〈◊〉 with Suidas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad misericordiam propensi such as are very prone to mercy And in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui non rogatus bona sua largitur citra invidiam Who bestows his goods unaskt without grudging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theocritus saith of Menalcas So that Good is a complex word that hath several meanings it signifieth Courteous or kind merciful or liberal and such is a friend in all respects and for such a friend perhaps some would dare to die as some rare examples tell us or perhaps Good may be taken here as personally good to such a man and such a one is properly a friend Let a man be never so just or righteous there 's none will lay down his life for him but for such a one as hath been good to me as my friend hath been perhaps for such a one I shall dare to die and farther reacheth not the love of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No man hath Greater love then this that he lay down his life for his friend Joh. c. 15. v. 13. But God commendeth his love to us in that while we were yet sinners that is enemies Christ died for us This is the love which exceedeth knowledge Eph. c. 3. v. 19. V. 12 13 14. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In most Interpreters you have in this place an Anantopodoton that is a deficiency in the reddition of the sense a sicut without a sic which ought by all means to be avoided if without violence to the Text it possibly may Nor can I assent to those who to prevent the inconvenience of an Anantopodosis would have the 18 and 19 verses answer to the 12. which seems to me too constrainedly forc't I rather approve their judgments who Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a frequent Metathesis ita quoque so also as the Old Latin Interpreter of Chrysostom the Syriack and Arabick read or etiam ita even so by which version there is no wrong either to the construction or the sense but all is whole taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the redditive and not in the copulative sense as it is in the Lords prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut in coelo etiam in terra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Propterea sicut per unum hominem peccatum in mundum introiit per peccatum mors etiam ita mors in omnes homines pertransiit eo quòd omnes peccaverunt Therefore as by one man sin entred into the world and by sin death even so death passeth upon all men for that all have sinned For until the Law that is before the Law sin was in the world That sin was in the world before the Law seems to be the main thing that the Apostle here laboureth to prove that he might meet with the tacite or implied objection of those who probably did deny that all men were sinners and the enemies of God as he had before affirmed v. 8. and therefore did Sophistically argue that Christ died not for all because sin is the transgression of the Law but they which had no Law could not transgress that which they had not for the Law was from Moses Joh. c. 1. v. 17. To meet therefore with their objection he useth this argument As by one man sin entred into the world and by sin death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this very reason Even so is death passed upon all men for that all have sinned none excepted So that it appears most certainly true that from the fall of Adam to the Law given by Moses for he speaks of no other Law throughout the whole Epistle sin was in the world But it is farther objected that sin is not imputed where there is no Law for the Law worketh wrath c. 4. v. 5. To which he gives no other answer but an implicit one the same in effect which he gave before Immo for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive is to be rendred here Regnavit mors ab Adam c. Yea death reigned from Adam to Moses therefore was sin not only in the world before the Law but also imputed before the Law Their dying was an argument not only that they had sinned but that also their sin was imputed for the wages of sin is death and therefore because death hath passed on all men it s necessarily determined that all have sinned and so become obnoxious to the punishment of death even they who had not sinned after the similitude of Adams transgression for death reigned on very Infants who sinned not actually as Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the type of man to come to wit of all mankind For Adam did in his person represent all the Race of men which were to spring from his loyns And in this regard and sense Adam seems to me most fitly to be stiled in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The type of man which is to come I acknowledge all Interpreters elder and later understand Christ to be him that was to come but I see no cogency in the Text to bind my Faith to that interpretation but rather arguments to disswade it For truly if we speak in a proper sense Adam cannot be said to be the type of Christ For a type is the express Image or Figure of the thing it represents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut sigillo cera the type answereth to the antitype as the wax unto the seal It is absolutely necessary that the type of that which is good be good it self and the type of that which is evil must be evil otherwise it cannot be a type It is the sence of Chrysostom in his Comment on the Epistle to the Hebrews c. 9. v. 23. Neither is there any will say that Adam is a true and proper type of Christ but that he is so only per antithesim or analogiam by opposition of contraries or proportion or by some intricate distinction such as is that of Origen's Juxta genus constare similitudinem juxta speciem repugnantiam esse That there is a similitude as to the Genus a repugnancy as to the species Whereas Adam is properly truly and significantly I may add aptly and appositly to this place said to be the type of his off-spring which was to come from his loins and which he did so virtually represent in his person as that by his sin they all became obnoxious to sin and death And from these words thus expounded is formed as strong an argument for Original sin as from any Text of Scripture Neither do I seem to be altogether without witness I have the Aethiopick Version or Paraphrase for me The words whereof in Latin are these Veruntamen dominata est mors propterea ab Adamo usque ad Mosem tam in
iis qui peccaverunt quem in iis qui non peccaverunt per illud peccatum Adami eo quod unusquisque in similitudine Adami creatus est quia Adamus typus fuit illius qui erat venturus Nevertheless death reigned therefore from Adam to Moses as well in those that sinned as also in those that sinned not by that sin of Adam because that every one is born in the likeness of Adam and because Adam was the type of him that was to come From which words I could make no other construction but that he plainly means that death did reign over all by the sin of Adam for these two causes because every one was born in the likeness of Adam and because Adam was the type of him who was to come Both which reasons seem to me one and the same the one being a reddition or explication only of the other it being all one to say that Adam was a type of his Posterity and that Adam's Posterity was born in his likeness But to say that death reigned over all by the sin of Adam because Adam was the type of Christ is surely an inconsequent argument Whereas to affirm that death reigned over all by the sin of Adam because Adam was a type that represented all his Posterity methinks answers fitly to the place and is very easie for the lowest capacity at first sight to apprehend C. 6. v. 4. Christ is said to be raised from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the glory of the Father as it is commonly rendred Beza would have it In gloriam Patris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the glory of the Father The Translation either way is harsh Why may it not be much better rendred by a familiar trajection Per Patrem gloriae By the Father of glory which is significant and apt as he is elsewhere called Dominus gloriae and Deus gloriae The Lord of glory and the God of glory And so is he expresly called Eph. c. 1. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater gloriae The Father of glory C 7. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliver me from the body of this death Or as it is in our margin from this body of death And why not O wretched man that I am who shall deliver me from the death of this body that is thus captivated under the Law of sin which is in its members v. 23. And so the sense without any Metaphor is plain and sutable to the scope of the place There being nothing more familiar then such trajections Examples whereof you may see Heb. c. 7. v. 4. Jam. c. 2. v. 1. c. 3. v. 3. 1 Pet. c. 3. v. 21. 2 Pet. c. 1. v. 19. You have one in the margin of this very place V. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are to be supplied out of the former whereto they are a perfect answer The Apostles trembling question was Who shall deliver me from the death of this body that is such a slave to sin to which he forthwith answers I thank God he will deliver me through Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to be understood as a reddition to the question C. 8. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I cannot see how there can be construction here but by a Metathesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eo enim quod impotentia legis debilis erat propter carnem Deus filium suum mittens c. For in that the weakness of the Law was impotent because of the flesh God sending his own Son c. C. 9. v. 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To reconcile the sense and construction of these words wherein there hath been so much labour you must understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Hebraism or Graecism frequent in every Page almost in Holy Writ Whereof see note on Mar. c. 12. v. 40. Promissionis enim verbum hoc est secundum tempus hoc veniam erit Sarae filius non solum vero sed Rebecca ex altero erat gravida ex Isaac patre nostro nondum enim natis c. Dictum est ei major serviet minori For this is the word of promise At this time I will come and Sara shall have a son and not only so but Rebecca also by another was with child by our Father Isaac For the children being not yet born c. It was said unto her The elder shall serve the younger As much as to say that Rebecca was with child also by another word of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive to be a more proper phrase then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if a man be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb c. 5. v. 20. then is it rightly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebecca retinuit semen patris nostri Isaac that is concepit she was with child by her Father Isaac So that there was not such necessity for the learned Beza to pronounce so positively Est itaque depravatus hic locus a quopiam Graecae linguae prorsus ignaro This place is depraved by some person ignorant of the Greek tongue When as so easie and frequent a remedy is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this time are the words of the LXX whom Paul it seems did follow and they questionless read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this time for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of life accoding as it is Gen. c. 18. v. 10. and 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum or circa tempus vitae At or about the time of life I will return unto thee And I suspect it is not rightly read in the Hebrew it self Gen. c. 17. v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this time which should have been rather written conformably with the other places relating to this story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of life As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our sense it is abundantly familiar The LXX use it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altero another Gen. c. 43. v. 13. Psal 108. v. 14. You shall find it likewise in the same sence 1 Cor. c. 4. v. 6. and in Dioscor and Greg. Nazian take but the pains to look in Steph. Thes V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Here is no necessity for Anantopodosis the coherence of the place is plain and ready distinguish but the words aright Nay but O man who art thou that repliest against God if God being willing to shew his wrath and to make his power known hath endured with much long suffering the vessels of wrath fitted for destruction The intervenient words Shall the thing
act unless the inward thing be applied by Faith to wit the remission or doing away of sin Affirmatively and positively that it is the stipulation or promise of a good conscience toward God by the virtue of the Resurrection of Jesus Christ And I conceive this sense concerning Baptism to be most consonant and agreeable to the Judgment of the Fathers who if they notwithstanding did apply Baptism to that other notion of washing they did it accidently and by the by because of the Allegorical allusion of the element of water to the bloud of Christ which is said to cleanse us from our sins 1 Joh. c. 1. v. 7. But more surely there is in this word of Baptism according to Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deeper mystery then that of washing a mystery known and common to the very Heathen as their frequent lustrations do sufficiently witness But as concerning the Resurrection of the body it was a thing to them unknown and incredible if not altogether imperceptible nay some of the Jews themselves did not believe it It was the speech of one of their great Philosophers Seneca by name Hora illa decretoria non est animo suprema sed corpori The determinate hour of death is not the last to the soul but to the body It was no small matter to reach the immortality of the Soul the top of their knowledge but of the Resurrection of the body Philosophers scarce ever dreamed of Mornaeus tells us of Zoroastres who is of some reported to have held this opinion Quod animae immortales sunt quod corporum Resurrectio universalis futura That Souls are immortal and that there shall be a universal Resurrection of bodies But this but à plerisque profertur many say so but no certainty thereof And Lactantius tells us of Chrysippus who had an imperfect notion of it the summ whereof was this That after death within some period of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should be restored into the same form wherein we now are But who knows whether he meant the same Numerical body or whether by this same form he mean not the Soul as the rest of the Philosophers did or whether he meant not rather the Pythagorean Metempsychosis But this I say was a greater mystery then that Allegorical washing of the Soul by which it s said to be cleansed by the bloud of Christ The notion of Resurrection was far higher the very life and mystery of Christian Religion as Zonaras calls it It is indeed the stupendious mystery of mysteries wherein to believe consists the foundation of eternal happiness That Christ the Mediatour should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man to be declared man in that he died and to be declared God in that he rose again from the dead Rom. c. 1. v. 4. This I say again was a mystery beyond all Philosophical Speculation and therefore there was need of some significant type or figure which might make so impenetrable a notion familiar and perceptable to the sense of man to which purpose nothing seemed more fit and easie in the wisdom of God then the burying of our bodies in water by Baptism from whence they receive an immediate Resurrection So that in conclusion we may positively affirm that Baptism is properly and solely a type of the Resurrection And to this truth do give their suffrage The Apostles Fathers Schoolmen allmost all Interpreters Ancient and Modern and even our English Church it self its Judgment being manifest in the Rubrick of the Common Prayer which injoyns the dipping of Infants in Baptism allowing only in some cases the liberty of sprinkling or perfusion The thing of it self is so manifest that there is no need of Testimonies to confirm it but because there be not few who teach otherwise led thereunto by example and vulgar errour it will not be amiss if but to free my self from the imputation of too much confidence out of innumerable Testimonies to cite some few And we first begin from the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Know ye not that so many as were Baptised into Jesus Christ were Baptised into his death Therefore we are buried with him by Baptism into death that like as Christ was raised from the dead by the Father of Glory even so we also should walk in newness of life c. Rom. c. 6. v. 3 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Being buried with him in Baptism wherein you are also risen with him through Faith of the working of God who hath raised him from the dead Col. c. 2. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Else what shall they do who are Baptised for dead bodies if the dead rise not 1 Cor. c. 15. v. 29. As much as if he had said In vain doth the Church use the sign of Baptism if there be no Resurrection You have it abundantly proved also in the Primitive and later Writers For example That believing on his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By his Baptism ye may be made partakers of his Resurrection Ignat. Ep. ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism was given to set forth the death of the Lord Ep. ad Philadel in the name of Ignatius The death of Christ Const Apost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Baptism we perform the signs of his Passion and Resurrection Just Mar. We know one saving Baptism since there is but one death for the world and one Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Baptism is the type c. Basil Mag. Hear what St Paul saith They were all Baptised in the cloud and in the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calleth their passage through the sea Baptism for it was an escape from death c. Basil Seleuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we go about to Baptize we bid to say I believe in the Resurrection of the dead and in this Faith are we Baptized Chrysost Baptismus Resurrectionis pignus imago Baptism is a pledge and figure of the Resurrection Ambr. Baptismus arrhabo Resurrectionis Baptism is an earnest of the Resurrection Lactant. Aquarum elemento sepelimur We are buried in the element of water Anselm Mersio mortis sepulturae formam gerit Immersion bears the form of death and burial Bernard Laudabilius tutius communius c. Baptism is performed more laudably more safely and more commonly by dipping for by dipping the figure of Christ his burial is represented Tho. Aquin. Ipsum Baptizandi verbum mergere significat c. The word Baptism doth signifie dipping under the water and it is evident the Ancient Church used the Ceremony of dipping Calv. Baptismus Graeca vox est c. Baptism is a Greek word and signifies properly immersion into the water and this signification doth properly agree with our Baptism and hath Analogy to the thing signified for by Baptism we are buried together and as it were drowned with Christ being dead to sin
have it but of his Resurrection and so affirmeth Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melius praesenti argumento quadrare si de Resurrectione Christi accipiatur quam si ad Adventum referas That to raise up Christ doth better square with the present argument if it be understood of his Resurrection then if you refer it to his Coming But if that word alone square better with the scope of the place then doth it much more to raise him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the flesh it being the very thing which was to be proved So as it cannot be denied but it doth much obscure the sense and scope of the words to say that according to the flesh he would raise up Christ to sit upon his Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signifie In as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Antiochia Act. c. 15. v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in tempore in due time Rom. c. 5. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manserant in loco Phavor C. 3. v. 18 19 20. These three verses I suppose may better be distinguished and Translated thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Deus autem secundum ea quae praenuntiavit per os omnium prophetarum Christum perpessurum implevit ita paenitemini igitur convertimini ut deleantur peccata vestra ut venerint tempora refrigerii ab ira domini miserit qui vobis praenunciatus est Jesum Christum quem oportet caelum recipere c. But God according to what he had foretold by the mouth of all his Prophets that Christ should suffer hath fulfilled so repent ye therefore and be converted that your sins may be blotted out that the days of refreshment from the anger of the Lord are come and that he hath sent unto you who was before foretold of Jesus Christ Whom the heavens must receive c. These words by postponing of the Parenthesis to its proper place according to our common way of speaking are more clearly understood Thus. But God according to what he had foretold by the mouth of all his Prophets that Christ should suffer hath fulfilled so that the days of refreshment or rest from the anger of the Lord are come and that he hath sent unto you who was before foretold of Jesus Christ whom the heaven must receive until the times of the consummation of all things which God hath spoken by the mouth of all his holy Prophets since the world began Repent ye therefore and be converted that your sins may be blotted out You have the like intervenient Parentheses in many places as Joh. c. 1. v. 14. Luk. c. 1. v. 55. c. 2. v. 34 35. and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Grecism and so read the Syriack and the Aethiop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bud. and so is it Translated often as Matth. c. 6. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut appareant That they may appear Luk. c. 2. v. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut revelentur and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfully ab ira domini for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifies faciem and iram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praenuntiatum rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempora consummationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych and Phav And so Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behooves all things to be finished and brought to an end See Matth. c. 17. v. 11. C. 7. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et inde postquam mortuus est pater ejus transtulit illum in hanc terram in qua vos nunc habitatis And from thence after his Father was dead he removed him into this land wherein ye now dwell It hath not a little troubled Interpreters that Stephen should here say that God removed Abraham out of Charran after the death of his Father because it is said Gen. c. 12. v. 4. That Abraham went out of Charran in the 75 year of his age and c. 11. v. 26. that he was born in the 70 year of Terah his age and v. 32. that Terah was 205 years old when he died For from hence it follows that Terah overlived the departure of Abraham out of Charran 60 years Therefore to untie this knot almost all our late Chronologers and Interpreters all other opinions exploded will have Abraham to be born in the 130 year of Terahs age and not in the 70 as others of Ancient times have thought for if to 130 years you add 75 which was the age of Abraham when he went out of Charran you fall just into the true year of the death of Terah And to make this opinion good they say it is not necessary that from Gen. c. 11. v. 26. it should be understood that Abraham was born in the 70 year of Terah but that in that year Terah began to be a Father For that it is not expresly said that Abraham was born in that year but that Terah lived 70 years and begat Abraham Nahor and Haran from whence they will not have it concluded that Abraham was the Eldest Brother because first named but say they it is more likely he was the Youngest and that for preheminencies sake only he was first named of Moses And that they may make this opinion yet surer they frame an argument out of their own supposita whereby they think to fasten an absurdity upon those of another judgment Thus If Abraham were the Eldest Son then Sarah his wife the Daughter to his Brother Haran and but Ten years Younger then Abraham Gen. c. 17. v. 17. must necessarily be born to Haran in the Eighth year of his age which would be ridiculous to affirm But to answer this argument in the first place First I see no cause to grant that Sarah was the Daughter of Haran For that question is not yet resolv'd For who that reads Gen. c. 20. v. 12. Indeed she is my sister she is the daughter of my Father but not the daughter of my Mother will not confidently conclude that Sarah was the Sister of Abraham and the Daughter of Terah but not by one and the same wife especially such a Solemn asseveration being added as if he had spoke it purposely to free himself from the suspicion of speaking falsly Whereupon Hierome after another Exposition of the words first addeth Sed quia in Hebraeo habet Verè soror mea est filia Patris mei sed non filia Matris meae magis sonat quod Abrahae soror fuit In excusationem ejus dicimus nec dum illo tempore tales nuptias esse prohibitas But because it is in the Hebrew Indeed she is my sister she is the daughter of my Father but not the daughter of my Mother it sounds rather that she was Abrahams sister We say for his excuse that as yet such marriages were not prohibited As also the Hebrew Doctors among the six
strength of him that was almost dead and make him to wax young again whom he had foretold should be the Father of many Nations Secondly It doth not agree with reason that Moses should leave the age of Abraham on which depends the whole Chronology of the Church of God in such uncertainty that either we must fish it out or extort it by conjecture They are the words of Langius upon another matter but of the same nature Quem quaeso in finem haec à Mose proscripta sunt nisi ut temporum constaret ratio Propter hoc ergo Moses tempora apposuit ut veritas manifestior esset To what end were these things written of Moses but that there might appear a clear account of the times For this reason therefore Moses set to the times that the truth of them might be the more manifest But that the truth of them might be the more manifest as to the Chronology of the Church of God whose age I beseech you ought to be more accurately certain Abrahams or Terah's The knowledge truly of the time of the Birth of Abraham was absolutely necessary but so was not the knowledge of the time of the death of Terah How shall there appear a certain account of times if it depend wholly upon conjecture and that so improbable most certainly disputable But when you have the time of Abrahams Birth and of his departure out of Charran you have a most sure account of the times in which you may safely rest Thirdly That Abraham was not born in the Seventieth year of Terah is against the most general opinion of the Ancients to whom some reverence is due Whereof I shall produce some Testimonies The first shall be that I mentioned before out of Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thara 70 genuit Abrahamum and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abrahamus vero habuit fratres Nachorem Haranem From whence it manifestly appears what was the Jews opinion in Josephus his time whatsoever they have written of that matter since and that he thought it his business to determine the age of Abraham certain separately by it self being not at all solicitous for the age of Nahor or Haran There is another Testimony of the Patriarch Nicephorus before Eusebius his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thara septuagenarius genuit Abrahamum Besides the judgment of Eusebius himself frequent in his Chronicles as also of the Latins as is to be collected out of August de Civit. Dei lib. 16. c. 10 and 15. and in Quest super Genesim Neither is the Testimony and judgment of that learned Arab. Gregorius Abul Pharaiius in his Hist dinast to be despised Tareh filius Nahor Natus est illi Abraham cum esset secundum utramque simul sententiam 70 annorum ab hoc tempore convenit inter duos computos LXX Hebraeorum Terah was the son of Nahor To him was Abraham born when he was according to both opinions joyntly of the age of 70 years and from this time there is an agreement between the two accounts of the LXX and the Hebrews And this Testimony serves to shew the general opinion of the world But how can there be said to be an agreement if still they differ 60 years concerning the time of the Birth of Abraham For these reasons therefore and Testimonies I cannot consent to the judgment of those that would have Abraham to be born in the 130 year of Terah What then remains If Abraham were born to Terah according to the letter of the Scripture in the 70 year of his age and went out of Charran after the death of his Father in the 75 year of his own age then must Terah die but 145 years old for 70 and 75 make 145. And this is much more agreeable to reason then the Hebrew reading For it can scarcely be believed that Terah should live 57 years longer then his Father Nahor who lived but 148 when now the age of man began to decrease neither did any of the succeeding Patriarchs ever attain that age to wit of 205 years although they all received the blessing and the Promises whereas Terah is said to have served other Gods Jos c. 24. v. 2. And if you will believe Suidas he was himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A maker of Images neither doth the Scripture say any thing explicitly of his conversion Though notwithstanding Charity and even reason it self perswade us to believe that he did not persist in his Idolatry unto the time of his death because he went out of Vr of the Chaldees with Abraham to go into the land of Chanaan and abode together with him in Charran until the day of his death Yet notwithstanding I cannot think he deserved from God the favour of an age so much longer then that of his Fathers or of any of his successors And why may it not be lawful by the same licence whereby they deny that Abraham was born in the 70 year of Terah according to the letter of the Scripture and the opinion of the Ancients for us to collect and as confidently to affirm that Terah was but 145 years old when he died especially having for our more abundant credit a witness in Eusebius of more then 1300 years Antiquity the Samaritan Chronology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thara cum esset 70 annorum genuit Abrahamum supervixit 75 usque ad 75 annum Abrahami Terah being 70 years of age begat Abraham and lived after 75 years until the 75 of Abraham And with this doth the Samaritan Pentateuch perfectly agree Gen. c. 11. v. 32. And the days of Terah were 145 years and Terah died in Haran Et fuerunt dies Tharae Centum quadraginta quinque anni postea mortuus est Thara in Haran And why should not this Samaritical witness be a witness of good credit especially in a matter that is of it self so probable What danger is there if we admit a fault or lapse in the Hebrew copy We admit various readings in it and why should not this difference between the Samaritan and the Hebrew be reputed a various or divers reading It was the opinion of incomparable Capellus in his Sacred Criticks Diversitatem inter Cod. Heb. Samar non alio referri videri quam ad variam quae inter describendum solet accidere lectionem That the diversity which is between the Hebrew and Samaritan books seem's not to be referred to any other cause then to the various reading which doth often happen in the copying of them Nay if I mistake not we meet with as gross a fault if it be lawful to say so and not less to be observed and that likewise in point of number Gen. c. 2. v. 2. Complevitque deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in die septimo opus suum quod secerat And on the seventh day God finished the work which he had made And who is so tenacious of the Jewish Masora who will not acknowledge an errour