first common and usuall as a signe of griefe and mourning as David came to Jerusalem barefoote 2. Sam. 15.30 The second civill as by putting off the shooe they signified the yeelding up of their right as it is prescribed Deut. 25.9 and practised Ruth 4.7 The third was religious which betokened the putting off of earthly carnall thoughts and the preparing of the minde for spirituall things Iun. in Analys 2. This putting off the shooes 1. some say was commanded Moses that he thereby should sanctifie that place by making bare his feete but the place was holy already because of Gods presence the place was not holy because Moses put off his shooes but because it was holy Moses is bid to put off his shooes 2. Ambrose thus applieth it that because the shooes are made of the skinnes of dead beasts Moses should put off all feare of death for feare whereof hee fled at the first time from Pharaoh 3. Cyprian would have thereby signified that Moses by putting off his shooes doth not challenge any right in the spouse of the Church but resigneth it to Christ the head and husband thereof for this was the custome that the next kinsman by putting off the shooe did surrender his right in the brothers wife deceased unto the next after him Ruth 4. 3. Because the putting on of the shooes did betoken haste as the Israelites were commanded to eat the Passeover with their shooes upon their feete therefore the putting them off betokeneth the contrarie not in haste but with due preparation Moses should approach Perer. 4. But the most likely signification is that all carnall thoughts set apart Moses should draw neere with reverence and spirituall preparation Ferus as into the house of God Eccle. 4 17. QUEST X. Why the Lord called himselfe the God of Abraham Isaac and Iacob Vers. 6. I Am the God of thy father the God of Abraham the God of Isaac and the God of Iacob 1. By thy father he meaneth Amram shewing that he was the God of them and of their seed and of all Israel being mindfull of his promise made to their fathers Simlerus 2. Abraham Isaac and Iacob are here named not so much in regard of their sanctity and excellent vertues for Abel Enoch and Noah were holy men in their time but for these causes are they especially named 1. Because to them specially were the promises made touching the land of Canaan 2. They were the next and immediate fathers of Israel 3. To them God more fully revealed himselfe and shewed his counsell 4. And principally for that those Patriarks had most evident prophesies of the Messiah as Abraham Gen. 22.18 that all the earth should be blessed in his seed and the same promise was renewed to Isaac Gen. 26.4 Iacob also prophesieth of the comming of the Messiah under the name of Shiloh 5. These three Patriarks are named to shew the efficacie of Gods promise made unto them the time now approching when they should see the accomplishment thereof Perer. 3. The name of God is thrice repeated and set before Abraham Isaac and Iacob both to expresse the mysterie of the Trinitie and to shew the speciall and particular care that God had of each of them being a gratious God unto them all and because unto them all were the promises made the certainty whereof by this repetition is insinuated Pererius QUEST XI Why Moses hid his face Vers. 6. THen Moses hid his face 1. For these causes wee find in Scripture that men have used to hide them for feare as Adam hid himselfe in Paradise for shamefastnesse as Rebeckah covered her selfe with the vaile when she saw Isaac Gen. 24. for reverence and humility as Elias covered his face when the Lord spake unto him 1. King 19. for weaknesse and impotencie as Moses face was covered from the Israelites because they were not able to behold the glory of his countenance Exod. 34. Perer. 2. For two of these causes Moses here covereth his face first as being guilty of his owne infirmity and weaknesse as being not able to behold the exceeding great glory of God as also of reverence Piscator 3. Moses is not mentioned here in direct words to have prayed or worshipped as wee read of others the servants of God when the Lord appeared unto them not that Moses either being astonished forgat it or disabled himselfe as not worthy but he inwardly in his soule adored the divine Majesty as the humility of his externall behaviour sheweth Simler QUEST XII How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead NOw whereas our Saviour Christ Matth. 22. Mark 12. and Luk 20. alleageth this divine testimony I am the God of Abraham c. and inferreth thereupon he is the God of the living and not of the dead and so convinceth the Sadduces that held there was no resurrection the question is seeing that this scripture proveth onely the immortality of the soule which some of the Philosophers held and yet beleeved not the resurrection how this place was applied by our Saviour to prove the resurrection of the body First then it may bee answered that seeing Abraham Isaac and Iacob being departed out of this world are said to bee living unto God and these names were given unto them as consisting of soule and body this place sheweth that both their soules doe live actually with God and their bodies also in hope not being dead but onely asleepe Ireneus lib. 4. cap. 11. so also Chrysostome in 22. cap. Mat. 2. Some answer that by necessarie consequent the mortality of the soule being granted the resurrection of the body must follow because the soule naturally hath a desire to the body and cannot have true and full happinesse untill the bodie which was partaker of the labours and travels of this life with the soule bee made fellow also with it in joy which reason moved some of the Philosophers as the Pythagoreans and Platonists which held the soule to be immortall to dreame of the remigration and returne of the soule to the body thinking it impossible that the soule should for ever bee separated from the body sic Thomas lib. 4. contra Gent cap. 79. 3. But the best solution of all is Hieromes that against the Sadduces who denied the resurrection of the body onely for that they beleeved not the immortality of the soule it was a strong argument to convince them of error in denying the resurrection to take away the ground of their error in proving by this text the living and being of the soule this also is the solution of Cajetane QUEST XIII Why our Saviour specially urgeth this place against the Saduces FUrther though out of the old Testament divers other places might be alleaged more pregnant at the first sight than this to prove the resurrection of the dead as Hierome doth specially note that place Iob. 19. I know my redeemer liveth yet our Saviour maketh
4. And yet Athenaeus reporteth that Hiero King of Sicilie caused a ship to be made of such bignesse that there went unto it as much timber as sufficed to make 60. other ships three hundred workmen beside labourers were employed one whole yeere in this worke there were in it three divisions one above another and twenty rankes of oares it had also within it a fish-pond wherein were great and small fish the received report of this great galliasse may move them not to be so incredulous concerning the Arke Vers. 10. Noah begat three sonnes c. Because Noah was five hundred yeare old before he begat any children and afterward abstained an hundred yeare for so long it was to the floud and begat no more children hence Pererius inferreth that the gift of continency is not impossible against certaine heretikes as he calleth them meaning protestants Contra. 1. It is untrue that we affirme this gâ—ft to be impossible but we say that it is rare neither is in every mans power to obtaine as they teach that any man that will may have that gift it followeth not because Noah had that gift of abstinence that all therfore are capable of it S. Paul saith every man hath his proper gift of god one after this manner another after that 1 Cor. 7.7 it is then a proper gift to some not common to all 2. And though Noah was a chast and temperate man in marriage yet it may be doubted whether he continued so long unmarried or did forbeare so long after 6. Places of exhortation and morall duties nt 1. Vers. 2. The sons of God saw the daughters of men that they were faire We see the fruits of such marriâ—ge as is enterprised only upon a carnall appetite and with persons of a diverse profession therefore the Apostle saith be not unequally yoaked c. 2. Vers. 3. My spirit shall not alwayes strive c. Gods mercy appeareth that threatneth before he punisheth that by his threatning men might learne to amend â—ut nobis correctis miâ—as ad opus minime perducat that we being amended his menacing need take no effect Chrysost. so the Apostle saith despisest thou the riches of the bountifulnesse of God c. not knowing that the bountifulnesse of God leadeth thee to repentance Rom. 2.4 3. Vers. 4. There were Giants By this we see that they which fall away doe run â—rom one extreme to another as these which were in outward profession the sonnes and worshippers of God falling away became cruell and outragious tyrants of such the Apostle saith that it is impossible that they which were once lightned if they fall away should be renued by repentance Heb. 6.5 6. 4. Vers. 9. Noe was a just man in his â—ime Though all the world even where Noe lived were given unto wickednesse yet the Lord preserved him We learne therefore that although we be environed on every side with the wicked yet we should not doubt but that the Lord is able to preserve his and that therefore as the Apostle saith we should shine as lights in the world in the midst of a naughty crooked nation Phil. 2.15 CHAP. VII 1. The Method THis Chapter hath two parts 1. of the entrance of Noah and the creatures into the â—rke from v. 1. to v. 10. 2. concerning the floud 1. God prescribeth what Noah should doe for himselfe vers 1. for the â—easts and fowles as touching their number of some to take seven of some â—wo for their kinde male and female vers 3. the reason expressed vers 4. Then Noah sheweth his obedience in entring himselfe vers 6.13 and the â—easts vers 8 9. the creeping things and fowles shew their obedience in comming vers 14.15 Gods providence in shutting of them up vers 16. 2. First the causes of the floud are set forth vers 11. secondly the manner in the time when it came after seven dayes vers 10 how long it prevailed forty dayes vers 12. how farre it exceeded vers 20. how long it continued before it abated that is an 150. dayes vers 24. thirdly the effects of the floud it beareth up the Arke vers 17. it destroyeth all flesh beside those in the Arke vers 21. to 23. 2. The grammaticall or literall sense v. 5. yet 7. dayes S. before 7. dayes that is expired T. after 7. dayes cater v. 4. I will destroy all the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. all the substance caet heb teâ—hem a substance or living body any thing that riseth from the ground v. 8. the seven and twenty day S. the seventeenth day caet v. 10. and upon the seventh day T. after seven dayes caet v. 13 in this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. in articulo in the point or article of this day H. Ch. in the selfe saâ—day B.G.T. in the body of this day heb gneâ—sem a body v. 14. every bird of every feather wanting in the S. the rest have it v. 16. God shut his Arke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without S. God shut him in deforis without H. God protected over him Ch. shut him in round about B. shut him in G. God occlusit pro eo shut up for him T. bagnado over him heb The explanation of doubts or theologicall explication QVEST I. Why Noah prayed not for the old world as Abraham did for Sodome Vers. 1. THey have seene righteous before me c. 1. He was not onely righteous in respect of men but before God his righteousnesse was in truth 2. Whereas before Moses added that hee was just and upright Gen. 2.9 the Hebrewes hence gather because he is not here also said to bee upright but only just that he is commended only because hee was not unjust and cruell towards men But seeing it is said he was just before God the other addition need not for God seeth the heart 3. The Hebrewes doe further extenuate Noahs faith some saying that he thought not that God would destroy the world but that he threatned onely some that Noah only prayed for himselfe and not for the world as Abraham did for the Sodomites and therefore for these his oversights hee afterward offered sacrifice But they blame Noah without cause the reason why he prayed not as Abraham did for others for that hee saw them incorrigible and already God had given sentence that the world should be destroyed but when Abraham prayed for Sodome no sentence was as yet gone forth against them The sacrifice which Noah offered afterward was an oblation of thankesgiving for his deliverance not a deprecation for any such particular offence Mercer QVEST. II. Of the difference of cleane and uncleane beasts Vers. 2. OF every cleane beast c. 1. Some beasts were counted cleane some uncleane not simpl◠〈◊〉 respect of their nature and creation for God saw that all things were good neither in regard onely of mans use because some were more fit for food than others but chiefly by the
the center of the earth as Plato imagined for by this meanes the waters should ascend three thousand and 500. miles for so farre it is from the Center of the earth to superficies which is against the nature of water 2. Neither was the Sea this great depth which some thinke is higher than the earth and kept in onely by the power of God which now was suffered to overflow the earth for neither is it true that the Sea is higher than the earth as is before declared neither doth Moses make any mention of it which might have beene sufficient by the overflowing to have drowned the earth if naturally it were so much above it 3. Wherefore the fountaines of the deepe were the deepe heads and springs of water within the earth which were opened and enlarged to make this inundation so that the Rivers that runne in the earth were cast up and the deepe gulph gushed forth and these may be the waters under the earth mentionod Exod. 20. vers 4. The windowes also of heaven signifie not the irruption or breaking forth of any waters in the Chrystall heaven as it is called above the starrie skie as Eugubinus and Oleaster imagine for neither are there any such watâ—rs above the heavens as hath beene before declared and if there were how could they passe thorow the starrie heaven without the dissolution and corruption thereof and it would follow that the watery heaven should be now a vacaâ—t and emptie place the waters being descended from thence But the opening of the windowes of heaven betokeneth the breaking of the clouds where the water is contained that whereas at other times The Lord bindeth the waters in the clouds and the cloud is not broken under them Iob 26.8 Now the Lord loosed the clouds which being made as full of windowes powred forth all the water that was kept in them Mercerus Perer. QVEST. XII Of the causes of the floud THese three were the causes of the floud 1. The issuing forth of the waters beneath out of the earth 2. The continuall raine for forty not onely dayes but nights together not onely powring from the clouds but increasing by the liquefaction and distilling of the aire into water Seneca writing of the generall deluge which he speaketh of not as past but to come addeth unto these three other causes 1. Crescunt maria super solitum c. the extraordinary swelling and overflowing of the sea 2. Incipit terra putrescere laxata ire in humorem The earth also it selfe did putrifie and resolve into water 3. He maketh the conjunction of the celestiall bodies another cause that like as he thinketh the world shall be burned when the starres shall concurre in the signe Cancer sic inundationem futuram cum eadem siderum iurba in Capricornum convenerit so hee thinketh there shall bee a generall inundation when the same company of starres shall come together in the signe Capricorne These causes may bee admitted as helping and necessary though not as principall saving that the conjunction of the starres in Capricorne seemeth rather to be a curious inquisition than to depend of any certaine demonstration QVEST. XIII Vpon what day Noah entred into the Arke Vers. 13. IN the selfe same day c. 1. Lyranus reading according to the latine text in the article of that day thinketh that the noone point of day is hereby expressed and so also Oleaster 2. Tostatus taketh it rather for the morning or twilight which is more properly a point parcell or article of the day It betokeneth nothing else but in the same day as I shewed before in the interpretation 3. Some Hebrewes think that this was wednesday when they say that the Sun is strongest that Noah might have some rest before the Sabbath but this is too curious 4. Some doe take this for the day before the floud being the sixteenth of the moneth that Noah entred then and his family before 5. Others thinke that Noah entred seven dayes before according to the text v. 1. Enter thou into the Arke c. v. 4. for seven dayes hence I will cause it to raine v. 7. so Noah entred c. v. 10. and so after seven dayes c. And thus Ambrose expoundeth so that here by way of recapitulation mention is made of the entring of Noah and Iunius to make the sense more full readeth thus In the same day when Noah was entred c. v. 13. c. God shut him in v. 16. He maketh the 13 14 15. verses to depend upon that clause in the 16. verse whereby is shewed how the providence of God watched over Noah and the rest when they were entred so shutting them up that the waters could not enter 6. But Iunius inserteth one word v. 13. which is not in the Hebrew quum ingressus esset when he was entred when is added so that according to the true reading the selfe same day Noah entred c. it is evident that Noah with his sonnes entred the same day wherein the raine began to fall God so providing that against that day all kind of cattell and fowles were present to enter with him And whereas Noah is bid to enter v. 1. before the seven dayes that is to bee understood of the preparing and making all things ready for his entrance Mercerus Now whereas Iunius thinketh that in the very seventh day the floud came and so readeth v. 10. I thinke rather that the seven dayes were fully expired and that upon the 8. day it began to raine because the text is that after seven dayes the waters were upon the earth Mercer QVEST. XIII How Noah was shut up Vers. 16. GOd shut him up c. 1. Not that after Noah was come into the Arke and his sonnes with their wives and the rest of the creatures God by the ministery of the Angels did shut the doore without and pitched it up occlusit pro eo God shut it up for him as Tremelius and Cajetanus read that is whereas Noah being within could not shut up the doore without God did it for him for as Noah opened the doore at his going out so it is like he shut it at his going in but hereby â—s signified that what was wanting in Noahs labour was supplyed by Gods providence and that it was Gods worke to preserve Noah in the Arke Mercer 2. And this was done not so much to keepe him from the sight of the destruction of the world which might have ministred griefe unto him as Chrysostome collecteth for there was a window out of the which hee might behold that fearefull spectacle but to keepe himselfe from the violence and rage of the waters as also from the rage of men Mercer QVEST. XIV The 150. dayes must be reckoned from the beginning of the floud whereof the 40. dayes are a part Vers. 24. THe waters prevailed an 150. dayes This terme must not be counted from the end of 40. dayes mentioned v.
12. all which time the raine continued as Tostatus and Cajetanus thinke but from the beginning rather including the 40. dayes which seemeth to be the opinion of Ambrose and here unto assent Musculus and Tremelius lib. de Noah arc 17. and it may thus appeare Genes 8.4 it is said that in the 7. moneth the 17. day the Arke rested upon the mountaines of Armenia which was after the end of the 150. dayes when the waters began to abate v. 3. but if the 150. dayes bee added to 40. which make in all an 190. the waters should not abate till the 27. day of the 8. moneth for from the 17. day of the second moneth when the forty dayes must take beginning to the 17. day of the 7. moneth are but five moneths that is dayes 150. counting 30. dayes to a moneth whereas putting 40. and 150. dayes together wee shall have 190. before the waters should begin to abate which is contrary to the text now whereas the Septuagint read the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was exalted an 150. dayes and Chrysostome saith tot dies mansit sublimis illa aquarum altitudo the height of the waters continued so long unlesse they meane indifferently of the rising and increase of the water upon any part of the earth which began at the first when the raine fell within the 40. dayes it cannot bee agreeable to the text for the waters increased by three degrees first the Arke was lift up above the waters v. 17. then it floted and went upon the waters v. 18. then the waters prevailed so much that the highest hils were covered v. 20. this increasing prevailing and continuing of the water was but an 150. dayes from the first to the last Mercer 4. Places of doctrine 1. Doct. The floud not caused by any constellation 1. Vers. 4. I Will cause it to raine upon the earth This raine then was not caused onely or chiefly by ordinary and naturall causes as by the constellation of the starres which was foreseene by Noah which seemeth to have beene the opinion of Henricus Mechliniens and Petrus ab Aliaco and Gulielmus Parisiensis cited by Pererius Seneca also ascribeth inundations to a fatall necessity and when the great deluge shall be which hee beleeved was to come hee saith the starres shall concurre together in Capricorne But it is evident that this floud was caused not by naturall and ordinary meanes but by the extraordinary power of God 1. The Lord saith I will bring a floud of waters Gen. 6. â—7 The fountaines of the deep and the windowes of heaven were opened This sheweth that it was Gods speciall worke by the ministery of his Angels that the heavens rained the earth gave up water after an extraordinary manner 2. The sinnes of that age were the cause of this destruction Gen. 6.13 It was then their iniquity not any fatall necessity that procured that judgement 3. And seeing God made all things in wisdome and order hee framed the world that one part should concurre for the preservation of another not to their destruction 4. No constellation of starres can have a generall operation over the whole earth but only in that place where their influence worketh and when they are moved they ceâ—se working As Seneca rendreth this reason of the increase of some rivers in Summer Quarta ratio est syderum hac enim quibusdam mensibus magis urgent exhauriunt flumina cum longius recesserunt minus consumunt c. The fourth reason is in the starres which in some moneths doe more worke vpon rivers but when they are gone farther off they have not that force Constallations then may exercise their strength upon some speciall rivers and places but not universally upon the whole earth 2. Doct. The highest mountaines in the world covered with the waters of the floud Vers. 19. ALL the high mountaines that were under the whole heavens were covered They then are confuted which thinke that some high hils as Olympus were not overflowne whom Augustine refelleth lib. 15. de civitat c. 27. and Cajetanus who would have the mountaine of Paradise to bee excepted from this inundation 1. The words are generall all high mountaines under not the airie heaven only as Cajetan collecteth but the whole heaven were covered yea the high mountaines were surprised whether Athos in Macedonia which cast his shadow unto the Towne Myrinum in Lemnos the space of 86. miles or Atlas whose top is higher than the clouds or Olympus which Zinagoras by Mathematicall instruments found to be ten stadia or furlongs high Or the mount Tabor which riseth up 30. furlongs as Iosephus writeth or Caucasus whose top is said to be lightned with the Sunne when day-light is shut in below All these high mountaines were covered with waters 2. Augustine thus reasoneth Non attendunt omnia elementorum crassissimam terram ibi esse potuisse c. They consider not that the earth the heaviest of all elements is in the top of these high hils It need not seeme strange then that the waters might ascend thither 3. Where doth Cajetan find that Paradise was situate upon an hill nay the contrary is gathered out of Scripture for out of Eden went a river to water the garden Gen. 2.10 But rivers use not to run upon hils And Cajetan needed not to feare the drowning of Paradise because of Henoch for he was with God taken up into Heaven where the floud could not reach him 4. Of the like conceit with Cajetan is Bellarmine who thinketh that all the mountaines were not overflowen but these onely where the wicked dwelt And Iosephus reporteth out of Nicholaus Damascenus that there is a certaine hill in Armenia called Baris in quo multos profugos diluvii tempore servatos ferunt wherein they say many flying thither for succour in the time of the floud were preserved But these dreames and devices are overthrowne by the evident words of Scripture that all high mountaines under heaven were covered with the waters 5. Likewise that fabulous dreame of some Hebrewes is here refelled who imagine that beside Noah and the rest of the eight persons Og King of Basan who lived till Moses time one of those Giants before the floud might bee preserved for beside that none after the floud lived so long where should Og have beene kept in the floud seeing the mountaines were covered fifteene cubits high which exceeded the stature of any Giant For the Hebrewes doe but fable supposing those Giants to have beene an hundred cubits high Neither is that report out of Pliny much to bee credited of a Gyants body found in Crete of 46. cubits 6. Further Ab. Exra confuteth the opinion of some in his dayes that held this deluge not to have beene universall for although it may bee all the world was not inhabited before the floud but only the East parts because they wanted the invention of ships to transport them from place to place
the marriage of more than one at once condemned sic Muscul. in hunc locum 3. v. 10. After seven dayes c. v. 12. And the raine was upon the earth forty dayes c. But these shew the Lords longanimity and patience for Noah is warned seven dayes before of the floud comming that by his preparation and entrance others might be warned Oecolamp and whereas God might have destroyed the world at once with water it was increasing forty dayes that the world seeing every day some perish might at length have turned to God Chrysost. 4. v. 16. The Lord shut him in God first provideth for Noah before the wicked are destroyed so Lâ—t was brought out of Sodome before the City was consumed sic Muscul. Mercer 5. vers 24. The waters prevailed an 150. dayes Thus Noah continued in this desolate and darke place above an whole yeare but God was his light and comfort Thus God is able to sustaine his Elect though they be shut up in the most darke and deepe dungeons as a light did shine in prison where Peter lay bound at midnight Act. 12.7 according to the Psalme to the righteous ariseth a light in darknesse Psal. 112.4 CHAP. VIII 1. The Method THis Chapter hath two parts 1. Of the ceasing of the floud to v. 15. 2. of Noahs going forth and such things as accompanied the same 1. Here is set forth 1. The causes of the ceasing of the floud from v. 1. to v. 7. 2. The manner how and by what degrees the earth was dried The causes are the principall the mercy of God in remembring Noah v. 1. The secondary meanes helping the winde that God sent v. 1. the letting causes the raine and fountaines were staied v. 2. The manner of the ceasing of the floud and drying of the earth is set forth first generally after an 150. dayes v. 3. then particularly to v. 15. by foure degrees declared with their severall seasons 1. In the seventh moneth and 17. day the Arke rested c. v. 4. 2. In the tenth moneth the tops of the mountaines were seene v. 5. 3. Then the waters were abated v. 11. Noah to know it once sendeth the raven after 40. dayes v. 6. and thrice the dove once seven dayes after the raâ—en v. 8. then seven dayes after v. 10. and other seven dayes after that v. 12. 4. Then the earth was dried first in the upper part only in the first day of the 1. moneth v. 13. then it was perfectly dry in the 2. moneth and twenty seven day 2. In the second part we have 1. Gods commandement for Noahs going forth v. 15 16 17. 2. Noahs obedience v. 18 19. 3. His thankfulnesse in sacrificing to God v. 20. Gods acceptance v. 21. with his promâ—se not to destroy the earth againe v. 21. and his benediction in restoring the state of things againe v. 22. 2. The literall or grammaticall interpretation v. 3. the water abated going from the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. the waters returned from the earth going and comming Ch. H.B.G.P. they went from the face of the earth continenter recedendo continually going away T. going and returning haloch vashub v. 4. the seven and twenty day S. H. the seventeenth caet upon the mountaines of Armenia H. G. B. the mountaines Cardu Ch. upon the mountaines of Ararat P. H. upon one of the mountaines of Ararat Tr. v. 7. he sent out a raven to see if the waters were abated S. the rest have not these words and going forth hee returned not S. which went and came caet v. 10. waiting yet seven dayes S. seven other dayes caet v. 11. an olive leafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a dry stalke S. a branch of an olive with greene leaves H. an olive leafe decerptum pulled off in her mouth T.B.G.C.P. taraph plucked pulled in the evening all read but the Sept. v. 12. in the six hundred and one yeare c. in the life of Noe this is added by the S. the cover of the Arke which he had made these words likewise added which the other have not v. 14. the seventeenth day S. the seven and twenty caet the seven and twenty day he opened the Arke added by the Sept. v. 6. thou and thy sonnes thy wife and thy sonnes wives S. thou and thy wife thy sonnes and their wives v. 17. ingredimini goe upon the earth H. P. fill the earth or ingender aboundantly or breed in the earth caet sharaâ—se to bring forth in multitude to creepe to move v. 19. according to their kinds H.B.G. their generations Ch. families T. P. mishphacah family H. this is wanting in the S. v. 21. the Lord smelled a sweet savour S. H. B. God accepted his offering Ch. a savour of rest G. P. gratum odorem an acceptable or pleasing savour T. noach rest according to Noahs name God said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bethinking himselfe S. said to him H. said in his word C. said in his heart caet because of mens workes S. mens sinnes Ch. because of man caet the cogitation of man is diligently bent to evill S. prone to evill H. is evill from his infancy câ—t raugh evill Pl. v. 22. sommer and the spring S. sommer and winter caet choreph winter 3. The explanation of doubts QVEST. I. How God is said to have remembred Noah Vers. 1. GOd remembred c. not that there is oblivion or forgetfulnesse with God but then God is said to remember when he sheweth by the effects that he hath care of man so God is said to remember mans sins when he punisheth them Mercer as the widowe said to the prophet art thou come to call my sinne to remembrance and to slay my sonne 1. King 17.20 2. God also remembreth the cattell wherein Moses is not contrarie to Paul doth God take care for oxen 1. Cor. 9. where the Apostle denieth not that Gods providence watcheth over cattell but that his care toward man is greater and that he careth for beasts for mans cause 3. So then as the cattell perished in the floud together with the wicked so they are preserved for the righteous sake 4. Some of the Hebrewes thinke that God is said to remember the beasts not the fowles because they were not made the same day with man but the reason is because Moses having made so often mention of the birds that were likewise preserved in the Arke as Gen. 6.20 Gen. 7.3.14 needed not to speake of them here 5. R. Sel. noteth that God remembred the beasts because they did not couple together in the Arke I will not answer with Mercerus that the beasts engendred in the Arke both that they might be for sacrifice and for food afterward for there were enough beside for sacrifice seeing seven of the cleane entred into the Arke and concerning food they might for a while forbeare the eating of flesh till the creatures were increased but if both cleane and uncleane beasts
should have engendred in the Arke neither would the Arke have contained them nor the food by Noah provided have sufficed them We answer then that God remembred them not for any such thing but for mans cause QVEST. II. What manner of wind it was that God sent GOd made a spirit or wind to passe 1. which was not the spirit of consolation wherewith Noah was comforted Rasi 2. Nor yet the holy Ghost as Ambrose and Theodoret suppose Ambrose reason is quomodo non evacuaretur mare ventorum vi if it were then wind that dryed up the floud much more is it able to dry up and empty the sea but this followeth not because this was an extraordinary wind not such as usually bloweth in the sea Theodoret saith further non solent ventis aquae imminui sed potius turbari c. the wind useth to trouble the water not to dry it up so did this wind cause the water to goe and come but it had also a drying faculty otherwise than ordinary winds have 2. Neither was this wind the spirit and heat of the Sunne as Rupertus thinketh but this was extraordinary caused whereas the Sun kept his ordinary course still 3. It was then a wind indeed that was raised by the extraordinary power of God for by exhalation out of the earth whereof winds are usually ingendred it being covered with waters this wind was not caused and God gave it also an extraordinary power both to dry the waters by rossing them to and fro and to force them by going and comming as the property of the water is to ebbe and flow to their proper place into the deepe fountaines from whence they came And these two properties the Scripture ascribeth to the wind 1. to force the waters as in the division of the red sea and to purge the ayre to disperse the clouds and dry up moysture Prov. 25.23 as the North wind driveth away the raine Perer. QVEST. III. When the fountaines began to be stopped and the raine to cease Vers. 2. THe fountaines of the deepe were stopped c. The raine ceased and the current of the water was stopped immediatly after the forty dayes as Augustine thinketh 2. not after the 150. dayes spoken of before as Oleaster imagineth for then the waters had not continued in their height any time at all but should presently have begun to decrease for after the 150. daies they began to abate and Moses saith that the raine was upon the earth forty daies and forty nights chap. 7.21 then not an 150. daies and nights 3. Wherefore I rather approve the opinion of some other Hebrewes that it ceased to raine at all after the forty dayes expired then of Aben Ezra to whom Mercerus seemeth to subscribe that it rained though not continually an 110. dayes after the 40. dayes that is in all 150. dayes 4. R. Sâ—l noteth that where it is said all the fountaines of the deep were stopped not all the fountaines as before it is said all the fountaines c. were opened that some fountaines remained unstopped for the procreation and sending forth of rivers and springs so also Iun. But it is more like that all the fountaines which were extraordinarily opened to augment the floud were stopped the ordinary springs of water continued still as before the floud QVEST. IV. How the seven moneth is to be counted Vers. 4. IN the seventh moneth the seventh day c. 1. Whereas the Latine text and the Septuagint read for the seventeenth day the seven and twenty day which reading is received of the popish interpreters that are addicted to their vulgar latine text and hereupon some of them reckon from the beginning of the floud seuen moneths that is 207. dayes counting twenty nine dayes and a halfe to a moneth whereof the floud continued one hundred ninety and so there should be seventeene daies betweene the beginning of the waters to abate the resting of the Arke sic Tostatus Others beginning their reckoning from the beginning of the floud till the waters abated which make five moneths and two dayes and a halfe accounting but twenty nine dayes and a halfe to a moneth and hereunto they put eight dayes more which was the space between the abating of the water and the resting of the Arke which added to the two dayes make up those ten which the latin hath more than the Hebrew sic Lyranus Pererius But wee refuse all these collections which goe about to justifie the vulgar latin against the originall veriâ—y wherin S. Augustine giveth us a good rule ei lingua potius credatur unde est in aliaÌ„ per interpretes facta translatio that tongue is rather to be credited out of the which the interpreters have translated into another 2. Receiving then the Hebrew text that the Arke rested upon the 17. not the 27. day of the 7. moneth yet we refuse the opinion of Cajetan who therein followeth R. Sel. that would have this moneth the seventh from the beginning of the floud not the seventh of the yeare and the reason is because hee maketh not the 40. dayes of the raine part of the 150. dayes as it is to be truly taken as is shewed before cap. 7. quest 14. but he putteth them together making of them both 190. dayes which is the space of six moneths and sixteene dayes counting but 29. dayes to a moneth so that upon the 191. day after the beginning of the floud which is the 17. of the 7. moneth of the floud the Arke rested c. But this account cannot stand to make this seventh moneth the seventh from the beginning of the floud not from the beginning of the yeare seeing both the second moneth chap. 7.11 and the tenth moneth chap. 8.5 must of necessity be referred to the yeare not to the continuance of the floud And this were to breed a confusion in the story to take some moneths according to the season of the yeare and some according to the time of the floud for seeing the moneths both before and after are numbred according to the course of the yeare there is no reason to understand the seventh moneth otherwise 3. Neither doe we approve Lyranus conceit that whereas hee maketh the 150. dayes to determine the 19. of the seventh moneth after which time the waters began to decrease he would have the Arke to rest upon the 17. day according to the text but how is it like that the Arke should rest before the waters began to abate without a miracle 4. Neither can I condiscend to Mercerus judgement wherein hee followeth a certaine Hebrew in his booke of the binding of Isaack that the waters began to decrease before the 150. dayes expired though the decrease was not so sensible as afterward and so the waters might abate so much by the end of the 150. dayes as that the Arke might well be staid from floting but the text favoureth not this collection which saith that the waters prevailed
Arachaum S. H. T. Evaeos Arachaeos Ch. Hiâ—i Archi Sini B. G. heb By these were spread H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this S. caet achar afterward 19. Gerar. Gaza S. Ierar Gaza H. Gerer Azzah cat gnazah 21. The elder brother of Iapheth H. B. G. Ch. the brother of Iapheth the Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S.T. hagadhe Iapheth the great for Iapheth was the elder as shall be seene afterward 24 Arphaxad begat Cainan S. the rest have not Cainan Likewise another Cainan is rehearsed by the 70. among the sonnes of Sem v. 23. 27. Iazal H. Aizal S. Vzal Ch. B. G. Vxal. Vzal 3. The explanation of doubtfull questions QVEST. I. Of the number of the heads of the Gentiles Vers. 1. THese are the generations c. The fathers have curiously endevoured to bring the chiefe heads of the fathers of the Gentiles rehearsed in this Chapter to the number of 72. and therefore Augustine following some Greeke translations maketh Elisha to be the 8. sonne of Iapheth and so reckoneth 15. in all to come of Iapheth whereas there are but onely 14. of Chams progeny he counteth only 31. leaving out the Philistims Epiphanius 32. of Sem Augustine reckoneth 27. Epiphanius but 25. accounting Peleg with Heber and Ioktan together with his posterity But the true reckoning is this of Iapheth 14. of Cham beside the Philistims 31. of Sem 26. are rehearsed which makes in all 71. and with their three fathers Iapheth Cham Sem 74. and with the Philistims 75. Iun. the Hebrewes make but 70. in all beside the fathers to answer to the 70. persons that descended into Aegypt of Iacob QVEST. II. Of the names of the Gentiles 1. NEither are all the heads and fathers of the Gentiles here named but those which were the chiefe and most famous and such as were best knowne and nearest situate to the Jewes and therefore least mention is made of Iapheths generation which inhabited further off among the Gentiles Calvin â— Concerning the names which the nations retained of their fathers many are worne out by continuance of time many changed by the Grecians that gave them new names as Iosephus thinketh many altered by warre and conquest Oecolamp yet the names were not so altered but that in the time of the Prophets and long after they were knowne and so in Scripture mentioned by these appellations QVEST. III. Whether these heads made so many distinct nations FUrther 1. Neither is it like that these heads and fathers here rehearsed made so many divers distinct languages and nations for the Cananites that contained eleven sundry people v. 16 17. spake all but one language and the text saith they were divided according to their families v. 5. that is divers families concurred together according to their language to make one nation Iunius 2. Neither is it probable that the whole world was at the first distributed among the three sonnes of Noah by lot as Epiphanim writeth or as Berosus that Noah taking a view of the whole world sayling by Sea did appoint the three parts of the world Europa to Iapheth Affrica to Cham Asia to Sem for in the ages succeeding many countreyes were discovered unknowne before But it is most probable that the coasts and confines of the large and wide countreys were inhabited by these fathers of the world into the which afterward their posterity was spread and dispersed and that Moses especially describeth the habitation and dwelling of those nations which were nearest and best knowne to the Israelites and in processe of time the three parts of the world were for the most part possessed Europa by Iapheths posteritie Africa by Chams Asia by Sems yet so that in all these coasts some of each were intermingled as the Medes in Asia came of Madai of Iapheth the Cananites in Asia of Chus of Cham. Now the reasons why mention is made of these generations may be these 1. to shew the effect of that blessing which the Lord gave to Noah and his sonnes to multiply and increase 2. to demonstrate the judgement of God upon the posterity of Cham and his blessing upon Sem according to Noahs prophesie 3. to acquaint the Israelites with the nations of the Gentiles from whom they were to expect their inheritance 4. to open a way to the understanding of the Scripture wherein the names of these nations doe often occurre QVEST. IIII. The causes why Moses rehearseth the generations of Noahs sonnes Vers. 2. SOnnes of Iapheth Moses beginneth with Iapheth not as some thinke from the younger proceeding to the elder for it is evident chap. 9.24 that Cham was younger than Sem neither for that Iapheth was the eldest doth he name him first for then Sem should be the youngest because he is mentioned last but Moses beginneth where he ended in the former chapter at Iapheth v. 27. that he might determine the story in Sem of whom and his posterity the rest of this booke entreateth and because Iapheths posterity inhabited the countries furthest off he beginneth there first Mercer QVEST. V. What countries Iapheths sonnes inhabited Vers. 2. GOmer Magog Madaâ— Iavan c. Gomer inhabited the North parts in respect of Palestina toward the West Ezek. 38.6 whom Iosephus thinketh to be the Galatians or Gallogrecians called Gomerites the same which Herodotus nameth Cimmerii or Cimbri lib. 4. they inhabited the inward parts of Asia in Phrygia neare to Troas Wherefore Gomer cannot bee assigned to Africa as Ierosolymitan 2. Magog some understand by Magog the Gothes other the Sarmatians Hierosolymit the Germans but they are most like to bee the Scythians Mercer which before were called Magogei and this may bee an evidence thereof because the Scythians wasting Asia called the chiefe City Magog afterward named Hierapolis as witnesseth Pliny lib. 5. c. 23. Iunius 3. Madai this was the father of the Medes who at the first were subject to the Assyrians and Chaldeans 2 King 17.6 but afterward the Medes surprised Babylon Isa 13.17 Behold I will stirre up the Medes against thee 4. Iavan from him came the Grecians as Ioel. 3.6 Iâ—vanim being the plurall of Iavan is translated by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greekes Hecataeus in Strabo lib. 9. saith that the Jonians came out of Asia into Grecia from whence the Athenians had their beginning which at the first were called Jones and their countrey Jonia Hierosolymitan saith they were the Macedonians which had the principality over Greece 5. Thubal Epiphanius thinketh him to be the father and founder of the Thessalians some of the Hebrewes understand the Italians others take Thubal for the countrey Iberia in Asia neere to Armenia where Ptolomy placeth the towne Thabilaca of those Iberians Iosâ—phus meaneth that they were called Thubalaei Thubalians and not of the Iberians that is the Spanyards in Europe as Pererius citeth him sic Iunius But seeing in Scripture Thubal and Mesech are joyned together which is
7.3 they must be the one addicted and obliged only to the other 4. Ambrose againe excuseth this marriage of Abraham with Hagar by the mystery in it as it is expounded by S. Paul Galat. 4. quod ergo putabas esse peccatum advertis esse mysterium that which you thought was iniquitie appeareth to be a mysterie Contra. A mysterie we admit according to the Apostles collection in Abrahams marriage with Hagar but that giveth no liberty or immunity unto it for so theft might be excused because the suddennesse of Christs comming to judgement is likened to the comming of a theefe in the night neither is it therefore a thing excusable to play an unrighteous steward because Christ draweth a parable from thence Luk. 16. 5. Augustine further saith sufficiendae prolis causa erat uxorum plurium simul uni viro habendarum inâ—culpabilis consuetudâ— he calleth it an inculpable custome for one man in those dayes for procreation sake to have many wives He excuseth the multiplicity of wives by the custome of those dayes though the use bee now otherwise like as sometime among the Romans it was counted a hainous thing tunicas habere talares vâ—l manicata to weare sleeved or side gownes but now for a man of honest condicion not to have such is counted a shame c. Contra. Indeede indifferent things such as are the formes and fashions of apparell may be changed and sometimes held lawfull sometimes uncomely according to the divers customes of times but that which is simply unlawfull by no custome can be made lawfull that which is evill whatsoever the custome is ought not to be followed the Scripture herein giveth us a rule not to follow a multitude to doe evill Exod. 23.2 2. Neither doth it yet appeare that there was any such custome among the faithfull in Abrahams time to couple themselves to more than to one wife 3. Chrysostome of this very customâ— of having many wives thus excellently writeth Vides quomodo non oportet consuetudinem praetextere sed quod justum est inquirâ—re ecce quoniam mala erat consuetudo expl sa est c. You see then that we must not pretend custome but intend that which is just because it was an evill custome it is left 6. Chrysostome in the same place alleageth another excuse Permissum est cum duabus vel tribus misceri ut humanum gâ—nus propagaretur c. It was then permitted to be coupled with two or three that mankindâ— might be increased Contra. If this were a sufficient reason for polygamie it had beene more needfull that in the creation many women should have beene made and so likewise that more than one wife a piece for Noah and his sonnes should have entred into the Arke for then there was greater need of all meanes for procreation Wherefore all these reasons and excuses doe not serve to exempt the Patriarks from all blemish and blame in their multiplying of wives 4. A fourth opinion there is that God gave a dispensation for polygamie to the fathers and as it is most like to Noah when he said to him Increase and multiply sic Perer. in Gen. 16. disp 1. Contra. 1. Against a precept written dispensation unwritten hath no place seeing then the commandement is expressed For this cause shall a man leave father and mother and cleave to his wife Gen. 2.24 he saith not wives but wife as speaking of one but such dispensation is no where mentioned we hold it to be a meere humane conjecture 2. If God had given Noah such an indulgence it is like that he and his sonnes would have used it there being then greatest cause in the renewing of the world 3. And though they are blessed with increase yet only the lawfull meanes of increasing and multiplying are permitted for otherwise this might be an excuse for adulterous copulations 5. Wherefore the safer and sounder opinion is that polygamie that is the marriage of many wives was neither simply lawfull nor for a time dispensed with but that it was an humane infirmity even in those holy Patriarks 1. Because it degenerateth from the first institution in Paradise to the which Christ sendeth us From the beginning it was not so 2. The first that brought in the doubling of wives was Lamech of the cursed seed neither doe we read of any of the Patriarks from Adam to Abraham for the space well-nigh of two thousand yeares that had more wives than one 3. If there had beene at any time a needfull use of polygamie it is most like that in the beginning when the world was not yet replenished as in Adam and Noahs time it should have beene permitted 4. To have a concubine together with a wife was never lawfull but such an one was Hagar for Abraham did cast her out with her sonne she was also a bond-woman and therefore not fit to be a wife to so great a Patriarke and a wife is defined by the Apostle to be such an one as is taken to avoid fornication 1 Cor. 7.2 but to that end did not Abraham take Hagar having Sarai beside And whereas the text saith that Sarai gave her to Abraham for or instead of his wife the meaning is not that Hagar became properly Abrahams wife but that she was in the place and stead of his wife for as Sarai saith It may be I shall receive a childe by her Gen. 16.2 but if she had indeed beene his wife and so manumitted and not Saraies bond-woman still the childe should have beene counted hers and not her mistresses and Gen. 25.6 mention is made of Abrahams concubines Pelagshim whereof Hagar must be one 6. But yet this being admitted that the Patriarks erred in multiplying their wives yet some cautions must be received withall 1. That herein they finned not against their conscience but of ignorance and infirmity as in other things this being not yet revealed unto them 2. Though God dispensed not with their so doing yet it pleased the divine indulgence in silence and mercifull connivence to passe by this over-sight as the Apostle saith in another case The time of this ignorance God regardeth not Act. 17.30 3. We abhorre the blasphemie of the Manichees sufficiently confuted by Augustine who doe charge the Patriarks with lasciviousnesse and wantonnesse of flesh in using many wives which they did for generation of children not satisfaction of their iust and as Augustine well saith Castius utebantur plurib quam nunc una c. They used many wives more chastly than we now use one so he concludeth O virum viriliter utentem foeminis conjuge temperanter ancilla obtemperanter nulla intemperanter O worthy man using women manly his owne wife soberly his maid obediently but none of them intemperately Morall observations 1. Observ. Affliction and punishment commeth from God Vers. 2. THe Lord hath restrained me from childe-bearing Sarai as a godly woman imputeth her sterility and
one people with them which they could not doe with those which were uncircumcised QUEST IV. Whether Simeon and Levi their cruell act may be in part or in whole excused Vers. 25. ANd the third day when they were sore two of Iacobs sonnes Simeon and Levi. 1. Some Hebrewes excuse Simeon and Levi their fact because Hemor and Sichem first went about to breake the covenant thinking to spoile them of that they had for thus they say Shall not their flocks and substance be ours vers 23. Contra. 1. But it appeareth not that Hemor and Sichem went about any such thing they thus speake either to perswade the people who most respect their profit Mercer or they meane that by trading or having entercourse with them they should in a manner possesse their goods Perer. 2. But if it were so onely Hemor and Sichem had beene guilty of the violating of this league there was no cause to punish the whole Citie 3. And although they had reason to revenge themselves yet such a cruell massacre cannot be justified 2. Ramban excuseth this fact thinking that by the decrees of Noah if the Magistrates punished not adultery others might but who seeth not what confusion and disorder this doctrine would bring in â— that every private man should take upon him to bee a punisher of sinne The Apostle saith that the power or magistrate beareth not the sword for nought Rom. 13.4 It is peculiar then to him to exercise the sword 3. Philo allegorizeth this story by Dinah which signifieth judgement understanding the soule by Sichem the sonne of Hemor which is interpreted an Asse the brutish affections from the which Simeon and Levi the sonnes of prudence deliver the soule Lib. de migration Abrah But these allegories being devised onely and not warranted by Scripture cannot give any defence to such rage and violence 4. Some doe but in part excuse Simeon and Levi which may be considered on Gods behalfe and so the punishment was just or on the behalfe of the Sichemites who also for consenting unto that grievous sinne were justly also punished but on the behalfe of Simeon and Levi because they did it craftily this judgement was unjust sic Carthusian in libr. Iudith But this allegation maketh nothing for the justifying of Simeon and Levi their enterprise for God knoweth how to turne mens wicked acts to his glory neither did these furious men aime at any such end but sought to satisfie their revengefull minde 5. Some goe yet further that this act was not unjust quoad rem in respect of the thing because the Sichemites had grievously sinned but quoad modum they did it fraudulently Cajetan others say primum motum that the first motion to commit this slaughter was of God but they in the execution did modum excedere exceed measure Thom. Anglic. Cont. But Iacob condemneth not onely the execution but the very first device and counsell Into their secret let not my soule come Gen. 49.6 therefore the very first thought and device was evill and therefore not of God 6. Some proceed yet further and altogether defend both their fact and the manner thereof calling their craft and dissimulation a prudent caution their reasons are these 1. Because all the Sichemites were consenting unto that wickednesse and therefore they deserved punishment Cont. 1. It cannot bee gathered that all the Sichemites were consenting to the sinne of Sichem their fault was because of a carnall minde for their owne profit they received circumcision 2. And though the whole City had herein offended yet Simeon and Levi had no such calling or commission to put them to the sword 2. The place is objected Iudith 9.2 where the Lord is said to have given unto Simeon a sword to take vengeance upon the strangers that opened the wombe of the virgin and vers 4. Which were moved with thy zeale Contra. Though Simeon and Levi were ministers of Gods justice upon the Sichemites for their sinne yet they did it not without sinne and therefore against this booke which is no Scripture where their zeale is commended I oppose the sentence and censure of Iacob who saith That they did it in their selfe-will therefore not by the motion of Gods spirit and Cursed be their wrath Gen. 49.7 but if they had done it in zeale they were rather to be blessed 3. They further reason thus that if Simeon and Levi had committed such an unlawfull act Iacob would have more sharply reproved them Contra. Iacob partly considered the justice of God upon the Sichemites for the outrage committed against Dinah partly hee was moved with her complaint and moane for the losse of her virginity partly he gave place for the time to the rage of his sonnes that were in their fury and this was the cause of so easie a reprehension Mercer 4. But we reade of no restitution which Iacob caused to be made of the goods of the Sichemites taken away which Iacob would have done if the act had beene unlawfull for he saith He got it from the Amorite that is the fields and possessions of the Sichemites by his sword and bow Gen. 48.12 Contra. 1. It is not unlike but that many of the persons as the women and children taken captive were returned for they could not all remaine in Iacobs house and together with them much of the goods 2. The rest together with the ground though first unjustly had it pleased God should remaine unto Iacob as a recompence for the injurie done to his daughter as the Hebrewes tooke of the Egyptians jewels of silver and of gold without any restitution thereof in respect of their long and hard service yet neither this fact of theirs nor the other of Iacobs is here to be imitated Mercer 3. Iacob is said to get it with his sword not as though he joyned with his sonnes in the action or after consented unto it but because he by force and armes was ready to defend the possession of that ground from the invasion of the Canaanites whom God did strike with a feare they attempted nothing against Iacob or his sonnes Gen. 35.5 Mercer 5. Wherefore the best solution of this question is that although Simeon and Levi were ministers of Gods justice secretly working yet both the act and the manner thereof in respect of the instruments and executioners was unlawfull 1. Because they attempted this thing without the counsell or knowledge of Iacob whom this wrong most concerned in the ravishing of his daughter for Iacob saith Into their secret my soule enter not Gen. 49.7 2. They dissembled propounding a condition as though they would enter into a league with them and yet meant it not 3. They make religion a cloake of their cruelty and abuse circumcision to that end the ordinance of God yet Ioseph somewhat to hide the nakednesse of the fathers of that Nation in his narration omitteth to make mention of this craft 4. They put the whole Citie to the sword even those
very conscience is polluted Vrsin 4. In the glorious state of the Saints in the next life the obedience of the Saints shall bee perfect and they shall wholly be conformable to the will of God and then we shall be just not onely by the imputative justice of Christ sed propria essentiali justitia but by a proper essentiall justice and then we shall fully be made like to the image of Christ as the Apostle saith Rom. 8.29 Those which he knew before he also predestinate to be made like the image of his Sonne Marbach Now the contrarie objections are these 1. Object The works of the Spirit are perfect but good works in the regenerate are the works of the Spirit therefore they are perfect Answ. This argument proceedeth from that which is simpliciter simplie and absolutely said to bee of the Spirit to that which secundum quid after a sort is of the Spirit the works of the faithfull are not absolutely the works of the Spirit but they are so the works of the Spirit as they be also our works so they are pure as they proceed of the Spirit but impure and imperfect as they are wrought by man 2. Object They which are conformable to the image of Christ have perfect works The faithfull are conformable in this life to the image of Christ Ergo. Answ. The proposition is true onely of those which are perfectly conformable but so are not the faithfull in this life but onely in part as the Apostle saith 1 Cor. 13.12 Now I know in part and as our knowledge is so is our obedience both imperfect 3. Object There is no condemnation to the faithfull Rom. 8.1 therefore their works are perfect Answ. The argument followeth not for the privilege of the faithfull and their exemption from condemnation dependeth not upon the perfection of their works but upon the perfection of Christs righteousnesse imputed to them by faith 4. Object Christ at his comming shall render unto every one according to his works but it standeth not with Gods justice to give a perfect reward unto imperfect works therefore the works of the regenerate because they shall be perfectly rewarded are perfect Answ. 1. The obedience of the faithfull shall bee perfectly rewarded not according to the law of works but according to the law of faith whereby the righteousnesse of Christ is imputed and is rewarded in them being theirs by faith as fully as if it were their owne 2. Yet Christ shall judge also according to their works not as causes of the reward but as testimonies and lively arguments of their faith Vrsin 5. Object The Scripture ascribeth perfection to the works of the Saints as it is said of Noah Gen. 6.9 that he was a just and perfect man in his time so Hezekiah saith 2 King 20.3 I have walked before thee with a perfect heart Answ. 1. These and the like sayings must be understood de perfectione partium non graduum of the perfection of the parts of obedience not of the degree of perfection that is the faithfull doe exercise their obedience in every part of the law but not in a perfect degree or measure 2. They are said to bee perfect in comparison onely of such as were weake and imperfect 3. And further their sinceritie and perfection is understood as being opposite unto dissimulation and hypocrisie that their heart was perfect toward the Lord that is unfained without any dissimulation in which sense the Prophet David saith Iudge me according to mine innocencie Psal. 7.8 6. Object The Apostle saith Whosoever is borne of God sinneth not 1 Iohn 3.9 the faithfull then being borne of God sinne not Answ. The Apostle understandeth here not the dwelling of sinne but the reigning of sinne for otherwise he should be contrarie to himselfe who had said before chap. 1.8 If we say we have no sinne we deceive our selves and the truth is not in us They which are borne of God sinne not that is sinne though it remaine in them it reigneth not in them as S. Paul saith Though we walke in the flesh we doe not warre after the flesh Vrsin 7. It is evident then that the law was not given to justifie men thereby as the Apostle saith Rom. 3.20 Therefore by the works of the law shall no flesh be justified in his sight for by the law commeth the knowledge of sinne This then is the end and use of the law 1. It sheweth what God is one that loveth justice and hateth iniquitie 2. It is as a glasse wherein we may see that image after the which man was at the first created which now is defaced in him by sinne 3. It is a rule and line after the which wee should square out our life and actions 4. It sheweth the corruption of our nature and so is as a schoolemaster to bring us to Christ Marbach So Augustine saith Hac est utilitas legis ut hominem de sua infirmitate convincat gratiae medicinam quae in Christo est implorare compellat This is the profit of the law to convince man of his infirmitie and to drive him to seeke the medicine of grace in Christ Epist. 200. 6. Confut. That the Morall law nor any precept thereof may be by humane authoritie dispensed with THere remaineth yet one point to be discussed whether any of the precepts of the Morall law may be by humane authoritie dispensed withall wherein the Popes Canonists have heretofore given unto their terrene god an infinite and unreasonable power for these were their conclusions that Papa potest dispensare contra jus divinum The Pope may dispense against the law of God contra jus natura against the law of nature contra novum Testamentum against the new Testament contra Apostolum against the Apostle Papa potest dispensare de omnibus praeceptis veteris novi Testamenti The Pope may dispense with all the precepts of the old and new Testament c. But herein I preferre the judgement of Tostatus a moderate writer of that side who denieth unto the Pope any such authoritie and answereth the contrarie objections 1. Object As among men the Law-maker may dispense with his law so God that gave the Morall law is therefore above the law and may dispense with it and if God may dispense then the Prelates of the Church consequently may dispense because they are in Gods stead Answ. First to the proposition this may bee answered 1. That in humane lawes which tend unto the common good the preservation of the publike state the maintenance of peace and of justice the Law-giver himselfe cannot so dispense as to overthrow the end of those lawes as that it shall be lawfull to disturbe the publike state or such like for this were to evert the very scope and end of the law but yet in particular cases he may dispense as where an order is that every one shall watch which is intended for the good of the Citie yet