concurred in Rachel is excusable for as meat pleaseth better in a cleane dish so vertue in comely persons is more amiable Hugo and some actions there are that without some delight cannot be so well affected as eating of meats learning of arts such is the matrimoniall society Augustine yea holy men may faile in some circumstances of vertuous actions as in the zeale of justice in the workes of charity in the love of their spouses which defects are excused by the lawfulnesse of the actions and the exercise of other vertues Perer. ex Thom. Anglic. QUEST IX How Iacobs terme was ended Vers. 21. GIve me my wife c. for my terme is ended 1. Not which Rebeckah his mother did set him neither speaketh he of the terme of his owne yeares that by reason of his age he could stay no longer to have any children Iun. but he meaneth his seven yeares of service were expired 2. It is therefore unlike that in the beginning of the seven yeares this was done as R. Levi or before the seven yeares compleat as Ramban for Laban being an hard man would remit nothing of the time agreed upon QUEST X. Of marriage feasts and why Laban made a feast Vers. 22. LAban gathered together all the men of the place c. 1. Not all but many of the neighbours were called together for thus in Scripture often generall speeches are restrained Genes 41.57 all countries came to Egypt to buy corne that is very many 2. This company was called together not to advise with Laban how to deceive Iacob as some Hebrewes thinke for Laban was crafty enough of himselfe Mercer but that Iacob before so many witnesses should not goe back from that marriage wherein he should be deceived Calvin 3. This solemnitie of marriage though it be not of the substance thereof yet for more honesty and decency and for the ratifying of marriage and to avoyd secret contracts it is very fit to be used Tostatus 4. It was the laudable manner of those times to make marriage feasts as appeareth both in the old and new testament Iud 14.10 Sampson made a feast at his marriage our Saviour vouchsafed to be present at the marriage feast Iohn 2. and this custome may very well be retained so it be used with moderation that the concourse of unruly company be prevented and excesse avoyded therefore Plato prescribeth at marriage feasts not above five friends of each side and as many kinsfolkes to be called together but to be drunken with wine he counteth it maxime alienum in nuptiis to be least of all beseeming marriage Perer. QUEST XI Of Labans fraud in suborning Leah Vers. 33. WHen the even was come he tooke Leah c. 1. Their manner was to bring the spouse home at night and covered with a veile for modesty and shamefastnesse which was the cause that Iacob knew not Leah at his first going in unto her and it is like that she was silent all night lest she should have beene discerned and her silence he imputed to her modesty some thinke that Iacob came not neare her but continued all night in prayer but it is unlike seeing that Iacob had longed seven years for this marriage 2. Leah cannot be here excused who was in fault yet drawn into it by her fathers counsell and desirous also herselfe to be married to such a worthy man Perer. and she might thinke that Iacob and her father were agreed 3. But Laban was in the greatest fault and therefore Iacob doth expostulate with him 1. He is unjust of his promise in not giving Rachel betroathed to Iacob 2. Hee dissembleth excusing himselfe by the custome 3. He offereth wrong to his daughter to cause her to commit adultery 4. And to Iacob in thrusting upon him a woman whom hee desired not 5. Though there were such a custome he should have stood upon it in time when Rachel was espoused now the custome could not serve to violate the law of nature to cause Iacob to commit adultery being betroathed already to another Perer. QUEST XII Whether Iacob fulfilled seven daies or yeares before Rachel was given him Vers. 27. FVlfill seven for her 1. Some understand this of seven yeares for the word Shebang is sometime taken for seven daies sometime for seven yeares Mercer Vatab. Genevous but this is not like for Rachel was given to Iacob first and then he served seven yeares for Rachel but if it should be taken for seven yeares then Iacob should not have had his wife till these seven were fulfilled vers 28. 2. But it is better understood of daies as Hierome expoundeth it ut sepâ—em dies pro nuptiis prioris sororis expleat that he fulfilled seven daies for the marriage of the elder sister Hieron tradition in Genes for it was the manner to keepe the marriage feast 7. dayes Iud. 14.15.17 Augustine yeeldeth this reason valde iniquâ—m fuisset Iacob fallaciter deceptum differre alios septem annos it had beene most unjust to deferre Iacob so craftily deceived seven yeares longer qu. 89. in Genes QUEST XIII Iacobs multiplicity of marriage no argument of his intemperance Vers. 29. LAban also gave Rachel his daughter Bilhah c. Laban gave unto both his daughters handmaids both to attend and wait upon them as also to be a solace and comfort unto them in a strange country whither they were to goe Perer. 2. These afterward were joyned unto Iacob for procreation beside either Laban or Iacobs intention and in that Iacob had two wives and two concubines it argueth not his intemperancie 1. Because he intended onely to marry Rachel praeter animi voluntatem Leam accidisse and that Lea was given unto him beside his minde 2. Iacob also in this multiplicitie of marriage chiefly propounded to himselfe the procreation and multiplying of his seed 3. He took his maids not of his owne minde sed ut conjugem placaret but to please his wives that they might have children by them 4. And againe it must be considered tunc temporis non datam fuisse legem qua multiplices nuptias prohiberet that there was at that time no law which did forbid multiplicity of marriage sic Theodoret. qu. 84. in Gen. ex citat Perer. QUEST XIV At what time Leahs foure eldest children were borne Vers. 34. HIs name was called Levi 35. shee called his name Iehudah 1. The Hebrewes fable that Michael called from heaven to Levi and gave him that name and endued him with gifts fit for the Priesthood and further Leah now having borne three children saith her husband should be joyned unto her because she had borne her part of the twelve sons which she as a prophetesse did foresee should be borne unto Iacob of his two wives and two handmaids but these are fabulous and vaine conjectures they also in the name Iehudah doe include Iehovah the letter Daleth being added in the fourth place because he was the fourth son but these light collections
the people of God had speciall prerogative in blessing as Isaack Iacob Moses c. Perer. 5. Esau doth not desire a peece onely of the blessing Isaack having made mention of two blessings vers 37. his preeminence over his brethren and abundance of wheat and wine the Hebrewes thinke that Esau yeelded the preeminence but desired the other to be given him neither doth he desire to be partaker with his brother in his blessing or to have some other blessing given him as Perer. But he coveteth the whole blessing both envying that his brother should be preferred before him Philo. and of a lightnesse of minde thinking that the blessing might be reversed Mercer QUEST XVIII Of Esaus teares that they found no repentance Vers. 38. ESau lift up his voice and wept c. 1. Whereas the Apostle Heb. 12. saith hereupon that Esau found no place of repentance though he sought it with teares it is not understood of Esaus repentance as Thom. Aquin. expoundeth which because it was rather for a temporall losse than for his sinnes tooke no place But the Apostle meaneth that Isaack repented not of that which he had done to Iacob notwithstanding Esaus teares in like sense the gifts of God are said to be without repentance Rom. 11.29 that is God doth not repent to change his decree sic Beza ex nostris Cajetan Perer. 2. Where the Apostle saith he was rejected he meaneth from the greater blessing which belonged to the birth-right and inheritance for Esau obtained of his father the smaller blessing 3. Esaus teares proceeded of envie toward his brother not of any true sorrow for he doth not acknowledge any fault in himselfe but layeth all the fault upon his brother vers 36. and beside he upon this hated his brother and purposed to kill him vers 41. which is not the fruit of true repentance and therefore it is no marvell that it was not accepted with God Calvin QUEST XIX Of the blessing which Isaack gave to Esau. Vers. 39. BEhold the fatnesse of the earth c. Isaack indueth Esau also with a temporall blessing but with some restraint 1. First here is omitted plenty of wheat and wine which was given before to Iacob whereby is signified that Esaus Countrey should not abound with such plenty as Iacobs Perer. 2. In Iacobs blessing it was added God give thee of the dew of heaven but here no mention is made of God so the meaning is that Iacobs posterity should depend upon God for these externall blessings so should not Esaus race Mercer 3. There is a spirituall blessing pronounced to Iacob they shall be blessed that blesse thee which is omitted here 4. Where the Prophet saith I hated Esau and made his mountaines waste Malach. 1.3 Idumea was a desart and barren Countrey in respect of Canaan yet in it selfe it was not void of some fatnesse and fruitfulnesse as here Isaack promiseth Calvin QUEST XX. Of Esaus subjection to Iacob and the casting off of his yoke Vers. 4. BY thy sword shalt thou live c. 1. That is both Esau should get his living by the sword Mercer and his posterity the Idumeans should bee a savage and cruell people Calvin 2. He should serve his brother which came to passe in their posterity seven hundred yeares after this prophecie in Davids time who subdued Edom and put garrisons there 2. Sam. 8.14 Ambrose noteth this for a benefit that Esau was made Iacobs servant Intemperanti prâ—fecit sobrium prudenti imprudentem statuit obedire He set the sober over the intemperate and appointed the foolish to serve the wise lib. 2. de Iacob c. 3. 3. Thou shalt get the mastery some translate when thou hast mourned and referre it to that heavy chance when the idolatrous King of Moab sacrificed the King of Edoms sonne and not long after the Edomites shaked off the yoke of the Israelites sic Iun in hunc locum which reading is better for the word here used eu hiphel signifieth to mourne or to be humbled as Psal. 55.2 I mourne in my prayer the Edomites after they had served Israel some foure hundred and fifteene years in the dayes of Ioram Iehosophats son they departed from Iuda and made them a King of their owne 2 King 8.20 and in this liberty they continued eight hundred yeares till the time of Hircanus who subdued them and made them to be circumcised But after this Herod the sonne of Antipater an Idumean obtained to be King of the Jewes so that in him also after a sort the Edomites got the mastery over Iudah Perer. QUEST XXIII Of Esaus purpose to kill Iacob Vers. 41. THe dayes of mourning for my father c. 1. That which joyned and reconciled Ismael and Isaack the death and buriall of Abraham doth encourage Esau to kill his brother Muscul. 2. Yet it was but a fained mourning which he would afford his father seeing he purposed to slay his brother Calvin 3. He would not doe it so long as his father lived lest he should accurse him and deprive him of all blessings so he refrained for feare not of conscience Mercer 4. He onely maketh mention of mourning for his father it should seeme that he little regarded his mother whom he ought equally to have reverenced Perer. QUEST XXIV How Rebeccah knew of Esau his bloudy purpose Vers. 42. IT was told Rebeckah 1. Though it be said that Esau thought in his minde to kill Iacob yet it is like that hee could not conceale or dissemble his murderous heart but uttered it in the hearing of his wives or some other by which meanes it is more like it came to Rebeckahs knowledge than by revelation as Augustine thinketh because the words are it was told or reported to Rebeckah Mercer 2. She called Iacob or sent for him who as the Hebrewes thinke had hid himselfe for feare of his brother 3. Esau his hatred was such that he could not be satisfied nor comforted but by the death of Iacob thinking then to recover his birth-right againe QUEST XXV Of Rebeccahs counsell given to Iacob to escape away Vers. 44. TArrie there a few dayes c. 1. Yet Iacob stayed twenty yeares a longer time than Rebeckah supposed of which long stay the frowardnesse of Laban was a cause some thinke because of these words it is said of Iacob when he had served seven yeares for Rachel they seemed unto him but a few dayes c. Gen. 29.20 yet not his mothers words but the love of Rachel made that time seeme so short Mercer 2. She thinketh that Iacobs absence and the continuance of time would allay Esaus implacable wrath some mens anger is soone kindled and as soone abated such Aristotle calleth Acrechiólous extreme chollericke men others doe keepe wrath long whom he nameth Picrochiólous of their bitter choller and such was Esau his anger 3. Rebeccah promiseth to send for Iacob which the Hebrewes thinke she performed in sending her nurse Deborah to him which died in Iacobs house
not of the dust as some read but dust of the earth to shew that man is nothing else but duâ—t as the Lord afterward said unto him Dust thou art the Lord compounded the bodie of man both of the dust red clay of the earth called adamab whereof Adam had his name 3. But where God is said to breath into man the breath of life we neither thereby understand with Ramban that God inspired into Adam his reasonable soule as part of his owne substance neither yet doe we thinke that God used any materiall blast nor yet is it only a metaphoricall speech uttered according to our capacitie as Mercer neither doe we understand here only the vitall and sensitive facultie to be given to man with Musculus for the words following he was made a living soule which S. Paul setteth against a quickning spirit 1. Cor. 15.45 doe shew more than life and sense therefore I thinke that properly the breathing of the breath of life is to be referred to the vitall power yet so that the soule of which that facultie dependeth must be understood together to have beene infused and inspired by the spirit of God which is here signified by the breathing of God so that mans creation is set forth in three degrees the forming of his bodie the giving of it life the endewing of him with a reasonable soule created after Gods image Gen. 2.26 QVEST. XXI Whether Adam were created in Paradise Vers. 15. THen the Lord tooke the man and put him into the garden of Eden that he might dresse it and keepe it Wee reject their conceit that imagine that Adam was created out of Paradise as also Eva as Iosephus lib. 1. antiquit c. 1. and Rupert lib. 2. de Trinitat c. 22. because it is said the Lord tooke the man c. Contra. 1. God is said to take him not as remooving him out of another place but shewing him what he should doe namely to keepe the garden 2. The word javach signifieth to leave as Iud. 3.1 These are the nations which God left God then left Adam in Paradise where he had made him as before is expressed vers 8.3 It is evident that Eva was made out of Adams side in Paradise by the order of Moses narration it is therefore most like that Adam also was made there 4. Where it is objected Gen. 3.23 that God sent Adam out of Eden to till the earth whence he was taken as though he were taken from the earth out of Paradise there by earth is not understood any speciall kind of earth but generally that element out of the which he was created for as well that ground within where Paradise was planted as that without was earth QVEST. XXII Wherefore Adam was placed in Paradise TO dresse and keepe the garden 1. Though man should not have toyled or wearied himselfe with any labour in Paradise for that was laid upon him as a punishment afterward to eat his bread in the sweat of his browes Gen. 3.19 yet it is evident that hee should have exercised himselfe in some honest labour even in Paradise 2. As his charge was both to dresse the garden in planting and nourishing of trees in which kinde of husbandrie many even now doe take a delight and hold it rather to bee a recreation than any wearinesse unto them as also to keepe it from the spoile of the beasts 3. This labour was enjoyned Adam 1 that beeing thus occupied in continuall beholding of the goodly plants in Paradise he might thereby bee stirred vp to acknowledge the goodnesse and bounty of the Creator 2. as also thereby the Lord had respect to our instruction that if Adam was not to live idely in Paradise much lesse should we spend our daies now in doing of nothing QVEST. XXIII Whether the precept given to Adam were only negative Vers. 16. ANd the Lord commanded him saying Thou shalt eat freely of every tree of the garden c. From these words divers questions are moved First wee doe not thinke with Thomas Aquinas par 1. qu. 97. art 3. that this precept was as well affirmative in commanding Adam to eat of all other trees as negative in forbidding him to eat onely of one tree 1. This precept to eat of every tree should have beene burdenous to Adam and a restraint to his liberty if hee should have beene tyed to eat of all and not where him liked 2. It had beene superfluous seeing his owne naturall appetite would have moved him to eat of the food appointed for him for though Adam in the state of innocency should not have beene pinched with such hunger and thirst as wee now are yet a naturall appetite to his meat hee should have had for otherwise his food would not have beene pleasant unto him 3. Eva best sheweth what Gods precept was Gen. 3.2 We eat of the fruit of the trees of the garden but of the fruit which is in the middest of the garden God hath said ye shall not eat of it Gods charge then was only negative not to eat the other to eat of the trees was left unto their choice QVEST. XXIIII Whether the precept was given both to Adam and Eve SEcondly though Augustine doe thinke that this precept of not eating was given only to Adam and by him to Eva lib. 8. de genes ad lit c. 17. yet we hold it more probable that God gave this charge unto them both together 1. Eve confesseth that God spake unto them both and said Yee shall not eat of it Gen. 3.2 2. The Lord saith unto both of them together Gen. 1.19 Behold I have given unto you every herbe and every tree c. at which time also it is like that he gave them the other prohibition of not eaâ—ing of that one tree for if God had made that exception before he would not have given a generall permission after or if this generall grant had gone before the exception comming should seeme to abrogate the former grant 3. The Septuagint seeme to bee of this minde that this precept was given both to Adam and Eve reading thus in the plurall number In what day ye shall eat thereof ye shall dye and so doth Gregory read lib. 35. moral c. 10.4 But though in the originall the precept be given in the name of Adam only that is so for that Adam was the more principall and he had charge of the woman and for that the greatest danger was in his transgression which was the cause of the ruine of his posterity or as Mercerus well noteth Adam was the common name both of the man and woman Genes 5.2 and so is taken vers 15. and likewise here QVEST. XXV Why the Lord gave this precept to Adam THirdly if it be asked why the Lord gave this precept to Adam 1. we answer with Gregory lib. moral 35. c. 10. that for the better triall of Adams obedience it was fit he should bee prohibited to doe that which of it selfe was
as is expressed Gen. 1.27 God created them male and female which story being briefly set downe in the first chap. is by way of recapitulation rehearsed more at large in the second chap. QVEST. XXXIIII How the creatures were brought to Adam Vers. 19. GOd brought them unto man to see how he would call them 1. We neither thinke that Adam gathered the cattell together as the shepherd his sheep 2. Nor yet that they were brought to Adam by the Angels for the text saith that God that formed of the earth every beast of the field brought them by his secret moving and stirring of them to present themselves to Adam as they did afterward to Noah when they went into the arke 3. Neither was this imposition of names done mystically nor historically as some thinke 4. Nor yet doe wee thinke that the beasts were not brought before Adam but his eyes so illuminate that hee saw them every where in their places for this is contrary to the text which saith God brought them 5. Nor yet is it to be imagined as Barcepha reporteth it to be the conceit of some that Adam sate in some high place in Paradise his face shining as Moses did and that every beast come as he was called and bowed the head as he passed by not being able to behold Adams face for brightnesse for these are but mens conceits 6. But we thinke that all the beasts by Gods secret instinct were gathered to Adam for these causes 1. that man seeing his excellent creation farre surpassing all other might thereby be stirred up to praise his Creator 2. that there might be a triall of Adams wisdome hee brought them to see how he would call them 3. that by this meanes the Hebrew language wherein those names were given might be sounded 4. that mans authority and dominion over the creatures might appeare for howsoever man named every living creature so was the name thereof 5. that man finding among all the creatures no helpe or comfort meet for him v. 20. might have a greater desire thereunto and more lovingly embrace his helper which should be brought to him QVEST. XXXV How an helpe could not be found meet for Adam FOr Adam found he not an helpe meete for him c. 1. not as Ramban noteth Adam could finde none to whom to give his name as he did to the woman calling her of ish ishah but it must bee understood of the nature of man that an helpe could not bee found answerable to him 2. R. Eliezer doth so interprete as that God could not finde an helpe but God knew that alreadie hee needed not for that cause to bring the creatures before Adam hee then that is Adam could not finde one for himselfe 3. But impious is the conceit of R. Sel. that man companied with every sort of beast and so could finde none apt and meet for him Mercer QVEST. XXXVI Of the excellent knowledge and wisdome of Adam FUrther by this imposing of names upon the creatures appeareth the great knowledge and wisdome of man 1. in naturall things for names were given at the first according to the severall properties and naâ—ure of creatures and if Salomon had such exact knowledge of beasts and fowles of trees and plants even from the Cedar to the hysop 1 King 4.33 no doubt Adam had greater knowledge whom we may safely hold to have beene farre wiser than Salomon notwithstanding that place 1 King 12. where Salomon is said to bee the wisest of all before him or after him for that is spoken of the common generation of men where both Adam is excepted created after Gods image and Christ that holy seed borne without sinne this place then needed not to have forced Tostatus to preferre Salomon before Adam in wisdome 2. Adam had also the knowledge of supernaturall things as he was not ignorant of the mystery of the Trinity according to whose image he was made one part whereof is knowledge Coloss. 2.10 3. It may also be safely held that Adam had knowledge of Christ to come though not as of a redeemer for that promise was first made after mans fall Gen. 3.15 but as of the author and fountaine of life whereof the tree of life in Paradise was a symbole 4. And whereas some thinke that Adam and the woman were not ignorant of the fall of the Angels as Catharinus upon this place yet it seemeth to bee otherwise as may appeare by the conference of Sathan in the serpent with the woman wherein she is altogether without suspition and the knowledge of the fall of Angels would have made her more cautelous not to have committed the same sinne of pride in desiring to be like unto God though not in the same measure or degree QVEST. XXXVII Of Adams sleepe Vers. 22. GOd caused an heavy sleepe to fall upon man and he slept 1. This was not a naturall sleepe as some thinke which Adam fell into by reason of his wearinesse in taking view of the creatures buâ— an extraordinary sleepe caused by the Lord who could otherwise have effected his purpose but it pleased him to use this meanes Mercer 2. This was an heavy sleepe the word is tardemah teunivah signifieth a light sleepe shenah a more profound sleepe but thardemah is the deepest sleepe of all 3. R. Isaac Cara thinketh that man was cast into a sleep to signifie that he should be as asleep in the house not given to contention and strife 4. We doe thinke that as this was a sound heavy or deepe sleep of the body so the soule of Adam was in an ecstasis or trance being illuminated of God as it may appeare by this that when he awaked he knew that the woman was taken out of him 5. And this was done Adam sleeping rather than waking both that neither Adams sight might be offended in seeing his side to be opened and a rib taken forth nor yet his sense of feeling oppressed with the griefe thereof which was not only by sleepe mittigated but by the power of God concurring with the ordinary meanes for we see by experience that sleep is a binding of the sense QVEST. XXXVIII Why the woman was made of one of Adams ribs ANd he tooke one of his ribs and closed up the flesh in stead thereof First the reason is evident why it pleased God to make woman out of the body of man not of the earth as he had made man 1. That hereby might appeare the preheminence that man hath over woman as the Apostle noteth 1 Cor. 11.7 8. that as man is the image and glory of God so the woman is the glory of the man because shee was taken out of man And therefore also the woman hath her name and denomination of man because she was taken out of him v. 23. 2. Another cause of this worke was that it might be a surer bond of love that the man knowing the woman to be taken out of him might more firmely set his
time though not now 5. Confut. Adams sinne pardonable 5. WHereas we say that all sinnes are veniall to the faithfull and elect Bellarmine replieth that Adam committed a mortall and damnable sinne because it was said vnto him in what day thou eatest thereof thou shalt die the death lib. 1. de amiss grat c. 7. Ans. Wee say that though this sinne was damnable in it owne nature yet by Gods grace through Christ it was made veniall and pardonable to Adam unlesse Bellarmine say with the hereticke Taâ—iane that Adam was damned 6. Confut. Adam lost not his faith 6. BY this place also he would proove that Adam and Eve lost their saith because they beleeved not the sentence of God that they should die if they transgressed the commandement lib. 3. de amission great c. 6. Ans. This prooveth that they failed in faith not that their faith was utterly lost and extinguished for if Adam had no faith remaining to what purpose should God have propounded the promise of the Messiah to a faithlesse man Places of Exhortation 1. IN that God sanctified the Sabboth and rested therein from all his works he did it for our example that we therby should learne religiously to observe the Lords day 1. in abstaining from all bodily and servile workes 2. in keeping our selves undefiled and unspotted of all sinnefull works 3. in sanctifying it to holy exercises to the praise of God and our owne comfort 2 v. 7. In that God made man of the dust and put the breath of life into his nostrils man is here to learne humilitie by the consideration of his base and poore beginning and to remember how brittle his state is whose life is but a blast of the breath a puffe of the aire Isay 2.22 Cease from man whose breath is in his nostrils 3 Seeing that goodly garden of paradise replenished with such goodly plants and fruitfull trees is now destroyed and not to be found in earth we are taught to sequester our affections from all earthly delights and to seeke for a paradise much better in heaven 4 v. 15. Seeing man even in the state of his innocency was not to live idlely but God assigned him to keep the garden we are thereby admonished that now much more every man should occupie himselfe in some honest labour of a lawfull vocation 5 In that God made the woman out of man from whom shee had her beginning thereby is described the dutie of the wife to be obedient to her husband as her head and principall for whole cause shee was made 6 And seeing the woman is bone of mans bone and flesh of his flesh thereby the husband is put in remembrance to love tender and cherrish his wife even as his owne flesh 7. verse 18. It is not good for man to be alone in that God first taketh care to provide an helper for man before he saw his owne want and while Adam slept and thought nothing the Lord prepared him an helpe we see how Gods providence watcheth over us foreseeing for us many things which we see not our selves yea taking care for us while we sleep as it is in the Psalme Hee giveth his wel-beloved sleepe Psal. 127.3 Mercer CHAP. III. The Analysis or Method THis Chapter describeth the fall of man first his sinne and transgression from verse 1. to verse 9. then his punishment verse 9. to the end In their transgression is to be considered the tentation of Sathan verse 1. to verse 6. the seduction of the man and woman verse 6. thirdly the effects and fruits of their sinne verse 7 8. In Sathans temptation wee haue his subtill insinuation verse 1. the womans simple confession verse 2 3. the suggestion it selfe verse 4 5. In their seduction verse 6. first are set downe the inducements or provocation the goodnesse of the tree for meat the pleasantnesse to the eye the fruit thereof supposed to be knowledge then the pravarication or offence they did eat The effects of their transgression are shame which causeth them to cover their nakednesse verse 7. feare which maketh them to hide themselves verse 8. In the punishment there is first their conviction of the man and woman verse 9. to 14. then the malediction or curse denounced first then executed The sentence is denounced against the tempter or parties tempted The tempter is either the â—ccessary that is the serpent which was the instrument whose punishment is set forth verse 14. or the principall namely Sathan who is censured verse 15. The persons tempted first the woman is punished with sorrow in travaile subjection to her husband verse 16. secondly the man is judged the cause is first shewed his transgression verse 17. then his judgement in the cursing of the earth with thornes and thistles in cursing of man with misery in his life mortality in his end verse 19. The sentence lastly is executed in the expulsion of man out of Paradise verse 23. with the consultation going before verse 22. and his perpetuall exile from thence the Angels keepe the way to Paradise with a sword that Adam should not returne thither The difference of translations v. 1. the serpent was wisest S. wiser C. craftier than any beast cat heb gnarum subtill v. 1. yea hath God indeed said B. G. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quare wherefore hath God said S.H. it is true that God hath said Ch. quia because God hath said T.P. heb aph ci yea because Sathans abrupt beginning sheweth a long communication before and here hee giveth a reason as though God were not equall toward man in the prohibition c. v. 6. to be desired to get knowledge G.T.S. or to make one wise B. heb delightfull to behold aspectu delectabibile C.H. which was said before v. 8. the voice of the word of God C. the voice of God walking caet v. 8. in the coole of the day B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at noone S. ad auram post meridiem in the coole aire after noone H. ad ventum in the wind or aire of the day T.P.C. heb lervach haiom the soft wind brought Gods voice unto them v. 11. unlesse thou hast eaten c. S.H. hast thou eaten caeter v. 12. the woman which thou gavest to be with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B.S.C. which thou gavest me G. gavest my fellow sociam H. allocasti didst place with me T. gâ—imads with me heb v. 15. he shall breake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G.S. ipsa she shall H. it shall breake ipsum T.B.P. heb his it shall that is the seed he shall observe thee from the beginning thou shalt observe him to the end Ch. thou shalt lye in wait for his heele H. bruise his heele caet v. 16. thy desire toward thy husband T.B. subject to thy husband G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy turning to thy husband S.C. subpotestate under the power of thy husband H. heb to shuchah desire
word God it is not like that God would give you any such precept 6. Aben Ezra interpreteth aph ci by quanto magis how much more that after Satan had shewed many reasons to perswade the woman that God loved them not hee urgeth this above the rest that God had given them this prohibition 7. But the best interpretation is this that after long communication had with the woman at length the serpent commeth to that which he intended to draw from the woman some answer whereupon he might worke further and therefore with some admiration saith in effect it seemeth very strange or I much wonder that God would give any such prohibition unto you Mercer QVEST. IIII. Why Satan tempted man and that by the woman NOw the Devill thought to supplant man in Paradise not because he did foresee that the Messiah should take flesh of Adam for as yet man was not fallen nor Gods counsell revealed concerning the Redeemer that should breake the serpents head but the envie of Satan was the cause that moved him to this tentation that he might bring man into the same state of damnation and he sheweth his malice against God in seeking to deface his image Calvin 2. Hee setteth upon the woman first not because as Ambrose thinketh the precept was given onely to Adam by God himselfe for it was spoken to them both but because he saw her to be the weaker and so fittest for him to worke by Mercer QVEST. V. How Eva indured to talke with the serpent NOw whereas it will bee questioned how it came to passe that Eva was not afraid to talke with the serpent 1. which was not either because this serpent which Satan vsed had a pleasant countenance and virgins face which opinion is imputed to Beda which is rather to be held a painters fancie than the worke of nature there beeing no such serpent to be seene in the world 2. neither for that the serpent was more familiar with man than any other creature as thinketh Damascen 3. neither can the very kind of the serpent be described as Eugubinus saith it was the Basiliske which poisoneth hearbs and plants with his very breath Pererius saith it is most like to be the serpent called Scytala which hath a backe of divers colours for this is too great curiositie seeing the Scripture onely generally nameth a serpent noting no speciall kind 4. But as Chrysostome well observeth the sight of the serpent which after sin became terrible hatefull to man was now not abhorred neither were any creatures as yet in the state of mans innocencie loathsome unto man and therefore Eva might well indure the sight of the serpent QVEST. VI. What mooved Eva to give eare to the serpent BVt whereas Eva was not astonished to heare the serpent speak 1. it was neither as Rupertus thinketh because the woman imagined that some powerfull spirit caused the serpent to speake and therefore gave reverent eare for this had not beene farre from Idolatrie to yeeld any such reverence to any but to the Creator 2. Neither did shee thinke as Bonaventure holdeth that some good spirit intending her good thus spake in the creature For then shee would not have said the serpent but the spirit or Angel deceived me 3. Neither is it like that Eva as Cyrillus seemeth to thinke was ignorant whether the use of speech were given unto any creature beside man to the which opinion Tostatus and Pererius subscribe for seeing that Adam had before given names to all creatures which God brought unto him they could not be ignorant by this experience that man onely had the gift of calling and giuing names 4. But Eva knowing well that God had created angelicall powers was carried away with the voice and goodly promises delivered from the serpent not beeing so much intent from whom they came as what was spoken not considering while shee was ravished with an ambitious desire of bettering her estate whether a good or a bad Angell might thus speake out of the serpent for to say that man was either ignorant of the creation of Angels or of the power and facultie of beasts was too great a defect of knowledge to be incident to that perfect estate QVEST. VII Whether the serpent went vpon his bellie before the curse vers 14. VPon thy belly shalt thou goe dust shalt thou eate c. 1. It is neither to be thought with Barcephus that the serpent before went upon his feete as other beasts for God would not alter the nature and shape of his creature having given power to every creature before to multiply his owne kinde this had beene to mislike the worke of his owne hands 2. Neither is it to be supposed with Didymus Hieromes master that the serpent during onely this time of tentation was caused by the spirit to stand upright for it had beene no punishment for the serpent to returne to his first nature 3. Neither doe we approove the sentence of the fathers as of Augustine Gregory and others who by an allegorie doe apply these words to the Devill that he goeth upon his belly when he tempteth men to gluttony leachery whereof the bellie is the instrument and he eateth earth having power over earthly minded men for after this manner the whole storie may likewise be allegorized 4. Neither with some others as Pererius doe we approve both an historicall sense of this malediction in the serpent an allegoricall in the Devill but the whole is historicall the first part whereof concerneth the serpent the instrument the other Satan the principall that his head and power should be broken by this meanes and where he had thought to gained he should sustaine a greater losse 5 Our sentence then is this that the curse denounced against the serpent consisteth not in the thing it selfe but the manner of it the serpent did from his creation creepe upon his brest and feede of the earth but now this is made ignominious and accursed unto him which was not before as weeds and thistles were created before mans fall but after beganne to bee a curse to the earth and man was naked before his transgression but was not ashamed of it till after so the raine-bow was before the floud but then onely ordained to be a signe of the covenant that God would no more destroy the world with water QVEST. VIII Why the Devill spake out of the serpent IF it bee further demanded why the Devill spake out of the serpent rather than appeared in any other shape 1. I say with Augustine because God permitted Satan to use no other beast as his instrument but the serpent 2. That it was neither fit that hee should have appeared in humane shape for Eva knew well enough that her selfe and Adam were all mankind and none beside them neither if Satan had framed a voice out of the aire would Eva have endured so familiar a conference and for that the serpent in regard of his subtilty
signifieth to fall were not so called either because they were fallen in stature from the hugenesse of the first Giants as Ramban neither as R. Sel. because they were the cause of ruine of falling to themselves or others nor yet onely because they were Apostataes and sell from God Iun. but they were so called in respect of their great stature the sight whereof caused men to fall to the ground for feare Ab. Ezra Mercer 8. Neither was their talnesse or greatnesse of stature simply evill but because they abused their strength to lust and violence and so became both monstrous in their body and soule and begat a monstrous generation like to themselves Mercer QVEST. IX The space of an hundred and twenty yeares how to be reckoned 6. HIs dayes shall be 120. yeares c. 1. Which is not referred to the age of man as Tostatus and Rupertus thinke because Moses the writer hereof lived no longer for although it be true that mans life was shortned after the floud and thrice halfed from 900. and odde to 400. and odde as in Arphaxad that lived 425. yeares and then halfed againe from 400. and odde to 200. and odde as in Serug that lived 230. and then almost halfed to 100. and odde as in Abraham that lived an 175. yeares yet wee see that many of these exceeded an 120. We rather with Hierome Chrysostome and others take this time set to be that space of yeares which God gave unto the old world for their repentance which were not shortned by twenty yeares as Hierome thinketh because of their wickednesse for the floud came an 100. yeares after when Noah was 600. yeares old Gen. 7.6 Neither need we say with Augustine that Noah was said to be 500. yeare old when he was but 480. because he had lived the most part of it for Sem was but an 100. yeare old two yeare after the floud Gen. 11.10 but now he should be an 120. if Noah were then but 480. when he beganne to have his sonnes Therefore this doubt is more easily reconciled to say that this time was set before Noah was 500. yeares of age but by way of anticipation mention is made of Noahs sonnes before because of the continuing of the story as we see the like Gen. 2. where the creation of the woman is recorded after the seventh day being done the first Mer. Per. QVEST. X. Of the originall of Giants 7. NOw as touching the originall of Giants 1. first the opinion of Paulus Burgensis is to be refused who thinketh they were Devills called in Hebrew Nephilim cadentes of falling because they fell from heaven for these Giants were destroyed by the floud so were not the Devils and the Giants were called Nephilim both in respect of their terrible stature which made men fall to the ground and for their Apostasie in falling away from vertue and piety 2. As absurd is the opinion of Franciscus Georgius that these Giants were begotten of spirits companying with women and that otherwise they are not engendred and that these are the seed of the Serpent betweene whom and the seed of the woman the Lord put enmitie for this cause saith he since the comming of Christ who hath broken the Serpents head we read of no such commixion of the spirits with women nor of this generation of Giants Thus Franciscus Georg. 6. tom problem 33. c. 33.1 But these fansies may be easily controlled 1. For Giants to be procreated of men is no more against nature than for Pygmees and Dwarfes that are as much admirable for their smalnesse as the other are for their talnesse such an one was one Canopas in Augustines time that was but two foot and a hand breadth high 2. That spirits have used the carnall company of men and women since Christ Augustine sheweth lib. 15. de Civit. Dei c. 23. and experience confirmeth the same though thereof there can be no generation 3. And likewise it is evident that there have beene men and women of Giants stature since Christ Augustine maketh mention of a woman of admirable talnesse her parents being but of ordinary stature lib. 15. de Civit. Dei c. 23. and Pliny of a man in Augustus time of nine foot and a halfe in height 4. Neither are these Giants that seed of the Serpent for they are also begotten of women neither were all Giants men of great stature wicked persons for it is not unlike but that Adam Noah and other Patriarks before the floud much exceeded the ordinary stature of men now and the Ecclesiasticall stories make mention of one Christophorus a man of twelve cubits in height that was put to death under Decius the Emperour for the Christian faith And further all the naturall seed of women are not at enmity with the Serpent but many of them he useth as his agents and instruments This place then is much abused to that purpose wherefore it is alleaged These Giants then were no other but the naturall off-spring of men and women in those dayes before the floud not that all were such but these were such which were so borne by this unlawfull conjunction betweene the seed of the righteous and the wickd race for as the root was so was the branch the marriage unholy and the issue ungratious QVEST. XI How God is said to repent 8. Vers. 6. IT repented the Lord. The ancient writers have diversly collected of these words but all to good purpose 1. Chrysostome saith it is Verbum nostrae parvitati accommodatum a word applied to our weaknesse to expresse the greatnesse of their sinnes Quae misericordem Deum indignari fecerunt which compelled the mercifull God to be angry 2. Theodoret It repenteth me c. that is I have purposed to destroy man as the Lord saith it repenteth me that I have made Saul King that is I have decreed to depose him and so as Augustine well saith Non est perturbatiâ— sed judicium quo irrogaetur poena it is no perturbation in God this repentance but an imposition of punishment 3. Rupertus in that it repented the Lord pietatis est it sheweth his piety how loth the Lord is to punish but in that the Lord purposeth to destroy them severi judicii est it sheweth his just severity 4. But Augustine more to the purpose saith Paenitudo Dei est mutandorum immutabilis ratio Repentance in God is his unchangeable disposition of changeable things God is not changed but the things altered 5. Iustinus Martyr hath most plainly opened this point God is immutable Sed cum ii quos curat mutantur mutat ipse res prout â—is expedit quos curat but when they whom God careth for are changed then God changeth the course of things as he seeth expedient for them For God immutabiliter ignoscit unchangeably forgiveth those repent as the Ninivites and immutabiliter non ignoscit unchangably forgiveth them not which amend not as Saul
render to the Lord for all his benefits c. I will take the cup of salvation and call upon the name of the Lord Psal. 116.12 CHAP. IX The Method and parts of the Chapter IN this Chapter two principall things are declared 1. The restoring of the world and renewing of Gods covenant vers 1.10 2. The infirmitie of Noah in being drunke and such things as accompany the same from vers 20. to the end In the first part the covenant is renewed with mankinde from vers 1. to 8. then with all flesh vers 8.10.20 In the covenant made with man foure things are expressed his multiplication vers 1. domination and rule over all creatures vers 2. sustentation and food vers 3. preservation in providing that mans bloud be not shed God will require it at the hand both of beast and man vers 4 5 6. In the generall covenant made with all flesh first there is the promise that all flesh should not bee rooted out by the waters vers 10 11. then the signe and token thereof the bow in the cloud which shall be â— signe betweene the Lord and the world that it shall be no more destroyed by water And this is repeated foure times from vers 13. to 17. for the better assurance of it In the second part first Noahs infirmitie is described with the occasion thereof his drinking of wine vers 21 the effects thereof his nakednesse 21. Secondly the behaviour of his sonnes undutifull of Cham vers 2â— reverence toward their father in the other two vers 23. Thirdly the verdict and sentence given by Nâ—â—h by way of prophesie upon his sonnes his cursing of Canaan of Cham 25. his blessing of Sem chiefly vers 26. and of Iapheth next vers 27. 2. The grammaticall sense v. 3. Everything that flieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. everything that creepeth reptile T.P. every thing that moveth H.C. B.G. heb remes that moveth or creepeth 4. Flesh in the bloud of life S. flesh with the bloud H. with the life and bloud Ch. with the the life which is the bloud caet heb with the life and the bloud 5. At the hand of man which shall shed the life of his brother Ch. at the hand of a mans brother caet 6. With witnesses by the sentence of the judge shall his bloud be shed Ch. for the bloud of maâ— his bloud shall be shed S. his bloud shall be shed H. by man shall his bloud be shed T.P.B.G. sic hebr 7. Ingredimini walke upon she earth H. replenish or grow plentifully in the earth caet hebr sharatz to multiply in abundance Rule over the earth S. replenish or increase in the earth cat hebr rabbah signifieth to multiply and to be great 10. From all that goeth out of the Arke S. from all that goeth out of the Arke with all the beasts of the field caet 11. To destroy all the earth S. to destroy the earth cat 13. Betweene my word and the earth Ch. betweene me and the earth caet I doe set S.B. I will set H. I have given or set the bow T.P.G. sic heb 16. Betweene me and you S. betweene the word of God and every living thing Ch. betweene God and every c. caet 24. When he had learned H. he knew what c. caet His lesser sonne H.C. younger S.B.G. minimus his youngest sonne T. heb chatan parvus little 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a domesticall servant S. a servant of servants caet 27. God shall enlarge Iapheth H.S.C.P.G. peswade Iapheth alliciet T.G. pathah signifieth to enlarge and perswade let his glory dwell in the tents of Sem. Ch. 3. The Explanation of doubts QVEST. I. Of the benediction of increasing and multiplying after the floud 1. GOd said to Noe and his sonnes bring forth fruit 1. Though the Scripture make no mention of any sonnes that Noah begat after the floud yet this benediction belongeth also to Noah because he is increased in his sonnes Luther 2. This blessing doth properly and especially appertaine to lawfull marriage though there be a kinde of obscene â—ecundity also in unlawfull copulations for God speaketh to Noah and his sonnes Calvin 3. This increasing though by Gods blessing is extended to other creatures yet it is specially directed unto man for whose cause other creatures are multiplied 4. In that this blessing is rehearsed againe vers 7. it sheweth the certainty of it and the mighty increase of mankinde after the floud for it is recorded that within three hundred yeares Ninus King of the Assyrians had an army of seventeene hundred thousand footmen QVEST. II. How man hath yet rule and dominion over the creature 2. ALso the feare of you c. 2. Those three privileges which were given unto man in his creation of increasing and multiplying Gen. 1.28 of his rule and dominion over the creatures ibid. of his food and sustentation vers 29. are here renewed in these three first verses though not in that integrity and perfection for the generation of man is with much difficulty and perill his dominion over the creatures much impaired his food more grosse and with greater care provided 2. Yet man retaineth still his dominion and soveraignty over the creatures though not so absolute as Adam had it first we see though the savage and wilde beasts have cast off mans yoke yet such as are more necessary for mans use as Oxen Horse Sheepe remaine in subjection still secondly even the wilde and unruly beasts are tamed by the wit and industry of man Iam. 2.8 and the hand of man worketh many engines and instruments whereby they are taken and subdued as here fitly they are said to be delivered into the hand of man thirdly though God doe often punish mans disobedience by the cruell beasts which is one of the foure great plagues Ezek. 14.21 yet are they restrained by the power of God in that they over-runne not the earth to destroy man and partly they doe retaine a naturall feare and awe of man whom willingly they use not to assault but either provoked or constrained by famine or fearing some hurt to themselves QVEST. III. Whether flesh were eaten before the floud 3. EVery thing that moveth shall be meat for you 1. Some thinke that flesh was not eaten before the floud in the families of the righteous Mercer 2. Some that the eating of flesh was not at all in use before the floud which is the opinion of Lyranus Tostatus Vatablus But the liberty of eating of flesh is not here first granted it is onely renewed 3. Neither is their opinion to be approved which thinke that the eating of flesh was permitted before the floud but yet not used among the faithfull of â—hich judgement seeme to be Theodoret and Thomas Aquinas for to what end should the faithfull restraine themselves of that liberty which God gave them 4. Neither yet doe we thinke that the eating of flesh was
goeth further and distinctly sheweth how many nations and languages came of Sem Cham and Iapheth upon these words Psal. 105.8 he hath remembred his promise that he made to a thousand generations hee sheweth that there are in the world a thousand generations and 72. languages from Persia to the Indians and Bactrians of Sem he maketh 27 languages and 406. nations from Euphrates and Nilus to the Gades of Cham 394. nations 22. languages from Tigris westward of Iapheth were multiplied 200. nations and 23. tongues eâ— Perer. But this is set downe onely by meere gesse and conjecture that there should be divided 72 languages for there are but 70. fathers named 14 of Iapheth 31 of Cham 25. of Sem for Heber and Peleg must be counted for one familie whereas tenne of the sonns of Noahs sonnes are set forth with their issue and posteritie two of Iapheth fower of Cham fower of Sem they make not severall nations without their sonnes no more than Noahs three sonnes and therefore tenne more must be detracted from the number of 70. and so there will remaine but 60. As Canaan must not be reckoned for a severall nation beside those that came of him and so of the rest And if those whose generations are not expressed whereof there are 11. five of Iapheth two of Cham fower of Sem did not make severall nations as Augustine thinketh but were incorporate to the rest then so many more are wanting of this number and there will remaine but 50. But admit that this last conjecture of Augustine be uncertaine yet it is most probable that all the Cananites of Canaan of whom came an eleven severall nations as they are â—ehearsed Gen. 10.15 spake but one language Isa. 19.18 they shall speake the language of Canaan which if it be so then could there not be 72. languages divided in the confusion of Babel Wherefore concerning this matter there are some things certaine some things uncertaine first it is certaine that the tongues and languages were divided then that every particular person had not a severall language for then there could have beene no society but that the principall and chiefe families onely had their proper speech Secondly as uncertaine it is 1. whither 72. languages or more or lesse tooke then beginning 2. whether some of those nations are not now utterly perished as Pliny out of Eratosthenes alleageth that divers people in Asia as of the Solymans Lelegians Bebrycians Calycantians are extinguished 3. Neither is it certaine whether every particular language now used was then founded or only the mother originall tongues out of the which other since have bin derived which is most like Mercer QVEST. XVI Where Cainan first added to the genealogie reconciled Vers. 12. THe Septuagint betweene Arphacsad and Sale place Cainan and so doth S. Luke in his Gospell ca. 3. according to most copies but Cainan is not found in the Hebrew to reconcile this doubt 1. We neither allow Cajetanes solution that the septuagint have set downe the true genealogie and that the Hebrew copies are imperfect and have beene corrupted by the Jewes for the Jewes had no reason to corrupt the genealogie which giveth the Christians no advantage neither maketh against them and beside the Chalde Paraphrast which is most ancient leaveth out Cainan 2. Neither is it like as Eugubinus saith that the Septuagint erred herein and that S. Luke followeth their error for although an error may be admitted in the Septuagint in this place as in many other yet the holy Evangelist was farre from approving their error being directed by the spirit of God 3. Neither doth the answer of Ioannes Lucidus and before him Nauclerus satisfie that Cainan and Salâ— were one and the same and that the place in Luke should be read which was of Sala which was of Cainan Luke 3.36 But this cannot be for beside that that there was no cause why Luke should set downe two names only of Sala and of none of the rest beside in the Septuagint Cainan is made the father and begetteâ— of Sala Genes 11.4 Lippoman and Canus answere that as Mathewe omitteth three of the kings in his genealogie betweene Ioram and Ozias to make the line of 14. generations equall from Abraham to David from David to the captivitie and from thence to Christ so Moses to make tenne generations from Sem to Abraham correspondent to the ten patriarkes before the floud might omit Cainan But the reason is not alike 1. For those three Kings Ahaziah Ioas Amaziah are thought by some to to bee omitted for another cause because they were killed for evill government Concent 2. And againe Moses summeth the yeeres of these Fathers which Mathewe doth not and therefore if Moses should of purpose leave out Cainan a great error would fall out in the Chronologie and computation of yeares 3. If Moses had left out Cainan to make the genealogie equall yet if there had beene any such hee should not have beene omitted in that catalogie of their names 1 Chro. 1.18 where was no such cause of â—mission 5. Some thinke that the Septuagint erred in adding of Cainan and that Luke followed that text not approoving that error but giving way to the time because the Septuagint was then well knowne among the Gentiles least if he had departed from that translation it might have hindred the credit of his Gospell Thus Iansenius and Genebrard among the pontificall writers and learned Iunius among the Protestants who saith that it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slip or fault of memory but a faultlesse confession in respect of the time so also Mercerus who thinketh that this being but a matter of genealogie is not much to be stood vpon which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endlesse 1. Tim. 1.4 6. But I approove rather Beza his answere that Cainan was put into the text in Luke by the ignorance of some that tooke upon them to correct it according to the Septuagint for in that ancient manuscript which he followed Cainan was not to be found and therefore Beza in his translation upon good ground left it out and so doth the great English Bible Other thinke further that the translation of the septuagint was also herein corrupted by some that at the first these Greeke interpreters put not in Cainan for neither Iosephus nor Epiphanius which follow the septuagint rehearsing the fathers before Abraham make mention of this Cainan and in the best Greeke copies it is left out 1 Chronic. 1. QVEST. XVII When Arphaxad was borne Vers. 10. BEgat Arphachsad two yeare after the floud the question is whereas Elam and Asshur the sonnes of Sem are named before Arphacsad the third sonne how Sem could have these three in two yeares I answer 1. Neither with Aben Ezra that Sems wife might bee with childe in the Arke when the waters began to decrease for I thinke rather that
Chaldea for Abraham was ready to have left his kindred if they had refused to goe with him And Terah is made the Author of this journey not as though they went forth without Gods calling but for that hee was willing to goe with Abraham whether for griefe of his sonnes death as Iosephus or for that though hee was somewhat superstitiously bent hee was desirous to goe out of that Idolatrous countrey therefore Terah Abrahams father being the head of the family is named as the chiefe QVEST. V. Of divers kinds of calling and renouncing the world THere are divers kinds of callings some are called immediately of God either by manifest revelation as Abraham or secret inspiration some are called by men as the Israelites by the Prophets some are called by affliction as Psal. 88.34 When hee slew them they sought and returned And three wayes doe men forsake the world 1. by actuall leaving and forsaking all they had as Abraham here and the Apostles under Christ. 2. by mortifying their affections as David was like a weaned childe Psal. 131.2 3. by sequestring their thoughts to the contemplation of heavenly things which S. Paul calleth the having of our conversation in heaven Phil. 3.20 QVEST. VI. Seven great blessings upon Abraham Vers. 2. I Will make of thee a great nation c. 1. God calling Abraham from his countrey leaveth him not destitute but promiseth a great recompence for his countrey hee is brought into a better land for a small kinred a great nation shall come out of him he is called from his fathers house but God will make him a father of many nations 2. The Lord bestoweth upon Abraham seven great blessings Pe-Perer ex Cajetan 1. I will make thee a great nation either because many and populous nations came of Abraham by Hagar and Ketura Gen. 25. or in respect of the people of Israel which was great not so much in number as renowne because of the Kings Prophets wise and vertuous men that came of them 2. I will blesse thee This blessing was able to make his barren wife Sara fruitfull Vatablus I will make thee rich prosperous Musculus Or I will blesse thee spiritually Rupertus 3. I will make thy name great 1. Abrahams name was reverenced even among the heathen as Iosephus sheweth lib. 1. antiquit 2. It was great in respect of the faithfull that are called the children of Abraham 3. Great because the Lord vouchsafeth to call himselfe the God of Abraham Isaak and Iacob 4. Great in respect of Christ that came of Abraham Matth. 1.1 Perer. 4. Thou shalt bee a blessing 1. It signifieth the certainty of this blessing whom man blesseth they are not alway blessed but he that God blesseth shall surely bee blessed 2. The excellency of this blessing he shall not only bee blessed but a blessing it selfe 3. And he should be a forme of blessing as they should say the God of Abraham Isaac c. blesse thee Calvin 5. I will blesse them that blesse thee c. Abrahams friends should bee blessed for his sake as Lot Gen. 14. Ismael 25. therefore Abimelech being a King did desire to make a league with Abraham because he saw God was with him 6. I will curse them c. So perished Pharao Og Sehon the Assyrians Chaldeans were punished for their enmity against the people of God Luther Therefore Balaam durst not curse the people of God because the Lord had not cursed them Numb 23. 7. All the families of the earth shall be blessed in thee 1. Not only because they shall take up a forme of blessing as the Hebrewes interpret the Lord blesse thee like Abraham for this forme among all the families of the earth was not used the Romanes in the coronation of their Emperours were wont to say â—is falicior Augusto melior Trajano be more happy than Augustus better than Trajane 2. Neither so onely because all Gentiles should be blessed for imitating the example of faithfull Abraham 3. Non tantum significat ipsum fore exempler sed causam benedictionis it signifieth he should not only be an example or patterne but a cause of blessing because in Christ the seed of Abraham as the Apostle expoundeth Galath 3.16 all the nations in the world were blessed Calvin QVEST. VII Of the computation of the 430. yeare mentioned by S. Paul Gal. 3.17 FRom this promise made to Abraham are we to account the 430. yeares which S. Paul saith were betweene the promise and the law Galath 3.17 1. Hereunto agreeth the computation of Moses that the Israelites dwelt in Aegypt foure hundred and thirty yeares Exod. 12.40 not in Aegypt onely but in Aegypt and Canaan as the Septuagint doe interpret that place for so long it was since Abraham first began to sojourne in Canaan at what time also by reason of the famine hee went into Aegypt so Iosephus maketh his computation to the building of Salomons temple from the departure of the Israelites out of Aegypt 592. yeares and from Abrahams comming into Canaan a thousand and twentie so that there shall be betweene Abrahams arrivall in Canaan and the deliverance of the Israelites out of Aegypt by this account foure hundred twenty eight 2. Genebrard then is greatly deceived that counteth six hundred yeares from Abrahams comming into Canaan to the Israelites going out of Aegypt for both Saint Paul is directly against him who as Genebrard would enforce hath no relation in that number to the time of the Israelites dwelling in Aegypt neither doth the computation of the yeares agree for from Abrahams comming to Canaan till Iacobs going into Aegypt are but yeers 215. which are gathered thus from the promise to the birth of Isaak 25. from thence to the birth of Iacob 60. from thence till hee went into Aegypt 130. and the time from thence till the Israelites going out though it cannot bee so certainely gathered is thought not to exceed two hundred and fifteene yeare more as shall bee shewed when wee come to that place of the fifteenth chapter 3. Though Saint Paul make mention of that promise which was made to Abraham and his seed which seemeth to bee that Gen. 22.18 yet by the account of the yeeres it must bee referred to this promise for the other renewed when Isaak should have beene offered up was fifty yeeres if Isaak were then 25. as Iosephus or if hee were 37. as some other Hebrewes thinke it was 62. yeeres after and so many yeeres should we want of foure hundred and thirty And then the same word seed is not here used yet there is the same sense for the Lord in saying in thee shall all the families of the earth bee blessed meaneth his seed 4. Further whereas Abraham is said to bee seventy five yeere old at his departure out of Charran and the promise was made before hee came out of Chaldea his time of abode could not bee long there not five yeares as Iunius supposeth but
confutation 1. Confut. Against the vulgar Latine translation Vers. 18. ANd hee was a Priest c. The Latine text readeth here corruptly for hee was as though the bringing forth of bread and wine had beene an act of his Priesthood Indeed this copulative Vau sometime is used as a causall but then the sense apparantly giveth it as Genes 20.3 Thou art but dead because of the woman which thou hast taken for she is a mans wife in Hebrew and she is But here there is no such cause to annexe this clause as a reason of the former but rather it is to be joyned to that which followeth as the same copulative sheweth And he blessed him saying v. 19. wherefore not the producing of bread wine but the blessing of Abraham was the proper act of Melchisedecks Priesthood 2. Confut. Melchisedeck brought not out the bread and wine to sacrifice them BRought forth bread and wine c. 1. Whether Melchisedeck had before slaine sacrifices and made a feast not only of bread and wine but of flesh as Philo saith mactatis victimis splendidum opulum sâ—ciis omnibus dedit to Abraham and his company the text saith nothing and therefore I leave it as an uncertaine guesse sure I am that mactare victimas to slay sacrifices can in no sense be understood of sacrificing or offering of bread as Pererius goeth about to wrest it disput 5. in 14 Genes 2. Neither did he bring forth bread and wine to represent as Rabbi Moses thinketh sacrificia farmacea the sacrifices in the law of meale and floure 3. Much lesse did he offer them in sacrifice to God as Bellarmine and Pererius doe urge this place for the word jatsah here used is never taken to signifie to offer in sacrifice whereas Bellarmine and Pererius object that place Iud. 6.19 where Gideon is said to bring forth his gift and represent it where the same word is found it is evident that Gideon brought it forth the flesh and broth for the Angell to eat of whom he supposed to be a man for they used not to make pottage or broth to offer and the Angell bid him to offer it upon the stone which sheweth that Gideon had no such purpose before 4. Wherefore as Iosephus well noteth Melchisedeck milites Abraham hospitaliter accepit nihil eis ad victum deesse passus he entertained Abrahams souldiers with great hospitality suffering them to want no victuals Melchisedeck then brought forth the bread and wine for no other end but to refresh Abrahams company 1. For Melchisedeck is set forth both as a King and a Priest the producing of bread and wine was a princely gift the blessing of Abraham a priestly act 2. It was the use and manner to meet them that returned from battell with bread to refresh them therefore Moab and Ammon are accursed because they met not the Israelites with bread and water when they came out of Egypt Deut 23.4 3. Cajetane a chiefe pillar of the popish Church saith Nihil hic scribitur de oblatione sed de prolatione panis vini Nothing is written of the oblation but of the prolation or producing of bread and wine 4. Whereas Lyranus Tostatus and Bellarmine answer that Melchisedeck needed not to have brought forth bread and wine for their refreshing seeing they had sufficient already as Abraham saith vers 24. saving that the young men had eaten Pererius one of their owne friends doth easily remove this answer that this was unknowne to Melchisedeck what provision was in Abrahams campe and though hee had knowne it yet to shew his love and testifie his gladnesse he would notwithstanding have performed this friendly and liberall part Mercerus 3. Confut. Melchisedecks Priesthood consisted not in the sacrificing of bread and wine NOw it followeth to be declared wherein the priesthood of Melchisedeck consisted and in what principallity he represented the everlasting Priesthood of Christ. 1. It consisted not in that Melchisedeck was a perpetuall virgin Perer. for if Sem were Melchisedeck which is most probable as before is declared he had a wife 2. Neither was he a figure of Christ because he sacrificed in bread and wine and so represented as the Papists imagine the unbloudy sacrifice of the Masse for these reasons 1. Because the Scripture maketh no mention of sacrificing but onely bringing forth bread and wine for Abrahams refreshing 2. That wherein Melchisedecks priesthood consisted must bee divers from the offering and sacrifices of Aaron but Aarons priests offered bread and wine Ergo herein consisted not Milchisedecks priesthood 3. There is a great unlikelinesse betweene Melchisedecks offering and the sacrifice of the Masse for he offered bread and wine in substance but the papists imagine that in the Masse there remaineth nothing but the formes not the substance of bread and wine 4. If Melchisedecks priesthood did stand in the oblation of bread and wine then every bald Masse-priest that sacrificeth in the Masse should be a Priest after Melchisedecks order whereas it is peculiar to Christ onely Psal. 110.4 Thou art a Priest for ever after the order of Melchisedeck 5. Neither would the Apostle have omitted this speciall act of Melchisedecks priesthood wherein he represented Christ of purpose setting forth the comparison betweene Melchisedeck and Abraham for neither were thâ— faithfull Hebrewes uncapable of the doctrine of the Eucharist as Bellarmine imagineth seeing he treateth of as high mysteries as of baptisme and the resurrection chap. 6.2 and why should they be more uncapable than the Corinthians among the Gentiles whom Saint Paul instructeth concerning the Eucharist chap. 11. Neither as Pererius answereth was it a thing impertinent to make mention of Melchisedecks sacrifice of bread and wine if there had beene any such thing seeing the Apostle toucheth all other points of similitude and agreement betweene Christ and Melchisedeck and therefore would not have omitted this wherein they were most like 6. Whereas the fathers are objected that doe apply Melchisedecks bringing forth bread and wine to the Eucharist 1. The Apostle herein ought to prevaile more than all the fathers beside who maketh no such application 2. The Fathers doe not thereby shadow forth the Sacrament of the Eucharist as Ambrose saith Constat sacrificium pâ—riisse c. manere Melchisedeki instatutum quod totâ— orbe terrarum in sacramentorum erogatione celebratur c. The sacrifices of beasts are perished and the institution of Melchisedeck remaineth which is celebrated in the dispensation of the Sacraments The Fathers conclude a Sacrament not a sacrifice of bread and wine and so their testimonies make little for the popish sacrifice of the Masse 7. Many things are unlike betweene Melchisedecks producing bread and wine and the Masse Priests sacrificing He 1. presenteth them unto Abraham they offer them to God 2. Abraham and his company eat of Melchisedecks provision in the Masse the Priest doth all there is no eating or drinking 3. Melchisedeck blesseth Abraham
in vertue But that is not the meaning here it is given as a reason why Sarah doubted of a son because she was old and her Lord also 2. Neither is Pererius collection sound that because Sarah saith shall I have lust that Abraham and Sarah after the birth of Ismael had consented to abstinence from matrimoniall acts for Abraham long after this had children by Keturah which sheweth that there was in Abraham moderate lust and desire and Sarah though her desire that way had beene extinguished yet she was to be obedient Sarah then only speaketh comparatively that the heat and lust of youth was now abated in her QVEST. VIII Whether Abraham was simply unapt for generation FUrther 1. Some thinke that Abraham by reason of his great age was simply unapt for generation in himselfe but yet received a generative faculty from God to beget Isaak sic Thomas Aquin. Contr. Abraham 37. yeares after by Keturah had six sonnes Genes 25. 2. therefore it is like then hee was not simply unapt for generation nor yet enabled by an extraordinary faculty seeing also that many yeares after some at 80. yeeres of age and more had children as Cato and Massinissa Plin. lib. 7. cap. 14. 2. Wherefore Augustines opinion is more probable that Abraham was not simply unapt for generation but not by Sara for afterward by another wife he received children 3. Whereas the Apostle saith that Abrahams body was now dead being almost an hundred yeare old Rom. 4.19 this is spoken in respect of Abrahams owne opinion who was out of hope to have children hee considered not his owne body saith S. Paul Perer. And comparatively because his body was now dead being almost 100. yeare old and much more unable than before and if in his younger yeares he received no children by Sarah much lesse hope was there now Calvin QVEST. IX The reason of Sarahs barrennesse TWo reasons are also given of Sarahs barrennesse because she was old and the monethly custome of women had left her Sarah was now thirty yeares old which may seeme in those dayes when they lived long as Sarah attained to an 120. yeares Gen. 23.1 to be no sufficient reason of her not bearing for than one of ninety yeares might be esteemed as one of 50. now beyond which time women commonly beare not though some have children after those yeares as Cornelia bare Volusius Saturninus at 60. yeares Plin. lib. 7. c. 14. 2. Neither the staying of the monethly course may be thought of it selfe a sufficient cause of Sarahs barrennesse because as Aristotle writeth some may conceive without them though it be rare lib. 7. de histor animal c. 2. 3. But yet considering that Sarah both in her young time and while the custome of women continued with her was barren she being now both old and that use discontinued must needs be much more And therefore those both concurring in aged and barren Sarah doe make the worke more miraculous in that she now conceived QVEST. X. Sarahs laughter whether it argued her incredulity Vers. 12. SArah laughed 1. This laughter of Sarah can neither be altogether excused as Ambrose maketh it a signe of a mystery rather than an argument of incredulity 2. Neither yet did Sarah directly detract from the credit of Gods promise for she did not yet know that they were Angels 3. But of a womanly modesty shee shewed her selfe at the first incredulous and being guilty of her infirmity through feare denied it but yet when shee was rebuked shee stood not in defence thereof neither replied and was confirmed in her faith and beleeved August 4. And herein Gods mercy appeareth that is contented to chastise Sarahs incredulity with a simple reprehension whereas Zacharie for the like offence was stricken dumb Calvin 8. 87. Shall I hide from Abraham 1. Whereas the Septuag read from Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puero my childe Ambrose sheweth that Abraham though old in yeares is called a childe or youth ob pueritia obsequium because of cheerefull obedience and prompt and ready services but wee need not stand upon this note seeing the word is not in the originall and yet it is usuall in Scripture by that word to understand servant QVEST. XI How a thing is said to bee impossible 2. LIkewise where the latine readeth can I hide from Abraham which in the originall standeth thus shall I hide Pererius observation how divers wayes a thing is said to be impossible or that cannot bee is impertinent yet because there may be use elsewhere of this annotation I will not omit it 1. A thing is said to bee impossible when meanes and strength is denied 1 Cor. 3.2 I gave you milke to drinke for yee could not c. 2. That which is seldome done though it may bee done Matth. 5. A City set upon an hill cannot be hid 3. That which is not fitting nor convenient Matth. 9. The children of the bridegrome cannot mourne so long as the bridegrome is with them 4. When a thing may bee done but against the will Gen. 37. 4. The brethren of Ioseph could not speake peaceably to him 5. That which cannot bee done of man or by any naturall cause though unto God not impossible as to cause a Camell to goe thorow the eye of a needle Matth. 19.6 That which is simply impossible both in nature and to God as including a contradiction as it is impossible God should lye Heb. 6.7 That which is forbidden by a superiour power as the Angell saith to Lot Gen. 19.22 I can doe nothing till thou be come thither 8. That which is evill and unseemely as Ioseph saith to his mistresse How can I doe this great wickednesse and sinne against God Gen. 39.9 QVEST. XII Wherefore the Lord imparted his counsell to Abraham concerning the destruction of Sodome Vers. 18. SEing that Abraham shall be indeed a great nation c. Two reasons are given why the Lord will not conceale from Abraham his counsell concerning the destruction of Sodome first in regard of the dignity and privilege which the Lord had indued Abraham with both carnall in that hee should be a father of a mighty people and spirituall because of him should come the Messiah in whom all the nations of the earth should bee blessed 2. In respect of Abrahams diligence and duty in teaching and instructing his posterity after him For this should seeme to have beene the godly practice of the fathers to catechise their families and instruct them concerning the creation of the world transgression of man destruction of the old world Gods providence the Messiah to be revealed everlasting life to come and such like Perer. 3. The Hebrewes thinke that because the Pentapolis or valley of five Cities belonged unto Canaan which was promised to Abraham the Lord imparteth this matter QVEST. XIII Of the greatnesse of the sins of Sodome Vers. 20. THe cry of Sodome is great c. 1. Foure sinnes are noted in Scripture to be
the Prophet expoundeth this place of Gods eternall love and hatred of Iacob and Esau 2. That is the proper sense of the place from the which an argument is framed and a conclusion inferred but out of this spirituall sense concerning everlasting election the Apostle reasoneth and concludeth election to be only of grace not by workes Ergo it is the proper sense 6. Places of Morall observation 1. Observ. The reconciliation of brethren Vers. 9. HIs sonne Isaack and Ismael buried him They which were separated during their fathers life are now united and reconciled in his death which teacheth us that brethren which have beene long at variance should yet when the time of mourning for their father commeth returne in affection Muscul. Not as Esau that intended when his father was dead to execute his malice toward his brother Gen. 27.41 2. Observ. To continue and persevere in prayer Vers. 21. ISaack prayed to the Lord for his wife It seemeth seeing Rebeccah continued barren twenty yeares for Isaack was maried at 40. and was 60. yeares old when Esau and Iacob were borne that Isaack continued many yeares in prayer and waited from moneth to moneth from yeare to yeare till the Lord had condescended to his prayer whereby wee are taught that wee should not give over in our prayers neither limit God to heare us within a time but still patiently expect his gracious pleasure as the Apostle exhorteth that wee should pray continually 1 Thes. 5.17 Mercer 3. Observ. Gods will many times revealed to the weaker sort Vers. 28. ISaack loved Esau c. Rebeccah was better affected toward the chosen seed than Isaack waâ—â— so was Sarahs heart toward Isaack but Abraham loved Ismael whereby wee see that manâ— times God revealeth his will to the more infirme sex and as S. Paul saith chuseth the weake things of 〈◊〉 world to confound the strong 1 Cor. 1.17 Muscul. 4. Observ. Of frugality in meats and drinkes Vers. 29. NOw Iacob sod pottage c. By this we may see how frugall and sparing the diet of those godly Patriarkes was Iacob here contented himselfe with lentill pottage These lentils came from Egypt and was the usuall food in Alexandria for young and old which was commonly vendible in their Tabernes Gell. lib. 17. c. 18. from thence the use of lentils became very common in other countries the Philosopher Taurus used to sup with them and Zeno the Stoike prescribed to his schollers how they should seeth and dresse their lentils with the twelfth part of Coriander seed Athen. lib. 4. The like frugality and parsimony was used in famous countries among the Gentiles The Arcadians lived of akornes the Argives of apples the Athenians of figs the Tyrinthians of peares the Indians of canes the Carmanes of palmes the Sauromatians of millet the Persians nasturtio of cresses These examples ought to make Christians ashamed who use to pamper their bellies and feed their fansies with curious delights and exquisite dainties Perer. S. Paul giveth a rule for this meats for the belly the belly for meats God shall destroy both it and them 1 Cor. 6.13 that therefore men should not bee so carefull to feed and fill their bellies with dainty fare and costly meats seeing they both must fall to corruption 5. Observ. Against prophane persons that sell heaven for earthly pleasures Vers. 33. HE sold his birth-right Esau that for a messe of red pottage did part with his birth-right is a president and patterne of all those which for the momentany pleasures and profit of this life doe sell and lose their hope of eternall life Mercer As that rich glutton Luke 16. which purchased his ease and pleasure in this life with the everlasting paine and torment of his soule afterward for this cause is Esau called a prophane person Heb. 12.16 which for one portion of meat sold his birth-right CHAP. XXVI 1. The Argument or Contents FIrst in this Chapter is shewed the occasion of Isaacks going to Gerar which was by reason of the famine vers 1. And Gods Commandement vers 2 3. with the renewing of the promise made to Abraham 4 5. Secondly this Chapter treateth of Isaacks abode and dwelling in Gerar with such things as there happened 1. The question that arose about his wife vers 7â— to 12. 2. The envy of the Philistims against Isaack because hee prospered and waxed rich vers 13. to 18. 3. The contention betweene Isaacks servants and the Philistims concerning certaine fountaines vers 18. to vers 23. Thirdly there is declared the departure of Isaack from Gerar to dwell in Beersheba and the covenant there made betweene him and Abimelech vers 23. to the end 2. The divers readings v. 3. 18. my word shall be an helpe unto thee C. I will be with thee and blesse thee caeter v. 10. one of my stocke might have slept S. C. one of my people might have lion caet heb shacabh thou mightst have brought upon us ignorance S. this sinne caet v. 11. he that toucheth this mans wife H. this man or his wife caet v. 12. he found barly increased an hundred fold S. he found an hundreth fold caet v. 14. much tillage georgia S. a great family or houshold caet guabudah signifieth both v. 17. in the brooke of Gerar. H.C. in the valley of Gerar. caet nachal signifieth both a valley is more proper because they digged there v. 20 21 22. Heseck Sitâ—ah Rehoboth G.T.P. contention enmity roomth H.S.C.B. v. 25. there Isaacks servants digged a well in the valley of Gerar. S. v. 26. accompanied with his friend C. with Ahuzzah his friend caet v. 28. let the oath be confirmed that was betweene our fathers C. let there be now an oath betweene us caeter v. 33. he called it abundance H. an oath S. he called Shibah caet v. 35. they were rebellious against Isaack and Rebeckah C.B. they offended or were a griefe of minde caet heb bitternesse of Spirit 3. The Explanation of doubtfull questions QVEST. I. Whether this Abimelech were the same with whom Abraham had to deale Vers. 1. ANd there was a famine in the land c. 1. This other famine in Abrahams time was that famine mentioned chap. 12. where Abraham went downe into Aegypt Mercer for chap. 20. when Abraham sojourned in Gerar there is no famine spoken of which Pererius supposeth to have beene the cause of Abrahams going thither 2. This Abimelech might be either the same with whom Abraham had to deale who might bee now not above an hundred yeare old or another King of that name for the Kings of Gerar were called by the name of Abimelech as the Kings of Aegypt Pharaohs Phicol also might be the name of office or the same man might serve the father and sonne Mercer 3. Therefore we need not with Augustine quaest 75. in Genes to thinke this story to have beene done long before and to be set downe by way of recapitulation for it seemeth that Abraham was
follow that because they suffered in earth they should there also bee rewarded but as the Israelites were afflicted in Egypt and recompensed in Canaan so the faithfull for their travell and labour in the earth shall finde rest in heaven 5. Confut. Obedience for feare of punishment not commendable Vers. 41. THe dayes of mourning for my father will come shortly c. Esau forbeareth a while from slaying his brother not of any conscience but for feare of his fathers curse displeasure we see then that obedience which is caused for feare of punishment is but a forced obedience nor of any acceptance with God which notwithstanding is so much commended of the Papists Calvin Saint Paul saith Love is the fulfilling of the Law Rom. 13.10 they then which doe not yeeld their service of love doe not keepe and fulfill the Law 6. Places of Morall observation 1. Observ. The meditation of death profitable Vers. 2. I Know not the day of my death The ignorance of the time of our end ought to stirre us up to watchfulnesse and to make all things strait with God and the world as here Isaack resolveth to hasten the blessing of his sonne because of the uncertainty of his end Muscul. for our Saviour exhorteth us to watch because we know not when the Master of the house will come Mark 13.35 2. Observ. Parents curse how much to be feared Vers. 12. SO shall I bring a curse upon mee and not a blessing c. Iacob is afraid to purchase his fathers curse whereunto the Scripture attributeth much we read how heavie Noahs curse was upon Cham Augustine reporteth a strange story of a woman of Caesarea in Cappadocia who after the death of her husband receiving wrong at the hand of her children which were ten in number seven sonnes and three daughters accursed them all whereupon presently they were all stricken with a shaking and trembling of all their parts and for shame they dispersed themselves into divers Countries of which number two Pallus and Paladia a brother and sister came to Hippo Lib. 27. de Civit. Dei cap. 8. 3. Observ. God must be sought and flied unto in time Vers. 34. BLesse me also my father c. Esau came too late for the blessing which was bestowed before and he comming out of time another having prevented him could not obtaine it no not with teares we must seeke the Lord therefore in time and enter in while the doore is open lest if we stay till the doore be shut upon us we remaine without so the Prophet saith Seeke the Lord while he may be found call upon him while he is neare Isay 55.6 Calvin 4. Observ. Outward blessings common to the just and unjust Vers. 39. THe fatnesse of the earth shall be thy dwelling c. Esau is blessed with temporall gifts as the fatnesse of the earth as Iacob was before so that wee see that these externall blessings of the world are granted as well to the ungodly as the righteous as our Saviour saith That God sendeth raine upon the just and unjust Matth. 5.45 Perer. Which teacheth us that we should not much care for these outward things but desire the best and more principall gifts 5. Observ. Persecution for righteousnesse sake Vers. 43. FLee to Haran c. Iacob is constrained to flee and shift for himselfe because of the blessing so while the faithfull doe seeke for the Kingdome of heaven and spirituall things they must make account to finde hard entertainment in the world Calvin But Christ hath given us a comfort Blessed are they which suffer persecution for righteousnesse sake Matth. 5.10 6. Observ. Gods promises to be expected with patience FUrther whereas Iacob which hath the blessing is driven from his fathers house and is constrained to serve twenty years under an hard master and Esau in the meane time had the rule of his fathers house prospered and became a mighty man and yet for all this neither Rebeckah nor Iacob despaired of Gods promise or doubted of the blessing it teacheth us that although the wicked doe for a while flourish in the world we should not doubt but that God in his good time will performe his promise toward his Mercer 7. Observ. Injuries must first be forgotten and then forgiven Vers. 45. TIll thy brothers wrath be turned away c. and he forget c. The forgetfulnesse of wrongs bringeth forth forgivenesse but where injuries are remembred they are hardly remitted Muscul. We must therefore forget and then forgive as Ioseph did forget all the wrongs that his brethren did unto him and considered how the Lord turned it to his good Gen. 50.20 8. Observ. Wives must not exasperate or provoke their husbands Vers. 46. I Am weary of my life for the daughters of Hoth Rebeckah as a wise and discreet woman not willing to grieve her husband concealeth from him the malicious hatred of Esau toward Iacob and pretendeth another cause of sending away Iacob namely to provide him a wife from her owne kindred and not to match into so wicked a race as Esau had done Mercer By which example women should learne that as their husbands ought not to be bitter to them so they againe should not exasperate their husbands with quicke words or froward deeds as Sarah obeyed Abraham and called him Lord 1 Pet. 3.6 she did with milde and dutifull words seeke to please him CHAP. XXVIII 1. The Argument and Contents FIrst Isaacks charge to Iacob concerning his marriage and his blessing are set forth vers 1.5 2. Esau his hypocrisie who to please his father taketh a wife from Ismaels house vers 6. to 10. 3. Gods providence is declared in a vision to Iacob how the Lord promised to bee with him and to conduct him vers 10. to 16. 4. Iacobs feare devotion and vow are expressed vers 16. to the end 2. The divers readings v. 2. Into Mesopotamia of Syria H.C. Mesopotamia S.B. Padan of Syria T. Padan Aram. G.P. v. 4. Which God promised to thy grand-father H. which God gave to Abraham cater v. 5. Rebeckah his mother H. the mother of Iacob and Esau. cater v. 8. Proving that his father did not willingly looke upon the daughters of Canaan H. Esau saw that the daughters of Canaan displeased or seemed evill in the sight of Isaack his father cater v. 9. Melech the daughter of Ismael H. Mahalath caet v. 13. The Lord leaned upon the ladder H. the glory of God stood upon it C. the Lord stood above it cater v. 13. Feare not S. the rest have not these words v. 14. For thee and for thy children shall all the kindreds of the earth be blessed C. in thee and thy seed cater v. 16. In truth the glory of God dwelleth in this place C. truly the Lord is in this place cat v. 17. This is no common place but a place wherein God is pleased and over against this place is the gate of heaven C. this is no
ewes conceived or had heat C. in the ramming or conceiving time of the strong or well bodyed sheepe B. G. T. chashar to joyne together whereof they are called well bodyed or strong sheepe v. 42. When the ewes brought forth he did not put them S. when the ewes were feeble B. G. when they were put together late or in late ramming time H.C.T.P. guataph whereof is derived the word behagnatoph in bringing forth late the not marked were Labans the marked Iacobs S. the late brought forth were Labans the timely or firstlings Iacobs C.H. the feebler were Labans the stronger or well bodied Iacobs T.B.G.P. v. 43. camels asses and mules S. camels and mules câ—t 3. The Explanation of doubtfull questions QUEST I. Whether Rachel envied her sister Vers. 1. RAchel envied her sister 1. Some thinke that this was a kind of zeale rather than envie she grieved rather at her owne infecundity or barrennesse than that her sister was fruitfull Perer. 2. But the text is evident that shee envied her sister shee was offended that her sister was fruitfull and she barren Neither is there any inconvenience to yeeld to those holy women their infirmities they were not Angels Merc. chavah signifieth both to envie and strive with emulation or zeale QUEST II. Of Rachels impatient and immoderate desire of children GIve me children or else I die 1. She saith not so as though Iacob of purpose had restrained his naturall force as R. Levi. 2. Neither is it her meaning that Iacob should by his prayer obtaine children for her as Isaack had done for Rebecca for then Iacob would not have beene angry with her 3. Neither did she thus say as though she did not know that God was the giver of children which she confesseth vers 6. God hath given sentence on my side 4. But thus in her womanly heat she breaketh forth as though the fault was in her husband seeing she should otherwise die either for griefe or that she might as good be dead as beare no children Mercer and that her name by this meanes should die with her Perer. 5. Three reasons made her so desirous of children 1. Her envy for her sisters happinesse 2. That she might be the more deare to her husband 3. Because of the promised seed Perer. QUEST III. Of the causes of barrennesse Vers. 2. IAcob was angry and said Am I in Gods stead c. 1. There are naturall causes of sterility or barrennes either some originall defects in the birth as some are borne unapt for generation or else it may come by diseases sometime the constitution of the body is an impediment as in fat bodies where nature is turned into the nutriment of the body Aristot. lib. 2. de generat animal c. 2. 2. There is a supernaturall cause of barrennesse when it pleaseth God to restraine the wombe as in the women of Abimelecks house Genes 20.18 Foure keyes to open and shut are in Gods hand which the Lord hath not commited to any other either Angell or Seraphim the key of raine Deuter. 28.12 The Lord shall open his good treasure the heaven to give raine the key of food Psal. 104.28 Thou openest thy hand and they are filled the key of the womb the key of the grave when the dead shall be raised Perer. ex Tharg Hierosolym 3. Plato himselfe confesseth that procreation was the gift of God Quamvis in mortali animante fiat restamen divina est pregnatio genitura ab immortalib est Generation though it be done in a mortall creature yet it is a divine thing procured by an immortall power Plat. in Symp. QUEST IV. In what sense Rachel saith she shall beare upon my knees Vers. 3. SHee shall beare upon my knees 1. Not as though Rachel should be her midwife or nurse as Onkelâ—s 2. Or that by her example Rachel should the sooner conceive as the Hebrewes 3. But that as it followeth Rachel might have children by her maid for the children of the bond-maids were accounted as the dames her meaning is that she might dandle them upon her knees and play with them as mothers doe with their children so is this phrase taken Isay 66.12 them shall ye sucke ye shall be borne upon her sides and be joyfull upon her knees 4. Rupertus doth fitly allegorize this saying of Rachel lib. 7. comment in Genes 36. as they which Bilha brought forth were borne upon Rachels knees so qui per prâ—dicationem invidentis auâ—ivit verbum teneat in Catholica ecclesia verae perfectionem fidei ita nihil differet à legitimis filâ—â—s so he that heard the word by the preaching of envious teacherâ— holding the true faith in the Catholike Church may differ nothing from the lawfull children of the Church as the sonnes of Iacobs hand-maids received their inheritance and had their lâ—t amongst their brethren QUEST IV. Whether Ruben brought unto his mother mandrakes Vers. 14. GIue me of thy sonnes mandrakes c. 1. It is most like that they were rather pleasant and sweet flowers where with they used to strew their husbands bed than that heâ—be which is called mandrakes for these reasons 1. Ruben was now but a child of 5. or 6. yeares old and not above for he was borne in the beginning of the 7. last yeares and therefore had no discretion to make choice of flowers for their vertue but for their colour or smell 2. It was now wheat harvest in the spring time which in those countries was in the beginning of May when the Mandrake apples are not ripe for so the Septuagint read Mandrake apples 3. The Mandrakes have a strong smell which the Arabians call Iabrochin of the ranke savour of goats whereas these herbs called dudaim are commended for their sweet smell Can. 7.13 The mandrakes have given a smell and in our gates are all sweet things Iun. 2. Whereas Augustine saith of the mandrakes Rem comperi pulehram suaveolentem sapore in sipido I found them to be faire in shew sweet in smell vnsavory in taste lib. 22. com Faust. c. 56. he may speake of that kind of mandrakes which grew in those hot countries in Africa which might have a more fresh smell but otherwise concerning the mandrakes knowne to us Plinie a diligent searcher of the nature of herbes saith Odor ejus gravis sed radicis mals graviâ—r c. sic noxiâ— vires gravedinem afferunt ipso â—lfactu The smell is very strong specially of the root and apple the force thereof â—ery hurâ—full the very smell bringeth heavinesse Plin. lib. 25. c. 13. Levinus Lemnius confirmeth this by experience that by laying of a mandrake apple in his studie he became so drousie that he could not shake it off till the apple was removed lib. de herb 3. Epiphanius thinketh that the mandrake inciteth and provoketh either man or woman to lust as it is held that they have vertue to cause women to conceive and that Rachel
time but Iacob used thus to doe that Laban might have some increase of his colour although by this meanes the stronger fell out to be Iacobs QUEST XV. Whether Iacobs device were by miracle or by the workes of nature THis device of Iacob by the sight of particoloured rods to cause the eawes and goats to be conceived with young of the like colour 1. Is neither to bee held altogether miraculous as Chrysostome thinketh non erat juxta naturae ordinem quod fiebat c. it was not according to the course of nature that was done but miraculous and beyond natures worke hom 57. in Genes much lesse doe we receive the fabulous conceit of one Hosaias an Hebrew that the eawes â—onceived alone without the males by the sight only of the rods in the water ex Mercer 2. Neither do we ascribe this altogether to the work of nature although the cogitation and conceit of the minde be very much in the forming of shapes and therefore as Plinie noteth plures in homine quam in caeteriâ— animalibus differentiae there are more diversities of shapes among men than bruit beasts because of the variety of their conceits lib. 7. c. 12. Galen writeth of a woman that by beholding of a faire picture by a deformed husband had a faire childe libr. de theriaca Quintilian writeth of a Queene that upon the like conceit brought forth an Aethiopian Hypocrates maketh mention of a woman that being delivered of a beautifull childe much unlike both the parents should have beene condemned of adultery but was freed by a learned Physitian that imputed it to a picture which she had in her sight ex Perer. The Hebrews report of an Aethiopian that had a faire child and a Rabin being asked the reason thereof shewed the cause to be a white table that was in her sight at the time of conceiving The like report is that a woman brought forth a mouse because a mouse chanced to run before her when she was with childe Mercer The like operation hath the object of the sight in bruit beasts for this cause the fashion is in Spaine to set before the mares when they are horsed the most goodly beasts of that kinde Muscul. The like practice is used by the Dove-masters that they may have a brood of faire pigeons Isydor libr. 12. Etimolog Although then that nature had her worke yet we cannot say that nature wholly did it 3. Wherefore God wrought here together with nature and that after an extraordinary manner first because this devise was revealed vnto Iacob by the Angell of God in a dreame Genes 31.11 Secondly God gave a rare effect to this devise that it failed not whereas if it had beene according to the ordinary worke of nature there might have beene some change and alteration and it is well noted by Valetius that both the male and female concurred in the same imagination and fantasie of the parti-coloured which was the cause that they alwaies brought forth of the same colour lib. desacr philos c. 11. QUEST XVI Of the naturall reason why the imagination should be so strong to worke upon the body NOw further that we may see the naturall reason why that Iacobs sheepe brought forth party-coloured 1. That sheepe by drinking of certaine waters doe change the colour of their wooll Aristotle maketh mention as there is a River in Assyria called Psychrus of that coldnesse which causeth the sheepe that drinke thereof to yeane blacke lambs in Artandria there are two rivers the one maketh the sheepe white the other blacke the river Scamander doth dye them yellow Aristot. lib. 3. de histor animal c. 12. But this alteration is caused by the matter and quality of the water being received and drunke whereas Iacobs sheepe conceived by the very sight 2. The phantasie and affection is very strong to worke upon it owne body sometime upon another children have beene bewitched by the malitious sight of those that have intended them hurt some by immoderate joy have presently dyed as Philippides the Comicall Poet for his unexpected victory of his fellow Poets and a woman for the returne of her sonne whom shee supposed to have beene slaine in the warres in the extremity of joy ended her life as the Romane histories testifie hence it is that the very sight of that which goeth against the stomacke procureth vomit some by the seeing of others bloud have sounded others for feare looking downe from a steepe place have tumbled downe they which are strucken with sudden feare doe was pale in their face their hands tremble their voyce is taken away and all the body is distempered such is the operation of the conceit of parents in the conception of their children which causeth such variety of shapes of colour gesture ex Marâ—il ficin lib. 13. de Platon Theolog. cap. 1. 3. As we see by experience that the imagination of the minde doth bring forth such effects in the body so the reasons thereof may be yeelded to be these 1. The power and dominion which the soule hath over the body the one is the moover and stirrer the other the thing mooved the soule is to the body as the workeman to his worke which he frameth and fashioneth according to the idea and conceit of the mind and so it is in the conception and generation of children Tosta q. 10. in c. 30. 2. Another reason may be taken from the nature and property of imagination Imaginari non est neque animi neque corporis sed conjunctim to imagine is not proper to the soule or body apart but to them both together as the rest of the affections of love and hatred and the like are the mind then is like to that which it imagineth and the body with the mind begetteth that which is like to it selfe so it commeth to passe that the likenesse which the phantasie imagineth the body begetteth Valles 3. A third reason is from the nature and power of the seed which as it floweth from all the parts of the body and therefore worketh materially the similitude of the same parts so also is it procured by the minde and phantasie and therefore expresseth also that quality in the birth which was in the minde from whom it was sent Perer. ex Valles 4. Places of Doctrine Doct. 1. Abrahams seed begotten by the power of God Ves. 21. GOd opened her womb c. In that God made Leah and Rachel fruitfull of whom came the promised seed it sheweth that it was not the worke of nature but the gift of God Muscul. And as Abrahams carnall seed was propagated by God so much more the Spirituall which are borne not of bloud nor of the will of the flesh nor of the will of man but of God Iohn 1.13 Doct. 2. The children of the barren wombe most excellent Vers. 24. SHe called his name Ioseph as the children of the barren are noted in Scripture to have beene most excellent as Isaack of
City was not 〈◊〉 off from the place where Iacob kept his sheep◠whence hee sent for his 〈◊〉 into the 〈◊〉 vers 4. and therefore it could be little lesse than 3. dayes journey from Laban who is 〈◊〉 like for 〈◊〉 haste and expedition to take his journey from the place whither the 〈◊〉 was brought him 3. Though Iacob was six dayes journey before Laban he might well overtake him in seven dayes 〈…〉 was encumbred with his children and cattell and could not drive fast and for that hee had pitched his tents in Gilead there purposing to refresh himselfe supposing the danger and feare of Labans pursuit to be over Mercer QUEST XII How Laban is charged neither to speake good or evill Vers. 24. TAke heed thou speake not ought save good c. The Hebrew phrase is from good to evill 1. Which is not to begin with good words and end with evill as Onkelos seemeth to take it 2. Nor yet is he forbidden only not to speak evil as the Latine and Septuagint with others 3. But he is forbidden to speak any thing at all either good or bad either faire words or soule not simply but concerning Iacobs returne againe into Mesopotamia and so Laban accordingly forbeareth to speake any thing at all of that matter the like phrase is used Gen. 24.50 Mercer Iun. QUEST XIII When God appeared to Laban and where he pitched his tents Vers. 25. THen Laban overtooke Iacob 1. This vision which Laban had was not in the beginning of his journey as some thinke but in the same night that he came to Gilead for so he saith Yesternight or the last night for so the word cemesh signifieth the God of your Father appeared unto me when he was now purposed to bee revenged of Iacob the Lord staied him 2. They pitched their tents both in the same mount not farre asunder some say Iacob was in the top of the hill Laban in the bottome some affirme the contrary but this is uncertaine Mercer It is most like that Iacob seeing Laban to approach set himselfe in as good order as he could doubting the worst Muscul. QUEST XIV How Iacob saith let him not live Vers. 32. WIth whom thou findest thy gods let him not live c. 1. Not as though he should say I will kill him with mine owne hand 2. Neither by vertue of this curse as the Hebrewes note did Rachel afterward dye an untimely death for Iacob knew not that she had them 3. But either they are words of imprecation whereby Iacob wisheth that God would shew his judgements upon him that had committed that theft Mercer Or else he giveth power to Laban even to take away their life Calvin QUEST XV. Of the divers takings of the word brother in Scripture SEarch before our brethren 1. Hierome noteth that the word brother is foure wayes taken in Scripture 1. For them that are so by nature and properly as Iacob and Esau were brethren 2. For them of the same nation as the Israelites were all brethren Act. 7.26 3. They that were of one kindred were called brethren as Abraham saith to Lot Wee are brethren Genes 13.8 4. They that are of the same Christian faith and profession 1 Cor. 5.11 If any that is called a brother c. 2. By brethren here wee understand not with Hierome Iacobs children which were yet of small discretion Ruben the eldest not being above 13. yeare old nor yet some other of his wives kindred that Iacob brought away with him out of Mesopotamia for they had beene no competent Judges in this case but the brethren were those whom Laban brought with him of his kindred vers 23. to whom Iacob referreth the judgement of this matter Mercer QUEST XVI Of the order in Labans searching of the tents Vers. 33. THen came Laban into Iacobs tent 1. Neither as Rasi thinketh had Iacob and Rachel one tent for the text sheweth that Laban went first into Iacobs tent and then into Leahs and from thence to Rachels 2. Though last mention bee made of Rachels tent that is because there the idols were hid Laban last of all searched the maids tents and out of Leahs tent he went into Rachels Mercer QUEST XVII Of Rachels excuse Vers. 35. THe custome of women is upon me 1. Not that women while their monethly custome is upon them are not able to rise but many times they are beside that infirmity troubled with the head-ake and are stomacke-sicke and not fit to be disquieted 2. As also they counted women in that case in times past uncleane they would neither talke with them nor suffer them to breathe upon them which might be the cause that Laban answereth not a word to his daughter but goeth presently out of her tent hereof the word niddah that signifieth an uncleane woman is derived of nadah which is to remove or send farre off because women at that season were separated from the company of others Mercer 3. Rachel made this excuse not either in detestation of the Idols vouchsafing them no better place than the Camels litter nor yet so much of love to keepe them as of feare because of the present danger in the meane time Laban by this excuse was blinded and deluded QUEST XVIII Whom Iacob meaneth by the feare of Isaack Vers. 42. THe feare of Isaack 1. Iacob neither meaneth that feare of Isaack when his father would have offered him up in sacrifice as some interpret for that was but a naturall feare of death for his patience and obedience was more commendable at that time than his feare 2. Neither doth Iacob speake of his owne feare and reverence toward his father 3. Nor yet of Isaacks feare or worship of God 4. Or of Isaacks feare and care for the prosperity of his sonne Iacob all these are here unproper to be matched with the God of Abraham 5. But feare is taken here not actively but passively for God himselfe that is feared Calvin who sometime is called by names effectivè in respect of the effect so is God called our strength our health salvation or objective by way of object so is God called our hope our love our joy our feare because he is the object of all these Perer. Rasi thinketh that hee is called not the God but feare of Isaack because Isaack was yet living and God doth not call himselfe by the living but this is a false note for Gen. 28.13 he is called the God of Isaack some doe in this difference of names note a distinction of the persons and understand the God of Abraham to bee the father the feare of Isaack to be Christ of whom he was a speciall type This collection may bee admitted Mercer So then by the feare of Isaack Iacob meaneth the God whom Isaack feared and worshipped having a reference to that feare also whereby Isaack was restrained from revoking the blessing given to Iacob Gen. 27.33 QUEST XIX Of the Syrian name which Laban gave and of the
housholders that they should exercise and traine up their families in the service of God and season all their worldly affaires with a relish of religion as the Apostle saith I will that men pray every where lifting up pure hands c. CHAP. XXXIV 1. The Method and Contents FIrst in this Chapter is set forth the ravishing of Dinah by Sechem with the occasion thereof vers 1. the sequele he desireth her to be his wife vers 3 4. Secondly the punishment is described which was brought upon the whole City for this sinne this punishment is devised then executed In the device 1. We have the motive the griefe of Iacob and wrath of his sonnes 2. The occasion the offer of mariage by Hemor and Sechem vers 8 13. 3. The device is propounded vers 13. to 18. assented unto by Hemor vers 18 19. perswaded to his Citizens to vers 25. Then it is cruelly executed by Simeon and Levi vers 25 to 30. Thirdly there followeth the expostulation of Iacob with his sonnes and their excuse vers 30 31. 2. The divers readings v. 1. which she bare to Iacob this clause is wanting in the Latine translation v. 2. forced or ravished her H. C. S. defiled her G. humbled her S. P. afflicted her T. gnâ—vah to afflict v. 3. he pleased his minde in Dinah C. his heart clave unto Dinah caet dabach to cleave v. 5. which when Iacob heard H. Iacob heard that he had defiled Dinah his daughter caet v. 7. they were very angry H. they were pricked and grieved S. they were much moved and very angry Ch. they grieved at it and were angry caet v. 7. it shall not be so S. P. he had committed an unlawfull thing H. which thing ought not to be done caet v. 8. the soule of my sonne Sechem cleaveth to your daughter H. my sonne Sychem hath chosen from his heart your daughter S. your daughter pleaseth the soule of my sonne C. P. the soule of my sonne longeth for your daughter B.G. T. casach to love to cleave to please v. 14. then spake unto them Simeon and Levi the brethren of Dinah S. v. 15. in this will wee bee confederate with him H. we will bee like unto you S. agree or consent with you caet jaath to consent v. 21. the land being so spacious and wide wanteth tyllers H. the land is large enough before them caet the land is broad in her hands or wings Heb. v. 22. there is one thing whereby this great good is differred H. in this will they be like unto us to dwell with us S. herein they will consent to dwell with us caet v. 24. and they all assented H. and unto Hemor and his sonne hearkened all that went out at the gate of the citie caeter v. 25. The third day when the wounds are most grievous H. when they were in griefe caet v. 29. their little ones and their wives they led captive H. all their bodies and houshold-stuffe and their wives they carried captive and spoiled whatsoever was in the Citie and house S. and all their goods they carried away their children and wives and whatsoever was in the houses caeter v. 30 you have made me odious H. made me evill before the inhabitants S. put enmity betweene mee and the Cananites c. Ch. caused me to stinke or to be abhorred caet baash to stinke 3. The explication of doubtfull questions QUEST I. Of the age of Dinah when she was defloured of Sechem Vers. 1. THen Dinah 1. Neither is the opinion of Alexander Polyhistor in Eusebius probable that Dinah at the time of her rauishing was but ten yeeres old for she was at this time mariageable and therefore above these yeeres and whereas the same Author saith that Iacob remained in Sechem ten yeeres after hee came out of Mesopotamia as Euseb. reporteth his opinion lib. 9. de praepar Evangel it would follow that Dinah was borne in the land of Canaan in Succoth where Iacob dwelt before he came to Sechem and not in Mesopotamia contrary to the Scripture 2. Neither is Cajetanus conjecture sound that Dinah was but three or foure yeeres old when Iacob came out of Mesopotamia for all Iacobs children were borne in the second seven yeeres of his service for his wives before the last six yeeres of service for his sheepe as may appeare Gen. 30.25 3. Neither yet need wee with the Hebrewes to affirme that Iacobs children were borne every one at seven moneths for admitting the ordinary time of nine moneths of childe-bearing Leah beginning to beare in the eighth yeere the first of the second seven might have her first foure children in three yeeres then allow a yeere of intermission her other two sonnes and one daughter she might have in somewhat more than two yeeres 4. Wherefore the truer opinion is that Dinah was six or seven yeeres old at Iacobs departure from Mesopotamia and that she was now fourteene or fifteene yeeres old for Ioseph borne at the same time of Rachel presently after this exploit are said to be seventeene yeares old Gen. 37.2 Simeon and Levi are supposed to have beene the one 21. the other 22. yeares of age or thereabout so that the time of Iacobs abode in Succoth and Sechem might be seven or eight yeares Perer. Mercer QUEST II. Why Dinah is sad to be the daughter of Leah THe daughter of Leah 1. The Hebrewes note shee was her mothers right daughter for as shee went forth to meet her husband to have him turne in unto her Genes 30.16 so Dinah goeth forth to see and to be seene and therefore it is added the daughter of Leah but this is too hard a censure for Dinah this addition is annexed as answerable to the story before Gen. 30.21 2. Many other uncertaine collections the Hebrewes make here some say that this Dinah was Iobs wife some say she remained a widow in her brethrens house some that Simeon buried her in the land of Canaan some that she went downe into Egypt which is true and that her bones were transported into Canaan Mercer 3. Iosephus thinketh that the women of Sichem at this time kept a solemne feast which was the cause that Dinah was so desirous to goe and see them Mercer QUEST III. Whether it were lawfull for the Hebrewes to give their daughters to the uncircumcised Vers. 14. WE cannot doe this thing to give our sister to an uncircumcised man c. 1. Though Abraham had not any direct precept as Cajetane thinketh not to joyne in mariage with the uncircumcised for both Isaack tooke Rebeccah Iacob Leah and Rachel to wife which came of uncircumcised parents 2. Yet it seemeth that they would not give their daughters to the uncircumcised though they did take of the daughters of the uncircumcised to themselves 3. And it is further to be considered that they speake not in this place simply of marying with the uncircumcised but joyning to
of the one may be preserved the others poore estate pitied that the people may say unto them as the Egyptians did to Ioseph Thou hast saved our liues for as Amb. well saith they thought it no sale of their right but a safety of their estate Lastly Ioseph most wisely did temper severitie and clemencie justice and mercy together first he dealt roughly with his brethren charged them to be spies imprisoned them caused Simeon to be bound laid theft to their charge but afterward he lovingly embraced them wept over them and was afoster father unto them O tormenta misericordiae cruciat amat O the torments of pittie hee vexeth and yet loveth them So mercie and judgement tempered together make a sweet harmony as David saith I will sing mercie and judgement such a song did Ioseph sing His wrath asswaged which appeared and was not his mercie prevailed which was and appeared not So Magistrates doe well sometime with Ioseph to use threats and speake roughly where is cause but I well hope that Iosephs irefull words and pretended threatnings will end toward his brethren with mercifull deeds and extended embracings We praise God for your Honours mercifull government let them first taste of your mercie that teach you to shew mercie The Egyptian priests under Pharaoh by the hand of Ioseph were maintained in the time of dearth I doubt not but your Honour under our peerelesse Pharaoh will doe your best that the Ministers of the Gospell be stored with maintenance where they have it not much more bee suffred to enjoy that they have Ioseph remitted his brethrens trespasse that had taken away his particoloured coat and although some of our brethren would have certaine ceremonies which may seeme as the coat of this Church removed yet Iosephs brotherly connivence may heale up that breach Toleration and forbearance toward friends and brethren in such matters may well beseeme Ioseph But your Honours constant resolution therein concurring with his excellent Majestie against all toleration of contrary religion or giving countenance to such is most honourable and joyous to all faithfull hearts If they differed from us only in some externall rites and were beside peaceable and profitable men they might have some reason to desire and expect to be tolerated and borne with according to that conclusion of the Toletane Councel In una fide nihil officit Ecclesiae sanctae consuetudo diversa c. In the Church the unity of faith is not hindred by the diversitie of rites But seeing they dissent from us in substantial and fundamentall points of faith and so are enemies to the Church and depend upon a forreinē Prelate for their direction and so are dangerous to the state your Honours resolution is most Christian to shew no connivence in this case much lesse to give protection but to use against such all providence and circumspection for Christ and Belial Dagon and the Arke light and darknesse cannot dwell together God give your Honour courage strength and zeale notwithstanding the malice and envie of idolatrous Romanists to hold on this happie course that with Ioseph though archers shoot at you your bow may abide strong and the hands of your armes be strengthened by the hand of the mightie God of Iacob Now lastly I wish unto your Honour Iosephs portion that according to his name first Iosephs vertues then Iosephs honours may be added unto you in this life and his everlasting inheritance afterwards in the heavenly Canaan through the great mercies of our gratious God and infinite merits of our blessed Saviour Christ Iesus to whom bee praise for ever Your Honours ready to bee commanded in the Lord Andrew Willet CHAP. XXXVII 1. The Method FIrst in this Chapter are set forth the causes of the envy and hatred of Iacobs sonne◠against Ioseph 1. His complaining of them to his father vers 2. 2. Iacobs extraordinary love and affection toward Ioseph vers 4. 3. His two dreames of the sheaves vers 7 8. of the starres vers 9 10. whereby was prefigured his preheminence over his brethren Secondly the fruits and effects of their envy are declared their hard dealing toward Ioseph with the occasion thereof and the sequele 1. The occasion was ministred by occasion of Iosephs sending to his brethren by Iacob vers 13. to 19. 2. Their hard dealing appeareth first in consulting to kill Ioseph but that Ruben otherwise turned them vers 20 21. secondly in casting of him into a pit while they themselves did eat and drinke not regarding the affliction of Ioseph vers 23. to 26. 3. In selling of him to the Madianites at Iudah his motion who sold him afterward to Potiphar Thirdly the sequell and issue is this first they dissemble with their father making him beleeve that Ioseph was torne of the wild beasts then they are causes of Iacobs great sorrow and griefe that mourned for his sonne vers 34 35. 2. The divers readings v. 2. when Ioseph was sixteene yeere old H. seventeene caeter v. 2. hee accused his brethren of a bad crime H. Ioseph brought their accusation C. evill saying or report B.G. evill fame T. dibbah signifieth infamy slander reproach v. 5. who hated him so much the more all have but the Septuag v. 13. Israel said to him H. Israel said to Ioseph caet v. 14. and Israel said to him S. and he said caeter v. 20. into an old pit H. into one of these pits caeter v. 21. endevoured to deliver him H. delivered him out of their hands caeter v. 22. this he said to deliver him H. that he might deliver caet v. 28. for twenty peeces of gold S. twenty peeces of silver caet v. 36. to Potiphar Pharaohs Eunuch H.S.B.G. one of Pharaohs courtiers T. Princes C.P. saras a Prince an Eunuch it is like he was not an Eunuch being married Pharaohs chiefe cooke S. chiefe captaine C.H. chiefe steward B.G. master of his guard T. chiefe of his slaughter men P. tabach signifieth to kill to put to death 3. The explanation of doubtfull questions QUEST I. What generations Moses here meaneth Vers. 2. THese are the generations c. 1. Some by generations expound the events and things that happened to Iacob and his posterity sic Vatab but the word toldoth will not fitly beare that sense 2. Some referre these generations to Ioseph as the principall among Iacobs sonnes in whom the image of Iacobs inward vertues and outward countenance did more appeare than in any of the rest Rupert but then he would have said generation not generations in the plurall 3. Others as Ramban Cajetan send us to the 46. chapter following wherein Iacobs posterity is rehearsed and numbred and understand those generations here to bee spoken of but that genealogy following ten chapters after cannot conveniently have dependance of this place 4. Therefore I thinke rather that we are to looke to the 35. chapter where in the end Iacobs twelve sonnes are rehearsed
Covagnan sometime be used appellatively for a merchant Prov. 31.24 But he was a Canaanite as we reade the like of Simeon that he had his sonne Saul by a Canaanitish woman Gen. 46.10 Mercer 3. No marvell then if Iudah matching into the cursed stocke of Canaan whose land was promised to Abraham and his seed which Iudah could not be ignorant of had no good successe in his children the fruits of this marriage who also were accursed of God Calvin 4. Iudah saw this woman he tooke her and went in to her all was done in haste so that his affection carried him headlong his judgement did not guide him Muscul. QUEST V. Er and Onan whence and upon what occasion so called Vers. 6. IVdah tooke a wife to Er his first-borne 1. Though Iudah tooke him a wife without the consent of his father yet he will not have his sonne so to doe Muscul. 2. Whence he is called Er it is not certaine some will have it to signifie watchfull Augustine doth interpret it pelliceus to have his name of skinne or leather such as Adam was cloathed with in token of his transgression lib. 22. cont Faust. cap. 84. Isaack Carus will have all these three sonnes to be named from Iosephs calamity Er because Ioseph was in a manner desolate or destroyed of gnariri Onan of the griefe of their father Shelah of the errour which Iudah committed in selling of Ioseph Ramban thinketh Onan to be so called of the paine of his mother in travell as Rachel called Benjamin Ben-oni and Shelah of his mothers errour in ceasiâ—g to beare afterward But if it bee lawfull to use conjectures I thinke upon what occasion soever they had these names given at the first that the event answered their names for Er was solitary without children Onan had a lamentable end and about Shelah Iudah committed a great errour with Thamar 3. Iudah gave Er his name the mother named the other two not that as the Hebrewes note the father did alwayes name the first-borne the mother the rest for as we saw before in Iacobs sonnes sometime the father sometime the mother indifferently gave the name but not without the consent of the father Mercer 4. Concerning Thamar some Hebrewes would have her the daughter of Seâ— the high Priest Melchisedeck because Iudah judgeth her to be burned according to the law of the Priests daughter committing fornication Levit. 21.8 but seeing Sem died ten yeare before Iacob he lived not to the 50. yeare of Iacobs as Mercerus it cannot be that Thamar a childe-bearing woman should bee his daughter Iacob being at the least an hundred yeare old It is like she was a Canaanitish woman Luther and a vertuous woman that did leave and forsake the idolatry of her Countrey to worship the true God Perer. ex Philone QUEST VI. Of the sinne of Er what it was Vers. 7. NOw Er was wicked in the sight of the Lord. 1. The wickednesse of Er was not as Augustine supposeth in being given to oppression or cruelty lib. 22. cont Faust. cap. 34. but it is like to be the same sinne of unnaturall lust which Onan committed as may be gathered both by the likenesse of the punishment as by the phrase that he was wicked in the sight of God as it is said of the Sodomites Gen. 13.13 his sinne was not secret as Tostatus but it was a sinne very hainous and grievous against the order of nature and institution of God for he abused himselfe and spoiled his seed not because he would not have any issue by a Canaanitish woman as Mercer for then he needed not to have maried her but rather as the Hebrewes conjecture that hee might long enjoy the beauty and favour of Thamar which would be impaired by bearing of children or some such like cause 2. So then this sinne was against nature which is diversly commited either alone when men doe vitiously procure and provoke their seed or with others either of a divers kinde as with bruit beasts or with the same kinde but not the right sex as with the male or with the right sex that is the female but not in due manner which was the sinne of Er and Onan 3. This sinne of Er was against the order of nature using the act of generation for pleasure onely and not for generation it was against God whose institution he brake against his wife whom he defrauded of the fruit of her wombe against himselfe in preventing his issue against mankinde which should have beene increased and propagated Perer. 4. Yet Onans sinne was not lesse than Ers as Augustine thinketh who maketh Er of that sort of wicked men that doe evill to others Onan of that kinde that doe no good to others but herein Onan exceedeth the wickednesse of Er both because he was not warned by his brothers example as Daniel reproveth Belthasar because his heart was not humbled by the fall of Nebuchadnezer his father Dan. 5.22 As also for that Onan committed this sinne of envie against his brother to whom hee should have raised seed whereas Er did it not of envie but of an immoderate desire of pleasure Perer. QUEST VII Whether in any case it were lawfull by Moses law for one to marry his brothers wife Vers. 8. IVdah said c. goe in to thy brothers wife Here a question is moved whether it were lawfull by Moses law for the brother to marry his brothers widow to raise up seed to his brother 1. Philo thinketh that it was not onely lawfull among the Israelites but that it was the custome so to doe among the Canaanites and that the Judges of the Countrey did give Thamar to Onan after the death of his brother Er but the contrary is evident out of the text for Iudah and not the Judges of the Countrey gave Thamâ—r to Onan And I thinke rather that it was a custome received among the fathers and afterward confirmed by Moses law than any usage learned of the Canaanites whose fashions they were not to imitate 2. Neither doe I thinke with the Hebrewes that Iudah was the first that brought in this kinde of marriage though hee be first mentioned but that he had received that custome from other of the fathers 3. Wherefore it seemeth that Moses gave liberty to the next brother to take the wife of his brother that departed without issue and not to the next removed kinsman onely that was without the compasse of the Leviticall degrees and so some expound that law Deut. 25.5 sic Genevens upon that place D. Fulk in 6. Mark annot 2. But the other sense approved by Mercerus Calvin Iunius which understand it of the naturall brother seemeth more probable for these reasons 1. Because the first president of such marriages is taken from this place where one naturall brother succeedeth another in taking his wife 2. The word used in the law Deut. 25.5 jabam signifieth not to doe the office of a kinsman but
high Priest as the Hebrewes imagine for he died ten yeares before Iacob was borne who was now above 100. yeare old and therefore Melchisedeck could not have a daughter so young to beare children neither was this punishment arbitrary in Iudah and inflicted without law according to his pleasure Burgens for Iudah had no such authority there nor yet as Lyranus and Tostatus was she worthy of the fire because she had committed not simple fornication but adultery because she was by law obliged to the third brother and so in a manner espoused for it was not adultery for the widow of the brother to marrie with some other than the surviving brother else Naomi would never have advised her daughters in law to get them other husbands in their owne Countrey Ruth 1.9 But I rather thinke that Thamars adultery was in this that she had played the whore whereas Iudah had betrothed and espoused her to Selah and that Iudah who never was minded to give Selah to Thamar fearing lest he might die also as is evident vers 11. was very forward to take this occasion to be rid of Thamar that Selah might not marrie her 3. But herein appeareth Iudahs too much rigour and injustice that before the matter was examined gave sentence and was partiall the truth being knowne in his owne cause and further it was a savage part to put to death a woman great with childe which is contrary both to divine and humane lawes for it is written Deut. 24.16 The fathers shall not bee put to death for the children nor the children for the fathers but if Thamar had now died the infant had died with her The Romans had a law that the execution of a woman with childe should be deferred till she had brought forth the same also was practised among the Athenians Aeltan lib. 5. And therefore Claudius the Emperour is noted for his cruelty that spared not to put to death women with childe Perer. ex Dion lib. 57. QUEST XI Wherefore the Midwife useth a red threed and what colour it was of Vers. 28. THe midwife bound a red threed c. 1. It is so rather to be read than with Oleaster a twine or double threed the word sani here used commeth indeed of sanah that signifieth to double which is rather to be referred to the double die and colour than the double matter Iun. Tostatus also is much deceived here that taketh it not for a red but a blacke colour twice died ex Perer. 3. The Midwife tied this red threed as a marke of the first-borne because he first put forth his hand and the purple colour very well agreeth to the birth-right or eldership Muscul. QUEST XII Whence Pharez was so called and whereof he is a type Vers. 29. HOw hast thou broken thy breach upon thee 1. Hierome is deceived that of this word pharatz that signifieth to breake or divide thinketh the Pharises to have taken denomination whereas they had their name rather of Pharas which signifieth to disperse or separate because they were separate from other in profession of life and their apparell Mercer 2. This story hath bin diversly allegorized by the fathers some by Pharez understand the beleeving Gentiles by Zarah the Israelites and by the red threed their bloudy circumcision sacrifices sic Iren. Cyril Some contrariwise will have Phares to signifie the Jewes Zarah the beleeving Gentiles Chrysost. 3. But this Phares is more fitly a type and figure of Christ who hath broken downe the partition wall and hath broken the power of hell and death Mercer And by this strange and extraordinary birth the Lord would have Iudah and Thamar admonished of the sin which they had committed and to be humbled thereby though he in his mercie had forgiven it Calvin 4. Places of Doctrine 1. Doct. The difference betweene the apparelling of widowes and wives Vers. 14. SHe put her widowes garment off c. It seemeth that it was the use in those dayes for widowes to be knowne from wives by their mourning and grave apparell in which case more is permitted to women that are married whom the Apostle alloweth to adorne themselves with comely and sober apparell without pride or excesse 1 Timoth. 2.9 to please and content their husbands but widowes having no husbands to whose liking they should apparell themselves ought not to decke themselves to please other mens eyes Luther 2. Doct. Friendship ought alwayes to be joyned with pietie Vers. 20. IVdah sent a kid by the hand of his friend This Hâ—rah Iudahs friend did performe an evill office in being as it were a broker for Iudah who should neither have requested any dishonest or uncomely thing of his friend nor the other yeelded unto it love truth and piety ought not to be separated as Saint Iohn saith Whom I love in the truth Epist. 3.1 Muscul. 3. Doct. Adultery in former times punished by death Vers. 24. LEt her bee burnt We see that even among the Canaanites adultery was judged worthy of death for Iudah inventeth no new kinde of punishment but speaketh according to the law and custome of that Countrey So the Lord himselfe said to Abimelech that had taken Sarai unto him Behold thou art but a dead man for this c. Gen. 20.3 Now although this law as peculiar to that Countrey bindeth not now neither in respect of the kinde of death for by Moses law onely the Priests daughter if she played the whore was burned Levit. 21.9 the rest were stoned nor yet in the inequality of the law for the women offending were burned the men escaped as appeareth in Iudah Calvin whereas both adulterers and adulteresses are alike guilty and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives and the distinction of families in which respect it may be thought somewhat of the former rigour and severity may be abated yet this example condemneth the security and connivence of magistrates in these dayes in the punishing of this sinne when as faults of lesse nature are more severely censured than adultery And whereas the president of our Saviour is urged by some for the mitigation of the punishment of adultery because he would not condemne the woman taken in adulterie it doth not serve their turne for this mercie Christ shewed not to cleare or exempt the adulteresse leaving her to the magistrate but partly to shew that he came not to be a judge in such causes as neither in other like businesses as dividing of the inheritance Luk. 12.14 partly by this example he would teach what is to be required in the person of an accuser not to bee guilty of that crime whereof he accuseth others 5. Places of Confutation 1. Confut. That it is not lawfull upon any occasion to marrie the brothers wife Vers. 8. GOe into thy brothers wife Because in this place as also Deut. 25.5 it is permitted to naturall brethren to marry the wives of their brother deceased
with mee Ambrose The third is their impudent behaviour and continuall solliciting as here this unshamefast woman did day by day move and provoke Ioseph Vers. 10 ex Perer. 4. Observ. The occasion of evill to bee avoyded Vers. 10. HE hearkened not unto her to lie with her or bee in her companie Ioseph would avoid all occasions that might draw him into the least suspition of evill Muscul. So the Apostle saith Abstaine from all appearance of evill 1 Thess. 1.22 He that will not be inticed to adulterie drunkennesse and such like must shunne and avoid the companie of such 5. Observ. The unstable affections of the wicked Vers 14. SHee called to the men of the house This wicked womans love was turned into hatred such was Amnons filthie love or lust rather toward Thamar whom he hated as much after his uncleane act as hee doated upon her before 2 Sam. 13.15 Such are the affections of the wicked variable inconstant inhumane unstedfast 6. Observ. God visiteth his children even in prison Vers. 21. THe Lord was with Ioseph and shewed him mercie c. Though Ioseph was closed up in the darke dungeon yet God was his light and comfort as it is in the Psalme Vnto the righteous ariseth light in darkenesse Psal. 102.4 Visiâ—at deus in carcere suos God doth visit his even in prison as Christ saith in the person of his members I was in prison and ye did not visit mee Matth. 25. Thus God visited Paul and Silas being fast in the stocks in the inner prison when at midnight they sung a Psalme unto God Act. 16.25 CHAP. XL. 1. The Method or Argument THis chapter sheweth first what favour Ioseph found for the time present at the hands of the keeper and how he was set over the other prisoners vers 1. to vers 5. Secondly how by the interpretation of certaine dreames he made away for his deliverance and preferment following where first the dreames are rehearsed unto him the dreame of Pharaohs chiefe Butler apart as also the dreame of the chiefe Baker then Ioseph expoundeth the dreames the interpretation of the one was good of the other unhappie lastly is shewed the divers successe of these dreames according to Iosephs interpretaâ—â—â—n vers 19. to the end 2. The divers readings v. 1. It happened that two Eunuches offended H. the rest have not this clause but onely that the Butler and Bakâ—r offended The chiefe Butler and chiefe Baker S. The Butler and Baker caet v. 1 The Butler and Cooke T. Butler and Baker caet aphah signifieth to bake and to seeth and dresse meat it appeareth v. 17 that he had charge of the Kings meat v. 2. Pharaoh was angrie with them H. angrie with his two Eunuches S. two princes C. officers G. B. Courtiers T. Saris signifieth both and Eunuch and geâ—ded man as likewise a principall officer or man in authoritie v. 3. He sent them into the prison of the Captaine of the souldiers H.C. of the chiefe steward G. B. praefecti satellitum master of the guard T. principis lanionum the chiefe slaughter-man P. see before chap. 37.36 of the divers readings of the word tabach v. 3. In the place where Ioseph lay S. lay bound caet the house of them that were bound where Ioseph lay bound G. the round tower T. Soâ—ar a round vaulted place v. 5. They dreamed both a dreame the same night H. both one dreame in one night S. every one his dreame catâ—r Their visions were of their dreame S. each mans dreame of a divers interpretation S. according to the interpretation thereof câ—t The Butler and Baker of the King of Egypt which were bound in prison all have this clause but the Latin v. 13. Pharaoh shall remember thee C. remember thy service H. thine office S. â—â—mber thy head or â—eavie thine head T. lift up thy head B.G.P. heb v. 16. Three baskets of meale S. filled with principall or white bread C. three white baskets G. P. three white wicker baskets B. baskets full of holes T. char signifieth white and full of holes v. 17. All kinde of baken meats for Pharaoh cat all kind of meats dressed by the art of coquerie T. see before v. 1. v. 23. He forgot his interpreter H. remembred not Ioseph but forgâ—t him caet 3. The explanation of doubtfull questions QUEST I. What the offence was of Pharaohs chiefe Butler and Baker Vers. 1. THe Butler offended c. 1. This Butler and Baker that offended were not the under officers and therefore they which were set over them were punished as R. Ephraim Carus thinketh for it had not beene justice to punish one for an others fault but the same parties which offended were committed 2. Neither was this their offence because Pharaoh found a flye in the cup and a little stone in the bread as some Hebrewes imagine it is not like that so wise a Prince would punish so small offences with death some thinke they had attempted the chastitie of Pharaohs daughters but it is most like that it was some conspiracie or treason against the life of Pharaoh as we reade in the booke of Esther that two Eunuchs conspired against Assuerus Mercer QUEST 2. How the chiefe Butlers head is said to be lift up Vers. 13. WIthin three daies shall Pharaoh lift up or leavie thy head c. 1. Iunius exposition here is too curious that referreth this to that use and custome of tables made with rowes and ranks of holes with pegges against the which were written the names of the officers with their ministerie and services and that this peg is called the head and the boord or table the base or seat to the which the peg should be removed which signified the restoring of him to this place againe 2. I had rather with Mercerus understand by lifting up or leavying the head the numbering of him among the rest as the phrase is used Exod. 30.12 When thou liftest the head of the children of Israel that is takest the summe of them 3. But we neede not search further than with Musculus to take the plaine and ordinarie sense who by lifting up or leavying the head understandeth his advancement and restoring to his former condition as the head of Ioachim King of Iudah is said to be lift up when he was delivered out of prison 2. King 25.27 QUEST III. Whether Ioseph offended in making request to the Butler to remember him Vers. 14. HAve me in remembrance c. 1. The Hebrewes doe reprehend Ioseph for trusting to this meanes of his deliverance say that for this cause he was chastised with two yeares longer imprisonment to the same purpose writeth Augustin serm 82. de temp But although Ioseph was content to use the meanes which was offered yet there is no doubt he relied upon Gods providence still theerfore Ioseph is here reprehended without cause 2. Neither doth he make sale of his spirituall and propheticall
died suddenly in the way and he had no time to carry her thither being in his journey Iacob had no need to make any such excuse to Ioseph ex Mercer 2. But these reasons may be yeelded why Iacob bringeth in mention hereof 1. To call to Iosephs remembrance that Rachel forsooke her fathers house and sojourned with Iacob in Canaan that Ioseph might hereby be stirred up to be willing much more to leave Egypt which was not his country Calvin 2. As also that hee might have a greater desire to the place of his mothers sepulture 3. Further in that Iacob buryed her in the way being so neare to the city because he would not bury her among Idolaters by the way he admonisheth Ioseph to detest the Idolatry of Egypt 4. But the cheifest reasons of the mentioning of this matter are one that seeing Rachel died leaving no great issue behinde her Iacob hopeth that Gods promise for the multiplying of his seed should be fulfilled in these two Mercer The other that seeing Ioseph was the eldest by his principall wife Iacob might shew how justly the birth-right was translated from Ruben to Ioseph and his sonnes Iun. QUEST IV. Why Iacob knew not Ephraim and Manasseh at the first and why Ioseph removeth them Vers. 12. ANd Ioseph tooke them away from his knees 1. Whereas Iacob before vers 8. asked who they were namely Manasseh and Ephraim it was not for that Iacob foreseeing that wicked Ieroboam should come of Ephraim and Iehu of Manasseh did therefore at the first take no knowledge of them but deferred his blessing as some Hebrewes imagine but the cause is shewed vers 10. because Iacobs eies were dim and he could not well see 2. Iacob caused them to be brought neere him that he might imbrace them they were not set upon the bed for they were some 22. or 23. yeares old being borne in the yeares of plenty some 4. or 5. yeares before Iacob came downe into Egypt who had beene there now 17. yeares 3. Ioseph tooke them not from his owne knees but from his fathers as the Latine text readeth though in the originall it be from his knees not his fathers knees that he might place them in order to receive their fathers blessing Mercer for Ioseph might perceive either by the naming of Ephraim before Manasseh or by Iacobs imbracing them that he more inclined to Ephraim before Manasseh and therefore with Iacobs leave removeth a little and presenteth them againe according to their age Iun. QUEST V. Of the translating of the birth-right from Manasseh to Ephraim what it signifieth Vers. 14. ISrael stretched out his right hand and laid it upon Ephraims head 1. Iacob feeling with his hands which was the elder and bigger for the words are he caused his hands to understand of purpose laid his right hand upon Ephraim in signe of preheminence Iun. for although among the Persians the left hand was the more honourable place as Xenophon reporteth of Cyrus that those whom he honoured most he placed at his left hand because it was most subject to danger yet the phrase and use of Scripture is otherwise as Salomon caused his mother to sit upon his right hand 1 King 2. And this is agreeable to nature to give the preheminence to the right hand which is quicker nimbler and readier for any worke Perer. 2. Iacob here transferreth the birthright from Manasseh to Ephraim as it was before conveyed from Esau to Iacob as the priesthood was translated from Abiathar to Zadock the regall dignitie from Saul to David so here there is a translation of the birthright 3. Which as it sheweth that God bestoweth his gifts without respect of persons so it might prefigure the calling of the Gentiles in stead of the Iewes who were as the eldest brother as the parable of the prodigall childe sheweth Luke 15. QUEST VI. The Angell that protected Iacob whether hee were Christ. Vers. 26. THe Angell 1. Although it â—ee somewhat too curious out of this place to prove the Trinitie because God is twice mentioned and the Angell in the third place 2. Yet I thinke rather with Calvin and Iunius that the Angell was Christ than with Mercerus that it was an Angell to whom Iacob ascribeth his deliverance as to Gods minister and that for these reasons 1. Because it is not unusuall in scripture to call Christ an Angell Malach. 1.1 2. The Angell which conducted the Israelites is called Iehovah Exod. 14.19 24. Saint Paul saith he was Christ 1 Cor. 10.4 9. 3. Because Christ was the Mediatour from the beginning of reconciliation and of all those covenants made betweene God and man Calvin 4. In this place this Angell is joyned in equall power of blessing with God and therefore hee cannot be any of the created Angels Iun. 3. Though Christ appeared in the forme and shape of an Angell yet hee tooke not upon him the nature of Angels but of man as the Angels appeared in the shape of men yet hee tooke not their nature Calvin QUEST VII The great increase of Ephraim and Manasseh Vers. 20. IN thee Israel shall blesse c. 1. Here Israel is taken not for the proper name of Iacob but for the name of the whole nation that came of him which hee saw by the spirit of prophecie should be given to his posteritie 2. In thee is not here taken casually as the Lord said to Abraham in thee shall all the families of the earth be blessed for Christ of Abraham was the cause and author of this blessing But it is only a forme of blessing which should be taken up in Israel the Lord blesse thee as Ephraim and Manasseh as the like is used Ruth 4.11 The Lord make the wife that commeth into thy house like Rachel and Leah 3. And indeed Ephraim and Manasseh increased abundantly in Egypt even as the fish as Iacob blessed them for at the going forth of Israel out of Egypt there were of Manasseh 42700. of Ephraim 32500. and al these perishing in the wildernesse there were at their entring into Canaan of Ephraim 42500. of Manasseh 32200. Muscul. so that in the space of 215. yeares there sprang out of Ioseph 75200. QUEST VIII What portion of ground it was that Iacob giveth to Ioseph Vers. 22. I Have given unto thee one portion above thy brethren 1. This portion was Sechem which neither is to bee understood spiritually that as Iacob gave Ioseph that place where hee buried the Idols Genes 35.4 So Christ should possesse the Gentiles that worshipped Idols so Augustine qu. 167. in Genes 2. Neither was it the citie only of Sechem which Iacob here giveth as Chrysost. hom 67 in Genes For Iacobs sons kept their sheep in Sechem Gen. 37.12 and so also possessed the grounds and fields belonging to the citie 3. Neither did hee only give that plat of ground which hee bought for 100. peeces of money Gen. 33.19 as Hierom. tradition Hebraic For that seemed to be no great circuit
Genes â—5 Now Abraham and Ismael had not the same people to goe unto the faithfull cannot be said to be Ismaels people nor the prophane sort to be Abrahams But if the meaning of the phrase were no more than that they were gathered and joyned to the state of the dead the faithfull and prophane sort should all goe to one people wherefore this phrase betokeneth a speciall disposition of the soules of the faithfull after this life in being associated to the company of the just and a laying up of their bodies in assured hope of the resurrection Calvin Muscul. Luther The Apostle also sheweth what it is for the righteous to be gathered to their people Wee are come to the celestiall Ierusalem to the innumerable company of Angels to the congregation of the first borne c. to the spirits of just and perfect men Hebr. 12.22.13 To all these are we joyned by faith while we live and really when we are dead now quoad spem in hope then quoad rem in deed 6. Places of morall use 1. Mor. Fathers must rebuke and chastise their children Vers. 4. THou shalt not be excellent Fathers may learne by Iacobs example to chastise their children for their sinnes as here Ruben is censured for defiling his fathers bed for this cause Heli and his posterity were punished because hee did not reprove his sonnes according to the quality of their offence Perer. 2. Mor. Gods vengeance though it be deferred will certainly come FUrther in that Rubens punishment had beene a long time suspended and deferred almost 40. yeeres after he had committed this uncleane sinne yet at the last it commeth let no sinner flatter himselfe in his impunity for if the long suffering of God draw him not to repentance it shall but increase his punishment as the Apostle sheweth Rom. 2.4 5. 3. Mor. The short pleasures of sinne deprive men of many blessings AGaine as Ruben for a little short pleasure lost his birthright and dignity so many for the vaine and momentany pleasures of this life are deprived of many and great blessings like to Esau that for a messe of pottage did part with his birthright 4. Mor. Contumely against parents never goeth unpunished WE see also what an high offence before God it is to offer any wrong or contumely to our parents such was Cham toward Noah Absalon toward David and here Ruben that polluted his father Iacobs bed 5. Mor. Against unjust and immoderate revenge Vers. 7. CVrsed be their wrath The Lord condemneth all kinde of revenge that proceedeth of wrath especially such as here was committed by Simeon and Levi. 1. It was done by craft and subtility under pretence of friendship 2. Against men unawares suspecting nothing 3. When they were in griefe of body 4. With a pretext and shew of religion 5. The revenge farre exceeded in greatnesse the quality of the offence Such a kinde of revenge is unjust and cruell Wherefore in this case wee should follow the Wise-mans counsell Say not I will recompence evill but wait upon the Lord and he shall save thee Prov. 20.22 Perer. 6. Mor. Every mans portion in the earth assigned of God Vers. 13. AS Zabulun shall dwell by the sea side Hence we learne that the lot of men for their habitation and dwelling in the earth falleth not out unto them by chance but by Gods providence and appointment for as it is in the Psalme The earth is the Lords and the fulnesse thereof Psal. 24.1 therefore every one should be contented with his lot and portion as assigned unto him of God Perer. 7. Mor. The Church shall overcome at last Vers. 19. ANd an host of men shall overcome him but he shall overcome at the last c. So the Church of God though it shall indure much trouble and sorrow in the world yet it shall triumph and have the victory in the end as our Saviour saith to his Apostles In the world yee shall have trouble but be of good comfort I have overcome the world Iohn 16.33 8. Mor. The quiet and peaceable end of the righteous Vers. 33. HE plucked up his feet into the bed Before Iacob had raised up himselfe as well as he could not having his legs hanging out of the bed as Perer. that had beene no fit lying for a man ready to dye but he had stretched out himselfe before as well as he could for reverence unto the word of God which he delivered but now feeling the houre of his death to be instant hee doth gather up his legs after a seemely and quiet manner not strugling or striving against death as many doe but as though death â—ere in his power he doth meekely and gently yeeld himselfe unto it such a peaceable and quiet kinde of departure God often granteth to his children Muscul. Howbeit this is not alwayes so for sometime a wicked man may dye like a lambe still and quiet as the Psalme saith There are no bands in his death Psal. 73.4 and a righteous man may have a strong death by reason of the extremity of his sicknesse and the manner of the disease but yet inwardly he hath a peaceable and quiet soule and therefore Balaam had good reason to pray as he did Let me dye the death of the righteous and let my last end be like his Num. 23.10 CHAP. L. 1. The Method and Argument IN this Chapter is set forth 1. Iosephs piety toward his father Iacob in causing him to be embawmed vers 2 3. in his buriall 1. He procured leave of Pharaoh vers 4 5 6. 2. He did honourably accompany him vers 7 8 9. 3. They mourned for him by the way vers 10 11. 4. Then they buried him as he had commanded 2. His humanity toward his brethren with their message in their fathers name vers 14 15 16. their humility vers 18. Iosephs friendly answer vers 19 20 â—â— 3. Iosephs prosperity in seeing his childrens children v. 23. 4. His faithfull departure buriall and age v. 24 25. 2. The divers readings v. 2. he commanded those which had charge of funerals S. commanded the Physitians câ—t v. 4. spake to potentates of Pharaoh S. spake to Pharaohs house caet v. 8. only their kinred they left their sheepe and oxen c. S. their children or little ones caet v. 10. they came to Goren Atad G. to the corne-floore or field beset with thistles T. to the corne-floore of Athad cat of Achad H. athad signifieth a thistle v. 11. Abel Mizraim G. the mourning of the Egyptians cat v. 13. beside Mamre G. before Mamre B. over against Mamre caet against or before the face of Mamre cat v. 19. feare not can we resist Gods will H. for I am Gods S. for I feare God C. am not I under God G. am I God B. am I in the stead of God T.P. 3. The explanation of doubtfull questions and places QUEST I. Of the divers fashions of buriall Vers. 2. ANd Moses commanded his
good effect 3. Doct. To love our enemies Vers. 21. FEare not I will nourish you Thus we are taught by Ioseph to love our enemies to doe good to them that hate us according to the doctrine of our Saviour 〈◊〉 44. For so Ioseph was a foster-father unto them that would have starved him in the pit Muscul. 5. Places of Confutation 1. Confut. Against Masses and Trentâ—li for the dead Vers. 3. THe Egyptians bewailed him 70. dayes Petrus Comestâ—r divideth this number into 40 dayes and 30. dayes the first was the time of the Egyptians mourning the other of the Hebrewes whereupon he groundeth the superstitious use of the Christians in mourning and saying Masses 30. dayes for the dead cap. 114. histor scholastic in Genes Contra. 1. The text saith that the Egyptians not the Hebrewes mourned these 70. dayes and that use taken up afterward by the Hebrewes was borrowed from the Egyptians for the stint of mourning used among the faithfull was but for seven dayes so long mourned Ioseph ver 10. 2. Though the Hebrewes mourne 30. dayes yet did they not pray for their soules or offer any sacrifice for them nor yet doe any penance for the dead which seemeth to be directly forbidden that they should not cut their haire or their beard or make any print in their flesh for the dead Levit. 19.28 as though the dead were profited by any such afflicting of themselves 2. Confut. Against the superstitious choice of the place of buriall Vers. 13. THey buried him in the cave of the field c. Thus was it the use among the Hebrewes to bury their dead without the Cities as we may read Luk. 7.12 where our Saviour did meet the people at the gate of the City carrying a young man to be buried This custome of a long time was reteined among the Gentiles as among the Athenians who would by no meanes grant to Servius Sulpitius a place of buriall within the City Cicer. epist. famil lib. 4. Plato also prescribeth that the dead should be buried in the fields and such as were barren and good for nothing else lib. 2. de legib It was also forbidden by the Romane Jewes Hominem mortuum in urbe ne sepelitâ— Bury not a dead man in the Citie The Christians were the first which buried the dead in their Churches not as Tostatus which first buried them within their Cities or houses as Pererius therein confuting him sheweth out of Diodorus that it was the manner of the Egyptians to keepe their dead in coffins at home placing them upright and to give their bodies as pledges to their creditors Diodor. lib. 2. cap. 11. and out of Herodotus how the Egyptians doe inclose their dead in vessels of glasse in their houses and make pictures of them Herod lib. 3. But this use to bury the dead in Churches and neare unto them for more holinesse of the place was first taken up by superstitious Christians which respect of the place if it be onely civilly used wee condemne not as Lycurgus ordained that the dead should be buried neere unto the Temples that others passing by might be stirred up by the sight of their monuments to imitate their vertues Plutar. in Lycurg But to place the dead in Church or Church-yard to be helped by the prayers of the living as Tostatus and Pererius is a superstitious device of fantasticall men without any warrant of Scripture for if they died in the Lord they rest from their labours and their workes follow them Revel 14.13 If otherwise they are in the place of torment from whence is no returne Luk. 16.26 and our prayers can doe them no good 3. Confut. Against traditions and visions Vers. 25. GOd will surely visit you Ioseph though he had received no vision or revelation from God concerning this yet he did verily beleeve the word and promise of God which hee had heard of Iacob which sheweth their errour that as not contented with the Scriptures seeke other helps as the Papists by their blinde traditions the Anabaptists by their fantasticall visions Calvin But wee are taught that the Scriptures are sufficient to lead us into all truth and that they which do teach otherwise though an Angell from heaven are to be held as accursed Galath 1.8 4. Confut. Against prayer for the dead Vers. 25. YE shall carry my bones hence The Patriarkes Iacob and Ioseph desired to be buried in the Land of promise 1. Because that was the place which the Lord did choose for his people to dwell in 2. They did hereby testifie their faith in Gods promises that he would bring their seed thither 3. They desired to be buried with their fathers as having the same hope of the resurrection 4. They foresaw by the spirit of prophecie that the Messiah should be borne there 5. But this was no cause as Bellarmine imagineth that they might receive benefit by the prayers and sacrifices of the dead 1. For at this time and 200. yeeres after Iacobs death there was no worship of God nor publike prayer professed in Canaan till the Israelites returned out of Egypt 2. And if prayer were availeable for the dead it might profit them which were buried in Egypt farre off as well as neere hand 3. No example can be produced out of the Canonicall Scriptures of the old Testament that ever any prayed for the dead 5. Confut. Against the carrying about of relikes Vers. 26. THey put him in a chest in Egypt Ioseph was layed up in a coffin and there kept they did not rake in his ashes and take out his bones and carry them about to worke miracles as they serve the bodies of Saints in the popish Church if they be their bodies Plinie maketh mention of Pyrrhus that his great toe on the right foot could not be burned with his body and that it gave helpe being touched to those which had the swelling of the splene whereupon it was laid up in the Temple Plin. l. 7. This whether it were an imposture of Sathan or one of Plinies fables I cannot say many like tales are current among the Romanists But Iosias practised the contrary who would not suffer the bones of the Prophet of Iudah to be removed that prophesied of him by name 2 King 23.17 6. Places of morall observation 1. Moâ— To mourne moderately for the dead Vers. 3. THe Egyptians bewayled him 70. daies But Ioseph onely mourned for his father seven daies vers 10. wherein appeareth the difference betweene the mourning of the faithfull which have hope and of infidels which have no hope of the resurrection the one is moderate the other excessive So the Apostle teacheth that wee should not mourne for the dead as those that have no hope 1 Thess. 4.13 but with sobriety and in measure 2. Mor. Vnity of religion the bond of peace Vers. 17. FOrgive the trespasse of the servants of thy Fathers God there is nothing which ought more to perswade men to unitie than that they worship one and
untimely death or sicknesse it seemeth not unpossible that such a number by ordinarie meanes in the circuite of 215. yeeres might be multiplied for seventie persons in thirtie yeeres if they beget every one but one in a yeere will have 2100. Cut off the odde hundred and admit that the third part onely of the other number was apt for generation that is sixe hundred which make 300. couples or mariages those will beget in thirtie yeeres more which is the 60. yeere from their comming into Egypt nine thousand the third part hereof three thousand maketh fifteene hundred couples which having but every yeere one will beget the next thirtie yeeres which makes 90. in all 45000. hereof the third part 15000. will make 7400. couples leaving the odde hundred which will beget by the 12. yeere 222000. the third part whereof 74000. maketh 37000. couples and will beget by the 150. yeere 1110000 the third part hereof 370000. maketh 185000. mariages which will beget the next thirtie yeeres by the 180. yeere 5550000. whereof the third part 185000. which maketh beside the five odde thousand 920000. mariages which will beget by the 210. yeere 27600000. that is 27. thousand sixe hundred thousand Simler Though herein no miracle be admitted yet could it not be done without the exceeding blessing of God especially that notwithstanding their cruell bondage and sore labour yet they multiplied without number Perer. Somewhat about this time the children of Ephraim being increased went against the men of Gath to take away their cattell but presuming before the time they were slaine and Ephraim mourned for them 1 Chron. 7.21 Osiander QUEST VII Who this new King was that knew not Ioseph Vers. 8. THere arose a new King in Egypt 1. This new King was neither an Assyrian borne as Cajetano conjectureth upon these words of Isay chap. 52.4 My people went downe into Egypt to sojourne there and Asshur oppressed them without cause but the Prophet in this place toucheth both the oppressions of the Israelites in Egypt and under Asshur neither in the Egyptian Chronicles was there any Assyrian King either before Moses or for a thousand yeeres after till the reigne of Cambises the Persian 2. Neither could this King be Mephres in whose ninth yeere Ioseph should die and the bondage of Israel begin as Vincentius For seeing all the Patriarkes were dead before their affliction began of which number Levi elder than Ioseph by foure yeeres lived 137. yeeres Exod. 6. and so survived Ioseph who died at 110. yeeres 23. yeeres then could not Mephres be this King that began to reigne before Ioseph died 3. Neither was this King Ramesses as some thinke because one of the cities which the Israelites built was called by that name for Ramesses was King of Egypt in the time of the Trojane warre Plin. lib. 36. cap. 8. which was three hundred yeeres after the death of Moses if he reigned in Egypt in the time of Deborah as thinketh Eusebius he was 140. yeeres after Moses 4. But it is more probable that this King was Amemphis in whose 18. yeere Eusebius thinketh Moses was borne so also Hierome in Chronicis some call him Memnon the speaking stone whose image did use to speake at the Sunnes rise and so continued untill Christ Perer. Simler QUEST VIII Why this Pharaoh is called a new King HE is called a new King because he came of another family Ioseph or for that he brought in a new kind of government altering and changing the lawes as the Chalde Paraphrast and ruling after his owne pleasure Simler He knew not Ioseph either being borne after his time or having forgotten his benefits as Darius had Mardoches faithfulnesse Esther 6. Iunius Wherein his great ingratitude appeared for two great benefits Ioseph had procured one in generall in saving the whole land in the time of the famine the other to the Crowne in annexing to it the fift part of the revenewes of Egypt Perer. As also herein Iosephs modestie appeared that did not in his long time of honour which continued 80. yeeres raise up an honourable and wealthie state to his posteritie seeing his house was so soone obscured but as is most like he and his sonnes joyned themselves unto their brethren not hunting after the wealth of Egypt where they knew they were but strangers Simlerus QUEST IX The causes of the affliction of the Israelites Vers. 10. COme let us worke wisely with them c. 1. There were three causes why the Egyptians consulted to oppresse the Israelites first they envied their happinesse and prosperitie for God every way blessed them then they hated them for their religion in which regard the Hebrewes were an abomination to the Egyptians for they sacrificed those beasts which the Egyptians worshipped see Gen. 46.34 and Exod. 8.26 Thirdly they were afraid of them lest they should joyne with their enemies and rebell against them Perer. 2. And three things they feared lest they might take part with their enemies or rebell by their owne strength or make an escape out of the land Iun. They feared all these joyntly and every one in particular therefore it is better read disjunctively see before in the divers readings 3. They worke wisely or cunningly câ—â—ftily for so the word Chacham is taken both in the good bad part not as the Hebrewes imagine because they would not destroy them with the sword or fire lest God might be revenged of them in the same kind but devised by the water to destroy them whereby the Lord promised never to destroy the world againe but their craft is seene in attempting divers wayes to keepe them under that if they prevailed not by one meanes they might by another and in respect of themselves they worke wisely providing both for their owne securitie and for their profit in the service of the Israelites Simler Likewise they opprest them cunningly that they might not be accused of open and manifest tyrannie Osiander 4. Iosephus alleageth another cause of this affliction that about that time one of the Egyptian Priests foretold unto the King of one that should be borne who when hee once came to yeeres should worke much harme to the Egyptians and greatly exalt the people of Israel lib. 2. antiquit cap. 5. But this being his conjecture no such thing here insinuated by Moses may be more safely rejected than credited QUEST X. Of the hard affliction of the Israelites 12. THerefore they did set taskmasters over them c. 1. Divers wayes were the Israelites most grievously oppressed in Egypt 1. Philo writeth that they were caused to carrie burthens above their strength that they were forced to worke night and day that the same were constrained to be both workmen and servers they were employed in making brick digging and building insomuch that many of them died under their burthens and were not suffered to be buried and beside the most cruell men were set to be their taskmasters Phil. lib. 1. de vita Mosis
they might be stirred up to pray to God for their deliverance and to long for the land of Canaan 3. That God might take just occasion to shew his judgements upon Egypt 4. That the Israelites also might be occasioned hereby more justly to shake off the Egyptians cruell yoke 5. That Gods goodnesse and power might be seene in supporting his people and increasing them even in the middest of their affliction 6. That the Israelites remembring their cruell bondage in Egypt should have no mind to goe thither againe For seeing this notwithstanding if some rebellious of them attempted to make them a Captaine and to returne into Egypt Numb 14. what would they have done if they had lived in all fulnesse and pleasure there Perer. QUEST XIV Whether the Mid-wives were Egyptians or Hebrew women 15 MOreover the King of Egypt commanded the Mid-wives of the Hebrew women 1. Those Mid-wives were not Egyptian women as Iosephus thinketh to whom Pererius subscribeth with others as Aretiuâ— Simlerus for they were such as usually ministred to the Hebrew women as the text sheweth before this time and it is not to be thought that the Israelitish women had no Midwives of their owne besides their religion sheweth as much because they served God that they were Hebrew Mid-wives and the derivation of their names doth give conjecture thereof Shiphrah is derived of Shaphar to be bountifull to adorne and Puhah of Pahah to crie out a name fitting a Mid-wife that is best acquainted with the crying of children and whereas Iosephus giveth this reason because the Hebrew women would have beene partiall for kindred saith it may seeme no more unlikely that Pharaoh useth Hebrew women whom he might thinke for the feare of their life would obey his commandement then he did set Hebrew taske-masters over the rest of the Israelites Exod. 5.15 who might have beene thought also no indifferent overseeers I therefore rather thinke with Augustine that those Mid-wives were Hebrew women than Egyptians 2. Yet could they not be Iocabed Moses mother and Miriam Moses sister as some Hebrewes who was too young not above seven yeere elder than Moses to be imployed for a Mid-wife Simler QUEST XV. Why Pharaoh onely giveth his cruell charge to two Mid-wives THese two Mid-wives are named 1. Not as Cajetan because they attended onely upon the nobler sort of the Hebrewes whose children especially Pharaoh intended to cut off for Pharaohs charge is generall to kill all the male children 2. Nay there were many more called as Perer. but these named as the more famous 3. But these were the chiefe and had the charge and command over the rest and from them they are to take their direction Pellican Vatablus and whereas Cajetan denieth that there was any such presidencie or superiority among the Mid-wives it appeareth to be otherwise that among the Grecians there were some to whom the choise care of that businesse was committed as Plutarch testifieth and that publike schooles were kept for that service Iun. in Analys 4. Now it is easie to guesse why the male children were commanded to be put to death rather than the other 1. Because they feared not any rebellion or insurrection by that sex 2. They were fairer than the Egyptian women and so they might keepe them for their lust 3. They were industrious in spinning and needle work and for that cause might be kept for their service Perer. 5. But herein Pharaoh sheweth himselfe more cruell than either Athaliah in putting to death the Kings children or Herod in slaying the infants or then Astâ—ages and Aâ—â—lius that would have destroyed Remus and Romulus for these did not make a generall edict against the children of an whole nation as Pharaoh doth nor yet surprised infants newly borne Borrh. QUEST XVI Whether the Mid-wives made a lie and are therein to be justified Vers. 19. A And the Mid-wives answered Pharaoh because the Hebrew women are not c. The most doe hold that the Midwives doe here make a fained excuse by an officious lie 1. And of them which thus thinke most are of Augustines opinion that the Mid-wives herein offended because no lie being against the truth is just yet God rewarded them not for their dissembling but for their mercy remunerata est benignitas mentis non iniquitas mentientis the benignitâ—e of the mind not the iniquitie of the lie was rewarded so also Simler Borrh. with others and Augustine addeth this reason that if many times the works of the flesh are pardoned for the works of mercy that follow after much more merito misericordiâ— dimittuntur qua propter misericordiam committuntur for mercy sake those things are remitted which because of mercy are committed 2. Others thinke that the Mid-wives were hindred by their lie and that which might have beene eternall in terrenam est compensationem declinata was because of the lie turned into an earthly recompense Gregorie But seeing the feare of God hath not onely the promise of this life but of the next and the Scripture testifieth of these Midwives that they feared God it is spoken without warrant that they were onely temporally blessed 3. Some doe justifie this act of the Mid-wives and seeme to make it meritorious though not of an eternall yet of a temporall reward Thom. Aquin. But to this opinion may be opposed that saying of Aug. Non remunerata est in illis fallacia sed benevolentia Their fallacie was not rewarded in them but their mercie 4. Rupertus doth simply defend this dissimulation and holdeth it to be no sinne because it proceeded of charitie and God rewarded it and as well may Rahab be condemned for making the like excuse Iosh. 2. Cont But these reasons are very weake 1. This excuse proceeded not of charitie but from feare and though it did charitie must be alwayes joyned with veritie otherwise it is inordinate 2. Their mercy onely was commended and their infirmitie by Gods mercy pardoned 3. Not Rahabs infirmitie but her faith is commended if her excuse were untrue 4. But as Rahab may in that place be defended to have made a true excuse speaking of some other men that were departed from her which came to her house so here also the Mid-wives may say true that the Hebrew women having secret notice from the Mid-wives might be delivered in secret before the Mid-wives came Iun. And it is not unlike but as they were chaster than the Egyptian women so God might give them more strength and speedier deliverance Pellican Here it will be objected that it is said the Mid-wives preserved the men children because they feared God vers 17. and therefore it is like they were present Simler But this may be understood of the care that they had of the infants by whose meanes they were preserved Vatab. For otherwise it was not possible that these two in their owne persons could be present at every womans travaile to save the children QUEST XVII How the Lord is said to
Laudabile praise worthie si quis salva fide refugiat periâ—ulum instans If one not violating his faith doth shun the instant danger unlesse we will say that Christ when he escaped out of their hands that sought to stone him did it of feare Luke 4. But I rather preferre the 7. exposition before touched QUEST XXII Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath beene made of that place to the Hebrewes it shall not be amisse briefly to shew the meaning of those other words of the Apostle vers 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt 1. We refuse here the exposition of Lyranus that he calleth the rebukes of Moses the rebukes of Christ because by faith foreseeing what Christ should suffer hee by Christs example was confirmed to endure the like for in this sense they are Moses rebukes rather than Christs 2. Neither are they called Christs rebukes because they were such as Christ commendeth Blessed are they that suffer persecution for righteousnesse sake Matt. 5. 3. or for that Christ was to come of that people and therefore their rebukes are counted the rebukes of Christ Cajetan 4. or because Moses was a figure of Christ and suffered the like rebukes because that as Moses left the Court and palace of Pharaoh to be partaker of the afflictions of his people so Christ descending from heaven tooke upon him our infirmities Oecumenius Theophylact. 5. But they are called Christs rebukes because he suffereth in his members and accounteth their afflictions as his owne in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake which is the Church Col. 1.24 QUEST 23. Why Pharaoh sought to slay Moses Vers. 15. PHaraoh heard of this matter and sought to slay Moses The causes why Pharaoh sought Moses life Iosephus alleageth to be these three 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians 2. They feared him as like to be one that aspired to great matters and might seeke some innovation and change in Egypt 3. The Egyptian Priests did prophesie of him that he was like to prove very dangerous to Egypt By these meanes the King was incensed against him But I rather approve that which Philo writeth that Pharaoh was not so much moved against Moses for the death of one Egyptian as for that by this he perceived that Moses was a friend and favourer of the Hebrewes whom he accounted his enemies and an enemie to the Egyptians his subjects and friends Philo lib. 1. de vita Mosis QUEST XXIV The causes why Moses lived in exile and banishment 40. yeares Vers. 15. THerefore Moses fled Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham and that tenne yeeres onely remained of the affliction of the people which was to continue 400. yeeres in one place and other Genes 15.13 Moses thought to prevent the time there being but tenne yeeres to come and therefore God punished his presumption with fortie yeeres exile But this cannot stand with the Apostles testimonie of Moses that by faith he forsooke Egypt if it were a worke of faith how could it be a punishment for his presumption Therefore the causes of Moses flight and exile are better touched by Ferus 1. That the people should not depend upon man but trust in God for their deliverance 2. That Moses might be weaned altogether from the pleasures of Egypt and delicate life in Pharaohs Court 3. That he might be taught that the deliverance of Israel should not be by sword or strength but by the spirit of God 4. To punish the peoples ingratitude for not more thankfully accepting of this benefit that God had stirred them up a deliverer for not onely this Hebrew whom Moses rebuked rejected his calling but generally all the people made light of it as S. Stephen sheweth Act. 7.25 QUEST XXV Of Midian what countrie it was and where situate Vers. 15. ANd dwelt in the land of Midian 1. This was the chiefe Citie of the Midianites so called of Midian one of the sonnes of Keturah by Abraham it was situate in Arabia upon the red sea as Iosephus 2. Hierome saith there were two Cities of this name one on the South part of Arabia by the red sea the other by Arnon and Arcopolis the ruines whereof were to be seene in his time 3. The whole Countrie was called Arabia where the Midianites Amalekites Israelites dwelt together Philo. And these Arabians were called Petrei of their metropolis or chiefe Citie Petra Borrh. 4. This Midian was not farre from Mount Sinai for thereabout did Moses keepe his father in lawes sheepe Exod. 3. and thither came Iethro with Moses wife and children and S. Paul placeth Sinai in Arabia Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication Numb 25. These Midianites oppressed Israel seven yeeres of whom Gideon slew 135000. Iud. 8. QUEST XXVI Rehuel Iethro Hobab whether the same Vers. 18. ANd when they came to Rehuel their father c. This Rehuel was not the same with Iethro as the Septuagint and Latine translator here read Iethro and as Hierome thinketh they were two names of the same man 2. Neither had he foure names Iethro Rehuel Hobab Keni as Thostatus Lyranus for Hobab was the sonne of Rehuel Numb 10.29 and hee was called Keni of his nation and countrey because he was a Kenite Numb 24.21 Iunius 3 Pererius also is deceived thinking that Hobab was not Moses father in law but his wives brother and his father in lawes sonne because saith he Moses father in law departed from them at Mount Sinai Exod. 18. but Hobab staied with them still and was their guide in the wildernesse Numb 10.31 But Pererius herein erreth also for these two stories of Iethro and Hobab Exod. 18. and Numb 10. must be joyned together they were both one man and hee tooke his leave of Moses as it is shewed Exod. 18. but he returned againe unto them before they departed from Sinai to be their guide as Moses requested Numb 10. and it is like he brought his kindred and family with him because the Kenites are read afterward to have cohabited with Israel Iudg. 1.16.4 Wherefore Rehuel was grandfather unto Moses wife called also their father after the manner of the Hebrewes Iethro and Hobab are the same for they are both said to be the father in law of Moses Exodus 18. and Num. 10.29 and Hobab and Iethro was the sonne of Rehuel ibid. Iun. QUEST XXVII Whether Rehuel were Prince and Priest of Midian Vers. 16. ANd the Prince of Midian c. The Hebrew word is Cohen which signifieth both Prince and Priest and one that is preferred or exalted in any office or authoritie as Davids sonnes are called
the mariner that worketh the evill spirit as the winde and weather that tempteth and moveth God as the sternes man that directeth and guideth all So Augustines resolution is Deus voluntatem ejus proprio suo vitio malum in hoc peccatum judicio suo justo occulto inclinavit God by his just and secret judgement inclined his will being evill by his owne corruption into this sinne De liber arbit cap. 20. Hee there speaketh of Shemei whom David saith God bid curse him the like may bee said of Pharaoh who is properly said to have hardened his owne heart Exod. 8.15 as the next and immediate worker of it but God hardened it concurring as a just Judge in punishing Pharaohs sinne by obstinacie and hardnesse of heart See more of this question before chap. 1. doct 1. QUEST XX. How Israel is called the first borne sonne of God Vers. 22. ISrael is my sonne even my first borne 1. Israel is called the Lords first borne not only in respect of eternall election as Pellican for the election of God doth not hinder terrene government they might be eternally elected of God and yet bee Pharaohs servants still 2. Neither is this spoken only comparatively because they were the first nation that publikely professed the worship of God and had the prioritie of the Gentiles who were as the younger brother Ferus 3. Nor yet is it spoken only by way of similâ—tude that they were as deere unto God as the first borne Piscator 4. But they were the first borne people by a peculiar election whereby the Lord had set them apart from all other people to whom he would give his lawes and therefore Pharaoh was not to keepe them in servitude belonging to another Lord Simler Therefore to them did belong the right and preeminence of the first borne as dignity authority Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures and the only begotten sonne of God Iun. who was to bee borne of that nation according to the flesh Osiander 5. Therefore God will slay the first borne of Egypt both of man and beast because of the injurie offered to his first borne and this being the last judgement which was shewed upon Egypt it is like that God revealed to Moses aforehand all those severall plagues which afterward were sent upon Pharaoh QUEST XXI Who smot Moses in the Iune and how Vers. 24. THe Lord met him and would have killed him 1. In the Hebrew it is said Iehovah met him the Latin and Septuagint read the Angell of Iehovah giving the sense rather than the word for Iehovah by his Angell smote Moses the Angels of God are found in Scripture to bee the Ministers of Gods judgements Pellican Iun. 2. Tertullian thinketh that Moses sonne that was uncircumcised was in danger rather than Moses himselfe but that is not like for then Moses himselfe rather if he had beene in case would have circumcised the child rather than his wife 3. For the manner of punishment inflicted upon Moses that is a ridiculous fable of R. Salomon that the Angell appeared in likenesse of a Dragon and swallowed up Moses past the middle to the place of his circumcision and then when Zipporah in haste had circumcised the child hee let him goe againe Theodoret thinketh that the Angell appeared with a drawne sword threatning Moses but Moses was more than threatned for hee was so weake that hee was not able to circumcise his child therefore the common opinion of the Hebrewes is that Moses was smitten with some sudden disease as may appeare in that his wife was faine to cut off her sonnes foreskinne and yet it is like that whether the Angell appeared in a visible humane shape or otherwise came upon Moses thar by some visible and evident signe hee and his wife perceived that it was for neglect of circumcision Iun. QUEST XXII For what sinne the Lord would have killed Moses NOw concerning the cause why the Lord laid his heavy hand upon Moses 1. It was neither because he carried his wife and children with him which were a cumber unto him and therefore hee sent them bake as Augustine and Eusebius Emisenus for seeing Moses had no speciall commandement to leave them behind he was therein to follow the common order and duty required in matrimony to take care of his wife and children Simler And he could not have left his wife behinde without offence to his father in law who might have thought hee had neglected her and would take him another wife in Egypt 2. Neither was his feare the cause because he was afraid to goe unto Pharaoh as Theodoret for he was now in his journey and was resolved to goe forward 3. Therefore the cause indeed was for the neglect of the circumcision of the child as David Kimhi Rupertus Thostatus with others Ex Pereriâ— as it may appeare because that as soone as the child was circumcised Moses was presently delivered from the danger therefore some Hebrewes conjecture that God punished him for making so long stay in the â—ane is frivilous and without ground Simler QUEST XXIII Whether the Israelites transgressed in omitting circumcision 40. yeeres in the wildernesse BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision and yeâ— he did tolerate it in the Israelites which were not circumcised in the desert by the space of forty yeeres as is evident Iosh. 5. Some therefore thinke that the Israelites were dispensed with for being not circumcised in the wildernesse because it was not so needfull in that place seeing the people were separated from all other nations and lived apart by themselves and therefore circumcision was not so necessarie there the speciall end whereof was to distinguish the Israelites from all other people but when they came over Jordane among other nations then they received circumcision the badge or cognisance of their profession so Theodoret Damascen Contra. But this was not the principall end of circumcision to make difference betweene the Israelites and other people the chiefe scope thereof was to bee a seale of the covenant betweene God and his people and therefore ought not in any place to have beene neglected 2. Some therefore excuse this omission of circumcision in the desert by the continuall journeying of the Israelites they were still to follow the direction of the cloud whether by day or night but they could not travell immediatly upon their circumcision Perer. Who further addeth that if it had beene a fault in them Moses would not have suffered such a great breach of the law seeing the man that gathered stickes upon the Sabbath was punished Contra. 1. The continuall travell of the Israelites could not bee the chiefe or onely cause of such omission seeing they stayed many yeeres in one place as in Kadesh barnea Deut. 1.46 and when they were circumcised in Gilgal they were presently also to goe forward
yeere 1. Not only the principall and chiefe moneth as Vatablus but the first in order from whence all the rest should be numbred 2. Divers nations have had a divers custome in the accompt of their yeeres the Egyptians in their Hieroglyphikes counted every moneth a yeere the Arabians three moneths as from the spring to the Autumne from thence to midwinter The Acarnanians counted six moneths to a yeere as from the spring to the Autumne the Romanes and the Hebrewes reckoned twelve moneths and so is the yeere to bee taken here 3. It was the first moneth for matters ecclesiasticall and belonging to religion But the civill yeere began in the seventh moneth Levit. 25.9 As the Egyptians began their ecclesiasticall yeere from Midsummer and their civill from the Autumne Iun. From thence also they began their Jubile and the account of the seventh yeere of rest which if it had begun in the spring they should have wanted two yeeres fruits for the seventh yeere of rest and Jubile should begin before they had reaped the fruits sowne in the sixt yeere and in the seventh it was not lawfull for them either to sow or reape 4. As it was the first moneth of the yeere so was iâ— the chiefe and most famous in respect of the deliverance of the Israelites and in this moneth they went over Jordane and came into the land of Canaan the 10. day of the first moneth Iosh. 4.19 Perer. And now all things began to flourish and revive in the spring so that the earth did also as it were seeme to rejoyce for the liberty of the people of God Ferus From hence the Israelites for the remembrance of so glorious a deliverance had great cause to begin the computation of their yeere as Christians now doe from the nativity of our Lord for a commemoration of their spirituall deliverance Perer. QUEST IV. Of the name of this first moneth called of the Hebrewes Abib of the Chaldes Nisan THe name of this first moneth is not here expressed but chap. 13.4 it is called the moneth Abib so called because in that moneth corne began to be ripe 1. But here I cannot subscribe unto the opinion of Pererius therein following Paulus Burgensis that the Hebrewes had no names for their moneths before the captivity of Babylon but by their number as the first second third and after the captivity they borrowed the names of the moneths of the Medes and Persians and chiefly of the Chaldeans as it is to be found in the bookes of Nehemia Esther and the prophesie of Zacharie and the bookes of the Macchabees 2. But this appeareth to be otherwise for in divers places of Scripture wee finde the names of some of the moneths after the calling of the Hebrewes before the captivity of Babylon as the second moneth Zif 1 King 6.1 and the 7. moneth Ethanim 1. King 8.2 Pererius saith that these were not the proper names of these moneths but onely appellatives signifying the properties of those moneths as the first was called Zif of the opening because the flowers began then to open and shew the other signified strong because in that moneth fruits were gathered whereby mans heart was comforted and made strong Vatab. Or because they were of strong constitution which resisted and overcame the diseases incident to that season of the yeere about the fall of the leafe Cajetane Contra. 1. This is no good argument these names have some speciall signification therefore they were not the proper names of the moneths Abib signifieth an eare of corne Levit. 2.14 Was it not therefore a name of the first moneth which was so called because the corne then eared and began to be ripe So Bul was the name of the eight moneth 1. King 6.38 so called of the inundation of waters which fall in that moneth 2. It is very probable that those Chalde names of the moneths as Adar Cisleu Elul were not taken up of the Hebrewes till after the captivity as the first is mentioned Nehâ—m 6.19 the second Zachar. 7.1 the third 1. Maâ—chah 14.27 But the Hebrew names were in use before as appeareth by these already given in instance 3. Now the proper names of the moneths as they were used after the Captivity were these the first Nisan answering to our March the second Tiar answering to Aprill the third Sivan which is our May the fourth Tamuz our June the fifth Ab which we call July then Elul agreeable to August the seventh Tisri sorting to our September the eight Marchesâ—â—an with us October the ninth Cisleu our November the tenth Tebeth the same with December the eleventh Sebath named with us January the twelfth Adar which is correspondent to our February Ex Pererio QUEST V. When the first moneth of the Hebrewes tooke beginning NOw to know when to beginne the first moneth of the yeere 1. Some give this rule that whereas the Hebrewes alwayes count their moneths from the new Moone as Psalm 81.3 Blow up the trumpet in the new Moone they will have that to be the first moneth whose full Moone is neerest to the equinoctiall But this rule sometime faileth for it may fall out that two full Moones are equally distant from the equinoctiall and then it would be uncertaine which Moone to take 2. Some say that was the first moneth with the Hebrewes whose new Moone was neerest to the equinoctiall whether it were before or after Ferus But this rule doth not hold neither for it may bee that one new Moone falleth out as upon the 7. day of March another upon the fifth of Aprill and so further off from the equinoctiall that is when the night and day is of equall length and yet this shall rather be the first Moone than the other 3. Therefore this is a more certaine observation that the first moneth should be that whose fourteenth day falleth out either upon the Equinoctiall or presently after it and so the new Moone of the first moneth will fall out neither before the eight day of March nor after the fifth day of Aprill 4. Now hence it is evident that the first moneth of the Hebrewes is never all within March it may sometime be all without March though not all without Aprill as when the Hebrewes every third yeere put in a moneth to make the yeere to agree with the course of the Sunne so that they had two Adars as it might be two Februaries together then the latter Adar being mensis intercalaris the moneth put betweene concurring with March the first moneth began with April but for the most part their first moneth tooke part of March and part of April QUEST VI. Why the Lambe was commanded to be prepared foure dayes before Vers. 3. IN the tenth of this moneth let every man take unto him a lambe c. They were commanded to set apart the paschall lambe foure dayes afore for these causes 1. Lest that if they had deferred it till the instant of their departure they might by
sunt for so also the flesh should be comprehended in this word for they were also a kind of nourishment but the flesh and bread here promised were two distinct things as is evident vers 8. 2. Neither is yet bread here taken properly for that which is made of corne for of that kinde Manna was not 3. Therefore the name bread is here taken for that which should be in steed of bread as the foundation and stay of other meates which should serve to strengthen mans heart as bread doth Psalm 104.14 and for that they were to use it as bread in grinding it and baking it and making cakes of it Numb 11.9 Tostat. 4. It is said to raine from heaven because it came downe in the manner of raine or snow out of the aire which is called by the name of heaven as Psal. 8.8 they are called the fowles of heaven 5. And hereby the Lord signifieth the great abundance of this heavenly bread which should overflow and fall every where as the raine that both poore and rich might have enough and in that it came from heaven hee would teach them that although the earth was barren below that he could command the heavens above to nourish them that they should no more be so diffident or distrustfull Ferus QUEST VIII Why they are commanded every day to gather this bread GAther that which is sufficient for every day 1. What this sufficiency was is afterward expressed vers 16. for every one a gomer full Tostat. 2. And as God promiseth to send it so they are required to gather it whereby is signified that although God doe send bread and other necessaries for the sustentation of man yet hee must doe his diligence in the labour and travell of his vocation Ferus 3. And here the Lord promiseth only sufficiencie not superfluity that they should not give themselves to immoderate appetite and gluttony Pellican 4. And further the Lord promiseth bread not for yeeres or moneths but for every day for it selfe that they should depend upon Gods providence day by day Genevens And for this cause the Hebrewes thinke that the seventh yeere of rest was appointed in the law wherein they should neither sow nor reape that as well the rich as poore should that yeere depend upon Gods providence And agreeable unto this rule is that petition in the Lords prayer Give us this day our daily bread where our Saviour teacheth us daily to depend upon God for our food Oleaster QUEST IX How the Lord is said by this to have proved his people and to what end Vers. 4. THat I may prove them 1. This probation of them was not to that end that the Lord should have experience of them for their froward nature was well enough knowne to him but as Augustine saith ut ipsis hominibus ostenderet to make them knowne to themselves and others Tostat. 2. Some referre this probation or triall to that particular law and precept of gathering but a certaine portion of Manna every day to see whether they would beleeve Gods promise and depend upon him Sic Vatab. Borrha Galas Tostat. Rupert 3. Some understand it as well of that precept as of the other not to gather any upon the Sabbath as the Lord tried Adams obedience in that one prohibition not to eat of the forbidden fruit Simler 4. Some will have it taken more largely of all the precepts and commandements touching Manna which were eight in all 1. To gather Manna in the morning 2. To gather that which was sufficient 3. Not to exceede in eating the measure of a gomer 4. Not to leave any till the morrow 5. Upon the 6. day to gather double so much 6. To reserve one gomer for the Sabbath 7. To eat that measure so reserved upon the Sabbath 8. To keepe a gomer of Manna for a monument to posterity Lyranus 5. But it is better to take it in a more generall sense The Lord as hee had tried them before with crosses and adversity so now hee will prove them by his benefits to see whether they will afterward walke in his feare and in obedience before him Sic Ferus Calvin Osiand Pelarg. And thus by this particular benefit God would prepare them to the obedience of his law which should be given afterward Oleaster QUEST X. Why the flesh was given in the evening the bread in the morning Vers. 8. AT even shall the Lord give you flesh to eat c. 1. The reason why both the flesh and bread were not given together as the Ravens brought unto Elias bread and flesh at once both morning and evening 1. King 17. some take to be mysticall Augustine applieth it to Christ who was sacrificed in the evening and rose againe in the morning being the true bread which is given us from heaven Rupertus by the flesh in the evening signifieth the carnall rites of the law by the bread in the morning the faith of the Gospell Ferus by the flesh given in the evening understandeth the incarnation of the Sonne of God in the evening that is toward the end of the world who came to redeeme us and by the bread in the morning when they should see the glory of God the glory of immortality in the next life 2. But leaving these mysticall applications which may be as many and divers as their heads are thaâ— devise them some other thinke that the reason was this because these times were best agreeable unto the things the evening was fittest for the fall of the quailes which being wearied by the â—â—ight of the day doe light upon the ground at night and the morning was the fittest time for the Manna which fell with the dew and if it were not gathered betime it melted with the heat of the Sunne Lyranus These reasons are misliked by Tostatus the first because the quailes came not by any naturall instinct but sent of God by an extraordinary wind and the Manna which was hardned by the fire and melted by the heat of the Sunne had not that property by any naturall quality for then it should have melted by any heat whatsoever as we see butter and oyle doth and other liquid things therefore it was a supernaturall quality which was given to Manna to melt with one kind of heat and not with another But Tostatus hath not thus answered Lyranus reason concerning the falling of Manna in the morning for howsoever that were a supernaturall quality in the Manna yet iâ— appeareth de facto that it did melt by the heat of the Sunne then was the morning the fittest season to gather it in before the Sunne waxed hot The morning then serving best for Manna what other time could bee â—itter for the rayning of flesh than the evening for together they could not come if the flesh had fallen with the Manna it could not have beene gathered 3. But the best solution is which is touched by Lyranus also and subscribed unto by Tostatus
4.28 as also in shewing an honest care in preserving and saving the goods of another as Iacob carefully kept Labans sheepe enduring both the frost of the night and the heat of the day Genes 31.40 Contrarie hereunto are 1. unfaithfulnesse in having no care to save the goods of another such a one is the unfaithfull Steward in the Parable that was accused for wasting his masters goods Luk. 16.1 2. Idlenesse and negligence the idle and slothfull S. Paul calleth inordinate walkers and giveth this rule concerning such that hee which would not worke should not â—at 2 Thess. 3.10 Now it will bee here objected that this vertue of Fidelitie belongeth unto the fifth Commandement as it is before rehearsed among the duties there prescribed and therefore appertaineth not to this place The answer is that the same vertue in respect of divers ends and offices by the which vertues are distinguished may bee referred to sundrie Commandements and so the grace and gift of faithfulnesse as it concurreth with obedience and dutie to Superiours belongeth to the fifth precept but as it respecteth the preserving of anothers goods and substance it hath the proper place here 3. Liberalitie is commanded which is a franke and voluntarie collation or bestowing of ones substance upon those which want discerning discreetly to whom where when and how much to give such an one was Iob Who did not eâ—t his morsels alone c. hee did not see any perish for want of cloathing c. Iob 31.17 19. Contrarie hereunto are 1. Sparing niggardlinesse such as was in Nabal that would afford nothing to David in his necessitie 2. And vaine prodigalitie such as was in the prodigall child Luk. 16. 4. Hospitalitie is a kinde of liberalitie which is especially extended to and exercised towards stranger and chiefly such as are exiled and banished out of their owne countrie for the Gospell and the truth sake for this vertue is Lot commended Heb. 13.2 Contrarie hereunto is inhumanitie toward strangers such was the crueltie of the Egyptians toward the Israelites that sojourned among them 5. Frugalitie joyned with parsimonie is a vertue also hitherto belonging which is a thriftie saving of such things as God sendeth and a provident employing of them to some profit whereby one is made more able to give and to shew his liberalitie for frugalitie and parsimonie are the two upholders and maintainers of true liberalitie for without frugalitie liberalitie will degenerate into niggardlinesse and without parsimonie into prodigalitie Of this frugalitie and parsimonie our blessed Saviour gave example when hee commanded after hee had fed the multitudes in the wildernesse that the broken meat should bee reserved and kept Mark 8. Contrarie hereunto are 1. Undiscreet wasting of the goods and unnecessarie liberalitie or rather superfluous prodigalitie as in Herod that promised if it were to the one halfe of his kingdome for a pleasing and wanton dance Mark 6. and the diseased woman had spent all shee had upon Physitians and was never the better Mark 5.26 2. And niggardly sparing when there is necessarie cause of spending as hee that pincheth his owne bellie and defraudeth his owne soule Ecclesiast 4.8 And such an one was that miserable man that Ambrose speaketh of Cui si quando â—vum appositum esset conqueri solebat quod pullus occisus esset Who if an egge were set before him would complaine that a chicken was killed lib. de Naboth cap. 2. hee could not affoord himselfe an egge to eat 3. Places of Controversie 1. Controv. and Confut. Against the Anabaptisticall communitie THou shalt not steale This precept overthroweth that error which first among the Heathen was maintained by Plato that all things among men ought to bee common the same also was held by the Heretickes called Apostolici and in these daies by the Anabaptists for if there were a communitie of goods then no man should have a propertie in any thing and so there could not bee any theft this law then maintaineth every mans peculiar and severall right and interest in that which hee hath First their objections shall bee answered that labour to have a communitie 1. Object The Apostles had all things common in Ierusalem Act. 2.44 Answ. 1. That custome was then both easie because they were few and necessarie for if they had not sold their possessions and so made the use common they by violence should have been stripped of them now there is neither the like facilitie nor necessitie 2. That communion was voluntarie not imposed upon any for it was in their choise whether they would sell their possessions or not as Peter saith to Anâ—â—ias Act. 5.4 After it was sold was it not in thine owne power Vrsin 3. Neither were all things common among them they had some things private and peculiar to themselves as Mary had her proper house and dwelling in the citie Act. 12.12 Simler 4. Beside this was not the generall custome of the whole Church for in Achaia and Macedonia there was gathering made for the Saints at Ierusalem it was then particular for that place and peculiar to that time therefore a generall rule for all times and places cannot bee taken from thence Simler 5. Neither were then things so indifferently common as that every man might take what hee would but the things in common were distributed according as every one had need Act. 5.35 2. Object Christ saith to the young man Mark 10.21 Goe and sell all that thou hast and give to the poore Ergo wee must doe the like Answ. 1. That was a personall precept and belonging to those times So the Apostles did leave their parentâ— and their houses but wee are not commanded now to doe the like Simler 2. Beside our Saviour so said to shew how farre hee came short of the perfection of the law and to humble him that thought so well of himselfe 3. Further our blessed Saviour saith not make thy goods common but give unto the poore which are two divert things Vrsin 3. Object The Apostle saith All things 〈◊〉 yours 1 Cor. 3.21 Ergo all things ought to bee common Answer 1. The Apostles meaning is that all things were ordained for their good whether life or death things present or things to come 2. Hee speaketh not of a common possession of all things in right but that they are common in use they had jus ad rem non jus â—nre right to the thing not in the thing Vrsin Now on the contrary that it is lawfull for Christians to retaine a severall right and propertie in those things which they possesse it may thus appeare 1. The Scripture alloweth contracts as buying and selling as Abraham bought a buriall place of Ephron Gen. 23. David the threshing floore of 〈◊〉 2. Sam. 24. but there can be no such contracts ubi non sunt distincta rerum dominia where there are 〈◊〉 distinct properties in things And if they shall object that these examples of the old Testament belong not unto
any man there no word is expressed of the intention as here Contra. 1. By neighbour any man whosoever is understood 2. And expresse mention is made here of the will and intention because it is an explanation of the former law Simler 3. Iunius thinketh that not he onely which killeth sed qui conatus est occidere but went about to kill is comprehended in this law as Deut. 19.19 Ye shall doe unto him as he had thought to doe unto his brother Contra. 1. It seemeth by the generall law vers 12. that this constitution is onely for murther committed and not intended onely for such smiting the law speaketh of whereupon death followeth 2. That law given in instance Deut. 19. is touching false witnesses whose false testimonie breaketh out into action into false witnesse bearing so that there is not an intention onely for the false witnesse by his false testimonie acteth as much as in him lieth to take away the life of his brother that place therefore is impertinent to this purpose I approve here rather the judgement of Cajetane Nec describuntur haec intus in animo sed prodeuntia extra in actiones Neither are these things described onely in the minde but proceeding without into action QUEST XLI Of the difference betweene voluntarie and involuntarie murther and the divers kinds of each HEre then there is a manifest distinction of involuntarie and voluntarie murther or killing grounded upon the law of Moses· 1. Involuntarie killing is of two sorts there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chances unlooked for and sudden events as when one shooteth an arrow and killeth one unawares as Peleus killed his sonne being in hunting with him There are beside these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errors and oversights as the father beateth his childe purposing onely to chastise him and hee dieth of that beating a Physition ministreth physick to his patient intending to cure him and doe him good and he dieth of it Borrh. 2. There are likewise two kinds of voluntarie or wilfull murther ex proposito of purpose ex impetu animi in heat or rage These kinde of murthers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquities one may be slaine ex proposito purposely either per insidias by lying in wait when one watcheth for the life of a man and taketh him at advantage as Ioab killed Abner and afterward Amasa they suspecting no such thing so Ismael killed Gedoliah Ierem. 41. Or els per industriam when one of set purpose picketh quarrels and seeketh occasions to provoke a man that he may kill him both these kinds are touched here Tostat. quaest 16. Then one may bee killed in heat and rage when there was no purpose before as Alexander the Great killed Clitus Pelarg. This kinde though not so grievous as the other yet is a kinde of voluntarie killing So there is extant a constitution of Hadrian the Emperour against him qui per lasciviam causam mortis praebuisset which was the cause of anothers death through wantonnesse and riot though there were no enmitie before that such an one should be banished five yeeres Simler QUEST XLII Why the wilfull murtherer was to be taken from the Altar Vers. 14. THou shalt take him from mine Altar 1. This may bee understood either of the Altar of incense which was in the holy place or of the Altar of burnt offring rather which was without the Tabernacle in the Court for thither every one might easily flee that had committed any such offence but to the Arke no escape could be made because there was no entrance thither 2. R. Salomon saith that this is meant even of the Priest that sacrificed at the Altar who after he had finished his service at the Altar might be taken thence and judged by the law as other malefactors and murtherers Which collection of his may be received saving that it is not like they would suffer a murtherous Priest to minister at the Altar 3. But that other conceit of R. Salomon whom Lyranus followeth hath no good ground that he that had killed an Hebrew wilfully might be taken from the Altar as Ioab was but if he had onely killed a Gentile as a Moabite or Ammonite though of set purpose he was not to be taken thence but was privileged by the Altar But the contrarie appeareth that this law forbiddeth all voluntarie and wilfull murther whether of Hebrew or Gentile for it was more to kill a Gentile being free then a Gentile that was a servant or bondman but the master was to die for it if he beat his servant to death so that he died under his hand vers 20. which law must be understood of strangers and aliens that were servants not of Hebrewes for they were not to deale so cruelly with them Levit. 25.38 Iun. much more therefore were they to die if they of purpose killed any free stranger Tostat. 4. If therefore the wilfull murther as well of strangers as Hebrewes be here forbidden then both for the one murther and for the other might they be taken even from the Altar 5. And the reason thereof was this because they which did flee to Gods Altar eum tanquam patronum judicem innocentiae suae implorabani did sue unto God as the patron and Judge of their innocency therefore they therein abusing Gods name were to be expelled thence Gallas QUEST XLIII What manner of smiting of parents is forbidden Vers. 15. HE that smiteth his father and mother c. 1. The very smiting of the father or mother deserveth death although they die not of such smiting Cajetan Iun. as may appeare vers 12. where is directly expressed concerning the smiting of another if hee die then the smiter shall bee put to death Piscator 2. R. Salomon understandeth that this is not meant of every smiting but when upon the smiting â—he effusion of bloud followeth or some scarre or wound is caused But the very smiting of either of the parents sheweth the malice and disobedience of the childe for the which he is worthie to die as Deut. 21.18 the sonne for his stubbornnesse and disobedience was to be stoned to death Indeed for every blow or smiting the childe was not to die if it were done unwittingly or unawares but if it were done of purpose he deserved death 3. And the reason is because of the authoritie of the parents which is the next unto God Simler Deo parentibus non possumus reddere aequalia c. Wee can never make amends unto God and our parents Cajetan As also they seeme not to be worthie of life which are injurious to those by whom they received their life Gallas QUEST XLIV Of the grievous sinne of paricide THough there be no expresse mention here of those that kill their parents yet it followeth necessarily that if it be a sinne worthie of death to smite them much more to kill them 1. This even among the Heathen was counted so hainous a sinne that they thought none
if any man did beat and batter another he should pay 25. asses that is so many three farthings which mulct being too easie one Lucius Neratius in a bravery used of purpose â—o beat and buffet those with his fists whom he met and caused his man presently to pay him the penaltie of the law whereupon the Pretors of Rome devised to impose a greater mulct and punishment for such assaults and batteries Gâ—ll. lib. 20. ex Calvin Marbach QUEST LII Who should beare the charges if a servant had done the hurt HE shall beare his charges But what if one servant had beaten another or a servant had smitten a free man that hee kept his â—ed upon it 1. In this case either the master of the servant was to beare the charges or else he was to deliver his servant and he was to serve or to be sold to make it good if hee had not of his owne to make satisfaction as the like order was taken for theft Exod. 21.3 2. But here is a further doubt what if the servant that did the hurt were an Hebrew who could not be sold over for more than six yeares and it might so fall out that there remained but one yeare untill the seventh being the yeare of remission came and so his service for so short a time could not make sufficient recompence The answer is that in this case the servant might be sold to serve six yeares more after the yeare of remission as in the case of theft if hee had not wherewithall of his owne to make satisfaction but for longer than six yeares he could not be sold nor more than once But if the servant were a Gentile he might be absolutely sold over to serve a longer time 3. Now if the charge would not come to the value or worth of six yeares service in this case the servant was to serve no longer than till his service would make sufficient amends as if a mans service for six yeares were esteemed at six pounds and the charges of healing arise to three then the servant was to bee sold over onely to serve three yeares which would countervaile the charge Tostat. quaest 23. QUEST LIII What servants this law meaneth and what kinde of chastisement is forbidden Vers. 20. IF a man smite his servant with a rod c. 1. This law is concerning such servants as were no Hebrewes for them they were not to use so hardly and cruelly Levit. 25.38 neither could the Hebrew servant be said to be their money for hee was not absolutely sold but onely for a time Tostat. 2. This case is propounded if the master smite with a rod or any other thing which is not likely to kill but if he smite him with a sword or casting of a stone or such like if the servant die whether under the masters hand or afterward the master shall be surely punished that is shall die for it because in smiting his servant with a deadly weapon it appeareth that he intended to kill him Simler Tostat. quaest 23. 3. And in case it be evident that the servant die of that beating within a day or two the master was likewise to be punished for it but if as the Hebrew phrase is hee stand a day or two after that is be whole and sound that he may goe about his businesse Simler Nam stare tantâ—ndem valet ac vigere omnibus integris membris For to stand is all one as to be perfect and sound in all the parts and members Calvin then the master was free So also expoundeth Procopius Vbi ex vulnere vel verbere convaluerit servus c. Where the servant recovereth of the stripe or wound though he afterward die the master is held to be innocent Likewise Thomas Aquin. Si â—asio certa esset lex poenam adhibuit c. If the hurt be certaine and evident the law appointeth a punishment for a maime the losse of his service vers 26. for the death of the servant the punishment of manslaughter but where the hurt is uncertaine the law inflicteth no mulct incertum enim erat â—trum ex percussione mortuus c. For it is uncertaine whether he died of the beating 4. This law for servants was more equall than that cruell custome of the Romanes that give unto masters power over their servants life as in Augustins time Vedius Polliâ— used to cast his servants that offended into the fish ponds but afterward this cruell custome was mitigated for Antoninus made a law that hee which killed his servant without cause should die for it as if he had slaine anothers servant Galas And Adrianus the Emperour banished one Vmbra a matron for five yeares for handling her maids cruelly Ex Simler 5. But whereas this law giveth libertie to the master to beat his servants though it were extremely so that death followed not wee must consider that this law requireth not an absolute perfection Sed Deus se accommodaviâ— ad 〈◊〉 populi c. But God applieth himselfe to the rudenesse of the people tolerating many things among them for the hardnesse of their hearts Galas QUEST LIV. The meaning of this clause For he is his money FOr he is his money 1. That is bought with his money hee seemeth to have punished himselfe sufficiently in the losse of his servant Iun. 2. But if this reason were 〈…〉 way the 〈◊〉 to be punished though his servant died under his hand for hee 〈◊〉 iâ— his money 3. For answer to this objection a servant is to be considered two wayes as he is a man and as he is made apt and fit â—o labour the servant oweth not to his master his life but his labour therefore if the master take away the life of the servant directly as if he die with beating under his hand the master is to be punished for it for as hee loseth a servant so the politike state is deprived of a man and herein hee doth wrong to the Common-wealth But if the master indirectly procure his servants death as in overcharging him with labour in denying him competent food in immodeâ—â—te correcting him now the master is not guiltie of his servants death for now puâ—iâ—â—at eum tanquam possessionem suam ut eâ—â—enâ—â—ret he did punish him as his possession and servant to amend and correct him not as a man therefore the reason holdeth in this indirect kinde of killing He is his money c. and not in the other Tostat. quaest 23. QUEST LV. Whether this law meane the voluntarie or involuntarie hurt done to a woman with childe Vers. 22. ALso if men strive and hurt a woman with childe 1. Some Hebrewes thinke that this case here put is of involuntarie hurts and killing as a man striving against his will hurteth a woman with childe and shee dieth for this the man was not to die in their opinion but to redeeme his life with a peece of money Contra. But where any slaughter is committed altogether against ones
will as if a man shoot an arrow and kill a woman with child or shee be behind him and he knew it not and hee hurteth her with his heele that she die in this case the man deserved no punishment at all no not so much as a pecuniary mulct to be inflicted which yet is appointed by this law where death followeth not therefore this law meaneth not any such act which is altogether involuntarie Tostat. quaest 24. 2. Neither is this law to be understood of murther altogether voluntarie as if a man of purpose should smite a woman with child and shee die for this was provided for before what punishment should be laid upon him that committed wilfull murther 3. This law therefore is made concerning such violent acts as were of a mixt kinde partly voluntarie partly involuntarie as if a man striving with one and seeing a woman with child within the danger cared not whether shee was hurt or no Tostat. Or if striving with a man he thrust him upon a woman with child Galas Or a woman comming to rescue her husband receiveth hurt by the other that striveth Lyran. In this case if death followed in the woman with child the 〈…〉 to die foâ— it 4. And the reasons are these 1. Because adfuit laedendi animuâ— he that so striveth had a minde and intent to hurt Simler Consilii ratio habenda est his counsell and intention must be considered which was to assault the life of another and by this occasion he killeth one whom he intended not to hurt Iunius Piscator 2. Againe Vxor una carâ— est cum viâ—o quem intendeâ—â— pâ—râ—utere The wife is one flesh with her husband whom he intended to smite Lyran. 3. And beside instance is given of a woman with child who neither could shift for her selfe and a double danger is brought both upon her her child which she went with therefore in this case the law provideth that such oversights should be severely punished Tostat. q. 25. QUEST LVI Whether the death of the infant be punished as well as of the mother Vers. 22. ANd death follow not c. 1. Some thinke that this is to be understood onely of the death of the woman and not of the child Osiander That if the child died and not the woman he was onely to pay a peece of money not to lose his life for it and their reason is because he deserved not so great a punishment that killed an infant in the wombe as he that did stay a perfect man Oleaster who findeth fault with Cajetane for understanding the law indifferently of the woman and her child 2. But Cajetanâ— opinion is to be preferred for like as it is a more heinous thing to kill a man in his owne house than in the way so is it a prodigious thing to suffocate an infant in the mothers wombe qui nondum est in lucem editus which is not yet brought forth into the light of this world Calvin And againe Foetus quamvis in utero inclusus homo est The infant though yet inclosed in the wombe is a man Simler And the child in the wombe is yet a part of the person of the woman so that if there be corruptioâ—â—tius perâ—oâ—a aut partis a destruction of the whole person or of a part Iun. he that so hurteth a woman with child in her owne person or her childs is subject to this law QUEST LVII Whether this law extendeth it selfe to infants which miscarie being not yet perfectly formed NOw it being agreed that this law as well comprehendeth the infant that perisheth as the woman that beareth it yet there remaineth a question whether if the childe in the wombe bee yet imperfect and so not endued with sense and life that in this case though the woman die not but onely lose her birth he that did the hurt is to suffer death 1. Some hold the affirmative that if any child whatsoever by this meanes miscarrie the offender is subject to this law 〈…〉 propâ—â—qua est effectui The iâ—fant being now formed is so neere unto the effect thâ—â— is the life that who causeth the same to miscarrie may be said to have killed a man Gallas And therefore by the Civill law he that of purpose procured the birth to miscarrie if he were a meane person was condemned to the metall mines if a noble person to banishment Cicero also in his oration pro Cluentiâ— reporteth of one Milesia a woman who being hired of the heires in reversion to destroy the infant that shee went with had a capitall puishment therefore inflicted upon her Ex Simlero But these lawes were made against such as did of purpose seeke to destroy infants in the wombe and cause abortion of them here the cause is divers where the fruit of the wombe miscarrieth by some chance 2. Therefore this penaltie was onely by the law inflicted when as the infant perished that was endued with life So Augustine thinketh using this reason Nondum potest dici anima viva in eo corpore quod sensu caret c. The living soule cannot be said to be yet in that bodie which wanteth sense qu. 80. in Exod. And thus the Septuagint interpret If the infant came forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet formed c. which forming of the infant beginneth fortie dayes after the conception as Procopius Cajetane giveth this reason why in such a case when the birth commeth forth imperfect the sentence of death is not inflicted quia homo in potentia non est homo because a man onely in possibilitie is not a man quia tunc non occiditur homo non est homicidium and because then a man is not killed it is no manslaughter Tostat. And the word jeladim sons signifieth as much that the law meaneth formed and perfect infants Simler And it is put in the plurall because a woman may have more infants than one in her wombe at once for otherwise why should one give life for life or soule for soule seeing such imperfect births are not yet endued with life soule As Augustine saith In Adam exemplum datum est c. An evident example is given in Adam quia jam formatum corpus accipit animam that the bodie when it is now fashioned receiveth the soule and not before For after Adams bodie was made the Lord breathed into him the breath of life So August lib. quaest vet nov Testam qu. 23. as he is alleaged Caus. 32. qu. 2. cap. 9. QUEST LVIII Why the action is given unto the husband Vers. 22. ACcording as the womans husband shall appoint him c. 1. Because the injurie is done unto the man in that his issue is cut off and because hee is the head of the woman the law referreth the prosecution of this wrong unto the husband Tostat. 2. But the taxation of the mulct is so referred to the man as yet if he should exceed a just proportion the Judges in
two respects First in a metaphoricall sense as we are said to rest when we cease from labour so the earth is said to rest when wee forbeare labouring therein Againe because the earth when it is plowed to bring forth fruit sendeth out the strength and nourishment thereof which is abated and weakened by continuall bringing forth of fruit for which cause wee see by experience that Husbandmen doe let their grounds lye fallow and rest to gather strength therefore in this respect also it is said to rest Tostat. qu. 9. And although by this rest of the seventh yeere both the earth waxed stronger for to beare fruit afterward and the beasts also of the field were provided for yet this was not the speciall end of this seventh yeere of rest but these were the reasons of the institution thereof 1. That the poore might by this meanes be liberally provided for when they might freely without any let reape the fruit of the ground of vineyard and olive trees Tostat. 2. It was a benefit also to the servants who this yeere were set at liberty and as they had every weeke a day of rest so now they have every seventh yeere a whole yeere of rest and intermission 3. Beside the rich hereby were taught to moderate their greedy desire in gathering and laying up the fruits of the earth without any end Gallas And in this yeere the rich man tooke care as well as the poore What shall I eat Therefore the Lord would teach them by experience what the state of a poore man was 4. This also was a type and figure of their spirituall rest in Christ which should be accomplished in the kingdome of God as this seventh yeere of rest was made perfect and full in the yeere of Jubile Simler QUEST XX. What the poore lived upon in the seventh yeere BUt here a further question ariseth what the poore did eat this yeere and that which they left the beasts of the field did eat 1. Augustine is of opinion that they did sow the seventh yeere as they did in the six yeeres yet they did not reape or gather their fruit this yeere but left it to the poore But this is against the text here for six yeeres they are bidden to sow and gather their fruits but the seventh to let it rest therefore there here being an apparent opposition betweene the six yeeres and the seventh in the seventh they were neither to sow nor reape but it is yet more evident Levit. 25.4 in this seventh yeere the Lord saith Thou shalt neither sow thy field nor cut thy vineyard And so it is the opinion of Iosephus and generally of the Hebrewes and with them consent Lyranus Tostatus Simlerus with others that the land did rest upon the seventh yeere from all manner of labour and tillage for it would have seemed an hard thing to the stiffenecked Hebrewes if they should have sowed and others reape 2. Cajetane thinketh that the poore lived by selling of such herbes as grew of their owne accord that yeere in the field vendebant eas ex earum pretâ—â— viveâ—â—â—â— they sold them and lived of the price of them but the text saith The rest of the land shall be meat for you Levit. 25.6 they then did eat of that which grew in the field 3. Wherefore they lived not only of the herbes which grew in the fields but of the fruit of vines and olives and other fruitfull trees Beside they had a kinde of harvest of the seed which was shed the former yeere as in some countries yet that are fruitfull the seed which was left after harvest doth bring forth abundance Gallas Simler and therefore it is said Levit. 25.5 That which groweth of it owne accord of thy harvest thou shalt not reape c. 4. And beside this common provision which came of it selfe out of the ground which as well the owner as the poore and strangers gathered for their use Levit. 25.6 the fruits of the sixth yeere were by Gods promise in such abundance as that they served for three yeeres the sixth seventh and eighth till the ninth yeere Levit. 25. vers 21 22. QUEST XXI Whether the seventh yeere were generally neglected in Israel 490. yeeres together as Tostatus thinketh NOw concerning the observation of this seventh yeere of rest Tostatus hath here a singular opinion by himselfe that it was neglected generally of the Israelites for the space of 490. yeeres and kept only during the time of 380. yeeres as he thus would gather from the going up of the Israelites out of Egypt till the captivity of Babylon under Nabuzaradan Nebuchadnezzars chiefe Captaine he counteth yeeres 867. which are thus divided from their departure out of Egypt unto the building of Salomons Temple were 480. yeeres 1 King 6.1 from the which he would have abaâ—ed 40. yeeres the time of the Israelites being in the wildernesse so there remaine 440. from the building of Salomons Temple untill the captivity he counteth 427. yeeres more so the whole maketh 867. of this time 490. yeeres they neglected the seven Sabbath of yeares and therefore they were 70. yeeres in captivity for omitting 70. Sabbaticall yeeres which fell out just in 490. yeeres as it is said 2 Chron. 36.21 To 〈…〉 of the Lord by the mouth of Ieremy untill the land had her fâ—ll of Sabbaths for all the dayes that 〈…〉 desolate she kept Sabbath to fulfill seventy yeeres Tostat. quaest 1â— Contra. 1. But it is not like that this observation of the seventh yeere of rest was so long time or generally neglected for part of this terme of 490. yeeres will reach Davids reigne for all the yeeres of the reignes of the Kings after David untill the captivity make but 440. the other 50. yeere will comprehend all Davids reigne and ten yeeres before some part whereof might extend to 〈◊〉 time but it is not like that such an evident Law under those faithfull Prophets and Kings would have beene omiâ—ted altogether 2. In the corrupt times under the idolatious Kings it is true that this yeere of remission was neglected as may appeare Ierem. 36.8.14 when as the King and Princes proclaimed liberty to their servants according to the Law and afterward revoked it againe for the which the Prophet thâ—re sharply reproveth them Neither would the faithfull Prophets of God have spared to tell the Princes and people of this great negligence if that the Sabbaticall yeere had altogether beene discontinued 3. In Hezekiah his time this yeere of rest was not intermitted for while the City was besieged by Senacherib for two yeeres together the land brought forth fruit without sowing 2 King 19.29 which blessing was conditionall in respect of their keeping of the seventh yeere of rest Levit. 25.6.21 They therefore enjoying the promised blessing did in all likelihood performe their due obedience 4. Beside captivity is threatned for the neglect of their Sabbaths of all sorts Levit. 26. â—5 both the Sabbath of dayes of weekes of moneths
an inheritance upon him Ferus 2. Posset absque praemii ullius promissione praeciperâ— c. God might if it pleased him command without promise of any reward for he is debter unto none and when we have done all which we can wee doe no more than our duty but God to stirre up our dulnesse propoundeth ample and large promises Marbach 3. And these blessings of plenty health fruitfulnesse long life are here mentioned because they should acknowledge God the Author and giver of all these blessings which the Idolators asked of their Idols Gallas 4. First God promiseth to blesse their increase and store their bread and water both to give them abundance and to blesse the use thereof unto them for otherwise without Gods blessing abundance will soone come to nothing and because plenty is nothing without health Secondly he saith he will take away all sicknesse then because all this would not availe if they had no heires it is added that none should be barren and beside long life is promised for to enjoy these things but a short time were no perfect blessing and lastly victory is promised over their enemies for all these blessings had little helped unlesse they might have had quiet and peaceable possession of the land Ferus QUEST XLVII What is understood by the hornets Vers. 28. I Will send Hornets c. 1. Some doe understand this literally that as God sent frogs and lice upon the Egyptians so against the Canaanites he armed waspes and hornets to shew his power quod per minuta animantia suis auxiliatur that he can helpe his by weake and small beasts Theodoret. So also Procopius giving this note Deum à coelo de improviso suis missurum auxilium That God of a sudden can send helpe unto his out of heaven So also Cajetan Simler Calvin Gallas Pelarg. But Augustines reason may here be urged against this sense Non hoc logimus factum c. Wee doe not reade any such thing to have beene done neither in Moses time under Iosua the Judges or the Kings that hornets were sent against the Canaanites only the booke of Wisdome hoc dicit impleâ—um saith this was fulfilled chap. 12.8 Thou sendedst forerunners of thine host the hornets to destroy them by little and little But this may also be understood of that feare and terrour which God did smite the Canaanites with before the comming of Israel 2. R. Abraham and Aben Ezra by hornets understand a certaine disease which did consume the Canaanites where they hid themselves in their caves But the text saith that these hornets drave them out not that they wasted and consumed them 3. Pellican maketh a metaphoricall sense Ita attonitos eos reddam ut etiam vespae siat â—is superiores I will so astonish them that even flies and waspes shall be able to overcome them c. But Ioshua found the contrary when he was discomfited and fled before the men of Hai that he had not to deale as with flies and waspes 4. Therefore I prefer Augustines sense Vespae istae aculei timoris intelligendae sunt c. These waspes or hornets are to be understood to be those prickes of minde and terrours which made the Canaanites give place to the Israelites So also Lyranus saith they were Anxietates animi eos pungentes tanquam aculei Perplexity of minde which pricked them as sharpe pricks And this to be the meaning the former verse sheweth I will send my feare before thee vers 27. the accomplishment whereof is declared Iosh. 24.12 I sent my hornets before you which cast them out before you the two Kings of the Amorites not with thy sword c. that is the feare which God sent upon them not their sword discomfited them Iunius Piscator As Rahab confesseth When we heard it our heart did faint and there remained no more courage in us Iosh. 2.11 So also Borrhaius 5. Rupertus maketh this allegoricall sense by the hornets Quos scimus de aquino stercore nasci c. Which wee know to be bred out of dung are to be understood those base and contemptible meanes whereby God overcame the power of Satan c. He meaneth the Apostles who were counted as vile and base whereby the Gospell of the kingdome was published and propagated But the former sense is to be insisted upon as the most fit and consonant to the Scripture QUEST XLVIII Why God did not cast out the Canaanites all at once before the Israelites Vers. 29. I Will not cast them out from thy face in one yeere 1. No nor yet in 400. yeeres were they all cast out till the reigne of David and Salomon which the Lord did for divers causes one is here expressed lest the land should have growne to a wildernesse if it had beene dispeopled all at once and so husbandry and tillage would have beene neglected Gallas And the wilde beasts in the solitary places would have increased as Wolves Lions Beares which would have beene a great annoyance to the people Tostat. qu. 84. 2. Another cause was for their rebellion and murmuring for the which they were punished to wander up and downe in the wildernesse 40. yeeres Simler 3. Eorum culpae imputandum est c. It is to be imputed to their owne fault that the Canaanites were no sooner cast out because they were slothfull and negligent therein themselves as Ioshua telleth them If yee goe backe and cleave to the rest of these nations c. and shall make marriages with them know for a certaine that the Lord your God will cast ouâ— no more of these nations from before you c. Calvin 4. Neither would God cast them out all at once Vt essent qui peccantes arguerent ut â—rudirit in eis Israel That there might be some which should correct those which sinned and that Israel might be nurtured by them Rabanus For God used those nations as whips and scourges for his people when they fell away from him as he stirred up the King of Canaan against them Iud. 4. 5. Another reason was that the people might have some alwayes to exercise them that they should not be given over to sloth and idlenesse but be trained up in warre this cause is touched Iudg. 3.1 That he might prove Israel by them as many as had not knowne the warres of Canaan Marbach Pellarg But this reason is not mentioned here Ne impatientia defecissent c. Lest they might through their impatience have fainted Lippom. 6. And further God would not Vt citra praelia dominium terrae acquirant That they should without battell get the dominion of the land for those things which are hardly gotten we doe the more set by Pracopius 7. Hoc etiam utile fuit ad cohibendum eorum praceps defiderium This was also profitable to stay their preposterous desire that they should wait the Lords leisure and thinke not all at once to have their desire Like as now many wish
is the man whom thou directest O Lord and who will not stirre unlesse thou shew him a signe c. We must waite then upon God for his direction as the eyes of the servants looke unto the hand of their masters And as the campe of Israel removed at the lifting up of this cloud so by Gods direction I have begun and by his gracious blessing finished this long and laborious worke this fifth of Iune Anno 1608. To whom in all humblenesse of soule and with bended knees of my heart I doe onely ascribe the praise thereof and now as at the setling of this cloud the camâ—e stayed so heere I rest for this time untill by the ascending of the cloud that is the further motion and direction of Gods Spirit I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestiall Canaan Amen 1 Timoth. 1.17 Now unto the King everlasting immortall invisible unto God only wise be honour and glorie for ever and ever Amen FINIS THE TABLE OF THE QVESTIONS HANDLED IN THIS COMMENTARIE Certaine Generall questions out of the whole booke explained 1. QUest Concerning the inscription of the booke 2. qu. Of the computation of yeares comprehended in the storie of Exodus 3. qu. Whether Moses were the writer of this booke 4. qu. Whether Moses Iudiciall lawes doe now necessarily binde the Civill Magistrate Questions upon the first Chapter 1. QUest Why the twelve Patriarkes are so often rehearsed 2. qu. VVhy Iacobs sonnes are not alwaies rehearsed in the same order 3. qu. How they are said to bee seventie soules that went downe with Iacob into Egypt 4. qu. Of the wonderfull multiplying of the Israelites in Egypt 5. qu. In what time the Israelites so exceedingly increased 6. qu. By what meanes the Israelites increased 7. qu. Who this new King was that knew not Ioseph 8. qu. VVhy this Pharaoh is called a new King 9. qu. The causes of the afflection of the Israelites 10. qu. Of the hard affliction of the Israelites 11. qu. Of the cities Pithom and Rameses which the Israelites built for Pharaoh 12. qu. How many yeares the affliction of the Israelites is supposed to have continued 13. qu. The reasons why the Lord suffered his people to be afflicted in Egypt 14. qu. Whether the Midwives were Egyptians or Hebrew women 15. qu. Why Pharaoh only giveth his cruel charge to two Midwives 16. qu. Whether the Midwives made a lie and are therein to be justified 17. qu. How the Lord is said to make them houses 18. qu. Whether the Midwives onely were temporally rewarded Questions upon the second Chapter 1. QUest Of Amram Moses father 2. qu. Why it is said he went and tooke 3. qu. Of Iacobed Moses mother whether she were aunt or cosine german to Amram 4. qu. Why such marriages were tolerated in those daies 5. qu. When Amram married his wife 6. qu. Of the time of Moses birth compared with the times before and the times after 7. qu. Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane 8. qu. VVhether the name of Moses were knowne unto the Gentiles before Christ. 9. qu. How Moses is said to bee a proper child and by Whom he was hid 10. qu. The Arke wherein Moses was put whereof it was made and where placed 11. qu. Whether Moses parents did well in exposing him 12. qu. Of the education of Moses and his adâ—ption to be Pharaohs daughters sonne 13. qu. Whence Moses had his learning of the Egyptians only or of the Grecians also 14. qu. VVhat kind of learning Moses received of the Egyptians 15. qu. VVhence the Egyptians received their learning 16. qu. VVhy it pleased God that Moses should be instructed in the Egyptian learning 17. qu. VVhy Moses had this name given him 18. qu. Of Moses visiting his brethren 19. qu. Whether it were lawfull for Moses to kill the Egyptian 20. qu. Why Moses though warranted from God yet useth great secresie and circumspection in this busines 21. qu. How Moses is said heere to feare seeing the Apostle denieth that he feared the King 22. qu. Why Moses sufferings are called by the Apostle the rebukes of Christ. 23. qu. Why Pharaoh sought to slay Moses 24. qu. The causes why Moses lived in exile and banishment fortie yeares 25. qu. Of Midian what countrie it was and where situat 26. qu. Rahuel Iethro Hobab whether they were the same 27. qu. Whether Rahuel were Prince or Priest of Midian 28. qu. VVhether Rahuel were an idolatrous Priest or a Priest of the true God 29. qu. Why Zipporah is called an Aethiopesse 30. qu. In what time Moses sonnes were borne unto him 31. qu. To whom the right of imposing names upon the children belongeth 32. qu. Whence the name of Gershom is derived 33. qu. VVhat Pharaoh it was that died while Moses was in Midian 34. qu. Whether the crie of the Israelites proceeded from true repentance Questions upon the third Chapter 1. QUest How long Moses kept his father in lawes sheepe what he did in the mountaine and to what â—nd he was so exercised 2. qu. Of the mount Choreb whether it was the same with mount Zion also why Moses went thither and why it is called the mountaine of God 3. qu. Of the vision of the bush 4. qu. Of the flame of fire that burned in the bush 5. qu. What is meant by the burning of the fire without consuming the bush 6. qu. Whether it were an Angell or God himselfe that appeared unto Moses and whether he that appeared were Michael the Prince of the people of God 7. qu. What made Moses to draw neere to behold this strange sight 8. qu. Why the Lord doubleth Moses name in calling him 9. qu. VVhat the putting off the shooes meaneth 10. qu. Why the Lord calleth himselfe the God of Abraham Isaak and Iacob 11. qu. Why Moses hid his face 12. qu. How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead 13. qu. Why our Saviour in the Gospell specially urgeth this place against the Sadduces 14. qu. How God is said heere to descend 15. qu. In what respect the land of Canaan is called a large countrie 16. qu. Of the great fruitfulnes of the land of Canaan and of the wonderfull fruit of Palestina called the apples of Paradise 17. qu. Whether the fruitfulnes of the land of Canaan do yet continuâ— 18. qu. VVhether the Canaanites were a peculiar people by themselves 19. qu. How many nations of the Canaanites and why they were cast out 20. qu. VVhat made Moses so unwilling to take his calling upon him 21. qu. What signe it is which the Lord promised to Moses 22. qu. Why Moses enquireth after Gods name 23. qu. Of the best reading of these words I am that I am 24. qu. What the name is which the Lord heere giveth himselfe 25. qu. Of the meaning
cor H. inter H. cor T. mut pers Hebrewes fables The manner of espousals Labans craft Beauty how far to be respected in marriage Abuses to be avoyded in mariage feasts How Leah was not discerned of Iacob Hebrewes fables How farre the fathers are to be imitated S. sin f plur C. inter Ch. cor H.S. alt T. G. T.r. S. ad S. ad S. alt S.G. T.C.r. divers sig T.B.G. H.S. cat T. B· H.S.c. T.B.r. S.c. T. H.r. S.c. S. ad Procreation the gift and worke of God Mandrakes have a strong â—avour Epiph. in philolog c. 4. Mandrakes whether their vertue is to make women conceive Of the description of mandragoras The vertue operation of Mandrakes Hebrewes fables Leah doth not name her son Gad of fortune Iacob hath not only the parti-coloured goats but sheep also Most particoloured sheepe in Palestine The Latine translation refused of the Romans themselves Strange births procured by the conceit and fancie of the minde The force and power of the affections S.T. ad C.r. cor C.r. cor div sig S. cor S.H. cor S. ap f. prop. B. mut temp S. cor S. ad B. H. ad Ch. S. ad H.c. H. de Ch. cor S. ad H. S. ap f. pr. H.c. H.S. det S. ad Who are understoâ—d to be Iacobs brethreÌ„ S. ad S. ap f. pr. S.C. cor C.c. S.C.c. T.B.r. divers fig. T.r. S. app f.p. divers accep B.G.r. Hebrewes curious â—â—servations Why mention is here made only of Iacobs eleven children Hebrewes conceits The Angels not understood by the seven spirits Revel 1.4 H. ad T.G.r. T.P.G.r. H.S. mut temp H.c. H.S.c. divers sig B. Gr. H. trans H.S.C.c. H.S.c. S. ap f. pr. H.S.B. pr. f. â—p Of divers kinds of bowing the body Salem and Sichem whether one place H. det diff ver Ch. c. H. deâ— H.S.C.c. S.P. divers signif T.B.r. S. ad S.c. H. inter H. cor â— b.g.r. Hebrewes uncertaine collections Simeon and Levi whether to be excused in part Reasons for the justification of Simeon and Levi their acts answered The circumstances of the cruell acts of Simeon and Levi weighed Jacobs sentence against Simeon and Levi explained H. det Ch. mut T. r. differ sig S. ad H. det div sig app s. pr. S. c. H. det H. det S. trans H. S. cor T. B. r. H.C. app f. pr. S. ad S.c. How Benjamin is numbred among those that were borne in Mesopotamia S. cor S. cor S. cor S. ad T. cor S. ad H. ad S. cor S. S. cor B. S.H.C. S. S. C. app f. pr. S. H. S. Aholibamah whether the same with Iudith Of Sibeon and Anah Basemath Ismaels daughter Amalek how counted among the sons Adab Of the Horites what people they were Dishon three of that name Gen. 39. â— Hebr. 13. â— Ambr. lib. de Ioseph c. 5. Ambr. lib. â— offâ— c. 14. De utilitate nihil perdideraÌ„t qui acquisierant perpetuitatem â—elius fuit conferre aliquid de fructibus quà m to tuâ— de jure amittere offic 2.16 Non venditionem sui juris sed redemptionem salutis puâ—â—banâ— ibid. Greg. hom 〈◊〉 in Ezechiel Psal. 101.1 Detersa est irâ— quae apparebat non erat ostensa est misericordia quae erat non apparebat Greg. ibid. Toletan 5â— can 5. Gen. 49.24 Ioseph ofâ—asaph â—asaph to adde H. cor divers sig S. det H. det S. ad H.c. H. alt H. ad S.c. T.c.r. T.r. Why Ioseph is said to be a child his yeares being expressed before In what cases priâ—ate admonition is not necessary before publike accusation Why parent loâ—â—â—heir youngest children best The remedie against envy Ioseph wherein a type of Christ. How Iacob rebuked Ioseph Iosephus in errour The judgement of Simeon and Levi. The divers senses of that word sheol Nephesh taken in Leviticus for a dead corps S.c. S.c. C. ap f. pr. H. cor ap f. pr. T.r. C. cor H.c. T.P.r. T.H.r. H.c. H. 〈◊〉 H.c. L.C.r. S.H.c. simil ver T.r. T.B.G.r. T.P.r. Iudah and his children married very young Adullam the nâ—me â—f a village in the tribe of Judah Thamar whether the daughter of Sem. Unnaturall lust how many wayes committed Er or Onan whether the greater sinner Moses Law Deut 24.5 whether to be understood of the naturall brother Why Thamar is adjudged to be burned Iudahs his rigorous oversight in adjudging a woman great with childe to the fire Why Christ condemned not the adulteresse Ioh. 8. T.B.r. C.c. C.att. H. det T.C.r. H.c. T.C.r. H.S. alt C.c. H.c. H.c. S. ad H. cor T.r. H.c. Iosephs maner of imprisonment H. ad S. ad T.r. T.r. S. det T.r. H.S.c. S.B.c. H. det T.r. divers sig T.r. H. det Canaan why called the land of the Hebrewes The hanging upon the crosse an ancient punishment S. ap f. pr. T.r. H. alt H. det T.G.r. H. det S.c. T.B.r. H. alt H.S.c. H. cor C. alt Ga. T. H.r. S. det C. ad H.c. ad divers sig C.r. T.S.r. H. cor H. cor The soothsaiers blinded Pharaoh a common name to the Kings of Egypt Ioseph knew not Pharaohs dreame aforehand as Pererius This plentie and famine not procured by naturall causes The increasing of Nilus in the yeares of plentie how many cubits How the corn was preserved Of the citie On. Why Ioseph marieth the daughter of an Idolater Iacob and Iosephs yeares compared together At 30. yeares a man fit for publike imployment How it was wrought that Iacob had notice all this while of Iosephs being in Egypt The phrase to bâ—eake bread whence taken The Latin corrupt S.C.H.c. T. G.r H.S. ad C. c S.c. S.H. alts T.r. S. cor T.C.r. T.G.r. S. G. c. T. C.r. H. cor H. cor H. cor T.B.G.r. Reconciliation of places How a booke is used in the ministring of an oath Three notable fruits of affliction Affliction maketh us to know God Affliction bringeth us to know our selves Affliction teacheth us to know the world what it is T.B. r H. ad H. det S. cor H.S.c. T.r. H. aâ— Tr. S. ad H. det S. mut pers H.c. inter T.r. Hebrewes fond collections Hebrews vaine confidence Why the Egyptians refused to eat with the Hebrewes The ancient use of sitting at the table Readings of the word Shacar to be drunken H.G.r. H.G.r. H.S.c. H.S.c. T.r. B.G.T.r. Divers opinions of them which justifie this fact of Iosephs examined Ioseph not to be charged here with agrievous sinne Iosephs fault how it may bee extenuated though not justified What iniquity they meane that God had found out Benjamin why called a little lad at thirty yeares Bellar. lib. â— dâ— Monach. cap. 24. S.C.c. S.H.c. T. S.c. S. T.G.r. H. cor H.S.c. S. cor B. T.r Whether Ioseph 〈◊〉 revealâ—◠〈…〉 the 〈◊〉 of his 〈◊〉 against him Hebrewes curious collections Hebrewes â—ables H.S.c. H. c. T.C.H.r. T.P.r. S. c. H. S. c. S. c. H. dâ—â— â— c H. det S. alt S. alter divers signif S. add S. add S. cor S. cor S. cor S. ad divers signif S.
Cor. 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 barrennesse to none other cause originally but to the will of God Thus godly men doe both acknowledge God the authour of all good things which they enjoy as also the inflicter of all such punishments which befall them as Iob confesseth The Lord hath given and the Lord hath taken it Iob 1.21 Perer. 2. Observ. Not to yeeld unto tentation Vers. 4. ANd he went in unto Hagar c. Abraham who as a mighty and invincible champion had stood out hitherto against the temptations and baits of Satan is overcome of his wife and yeeldeth to her motion to goe in unto Hagar which proceded from want of due consideration of Gods power who though Saraâ— hitheto had beene barren yet was able and so accordingly did to make heâ— fruitfull Thus David who withstood many tentations yeelded to the pleasure of the flesh therefore as the Apostle saith He that thinketh he standeth let him take heed lest he fall 1 Cor. 10.10 Muscul. 3. Observ. Not to be proud of Gods gifts Vers. 4. HEr dame was despised Hagar waxeth insolent and proud of this blessing bestowed upon her whereby Gregory well noteth such as are puffed up and swell with pride in respect of their gifts as also it is a great example of ingratitude in despising her which was the first occasion of this benefit Calvin 4. Observ. Domesticall contention Vers. 5. THou doest me wrong c. We see that even the houses of the faithfull such as this of Abraham was have sometime their domesticall contentions Calvin But as Abraham by his wisdome and discretion qualifieth the intemperate heat of Sarai so men are taught to beare with the infirmities of their wives and as the Apostle saith To dwell with them as men of knowledge and to give honour to them as to the weaker vessell 1 Pet. 3.7 5. Observ. Affliction maketh admonition to be regarded Vers. 8. SAraies maid whence commest thou c. The Angels speech was so much the more seasonable to Hagar being now in some distresse in the wildernesse and feeling some smart for her folly and disobedience So after men have beene afflicted they will more diligently apply their eare to instruction as the Prophet David saith It is good for me that I have beene afflicted that I may learne thy statutes Psal. 119.71 his afflictions brought him to learne more perfectly the statutes of God Muscul. And in this present example it appeareth how fruitfull affliction was for Hagar that before was so proud and lifted up that she knew not her selfe and despised her mistresse is now humbled and calleth upon the name of the Lord vers 13. 6. Observ. Temporall blessings are signes of election Vers. 10. I Will increase thy seed c. Ismael though he were not the chosen seed yet receiveth a goodly temporall blessing to multiply and increase whereby we see that the outward benefits of this life are no signes of Gods speciall favour and eternall election Muscul. As the Preacher saith No man knoweth either love or hatred of all that is before them Eccles. 9.1 that is whether he be loved of God or otherwise no man knoweth by his outward state in the world 7. Observ. The Law must be preached before the Gospell Vers. 9. IN that Hagar it bid first to humble her selfe before the promise is made unto her wee learne that the order of doctrine is to beginne with repentance and then followeth the promise of grace Mercer which order the Prophet observeth Isa. 1.16 18. CHAP. XVIII The Method IN this Chapter is set forth Gods covenant with Abraham which containeth on Gods behalfe promise of grace and protection on Abrahams obedience The covenant on Gods behalfe is propounded generally containing both the promise of God and the foundation thereof Gods sufficiency and the obedience of Abraham in walking uprightly vers 1 2. Then followeth the particular promises which are either offered of God unasked or craved by Abraham The promises offered are three with their severall signes first hee promiseth he should be a father of many Nations yea of Kings and the signe thereof is the change of Abrahams name vers 4. to 7. The second is the promise of the land of Canaan with perpetuall protection of him and his seed vers 7 8. the signe thereof is circumcision where the law and right of circumcision is expressed where they shall be circumcised vers 11. when vers 12. who all males both home-borne and strangers vers 13. wherefore to be a signe of the covenant vers 11. then the perill in neglecting of this covenant is signified vers 14. The third promise offered as concerning the birth of Isaack and the signe thereof the changing of Sarai her name ver 15. to 19. Then followeth the promise craved of Abraham concerning Ismael Lastly Abrahams obedience is declared in circumcising himselfe and Ismael and all the males of his house vers 23. to the end The divers readings v. 1. be pleasing before me S. serve me Ch. walke before me caet sic hebr v. 4. It is I and I will make my covenant c. H.B. behold I have made Ch. I make my covenant make iâ— supplied G. de me concerning me T. heb I and my covenant with thee that is it is I that made this covenant v. 7. I will stablish my covenant betweene my word and thee G. betweene me and thee caet v. 8. The land of thy habitation C.S. of thy peregrination or where thou art a stranger caet hebr ghur to inhabite to be a peregrine v. 15. Thou shalt not call her Sara but Sara S. not Sarai but Sarah caet v. 18. That Ismael might remaine in thy sight C. live in thy sight caet v. 23. All which he had bought H.S. bought with his silver C. with his money T.B.G. casaph silver In the time of the same day S. in the same day caet in the body of that day guetsem body or substance heb The Explanation of doubts QUEST I. Whether this apparition were visible Vers. 1. THe Lord appeared The Angell of God was sent to Agar but the Lord himselfe appeareth to Abraham Mercer This was not a secret revelation made to Abraham but a manifest vision Calvin which was shewed unto Abraham not being in a trance but in some sensible and visible manner as though an Angell in humane shape talked with him this may be gathered both by Abrahams gesture in falling twice upon his face vers 3.17 as though he had seene some divine presence as in that Abraham laughed he was then waking and in the use of his sense not rapt in a trance and further vers 22. God is said to goe up from Abraham that visible Majesty was taken out of his sight Cajetane QUEST II. Of the meaning of the word Shaddai GOd almighty or all sufficient 1. Some derive the word Shaddai here used for dai that signifieth sufficiencie sic Genevens 2. Some from Shad that signifieth a breast or plenty Oleaster 3. Other from Shaddad
desired them for that cause 1. But Augustine refuseth this reason because Rachel notwithstanding her mandrakes conceived not 2. Neither would Leah having now ceased to beare have given them away if they had any such vertue Mercer 3. Galen saith that Mandragoras is cold in the third degree lib. 7. simplicium Medieament and therefore it is unapt for conception 4. Mathiolus therefore saith it is a fable that the root of Mandrakes representeth the shape of a man and is good to make women to conceive and thinketh that such roots bearing such a shape are made by art of couseners that goe about to deceive ex Perer. 4. Concerning the fashion and kinde of this herbe R. David saith that there are two sorts of them the white is the male the blacke the female in them both three parts are most notable the leaves fruit and root Dioscorides saith that the leaves of the female are somewhat lesse than lettice leaves greene and of a strong smell the leaves of the male are bigger and of a white colour the apple of the female as big as an hasle nut like to fruit of the service tree of wan colour of the male the apples are as bigge againe of a saffron colour the root is twofold sometimes threefold winding one within another blacke without white within Dioscâ—r lib. 4. c. 61. Pythagoras called it anthropomâ—rphon not because it perfectly representeth a mans shape but hath some semblance of the trunk of a mans body without armes Mathiolus 5. The properties of the Mandragoras are these 1. By reason of the coldnesse thereof it casteth them into a dead sleepe that eat or smell thereof and therefore Physitians use it when they cut or seare to stupifie the sense 2. If it be taken in the weight of a dram it depriveth of the use of reason Dioscor 3. It is drunke against the venome of serpents Plin. lib. 25. c. 23. 4. The seed thereof is good to purge the place of conception and to stay the immoderate flux of the monethly course and therefore it may per accidens helpe toward conception especially in fervent climates and hot countries Perer. ex Aviceâ—â— Lemnio 6. Some thinke then that these flowers were mandrakes which is not like as is shewed before some take them to be lilies as Oleaster some for violets as Onkelos some for inchanted or love-flowers but Rachel would not use any such it is uncertaine what flowers they were Mercer it is more probable that they were amabiles flores amiable and lovely flowers both for smell and sight as Iunius and the word dudaim well answereth thereto being derived of dodh beloved QUEST V. Whether Iacobs wives gave the children their names Vers. 20. SHee called his name Zebulun 1. Some thinke that Iacob gave the names and not his wives Iun. Genes 29.35 2. Some that Iacob knowing his wives to have the gift of prophecie as may appeare by the event that answered to these names in the severall blessings given unto them Genes 49. did suffer his wives to give them names 3. But it is most like that Iacob consented with them in the imposing of these names Mercer QUEST VI. Of Dinah whence she was so named and when borne Vers. 21. AFter that she bare a daughter c. 1. Some thinke that Iacob had other daughters beside Dinah but that is not like seeing no mention is made but onely of Dinah Calvin 2. This name signifieth judgement or contention which name might be given to Dinah because of that contention which fell out with the Sichemites by reason of her Mercer 3. But whether this Dinah were Iacobs wife is uncertaine and whereas the Hebrewes imagine that this Dinah and Zebulun were borne at once and that Dinah in her mothers wombe was a male but at the prayer of Leah was made a female who pittied her sister Rachel which as yet had borne no childe at all leâ—t she should have beene despised these are but idle and fabulous fansies wherein these blinde Rabbines are so much exercised 4. This Dinah was borne next before Ioseph whom some affirme to have beene borne before Gad Asser Issachâ—r Zebulun Dinah But the course of the story will not beare it for betweene Ioseph and Benjamin Iacob had not any of his children borne QUEST VII Of the time of Iosephs birth and age Vers. 25. AS soone as Rachel had borne Ioseph c. 1. Hence it is evident that Ioseph was borne in the end of Iacobs 14. yeares service for immediately upon the birth of Ioseph Iacob consulted with Laban about his departure but after this Iacob covenanteth to serve six yeares longer for his sheep Gen. 31.41 these 14. yeares before the birth of Ioseph so me would have to prefigure those 14. yeares which Ioseph indured in Egypt before he was exalted for he was sixteen yeare old when he was sold into Egypt 30. yeares old when he stood before Pharao Mercer 2. Upon this account of Iosephs age it further is collected that Ioseph was 39. when Iacob was 130. for Ioseph was 30. when he came before Pharao Gen. 41.46 then passed seven yeares of plenty and two yeares of dearth Genes 45.11 when Iacob came downe into Egypt who was then 130. yeares old Genes 47.9 If Iacob were 130. at Iosephs 49. then when Ioseph was borne Iacob was 91. then 14. yeare before that when Iacob went downe into Mesopotamia he must be 77. and 7. yeares after when he married his wives he was 84. thirteene yeares after that when he had served 7. yeares more for his wives and six for his sheepe he was 97. yeares old Perer. QUEST VIII Laban whether he divined of Iacob Vers. 27. I Have found by experience 1. The word is nachash which the Septuagint translate I have conjectured oâ—â—nisamen as Augures use to doe and this kinde of conjecture was made by serpents nachsha with double cametz is a serpent with double patach it signifieth the conjecture made by serpents 2. But this word also signifieth to know or learne by experience as it is used Gen. 45.5 Ioseph by his drinking cup found in the mouth of Benjamins sacke had experience of them as his steward saith 3. Therefore Theodorets observation is here unnecessary that Moses setteth downe verba impiorum the words of the wicked as they spake them as here Labans divination as though he had divined by his idols 4. As also hee giveth the like instance of Leah that she should use the prophane word of fortune verse 11. saying good lucke ghad which some take for Iupiters starre some for Mercurie or Mars alledging that place Isa. 65.11 They furnish their drinke offerings to Gad where it is more fitly translated a number as the other clause sheweth they have prepared a table for the multitude and so is it to be taken here a number commeth 1. for so the name Gad answereth to Iacobs prophecie Gen. 49.19 Gad gedadh Gad an army shall overcome him c. he
oscitationâ—m in multeribus lethalem that yawning in travaile to women is morâ—all 2. The Hebrewes thinke that Rachel being wearied in her journey came before her time but it is not like that Iacob would have hastened his journey if his dearest wife had beene so neare her time 3. Neither hath it any ground that God punished Iacob with the death of Deborah and Rachel for the slaughter of the Sichemites Mercer 4. Ruperius in that Deborahs death and Rachels is expressed Rebâ—ckaes and Leahs death concealed thereby resembleth the â—ynagogue of the iewes which he would have prefigured by Deborah and Rachel for so their Synagogue did die and fall away the church of the Gentiles revived and increased But such allegories doe not much perswade having no warrant or ground in Scripture QUEST XVI Of the names Ephratha and Bethlem why and by whom they tooke beginning Vers. 19. EPhrath which is Bethlem 1. Some thinke that this place was called Ephratha of Calebâ— wife Ephrata 1 Chron. 2.9 which Caleb was sonne of Hezron and went downe with Iacob into Egypt and afterwards it was called Bethlem that is the house of bread after the famine in Elimelech and Ruths time of the abundance of corne R. Salomon Lyran. 2. Tostatus misliketh this opinion because this Caleb that went downe into Egypt must be 215. yeare old and more if he survived to returne with the Israelites into the Land of Canaan at which time it is like Ephrata tooke the name and beside if the name Bethlem were given in Elimelechs time how commeth it to be used by Moses so long before But these reasons may be easily answered for the name Ephrata might be given by the second Caleb after his grandfathers name and divers names are inserted into this history not knowne in Moses time as the name Dan Gen. 14.14 which were added by way of explanation by those Prophets directed by the spirit of God which disposed the Scripture into order Perer. 3. But it is more likely that this place had both these names of the fruitfulnesse of the ground for so Ephrath is derived of Pharah which signifieth to fructifie and it was afterward called Bethlem the house of bread Mercer but by whom these names and when they were imposed is uncertaine QUEST XVII Of the tower of Ader where Iacob pitched his tents Vers. 21. ISrael c. pitched his tent beyond the tower of Ader or of the flocks 1. The Hebrewes in this place doe hold that the temple was afterward built because the Prophet calleth Sion the tower of the flock Micah 4.7 but that cannot be for this tower where Iacob pitched was not far from Bethlem about a mile Muscul. but Ierusalem was further off Mercer yet this name was given to Sion because the people assembled thither in flocks or because of the flocks of sheepe thither brought to be sacrificed Perer. 2. This tower was made for the safegard of the shepherds in that country that used to watch their flocks by night and Hierome well observeth this to be a type and prophecie of those shepherds which in this very place watched their flocks at the birth of Christ where afterward Helena for a memoriall of the apparition of the Angels unto them builded a temple Perer. Luther QUEST XVIII Of the incest of Ruben with Bilha Vers. 22. RVben went and lay with Bilha his fathers concubine c. 1. The Hebrewes to excuse the sinnes of their fathers here imagine that Ruben did nor commit incest with Bilha but only cast out her bed out of Rachels tabernacle where Iacob had placed it after Rachels death whereas the text is evident that he slept with Bilha In like manner they would excuse the offence of Elie his sons that they did not lie with the women at the gates of the temple but onely deferred their businesse and so kept them longer from their husbands contrary to the evidence of the history 1 Sam. 2.22 2. Iacob though he might have used the sword in this case yet leaveth the punishment to God but for this sinne of defiling his fathers bed Ruben lost his birthright which was given to Ioseph in respect of his double portion the principality to Iudah 1 Chron. 5.1 3. This was a very great sinne to commit uncleannesse with his fathers concubine which was as his wife such fornication as was not once named among the Gentiles as the Apostle saith 1 Cor. 5.1 for Antiochus the sonne of Seleucus being in love with Stratonice his mother in law yet for shame concealed it and fell into a most grievous disease Hippolitus is famous in the tragedie for resisting the unlawfull lust of Phaedra his mother in law 4. Some thinke that after this time Iacob did refraine the company of his wives but that is uncertaine Mercer It is most like that he after this accompanied not with Bilha as David served his concubines which Absolom went in unto 2 Sam. 20.3 QUEST XIX Of the genealogie of the Patriarkes wherefore it is here set downe Vers. 26. THese are the sonnes of Iacob which were borne him in Mesopotamia c. 1. Moses setteth here downe together the number of Iacobs sonnes 1. Because after this he had no more sonnes borne 2. As also Ruben is counted among them to shew that although he had fallen into this grievous sin yet the Lord vouchsafed to count him among the Patriarkes 3. As also to distinguish betweene Iacob and Esaus progenie which Moses prosecuteth in the new chapter Mercer Perer. 2. Dinah is not rehearsed among them because she made no tribe Mercer Neither useth the Scripture to set downe the genealogie of women Perer. 3. The word is put in the singular number which was borne for the plurall not for any such mystery as the Hebrewes note to shew that they were all begotten by one man or to shadow the birth of the Messiah but it is a property of the Hebrew speech to use the singular for the plurall 4. All these are said to be born in Mesopotamia whereas Benjamin was born in Canaan as Chrysostome thinketh for Benjamin was borne ten yeares after Iacob departed from Mesopotamia but here by a synechdoche according to the use of the Scripture that is affirmed of all which agreed to the most Mercer Perer. So Iohn 20.24 Thomas is called one of the twelve there being but eleven Iudas having hanged himselfe and so S. Marke calleth them the eleven Marke 16.14 QUEST XX. At what time Iacob came to Isaack his father Vers. 27. THen Iacob came to Isaack his father 1. Although now at the length ten yeares after Iacobs returne into Canaan hee came first to Isaack with his whole family yet it is not unlike but that Iacob went often over to see his father they dwelling not farre asunder Mercer 2. Mention is not made of Rebecca who is supposed at this time to have beene dead which is thought also to be the cause of Isaacks being in Hebron whom Iacob at his
departure left in Beerseba that Isaack remooved thither to burie his wife there Muscul. 3. Iacob neither came to Isaack so soone as some Hebrewes thinke that he ministred 22. yeares to his father after his returne out of Mesopotamia neither staied he away from him so long as some gather that is twenty yeares in Mesopotamia and 23. yeares in Canaan in all 43. yeares Muscul. for Iacob could spend no fewer then 9. or .10 yeares in Canaan before he came to Isaack seeing Dinah not above six or seven yeares old at Iacobs departure out of Mesopotamia was defloured at 15. or 16. yeares of her age then being marriageable before Iacob came at Isaackâ— and when Ioseph was 17. yeare old he was then come to that land where his father was a stranger Gen. 37.1 2. that is to Hebron where Abraham and Isaack were strangers Gen. 35.27 and this was twelve or thirteene yeares before Isaack died as shall appeare in the next question following QUEST XXI Ioseph sold into Egypt twelve yeares before Isaack died yet it is set downe after Vers. 21. THe daies of Isaack were 180. This is set downe by way of anticipation for Ioseph was sold into Egypt before Isaack died as it is shewed thus 1. Iacob when Isaack was 180. must be 120. yeare old for he was borne in Isaacks 60. yeare 2. Then at such time as Ioseph was 39. for he was 30. when he stood before Pharao and seven yeares of plenty and two of famine were past before his father came into Egypt then was Iacob 130. and at seventeene yeare old was Ioseph sold into Egypt 3. If at Iosephs 39. Iacob was 130. then at Iosephs seventeene Iacob must be an hundred and eight then was Isaack but 168. wherefore it must needs follow that Ioseph was sold into Egypt twelve yeare before his grandfather Isaack died and that so long Iacob dwelt with Isaack for it is not like but that Isaack saw all Iacobs children before he died and blessed them and that Ioseph had seene Isaack before he was sold into bondage 4. Places of Doctrine 1. Doct. Of the distinction of the persons in the Trinitie Vers. 1. THen God said arise c. and make an altar unto God c. Although it be the use of the Hebrew speach to bring in one speaking of himselfe in the third person as Ierem. 2.19 Know that it is an evill thing that thou hast forsaken the Lord thy God and that my feare is not in thee yet notwithstanding we may observe in this manner of speech a further mystery as Hillary and Augustine out of the place where God said build an altar unto God doe prove a distinction of persons in the Trinite Deus honorem deo postulat God willeth honour to be given to God Hillar God the father to God the sonne 2. Doct. Two parts of sanctification the internall and externall Vers. 2. Cleanse yourselves and change your garments Here are two parts of their sanctification expressed the internall as the principall in the clensing of their minds the externall in the change of their garments which served in those daies to stir up their inward devotion So the Lord said to Moses when he was to appeare in Mount Sinai Sanctifie them c. and let them wash their cloathes Exod. 19.10 But the inward sanctification was that which the Lord had respect unto Ioel. 2.13 Rent your hearts and not your cloathes and turne to the Lord. 3. Doct. Gods promises most certaine Vers. 12. I will give thee this land which I gave to Abraham Thâ—s land was onely promised to Abraham and yet it is said to be given Gods promises then are so certaine 〈◊〉 they were already fulfilled Muscul. so the Prophet saith The Lord of hosts hath sworne surely as I have purposed so shall it come to passe c. Isay. 14.24 4. Doct. The carefull buriall of the dead an argument of the resurrection Vers. 20. IAcob set a pillar upon her grave The Gentiles did bestow superfluous cost upon the tombs of the dead some thereby thinking to finde solace and comfort in their griefe some taking occasion thereby to commit idolatry But Iacob maketh a memoriall of Rachels sepulture not onely to testifie his love and to continue a remembrance of this vertuous matron one of the mothers of Israel unto posterity but chiefly to expresse and professe his hope of the resurrection for if there were no more hope of the bodies of the Saints than of beasts to what end should so much care be taken in committing them in an honest and decent manner to Christian sepulture Calvin Pererius Thus Martha confesseth her faith concerning her brother Lazarus that was laid in his grave I know he shall rise againe in the resurrection at the last day Ioh. 11.24 5. Places of Confutation 1. Confut. Against the 〈…〉 of idolatry Vers. 4. IN that they gave to Iacob their earings as consecrate to idolatry and Iacob buried them under an oake it teacheth us that all the monuments of idolatry ought to be abolished and that noâ— onely the Idols themselves are abhominable but all the 〈◊〉 which belong thereunto such as are many in the Romane Sinagogue who garnish their idols with ringes tablets pretious stones and jewels Calvin all which things ought to be abhorred as the idols themselves as the prophet saith Yee shall pollâ—â—â— the coâ—erings of the images of silver and the rich ornaments of the images of gold and cast them away as a monstruous cloth Isay. 30.22 2. Confut. The Iewes called Gojim that is Gentiles Vers. 11. MVltitude of nations shall spring of thee For the twelve tribes were as so many nations the word is Gojim which the Iewes approbriously call the Gentiles by whereas in this place they are called Gojim Gentiles unlesse they will deny themselves to have sprung out of Iacobs loines Muscul. 3. Confut. Against the superstitious choosing of places for burialls Vers. 19. RAchel died and was buried in the way to Ephrath In that Iacob carried not Rachels body to be buried in Mamre where Abraham and Sarah were buried but interred her in the very way wee see that it skilleth not in respect of the dead where their bodies are laid Muscul. That superstitious use then of the papists is reprooved in transporting of bodies from place to place and in coveting to be buried in one place more than another of a superstitious minde as neare the altar rather then further of and in the Church of such an order of Friers rather then in any other Wheresoever the body is laid we know that God shall find it in the resurrection even the Sea shall give up her dead Revelat 20.13 4. Confut. Gods election certaine and infallible Vers. 23. RVben Iacobs eldest sonne Though Ruben had fallen into the most grievous sinne of incest yet the Lord doth not utterly cast him off but reserveth unto him a place and calling among the 12. Patriarkes By this we learne that Gods election changeth not
the masculine gender better than to read it in the feminine as V.L.I.A.P. Vers. 18. When they came to Revel their father I.G.B. cum câ—ter not Iethro L. Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar transposing it out of the 18. chapter but no such thing is in the Hebrew Vers. 23. It came to passe after these dayes I.A.P.S. rather than in processe of time G. B. or when many dayes were past V. the sense rather than the words dayes are here put for yeeres for this was 4â— yeeres after 3. The explanation of doubtfull questions QUEST I. Of Amram Moses father Vers. 1. THere went a man of Levi. This was Amram the sonne of Kabath the sonne of Levi who lived 137. yeeres Exod. 6.20 he was borne as Eusebius writeth 14. yeeres before the death of Ioseph that is 55. yeeres after Iacobs going downe into Egypt who saith he begat Moses at 77. yeeres Perer. Moses yet maketh no mention of his parents names lest he should seeme to boast of his parentage Ferus 2. The Hebrewes have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite who was in the dayes of Ieroboam that is above sixe hundred yeeres for from the going of Israel out of Egypt unto the fourth yeere of Salomons reigne are numbred 480. yeeres adde unto these 77. yeeres of Amrams age when he begat Moses and 80. yeeres the age of Moses at the returne of Israel out of Egypt so we shall have above 600. yeeres whereas the Scripture testifieth that he lived but 137. yeeres 3. But that which Ioseph reporteth is more probable that this Amram being a faithfull man praying unto God for his people had a vision wherein hee was bid to bee of good comfort and that the childe whose life was sought should be his sonne who should be preserved from the Egyptians rage and be the deliverer of his people Ioseph lib. 2. cap. 5. but seeing the Scripture maketh no mention we may bee at choise whether we will receive this report QUEST II. Why it is said he went and tooke NOw it is said he went not that he went to any other place or Citie for seeing his wife was of the same familie of Levi it is like that they did dwell not farre asunder 2. Neither it is understood of his returning to his wife from whom he had sequestred himselfe to fasting and prayer as Ferus for this text evidently speaketh of his first taking of her to wife 3. But hereby is shewed his advised purpose and determination in taking her to wife as also some notable thing insinuated to follow as it is said that Ruben went and lay with his fathers concubine Gen. 25. Simler QUEST III. Of Iacobed Moses mother whether she were aunt or cosine German to Amram TOoke to wife a daughter of Levi. This was Iocebed 1. who was not the daughter of Amrams uncle and so cosine Germane to Amram as the Septuagint Latine translator to whom consent Lyranus Montanus Cajetanus Pererius with others for though it should be granted that the Hebrew word Ded doth sometime signifie the uncles sonne as Ierem. 32.12 Hananâ—el is called Ieremies uncles sonne yet the word sonne may be supplied as before vers 8. he is called his uncles sonne yet seeing the Scripture evidently saith that Iocebed was borne unto Levi Numb 26.59 it is without controversie that she was Levies daughter sister to Rahath and Aunt to Amram being his fathers sister Exod. 6.20 2. But yet the Hebrewes are farre wide that would have Iocebed borne about that time that Iacob went downe into Egypt for then she should have beene about 135. yeeres old elder by fortie yeers than Sarah when she bore Isaack and if Moses birth had beene so miraculous the Scripture would not have concealed it ex Perer. And the Scripture beside saith that she was borne to Levi in Egypt Numb 26.59 3. Neither was this Iocebed another of the same name beside the daughter of Levi as some thinke seeing that the she is said to be Dodatho his that is Amrams Aunt Exod. 6.20 4. The sounder opinion then is that this Iocebed was the naturall and proper daughter of Levi the Scripture so testifying and of this opinion are Vatablus Paguine Iunius with the Chalde Paraphrast and Simlerus with others Thostatus conjectureth well that Levi might beget her at 100. as Abraham begat sonnes at 137. after Sarahs death who lived 127 yeeres being 10. yeeres younger than Abraham and Iacob at 107. begat Benjamin And it is not unlike but that Iocebed at 68. yeeres might beare Moses in those dayes women might continue child-bearing till then but howsoever this computation be counted yet it is evident out of Scripture that Iocebed was daughter unto Levi and therefore all disputation to the contrarie is needlesse QUEST IV. Why such mariages were tolerated in those daies NOw though afterward such mariages betweene the aunt and the nephew were forbidden by the Law directly Levit. 19. yet it need not seeme strange that then such mariages were in use even among the faithfull 1. Because as Thostatus saith it was ante legem datam before any law was published As Abraham married his brothers daughter Iacob married two sisters 2. The paucitie and the fewnesse of the righteous seed is to be considered and the confusion of those times which made those things to be tolerated Iun. Annot. 3. They had a desire to match in their owne kindred as Abraham Isaack and Iacob did and by that meanes they joyned often mariage in neere degrees of kindred Simlerus QUEST V. When Amram married his wife COncerning the time when this man of Levi tooke his wife though it be mentioned after Pharaohs cruell edict yet it was done before 1. Because Aaron was elder than Moses by three yeeres Exod. 7.7 and Miriam Moses sister elder than he for she was of discretion to watch what should become of the babe the conservation therefore of these children sheweth that this cruell edict tooke no place then 2. Neither is it likely that it continued long after Moses birth for if all the male children had beene cut off after Moses birth who was 80. yeeres old when Israel came out of Egypt then there should have beene few or none under that age that went out and although by some secret provision some infants might have escaped yet considering the strait and diligent search which was made as the Hebrewes thinke every three moneths such a multitude in all likelihood could not have beene preserved as went out of Egypt therefore it is not unprobable that Iosephus writeth that an Egyptian Priest told Pharaoh that about that time a child should be borne which should bee the ruine of him and his Kingdome and that Pharaoh thereupon did especially at that time give charge to destroy the infants to meet with that childe as Herod did cause to bee put to death all the children
in Bethlem and the coasts thereof from two yeere old and under Matth. 2.16 thinking also among the rest to surprise that holy babe 3. Now it may seeme strange that Amram would take a wife in this miserable time not being ignorant that they should beget children to be bondslaves but hee being a faithfull man and beleeving verily that the Lord would remember his people to bring them into the promised land doth therefore take the married estate upon him both for mutuall comfort in those heavie times and to increase the people of God Simler QUEST VI. Of the time of Moses birth compared with the times before and the times after Vers. 1. ANd the woman conceived and bare a sonne 1. Moses is borne the seventh from Abraham another Enoch who was the seventh from Adam Iud. 14. buried also of God another Noah who was saved also in the Arke and preached to the world 120. yeeres for so long Moses lived â— For the time of Moses birth First to compare it with the yeeres which went before and the notable accidents therein it was from the beginning of the world 2430. yeeres not 2370. onely as Pererius and from Noahs floud 714. from the birth of Abraham 425. after the going downe of Isaack into Egypt 135. and from the beginning of the Egyptian servitude 7. yeeres The truth of this computation may appeare by gathering the summes of yeeres together From the beginning of the world to the floud are yeeres 1656. Gen. 5. from thence to the birth of Abraham 352. not 292. as Pererius for hee reckoneth Abraham to be borne at the 70. yeere of Terah whereas hee was begotten 60. yeeres after at the 130. yeere of his father being 75. yeeres old when Terah died at 105. as it is evident by comparing Gen. 11.32 and 12.4 From the first promise made to Abraham to the giving of the Law in Mount Sinai S. Paul counteth 430. yeeres from the going downe of Isaack into Egypt untill the returne of Israel thence are 215. yeeres and Moses was borne 80. yeeres before their going out of Egypt 3. The time of Moses birth thus agreeth with the computation of the yeeres following Moses was borne 80. yeeres before the going of the Israelites out of Egypt Exod. 7.7 120. yeeres before their entrance into Canaan Deut. 34. before the reigne of David 517. yeeres before the building of Salomons Temple 560. yeeres for from the going out of the Israelites untill the fourth yeere of Salomon when the Temple was built are counted 480. yeeres 1 King 6.1 to which adde 80. yeeres of the life of Moses before the captivitie of Babylon 990. yeeres for from the building of Salomons Temple untill the captivitie are yeeres 430. which put unto the aforesaid summe 560. maketh 990. And before their returne out of the captivitie of Babylon which was 70. yeeres after 1060. yeeres before the comming of the Messias 1620. as Pererius but with others more truly not above 1500. Concent Pererius to justifie his computation maketh his account by the Greekes Olympiades Christ was borne in the last yeere of the 194. Olympiade that is from the beginning of the Olympiades 776. yeeres And the Olympiades begun about the 8. yeere of Ahaz King of Judah about 280. yeeres from the building of Salomons Temple But seeing the computation of yeeres unto the Messiah is expressed in Scripture there is no need to take any direction from forren Chronicles So then whereas before the summe of yeeres from the building of the Temple unto the captivitie meaning the last captivitie of all under Zedekiah was said to be 430. from this must be abated 20. yeeres from the third yeere of Iehoiakim when the first captivitie begun Dan. 1.1 and there the 70. yeeres captivitie tooke beginning so we have 480. yeeres unto this number must be added Daniels 70. weekes unto the death of the Messiah which make 490. yeeres and thirtie and odde yeeres must bee substracted the space betweene the birth and the death of the Messiah so we shall have about 940. yeeres from the building of the Temple to the birth of the Messiah unto which adde 560. yeeres from Moses birth to Salomons Temple so the whole summe of yeeres from Moses birth untill Christs will bee 1500. as it is said before 120. lesse than Pererius by his Olympiades accounteth 4. To compare Moses time with forren accidents Moses was borne before the beginning of the Olympiades 840. yeeres which began in the 8. yeere of Ahaz and after Ogyges floud 180. yeeres for Eusebius out of Iulius Africaâ—us sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades Moses birth was 430. yeeres before the Trojane warre which was 407. yeeres before the beginning of the Olympiades and Moses was borne before the building of Rome 865. yeeres for Rome was founded in the beginning of the 7. Olympiade that is the 25. yeere after they begun ex Perer. QUEST VII Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane COncerning then the antiquitie of Moses it is evident that hee is the first and most ancient of all either sacred or prophane writers 1. The prophesie of Enoch mentioned in the Epistle of Iude is not from a more ancient writer than Moses which was either kept by certaine or undoubted tradition or else was framed by the Doctors of Iudah from the short speeches which Moses hath of Enoch The booke of the Lords warres Sihoâ—s victorie Numb 21. was after the Law and it was some rehearsall of the battels which the Lord fought for Israel made much about the time but being not now extant it is without compasse of this question 2. For prophane authors and writers Moses farre exceedeth them all as it may be thus shewed 1. The Greeke Chronicles have nothing more ancient than the times of Iâ—ichâ—â— and Phoroneus the first Kings of the Argives when Ogyges floud happened as witnesseth Dionys. Halicarness and Plato in Timao reporteth that Solon contending before the Egyptian Priests for the antiquitie of Greece goeth not beyond Phoroneus and Niobe About this time Ptolomeus Mendesius the Egyptian Chronicler writeth that Moses reigned among the Jewes but as is before shewed he could not be above 180. yeeres after Ogyges floud 2. From this floud unto the time of Cecrops the first Athenian King Athens lay desert almost two hundred yeeres and long after Cecrops were Deucalions floud Phaetons burning Cadmus that builded Thebes Esculapius Thesius Hercules so that Moses being before Cecrops is found to be farre more ancient than any of these 3. Moses is elder than Homer the most ancient Greeke writer as Iosephus sheweth lib. 1. cont Appion who was long after the Trojan warre Plinie thinketh 250. yeeres after Solinus 270. Cyrillus 160. Herodotus three hundred yeeres but it is certaine that heâ— was at the least one hundred yeeres after But Moses was borne 430. yeeres before the battell of Troy