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
〈◊〉 〈◊〉 〈◊〉 translated him S. tulit tooke him H. B. G. non occidit killed him not Ch. sumpsit received him Tr. heb lachach to take away receive v. 25. an 165. yeares S. an 187. yeares cat v. 26.802 yeares S. 782. yeares cat v. 28. an 178. yeares S. an 182. yeares cat v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cause us to rest S. shall comfort us cat heb â—â—ach to rest to refresh v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the earth S. de terra from off the earth Ch. in the earth H. as touching the earth G. aboue the earth B. propter terram because of the earth Tr. v. 30.565 yeares S. 595. yeare cat v. 31.753 yeares S. 777. yeares cat 3. The Theologicall explication QVEST. I. Booke of generation how to be understood Vers. 1. THis is the booke of the generation 1. Moses setteth downe the genealogy of the fathers before the floud because of Christs line which Luke deriveth from Adam Matthew goeth not beyond Abraham not as some thinke because of the rest of that line beyond Abraham might easily bee supplyed out of Moses books which were then well knowne but for that the most conspicuous and manifest promises of the Messiah were made to Abraham all the generations to Matthew supplying â—â—enty from Adam to Abraham make but 72. but Luke reckoneth 77. The Reason is because Matthew omitteth some of purpose to make the numbers equall which Luke supplyeth and Matthew maketh his account by Salomon Luke by Nathan so that there might bee more persons in the one discent than in the other 2. Moses beginneth now to set downe Adams generation by Seth because Cain was rejected and Abel died without issue 3. It is called a booke that is an ennumeration for so Sepher signifieth a booke because things are rehearsed in it not because as R. Isaac Carus Moses beginneth his booke here and the other 3. chapters should bee as a preface 4. Generation is here taken actively for the posterity of Adam increased by him as in Matthew the booke of the generation of Iesus Christ is taken passively for the generations of whom Christ came 5. And whereas it is added in the day that God created Adam we need neither with Lyranus to understand day generally for time and wee refuse the opinion of the Hebrewes that hold that Adam in the same day of his creation began to have generations for so they fable that Adam and Eve had foure or five children the same day they were created but in the day is to be referred to the latter part of the verse wherein mention is made of Adams creation according to the image of God Mercer QVEST. II. How Adam begat a Sonne in his owne likenesse Vers. 3. ADam begat a sonne in his owne likenesse c. 1. which is neither to be understood of the shape and image of his body for so Cain was in outward shape like to Adam 2. neither is it to be taken for the image of vertue and piety in his soule for Adam had lost that image neither is vertue ingendred by nature and Abel had the image of his fathers vertue before Seth. 3. neither is it so said because the image of mankind was continued and preserved in Seth whereas both Abel died without issue and Cains posterity was extinguished in the floud for this notwithstanding seeing the world was increased by Cain he might be said also to be after Adams image 4. But hereby is signified that originall corruption which is descended unto Adams posterity by naturall propagation which is expressed in the birth of Seth not of Abel because hee had no of-spring nor of Cain because it might appeare that even the righteous seed by nature are subject to this originall depravation and yet Seth was otherwise after the image of Adam than Cain because his seed was sanctified of God who purposed in Seth and his seed to make good the promise made to Adam as touching the seed of the woman that should breake the serpents head Iun. 5. And whereas Adam was an hundred thirty yeere old before he begat Seth wee abhor the lewd fables of the Hebrewes that thinke in this meane space that Adam companied with female spirits or devils and begat male spirits and Eva with male spirits and brought forth masculine or male devils neither doe I thinke with Mercer that in the meane time Adam begat other sonnes and daughters but God by this meanes Adam staying so long without children did try his faith in looking for the promised seed and his patience in seeing the wicked stocke of Cain so mightily to increase Iun. QVEST. III. Wherefore it is added and he died Vers. 5. ALL the dayes that Adam lived c. 1. Neither were these yeares otherwise accounted than by 12. moneths as it may appeare in the story of Noahs floud where mention is made of the 7. moneth and 27. day of the moneth 2. Neither did these righteous fathers onely live thus long by miracle as thinketh R. Moses but it was usuall in those dayes 3. And the conclusion of every ones life is mortuus est he died not as some think because it should appeare that they dyed not in the floud but by their owne naturall death and therefore they say this clause is not added after the floud in the genealogy of the fathers but it is thus said to shew what the condition of all mankind was after Adams fall 4. It is said only of Adam all the dayes that he lived Whereby the Hebrewes inferre that Adam lived a godly life and repented his repentance we doubt not of but not soundly hence gathered Mercer QVEST. IIII. Whether Adam the longest liver NOw whereas Adam lived but 930. yeares Mathuselah 969. yeares v. 27. yet may Adam be well supposed to have beene the longest liver because he was created in a perfect state of body apt to generation which was not then under sixty yeares for none of the Patriarkes began to have children under that age Mahalalel begat at 65. yeares of age v. 15. and none under then adde unto Adams yeares 60. more in what age and state of body he was created and he will bee found to have beene the longest liver of the Patriarkes and to exceed Mathuselahs age 21. yeares QVEST. V. The yeares of the Patriarkes full and complete yeares consisting of twelve moneths COncerning the long life of the aged Patriarkes 1. Neither is the conceit of the Aegyptians to bee received that a man cannot live above an 100. yeares for they say that a mans heart increaseth till he come to 50. every yeare two drachmaes in weight and then decreaseth every yeare as much till he come to an hundred and then for want of heart hee can live no longer For this fancy of theirs is confuted by experience for Pliny maketh mention that in Vespatian the Emperors time there were found in Italy two men of an 105. yeares foure of
be proved 2. That hee was set over the whole Church of Christ is but a friers dreame all the Apostles were in equall commission and all were sent immediately of Christ to preach the Gospell a◠my father sent me so send I you Ioh. 20.21 that charge of our Saviour pasce oves feed my sheepe will not beare such universall jurisdiction for neither all Christs sheepe are committed only to Peter and feeding signifieth not ruling or commanding but teaching and instructing a duty Saint Peter himselfe being Judge common to all pastors and presbyters feed the flock c. 1 Peter 5.2 3. Neither is it true that Saint Peter first preached to the Gentles 1. for Saint Paul was converted Act. 9. before Peter saw that vision Act. 10. who immediately upon his conversion preached to the Gentiles in Arabia and Damascus Galath 1.15 16 17. 2. Saint Peter indeed was both the first and last that was resolved by vision of the calling of the Gentiles but Saint Paul was sure thereof before by revelation and communicated not with Peter about his vision before he preached to the Gentiles Galath ibid. 3. Neither is it true that Cornelius family was the first that was called among the Gentiles for Andronicus and Iunia were in Christ before Paul Rom. 16.7 who was converted before Cornelius was called 4. Though the priority of preaching to the Gentiles were yeelded to Peter yet the superiority goeth not together with it 5. Lastly all this being presupposed yet it is but a simple argument that is grounded upon types and figures as this is for Saint Peters supremacy out of this place 2. Confut. Marriage cannot be contracted by Proctors betweene the parties being absent Vers. 4. TAke a wife to my sonne Thomas Anglicus by this president would authorise the marriage of parties absent by messengers and proctors going betweene them in 24. c. Genes But no such thing can be hence gathered for Abrahams servant did not conclude the marriage betweene Rebecca and Isaack but only procured the espousals and promise of marriage which was not fully contracted and concluded till they both met and then the text saith he tooke Rebeccah and she was his wife v. 67. Perer. 3. Confut. Against the invocation of Angels Vers. 42. O Lord the God of my master Abraham though Abraham had said to his servant that the Angell of God should goe before him v. 7. yet the servant prayeth not to this Angell that was appointed to be the president of his journey but he only directeth his prayer unto God as the scripture biddeth Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4.10 6. Places of Morall observation 1. Observ. Not to sweare rashly Vers. 5. ANd the servant said what if the woman will not come c. The servant is very cautelous and circumspect in taking his oath lest he should binde himselfe to any inconvenience by his oath he casteth all doubts afore and desireth to have the matter explaned to the which hee sweareth Muscul. so ought wee to bee well advised in taking of an oath which the Prophet calleth swearing in judgement Ierem. 4.2 2. Observ. Our countrey not to be hated for some abuses therein Vers. 4. THou shalt goe unto my countrey c. Abraham hateth not his countrey though hee knew the same to be addicted to Idolatry As many doe in these daies who being runnagates from their countrey for superstition rather than religion have practised the subversion of Prince and countrey by forrein invasion Muscul. 3. Observ. All our affaires must begin with prayer Vers. 12. HEe said O Lord God of my master c. This servant commending the successe of his businesse and journey by prayer unto God doth teach us to begin all our actions and enterprises with prayer as the Apostle saith I will that men pray every where lifting up pure hands c. 4. Observ. A faithfull prayer hath present effect Vers. 15. YEt he had left speaking Rebecca came Thus the Lord gave present audience to the prayer of his servant as appeareth by the immediate effect thereof According to the saying of the Prophet before they call will I answer and while they speake I will heare Isay 65.24 Mercer So the Angell said to Daniel In the beginning of thy supplication the commandement came forth Dan. 9.23 as soone as he beganne to pray the Lord heard him 5. Observ. Children must not be brought up delicately Vers. 16. SHe went downe and filled her pitcher c. Rebeccah was trained up by her mother to doe domesticall and houshold works she was not brought up delicately even shee that was appointed to be the mother of Patriarks Prophets Kings had this simple and hard education which may be a lesson to fathers and masters not to bring up their children and servants delicately or wantonly but to bring them to labour in their youth and children and servants may here learne obedience not to thinke scorne to doe such homely services which their parents and masters shall thinke good to require of them Musculus 6. Observ. It is lawfull sometime to conceale part of the truth Vers. 39. WHat if the woman will not follow me Here the servant leaveth out in his discretion Abrahams charge given him Beware that thou bring not my sonne thither againe vers 6. as also other speeches of his master As the Lord that tooke me from my fathers house c. for these speeches would have but further offended them as though Abraham had held them to be a forlorne and wicked people that he counted it a benefit that God called him out from them and would by no meanes that his sonne should returne thither Mercer Muscul. We learne then that every truth in all places and upon all occasions is not to be uttered as Ieremy thereunto moved by the King concealed the chiefe matter wherein the King communed with him and telleth the Princes what he thought good to impart unto them Ierem. 38.27 THE SECOND TOME OR PART OF GENESIS Containing THE HISTORIE OF THE THREE PATRIARKS ISAACK IACOB AND IOSEPH divided into two Bookes The first of Isaack and Jacob the second of Ioseph HEB. 11.20 21. 20. By faith Isaack blessed Iacob and Esau concerning things to come 21. By faith Iacob when he was a dying blessed both the sonnes of Ioseph c. AMBROS Officior lib. 1. Quid sapientius sancto Iacob qui Deum vidit facie ad faciem quid justius qui ea quae acquiserat cum fratre divisit quid fortius qui cum Deo luctatus est quid modestius qui filiae injuriam mallet praetexere conjugio quam vindicare What was wiser than holy Iacob who saw God face to face what more just who what he had gotten parted with his brother what stronger than him who did wrestle with God what more modest who had rather right his daughters wrong with marriage than revenge it VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by
the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE MOST HONOVRABLE LORD THE L. DVKE OF LENOX AND TO THE RIGHT Honourable the Earle of Marre Lords of his Majesties most Honourable Privie Counsell Grace mercie and Peace from the Lord JESUS RIght Honourable as the highest Majestie in his wise providence hath united and conjoyned your Honours not onely in one consent and judgement of religion but also in the joynt administration and regiment of this Nation and Kingdome under his excellent Majestie so I thought good to make your Honours with other of your Honourable place united Patrons of these my labours and as he saith non debet charta dividere quos amor mutuus copulavit It was not fit that I should sever you in this my duty who are combined in your mutuall amity Men of noble birth delight much in antiquities and it is their glory to derive their bloud by many descents from their thrice renowned ancestors here I present to your Honourable view that noble and most ancient family of Abraham Isaack and Iacob who were in favour with God and in honour and great reputation with men whose children they are which imitate their piety and obedience that famous Matron Paula whom Hierome so much commendeth was by her father descended of Aeneas and the noble house of the Gracchi by her mother of Agamemnon of whom Hierome made this Epitaph thought her Christian profession more honourable than her noble birth and condition and so I doubt not but that it is also your honourable resolution to say with the Apostle who having rehearsed his great privileges after the flesh his birth parentage and profession thus concludeth I count all these things but losse for the excellent knowledge sake of Christ Iesus for whom I have counted all things as losse and doe judge them as dung that I might winne Christ as Hierome also saith well Summa apud Deum nobilitas clarum esse virtutibus I it is the greatest nobility with God to shine with vertue Here your Honours have the worthy example of the Patriarks to follow the Heathen presidents are but counterfeit and deceitfull they had the shadowes of vertues rather than the substance as Ambrose saith well of Polemo who of a drunken and riotous companion by hearing of Xenocrates became a Philosopher Siresipâ—ir a vino fuit semper tamen temulentus sacrilegio If hee were sober from wine yet hee was drunke with superstition But these holy examples are seasoned with grace and savour of true religion Abraham was famous in Pharaohs Court so was Isaack in Abimelecks and Iacob in another Pharaohs also for their piety and vertue So they which walke in their steps shall be great both with God and man Abraham told Abimelech plainly of the wrongs which his servants had done him Gen. 21.15 so is it the part of good Courtiers to shew unto the King the wrongs and oppressions that are done in the lanâ— to succour the poore to releeve the oppressed to countenance the truth to maintaine justice and equity Iacob being in Bethel saw a ladder which reached to heaven and the Angels ascending and descending upon it whereupon one thus noteth In the house of Bethel there is alwayes both going up and comming downe this I say not that the goers down should dismay you but the climers up incourage you So in the Princes Bethel and Court there be examples of both sorts of some that are declining and sliding backe onely seeking to make themselves great and to bee enriched by the Kings favour some there are though the smallest number which doe ascend upon this ladder not aspiring to their owne honour but using their favour to the glory of God and benefit of his Church Thus I trust your Lordships have learned to scale this ladder of honour to the which you are called to raise up those which are in the dust to set forward the truth to nourish and encourage the Preachers thereof to speake for the innocent to hold out your helpfull hand to the needy so shall your Honours ascend from step to step till you come to the top of the ladder where Christ sitteth who shall cast and tumble downe from thence all unfaithfull Stewards and cut them off to have their portion with hypocrites Matth. 24.51 but shall say unto you and all other that shall serve him faithfully herein in earth It is well done good servant and faithfull thou hast beene faithfull in little I will make thee ruler over much enter into thy masters joy Amen Your Honours ready to be commanded in the Lord ANDREW WILLET THE FIRST BOOKE OF THIS SECOND PART OF GENESIS Containing the Historie concerning the Patriarks ISAACK IACOB Hitherto hath beene continued the holy story of those three great Patriarks Adam before the floud Noah in the floud Abraham after the floud the rest of this Booke of Genesis followeth which setteth forth the life acts and death of the three other fathers Isaack Iacob Ioseph CHAP. XXV 1. The Contents of the Chapter IN this Chapter 1. Concerning Abraham his second mariage is declared with the issue thereof his children and their gifts vers 1. to 6. Then Abrahams yeares death and buriall vers 7. to 11. 2. Concerning Ismael his generations or off-spring are expressed his yeares of life his place of dwelling vers 12. to 20. 3. Of Isaack there is set downe his time of marriage the barrennesse of his wife the remedie by prayer vers 20.21 4. Concerning Esau and Iacob these things are rehearsed 1. Their manner of conception vers 22 23. 2. Of their birth 24. to 27. 3. Their divers education vers 27 28. 4. Esau his prophanenesse in selling his birth-right for a messe of pottage vers 29. to the end 2. The divers readings v. 1. Abraham had taken him another wife H.G. proceeding or adding tooke another wife caeter v. 2. Zambran Ioctan Madal Sebe S. Zimran Iocksan Madan Shuah caeter v. 3. The sonnes of Dedan were in holds tents and Islands â— the sons of Dedan Asshurim Letushim Leumim v. 4. Gephar Apher Raga S. Epha Epher Eldaha caeter v. 6. Sonnes of the Concubine C. of the Concubines caet v. 8. And fainting or wearing away H.S.C.B. he yeelded up the spirit or died T.G.P. jagaug signifieth to faint gavagh expirare to yeeld the spirit which word is here used v. 11. Isaack dwelt by the Well of the living and seeing H.B. the Well of vision S. Where the Angell of life appeared C. Beâ—r-lahairâ— G.P. the fountaine Lahoiro T. v. 12. Which Hagar the Egyptian Sarahs maid bare H. bare to Abraham caet v. 13. These the names of his sonnes H. of the sonnes of Ismael cat v. 13. Nadbehel Massa. S. Adbehel Mibsa cat v. 18. from Havilah to Agara C. from Havila to Sur. cat v. 18. he died in the presence of all his brethren H.B.P. he dwelt S.C. his lot fell T. G. naphal signifieth 〈◊〉 fall
Calvin thinketh the word also signifieth to he Iud. 7.12 so that this is the sense that he lay that is dwelt as the Septuagint and Chalde translate before his brethren that is he bordered upon them his brethren the sonnes of Keturah not he onely in person but his posterity inhabiting this large countrey whereof the desart of Sur was the bounds on the south the land of Chavilah not that in India but another in Arabia where the Geographers place the Chaulateans on the East Assiria on the North so that this sheweth the accomplishment of that prophecie Gen. 16.12 he shall dwell in the presence of all his brethren Mercer Iun. QUEST XX. Why Isaack is againe said to be the sonne of Abraham Vers. 19. THese are the generations of Isaack Abrahams sonne c. 1. Although the birth of Iacob and Esau was long before Ismaels death for at that time Ismael was but 74. yeares old 14. yeare elder than Isaack who was 60. at the birth of his children but Ismael lived in all 137. yeare yet Moses finisheth and knitteth up briefly the story of Ismael because he maketh haste to set downe the story of Isaack and Iacob the Patriarkes of the Church and people of God 2. Yet hee dwelleth not long in the history of Isaack handling the life and acts of Iacob in the most part of this booke behinde and as it may appeare for these reasons 1. Because all the children of Iacob the twelve Patriarkes were founders of the visible Church whereas Esau came of Isaack 2. For that greater variety of temptations and changes happened to Iacob than to Isaack wherein he shewed experiment of his vertue 3. More excellent visions were manifested to Iacob than to Isaack six in all Genes 28.2 Genes 31.3 cap. 32.4 and 5. chap. 35.6 Gen. 46. whereas two onely were revealed to Isaack expressed c. 26. ex Perer. 3. Isaack is here againe called the sonne of Abraham not because some sorcerers of that time held him to be Abimelechs sonne and therefore to put the matter out of doubt hee is againe repeated to be Abrahams sonne thus the Hebrews conjecture but because Genealogers must beginne from the first famous author or father Moses beginneth with Abraham to whom such large promises were made concerning his seed QUEST XXI Why Isaack staid three yeares after Sarahs death for Rebecca Vers. 20. ISaack was 40. yeare old when he tooke Rebecca to wife c. 1. The Hebrewes doe but fable that Rebecca was borne about Sarahs death and that Isaack stayed for her 3. yeares after for though the report of Rebecâ—a her birth about that time came to Abraham Gen. 22. yet then it was not done and if Rebecca had beene then borne Isaack must have stayed longer for her than 3. yeares Rasi thinketh Rebecca was then 10. yeare old and that Isaack stayed for her three years more but it is more like that she was then 30. yeares of age ten yeares younger than Isaack as Sarah was to Abraham Mercer 2. Rupertus allegorie also is but forced that as Sarah died 3. yeares before the marriage of Isaack and Rebecca so from the baptisme of Christ three yeares before his passion the law began to die 3. Mention is here made of Bethuel and Laban to shew the grace of God toward Rebecca that was a rose between two thornes having a superstitious both father and brother Muscul. as also Laban is brought in to make a way for the storie following whose daughters Iacob married Iun. QUEST XXII Whence Mesopotamia was called Padan Vers. 20. OF Padan Aram. This was not the name of a city but a country for the name of Laban and Bethuels city was Charran 1. It was not called Padan Aram that is the region or countrey of Aram. 2. Neither because Padan in the Syrian tongue signifieth a paire is it so called because there were two countreys of Syria or Aram Aram Soba and Aram Naharaim or Mesopotamia and the name of Padan to be given to Mesopotamia as the chiefe 3. But a part of Mesopotamia was so called because of two floods which parted and divided the river Chaborah and Euphrates a monument of this name Padan appeareth in the name Aphadans given unto two townes one situate by Euphrates the other by the river Chabora Iunius ex Ptolem. QUEST XXIII Wherefore barren women were the mothers of the Church Vers. 21. BEcause she was barren We finde in Scripture that many excellent women appointed to be the mothers of holy men were barren as Sara Rebecca Rachel Anna the mother of Samuel Elizabeth the mother of Iohn Baptist the reasons are yeelded to be these 1. That we might know genus Israeliticum non naturali successione sed gratia esse multiplicatum that the Israelites were multiplied not by naturall succession but by grace Theodoret. qu. 74. in Genes 2. Vt ex mirabili partu sterilium foemmarum praestrueretur fides partus virginis that by the miraculous bearing of barren women a way mihgt be made to beleeve the birth of a virgin Chrysost. hom 49. in Genes 3. This was also done ad consolaâ—dos autmos sterilium conjugum to comfort the minds of barren couples Chrysost. ibid. 4 It might be that God would qualifie the excesse of Isaacks love by this meanes Calvin QUEST XXIV Why and how long Isaack prayed for his wife Vers. 21. ISaack prayed to the Lord for his wife 1. He knew that the impediment was in his wife and not in himselfe because of Gods promise made to Abraham Gen. 21.17 I will greatly multiplie thy seed and therefore he prayeth for Rebecca 2. It is not like that hee continued in this prayer twenty yeares so long as Rebecca was barren as Chrysostome thinketh hom 49. in Gen. for some experience Isaack first had of her barrennesse which could not be immediately after their marriage 3. Neither as Rasi did hee expect ten yeares as Abraham so long tooke triall of Sarah before hee tooke Hagar and hereupon the Hebrewes after ten yeares triall of barrennesse doe take liberty to repudiate their wives for the ten yeares after the which Sarah gave Hagar to Abraham are to be counted not from their marriage but from their comming into Canaan 4. The time therefore cannot be presently set how many yeares Isaack continued praying for his wife but it is like he continued and waited in prayer for so the word gnathar here used signifieth to frequent and multiply prayer 5. And where the word is nocach he prayed in respect or toward his wife we need neither to understand his wife alway to be present when he prayed or that they prayed together one in one corner the other in another as the Hebrewes but the meaning is that he prayed in the behalfe of his wife though it is not unlike but that sometime they prayed together QUEST XXVII Why Isaack did not thinke of second marriage as Abraham tooke Agar NOw Isaack seeing his wife to be barren did not take unto him
after his returne Gen. 35.9 4. She feareth to be deprived of them both in one day not because as the Hebrewes thinke as they were borne together they died together but lest that if Esau killed Iacob she knew Gods justice would overtake the other Mercer 3. Places of Doctrine 1. Doct. We must be cloathed with Christs righteousnesse Vers. 15. SHe cloathed Iacob c. Like as Iacob being apparelled with faire perfumed garments was accepted of his father so we cannot be pleasing unto God unlesse we be cloathed with the righteousnesse of Christ as the Apostle saith Not having mine owne righteousnesse but that which is through the faith of Christ Calvin in vers 27. 2. Doct. The Patriarks by temporall blessings were stirred up to seeke for spirituall Vers. 28. GOd give thee of the dew of heaven c. The Fathers rested not in these temporall blessings but thereby as by certaine degrees were to ascend higher and be brought to the meditation of heavenly things Mercer As the Apostle sheweth If they had beene mindfull of that Countrey from whence they came out they had leasure to have returned but now they desire a better that is an heavenly Heb. 11.16 3. Doct. Election not of works but of grace Vers. 30. THen came Esau from hunting If Esau and Iacobs works be compared here together we shall see that Esau doth nothing but praise-worthy he obeyeth his fathers minde taketh great paines to hunt for flesh he carefully maketh it ready but contrariwise Iacob dissembleth hee offereth Kids flesh for venison maketh himselfe Esau deceiveth his father and this difference is set forth to this end to shew that election standeth not by works but is of grace Calvin As Saint Paul saith That the purpose of God might remaine according to election not by works by him that calleth Rom. 9.11 4. Doct. The efficacie of the blessing dependeth not upon the minister but the word of God Vers. 33. I Have blessed him therefore he shall be blessed Though Isaack ignorantly had pronounced the blessing upon Iacob yet it remained effectuall and of force so they which blesse and pronounce remission of sinnes in the name of God though they be weake men and compassed with infirmities yet their sentence shall stand being agreeable to the will of God the force thereof dependeth not upon their ministery but upon the word of God Whatsoever ye binde in earth shall be bound in heaven c. Matth. 18.18 Calvin 5. Doct. The Iewes supplications why not heard Vers. 38. HE lift up his voice and wept Esau because he sought a blessing apart to himselfe and scorned to associate himselfe to Iacob to whom the promise was made could not prevaile with his teares so the Jewes notwithstanding their prayers fastings howlings lamentations powred forth unto God are not heard because they refuse the true Messiah and seeke a way by themselves to goe unto heaven Luther 6. Doct. The meanes which serve under Gods providence must not be neglected Vers. 43. ARise and flie to Haran c. Rebecca though she was fully assured that Iacob should have the blessing and inheritance yet she is carefull to use the means and not immediately to depend upon Gods providence whereby we are taught that as we are not to relie upon the meanes which the Lord setteth before us for our deliverance and for the perfitting of his good pleasure toward us yet we must not neglect them our Saviour promised to be with his Disciples to the end of the world yet hee wisheth them if they be persecuted in one City to flie to another Matth. 10.23 5. Places of Confutation 1. Confut. Saint Peter reproved for his dissimulation Vers. 19. I Am Esau thy first borne c. Pererius well collecteth that it is not necessary to exempt Iacob here from a veniall sinne seeing that Saint Peter who was not inferiour in grace and knowledge is noted for his dissimulation and thereof reproved by Saint Paul in 27. Gen. Numer 46. contrary to the opinion of Hierome who would excuse Peter from all fault and thinketh that all that discourse was but a set match betweene them to this opinion the Rhemists seeme to incline Galath 2. Sect. 9. but it is confuted by Augustine Epist. 19. who discusseth this point at large with Hierome saith he Qua fronte in altero reprehendit quod ipse commisit With what face could Saint Paul have reprehended that in another which he did himselfe if so this had beene a set match betweene them Epist. 11. 2. Confut. Against the authority of the booke of Tobie PErerius would excuse this dissimulation of Iacob saying I am Esau c. by that of the Angell who to Tobie inquiring of his tribe and kindred answered I am Azarias of Ananias the great Tobie 5.12 for as this speech was figurative that the Angell was not the sonne of Ananias so called but of the grace of God which is signified by that word and so Iacob meaneth that he was not Esau in person but in respect of his prerogative Contra. Thus he hath shaped a defence of one lie by another for the Angell saith he was of Ananias and of thy brethren he meaneth then that Ananias which was of kindred to Tobie And this is one reason which impaireth the credit of this Booke because the Angell is brought in lying which is not the use of the holy Angels in the Canonicall Scripture 3. Confut. Sacraments depend not upon the intention of the minister Vers. 23. WHerefore he blessed him c. The blessing which Isaack pronounceth loseth not his force by his ignorance or wrong intention who purposed to blessed Esau and not Iacob but upon the promise and word of God whereby is confuted that point of popish doctrine that the sacraments depend upon the intention of the minister as though it were in mans power to frustrate the institution of God Calvin The Apostle saith Shall their unbeleefe make the faith of God without effect Rom 3.3 neither shall the unbeleeving or not rightly intending minister frustrate the force of the Sacrament 4. Confut. Against the errour of the Chiliastes Vers. 28. GOd give thee of the dew of heaven and the fatnesse of the earth Upon this place with the like Tertullian foundeth his errour which is called of the Chiliastes that Christ should reigne with the Saints a thousand yeares here upon the earth Vtriusque indulgentia exempla sunt siquidem justum est Deo ellic exultare famulos ubi sunt ipsius nomine afflicti c. here saith Tertullian in Isaacks blessing upon Iacob both are promised the joyes of heaven and of earth and it is just with God that his servants should there rejoyce where they were for his name afflicted Lib. 3. cont Marcion Contra. Isaack here prophesieth not of the state of the Church after this life but in this world unlesse they will say that in the next life we shall have wheat and wine which are here mentioned neither doth it
rather with Mercerus that Iacob was not perfectly recovered of this griefe and halting till his dying day but that it remained though not alwayes alike for the remembrance of this thing and it may so appeare the rather for that presently upon this accident they did forbeare to eat the sinew of the thigh which shranke whereunto the halting of Iacob being continually in their fight might be a greater motive and so this custome being taken up in Iacobs time was retained of his posterity the Israelites Further in that he came safe to Sechem thereby it signified his deliverance from the danger which he feared by his brother Esau rather than the recovering of his hurt QUEST XVIII Wherefore it pleased God that Iacob should halt upon the hurt in the thigh ANd the hollow of Iacobs thigh was loosed 1. Augustine by Iacobs feet the one halting the other going upright understandeth two sorts of people among the Jewes the unbeleevers that halted in their faith and beleeved not in Christ and those which beleeved in him Iacob overcomming signifieth the Jewes that prevailed against Christ in putting him to death but in being blessed he signifieth those which worshipped Christ and were blessed of him serm 80. de temper 2. Gregory understandeth by the halting foot the infirmity of the flesh by the other the vigour of the spirit for so in the children of God as our Saviour saith to his Apostles The spirit is ready but the flesh 〈◊〉 sic Muscul. 3. But the best application of the text is that Iacob was stricken with this infirmity that he should have an humble and lowly opinion of himselfe not to ascribe this victory to his owne strength So for the same cause Saint Paul confesseth of himselfe Lest I should be exalted 〈◊〉 of 〈◊〉 through the abundance of revelations there 〈◊〉 given unto me a pricke in the flesh the messanger of Satan to bâ—ffâ—â— me because I should not 〈◊〉 exalted above measure 2 Cor. 12.7 To the same end was Iacob touched with this infirmity lest he might have beene 〈◊〉 much lifted up by these heavenly visions and this great victory which he obtained Mercer Calvin QUEST XIX Why the Angell 〈◊〉 to depart because of the morning Vers. 26. LEt me goe for the â—â—rning appeareth 1. Not as though the Angell was now to goe to the rest of the blessed company of the Angels to sing their morning hymne unto God as the Hebrewes imagine for the Angels not onely in the morning but at other times are exercised in praising of God 2. But the Angell thus speaketh according to the custome of men having now taken the forme and shape of a man as though he had haste to other businesse and leaving Iacob also to his affaires 3. As also because the Angell would not have this vision deserved and discerned of others seeing it specially concerned Iacob and that Iacob should not be too curious in gazing and looking upon that humane shape wherein this great Angell Christ appeared Mercer QUEST XX. Why Iacob desireth the Angell to blesse him I Will not let thee goe unlesse thou blesse me 1. Not as though this were Esaus Angell and Iacob would have him to confirme the blessing and consent unto it for evill Angels blesse not 2. Nor as some other Hebrewes as though Iacob would have his antagonist acknowledge him to be the superiour and to have the better for Iacob perceiveth that it was an Angell and therefore would not strive for superiority with him 3. Neither doth Iacob desire to know his fâ—tum or 〈◊〉 as Iosephus saith what should happen â—â—to him in his whole life for Iacob was not so curious 4. But Iacob well perceiving that he with whom hee wrestled was greater than himselfe desireth to be blessed of him for the lesse is blessed of the greater Heb. 7.7 And Hilarie beside noteth that Iacob acknowledged him with whom he wrestled to bee the Sonne of God that should become man for us Tenes in lâ—cta tua hominem sed hic tibi home Demest Thou doest grapple with a man but this man is God lib. 5. de Trinitat and therefore Iacob desireth to be blessed of him in whom all the world should be blessed QUEST XXI Of the name Israel and the true derivation thereof Vers. 28. THy name shall be no more called Iacob but Israel c. 1. He asketh Iacobs name not because he knew it not but that by Iacobs answer the Lord might take occasion of the change of his name 2. Neither was he so called Israel as that he should no more be named Iacob for he is also afterward so called but his name Israel is hereby declared to be the more excellent and worthy name which was also given unto the whole nation of his posterity Mercer 3. The name Israel 1. doth not signifie that hee stood against an Angell as Iosephus deriveth it and Hierome therefore reprehendeth him although Iosephus keepeth the sense of the name 2. Neither is it interpreted a man seeing God for then aleph should be inserted in the beginning and it should be expressed Ishrael not Israel with shin having a right point This interpretation is also confuted by Hierome though approved by divers of the ancient writers as Origen Basil Nazianzen Chrysostome with others 3. Neither doth it betoken one that is right or directed of God as Hierome sometime is of opinion whereupon he thinketh that Genesis is called the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the right that is of Abraham Isaack Iacob comment in Isay 44. for then this word should be derived from jashar and so we should say Ishrael not Israel Mercer 4. But the Lord himselfe sheweth the interpretation of this name Thou hast prevailed with God and so to come of Sara which is to prevaile or have rule so the Septuag translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast had strength with God and therefore should not doubt but that he might also prevaile with men as before with Laban so now with Esau. QUEST XXII Why the Lord refuseth to tell Iacob his name Vers. 29. TEll me I pray thee thy name c. The Lord here as also the Angell Iud. 13. refuseth to tell his name 1. Not for that as Rasi thinketh the Angels have no certaine or fixed names but which are continually changed according to their divers ministeries whereof they are named 2. Neither as Tostatus because the Angels have no proper names to be distinguished by but are discerned one from another by their nature and essence for this notwithstanding in Scripture for our understanding they are called by their names 3. Nor yet because as some thinke if the names of Angels were knowne they would come at our call this is but a fansie of Magitians ex Mercer 4. But the Lord doth not utter his name thereby staying Iacobs further curiosity and insinuating unto him that his name which is himselfe is greater than could of him then he comprehended and hereupon the Latine text
command them after him to keepe the way of the Lord for which care the Lord himselfe commendeth him Gen. 18.19 than either Nachor or Esau had and therefore it is not unlike but that Iobs great knowledge was the fruits of Abrahams instruction propagated to his posterity QUEST XV. In what time Iob lived COncerning the time wherein Iob lived 1. He was neither so ancient as Iacob which seemeth to bee the opinion of Philo who thinketh that Dinah Iacobs daughter was Iobs wife for Eliphaz the Temanite of Teman of Eliphaz of Esau the third from Esau one of Iobs friends will make him after Iacobs time 2. Neither was Iob in the time of Moses which must be the opinion of Hierome who maketh Eliâ—u to be Balaâ—m 3. Much lesse lived he in the time of the judges as Gregorie thinketh for at such time as Iob lived who is commended for offering sacrifice the sacrificing priesthood was not instituted 4. Wherefore it is probable that Iob lived in the time of the Israelites being in Egypt after the death of Ioseph before the birth of Moses when Sathan compassed the earth and it was a rare thing to finde a righteous man for Moses is held to be the writer of the booke of Iob and as Eliphaz of Teman of Eliphaz of Esau of Isaack of Abraham was the sixt from Abraham so might Iob be in another line QUEST XVI Of Baal-hanan the seventh king of Edom. Vers. 38. BAâ—l-hanan the sonne of Achbor c. In that the city or country of this Baal-hanan is not expressed as of the rest 1. Some thinke it is omitted because he was of the same city of the which was the king next before named 2. Some because he had many adversaries and therefore had no certaine place 3. Some as Ramban that Hanan was his citie and so he is called Baal-hanan that is Lord of Hanan 4. But it may be that he was not so famous as the rest and therefore his citie is not noted Mercer QUEST XVII Of Mehetabel the wife of Hadad Vers. 39. MEhetabel the daughter of Matred the daughter of Mezabâ—h c. 1. Some thinke that Matred was her father Mezabah her mother 2. Some as R. Levi will have her the naturall daughter of Matred and the adopted daughter of Mezabah 3. Some thinke that Mezabah was the name of the place otherwise called Medeba or with Ptolome Medava Iun. but this seemeth to be somewhat coact and strained that she should be called the daughter of such a citie or towne 4. Therefore she is said to be the daughter of Matred her father not mother and daughter that is niece of her grand-father as Aholibamah before is said to be the daughter of Anah and daughter that is niece of Sibeon Mercer 5. Mezabah signifieth golden waters it might be that he was inriched by such waters where gold was gathered Matred also is interpreted one that is diligent or conversant in his worke of the word tared from whence some thinke the name Mithridates to be derived Mehetabel that is doing wel or giving unto God of the same signification with the name Theodosâ—â— Mercer QUEST XVIII Of the Dukes of Edom. Vers. 41. DVke Timna c. Duke Aholibamah 1. As the principality of Edom began with Dukes and rose to Kings so it returneth to Dukes againe who did not one succeed another as the Kings but they were all rulers together in divers places of Edom after the death of Hadad in Moses time 1 Chron. 1.51 2. These are not here the names of women as thinketh Aben Ezra that first the Dukes are named that came of Timna then those which came of Aholibamah neither are they the names of men Iun. but rather of the places called by the names of their first mothers where these Dukes had their seat Mercer Muscul. 4. Places of Doctrine 1. Doct. The prosperity of the wicked of short continuance Vers. 32. THese are the Kings that reigned c. The wicked are soone raised to honour and are quickly cast downe againe as Esaus posterity was speedily advanced to a Kingdome but it continued not long Iacobs seed though a long time kept under in affliction yet at the last obtained a firme and permanent Kingdome such is the condition of the elect though of a long time their happinesse appeareth not yet when it breaketh forth it hath a durable continuance but the prosperity of the wicked soone fadeth away therefore they are said to be set in flippery places and they are as a dreame when one awaketh Psal. 73.18.20 Mercer 2. Doct. Alteration of states in the hand of God FUrther whereas first the Horites dwelt in mount Seir and had divers Dukedomes and Principalities there and after them the Edomites were first Dukes then Kings then Dukes againe wee see that the alteration of states transplanting and changing of Kingdomes is in the Lords hand it is God that maketh low and maketh high Psal. 75.7 Muscul. 5. Places of Confutation 1. Confut. Outward prosperity no sure note of the Church Vers. 32. THese are the Kings that reigned in Edom c. There were divers Kings in Edom before any reigned in Israel yet was not Edom the Church of God but Israel prosperity then and outward glory is no sure note of the true Church as the Papists make it Luther For then Moses would not have chosen to suffer affliction with the people of God and have refused the glory pompe and pleasure of Pharaohs Court Heb. 11.25 2. Confut. Against the Iewes that Magdiel is not Rome Vers. 43. DVke Magdiel the Hebrewes take this for Rome because they thinke that the Romans came of the Idumeans but they have no reason for it spiritually indeed the Romanists and all other enemies to the Church of God may be counted Idumeans But otherwise there was no affinity betweene Rome and Idumea being so farre distant Magdiel was a place in Edom as Timna and Teman and the rest were It signifieth annuntians Deum praising or confessing God in which sense it were happy for Rome now spirituall Babylon if she could truly be called Magdiel 6. Places of morall observation 1. Observ. God blesseth the seed of the righteous for their fathers sakes Vers. 15. THese were the Dukes of the sonnes of Esau c. As Ismael was temporally blessed for Abrahams sake so was Esau for Isaacks sake his posterity was renowned and honourable Thus the Lord often vouchsafeth temporall and outward favours even to the degeneraâ—e seed for their righteous forefathers sake as the Lord would not take away the whole Kingdome from Rehoboam that David still might have a light in Jerusalem 1 King 11.36 2. Observ. The wicked void of naturall affection Vers. 20. THese are the sonnes of Seir the Horite c. Esau was by marriage allied to this Seir for hee married Aholibamah neeâ—e to Sibeon the third sonne of Seir Gen. 36.2.20 yet the children of Esau chased away the Horims and destroyed them and dwelt in their
Gentiles as the younger brothers were preferred before their elder brothers the Iewes in Genes 48. Numer 7. Contra. 1. Iacob had no such intendment to prefigure the signe of the crosse but as the present occasion was offered because Ioseph had so placed his sonnes he could not otherwise but by crossing his armes lay his right hand upon Ephraims head so that Ephraim was not preferred to the right hand because Iacob would lay his hands acrosse but Iacob did lay his hands acrosse because Ephraim was to be preferred 2. Although the fathers did beleeve in the Messiah to come yet we finde not that they had so particular a knowledge as to describe the very fashion of the crosse on which Christ suffered 3. Confut. Against the invocation of Saints Vers. 16. LEt my name be named upon them This maketh nothing for the popish invocation of Saints Iacob meaneth not that they should call upon his name but should in the world be called by his name as the like phrase is used before vers 6. they shall be called after the names of their brethren as the women are said to be called by their husbands name Isay 4.2 Neither doe we reade that ever the Israelites made their prayers to Abraham Isaack and Iacob Mercer 6. Places of morall observation 1. Mor. God granteth beyond our hope Vers. 11. I Had not thought to have seene thy face yet loe God hath shewed me thy seed thus God dealeth most liberally with his children granting them many things beyond and above their hope Mercer as the prophet David confesseth thou did dost prevent him with blessings he asked life of thee and thou gavest him along life for ever and ever Psalm 12.3 4. 2. Mor. To submit our naturall affections to the will of God Vers. 19. HIs younger brother Although Iacobs naturall affection might be inclined as well as Iosephs to the elder yet he submitteth his affection to the will of God who had given Ephraim the Eldership so Abraham cast out Hagar and her sonnes because God so commanded although otherwise it was grievous unto him Genes 21.12 14. so we must learne to conforme our wills and affection to the will of God 3. Mor. Gods promise dieth not with his servants Vers. 21. BEhold I die and God shall be with you though Iacob died yet the promise of God died noâ—â— the death of Gods saints though it be grievous to the Church yet it cannot hinder Gods purpose Calvin but as it is in the Psal. instead of thy fathers thou shalt have children whom thou maiest make princes c. Psal. 4â— 16 God can raise up others instead of his faithfull seruants deceased AN APPENDIX OR ADDITION TO THIS SECOND BOOKE containing that divine Prophecie of IACOB in his last Will and Testament and the Historie of his solemne funerall and honourable buriall Dedicated To the right reverend Fathers in God TOBIE L. Bishop of Duresme and MARTIN L. Bishop of Elie. RIght Reverend Fathers among other honorable Friends whom I have remembred in this worke I thought it not fit in silence to passe by your Lordships of whose humanity humility and love especially toward Ministers and Preachers of the word as of the one I heare honourable report so of the other I have comfortable experience that unto you both fitly agreeth S. Pauls description of a Bishop that he should be gentle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of good men as Ambrose saith Episcopuâ— ut membris suis utatur clericis maxime Ministris qui sunt vere filii A Bishop should use Ministers as his members and Clergy men as children I have beene bold to ioyne you together in this Preface that as you were consociate together in your learned education in that famous college and are now still linked together in affection so I would not separate you in this dedication that as Ambrose saith Quemadmodum vobis ibi omnia fuere communia ita hic quoque jus dividuum nesciatis that as there you enioyed a certaine communion so here you should not have a division One of your Lordships hath an interest in me as being Patron of that Church to the which I am called the other hath an interest in this worke to whom one already a painfull and industrious man now as I heare with the Lord did dedicate his labours upon Genesis that which he begunne making but an entrance into this booke I have by Gods grace finished yet proceeding an other way than â—eâ— propounded to himselfe and as yet hath not beene attempted by any so that I may in some sort modesty say with Hierome Opus in manibus mauditim habeo non quod studium â—eum insolenter extollam sed quod sudoris conscius ad lectionem eorum pro vocem nescientes I have a worke in hand not heard of before noâ— that I insolently commend my study but only to provoke to the reading of that wherein I have so much laboured those which yet knew it not In this Booke of Genesis Moses the first and best Historiographer doth pen the lives and acts of the holy Patriarks Abraham Isaack Iacob Ioseph with the rest into whom God vouchsafed this great honour that so great a Prophet as Moses like unto whom there rose not up any in Israel should be the Chronicler of their doings Tullie in a certaine place remembreth of Alexander the great conquerour that beholding Achilles tombe he should thus say O fortunate adolescens qui tuae virtutis Homerum praeconem inveneris O happy young man which hadst Homer to be the setter forth of thy praise But much more happy are these fathers whose doings are commended and recorded by Moses The examples of these godly Fathers who practiced as they professed and so lived as they loved God whose obedience was answerable to their faith doe teach all Christians but especially us that are set apart to this function to beautifie and adorne our holy vocation with a godly conversation So Abraham is set forth in Scripture not onely as a faithfull beleever but as a fruitfull follower of good works by his faith he was justified with God by his works he is also said to be justified that is so declared and testified before men whose example we must imitate both for beleeving and living whose sonnes and daughters we are as the Apostle saith While we doe well Cyprian also well saith Nil prodest verbis proferre veritatem factis destruere virtuteÌ„ serm de mortalit altaribus placere debent qui de altaribus vivunt tales sunt sacrati qualia sacra sunt de singular Clericor It profiteth not in words to pronounce verity and in deeds to renounce verture they which live of the Altar must please the God of the Altar consecrated men should be like to the sacred things In this last addition to this booke I have explaned the divine propheticall speeches and bequests of Iacob to his sonnes and especially