Pauls rare using of allegories ought to teach such that they also should be verie sparing 2. Unlesse they could say of themselves as Paul did I think I have the spirit of God 1 Cor. 7.4 They cannot challenge the like liberty in expounding of scripture as S. Paul did therefore it may be said unto them as Christ said to his disciples you know not what spirit you are of Luk. 9.55 3. Perer. to this purpose useth a good reason It only belongeth to God which inspired the Scriptures perfectly to know all things that were to come and not only to know them but to dispose direct them as it pleaseth him wherefore he only can appoint that things formerly done veram totamque figuram gerant c. should beare a true and certaine type and figure of things afterward to bee done Man therefore that cannot dispose of things to come is not to make types and figures according to his owne device 5. Confut. Types are said to be that is to signifie the things whereof they are types ANd Saint Paul saith these are 2. testaments that is Sarah and Hagar signifie two testaments Galath 4.24 so the rocke is said to be Christ that is prefigured Christ 1 Cor. 10.3 This Pererius acknowledgeth and yet could not see that Christ c. after the same manner said This is my body that is a figure of my body as both Tertullian and Augustine expound although there is great difference I grant betweene the figure and representation in types and in sacraments for there is only a signification of spirituall things but in the Sacraments there is a lively and effectuall oblation of the things signified and shadowed forth yet in the phrase and manner of speaking in both there is no difference Beza 6. Places of morall observation 1. Moral Mothers should nurse their owne children Vers. 7. THat Sarah should have given sucke c. Ambrose well noteth hereupon that by Sarahs example mothers should learne to nurse their owne children they which of necessity for want of milke or weaknesse doe put forth their children to nurse are excused but of nicenesse to refuse this duty is worthy of blame The Prophet saying thou hast given mee hope at my mothers breasts Psal. 22.9 and the Apostle commending widowes that had nourished their children 1 Timoth. 5.10 sheweth that God hath laid this duty upon mothers which they that refuse are but halfe mothers which nourish the infant in their wombes but forsake it when it commeth into the world 2. the infants many times drawing the milke of bad women doe imitate their evill manners as we see in plants and young cattell that follow the nature of the ground that feedeth them and the dammes that suckle them 3. The purpose of nature is made frustrate when for this end God hath provided milke for the food of infants for God hath made nothing in vaine Calvin 4. By this meanes also the mothers affection is alienated from the childe whom shee cannot so well fancy as whom shee hath nursed and kissed at her breasts Perer. 2. Moral Our affections must be subject to Gods will Vers. 11. THis was very grievous to Abraham yet Abraham though his affection stood otherwise after the Lord had spoken unto him doth bridle his naturall affection and submitteth it to Gods pleasure Wee likewise must learne to confirme our desires to the Lords will And if commendable and naturall love such as Abrahams was must be overswayed by our duty toward God how much more unnaturall and unlawfull lust ought to be extinguished which are flat opposite and contrary to the will of God Calvin a man is to forsake and deny himselfe for Christ. Mark. 8.35 3. Moral The counsell of inferiours not to be despised Vers. 12. IN all that Sarah shall say unto thee heare her voice Abraham is bidden to give eare to the counsel of Sarah And we must learne not to despise the advice of inferiours when they speake the truth unto us and perswade us to that which is right as the Apostle saith set up them which are least esteemed in the Church 1 Corinth 6.4 Muscul. 4. Moral The truest love leaveth not a friend no not in the instant of death Vers. 16. I Will not see the death of the child Hagars heart would not serve her to see her child dye but this was but a compassionate and effeminate love give me such a friend and lover as will not forsake one in the greatest extremity and will stand by him in the agony of death when hee hath most need of comfort I condemne not the first if it proceed of tendernesse of affection rather than of nicenesse and want of duty but I preferre the other So the Lord said to Iacob moving him to goe downe into Aegypt Ioseph shall put his hand upon thine eyes Genes 4.6 4. This duty is the dearest and nearest all other performed to their friends to close their eyes when they were dead 5. Moral God heareth our prayers every where Vers. 17. GOd heard the voyce of the child c. God is every where ready to heare the complaints of the poore Ismael was heard in the wildernesse Daniel in the Lions denne the three children in the fiery furnace Ionas in the whales belly Therefore Saint Paul saith I will that men every where lift up pure hands c. 1 Timoth. 2.8 no place is then barred to our prayers Muscul. 6. Moral Old rancour must be left where true reconciliation is made Vers. 25. ANd Abraham rebuked Abimelech c. Abraham did well being now to make a firme and faithfull league with Abimelech to powre forth all the griefe of his heart at once not as the fashion of some is which make semblance sometimes of reconciliation and attonement and yet doe retaine rancour and seeds of malice in their heart as Ioab did that embraced Abner with one hand and strooke him to the heart with the other 7. Moral Inferiour officers often abuse the name and authority of their Lords and masters Vers. 26. I Know not who hath done this thing c. also thou toldest mee not c. Abraham is found to bee here in some fault that finding himselfe grieved and wronged by Abimelechs servants would complaine of it before the King but powreth it out upon this occasion Luther so many that hold themselves quiet a long time sometime in their heat will utter their stomack But the greatest fault of all was in Abimelechs servants who abusing their masters name authority do without his knowledge take away a well from Abraham Such is the officious disposition of many inferiour officers and Ministers under Princes and other great men that they will father their injurious dealings upon their authority that neither knew nor consented So Gehezi abused his Master Elisha 2 King 5.22 CHAP. XXII 1. The Method THis Chapter entreateth first of Abrahams purpose to sacrifice Isaack his sonne with other things adjoyning vers 1. to 20. secondly of
him QUEST XII Of the education of Moses and his adoption to be Pharaohs daughters son Vers. 5. WHen she saw the Arke among the bulrushes she sent her maid to fet it c. The Chalde Paraphrast readeth here that she put forth her arme to take it for the word amah signifieth both a Cubite but then it is with dagesh and a maid then it is without dagesh amah not ammah as here and therefore Aben Ezra refuseth the Chalde reading Beside Pharaohs daughter comming downe to wash her it is not like she was among the flagges where the Arke was which had beene an unfit place to wash in Simler 2. By Gods providence Moses owne mother became the childs nurse Iosephus writeth by this occasion because when diverse Egyptian women were brought the child refused to sucke of them and would not take the breasts of any but of his mother but the true occasion is here expressed that when Moses sister perceived that she was in love with the child she offered to goe call a nurse of the Hebrew women 3. Pharaohs daughter adopted him to be her owne sonne not as Philo thinketh faining her selfe to be with child and making Pharaoh beleeve that is was her owne neither yet did the propernesse of the child onely allure Pharaoh to consent that his daughter should nourish him as her son especially if it were true as Iosephus writeth that while Pharaoh played with the child he tooke off his Diadem and Crowne which the Egyptian Priest that foretold of his birth did interpret to bee ominous to the Kingdome and therefore gave counsell the child should be slaine but Pharaohs daughter snatched him out of his armes and so saved the childs life This then is chiefly to be ascribed to Gods speciall providence who so wrought that the child should be brought up even among his enemies QUEST XIII Whence Moses had his learning of the Egyptians onely or of the Grecians also AS Pharaohs daughter adopted Moses for her sonne so as S. Stephen witnesseth he was learned in all the wisdome of the Egyptians being counted a Princes sonne had no doubt a Princely education 1. But here Philo is deceived who beside the arts and science which hee learned of the Egyptians as Arithmetick Geometrie and the Hieroglyphikes that is their hid and secret and Enigmaticall doctrine saith he was taught of the Chaldes Astronomie and Philosophy of the Grecians for beside that Stephen onely maketh mention of his Egyptian learning it is certaine that there was no profession of Philosophy or of learning among the Grecians before the seven wise men before whose time Moses was borne almost a thousand yeeres Perer. And Moses was about Inachus time long after whom in the eleventh generation Cadmus found out the Greeke letters after whom flourished Amphion Orpheus Museus Linus Simler 2. Neither is it probable which Artapanus an ancient writer affirmeth that beside many other benefits which Moses brought to the Egyptians hee taught them the use of letters and therefore was honoured of them under the name of Mercurius for seeing Moses received his learning from the Egyptians it is likely they had also the knowledge of letters 3. That also is as uncertaine which Clemens Alexandrinus alleageth from Eupolâ—mus that Moses taught the Israelites the knowledge of the letters for beside that Augustine thinketh that the Hebrew tongue was continued from Heber and preserved in the family of the fathers together with the letters long before the giving of the Law grounding his opinion upon that place Deut. 29.10 where the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Moses appointed Scribes and instructors of the letters Iosephus also writeth that the Hebrew letters were in use before the floud and that they of Seths posteritie having learned of Adam that the world should be twice destroyed once by water and the second time by fire did make two pillars the one of brick the other of stone and did therein grave the principles of the artes and sciences that those profitable inventions should not be lost that if the waters dissolved the bricke yet the other pillar of stone might continue which Iosephus saith was to be seene in his time in Syria Ioseph lib. 1. Antiq. Ex Perer. QUEST XIV What kinde of learning Moses received of the Egyptians FUrther it will bee inquired what manner of learning it was which Moses learned of the Egyptian 1. Such profitable arts as were professed among the Egyptians as Arithmeticke Geometrie Astronomy Moses was instructed in as being fit to prepare him for that publike administration wherein hee should be employed 2. The Egyptians had more secret and hid kind of learning called the Hieroglyphikes which by certaine outward symboles and Emblemes did set forth divers mysticall morall politike principles which kind of doctrine was not knowne to the vulgar sort herein Iustinus Martyr thinketh that Moses was trayned up having the knowledge onely thereof not the use which was vaine frivolous superstitious Iust. qu. orthodox 25. 3. But that Moses by imitation of the Egyptian Hieroglyphikes did forbid certaine kindes of beasts to be eaten and some onely and not other to be sacrificed as Eleazer the high Priest answered the Ambassadour of Ptolemy Philodelphus as Pythagoras had also his Enigmaticall precepts Ignem gladio ne fodias Do not gall the fire with a sword that is provoke not an angry man Câ—â— non comedendum The heart is not to be eaten that is griefe is not to be nourished in the minde Hirâ—ndinem in domum non esse recipiendam Not to receive a swallow that is a brabler into the house and such like that Moses used many such legall helpes in prescribing of his legall rites and ceremonies it is not to be thought seeing he had his direction from God and saw a paterne of such things which belonged to the Tabernacle in the mount Exod. 25.40 QUEST XV. Whence the Egyptians received their learning BUt if further it be demanded from whence the Egyptians received their varietie of learning 1. Neither is the opinion of Iamblicus probable that Mercurius called Trismegistus because hee was a great Philosopher a great King and a great Priest was the author of the Egyptian learning whom heâ— alleageth certaine antient authors testifying to have written of the wisdome of the Egyptians 35535. bookes for this Mercurius the nephew as is supposed of the other Mercurius whose grandfather by the mothers side Atlas was in whose time Moses was borne as Aug. lib. 8. de civ Dei cap. 8. being after Moses could not be the inventor of the Egyptian skill which Moses long before learned 2. Neither yet is it certaine that Abraham instructed the Egyptians in these sciences as Iosephus writeth for his abode and continuance was not long in Egypt and so he wanted time there to lay the foundation of so many artes 3. Augustine yeeldeth to the opinion of Varro that Isis the daughter of Inachus
hand S.H. hold him with thy hand caet v. 20. He was with him H. the word of God was an helpe to the childe C. God was with the childe cater v. 21. A young man an archer H. a principall archer B. a shooter in a bow C.T.P. robeh signifieth an archer and rabh is a master because of his multiplicity of skill v. 22. Phicol the chiefe captaine caet Hachoz adpronubus the bridegromes friend numphagagos S. this is transposed by the Septuagint out of the 26. chap. vers 6. v. 23. Sweare untâ— me by the word of God C. by God caet thou wilt not hurt me caet lie unto me T. heb P. shachar hurt my seed or name S. posterity stocke H. my sonne or nephew caet v. 31. He called the name the Well of oath S. Beersheba cat 3. The explanation of doubts QUEST I. Why Sara is said to have given children sucke Vers. 7. THat Sara should have given children sucke 1. The conceit of some Hebrewes is here ridiculous that Sara is said to have given children sucke in the plurall number because many children were brought in to sucke of her that it might appeare whether the childe borne were hers but this might have beene knowne by the sucking of Isaack onely 2. Therefore Chrysostomes conjecture is better that mention is made of Sarahs sucking that it might be evident that the childe was verily borne of her 3. But it is spoken in the plurall number according to the phrase of Scripture that useth sometime the plurall for the singular as also Cajetanus conceit may be received that hereby was signified the great store of milke that Sarah had which was sufficient to have suckled more children than one QUEST II. At what time Isaack was weaned Vers. 8. THe childe grew and was weaned 1. Hierome reporteth two opinions of the Hebrewes that some hold Isaack to have beene weaned at five yeares some at twelve 2. Lyppoman thinketh that three yeares was the common stint as the mother saith to her sonne 2 Macchab. 7.27 I gave thee sucke three yeares 3. Some of the Hebrewes thinke hee was weaned at the end of twenty foure moneths ex Calvin sic Mercer 4. But it skilleth not at what time Isaack was weaned it sufficeth to know that Isaack was not weaned before the usuall time for any want in his mother for he grew first and thrived and then was weaned Calvin QUEST III. Why Abraham made a feast when Isaack was weaned ANd Abraham made a great feast 1. Neither is it like that Abraham lest he should seeme to imitate the fashions of the heathen did institute a feast not usuall for it is not unlike but that there was great rejoycing also at the birth of Isaack as vers 6. Sarah said God hath made me to rejoyce 2. Neither was this done either mystically as Augustine to signifie that then we should rejoyce cum factus est homo spiritualis when a man is become spirituall and weaned from carnall desires 3. Neither yet was it performed typically to foreshew that Christ should weane us ab infantilib ritib. c. from the childish rites of the Law Rupertus 4. But rather it seemeth to have beene laudabilis consuetudo a laudable custome in those dayes ut initium comedendi c. that the beginning of the eating of the first-borne should bee celebrated with a feast Cajetane For at the birth of the childe the mother being in griefe and at the circumcision the infant being in griefe it might seeme not so fit a time of feasting as at the weaning Mercer 5. And beside speciall mention seemeth to be made of this feast because Ismael at this time scorning this solemnitie derided and mocked Isaack Calvin QUEST IV. How Ismael is said to have mocked Isaack Vers. 9. SArah saw the sonne of Hagar mocking c. 1. The Septuagint read Playing Páizâ—nta but neither had it beene such a great fault for children to play together neither was Ismael being fourteene yeare older than Isaack and almost twenty yeares old if Isaack was weaned at five years as some thinke a fit play-fellow for Isaack 2. Lyranus also too much presseth this word for beside that it signifieth to play he noteth that in Scripture it signifieth 1. the act of venery as Gen. 26.8 Isaack is said to have sported or played with Rebecca 2. The act of Idolatry Exod. 32.6 they rose up to play 3. To play is taken for to fight and kill 2 Sam. 2.14 Abner said to Ioab let us see the young men play before us the two first wayes he thinketh Ismael played with Isaack both in making of Idols and in using some obscene behaviour some thinke also that he did strive and fight with Isaack Mercer But we need not stretch this word so farre It was misdemeanor great enough for Ismael to scorne and flout Isaack deriding him as though he should be their young master and heire of all and this was the persecution which Saint Paul speaketh of Gal. 4.29 And further Ismael sheweth himselfe here a very prophane person that whereas Isaack had his name given of laughter both because his father laughed and rejoyced in the spirit when he was promised and for that there was such great joy as at his birth vers 6. but most of all because he was a type of Christ in whom Abraham rejoyced Ioh. 8.56 and all the faithfull children of Abraham Ismael made him indeed a right Isaack that is a laughing stocke deriding this mysticall name which was given him of God Calvin QUEST V. Why Sarah would have the bond-woman and her sonne cast forth Vers. 10. CAst out the bond-woman with her sonne c. These reasons may be given why Sarah desired Ismael to be cast out 1. because shee saw how hee continually abused and mocked Isaack 2. For that he ambitiously sought the inheritance vers 17. The sonne of this bond-woman shall not be heire c. Chrys. 3. Ismael was of evill disposition and lewd manners she might feare lest Isaack should bee corrupted by him if the other staid in the house Perer. 4. Lest if they had still both dwelled together their posterity might be confounded Propagatio nominis Abrahae directius pertinuisset ad Ismaelem The propagation of Abarhams name should have more directly belonged unto Ismael being the elder Cajetane Calvin This reason is confirmed by the Lord himselfe who stirred up Sarah to rouse up Abraham carried away wiâ—h fatherly affection toward Ismael for he saith Thy seed shall be called in Isaack which could not so happily have beene done if Ismael had not beene separated from him 5. His mother also was cast out with him because it seemeth she ambitiously provoked her sonne to stand for the inheritance QUEST VI. What Isaack was heire of Vers. 10. SHall not be heire 1. Though Abraham yet possessed not so much as the breadth of a foot yet Sarah was not ignorant that the whole land was promised to Abraham and
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
house Act. 7.3 Some thinke that Abraham thus spake according to the phrase and speech of the heathen but Abraham doth every where professe himselfe by erecting of altars a worshipper of the onely true God Wherefore this place is truly translated God caused me sic P.T.B.G.S.H. onely the Chalde readeth in the plurall number very corruptly when the people erred after the works of their hands Notwithstanding this text doth no wayes favour the heresie of the Tritheists that make divers Gods for in that here a verbe of the plurall number hiâ— gâ—â— is joyned with elohim it sheweth the Trinity of persons in that sometime a verbe of the singular number is put unto it as Gen. 1.1 bara it betokeneth the unity of the God-head 6. Places of Morall observation 1. Observ. The righteous may fall often into the same infirmity Vers. 2. ABraham said of Sarah she is my sister Abraham had once thus offended before and had forgotten by this pretence what danger Sarah was like to have beene brought into and yet he falleth into the same infirmity againe Therefore it is sometime seene that even the children of God may in the same thing shew their weaknesse often Calvin As Iehosaphat being reproved by Iehu for joyning in league with Ahab did forget himselfe and was afterward confederate with his wicked sonne Ahaziah and was the second time reproved by Eliazer another Prophet 2 Chron. 19.2 and 20.37 2. Observ. Good Princes doe submit themselves to their lawes Vers. 9. ABimelech said to Abraham what hast thou done c. Abimelech signifieth my father the King which sheweth that Kings at the beginning were fathers and nourishers of their Countrey but afterward they which knew not God became in stead of Abimelachim Oebimelachim that is our enemie the King Muscul. Happy then is that people that hath a King for a common father Beside here Abimelech though a King taketh not himselfe to be lawlesse to doe what him liâ—t as cruell Caligula said to his grandmother Antonia Memento omnia mihi licere in omnes Remember that all things are lawfull for me toward all men land wicked Iulia to Antonius Caracalla soliciting him to incestuous marriage when he answered Vellam si liceret I would if it were lawfull replied impudently againe Si libet licet an nescis te imperatorem esse leges dare non accipere If you will you may know you not that you are Emperour and gave lawes but receive none That state is like then to flâ—urish where even Kings as Abimelech doe submit themselves here to good lawes As Plato hath an excellent saying In qua civitate lex subdita est video ibi perniciem paratam in qua vero lex domina est principium ibi video salutem In what City the law is subject I see destruction at hand but where the law swayeth even the Prince I see health to that place ex Perer. 3. Observ. God divers wayes keepeth us from sinne Vers. 6. I Keepe thee that thou shouldest not sinne against me It is God that keepeth his children from sinne either by the instinct of his spirit or the instruction of his word the guard and guiding of Angels or by diseases as Abimelech was here restrained vers 17. or by the counsell and advice of others as David was stayed from shedding of bloud by Abigail 1 Sam. 25. Calvin 4. Observ. Things voluntarily taken must be restored Vers. 7. DEliver the man his wife againe c. Unlesse then that things violently taken from others be restored there is no mercy to be expected Muscul. therefore Zacheus being truly called doth restore largely what he had wrongfully scraped together Luk. 19. 5. Observ. Adulterie bringeth generall calamities vpon the whole citie or kingdome Vers. 9. THou hast brought on me and on my kingdome this great sinne Adulterie is called a great sinne not onely because of the uncleannes and filthines of it but because of the punishment that followeth and the calamites that sometime overtake the whole Citie and kingdome for that sinne in their governors As the whole citie of Sechem was put to the sword for ravishing of Dinah Iacobs daughter Gen. 34. the whole kingdome of David smarted for his sinne committed against Vriah concerning Bersheba 2 Sam. 12. The like examples are found in forren histories how Troy was destroyed for the taking away of Helen the name and office of Kings expelled out of Rome for the ravishing of Lucretia by Seâ—â— Tarquin Perer. 6. Observ. Barrennesse a due reward of incontinent life Vers. 18. THe Lord had shut up every wombe c. Sterility and barrennesse iâ— a just punishment for incontinent life that they which seeke for issue of strange flesh should bee without fruit at home Muscul. This may well be seene in Salomon who of his 300. Concubines and 700. Wives left but one sonne Rehoboam and him not very wise to succeed him CHAP. XXI 1. The Method THis Chapter hath three parts 1. Of Abrahams Oeconomicall 2. Of his politicall 3. Of his religious state First to his Oeconomicall affaires belong such things as hapned to Isaack and his mother to Ismael and his mother Isaack is borne and named vers 2 3. circumcised vers 4. nursed up by Sarah and brought up with great joy vers 6 7. weaned vers 8. Ismael 1. Mocketh Isaack and Sara saw it 2. Is cast out with his mother by Sarahs motion vers 10. and Gods bidding vers 12 13. 3. He is provided for first by Abrahams care who sendeth her not forth empty vers 14. by Gods providence vers 16. to 20. Secondly his politicall state concerneth his affaires with Abimelech 1. Both as touching a league which Abraham maketh with him and his seed vers 23 25. 2. The restitution of the Well which Abimelech confirmeth to Abraham by the accepting of seven lambs to vers 33. Thirdly Abrahams religious act was in planting a Grove and calling upon the name of God 2. The divers readings v. 2. And bare a sonne H. bare Abraham a sonne caet v. 3. Which Sara bare him A. which was borne unto him which Sara bare him caet v. 6. God hath made me to rejoyce C.B.G. to laugh cat sic Heb. v. 7. Who hearing would beleeve Abraham H. he is faithfull that hath said to Abraham and performed C. who would have told Abraham cat given a childe sucke H. S. given children sucke caet v. 9. The sonne of Agar the Egyptian H. the sonne of Hagar which she had borne to Abraham cat playing C.H.S. mocking T.B.G.P. heb laughing playing with Isaack added by H. and S. v. 14. Tooke bread and a bottle of water and gave to Hagar and put the childe upon her shoulder S. gave it to Hagar putting it vpon her shoulder and the childe also C.B.G. taking bread put it upon her shoulder and gave her the childe also H.T. v. 16. The boy crying out wept S. she lift up her voice and wept cater v. 18. Hold his
but the goodnesse and wholesomenesse of the ayre and the sweet influence of the starres as Moses further explaneth this prophecie Blessed of the Lord is his land for the sweetnesse of heaven and for the dew c. for the sweete increase of the Sunne and for the sweet increase of the Moone Deut. 33.13 14. 2. By the blessings of the depth is meant not onely the earth below as the Septuag but the rivers and springs which doe arise from beneath and water the earth Mercer 3. By the breasts and the wombe are signified not onely the plentifull increase and prosperous â—ducation of the children as the Chalde but the multiplying also of beasts and cattell Iun. but this blessing upon Iosephs posterity was afterward because of their sinnes turned into a curse upon Ephraim Give them a barrâ—n wombe and dry breasts Ose. 9.14 Muscul. 4. I omit here the mysticall application of this text unto Christ who was blessed both from above as God and from below as man who was blessed in the wombe being conceived without sinne and blessed at his mothers brests Perer. Though all this be true of our blessed Saviour yet it is not the meaning of this place QUEST XXVI How Iacobs blessing is said to be stronger than the blessing of his elders Vers. 26. THe blessings of thy father c. Some read shall be stronger than the blessings of mine elders B.G. P. and do understand it some of the blessings of his elders passiuely wherewith they were blessed of their fathers that Iacob bestoweth a greater blessing upon Ioseph than his fathers received Mer. Some actively of the blessings wherewith his elders blessed him Burgens But Isaacks blessing upon Iacob whereby hee bestowed the birthright upon him seemeth not to have beene inferiour to this given to Ioseph some understand the blessings which Iacob received of God the promises which were greater than any which his fathers received Lyran. True it is that Iacob had more visions than any of his fathers Abraham or Isaack and that he excelled in the gift of prophesie and that he saw greater increase of his seed yet Iacob would not preferre himselfe before Abraham who by faith was justified with God is called the father of the faithfull some say Iacobs blessing upon Ioseph was greater because it was neerer to take effect Calvin 2. But the other reading is to be preferred that the blessings of thy father are strong with the blessings of mine Elders not above them or strengthened by them as though Iacobs blessing received force and vertue from his fathers blessing as Rupertus but that being added together and united with the former blessings of Abraham and Isaack they are the stronger so that all those blessings together of Abraham Isaack and Iacob doe light upon the head of Ioseph Iunius The Hebrew preposition gnaâ— signifieth as well cum with as supra above QUEST XXVII What is meant by the end of the hils of the world Vers. 26. VNto the end of the hils of the world 1. Some read to the desire of the hils H.P. and understand it of the Messiah who was appointed to come from the beginning of the world before the hils were Rupert Some by the hils interpret the Princes of the world that desired to be partakers of Iosephs blessings Cal. 2. But the better reading is the end of the hils and so the word here used taavah shall be derived rather from taah which signifieth to limit than from avah to desire Mercer which words wee rather with Kimhi whom Iunius followeth referre to the duration and continuance of time that this blessing shall continue as long as the hils than with R. Salomon referre it to the place as that this blessing should not containe it selfe within the countrey of Canaan but be extended to the utmost hils of the world Iun. Mercer 3. This blessing promised to be perpetuall as concerning things temporall was conditionall and Iosephs posterity lost it by their sinnes but the spirituall verity and truth thereof is eternall in Christ Mercer 4. This blessing pronounced upon Ioseph may also bee extended to the fruitfull hils and mountaines which fell to the lot of Iosephs sonnes as Moses in Iosephs blessing maketh mention of the ancient mountaines and old hils Deutr. 33.15 Tâ—stat QUEST XXVIII Why Ioseph is said to be separate from his brethren Vers. 26. VPon the head of him that was separate from his brethren c. 1. Some reade the Prince of his brethren and so would derive it of nazar a crowne 2. Hierome a Nazarite as though Ioseph should be so called of his holinesse and chastity but as yet the profession of the Nazarites was not instituted 3. Ioseph then is said to be separate from his brethren for so nazar signifieth to divide or separate not for that he did separate himselfe from the evill manners and conditions of his brethren whom he complained of to his father or because his brethren did separate him from themselves when they sold him into Aegypt but because the Lord separated and set him apart from the rest and advanced him to honour Iun. Vatab. QUEST XXIX Why Benjamin is compared unto a Wolfe Vers. 27. BEnjamin shall ravin as a Wolfe 1. R. Salomon applyeth it to that exploit of the Benjamites that took as a prey the daughters of Silo as they came forth to daunce to bee their wives 2. Some other understand it of Saul that prayed upon the Amalekites in the morning and of Esther and Mordecaâ— that in the evening that is a good while after made a prey of Haman 3. Some of the fathers as Ambros. Chrysostome Theodoret referre this prophecie to Saint Paul who was of Benjamin and as a wolfe at the first made havocke of the Church but afterward being converted divided the spoyle among the Gentiles in preaching of the Gospell 4. Some doe thinke this spoken of Benjamin because the Temple was situate at Jerusalem in the tribe of Benjamin where the sacrifices were brought to the alter which devoured them as a wolfe but this was more proper to Levi for the Priests did eat that which remained of the sacrifice than to Benjamin indeed Moses touched this prerogative of Benjamin in his blessing saying that God dwelled between his shoulders Deut. 33.12 that is upon the hils in his chiefe city where the temple stood but this is not the meaning here 5. Wherefore this prophecie sheweth the warlike disposition of the whole tribe of Benjamin as may appeare by that fierce battell which they fought with the other tribes wherein they twice overcame them being fewer in number Iud. 20. and by the wars which the house of Saul had with David and the tribe of Iudah for the kingdome Iun. QUEST XXX How Iacob is said to have given every one of his sonnes a blessing Vers. 28. EVery one of them he blessed with a severall blessing Because Iacob did not blesse all his sons but accursed three of them Ruben Levi
though it were moved to and fro yet was chiefly heaved up and thereof is called terumah an heave-offering QUEST XXXIII What is here understood by the heave-offering Vers. 28 FOr it is an heave-offering of the children of Israel 1. Some by Terumah which is a speciall name signifying an heave-offering doe understand in generall an oblation Vatarlus But the same word being in the next verse before used in a speciall signification for an heave-offering must bee also so taken here 2. Some doe take it in that speciall sense but then they restraine it only to the shoulder before spoken of which is called the shoulder of the heave-offering Osiander But it is evident in that a perpetuall Law is made for Aaron and his sonnes what part they should have of the peace-offerings and they had as well the shaken breast as the shoulder that was lifted up Levit. 27.34 that this clause must be understood of both those parts before spoken of the breast and the shoulder 3. Some by the heaving here understand only the dividing and separating of these parts which was to be made by the children of Israel So Oleaster and in the same sense the Latine Interpreter translateth primitivae sunt they are the first things that is the principall or best of the offerings of the children of Israel But the word terumah being before used in that speciall signification for an heave-offering should bee also so taken here 4. Therefore this terme terumah heave-offering is given both to the shaken breast and heaved shoulder of the more principall motion for these gifts were first of all by the Priest lifted up and presented before God in the hands of the Priest and in that respect were called an heave-offering Borrh. QUEST XXXIV Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ram given unto the Priests FOr the mysticall application of these rites and ceremonies 1. In that part of the sacrifice was shaken to and fro on every side it signified Deum totius terra esse Dominum that God is Lord of the whole earth Oleaster and beside it betokened that Christi vera victimae merita beneficia c. that the merits and benefits of Christ the true sacrifice should by the preaching of the Gospell be spread abroad into all the world Borrh. But the Hebrewes exposition is fond who would have hereby signified that all men from all parts of the world should come to Jerusalem ibi optimâ aurâ fruituros there to have their health and to enjoy an wholesome aire Ex Oleastro For wee see that not by comming to Jerusalem but in departing from the earthly Jerusalem with the carnall rites thereof by preaching of the Gospell the Gentiles have received health and salvation of their soules which is more precious than the health of the body 2. In that part of the sacrifice was given unto the offerers to eat it sheweth that Christ did not only deliver himselfe unto death for us sed etiam in cibum dare c. but also giveth himselfe to be our meat nourishing us unto eternall life as he saith Ioh. 6.54 My flesh is meat indeed my bloud is drinke indeed c. Marbach 3. And in that the breast and shoulder are given unto the Priest it teacheth as Gregorie well saith Vt quod de sacrificio praecipitur sumere hoc de seipso discat authori immolare That what he is commanded to take of the sacrifice he should learne himselfe to offer unto God quod toto pectore oper◠c. that with all their heart and endevour they should watch upon their office Iun. Vt sint tanquam pectus humeri populi c. To be as the breast of the people to provide and take care for their soules and to bee as their shoulders to beare the burthen of their vocation Simler QUEST XXXV Of the consecrating of Aarons successour in his garments Vers. 29. ANd the holy garments c. 1. The Latine Interpreter readeth in the singular the holy garment but it is in the plurall bigdee garments for there was not one garment but many ten in all which were consecrated for the high Priest 2. The Priests which succeeded Aaron were not to use any other garments but those which Aaron was consecrated in as Eleazar put on Aaron priestly vesture when he was consecrated Priest in his fathers place Numb 20. Lyran. 3. And it is added shall be his sonnes after him whereby the use of these garments is not made generall to all the Priests but onely unto them which should succeed in the priesthood Cajetane 4. And this difference may be observed betweene the consecration of Aaron and his successour that Aaron in his consecration was both consecrated himselfe and his garments with him but his successour only was to be consecrated in those garments which needed not to be consecrated againe unlesse the old garments being old new were to be made in their place and then they were to be consecrated as Aarons priestly garments were at the first Tostat. quaest 13. 5. These garments the high Priest at the time of his consecration was to weare seven dayes together he was not afterward tied necessarily to weare them so long together but as his ministery and service required Tostat. qu. 14. QUEST XXXVI By whom the high Priests succeeding Aaron were consecrated Vers. 29. TO be consecrate therein 1. There were two high Priests consecrated extraordinarily first Aaron who received his consecration from Moses who was no Priest but only for the time executed that office in Aarons consecration secondly Eleazar was consecrated high Priest his father being yet living which was not afterward seene in any other succeeding high Priest for there could not be two high Priests together But Eleazar was consecrated his father yet living because the time of his death was certainly knowne as the Lord had shewed to Moses and immediatly after Eleazars consecration he died Numb 20 but this could not be knowne in any other high Priest 2. The rest of the high Priests which followed after Moses death were consecrated by the inferiour Priests Tistetus giveth an instance how the Pope at this day is consecrated by the Bishop of Hastia But the Gospell acknowledgeth no such high Priesthood and the Pope doth usurpe that place over other Churches therfore it is nothing to us how an usurper entreth A better instance may be given Act. 13.3 where certaine that were but Prophets and Doctors of the Church do yet lay their hands upon the Apostles Saul and Bernabas and so they did consecrate them to the worke whereunto they were called Therefore by the like example the inferiour Priests might consecrate the high Priest in the old Testament there being no other high Priest to do it QUEST XXXVII Whether Eleazar was consecrated after the manner here prescribed Vers. 30. THat sonne that shall be Priest in his stead c. Which is not understood onely
Exod. 40.15 but how or in what part they were anointed is not expressed Afterward only the high Priest was anointed as Levit. 4.3 If the Priest that is anointed doe sinne that is the high Priest and Levit. 21.10 Also the high Priest among his brethren upon whose head the anointing oyle was powred c. The inferiour Priests were only anointed at their first consecration by which anointing they and their posteritie were consecrated to exercise a perpetuall Priesthood as the Lord saith Exod. 40.15 Their anointing shall be a signe that the priesthood shall be euerlasting unto them throughout their generations And in this sense Aristobulus is said to bee of the stocke of the anointed Priests 2 Macchab. 1.10 Iun. in cap. 40. vers 15. QUEST XXXIII Who are understood here by the name of the children of Israel whether the Levites also are there comprehended Vers. 31. MOreover thou shalt speake unto the children of Israel 1. Tostatus though in other places he thinketh the tribe of Levi to be excluded in this manner of speech and to be distinguished from the children of Israel as chap. 29.28 the breast and shoulder there given unto the Priests are said to be an heave offering of the children of Israel so also Numb 1.2 it is said take yee the summe of the congregation of the children of Israel and yet the tribe of Levi was not numbred among them as it followeth vers 40. yet in this place he thinketh that the Levites are comprehended under the name of the children of Israel for otherwise they should not be forbidden to make a composition like unto this perfume for their private uses 2. But it may appeare by these reasons that the other tribes onely beside Levi. are called here by the name of the children of Israel 1. Because in this verie chapter it is used in that sense as vers 12. When thou shalt take the summe of the children of Israel for here the Levites were not numbred Numb 1.40 2. This is a generall speech vers 32. None shall anoint mans flesh therewith neither shall you make any composition like unto it c. But the Priests flesh might be anointed therewith and it was lawfull for them to make the like composition for the use of the Tabernacle therefore the Priests are not here comprehended 3. Yet was it not lawfull for the Priests to prophane that holy oyntment which is necessarily inferred before vers 29. all that the oyntment touched was sanctified and became holy the Priests therefore knew well enough by this that this oyntment was not to be put to any prophane use And if it were not lawfull for the people to prophane the holy oyntment much lesse for the Priests to whose charge and care those holy things were committed And by the like generall charge afterward vers 37. that none should make the like composition to the holy perfume they also might understand this caveat touching the holy oyntment to be as generall QUEST XXXIV Of the forbidden uses whereunto this oyntment should not be put Vers. 32. NOne shall anoint mans flesh Three things are forbidden concerning the private use of this oyntment 1. That no mans flesh should be anointed therewith that is for delight or of wantonnesse Tostat. nor otherwise than is before prescribed for Aaron and his sons might be anointed therewith as God before commanded to consecrate them Simler 2. It was not lawfull for them to make any composition like unto it though they put it to no use for it might give an occasion of prophanation to have but the like composition in their houses As upon the same reason where they are commanded to eat no leavened bread for seven daies in the feast of the Passeover they are charged to remove leaven out of their houses Exod. 12.15 though they did not eat it it was not lawfull so much as to have it in their houses lest it might have beene an occasion to transgresse Tostat. qu. 13. They might make an oyntment of some of these or of all them so they did it not after the same manner and with the like composition Lyran. But I thinke rather with Oleaster and Borrhaius that they were not to make the like oyntment either in number or weight for the word tacaâ— signifieth as well to number as weigh 3. They are forbidden also to put any of it upon a stranger which Augustine expoundeth exterae nationi upon one of a forraine nation so also Tostatus upon a Gentile Some by a stranger understand any of Israel that is not a Priest Vatab. Simler But the people of Israel to whom this charge belongeth did not use to anoint Priests and if it were understood of anointing any person so much is said before none shall anoint mans flesh therefore Iunius giveth a better sense aut quisquam imponet ex eo rei extraneae if any man shall put thereon upon any strange that is prophane or common thing c. which is not consecrated to an holy use So also Oleaster 4. Tostatus here moveth divers questions qu. 14.15 as whether a Gentile not knowing the God of Israel or if he did yet were no proselyte nor converted to Judaisme if he should use the like composition whether he should therein offend or not and he resolveth he should not because this Law is given onely to the children of Israel who had bound themselves by covenant to keepe all the Lords ordinances wherein he resolveth well unlesse any such Gentile should doe it in the contempt of the God of Israel But he might have spared all this labour for these questions are altogether impertinent here seeing as is before shewed not any strange person is here understood but strange and common things QUEST XXXV Whether the anointing of Kings were not against this Law in cap. 3. Habacuk Vers. 32. NOne shall anoint mans flesh It is here doubted how it was lawfull afterward to anoint Kings and Prophets with this oile wherewith the Priests onely and the holy things were to bee anointed 1. Some thinke it was another kinde of oile as Hierom saith Est aliud unguentum quo reges unguntur c. There is another ointment wherewith Kings were anointed And that he saith was of two sorts David and Salomon cornu unguntur are anointed with an horne but Iehu and Hazael lenticula with a violl called in Hebrew phach But howsoever it may be thought that Iehu and Hazael were not anointed with the holy ointment which was kept in the Temple at Jerusalem yet it is like that both Samuel filled his horne with this oile wherewith David was anointed 1 Sam. 16.1 and that Zadok the Priest anointed Salomon therewith 1 King 1.34 Simler 2. Some thinke that whereas they are forbidden to lay this oile upon any stranger the Priests and Kings were not excepted Borrhaius But if by strangers we understand persons as well the King as other of the lay people were strangers in respect of the Priesthood as it is