenne plagues NOw for the generall application of all these tenne plagues of the Egyptians 1. We have seene before how Augustine forceth a kind of resemblance and comparison betweene the tenne plagues oâ— Egypt and the tenne transgressions of the tenne Commandements as the turning of the water into bloud he would have to signifie the corrupting of the true worship of God with the inventions of flesh and bloud by the frogges the blasphemies of the heathen against the name of God the plague of the liâ—e signifie such as have a gnawing and restlesse conscience as the Sabbath betokeneth the rest of the minde And so in the rest But by these we may judge that these allegories are but the superfluitie of mens wits and as every mans conceit is so he findeth an allegorie 2. Yet Ferus application is more apt who by these ten plagues setteth forth the ten torments and paines of hell 1. There water shall bee turned into bloud all things shall bee turned to the destruction of the ungodly 2. Their frogges are horror of conscience 3. Their lice a restlesse and unquiet minde 4. By the flies is signified that they shall be destitute of all helpe 5. By the murrane of beasts the perpetuall punishment of their bodies 6. By the boiles the anguish of minde 7. By the haile continuall terror 8. By the Locusts the want of every good thing 9. By the darknesse their depriving of the favour of God 10. And everlasting death by the death of the first borne But neither is this allegoricall application simply to be approved for how can any man number the plagues of hell which are endlesse infinit and without number and to make the comparison hold hee is constrained to inculcate the same thing twice or thrice 3. Wherefore somewhat to content them which delight in such curious applications these ten plagues which the Egyptians indured may seeme to decipher those ten mercies principall benefits which God vouchsafed unto the Israelites being delivered out of Egypt 1. As one had water turned into bloud so the other was blessed in their water they received it out of the rock and whereas it was bitter it became sweet Exod. 17. 2. As they had their rivers and fields crawling full of frogges so the other saw the red Sea full of the Egyptians bodies floting in the water and rose up upon the land 3. Their dust was turned into lice and the Israelites had Manna that â—ay in stead of dust upon the ground 4. They had swarmes of noysome flies and serpents the other were healed from the biting of serpents 5. And as the Egyptians lost their cattell by the murrane so the other were increased and inriched with the cattell of their enemies as from the Midianites onely they â—ooke 675000. sheepe 72000 beeves 61000. asses Numb 31 32 33 34. 6. In stead of the Egyptians soreâ— and botches their feet swelled not in all their journey 7. They were terrified with lightning and thunder the other received the law in thunder and lightning in mount Sinai 8. For the Egyptians Locusts the Israelites had quailes 9. In stead of darknesse they had a piller of fire to guide them in the night and Gods glorious presence in the Tabernacle 10. And as they were punished with the death of their first borne so the first borne of Israel are made holy and consecrate unto God Exod. 13. Vers. 10. The Lord hardned Pharaohs heart For the evident and full discussing of this question how the Lord is
say that agnus doth not here signifie the sex but the kind as many times we say a man hath oves and vaccas sheepe and kine both which words are of the Feminine Gender and yet our meaning is that he hath of both sexes Thostatus 3. But all this question is moved without cause for the originall word sheb signifieth not agnus a lambe either male or female but pecus a small beast noting not the sex but the kind and so Vatab. and Iun. translate QUEST XIV The generall signification of the rites of the Passeover Vers. 8. THey shall eat the flesh the same night The rites and ceremonies of the paschall lambe did betoken these things in generall 1. The great haste and speed that they were to make which was signified both by the meat which they did eat it must be rost with fire which was sooner done than to be boyled or sodden in water they must eat their bread unleavened because they had no time to leaven it neither were they to breake a bone of it they should have no time to picke the bones and sucke the marrow As also by their manner of eating with their staves in their hand and shoes on their feet as readie for their journie neither were they to carrie any thing forth of the doores vers 46. the time would not serve them one to visit another and to send part thereof to their neighbours 2. The other thing generally signified was that hard servitude which they had endured in Egypt which is insinuated by the sower herbs and unsavory leavened bread and the rosting of the lambe 3. So then the celebrating of the Passeover did put them in minde of two great benefits which they had received of their deliverance from the plague when the first borne of Egypt were smitten and of their freedome from the bondage in Egypt which later as being the more principall is oftner spoken of in Scripture and as some have observed it is mentioned 50. severall times Perer. QUEST XV. The particular application of the rites and ceremonies of the paschall lambe FOr the particular application of these rites 1. They were to eat the flesh the same night not the flesh without the sinewes as some Hebrewes have strictly taken the word but whatsoever was apt and fit to be eaten those parts excepted which because of their uncleanenesse and unaptnesse for nourishment use to be cast away as the guts and entrals and they were to eat it the same night after the sunne was set which was the the beginning of the 15. day 2. It must not be eaten rawe 1. That is not throughly dressed or prepared as Rab. Salomon for they needed not to be admonished not to eat raw flesh 2. Oleaster hath here a conceit by himselfe that â—a which is here translated of all raw should signifie rather broken or cut of the word nava and the meaning to be that they should not cut it in peeces to be boyled But beside that both the Chalde and Septuagint doe interpret rawe and all other interpreters and Oleaster hath this conceit alone by himselfe this is expressed afterward that it should bee dressed whole with the head feet and purtenance vers 9. neither were they divided into peeces but as they did eat it after it was rosted for they were forbidden to carrie any of the flesh out of the house vers 46. Iun. 3. And for two reasons were they commanded to rost it rather than to boile it both because of more haste and rosted meat is held to bee stronger food for in the boyling much of the moisture and substance of the meat goeth out into the water and they were not to eat it not thorowly dressed lest they might in the eating cast it forth againe Perer. 3. They must eat it also with unleavened bread 1. Because it was sooner prepared as Abraham in haste caused unleavened cakes to be made Gen. 18. and so did Lot likewise Gen. 19. to entertaine the Angels 2. By this was signified that they should leave and forsake all the Egyptian superstitions and corruptions which are understood by leaven as in the same sense our Saviour biddeth his Disciples to take heed of the leaven of the Pharisies 3. It is to be considered that in this first Passeover they were not commanded to eat unleavened bread seven dayes neither did they intend so much but they carried their dow forth unleavened not for any religion in abstaining from leavened bread but for their haste as it is expressed vers 19. Therefore that prescription to abstaine from leavened bread seven dayes vers 14. belonged to the perpetuall observation of the pasch but all the other rites prescribed unto vers 14. appertained to the first Passeover Iosephus thinketh that they did eat unleavened bread 30. dayes for want of other and that they had all that time no more sustenance than they brought out of Egypt and eat thereof very sparingly onely for necessitie and in remembrance of their penurie and want they keepe the Feast of unleavened bread eight dayes lib. 2. antiquit cap. 5. In the which speech of Iosephus some things are very probable as that they lived of the provision which they brought out of Egypt thirtie dayes untill Manna fell which was upon the sixteenth day of the second moneth for in the fifteenth day they came to the wildernesse of Sin where they murmured for meat and the next day in the morning the Manna was sent chap. 16.1 and 8. It is also very like that their bread was unleavened all this while because they made it of that unleavened masse which they brought out of Egypt vers 39. But it is not like that they kept the Feast of unleavened bread in remembrance of that penurie and want for then they should have kept it thirtie dayes but rather it was kept for a commemoration of a benefit which they received in their deliverance out of Egypt upon the fifteenth day and the overthrow of the Egyptians in the red Sea the one and twentieth day seven dayes after which was the reason of that observation of the Feast of unleavened bread seven dayes and beside they are not commanded to keepe it eight dayes but onely seven Vers. 8. With sower herbs shall they eat it 1. The Latine translator readeth lactuâ— is agreâ—â—ibuâ— with wild lâ—â—â—ice so also Rab. Salomon 2. The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are a certaine kind of bitter herbe whereof Theophrastus writeth histor plane lib. 7. cap. 11. and Pliniâ— lib. 19. cap. 8. Theodorus Gaza doth sometime interpret it endive sometime wild lettice 3. But it seemeth rather generally to be understood of sower herbs not of any speciall kind Lyranus as the Chalde also readeth so also Vutab â—un in remembrance of their bitter affliction in Egypt 4. The Hebrew word is merorâ—m bitternesse which sometime is taken for the bitter sorrow of the mind as 〈◊〉 3.15 and so Oleaster taketh it to
persons of hâ—s owne house Gen. 14. Simler 2. It is probable this mixed company consisted partly of Egyptians and other nations sojourning in Egypt that were converted to their religion partly of their servants Calvin 3. This mingling of divers other nations with the Lords people was a lively type and evident demonstration of the calling of the Gentiles Borrh. Osiander And beside whereas this confused company seemed to consent with the Israelites in their religion and come out of Egypt with them yet were they not truly called for they afterward fell a lusting and murmuring Numb 11. 4. This sheweth that many are called to the outward society of the Church but few are chosen Ferus QUEST LIII What moved those divers sorts of people to goe out of Egypt with Israel THis confused company came forth with the Israelites 1. not so much because of the tyranny and oppression of the land which being chiefly intended against the Israelites might be grievous also unto others Simlerus nor yet being weary of Egypt which now in a manner of a fertile and pleasant countrie became barren and desolate with the late plagues laid upon it Calvin as for that they being moved and prepared with those mighty wonders and miracles which they saw in Egypt were thereupon resolved to joyne themselves to the people of God Iun. 2. And it need not seeme strange that the Egyptians suffered so many to goe out with Israel for either they through feare and griefe minded it not or else these having a long time dwelled among the Israelites and so skilfull in their language could hardly bee discerned from the Hebrewes Perer. QUEST LIV. Whether the Israelites went out of Egypt in the evening in the night or in the morning Vers. 42. THis is a night to bee diligently kept unto Iehovah c. 1. Sometime the Scripture seemeth to say that the Israelites went out of Egypt in the night as in this place and Deut. 16.1 In the moneth of Abib the Lord thy God brought thee out of Egypt by night yet did they not goe out in the very night for they were charged that none should goe forth of their doores till the morning vers 22. Cajetane thinketh that Moses gave this charge not then knowing what time would be spent in the slaughter of the first borne nor at what houre the Israelites should be bid to goe out but afterward when the first borne were slaine and Pharaoh called to Moses in the night to be gone and the Egyptians hastned them forward then Moses gave the people liberty not onely to goe out of their houses but to addresse themselves to depart out of Egypt Conâ—r 1. It is not like that Moses when he gave that charge was ignorant of the counsell of God for the time was assigned when the Lord would smite the first borne about midnight which worke the Lord would not be long about neither is it to be thought that Moses would reverse the first charge neither is it safe so to imagine the Scripture affirming no such thing 2. Therefore Rupertus solution is rather to be received that because the night was now spent and it was toward day when the Israelites set forward out of Egypt therefore they were bid not to goe forth of their houses untill the morning 2. Sometime the Scripture seemeth to affirme that the Israelites went out of Egypt in the evening about the Sunne set when they killed the Passeover as Deut. 16.6 There shalt thou offer the Passeover aâ— even about the going downe of the Sunne in the season that thou camest out of Egypt But this could not be that they departed in the evening both because they were charged not to goe out of their houses till the morning and afterward about midnight the first borne were slaine till which time the Israelites were not dismissed by Pharaoh And therefore the word mogned which signifieth an appointed time or season is not to be restrained to that very instant of the killing of the Passeover but generally it betokeneth the time of their going out and so comprehendeth the whole night in the beginning whereof they eat the Passeover and in the end thereof they departed Perer. 3. Therefore the truth is that it was toward day the night being well nye spent when the Israelites departed as it is evident Numb 33 3. where it is said that they departed the morrow after the Passeover and in the sight of the Egyptians and while they were burying of their dead which it is like they did not before the day appeared Beside the order of the history sheweth as much for it was midnight before the first borne were slaine then there was a crie in Egypt and as Iosephus writeth they ranne unto the Kings palace unto Pharaoh and he called to Mosâ—s and Aaron and the Egyptians then hastned them and gave them their precious jewels and they trussed them up and laid them upon their sonnes and daughters while all this was in doing a great part of the night must needs be spent Further that the type and shadow may be answerable to the body as our blessed Saviour arose for our redemption out of the grave betimes in the morning when it was yet darke Ioh. 20.1 before the Sunne was risen Mark 16.2 so the Israelites did about the same time rise as it were out of the grave and prison of their servitude and were redeemed about the same time Pellican Ferus 4. Now how the Israeliâ—es could bee ready themselves with their cattell and substance upon so short warning Iosâ—phus well sheweth that Moses had before willed them to be in a readinesse for their journey and thereupon they were gathered as neere as they could into one place Perer. Of the time of the dwelling of the Israelites in the land of Egypt QUEST LV. Whether the Israelites dwelt in Egypt more than 430. yeeres Vers. 40. SO the dwelling of the children of Israel while they dwelt in Egypt was foure hundred and thirty yeeres First it will bee questioned whether the Israelites dwelled no longer in Egypt than foure hundred and thirty yeeres seeing the Lord said unto Abraham Thy seede shall be a stranger in a land that is not theirs foure hundred yeeres and shall serve them Gen. 15.13 For if the Israelites were in servitude foure hundred yeeres which time of their servitude began not untill after Iosephs death who lived after the comming of Israel into Egypt 71. yeeres being then 39. yeeres old and he lived in all an hundred and ten yeeres then the whole summe will make 471. But this doubt is easily removed for that prophesie delivered unto Abraham concerning the hard usage of his seed consisting of three branches shall bee a stranger in a land and shall serve there and be evill entreated must be understood conjunctè not disjunctè joyntly together and not sunderly that they should not all that time be in servitude but partly all that while sojourne and partly be in servitude Pererius
untill the time of Israels departure out of Egypt are just 430. yeeres as is shewed before quest 56. 6. Wherefore the best computation of all is to begin the 430. yeere from the 75. yeere of Abrahams age when hee came into the land of Canaan both because while hee remained with his father and kindred in Haran he could not be said to sojourne or be a stranger and for that if we begin the account before the 75. yeere of Abrahams age there will arise more than 430. yeeres Thus Iosephus reckoneth these 430. yeeres Postquam Abraham in Canaan venit After Abraham came into the land of Canaan so also Eusebius A septuagesimo quinto anno Abrahae usque ad egressum Hebraeorum ex Aegyptâ— supputanâ—ur anni quadringenti triginta From the seventy five yeere of Abraham unto the going of the Hebrewes out of Egypt are counted foure hundred thirty yeeres and this computation Augustine followeth quaest 47. in Exod. QUEST LXII When the terme of 430 yeeres ended AS we have seene where this terme of 430. yeeres must take beginning so it is to be considered when they were to determine and end 1. Epiphanius hath here a singular conceit by himselfe who extendeth these 430. yeeres unto the time of the Israelites entring into the land of Canaan as Pererius thus collecteth Epiphanius terminat in eo tempore quo terram promissionis intrarant Epiphanius doth determine them at that time when they entred into the land of promise But this cannot be for the Israelites continued 40. yeeres in the desert before they were admitted to the possession of Canaan Epiphanius saith they were in the desert 50. yeeres but he is therin also deceived if this terme of 40. yeeres be comprehended in the 430. yeeres it will follow that from Iacobs comming downe into Egypt untill the Israelites returne from thence are not above 175. yeeres which were indeed 215. yeeres as is shewed before quest 56. 2. Therefore these 430. yeeres doe determine and expire at the very time of the Israelites departure out of Egypt as Moses here saith When the 430. yeeres were expired even the selfe same day departed all the hostes of the Lord out of the land of Egypt And S. Paul also extendeth these yeeres but unto the giving of the Law in mount Sinai Gal. 3.17 Thus Eusebius and Augustine following him quaest 47. in Exod. define these yeeres so also Iun. Simler Osiander Pererius Ferus with others QUEST LXIII How the terme of 400. yeeres foretold to Abraham and Moses summe of 430. yeeres doe agree together NOw whereas the Lord telleth Abraham that his seed should be a stranger in a land not theirs and be evill entreated 400. yeeres Gen. 15.13 and the same is repeated by S. Stephen Acts 7.6 that summe of yeeres very well agreeth with this number of 430. for this summe beginneth at Abrahams first comming into Canaan when he was 75. yeeres old 25. yeeres before the birth of Isaack for there the Lord speaketh of the sojourning and hard usage of his seede and even then the first manifest affliction of Abrahams seede in Isaack began by Ismael of Agar the Egyptian 2. But from Isaacks birth unto the going downe of Iacob into Egypt are in precise account 220. yeeres and so the whole time is 405. yeeres from Isaacks birth unto the going out of Israel from Egypt for if from Abrahams 75. yeere there are 430. yeeres from Abrahams 100. yeere when Isaack was borne are 405. yeeres to make the summe even the od 5. yeeres are omitted which thing is not unusuall in Scripture as in one place David is said to have reigned in Hebron 7. yeeres and 6. moneths 2. Sam 5.5 in another place the yeeres of his reigne in Hebron are counted 7. yeere even and in Jerusalem 33. yeeres 40. yeere in all 1. King 2.11 the odde moneths are omitted Augustine also hereof thus writeth Non mirum si quaâ—ringentos quinque annos sumae solidae quadringenâ—es voluit appellare scriptura c. No marvell if the Scripture call 405. yeeres in one round summe 400. yeere which useth so to set downe the times that what is over or under the perfâ—ct number is not counted quaest 47. in Exod. Hence then both Lyranus and Cajetane are found to bee in an error who therein following some Hebrewes doe account but 210. yeeres for the time of the Israelites abode in Egypt reckoning but 400. yeeres strictly from Isaacks birth unto the departure of Israel out of Egypt 3. But Procopius would thus reconcile these two summes he would have both the 400. yeeres and the 430. begin together and that the Lord saith not that after 400. yeeres expired the Israelites should returne but simply after 400. yeeres so that the other 30. yeeres also may bee included M. Calvin also somewhat to the same effect saith Restabant plures anni quà m quadringenti nempe viginti vel circiter There remained more yeeres than foure hundred as twenty or thereabout but because the Lord purposed onely to prepare them unto patience he defineth not a certaine number of yeeres But herein is their error they would extend these 400. yeeres beyond the time of their deliverance out of Egypt whereas the Lord setting the end of this time saith The nation whom they shall serve will I judge and afterward shall they come 〈◊〉 with great substance Gen. 15.14 then immediately after the expiration of these 400. yeeres the Israelites must come forth of the land of their bondage with great substance QUEST LXIV When the 400. yeeres prefixed to Abraham must take their beginning NOw concerning the beginning of these 430. yeeres here commeth to be examined and discussed a singular and private opinion of Zeiglerus who beginneth the account of these 430. yeeres from the 10. yeere of Abrahams sojourning in Canaan 15. yeeres before the birth of Isaac and he endeth them in the tenth yeere of Moses exile in the land of Midian where he continued 40. yeeres when hee saith the captivity of Israel should have ceased but because Moses would have prevented the time and delivered Israel ten yeeres before when he slew the Egyptian the Lord did punish his presumption with 40. yeeres exile and deferred the deliverance of Israel 30. yeeres longer both to fulfill the 40. yeeres of his penance and because the Lord purposed to appoint no other Captaine of his people but Moses Thus we reade that the Lord hath observed this proportion and number of forty at other times also for the time of penance as the Israelites wandred 40. yeeres in the wildernesse it rained 40. dayes upon the old world 40. dayes are set for the repentance of Niniveh sic Zeigler Contra. 1. This terme of 400. yeeres limited for the sojourning and servitude of Abrahams seede cannot begin before Abraham had seede and therefore not 15. yeeres before the birth of Isaac 2. Gods purpose and determination altereth not mans infirmity cannot make the counsell of God of none effect therefore
was not one feeble person among them Psal. 105.37 2. Their raiment during the said terme of 40. yeeres waxed not old Deut. 8.4 3. The Lord fed them with Quailes and Manna even that great host which could not pitch their tents in a lesse circuit and compasse of ground than of ten or twelve miles and he gave them water also out of the rocke 4. Beside the Lord was their guide by these visible signes of his presence both by day and night QUEST XXIV Whether the cloud also served to shelter them from the heat of the Sunne FUrther a question is moved whether this cloudy piller served not onely to direct them by the way but to keepe them and defend them from the heate of the Sunne 1. Thostatus is of opinion that this cloud that guided them could not keepe them from the heat of the Sunne upon these reasons because if this cloud were a covering to the whole campe then could it not goe before them to guide them as it did stand betweene the host of the Israelites and of the Egyptians and if it had sheltred them from the Sunne it should have beene as discommodious another way in shadowing from them the comfortable light of the Sunne and if it bee said this cloud did not shadow the whole campe but hung aloft in the aire and turned with the Sunne to slake the heat thereof then could it not have guided the host but must have followed the course of the Sunne Contra. Herein is Thostatus error he imagineth that this cloud was straight thorowout like a piller and so keeping that fashion still it could not performe both these offices to direct them in the way and to shelter them from the heat of the Sunne But by the like phrase elsewhere as Iud. 20.40 where the flame of the City of Gibeah ascended as a piller of smoke wee may conjecture what fashion this cloud was of that it ascended upright and straight like a piller yet as the smoke which mounteth upright when it commeth aloft disperseth it selfe as it were a cloud so this being both a piller for the straight ascending and in the top as a cloud dispersed might both by the rising and moving of the piller goe before the Israelites to direct them and with the upper spreading part shadow them from the Sun so that we need neither imagine this shadowing part of the cloud to be so high as it should still follow the Sunne nor yet so low as to cover all the camp in the length and breadth thereof And thus by the resemblance of this piller to a piller of smoke which is narrow below and spreading above all Thostatus objections may bee answered But whatsoever mans wit can object to the contrary the truth of the Scripture must stand which saith He spread a cloud to be a covering and fire to give light in the night Psalm 105.39 By the which text that is made plaine which is affirmed before that it was both a piller and a spreading cloud 2. Thostatus then his opinion is that the Israelites were indeed defended from the heat of the Sunne which is vehement in those parts especially in the sandy and barren deserts of Arabia yet the cloud shadowed them not but God by his power did so qualifie the aire round about the campe as they were not parched with heat which operation is ascribed to the cloud because the Lord that caused it there shewed himselfe visibly present Contr. But the Scripture overthroweth this conceit which saith that the cloud did stand over them Numb 14.14 and that he spread a cloud for a covering Psalm 105.39 God therefore used the cloud as a meanes to cover and defend his people from the drought and parching heat 3. Pererius to take away the former objections imagineth that there were two cloudes one below as a piller to direct them the other above as a covering to shelter them Thostatus reasons are sufficient against this imagination because the Scripture speaketh still but of one cloud for as there was but one piller of fire to give light so but one cloudy piller that did shelter them it was common to both to guide and lead them And againe one cloud as is shewed before being sufficient to performe both these services another cloud had beene superfluous 4. Wherefore it is agreeable and consonant to the Scripture that this cloud did as well shelter them from the heat as lead them in the way as is evident in the places before alleaged Numb 14.14 Psalm 105.39 And unto the cloud the Prophet Esay alludeth chap. 4.5 The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. and a covering shall be a shadow by day for the heat Of this opinion are Lyranus Ambros. in Psal. 118. and Iustinus Martyr Nubes contra aestum appansa est pro umbraculo simul à frigore protegens in itinere The cloud was spread as a shelter against the heat and as a safegard from the cold in their journey Diolog cum Tryphon So then there were three speciall uses of this cloud as Genebrard well noteth upon the 105. Psalme the first to direct them and shew the way for in that sandy desert there is no way to be seene by reason that the wind bloweth about the sand which covereth the tract of the way and therefore they that use to travell doe use mappes and cards to point out the quarters and coasts as sailers doe upon the sea A second use was to defend them against their enemies as the cloud came betweene the host of the Israelites and of the Egyptians giving light to the one and casting darkenesse upon the other Thirdly it served to shadow them from the parching heat of the Sunne Ex Perer. QUEST XXV Whether the cloudy and fierie piller were two in substance or but one BUt whether this cloud and fiery piller were all one in substance and onely divers in use or whether they were divers the one succeeding the other it is a question 1. Iunius seemeth to bee of opinion that they were two severall pillers giving this annotation upon this place Vtriusque columnae 〈◊〉 fuit It was common to both the pillers to bee a guide of their journey but peculiar to the piller of the cloud to protect them from the heat c. But I rather approve the opinion of Simlerus who thinketh it was but one cloud Fuit columnae hujus multiplex usus c. interdiu defendeâ—â—â— eos ab astu solis noctâ— lucebat illis There was a divers use of this cloud c. by day it defended them from heat by night it gave them light and this opinion is evidently confirmed Numb 9.21 Though the cloud abode upon the Tabernacle from even unto morning yet if the cloud was taken up in the morning then they removed here the fire which abode all night upon the Tabernacle is called the cloud and the same cloud that abode there
their endevour to gather it as Moses bad them one helping another Galas And they which had more servants whose helpe they used in gathering had more and they which had fewer gathered lesse Piscator 3. Yet the obedience of the people is not much commended seeing presently after their disobedience is noted Calvin It might be that at the first gathering some of them were greedy and gathered with an unsatiable mind QUEST XXVIII How it came to passe that none had over that gathered more nor none had any lacke that gathered lesse Vers. 18. WHen they did measure it with a gomer he that had gathered much had nothing over and he that had gathered little had no lacke How this could be seeing it is said before that some gathered more and some lesse it is diversely resolved 1. Iosephus thinketh that what any man gathered above a gomer putrified and corrupted and so he had not the more Contra. This solution cannot be received for these two reasons First because by this it yet is not evident how he that gathered little had no lack though he that gathered much had not the more Againe this putrifying of the Manna was of that which was reserved of every mans gomer as it followeth vers 20. not of any such overplus above a gomer 2. Some other thinke that God so guided and directed their hand in gathering that every family when they came home found no more by the measure but for every person a gomer Oleaster But the text is against this conceit which saith that some gathered more some lesse but if God had directed their hand they should not have exceeded their gomer in gathering neither is it like that every houshold had a gomer to measure by at home for they had no occasion to use such measures till now 3. Some doe here affirme a miracle to have beene wrought that what any gathered above a gomer when it came to the measure was annihilated by the power of God or secretly subtracted by the ministry of the Angels and what lacked of that measure in any ones gathering was by the like secret meanes supplied Tostat. quaest 10. But we are not to imagine miracles without necessity Divers miracles indeed must be acknowledged concerning Manna 1. That every day there fell so much as sufficed 600. thousand and more 2. That upon the sixth day there fell twice so much as upon any other day 3. That the Manna reserved upon any other day putrified saving what was kept for the Sabbath upon the sixth day 4. That no Manna fell upon the Sabbath all these were miraculous workes Marbach But in this equall distribution it is not necessary to presuppose a miracle 4. Piscator hath this solution that although in an arithmeticall proportion some gathered more some lesse as hee that went into the field with ten servants gathered more than he which went with five yet in a geometricall proportion there was no difference for he which gathered for five had as much his number considered as they which gathered for ten but the text seemeth to speake not of the gathering by families but of every ones single gathering that hee which gathered much had nothing over that is more than his fellow that gathered lesse 5. The reason of this equality then was they did not carry every one his gathering presently home but they put all their gatherings together Tandem ex communi acervo sumebant praescriptam portionem Then they tooke their stinted portion out of the common heape Calvin Galas Or the fathers of the families Adhibita mensura distribuebant ab omnibus in commune comportatum Did by applying the measure distribute that which was brought together in common Iun. 6. S. Paul by this example of the Israelites one helping another in gathering and conferring their labours in common exhorteth to liberality that Christians in like manner should support the necessities one of another 2. Cor. 8.14 Beside this excellent morall use Rupertus maketh this fit mysticall application that as in the gathering of this Manna howsoever they had gathered none had over nor yet did any lacke so in the Eucharist wherein we receive the true spirituall Manna it goeth not by ones eating much or little of the bread and wine which are proposed in the Sacrament Non pro quantitate portiunculae viviâ—ici panis quam ore sumit gratiam accipit A man receiveth not grace according to the quantity of the portion of the lively bread which he taketh with his mouth but if he receive but a little it doth as much profit him as if he had received all As Adam was as deepe in transgression in tasting of one apple as if he had eaten of all the trees in the garden So Rupertus QUEST XXIX How the Manna grew to be corrupt with wormes Vers. 20. SOme reserved of it till the morning and it was full of wormes and stunke 1. They abused Manna reserving it of a covetous and distrustfull minde contrary to Gods commandement by Moses and therefore it became unprofitable unto them for no creature is so pure but being abused turneth to our destruction Genevens 2. Here an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be admitted the latter is expressed first for it stanke and putrified before it crawled with wormes Borrh. 3. The Manna putrified not of it owne nature as is evident both that it kept without any putrification untill the Sabbath and it was preserved in a pot for many generations Lyran. As also the Manna being ministred by the Angels and of an excellent workmanship was of such a perfect composition that it had no such malignant and noxious quality This corruption then was sent upon Manna and caused by the Lord as a punishment of their disobedience Tostat. quaest 11. 4. This putrifying of Manna hath this morall application that after the same manner covetous men which greedily gather riches and hoard them up unprofitably doe now feele the worme of conscience and after this life Verâ—em illum sentient qui nunquam morietur shall feele that worme which shall never dye unlesse they repent Ferus 5. But Rupertus application is unfit who by the wormes in the Manna understands Christ that as the wormes bred there without any generation so Christ was borne of the Virgin without any carnall copulation Christ is in Scripture compared and resembled to this Manna but the corruption of this Manna no way agreeth with his perfection and incorruption QUEST XXX How the sunne is said to wax hot and of the melting of Manna Vers. 21. WHen the heat of the sunne came or when the sunne waxed hot it melted 1. Some take by the sunne here to be understood the ayre next unto the ground which waxeth hot and not the sunne Borrh. But the figure rather is in this the sunne is said incalesceâ—e to wax hot for calefacere to make hot Iun. For the sunne increaseth not in heat 2. Aristotle thinketh that the sunne is not hot of
any attempteth to search and pry into the secrets of God Simler 3. Affiance and confidence followeth which relieth upon the wisdome power and constancy of God which is accompanied with faith and beliefe 2. Chron. 20.20 Put your trust in the Lord your God and yee shall be assured beleeve his Prophets and ye shall prosper A fruit and effect of this confidence is prayer How can they call on him upon whom they have not beleeved Rom. 10.14 Contrary hereunto are 1. Incredulity and want of faith as Christ comming into his countrey marvelled at their unbeliefe Mark 6.6 2. Doubtfulnesse as in Peter when he would have come to Christ walking upon the water to whom our blessed Saviour saith O thou of little faith wherefore diddest thou doubt Matth. 14.13 3. Diffidence and distrust as in the Courtier who said Though God would make windowes in heaven this thing cannot come to passe 2. King 7.2 4. Despaire as in Cain Genes 4. and in Iudas that hanged himselfe 5. Confidence in man in riches strength wisdome or in any thing but God 4. Thankfulnesse for benefits received is also a part of Gods worship as the Prophet David saith Psalm 116.12 What shall I render unto the Lord for all his benefits toward me This thankfulnesse and acknowledgement of Gods bounty bringeth forth these two singular effects First Humility that none ascribe ought to himselfe or his owne worthinesse but all unto Gods mercy as Daniel saith Vnto us appertaineth shame c. but compassion is with the Lord Dan. 9.9 Secondly Patience in adversity to be thankfull as well for adverse things as prosperous as Iob saith to his wife Shall wee receive good at the hands of God and shall we not receive evill Iob. 2.10 Contrary hereunto are 1. Forgetfulnesse of Gods benefits and Ingratitude as in Nabal that considered not who had endued him with riches 2. Pride and vaine glory as in the Pharisie that stood upon his workes Luk. 18. as also the Romanists doe the Pharisies of this age 3. Impatience and murmuring against God as in that wicked messenger sent from the King to take off Elisha his head who said Behold this evill commeth of the Lord should I attend on the Lord any longer Thirdly with all our strength we must love God in the acts and workes of our life referring all to his glory Matth. 5.16 Contrary whereunto is the dishonouring of God by our life and causing the same thereby to be evill spoken of as the Apostle chargeth the Jewes Rom. 2.24 2. Doct. Of the unity of the Godhead NOw out of this first Commandement Thou shalt have no other Gods before mee that excellent doctrine is inferred and concluded concerning the unity of the Godhead And further the Scripture elsewhere doth plentifully beare witnesse hereunto as Deut. 6.4 Heare O Israel the Lord our God is Lord only likewise Isay 44.6 Thus saith the Lord of hosts I am the first and I am the last and beside me there is no God Beside the evident testimony of Scripture Damâ—scen doth thus shew the unity of the Godhead by demonstration of reason against those which beleeve not Scripture 1. Deus perfectus est c. God is perfect Si multos asserimus deos in multis differentiam contemplari oportet If we affirme many gods in many we must needs find a difference Si autem differentia in eis ubi perfectio But if there be a difference among them where is perfection For if there be difference in respect of wisdome goodnesse vertue à perfecto deficit there is a failing in perfection if there be no difference but an identitie there must also needs bee an unitie in the Godhead 2. Deus incircumscriptus est God is incircumscriptible he cannot be circumscribed defined or limited to a place Quomodo si multi diversique sunt incircumscripti erunt c. But if they bee many and divers how can they bee incircumscriptible For wheresoever is one there cannot bee another 3. Differentia contrarietatem inducit c. Difference bringeth contrariety and repugnance if then the world were governed by many how can it be but it should be corrupted and dissolved Attenta in his ipsis gubernantibus pugna considering the strife betweene these governours To this purpose Damascen lib. 1. de fid orthodox cap. 5 6 7. Bernard also thus setteth forth the unity of the Godhead God is one but not as the Sunne or Moone is one because there is not another But he is Vnus sibi idem est semper uno modo But he is one to himselfe the same alwayes and after the same manner so is not the Sunne and Moone Clamat uterque se non esse unum sibi ille motibus esta defectibus suis Both of them proclaime that they are not one and the same with themselves the one by his motions the other by the waine and changes So Bernard lib. 5. de considerat But against the unity of the Godhead it will be thus objected out of the 82. Psal. vers 6. I said yee are Gods and ye are children of the most high Origen thus answereth he calleth them Deos tanquam à Deo detos c. Gods but made Gods by God Verâ— Deus unus est Deus caeteris qui ab ipso creati sunt contulit nomen istud non natura sed gratia The true God is but one God unto the rest which were created not nature but grace hath given this name Origen in mandat primum That place also of the Apostle will be objected 1. Cor. 8.5 Though there be that are called Gods whether in heaven or in earth as there be many Gods and many lords c. To this Cyrillus maketh this answer Nuda appellatione honorantur alterius ab ipso existeâ—â—es naturae c. They are so called only in name being of another and divers nature from God c. that is they are so called of those that ignorantly worship them the Gentiles tearme their Idols Gods which are none therefore it followeth in the same place of the Apostle Yet unto us there is but one God Howsoever the Heathen being blinded have imagined to themselves divers Gods yet the people of God to whom the Lord revealeth the truth acknowledge but one God Cyril also in the same place thus answereth touching the other place Nunquid igitur qui honorati sumus ut vocâ—mur Dâ—â— propterea naturae nostra mensuram ignorabimus Shall we therefore which have received this honour to be called Gods be ignorant of the measure and condition of our nature 3. Doctrin That the beliefe in the Trinity is commanded in the first precept AS this Commandement enjoyneth us to beleeve the unity of the Godhead so therein also is implied a Trinity of persons the Father Sonne and holy Ghost who as one God are of us to be worshipped for thus it may be concluded out of this precept Jehovah the only God is to bee worshipped but nor the Father onely
inclination toward man appeareth in the Dolphins of the which Plutarch reporteth strange things as how the body of that ancient Poet Hesiode was borne up in the sea by the Dolphins and brought to land and how one Evalus with a virgin which was carried to be sacrificed leaped into the sea and were both preserved beeing supported by the Dolphins Plutarch convivalâ— It is also most strange that Plinie writeth of the Teutyrites that inhabit by Nylus that they are a terror to the Crocodiles and leaping vpon their backes to bring them as captives to the shoare Plin. lib. 8. c. 25. Secondly God by his extraordinary worke and miracle subdueth the fierce and cruell beasts vnto man as when they all came unto Noah in the Arke the lions mouthes were stopped against Daniel the viper had no power to hurt Paul Thirdly this dominion lost by Adam is restored by Christ and the beasts subdued to the faithfull when the Lord seeth it meet as it is said Iob 5.23 The beasts of the field shall be at peace with thee Thus by Gods providence many of his children have beene preserved as Ionas by his faithfull prayer was preserved in the belly of the whale Hierome reporteth or one under his name in the life of Malchus if the story bee true how he being pursued of his cruell master fled into a cave where was hid a lionesse with her whelpes which â—â—irred not at him but as soone as the Pagan entred sending his servant in before they were both soone by the beast dispatched Fourthly man sometime by his strength doth subdue the beasts as Sampson did slay a lion and David a beare or where strength faileth by his wit and policy as Saint Iames saith c. 3.7 The whole nature of beasts and of birds and of creeping things and things of the sea is tamed and hath beene tamed of the nature of man so Augustine saith when all other beasts are tamed by man hee himselfe is tamed of none de Genes cont Manich. c. 18. QVEST. XXXI How all things are said to be good that God made Vers. 13. GOd saw all that hee had made and loe it was very good The Manichees here objected that God created many things hurtfull and pernicious to man as herbs and beasts venomous and noysome many things superfluous whereof man hath no use how then were all things created good Augustine to this objection most fully in this manner answereth 1. God hath made nothing superfluous although we know not the use thereof like as in an artificers shop we condemne not those instruments and tooles which we are ignorant of though wee cut our hands with them 2. Wee need not to complaine of those things which are profitable or superfluous for these hurt not and the other are for our use and by those which are pernicious we are either punished or exercised or terrified usurpa utilia cave perniciosa relinque superflua use the commodious creatures take heed of the pernicious leave those which thou thinkest superfluous de Genes ad liter c. 22. To this answer of Augustine thus much may bee added that these noxious creatures which now serve for the correction of man should not have beene hurtfull if man had not fallen by his trangression and againe they are not now altogether unprofitable for even those creatures which are venomous and not fit for food are yet profitable for medicine There remaineth yet one question of weight concerning the creation of the Angels first it is not doubted of but that God created the Angels Coloss. 1.16 By him were all things created which are in heaven and earth things visible and invisible c. But there are two other questions wherefore Moses omitted the creation of the Angels and when they are thought to have beene created QVEST. XXXII Why Moses omitteth the creation of the Angels FOr the first 1. Moses neither passed over the creation of Angels in silence for feare lest the Israelites should have committed idolatry in worshipping of them as Chrysostome and Theodoret thinke for the Israelites could not be ignorant that the Angels had divers times appeared to their fathers the Patriarkes and so could not bee ignorant of them 2. Neither are they omitted because Moses only treateth of those things which had their beginning with this materiall world but the Angels were created long before the visible world as Basil and Damascene thinke for it shall even now appeare that this is a false supposition that the Angels were created so long before 3. Neither yet is the creation of the Angels comprehended under the making of heaven and the light as Augustine and Beda thinke for this were to leave the literall sense which is to be followed in the history of the creation 4. But the only reason is this because Moses applyeth himselfe to the simple capacity of the people and describeth onely the creation of visible and sensible things leaving to speak of spirituall which they could not understand and this seemeth to be Hieroms opinion epist. 139. ad Cyprian QVEST. XXXIII When the Angels were made FOr the second 1. We neither receive the opinion of those that thinke the Angels to have beene made long before the world as Origen affirmeth tract 35. in Matth and Damascen lib. 2. de fid c. 3. with others For the Scripture testifieth that the evill angels fell as soone as they were created Ioh. 8.44 He abode not in the truth and as soone as the Angels had sinned they were cast downe to hell 2 Pet. 2.4 But before heaven was made there was no hell neither any such distinction of place before the world was founded 2. Neither is their opinion currant that thinke the Angels to have beene created the same day with man as Gennadius and Achacius because of that place Iob 38.7 Where wast thou saith the Lord to Iob when the Starres praised mee together and all the children of God reioyced From hence it is evident that when the starres were made the Angels also had then their being and rejoyced before God which was upon the fourth day of the creation 3. There is a third opinion that the Angels were created when in the beginning God created the heavens Gen. 1.1 August lib. 1. de Genes ad lit c. 4. And whereas it is said that darknesse was upon the face of the deepe Origen thinketh that was the deepe whither the Devill and his Angels were cast This opinion seemeth most probable because together with the heavens were created the heavenly host of Angels c. 21. 148.2 Where the same word tzaba host or army is used QVEST. XXXIV Whether all trees in the beginning bare fruit Vers. 29. I Have given unto you every herb c. It shall all bee to you for meat likewise to every beast of the earth c. Wee mislike the conceit of Beda in Hexemer upon these words that before mans fall every tree did beare fruit fit for food none was barren or unfruitfull because
the text saith I haue given you every tree c. For 1. it is evident out of the Scripture that divers kinds of trees were created in Paradise for beauty and ornament which bare no fruit for food as the Cedar and Firre tree Ezek. 31.8 The Cedâ—rs in the garden of God could not hide him no Firre tree was like his branches 2. This generall permission to eat of every tree concludeth not a necessity of fruit-bearing in every tree but a liberty to eat of all which were fit for food excepting only the tree of knowledge of good and evill Gen. 2.17 QVEST. XXXV Whether the flesh of beasts were eaten before the floud LIkewise we refuse the opinion of Beda that neither man nor beast did eat of any flesh but onely of the fruits of the earth before the floud neither doe wee allow the iudgement of Thomas Aquinas who thinketh that the beasts which are now devourers of flesh should have used that kind of food in the state of mans innocency 1. part quaest 96. artic 1. The latter opinion wee reiect because if man had not transgressed there should have beene no death in the world Rom. 5.12 Sinne entred into the world by one man and death by sinne if there should have beene no death in the world because no sin I see not how death should have entred upon other creatures especially this violent death by slaughter as the Apostle also saith Rom. 8.22 That every creature groaneth with us and travelleth in paine together to this present so that this bondage of paine and corruption which maketh man and beast groane together was laid upon them together Neither doe I see how Basils opinion can stand hom 11. in Gen. that man in his innocency though hee should not have used the beasts for food yet might haue slaine them to take knowledge of their inward parts and to helpe his experience that wayes or it should have beene lawfull unto him to kill them in hunting for his delight as Pererius thinketh lib. 4. in Gen. p. 663. for this slaughter and killing of beasts upon what occasion soever whether for food for knowledge or pleasure belongeth unto the bondage of corruption which by sin was brought into the world The other opinion seemeth probable especially because of these two places of Scripture first for that the beasts and fowles lived in the Arke not of flesh but of other food than usuall as Noah is bidden to take of all meat that was eaten Gen. 6.21 for there being only one couple of uncleane beasts and seven couple of cleane preserved in the arke out of these there could not be food of flesh sufficient for the rest and after the cattell went out of the Arke there was no other food for them all flesh being destroyed but onely by the fruits of the earth Secondly the first permission to eat flesh that we reade of was after the floud Gen. 9.3 Everything that moveth and liveth shall be meat for you as the greene herb But these objections may be easily answered To the first we answer 1. that the beasts which did devoure flesh did also feed of herbs and so Noah might provide for them according to their eating 2. Though they did use altogether to live of flesh yet I thinke that for that present time and some while after all beasts might returne to the first food appointed in the creation this being a second creation and renewing of the world so that upon this extraordinary occasion and urgent necessity it cannot be gathered what was the ordinary food of beasts before no more than it can bee inferred that because beasts of contrary natures as the lion and calfe beare and cowe woolfe and lambe leopard and kid did lye together Isay 11.6 that there was no enmity betweene them before To the second place our answer is that there that liberty is onely renewed as is the blessing to increase and multiply vers 1. and the prohibition of shedding mans bloud vers 5. at the hands of a mans brother will I require the life of man for before the floud the bloud of Abel was required at the hands of his brother Caine. Notwithstanding therefore these objections I thinke it more probable that both man and beast after the transgression before the floud did use indifferently both the fruits of the earth and the flesh of beasts for food the grounds of this opinion are these 1. That one beast did not raven upon another in the state of mans innocency two principall reasons may be given one because as yet no death was entred into the world the other for that man bearing perfect rule and dominion over the creatures did keepe them in order but after mans fall both these causes were taken away for not onely death entred upon man but the other creatures were brought into the same bondage and were killed for sacrifice as Abel offered of the fat of the sheep Gen. 4 3. if it were lawfull then to slay beasts why not to eat of their flesh And againe man having lost his soveraignty over the creatures they then began one to rage upon another as not standing now in the like awe and feare of man as before this cause is touched by the Prophet Habbac 1.14 Thou makest man as the fishes of the Sea and as the creeping things that have no rule over them that is which doe one consume and devoure another because they have no governour this rule the beasts fishes and fowles had shaken off immediately upon mans fall and not only after the floud 2. Seeing in the old world two great sinnes abounded carnall lust and concupiscence Gen. 6.2 and tyranny and oppression vers 4. there were gyants or tyrants in the earth and tyranny and oppression brought forth bloudshed for which cause the prohibition of shedding of mans bloud is so straightly forbidden after the floud that God will require it at the hands of every beast and of a mans brother Gen. 9.5 How is it like that they would abstaine from killing of beasts that spared not to spill the bloud of men or from eating of flesh which is more apt to provoke unto lust than the simple fruits of the earth 3. If the flesh of beasts was not eaten before the floud what then became of the increase of cattell how was not the earth over-run with them This reason was given why the Lord would not at once but by little and little destroy the Canaanites before the Israelites lest the beasts of the field should increase upon them Deut. 7.22 because they both helped to destroy the cruell beasts and did eat the uncleane as swine and such other both which by their multitudes otherwise might have beene an annoyance to the Israelites But greater feare was there of overspreading the earth with increase of beasts before the floud if no such provision had beene made to diminish their number 4. But that place most of all confirmeth our opinion