here said to come of the Casluhims 5. This Palestina then was first inhabited by the Cananites which were expelled by the Capthorims Deut. 2.23 and though afterward it was inhabited by the Philistims yet it was part of the land of Canaan and so of right belonged to the land of promise QVEST. XXII Of the progeny of the Cananites Vers. 15. ANd Canaan begat Zidon c. 1. He was the founder of Sidon a City in Phaeniciâ— called great Sidon Iosu. 19.28 because it was a famous City more ancient than Tirus which the Prophet nameth the daughter of Sidon Isay 23.12 Iustinus thinketh it was so called of the abundance of fish for in the Phaenician language a fisherman is called Said but it is more like that Sidon beareth the name of the founder to this day 2. Cheth or Heth from him came the Hethites that dwelt about Hebron as it may appeare by the cave which Abraham bought of them Genes 23.19 This was a warlike people and of them were there gyants men of great stature of whom the Syrians were afraid lest the King of Israel had hired them 2 King 7.6 3. Iebusi the founder of the City Jebus afterward called Jerusalem Iosua 18.28 from whence they could not be expelled till Davids time 2 Sam. 5. 4. Emori father of the Amortheans or Amorites which inhabited about Bashan and Gilead whose king was Og their country fell to the lot of Gad and Ruben and the halfe tribe of Manasses Num. 21. these Amorites were dispersed into divers parts of the land of Canaan and therefore the whole country beareth their name Genes 15.16 the wickednesse of the Amorites is not yet full their stature of body was great therefore compared to the Cedars Amos 2.9 But their wickednesse was greater as the Prophet to set forth the sinne of Israel saith their father was an Amorite c. Ezech. 16.3 5. Girghashi of whom came the Gergasenes Matt. 8. by the lake Tiberias where was the Towne of Ptolome called Gerasa of Iosephus Cesaera of Pliny Gelasa hence some thinke the lake Genesar had the name Mercer 6. Hivi of him came the Hivites these dwelt under mount Hermon Iosua 11.3 which is a part of mount Lebanon Iud. 3.3 toward the East belonging to Trachonitis Perer. some of the Hebrewes take the Hivites and Rephaim for all one and for that cause Genes 15.20 where the nations of the Cananites are rehearsed the Rephaim are named and the Hivites omitted 7. Arki who built the City Areas over against Tripolis under Lebanon Hierom. 8. Sivi of whom the desart of Sin tooke the name Perer. and the City Sin not farre from Lebanon Hierom. of him came the inhabiters of Capaâ—orsa Hierosal a towne in Idumea not farre from Jebus toward the south Ptolom 9. Arvadi of whom came the Aradians that inhabited the Island Aradus famous for their skill in sea-faring Ezech. 27. v. 8. 10. Zemari Hierom placeth the Semareans in Colo Syria with their city Edessa Hierosol taketh them for the Emisseni in Syria whom Pliny calleth Hemiseni But it is most like that he was the author of those that inhabited Zemaraim Iosua 18.22 of whom also the mountaine Zemaraim was so called 2 Chron. 13.4 11. Chamathi two Cities of this name Chamath we read of in the Scripture one in the land of Canaan which belonged unto the possession of Nephthaly Iosua 19.35 called Hamoth Dor one of the Cities of refuge Iosua 21.32 The other was a chiefe Citie of Damascus Ierem 49.23 Tou the King of this Hamath was in league with David 1 Chron. 18.9 This Chamath the sonne of Canaan was the father of the Inhabitants of this Country which Zeiglerus would have to be Ithurea Iosephus and Hierome and Hierosol thinke this Hamath to be Antiochia the chiefe City of Syria Iunius taketh it for the Province Camatha which extendeth from Lebanon to Arabia deserta the chiefe City whereof in time past was called Amathus QVEST. XXIII Of the Perizzites BUt whereas Genes 15.20 21. two other Nations are named which inhabited the promised land the Canaanites and Perizzites whereof no mention is made in this place The reason hereof may bee 1. either because those were of some of these kindreds the one called Canaanites as being the chiefe among them the other might be the Samareans as Pererius or some other so called because they inhabited the plaine Countrey in unwalled Townes for so the word is taken Esther 9.19 where the Jewes are called Perazim that is dwelling in Villages 2. Or which is most like as all these eleven sonnes of Canaan dwelled not in Canaan as the Arvadians and Camatheans so some forrainers of other kindreds might inhabite amongst them which came not of Canaan as the Kenites Kenizites Cadmonites whose Countrey is promised to Abraham Gen. 15.19 Such were the Philistims that came of the Capthorims which expelled the Anims Deut. 2.23 Iosua 13.3 There were also the Geshurites and Maachathites Iosu. 13.13 Such also might these Perizzites be 3. And beside these people of the Canaanites the ancient Inhabitants being expelled and removed might change their names Mercer QVEST. XXIV Of the borders and bounds of Canaan Vers. 9. THen the border of the Canaanites c. 1. Moses doth carefully limit the Countrey of Canaan because it was that land which the Lord had promised to the Israelites 2. The foure bounds of the Countrey of Canaan are Zidon in the North and Gaza on the South on the West side and on the East side the five Cities Sodoma with the rest Zoar is not named because it was but a small Towne and of no great account Gen. 19.20 in the North corner and Lasha in the South the same is Calirrhoe as Hierome thinketh where was a Bath of hot waters 3. This is the descrption of the whole land of Canaan which comprehended the seven Nations of the Canaanites expelled by the Hebrewes But that land of Canaan which is described by Iosua 13.3 was but one Countrey on the West toward the Sea a part of this great Country of Canaan which was the land of the Philistims QVEST. XXV Iapheth the eldest sonne C ham the youngest 2. THe brother of Iapheth the elder It is rather thus to bee read then the elder brother of Iapheth 1. Some thinke that Sem was the youngest sonne of Noah and C ham the next and Iapheth eldest as Lyranus Tostatus Genebrard But the contrary is evident Gen. 9.24 where Cham is called the younger sonne in respect of Sem and Iapheth 2. Neither was Sem the eldest as Augustine thinketh lib. 16. de Civit. Dei cap. 3. and Cajetanus Vatablus and some Hebrewes as Kimhi for Noah was five hundred yeare old when he beganne to beget his children Gen. 5.32 and when the floud came he was 600. yeare old Gen. 7.6 Now â—wo yeare after the floud Sem at an hundred yeare old begat Arphacsad Gen. 11.10 but then
33.18 the true reading is that Iacob came Shalem safe to the City Sichem as the Chalde interpreteth not to Shalem a City of Sichem Secondly that Salim where Iohn baptized is the same City which is called Shagnalim or Schalem belonging to the tribe of Benjamin 1 Sam. 9.4 wherefore this Shalem in Sichem hath no ground out of Scripture 2. Hierome saith that there was a towne neare to Scythopolis called Salem in his time where the ruines of Melchisedecks pallace were to be seene Answ. But whence shall it be knowne that Melchisedecks pallace sometime stood in that place this is warranted onely by an uncertaine report neither is it like that Melchisedeck being a King of one small City did build himselfe such a sumptuous and great Pallace whose foundation should continue so long above two thousand yeares 3. The City of Jerusalem was much out of Abrahams way as he returned from Dan but the other Salem was in his way Hierom. Answ. As though a small distance of way could hinder Gods purpose in causing Melchisedeck and Abraham to meet which might be either in drawing Melchisedech somewhat from home to salute the Patriarke or in moving Abraham to visit the City Salem famous for the true worship and service of God 4. But Hierusalem cannot come of Salem for so two words of divers languages should be mixed together the first name being Greeke the other Hebrew Answ. Hierome imagineth that the first part of this name should come of the Greeke Hieros holy for so Jerusalem was called the holy City But the Hebrewes doe better derive the name of Jerusalem they say Sem called it Salem and Abraham Jireh there the Lord will be seene Gen. 22.14 which both put together make Jerusalem which signifieth the vision of peace so Midras in Psal. 76. This derivation of Jerusalem is more probable than from the Greeke Iireh as Hierome or from Jebus and Salem which make Jebusalem and for better sound to the Jerusalem as Pererius Wherefore I preferre rather the opinion of Iosephus that this Salem was the same City which was called afterward Jerusalem for these reasons 1. Because there is no evident mention in Scripture of any other City called Salem but this converted into the name of Jerusalem two Salems we read not of one was Jerusalem 2. This is evident Psal. 76.2 In Shalem is his Tabernacle his dwelling in Sion Sion then and Shalem were both in one place 3. The Jewes also hold this tradition that the place where David and Salomon built the Temple in the floure of Araunah is the same place where Abraham built an Altar and would have sacrificed Isaack where Noah first built when he came out of the Arke where Cain and Abel offered c. This place then being consecrate with so many Altars and sacrifices is like to be the place where the greater sacrificer and high Priest Melchisedeck dwelt 4. The type also better answereth to the body that Melchisedeck a figure of the high priest Ihesus should there dwell where Christ afterward performed that great and divine act of his Priesthood in offering himselfe up in sarifice upon the Crosse at Jerusalem QVEST. XVIII How Abraham is blessed of Melchisedeck Vers. 19. HE blessed him c. 1. It is like that Melchisedeck used a more ample forme and manner of blessing which is here onely abridged by Moses Luther 2. Though Melchisedeck blesse Abraham first and then God herein hee offended not as the Hebrewes affirme and for that cause they say his Priesthood was translated to the posterity of Abraham for beside that the servants of God in their prayers being carried with zeale forget to observe order even this blessing pronounced upon Abraham is referred to the praise of God As also the Apostle otherwise collecteth that Melchisedeck was greater than Abraham in that he blessed him and that his Priesthood was not translated to Aaron but to Christ ex Mecrer 3. Abraham is blessed and God is blessed but God is blessed Benedictione laudis with the blessing of praise Abraham Benedictione opitulationis with the blessing of Gods helpe or assistance Cajetane 4. Neither is Abraham pronounced blessed onely herein because hee had obtained this victorie but aeterni faederis respectu in respect of the eternall covenant which God made with him and his seed Vatablus 5. And this is more than an ordinary blessing it is a Priestly benediction and it is set forth as an act of Melchisedecks Priesthood whereby he ratifieth the promise made to Abraham Calvin 6. Melchisedeck is found to be the first that giveth this title unto God in Scripture to be possessor of heaven and earth Tostatus whereby the true God is distinguished from all false gods QVEST. XIX How Abraham payed tithes Vers. 20. ANd he gave him tithes of all c. 1. Although it bee not expressed in the text whether Melchisedeck or Abraham gave tithes yet the Apostle cleareth this doubt that he received tithes of Abraham Heb. 7.6 and the text also giveth this sense for seeing Melchisedeck is named to be a Priest he was more fit to receive than give tithes 2. Some thinke that Abraham gave not tithes of all the goods recovered seeing â—e after refused to take so much as a shooe threed of that which belonged to the King of Sodome vers 25. He then gave tithes onely of his owne substance Calvin Mercer But though Abraham refused to touch any part of the Sodomites substance in himselfe for his owne use yet he might even of that offer the tithe unto God 1. Because it was his by common â—ight and the law of Nations 2. Because he giveth reason lest he should say that he had made Abraham rich which reason served onely against the private and proper use not the publike and religious use of those goods 3. If Abraham had not prevented them in giving the honour of the victory unto God the Sodomites would have offered the same things in sacrifice to their Idols Neither is the opinion of Cajetane to be allowed that Abraham gave not the just tenth part as afterward was appointed by the Law but a certaine portion in the name of the tenth for the Apostle sheweth that Abraham paid tithes properly and Levi in Abraham was tithed as the Levites received tithes afterwards Heb. 7.5 6. 4. Whereas Levi is said to pay tithes in Abraham being yet in his loynes and thereby proveth the Priesthood of Melchisedeck to be greater than of Levi that is so said because the Priesthood went then by carnall generation not by spirituall election as now under the Gospell 5. And though Christ were also in Abrahams loynes secundum substantiam corporalem in respect of his corporall substance yet he was not there secundum rationem conceptionis in regard of the manner of his conception because he was conceived by the holy Ghost But Levi was in Abrahams loynes both wayes and therefore the argument for superiority in Melchisedeck concludeth well
command them after him to keepe the way of the Lord for which care the Lord himselfe commendeth him Gen. 18.19 than either Nachor or Esau had and therefore it is not unlike but that Iobs great knowledge was the fruits of Abrahams instruction propagated to his posterity QUEST XV. In what time Iob lived COncerning the time wherein Iob lived 1. He was neither so ancient as Iacob which seemeth to bee the opinion of Philo who thinketh that Dinah Iacobs daughter was Iobs wife for Eliphaz the Temanite of Teman of Eliphaz of Esau the third from Esau one of Iobs friends will make him after Iacobs time 2. Neither was Iob in the time of Moses which must be the opinion of Hierome who maketh Eliâ—u to be Balaâ—m 3. Much lesse lived he in the time of the judges as Gregorie thinketh for at such time as Iob lived who is commended for offering sacrifice the sacrificing priesthood was not instituted 4. Wherefore it is probable that Iob lived in the time of the Israelites being in Egypt after the death of Ioseph before the birth of Moses when Sathan compassed the earth and it was a rare thing to finde a righteous man for Moses is held to be the writer of the booke of Iob and as Eliphaz of Teman of Eliphaz of Esau of Isaack of Abraham was the sixt from Abraham so might Iob be in another line QUEST XVI Of Baal-hanan the seventh king of Edom. Vers. 38. BAâ—l-hanan the sonne of Achbor c. In that the city or country of this Baal-hanan is not expressed as of the rest 1. Some thinke it is omitted because he was of the same city of the which was the king next before named 2. Some because he had many adversaries and therefore had no certaine place 3. Some as Ramban that Hanan was his citie and so he is called Baal-hanan that is Lord of Hanan 4. But it may be that he was not so famous as the rest and therefore his citie is not noted Mercer QUEST XVII Of Mehetabel the wife of Hadad Vers. 39. MEhetabel the daughter of Matred the daughter of Mezabâ—h c. 1. Some thinke that Matred was her father Mezabah her mother 2. Some as R. Levi will have her the naturall daughter of Matred and the adopted daughter of Mezabah 3. Some thinke that Mezabah was the name of the place otherwise called Medeba or with Ptolome Medava Iun. but this seemeth to be somewhat coact and strained that she should be called the daughter of such a citie or towne 4. Therefore she is said to be the daughter of Matred her father not mother and daughter that is niece of her grand-father as Aholibamah before is said to be the daughter of Anah and daughter that is niece of Sibeon Mercer 5. Mezabah signifieth golden waters it might be that he was inriched by such waters where gold was gathered Matred also is interpreted one that is diligent or conversant in his worke of the word tared from whence some thinke the name Mithridates to be derived Mehetabel that is doing wel or giving unto God of the same signification with the name Theodosâ—â— Mercer QUEST XVIII Of the Dukes of Edom. Vers. 41. DVke Timna c. Duke Aholibamah 1. As the principality of Edom began with Dukes and rose to Kings so it returneth to Dukes againe who did not one succeed another as the Kings but they were all rulers together in divers places of Edom after the death of Hadad in Moses time 1 Chron. 1.51 2. These are not here the names of women as thinketh Aben Ezra that first the Dukes are named that came of Timna then those which came of Aholibamah neither are they the names of men Iun. but rather of the places called by the names of their first mothers where these Dukes had their seat Mercer Muscul. 4. Places of Doctrine 1. Doct. The prosperity of the wicked of short continuance Vers. 32. THese are the Kings that reigned c. The wicked are soone raised to honour and are quickly cast downe againe as Esaus posterity was speedily advanced to a Kingdome but it continued not long Iacobs seed though a long time kept under in affliction yet at the last obtained a firme and permanent Kingdome such is the condition of the elect though of a long time their happinesse appeareth not yet when it breaketh forth it hath a durable continuance but the prosperity of the wicked soone fadeth away therefore they are said to be set in flippery places and they are as a dreame when one awaketh Psal. 73.18.20 Mercer 2. Doct. Alteration of states in the hand of God FUrther whereas first the Horites dwelt in mount Seir and had divers Dukedomes and Principalities there and after them the Edomites were first Dukes then Kings then Dukes againe wee see that the alteration of states transplanting and changing of Kingdomes is in the Lords hand it is God that maketh low and maketh high Psal. 75.7 Muscul. 5. Places of Confutation 1. Confut. Outward prosperity no sure note of the Church Vers. 32. THese are the Kings that reigned in Edom c. There were divers Kings in Edom before any reigned in Israel yet was not Edom the Church of God but Israel prosperity then and outward glory is no sure note of the true Church as the Papists make it Luther For then Moses would not have chosen to suffer affliction with the people of God and have refused the glory pompe and pleasure of Pharaohs Court Heb. 11.25 2. Confut. Against the Iewes that Magdiel is not Rome Vers. 43. DVke Magdiel the Hebrewes take this for Rome because they thinke that the Romans came of the Idumeans but they have no reason for it spiritually indeed the Romanists and all other enemies to the Church of God may be counted Idumeans But otherwise there was no affinity betweene Rome and Idumea being so farre distant Magdiel was a place in Edom as Timna and Teman and the rest were It signifieth annuntians Deum praising or confessing God in which sense it were happy for Rome now spirituall Babylon if she could truly be called Magdiel 6. Places of morall observation 1. Observ. God blesseth the seed of the righteous for their fathers sakes Vers. 15. THese were the Dukes of the sonnes of Esau c. As Ismael was temporally blessed for Abrahams sake so was Esau for Isaacks sake his posterity was renowned and honourable Thus the Lord often vouchsafeth temporall and outward favours even to the degeneraâ—e seed for their righteous forefathers sake as the Lord would not take away the whole Kingdome from Rehoboam that David still might have a light in Jerusalem 1 King 11.36 2. Observ. The wicked void of naturall affection Vers. 20. THese are the sonnes of Seir the Horite c. Esau was by marriage allied to this Seir for hee married Aholibamah neeâ—e to Sibeon the third sonne of Seir Gen. 36.2.20 yet the children of Esau chased away the Horims and destroyed them and dwelt in their
v. 14. QVEST. IX Whether Cain or he that did slay him should be punished seven-fold Vers. 15. HE should be punished seven-fold 1. We neither receive Rupertus exposition that by seven-fold is understood everlasting punishment but with a secret condition unlesse they repent for he thinketh Lamech who is supposed to have killed Cain did repent confessing his sinne to his wives 2. Neither are the words so to be taken as meant of Cain that he should septem vindictas exolvere pay seven punishments as the septuagint translate for so many sinnes committed 3. Or as Lyranus Tostatus because Cain was in the 7. generation slaine by Lamech for these two last expositions are forced to divide the words whosoever slayeth Cain c. that is shall be punished which must be understood and then the other words he shall be punished seven-fold are referred to Cain But the sentence in the originall is joyned together neither distinguished in sentence nor in sense 4. So the plaine meaning is this that he which killed Cain should be more deepely punished than Cain himselfe because beside homicide hee should expresly transgresse Gods commandement who would have Cain to live for the example of other QVEST. X. What marke God set upon Cain and to what end Vers. 15. GOd set a marke upon Cain 1. Not as some read posuit Cain in signum God made Cain a signe or marke 2. But God set some visible marke upon Cain whether it were an horrible trembling and shaking of his whole body as the septuagint translate who for thou shalt be a vagabond and runnagate read he should sigh and tremble or an exceeding shame and confusion in that hee ran from place to place to hide himselfe or some visible mark set in his face as Lyranus thinketh some Hebrewes think it was an horn in his forehead some a letter some that a dog lead him these are mens conceits 3. Certainly whatsoever it were it was a signe of Gods wrath not as Iosephus thinketh a token that God appeased by Cains sacrifice forgave the punishment of his fratricide for if God accepted not his sacrifice before much lesse after 4. Neither was this marke set to exempt Cain from the invasion of beasts as though there were none alive on the earth but his parents for this murther falling out as is supposed about the 130. yeare of Adams age the world was by this time much replenished And where the Lord saith whosoever slayeth Cain c. he speaketh of men not of beasts 5. Wherefore God set this visible and fearefull marke upon Cain both that other men seeing apparant signes of Gods wrath upon him might feare to commit the like and that he might have the greater punishment in prolonging so wicked and miserable a life QVEST. XI How Cain was cast out of Gods presence Vers. 16. CAin went from the presence of the Lord. 1. Hee both was excluded from Gods favour and protection which is signified by Gods presence from the which otherwise no man can escape 2. He also was expelled from that Countrey where he was borne and where God was first worshipped by sacrifice and shewed visible signes of his presence 3. And where it is said that Cain dwelt in the land of Nod wee neither approve Catharinus conceit that this land from the which Cain was expelled was the land of Judea whether Adam and Eve came after they were exiled out of Paradise for the text is that the land of Nod was on the east side of Paradise whereby it appeareth that neither Adam and Eva nor Cain had their habitation farre from thence neither yet is it like as Iosephus that Cain built a City and called it Nod for Henoch is the first City mentioned in Scripture Vers 17. 4. But the Land was called Nod of Cains vagrant and vagabonds life which sheweth as Iosephus well conjectureth that Cain was not amended by this punishment but waxed worse and worse giving himselfe to rapine robbery oppression deceit QVEST. XII Wherefore and for whom Cain built a city Vers. 17. ANd he built a City 1. Cain neither built him a City to be defēded against wild beasts which was the first cause as Plato thinketh that moved men to build Cities for this reason might as well have moved the righteous seed to have done it neither because man is a sociable creature and loveth company as Aristotle for this reason might as well have caused Adam to build as Cain but it is most like because Cain was a fugitive and runnagate he would build him a City to stay in and to be a defence unto him as though Gods curse should not have taken place but as Iunius well writeth upon the words erat adificator or as the 70. aedificans he began only to build but hee finished it not leading still a runnagate life and so often constrained to leave the worke as the giants that built the Tower of Babell were constrained to give over 2. It may be doubted for whom Cain built a City there being no more yet in the world but himselfe his parents and his sonne the answer is ready that it is not like that he built this City presently after his sonnes birth much lesse before his condemnation as Mercerus but now when the world was replenished for if Abrahams stock in lesse than 400. yeares amounted to 600. thousand Cains posterity in the like time might arise to the like multitude which might suffice not only to inhabite a City but a country And Lodovicus vives maketh mention that in the memory of his parents there was a town in Spaine consisting of an 100. housholds which were all inhabited by the progeny of an old man then living which was so old that the youngest of his stock could not tell by what name of kindred to call him QVEST. XIII Lamechs speech to his wives and the meaning thereof Vers. 23. I Would slay a man in my wound 1. This place is neither inexplicable and not possibly to be unfolded as Catharinus a popish writer thinketh and as it seemed to Origen who as Hierom witnesseth writ two whole bookes the 12. and 13. of his commentaries upon Genesis in interpreting this place 2. Neither doe these words shew as Suidas expoundeth that Lamech had killed two men an elder and a younger the brethren of Henoch that was translated 3. Or one man as Theodoret thinketh for the which fact Lamech repenteth for the words are I would slay a man not I have 4. And we hold that to bee a fable that Lamech killed two men the one was Cain whom hee shot at in a bush supposing it to be a beast and the other was his boy that led him being blinde whom for anger hee all to beat and so killed him this exposition seemeth most probable to Cajetanus and Pererius having no probability in it both because Cain was privileged by God not to be killed and for that no mention is made of
cited by Augustine 2. Some give too small a time as Herodotus of 500. yeares lib. 1.3 But others yeeld a longer time as Velleius a 1070. yeares Instinus a 1300. lib. 1. Eusebius Cyril Isidor Beda a 1240. yeares Diodorus a 1390. which opinion is most probable for from Abrahams birth to Manasses raine under the which the Assyrian Monarchy ceased are counted yeares an 1310. adde hereunto 40. yeeres of Ninus raine before Abrahams birth and they make a 1350. And if the Assyrian Empire were surprized in the 40. yeare of Manasses as Pererius thinketh the whole time will make a 1390. yeares Perer. QVEST. XVIII How long the City of Ninive stood Vers. 11. ANd builded Ninive c. Concerning the continuance also of this City of Ninive and the finall overthrow thereof many opinions there are 1. It is not like that this City was destroyed either in the 7. yeare of Ozias as Eusebius thinketh or in the reigne of Manasses as Iosephus either in the 14. yeare of his reigne as Diodorus or the 40. as Pererius nor yet under Iosias as Hierome for in the last yeare of Iosias reigne Pharao Necho went up against the King of Assur 2 King 23.29 As yet then the Kingdome of Assur flourished and Ninive also the head City thereof 2. Neither is it like that Ninive was surprized by Ciaxares King of Medes after whom Astiages reigned 35. yeares whom Cyrus succeeded as Herodotus for thus the destruction of Ninive should fall within the 70. yeares captivity of the Israelites But whereas the Prophet Nahum prophesieth that Ninive should bee destroyed by the Chaldeans Nahum 3.7 The opinion of the Hebrewes is most like that Nabuchadnezer destroyed Ninive and not the King of the Medes in the first yeare of his reigne about the beginning of Iehoiakims reigne for it is not like that the King of the Chaldeans could so prevaile and begin his Monarchy till hee had conquered the King of Assur and subdued the chiefe City the strength of his Kingdome so then the Kingdome of Assyria and state of Ninive continued almost 50. yeares beyond the 40. yeare of Manasses that is 15. yeares more of Manasses reigne and of 29. Iosias and some part of Iehoiakims reigne which make in all a 1440. yeares or thereabout QVEST. XIX Of Rehoboth Calah Resen Vers. 11. THe City Rehoboth and Calah Resen c. This is a great City 1. Rehoboth is here the proper name of a City not to be taken appellatively for the broad streets of Ninive as Hierosolymit and Hierome for the addition of the word City sheweth it to bee a peculiar place so called and therefore it is called Rehoboth of the river Genes 36.37 likely to bee the City Oraba which Ptolome placeth upon the river Tygris 2. Calah Epiphanius taketh for Thobel Hierosolym for the City Hariatha which Ptolome calleth Arâ—agicarta But it was rather the chiefe City of the countrey Calacina or Calachena in Assyria whereof Strabo maketh mention as confining upon Ninive Iun. 3. Resen not as the 70. read Dase some take it for the Towne Resama in Mesopotamia some for Arsianes in the province Susiana Epiphanius calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lobus Hierosolym Thelessarum But it is most like to bee the City Bessarum in Assyria according to Ptolome sic Iunius 4. Ninive was this great City not Resen before spoken of as Mercerus following R. Levi not so great in the beginning but at that time when Moses did thus write the wals were in compasse 60. miles the height of 102. feet the breadth able to receive three carts one meeting another it had an 150. towres of the height of 200. feet In this Citie when Ionas preached were an 120. thousand little children which could not bee above the 5. part so that the City may be supposed to have had no lesse than 600. thousand inhabitants It is called a City of 3. dayes journey that is to walke about the compasse or circuit thereof or as Pererius thinketh to take a view of the streets and parts thereof QVEST. XX. Of the sonnes of Mizraim Vers. 13. MIsraim begat Ludim c. 1. Ludim are not the Lydians of Asia minor but a people rather confining upon the Aegyptians and confederate with them as Ierem. 46.9 the Prophet nameth the Aethiopians Lybians Lydians as assistants to the Aegyptians the Ludaei then are the inhabitants of the countrey Meraeotis in Aegypt some take Ludim for Mauritania Mercer Hierosol 2. The Hanamaei Hananims are the Pentapolites or Cyrenians in Aegypt Hieros or rather a people in Aethiopia Mercer 3. Lehabims they are the Lybians in Africa where also the people called before Phutei inhabiting the inward parts Hierom. in tradition in Genes 4. The Naphtahims are certaine Aethiopians in the further part of Aegypt where there was a City called Napatha Plin. lib. 6. c. 29. 5. Pathrusims not the Pelusians in the edge of Aegypt as Hierosol or the inhabitants of Arabia Petrea but the Pharusians rather as Ptolome and Pliny call them a people inhabiting the middle part of Aegypt whereof Isay maketh mention Isay 11.11 Mercer 6. The Caslahims are the inhabitants of the countrey Cassiotis and the Capthorims of the region Sethroitis about the mouth of Nilus bordering upon Palestina Iun. QVEST. XXI Of the originall of the Philistims Vers. 14. OVt of whom came the Philistims 1. These are they whom the septuagint call Allophyli that is aliens or strangers and the Latines Palestini and their countrey Palestina which contained five regions according to five principall Cities of Gaza Ascalon Gath Accaron Azotus all bordering upon the Mediterranean sea 2. These Philistimes came of the Capthorims for so are they called the remnant of the Isle of Capthor Ierem. 47.4 which Capthorims cannot be the Cappadocians as the Chalde readeth here and both the Greeke and Latine interpreter Deut. 2.28 for the Cappadocians inhabited a large countrey neare to Pontus and the hill Taurus farre distant from Palestina and therefore it is not like the Philistims should come from so farre and of any other Cappadocia nearer hand we find no mention But these Capthorims inhabited in the nearer parts of Aegypt as is before shewed 3. Whereas here the Philistims are said to come from the Casluhims and in other places from the Capthorims it may be explained thus that the Capthorims came first up to the Casluhims which is in the way to Palestina and joyning with them being yet the chiefe ringleaders themselves invaded the country Palestina 4. Some thinke that both the Philistims and Capthorims came of the Casluhims Mercer but the better reading is to make this a parenthesis of whom came the Philistims so that the Capthorims shall be the seventh sonne of Mizraim 5. Some Hebrewes will have the Philistims and Capthorims to come both of the Pathrasims and Caslâ—hans of whom marrying together they say were the Philistims Giants and the Capthorims dwarfes But the Philistims are
to take them wives abroad from among the Idolaters 2. v. 31. Sarai is said to bee Thare his daughter in law but if shee had beene his naturall daughter shee should have beene so called 3. It was alwaies unlawfull saving in the beginning of the world upon necessitie for brethren or sisters of halfe or whole bloud to marrie together as Augustine saith Abraham lived in those times when it was unlawfull for brethren ex utroque vel altero parente natos necti conjugio of one or both parents to bee coupled in marriage as it may appeare also by this because Abraham to perswade Abimelech shee was not his wife said she was his sister she could not then be both his sister and his wife Indeed among some barbarous Gentiles as the Egyptians it was permitted to marry their sisters as Ptolomeus Philadelphus did take to wife Arsinoe his sister which is condemned by Pausanius but among the faithfull it was never suffered nor practised Thamer saying to incestuous Ammon speake to the King for he will not deny thee 2 Sam. 13.13 sought but a delay to put off his wicked act not as though shee thought the King might or would grant any such thing 4. Abraham calleth Sarai his sister as he did call Lot her brothers sonne his brother chap. 13.8 for so the Hebrewes use to call their neare kinsmen by the name of brethren and he saith she was the daughter of his father not of his mother because her father Haran who might be 50. yeare elder than Abraham was the sonne of Thare by another woman and not by Abrahams mother 5. So then this Iscah is also Sarai for to what end else should Iscah here be mentioned as a stranger and not pertinent to the storie 6. It is most likely then that Sarai was the daughter of Haran elder brother to Abraham who and not Abraham was borne in the seventie yeare of Thare not as Pererius supposeth that Abraham was borne in the seventie yeare and Aran many yeares before for it is evident by the text that Thare had no children before he was 70. yeare old Gen. 11.26 R. Sel. affirmeth also that this Iscah was Sarai and he noteth that they are both of one signification for Iscah or Iacah is a name of principalitie as Sarai is yet Aben Ezra thinketh otherwise that if Sarai had beene Harans daughter Moses would have called her the daughter of Haran as Lot is said to be the sonne of Haran v. 31. but that is no reason for in stead thereof shee is called the wife of Abraham of whom she now was rather to take denomination than of her father Mercerus also thinketh that this Iscah was not Sarai because in the same verse there would not bee so sudden a change and mutation of the name but I thinke the first opinion more probable that Iscah is Sarai for the reasons before alleaged 1. because it had not beene pertinent to make mention of Iscah if she had not belonged to this story 2. It is like that as Nahor married the one sister so Abraham did the other 3. that they might take them wives out of their owne kindred and not marry into the idolatrous stockes of the Chaldeans QVEST. XXII Why mention is made of Sarai her barrennesse Vers. 30. BVt Sarai was barren c. Sarai her barrennesse is noted 1. not as some Hebrewes imagine that she should be reserved for the birth of Isaak and not bee polluted with other births for the birth is no pollution of the wombe and if this were the reason Isaack might have beene the first borne 2. neither was Sarai barren that by this meanes Ismael should be borne of Agar to bee a plague afterwards to the Israelites as some Hebrewes thinke 3. But this was the cause that Gods power might afterward appeare in giving her a sonne in her old age QVEST. XXIII Abraham whether cast into the fire and then delivered by his faith Vers. 31. THey departed together from Vr of the Chaldeans It seemeth to bee an old tradition among the Hebrewes that Abraham was complained of by Thare his father in the dayes of Nimrod for refusing to worship the fire which the Chaldeans adored as God and therefore he was cast into the fire but was delivered by his faith and that this was the Ur that is the fire of the Chaldees out of the which Abraham was brought and they adde further that Aran seeing his brother delivered refused likewise to worship that Idoll and was cast into the fire wherein because hee had but a weake faith he perished and therefore it is said he died before his father that is in his presence This tradition Hierome seemeth in part to allow of and Lyranus also and Paulus Burg. But it is a meere fable as may thus appeare 1. because Abraham as most Chronographers agree was not as yet borne in Nimrods time but in the 43. of Ninus that succeeded Nimrod or Belus 2. If Abraham had beene so miraculously delivered it is like that either Moses would have remembred it in this story or the Apostle Heb. 11. where he commendeth the faith of Abraham or Ecclesiasticus chap. 45. would not have omitted where of purpose he setteth forth the praise of Abraham Iosephus also lib. 1. antiquit and Philo that wrote two bookes of Abraham remember no such thing 3. This Ur was the name of a City in Chaldea which Eupolimus in Eusebius calleth Camerinis Ammianus Ur lib. 25. Plinie Oâ—choen the Septuagint translate it the region of the Chaldeans And here not onely Abraham but Thare Lot and Sarai all depart from Ur then it should seeme they were all cast into the fire Iosephus saith that in his time the Sepulcher of Haran was to be seene in Ur of the Chaldeans Haran then was not burned but buried Aben Ezra taketh Ur for the name of a place and Abrahams Countrey though Ramban would have Cuthena in Mesopotamia rather his Countrey QVEST. XXIII Whether Nachor went out with Terah from Chaldea Vers. 31. ANd Terah tooke Abraham 1. It is certaine that God was the author of this journey who spake to Abraham before he dwelt in Canaan Act. 7.2 and that Terah was made acquainted with Gods oracle by his sonne and obeyed the same Calvin 2. Terah is said to take Abraham c. because he was the chiefe and master of the family Muscul. 3. No mention is made of Nachor who chose rather to remaine in his Countrey and obey not Gods calling who afterwards notwithstanding followed and left his Countrey but went no further than Mesopotamia Gen. 24.10 and dwelt also in Charran Gen. 28.1 Mercer QVEST. XXIV Whether Terah Abrahams father were an Idolater COncerning Terah whether he were given to the Idolatry of the Chaldeans because he departed from Ur is a great question which may thus be decided 1. It is neither probable that as Suidas saith Sarug the grandfather of Terah brought in Idolatry commanding holy
Lord bid him vers 17. and therefore he saith it is not imperium but motivum ad gaudium it was no commandement but a motive to Abraham to his farther joy c. for Abraham had walked thorow a good part already and no doubt did also take a view of the rest to his farther comfort as time and opportunity served Calvin Musculus Mercer it is not like he would neglect any thing that might either increase his joy or confirme his faith 2. This Plaine of Mamre neare Hebron was not out of that Countrey called Canaan as Cajetane thinketh for Hebron was in Canaan Genes 23.2 and this abode of Abraham in Hebron is that dwelling of Abraham in the land of Canaan mentioned vers 12. 3. This Plaine or Valley in Hebrew Eelou which signifieth an Oake as the Septuagint translate was beset and planted with Oakes and other trees Genes 18.8 4. It was called of Mamre the Amorite either the planter of the trees or possessor of the ground who had two other brothers Eschol and Aner confederate with Abraham Genes 14.13.24 QVEST. XV. Of the situation antiquity and name of Hebron COncerning Hebron three things briefly shall be declared 1. The description and situation of it 2. The antiquity 3. Of the name 1. Hebron was situate in the land of Canaan there was the habitation of Abraham and there first reigned David two famous monuments this City had the tree that Abraham entertained the Angels under Gen. 18.8 for the tree Iosephus saith it was a Turpentine tree Terebinthus thought to have continued from the beginning of the world till his time Hierome saith it was an Oake that lasted till Constantines reigne Borchardus saith it was Vlmus an Elme tree which was to be seene till his time who lived some 300. yeare since yet not the same tree but another which did spring out of the root of the old and that is most like there also is the double cave which Abraham bought for buriall where Iosephus saith in his time were to bee seene Abraham and the other Patriarks monuments of marble Borchardus saith in his time there was built a Church Hierome that Abrahams Mansoleum or tombe remained there till his time ex Perer. Borchard maketh mention of two other monuments in Hebron of a certaine cave not farre off in a rocke where it is said that Adam and Eve continued 100. yeares mourning for their sonne Abel as also of a certaine field that hath soft red earth pliable like wax whereout they say Adam was made but these are but conjectures of no certainty And so is also that of Hierome that Adam was buried in Hebron because the Latine text readeth thus Iosu. 14.85 Ibi Adam maximus inter Enacim situs est There Adam the greatest of the Anakims is placed which words are otherwise in the Hebrew He that is Arba was a great man among the Anakims Adam is not here a name proper but appellative and Adam by the most of the ancient Writers is held to have beene buried not in Hebron but in Mount Calvarie as Origen Cyprian Athanasius Ambrose with others 2. For the antiqrity of Hebron 1. It cannot be so old as some thinke that it was the first City which was built in the world by Adam and there Noah to have beene borne Ioan. Annius for Henoch builded by Cain is the first City named in Scripture 2. Neither is it so ancient as some Hebrewes conjecture to have beene built by Cham as Rabbi Salomon or within 90. yeares after the floud as Iosephus who maketh it 2300. yeares elder than his time for the tower and City of Babel which were built somewhat above 100. yeare after the floud are thought to be the first after the floud 3. And whether Hebron bee more ancient than Memphis is uncertaine as Iosephus saith it was but it is evident that it was built seven yeares before Zoan in Egypt Num. 13.23 which is not Memphis but Tanis in Egypt as both the Chald. and Greeke Interpreters read in that place 3. This Hebron was first called the City of Arba Genes 23.2 Iosua 14.15 Arbe signifieth foure it was not so named either because the foure Patriarks Adam Abraham Isaach Iacob and the foure Matrons Eva Sara Rebecca Lea were there buried as the Hebrewes thinke for whether Adam and Eva were there buried is uncertaine nor yet because it was tetrapolis a City consisting of foure parts Ioan. Annius but it was so called of Arba the father or founder of the great Anakims Iosua 14.15 It was afterward called Chebron not of Chebron the sonne of Marescah the sonne of Caleb mentioned 1 Chro. 2.42 as Hierome and Musculus thinke for it had that name long before that Chebron was borne but I rather approve Origens conjecture who alludeth to the signification of the word which betokeneth a conjunction or joyning together of the root chabar because there saith he conjugia patrum reliquia jacent the bodies of those married couples Abraham with Sara Isaach with Rebecca Iacob with Lea are there buried 4. Places of Doctrine 1. Doct. Faith is of things not seene but hoped for Vers. 15. ALL the land which thou seest c. Here that saying of the Apostle is verified faith is the evidence of things which are not seene Heb. 11.1 for Abraham had not yet the breadth of a foot in all this Countrey which is promised him but by faith he seeth farre off and beleeveth it should be given to his seed 2. Doct. God alloweth of no will-worship Vers. 18. IN that Abraham built an Altar he did it not of himselfe but as he was directed by God whereby we are taught that nothing should be brought into the worship of God without his warrant Calvin all such worship is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship 5. Places of confutation 1. Confut. Riches not to be cast away Vers. 2. ABraham was very rich in cattell silver and gold c. Hence appeareth the superstition of Monks and Friers that thinke that perfection consisteth in poverty riches are not then to be cast away Abraham enjoyed them rich men may please God in their rich estate so they set not their heart upon their wealth Augustine well sheweth it in that parable Luk. 16. Lazarus pauper in sinum divitis Abrahami receptus est poore Lazarus was received into rich Abrahams bosome both rich and poore then if they be faithfull may enter into heaven Calvin 2. Confut. The vulgar Latine text not of Hieromes translation Vers. 13. WHereas the Septuagint translate exceeding sinners in the sight of God Hierome findeth fault with that translation and saith it is superfluously added for the Sodomites were sinners also before men But whereas the Latine text to the same sense readeth coram Domino before the Lord hence it is evident that it is not Hieromes translation though it commonly beare his name for it is not like he would reprove his
the patterne of these worthy examples we doubt not but that our Christian Soveraigne is resolved to take away all mixture of religion not to admit any toleration of contrary worship but with Iosias to expell all Idolatrous Chemarims and Masse-Priests with Asa to put all such from places of government and with Zerubbabel to reject their service and imployment either in Church or common wealth And we assuredly trust that the presence of Gods Arke among us shall cause that Dagon of Rome to lose both his hands and head for ever in this our famous and thrice renowned Countrey of Britaine CHAP. XVIII 1. The Method THis Chapter hath two parts 〈◊〉 The entertainment of the Angells in Abrahams tent and such things as there were done to vers 17. ◠The purpose of God concerning the destruction of Sodome with Abrahams deprecation for the same to the end of the Chapter In the first part 1. There is the apparition of the Angels both in what place and at what time vers 1. and in what manner vers 2. 2. Their entertainment offered by Abraham vers 3 4. accepted by the Angels vers 5. performed by Abraham ver 6 7 8. 3. The promise is renewed concerning Abraham and Saraes sonne vers 10. and Sara for her infirmity reproved both for her laughter 12 13 14. and for her deniall vers 15. In the second part 1. The Lord sheweth a reason why he will impart his counsell to Abraham concerning the overthrow of Sodome vers 18 19. 2. The Lord propoundeth his resolution with the cause thereof vers 20 21. 3. Abraham intreateth where first is set downe the ground of his prayers the justice of God 23 25. then his particular request six times repeated from fifty persons to bee found in Sodome to ten The divers readings v. 1. At the Oake of Mamre S. Plaine or valley of Mamre caet colon signifieth both a Plaine and an Oake it is most like it was a Plaine set with Oakes v. 2. He worshipped in or upon the ground S.C.H. bowed himselfe toward the ground T.P.B.G. shachah to bow so is it taken Isa. 15.23 bow downe that we may goe over v. 4. Let your feet be washed H. let them wash your feet S. wash your feet caet sic etiam hebr v. 5. You shall cat S. comfort or strengthen your heart caet v. 8. He ministred unto them C. stood by them caet v. 10. I will come to thee according to this time at the very houre S. in this time vita comite life being present H. or wherein ye shall be alive C. according to the time of life B.G.P. heb when this time shall flourish or revive againe T. v. 12. It was not so with me till now S. shall I have youth C. shall I have lust caet heb gnadan to take pleasure v. 15. Sarah deniall caet she lying denied T. cacash signifieth both v. 21. I will appeare and judge C. I will goe downe and see I will make an end of them if they repent not if they repent I will not revenge them Ch. the others have not these words v. 22. Abraham stood in prayer before God Ch. stood yet before God caet v. 28. Wilt thou destroy for forty five the whole City S. caet for five The Explanation of doubts QVEST. I. Of the vision and apparition made to Abraham in Mamre Vers. 1. AGaine the Lord appeared c. 1. This was the sixth apparition of God to Abraham taking those two in the fifteenth Chapter for one which herein is preferred before the rest because this apparition is made in an humane shape which is not expressed in the rest and this is the third vision of this kinde as Cajetane noteth when the Lord shewed himselfe in some visible forme 1. to Adam in Paradise 2. to Agar in the wildernesse Gen. 16.13 3. to Abraham in this place 2. This apparition was not long after the other in the former Chapter for in both after a yeare a sonne is promised to Abraham Rupertus and the promise is renewed for Sarahs cause Calvin 3. It was now in the heat of the day that is noone-tide Septuag the usuall time of rest and repast Iun. when Abraham sate at his doore to take shade and to espie what travellers passed by to give them entertainment Muscul. QVEST. II. Who the three Angels were that appeared to Abraham Vers. 2. THree men stood by him 1. They were not three men but so appeared Iun. They stood not hard by him for he needed not then have gone to meet them but they stood before him or over against him for so the word gnal signifieth Muscul. 2. Abraham at the first did not know them to be Angels for he received them unawares Heb. 13.1 yet there appeared some extraordinary excellencie in them in that Abraham useth them so reverently for otherwise to every common passenger hee would not have given such reverence Calvin 3. Neither can it bee certainly affirmed that these three men were the three Angels Michael Gabriel Raphael as some of the Hebrewes the first the messenger to Abraham the other appointed for the destruction of Sodome and Raphael for Lots deliverance for both the Angels that went toward Sodome were in equall commission to destroy the City chap. 19.13 The Lord hath sent us to destroy it and to deliver Lot vers 16. they caught Lot and his wife by the hand c. Abraham doth reverence to one above the rest calling him Lord v. 3. who also is called Jehovah v. 17. their opinion may safely bee received that thinke this eminent person with whom Abraham talked to be Christ. But it is a collection without ground by the apparition of these three Angels to conclude the Trinitie as Pererius seemeth to insinuate Calvin QVEST. 3. Why Abraham speaketh to one of the 3. Angels in chiefe Vers. 3. LOrd if I have found favour c. Abraham seeth three men but speaketh as to one 1. whereby neither a three fold knowledge of God is shadowed forth of his nature by his benefits by his judgements as Philo 2. nor yet hereby is signified the mysterie of the Trinitie that one God in three persons is to be worshipped as Rupertus 3. Neither did Abraham speake unto every one of them particularly as Ramban 4. But Abraham saluteth the third person as more excellent either for the dignity of his person or for some respect which the other two had unto him Chrysost. but for such services as equally belonged to them all hee speaketh to them all in generall as the washing of their feet 5. as they were three persons so he offreth unto them three services to wash their feet to rest them under the tree to comfort their hearts with bread Perer. QVEST. IV. Of the Hebrew measure called a Seime Vers. 6. THree measures of fine meale c. The word is Seime which is the same in English a seime 1. which neither containeth so much as Epiphanius
crying sinnes the sinne of bloud Gen. 4.10 The sinne of oppression Exod. 2.23 The detaining of hirelings wages Iam. 5.4 The sinne of uncleannesse as in this place Perer. 2. By the cry of sinne is here understood the impudency of sinners Gregor Peccatum cum voce est culpa in actione peccatum cum clamore est culpa cum libertate c. Sin with a voyce is a fault in action sinne with a loud cry is a licentious liberty lib. 5. moral c. 7. 3. Their sin is said to be multiplied 1. because of the continuall custome of sinning 2. The number of offenders 3. The number of sinnes as pride fulnesse of bread idlenesse contempt of the poore Ezech. 16.49 Perer. 4. Their sinne in the singular number is said to bee increased because though they had many sinnes yet there was one most notorious amongst them the sin of uncleannesse Muscul. 5. The fruitfulnesse of the ground pleasantnesse of the water brought abundance their abundance made them wanton Philo. 6. And their sinne was so much the greater because not 15. yeares before God had both chastised them by captivity and againe in mercy delivered them yet they notwithstanding neither regarding the mercies nor judgements of God went on in their sinne Luther QVEST. XIV Why the Lord punisheth and for what reason Vers. 21. I Will goe downe and see 1. It is a figurative speech for God who filleth all things neither goeth nor commeth and he which knoweth all things need no inquisition or search to informe his knowledge Perer. 2. God punisheth three wayes 1. for the most part God deferreth the punishment of sinners till the next world that by his patience some may bee brought to repentance that men should think of another life and place of judgement beside this that he might take triall of the faithfulnesse of his servants that serve him obediently in faith though presently they neither see punishment nor reward 2. The Lord punisheth in this life but after a long time much patience and often warning as the Israelites at he length because of their sins were carried into captivity 3. Sometime the Lord punisheth forth with when the sinne is dangerous and contagious as Core Dathan and Abiron were straight-wayes punished for their rebellion 3. God punisheth for three causes in this life 1. for the correction and amendment of him that is punished 2. for the preserving and maintaining of Gods honour that is contemned 3. for the good example of others QVEST. XV. How Abraham went on the way with the Angels and how he stood before God Vers. 22. ABraham stood before the Lord and drew neare c. Whereas Abraham is said v. 16. to goe out with the Angels toward Sodome it was not to shew them the way as Rupertus noâ— yet only to shew his humanity unto them who as he had entertained them friendly so would bring them on the way kindly Perer. the Hebrewes also thinke he went a mile with them to shew his courtesie but he did it rather to shew his duty and reverence to the Angels Calvin for Abraham did not now thinke they were Prophets but knew them to be Angels not by their departure and going into heaven as Augustine thinketh but he discerned it before by their communication 2. Abraham acknowledgeth the third Angell to be God and therefore the other two onely are called Angels Genes 19.1 Iun. and prepareth himselfe to make intercession to God as the Chalde readeth he stood in prayer some thinke that the three Angels vanished away and then God spake to Abraham some that this was a new vision after the Angels were departed some take this to be an Angell who is called Jehovah because the Lord spake in him Mercer but by this meanes Abraham should have committed Idolatry in worshipping the Angell because God spake in him therefore it is to be thought that this third Angell was Christ and whereas in the next Chapter v. 18. Lot also saith Lord hee speaketh not to the Angels but turneth to God 3. Hee draweth neare unto God both by his reverent approaching and in his devout affections Calvin QVEST. XVI Abrahams prayer not to be accused of temerity Vers. 24. WIlt thou destroy and not spare the people for fifty righteous c. 1. It is evident that Abrahams intercession is specially intended for Sodome whereof the Lord maketh specially mention v. 20. yet his affection and pity was in like manner extended to the other Cities that they might be spared according to the same rule 2. Neither did Abraham dissemble his affection as some thinke as though he only made intercession for Lot his kinsman there dwelling but he remembreth all other righteous men that should bee there found Calvin 3. Neither doth Abraham pray more in affection than judgement as Pererius thinketh because it is no unjust thing with God to chastise temporally the righteous with the wicked as Ezekiel and Daniel were carried into captivity for the same chastisement is to a divers end to the wicked and impenitent a beginning of everlasting judgement to the righteous a correction for their amendment neither was it necessary that for the deliverance of the just the whole City should be spared for God could deliver the righteous as Noah in the floud and Lot in the families of Sodome and destroy the rest Abraham upon these reasons is not to be accused of temerity because that from this place the Apostle seemeth to derive that sentence Rom. 3.6 else how shall God judge the world 4. Wherefore concerning the first reason I thinke rather with Vatablus that Abraham urgeth not Gods justice as in it selfe considered but in the opinion of the infidels who not knowing how the same punishment may sort out to divers ends would accuse God of injustice if the righteous should have perished with the wicked or with Calvin that Abraham propoundeth to himselfe the destruction of Sodome as a fore-runner of everlasting judgement and therefore prayeth that according to the rule of Gods justice the righteous might be exempted from it 5. Neither doth Abraham entreat that the City should altogether be untouched and the wicked goe unpunished but that the righteous might be spared Calvin so he requesteth two things the one that the very place might be preserved not utterly destroyed if not yet at the least that the righteous perish not Marl. 6. Whereas God saith v. 26. I will spare all the place c. He in his mercy granteth more than Abraham asked that if there could have been so many righteous found the City for their sakes should have beene wholy delivered which was an indulgence which the Lord would have granted for this time not to bee a perpetuall rule for the Lord afterward by his Prophet threatneth that if Noah Daniel and Iob were among the people they should onely deliver their owne soules he would not spare the rest for their sakes Esech 14.16 Pererius QVEST. XVII Why Abraham beginneth at fifty and
endeth at ten FUrther if it be asked why Abraham beginneth with 50. and endeth at ten and beginneth not rather here first 1. We need not for answer hereunto with Thomas Anglicus picke out a mystery from the numbers who by fifty understandeth such as are perfectly righteous and so by the other lesser numbers the inferiour order of just men for the Scripture useth other proportions to set forth the degrees of righteous men as an 100.60.30 Matth. 13.8 and if this were a good reason Lot should have beene none of the righteous persons because hee was under ten 2. But the other conjecture of the same author is not to bee refused that Abraham will not bee so bold as at the first to entreat that the City might bee saved for tens sake but descendeth by degrees 3. Neither is Tostatus reason good that Abraham is directed of God to descend no lower than ten because hee knew that there were some just men under ten for whose sake yet hee would not spare the City which just men hee thinketh themselves were delivered that God directed Abraham in his prayer is true but not upon any such ground for excepting Lot his wife and two daughters and other righteous men are mentioned to bee delivered nay the Scripture saith all the inhabitants beside of the Cities were destroyed Genes 19.25 and so it is like that all which died in the flames of the Cities were partakers also of their sinnes 4. Neither the 50. first named are to be divided among the 5. Cities 10. to bee found in every City as some of the Hebrewes neither yet in naming the 50. doth Abraham pray onely for Sodome as Aben Ezra but though Sodome bee specially mentioned because it was the mother City of the rest in the which as the greatest City this number was most like to be found yet Abraham intendeth the benefit of all Neither doth Abraham end in ten because he thought there were so many righteous in Lots house he and his wife his 4. daughters and their husbands for Lot had but two daughters and the same unmarried and Abraham hath not respect so much to the safety of Lots family as the preservation of the whole City neither yet because fewer than ten as Noe with the rest that made eight could not deliver that generation neither doth hee stay at ten as though God for a lesse number of just men will not spare a City for as sometime for more than 5000. God will not suspend his judgements as Samaria and Israel was not spared though God had reserved to himselfe 7. thousand 1 King 19.18 so for fewer than ten God sometime will shew mercy as hee promised to spare Jerusalem if but one righteous man could bee found there Ierem 5.1 Mercer 5. It is therefore more like that Abraham named no lesse proportion than ten lest hee should have been too bold with God as also for this reason because he must either have fallen ten more as in all the other numbers saving one and then there should have beene none at all or else he should have descended by five as in the second instance which number of righteous persons welâ—nie Abraham knew to be in Lots house even foure himselfe his wife and two daughters whose lives being the whole sum of the righteous in Sodome Abraham might thinke a sufficient redemption though hee entreated noâ— for their cause also to have the rest saved QVEST. XVIII Why Abraham maketh no mention of Lot in his prayer FRom hence also we may take the solution of another question how it came to passe that Abraham maketh no mention in his prayer of Lots deliverance whom before by strong hand hee had recovered from captivity Genes 14. 1. Some thinke that Abraham remembred Lot in his prayer but Moses expresseth it not making mention rather of that part of his prayer which might more commend his charity in making request for strangers Pererius 2. Some thinke that Lots deliverance was included in that generall request vers 27. that God would not destroy the righteous with the wicked Muscul. and therefore God is said to have remembred Abraham when hee sent out Lot that is Abrahams intercession Genes 19.29 Luther 3. Some are of opinion that Abraham might have some speciall revelation of Gods purpose for Lot Calvin But it is more like that Abraham relyed upon Gods generall promise I will blesse them that blesse thee and therefore doubted not but that God had a blessing in store for Lot Iunius 4. Places of doctrine 1. Doct. The wicked spared because of the righteous Vers. 26. I Will spare all the place for their sakes God spareth the wicked because of the righteous which either are allied in bloud as Cham was preserved for Noahs sake or joyned in cohabitation as Paul had all the soules given him that were in the same ship Act. 27. or when the righteous are moved in piety and commiseration toward them as at Samuels request the Lord spared the people of Israel 1 Sam. 12.19 Muscul. therefore sapiens est stulti redemptio a wise man is a redemption for a foole and as a Physitian that healeth common diseases as a valiant man that is a defence and muniment to the common wealth Philo. so in forrein stories the like Princely mind is recorded to have been in Augustus Caesar who having overcome Antony and taken the City of Alexandria when the Citizens expected nothing else but present destruction the Emperour proclaimed publikely that he did pardon their rebellion for Arius sake a Philosopher of that City whom he used familiarly Perer. ex Plutarch in M. Anton. 2. Doct. Of the divers kinds of intercession and mediation Vers. 23. ABraham drew neare and said Philo noteth three kinds of intercession mediation with God 1. Gods owne goodnesse and mercifull clemency as our Saviour saith my father himselfe loveth you Iohn 16.27 2. The intercession and request of the righteous as S. Iames saith the prayer of faith shall save the sicke c. 5.15 3. The repentance and true humility of the offender that craveth pardon as the prodigall child upon his submission was received to favour Luke 15. 4 But he omitteth the principall intercession of all whereupon the rest are grounded of the which hee was ignorant the most effectuall and all sufficient mediation of our blessed Saviour Christ Jesus according as the Apostle saith If any man sinne we have an advocate with the father Iesus Christ the righteous 1 Ioh. 2.1 3. Doct. How Abraham calleth himselfe dust and ashes Vers. 27. I Am but dust and ashes Man may bee foure wayes compared 1. with the bruit beasts and plants in respect of whom man is of a most excellent workmanship being created according to Gods owne image 2. with the starres and celestiall bodies unto whom man is inferiour in regard of his terrene constitution but superiour in his soule 3. with the Angels to whom man in the substance of his soule is but a
vers 5. to 10. 3. The punishment of blindnesse upon the Sodomites vers 11. Secondly the overthrow and destruction of Sodome is described 1. the cause God rained from heavenâ— 2 The manner fire and brimstone 3. The lamentable effect the Cities were overthrowne 2. The divers readings v. 1. Lot sate in the gaâ—es of the City H. gates of Sodome caet worshipped with his face to the ground H. S. C. bowed himselfe with his face T.P.G.B. heb Shacah to bow or humble the body v. 6. that we may company with them S. know them caet v. 9. he came in as a stranger H. came in to dwell H. one came to sojourne C. P. he came alone as a stranger G. he came as one to sojourne B. this man but one came to sojourne T. heb eechad one v. 14. which married his daughters S.B.P. which were to marry his daughters H.T.G.C. v. 15. in the punishment of the City T.G. sinne of the City sic heb gnaven v. 16. and set them without the City Sept. have not this clause as the rest have v. 17. lest I be overtaken S. lest I perish caet v. 19. I cannot be saved in the mountaine S.C.H.B. I cannot escape to the mountaine P. T. G. heb malat to escape so it is taken v. 17. escape to the mountaine v 20. is it not a little one meaning City cater is not res perixigna a small matter I. which I aske T. it seemeth rather to be referred to the City segnai little whereof the City was called tsegnar or Zoar. my soule shall live because of thee S. my soule shall live caeter v. 21. I have admired thy face in this word S. I have received thy face in this thing caet nasah to receive T. interp I have respect of thee or unto thee v. 26. his wife looked backward S. looked behind her H. C. Lots wife behind him G. or following him looked backe B. his wife looked backe behind him P.T. sic heb for Lot went after his wife to set her forwards 28. flame arised S. sparkes H. smoke cae chitâ—r smoke v. 33. he knew not when he slept and when he rose S. when he lay downe and rose up câ—t 38. Called his name Ammon the sonne of my sonne in law S. Ammon 1. the sonne of my people H. called him the sonne of my people C. called him Ben Ammi câ—t sic heb The explanation of doubts QVEST. I. Why Lot sate in the gate of the City Vers. 1. LOt sate at the gate of the City c. 1. Neither as a Judge because hee sate in the gate which was the place of judgement 2. Neither to meet his shepherds with their flockes 3. But Lot there sate as Abraham in his tent doore to take occasion to entertaine strangers as also knowing the wicked use of the City to preserve them from their rage and violence Calvin QVEST. II. Of the 2. Angels that came in the evening Vers. 1. IN the evening came two Angels These two were not the sonne and the holy Ghost as some thinke and that God the father staid still with Abraham but they were as they are called Angels 2. They are two nor for that one had commission to destroy Sodome the other to deliver Lot or as though one Angell had not sufficed for this businesse but they were both joyned in commission as it pleased God 3. These were Angels and not Prophets which are also called men because they were Angels in nature and men in their habit 4. They stayed not 5. houres in the way as the Hebrewes thinke but Sodome was of such distance from Abrahams tent that the journey might well aske 5. or 6. houres 5. They came about eventide to Lot at noone and in the cleare day to Abraham they were to him messengers of joy but now Ministers of judgement 6. Lot bowed himselfe upon his face aphim his nose touched the ground which is not added here and not before concerning Abrahams obeysance as though Abraham being the more worthy person would not bow so low as Rabbi Carus but it is added ex abundanti Mercerus QVEST. III. Of Lots inviting of the Angels into his house Vers. 2. SEemy Lords 1. It is but a curious observation that adonai is here written with patach as being but a civill salutation and before c. 18.3 with camets as being then properly spoken of God for neither did Abraham know them at the first to bee Angels nor yet is the word in most copies there written with cametz 2. Neither doth Lot say turne aside into my house as by the posterne or privy gate for feare of the Sodomites as Rasi for their going in was well knowne unto them 3. It is also a curious note that Lot would have them first goe in and then wash that they might not bee seene washing in the streets 4. Neither doe the Angels at the first refuse that Lot might not come in danger for lodging of strangers which was publikely forbidden as some thinke in Sodome But they civilly refused to make triall of Lots humanity as for the same cause our Saviour did the like to make his two Disciples more earnest Luke 24. Mercer QVEST. IV. Whether the children and all the people of Sodome came together Vers. 4. FRom the young to the old all the people from all places 1. Not such children only as were of discretion came together Cajetane but even the youth of the City corrupt by the evill example of the rest flocked together with the rest Calvin as wee see that children where an unruly company is assembled doe run on heapes 2. Neither as Lyranus and Tostatus is it an hyperbolicall speech that all the people came together but it is most like that this was a generall concourse of the whole City all besetting Lots house some nearer some further off Pererius 3. Some thinke that the Sodomites would admit no strangers to come in among them and therefore they were so earnest against these young men for whereas there are 4. properties among men 1. mine is mine thine is thine 2. mine is thine and thine is mine 3. mine is mine and thine is mine 4. mine is thine and thine is thine the 1. of naturall men the 2. of populare the 3. of cruell men the 4. of godly the Sodomites were of the first and third ranke being unmercifull to others all having to themselves Mercer QVEST. V. Of the beastly and immoderate lust of the Sodomites Vers. 5. BRing them to us that we may know them c. 1. Their meaning is not that they would know what guests hee had received into his house 2. Neither did they by a mannerly tearme conceale their vile lust Calvin 3. But they were come to that impudency that they were not ashamed publikely to proclaime their wickednesse but the Scripture setteth downe an unhonest thing by an hohonest name 4. And this seemeth to have beene extraordinary and not usuall thus to beset Lots
his seed and beleeved they should possesse it in time 2. Abraham had great store of cattell treasure and houshold and of other goods which he gave unto Isaack Gen. 25.5 bestowing onely gifts upon his other sonnes 3. She desired that Isaack might be heire of Abrahams name and bloud as the Lord faith afterward that his seed should be called in Isaack QUEST VII Whether Hagar carried Ismael upon her shoulder Vers. 14. PVtting it upon her shoulder and the childe also 1. It is not like that Ismael being now a youth of twenty yeares old was laid upon his mothers shoulders to beare as the Septuagint read or that Abraham was constrained to binde Ismael with cords and lay him upon his mother for v. 18. she is bid to take him by the hand not to lay him upon her shoulder and whereas shee is said to cast him from her this was done not out of her armes but animo in her mind and affection Augustine Iunius Or taking him into her lap being sicke she after despairing of his health put him from her Mercer whereas also hee is called jeled a childe this word is used not onely of infants but of young men Genes 4.23 and Hierome well noteth that all children are so called in respect of their parents 2. Neither is it here a metaphoricall speech as Cajetane saith that to lay Ismael upon his mothers shoulders was to commit him to her care 3. But the sentence is thus distinguished as the Latine readeth well that whereas there are two words he gave and imposed or layed on this is to be referred to the bottle of water and bread the other to the child 4. As for that conceit of the Hebrewes that Ismael was sicke and through griefe fell into a dropsie or some inflammation which was the cause the bottle of water was so soone spent it hath small ground QUEST VIII What the reason is that Abraham gave Agar and Ismael no better provision HE tooke bread and a bottle of water c. How commeth it to passe that Abraham being so rich a man and loving Ismael so well should send him out with no better provision seeing that they were not to send away their servants empty but to give them a liberall reward of sheepe come and wine Deut. 15.13 1. Cajetane thinketh that by bread and water all other victuals are expressed and that Abraham gave them both servants and cattell being both his father and very rich and so both willing and able neither would he deale worse with Ismael his first borne than with the rest of his sonnes to whom he gave gifâ—s Genes 25.5 sic Cajetan But the Scripture it selfe gain-sayeth Cajetan herein which omitteth not to make mention of the very bottle which Abraham gave to carry the water in then by all likelihood the other gifts or greater value should have beene spoken of 2. Neither need we with Rupertus to seeke out an allegory that by Hagars carrying of water and not wine is shadowed forth the old Synagogue labouring under the literall sense of Scripture 3. Wherefore Tostatus thinketh better that Abraham gave Hagar no more than these necessary helpes in her journey 1. Either because Sarah the dame of the house would have it so whom God commanded Abraham to heare in this case 2. Or for that the Lord had promised to provide and take care for Ismael 3. Or Abraham might afterward remember Ismael with a portion among the rest of his brethren sic Tostatus 4. Or Abraham did thinke to send them a supply afterwards they sojourning not faire off 5. Or Abraham being in griefe and heavinesse for their departure might forget to doe that which otherwise he would have done for it seemeth he did it in haste Calvin Among which reasons I take the first and the last to be most probable QUEST IX How Hagars eyes were opened Vers. 19. GOd opened her eyes c. 1. Not that her eyes were shut before 2. Neither as though this fountaine which the Angel shewed did suddenly breake out of the ground as some think ex Vatablâ— 3. But caused her to see the well which either by reason of her griefe she before regarded not Calvin or she saw it not by reason of the farre distance or for that it was in some hidden place Perer. Thus the two Disciples are said not to have knowne and discerned Christ till their eyes were opened Luke 24. 4. Rupâ—rtus gathereth from hence a further mystery that as Hagar wandring in the wildernesse was brought to see a fountaine of water so the Jewes in the end of the world shall be called and brought to the knowledge of the truth QUEST X. Abimelech rather of feare than love maketh a league with Abraham Vers. 22. ABimelech spake unto Abraham c. 1. Some thinke that Abimelech not of any suspition or jealousie toward Abraham but for love of his vertue and seeing him to be a man prosperous and beloved of God both by reason of the victory given him against foure Kings when he recovered Lot and the honourable congratulation of Melchisedech that met him and now the rate birth of his sonne Isaack for these causes he desired his friendship Pererius 2. But it is more like that Abimelech feared Abrahams greatnesse and therefore of feare rather than love desired to make a league with him Muscul. Calvin for it is no other like but that Abimelech was affected to Abraham as afterward to his sonne that sojourned in the same place and how Abimelechs affection stood toward Isaack the Scripture sheweth Wherefore came yee to me seeing you hate me c. Gen. 26.27 yet Abimelech desireth also to make a covenant of friendship with Isaack QVEST. XI Of the gifts given to Abimelech and the seven lambs Vers. 27. ABraham tooke sheepe and beeves c. Pererius thinketh that no other ceremony was used in making this covenant but only an oath betweene them but this giving of sheep to Abimelech sheweth that some other rite and solemnity was performed Muscul. 2. And hereby Abraham doth acknowledge his homage to the King of the place for though all this land was promised to Abraham yet the time of his actuall possessing it was not yet come 3. The seven lambs were not money stamped with that marke but so many in the kind which Abraham giveth as a price or redemption of his well that he might enjoy it quietly afterward Calvin 4. And these seven lambs did not belong unto the covenant as a rite and ceremony thereof for then Abimelech would not have asked what they did meane v. 29. But they were as an earnest given for the redeeming of the well Perer. 5. Augustine thinketh that Abraham bought with them that parcell of ground where he planted a groave and it is not unlike for before this time Abraham is not sound to have planted any QVEST. XII Of the name and City of Beersheba Vers. 31. WHerefore the place is called Beersheba 1. The word
we will finde grace with him CHAP. XXIII 1. The Argument and Contents THis Chapter treateth 1. Of the death of Sarah and Abrahams mourning for her vers 1 2. 2. Of Abrahams care for her buriall both of the communication had with the Hittites and of the purchase of the ground at the hands of Ephron vers 12. to 18. Lastly of the funerall it selfe vers 19. 2. The divers readings v. 1. In Ciriah Arbe C.B.G.P. the City Arbee H.S.T. Arbee which is in the vally S. the others have not this clause v. 3. Rose from the office of the funerall ab officio funeris H. from the dead S. from the fight of the dead or corps caeter v. 4. To bury my dead H. to bury my dead from me S. out of my fight or face caeter v. 5. Not so my Lord. S. the rest have it not v. 9. Cave of Machpelah G.B.T.P. double cave caet but it seemeth rather to be the proper name of a place vers 17.19 v. 10. Ephron dwelled H.G. stood in the middest C. sate in the middest caeter jashab signifieth both to dwell and sit he sate at this time in the middest among them v. 13. Because you are with me heare me S. I pray you heare me H. If you will shew me mercy Ch. B.G. if you be that man Tr. 1. If you be the ruler and Lord of the ground If you will give it B.G. heb if then without any other words v. 15. I have heard S. heare me caet v. 16. Which is received for merchandise in every Province G. which is currant among merchants B.G.S.H. which passeth among merchants Tr. 1. The Explanation of doubtfull questions QUEST I. Of the yeares of Sarahs life why noted Vers. 1. ANd Sarah lived an hundred twenty seven yeares c. 1. The Hebrewes note that the death of Sarah is immediately joyned to the birth of Rebecca according to that saying in Ecclesiastes The Sunne riseth and the Sunne setteth Mercer 2. She is the only woman whose whole age is recorded in Scripture 3. Because the words are she lived an hundred years twenty yeares and seven yeares some Hebrewes note by the dividing of the yeares that she was at an hundred yeares as faire as at twenty and as chaste as at seven But this is too curious seeing that the like phrase is used in setting downe Ismaels years Gen. 25.17 in whom the like constancie especially in goodnesse appeared not 4. Isaack was at this time thirty seven yeare old being borne in Sarahs ninety yeare therefore the Hebrewes observe that the letters of the first word vaiihu doe make thirty seven insinuating thereby that these were the best dayes of Sarahs life after the birth of Isaack in whom she joyed 5. But it is not like that Isaack was now thirty sâ—ven yeares old and Sarah died the same time when Isaack was offered up the Devill representing the manner thereof to Sarah as the Jewes fable whereupon shee tooke a conceit and died for whereas Abraham returned from Mount Moriah to Beersheba againe and there dwelled Gen. 22.19 but now he was removed to Hebron where Sarah died there must needs some good space of time come between Isaacks offering up and Sarahs death Perer. 6. Whereas the word is put in the plurall the lives of Sarah we need neither refer it to three lives in man the vegetative sensitive intellectuall life nor to the changes alterations wich seemeth to make one life many but the word is so used according to the phrase of the Hebrew language Calv. QUEST II. The City of Arba whence so called Vers. 2. SArah died in Kiriatharba Which City Arbah which signifieth foure was so called 1. Neither of the foure giants Ahiman Sheshan Talmai Anach Num. 13.23 for these were long after Abrahams time 2. Nor yet of the foure Patriarks Adam Abraham Isaack Iacob there buried for neither can it be proved that Adam was there buried and it was so called before the other were there buried 3. Neither was it so named of the forme and fashion of the City which should consist of foure parts 4. But the Citie bare this name of Arbah the father of Anak Iosu. 14.14 and 15.13 Mercer QUEST III. Of Hebron supposed to be the City of Iohn Baptist. THe same is Hebron 1. This City was not so named of Hebron which came of one of the sonnes of Caleb mentioned 1 Chron. 2.42 for it was so called long before his time 2. It is probable that this City Hebron was the place of Iohn Baptists Nativity for this City did belong to Iudah and was a City of the Priests 1 Chron. 6.55 it was also situate in the hilly Countrey Iosua 14.12 so was the City of Iohn Baptist both a City of Iudah belonging to the Priests where Zachary his father dwelt and had the situation in the hill Countrey Luk. 1.39 3. This Hebron is said to bee in Canaan as it is taken for the name of the whole Countrey for the Canaanites were also one of the seven Nations that inhabâ—ted that Countrey to whom Hebron belonged not but to the Hittites Perer. 4. Hebron signifieth a society or conjuâ—ction for there Abraham and Sarah â—saack Rebecca Iacob Lea lay buried together as honourable couples from hence then it seemeth the name was derived Muscul. QUEST IV. Whence Abraham came to mourne for Sarah Vers. 2. ABraham came to mourne c. 1. Neither is it like that Abraham at this time dwelled in Beersheba and Sarah in Hebron and that he came thence hither to bewaile Sâ—rah for Abraham as he bewailed Sarah being dead so he would not be wanting to her in her life 2. Neither did Abraham come from burying of his father Thare as some thinke whom Pererius would have to die two yeare before but the truth is that he was dead 62. yeares before for Abraham was now 137. yeares old who was borne in the 70. yeare of Tharehs age who lived 205. yeares in all so Abraham was 75. yeares old when his father died Gen. 12.5 to that adde 62. so shall we have Abrahams age of 137. 3. Neither doth this comming of Abraham signifie onely his addressing and preparing of himselfe to mourne Mercer 4. But Abraham commeth from his owne tent into Sarahs to mourne for her for they had their tents and habitations apart as it may appeare Gen. 24.67 Iun. QUEST V. Wherefore Abraham weepeth over the corps of Sarah Vers. 2. TO mourne for Sarah and to weepe for her 1. As Abraham by his weeping shewed his affection so by his mourning voice he set forth the vertues of Sarah and bewailed his losses Perer. 2. He weepeth over the corps not to provoke himselfe to weepe by the sight thereof being of late so much lightned with joy for Isaacks deliverance as some Hebrewes thinke but according to the use which then was and after continued among the Jewes which was to weepe a certaine time at the bodies or graves of the
Majestie doe urge and induce another to speake the truth or doe or not doe any thing as Ahab adjured Michaias and charged him in the name of God to speake the truth 2 Chron. 18.15 or else it is used passively when we force another to take an oath as Abraham here maketh his servant to sweare The first kinde of adjuration is used two wayes 1. By way of deprecation and intreaty by the inferiour to the superiour as the devils doe impudently adjure Christ not to torment them Matth. 5.7 but it was by way of intreaty vers 10. 2. It is used by way of authority and command 1. Thus the Prince adjureth his subjects as Saul did the people that they should eat nothing till night 1 Sam. 14.24 2. Thus the Apostles charged and commanded the spirits to come out of men as Paul did Act. 16.18 By this kinde of adjuration which is with power and authority spirits may be adjured but by the other which is by intreaty and supplication to conjure them which is nothing else but to intreat them for their helpe as Magicians and sorcerers doe it is a great impiety and plaine idolatry 3. Yea by a power and authority given from God thus the senslesse creatures may be adjured and commanded as Iosua by the power of God commanded the Sunne to stand still and it obeyed Perer. The other kinde of adjuring which is by ministring an oath is to be used onely in grave and weighty causes either divine as Nehemiah tooke an oath of the people that they should not give their daughters in marriage to the heathen Nehem. 13.25 or in humane affaires 1. For the deciding of controversies and ending of strife Heb. 6.16 2. For the binding of one to the obedient or faithfull performance of his service As Abraham here taketh an oath of his servant so officers may lawfully be sworne for the upright execution of their office and subjects to be loyall and true to their Prince 3. For the establishing of a league or covenant as an oath was betweene Iacob and Laban Gen. 32.53 4. For the clearing of a suspition as the woman suspected of adultery was charged with an oath by the Priest Numb 5.21 5. For the satisfaction of our neighbour in a matter of trust Exod. 22.11 so by the law the debtor may be lawfully urged with an oath by his creditor 6. For the security of a mans life one may sweare to another as the Egyptian servant to the Amalekite required an oath of David for the safety of his life and estate Sweare unto me by God that thou wilt neither kill me nor deliver me into the hands of my master c. 1 Sam. 30.15 QUEST VI. Why Abraham refuseth to take a wife from the daughters of Canaan Vers. 3. THou shalt not take to my sonne of the daughters of Canaan c. The reasons why Abraham would not have his sonne Isaack be linked in mariage with the Canaanites are these 1. Because they came of cursed Cham Generis author maledictionis haereditatem transmisit in suos The author of their stocke for not honouring his father did bring a curse as an inheritance upon his posterity Ambr. lib de Abrah cap. 9. 2. Because the Canaanites were Idolaters and of corrupt manners Primum in conjugio religio quaratur Religion must first be sought in mariage Ambr. Againe Salomon was corrupted and perverted from his faith by his idolatrous wives for although Nachors stocke were not pure in religion having a smattering of imagery and idolatrous worship as Laban sought for his gods that were stolen from him Gen. 31.30 yet they had some knowledge and understanding of God as appeareth in this chapter vers 50. This thing is proceeded of the Lord c. And beside their manners were honest and commendable not like to the Canaanites as is evident by Rebecca her virginity and their humanity in entertaining of strangers Perer. 3. Another reason hereof was for that the Lord promised the Countrey to Abrahams posterity and to expell the Canaanites therefore Abraham as he refused to bury his dead among them so much lesse would mingle his seed in mariage with them Mercer QUEST VII Why Abraham sendeth not Isaack to chuse his owne wife Vers. 4. THou shalt goe 1. Though Abraham send his servant about this businesse of mariage yet it was not without Isaacks consent who knowing this servant to be the minister of his father will yeeldeth himselfe to his fathers choice 2. Isaack is not sent not to make a way unto a mystery as Rupertus thinketh to shadow forth Christ who not by himselfe went but by his Apostles sent to the Gentiles 3. And though Isaack afterward sent Iacob for the same end to chuse him a wife from his fathers kindred yet that case was not like to this for Isaack had two sonnes Abraham but one and besides Iacob fled from the wrath of his brother to save his life Perer. And further Isaack was but forty yeares old a youth â—n those dayes Iacob was about seventy seven yeares of age and so fitter to chuse for himselfe QUEST VIII In what sense Mesopotamia is called Abrahams Country seeing he was borne in Chaldea Vers. 4. GOe unto my Countrey and kindred This Countrey and place of Abrahams kindred is named to be Aram Naharaim that is Mesopotamia vers 10. where was the City of Nahor which was Charran Gen. 28.10 Now Charran in Mesopotamia is said to be Abrahams Countrey 1. Not that he was borne there as Ramban and Paulus Burgens thinke for the place of Abrahams birth was Ur of the Chaldees Gen. 11.28 2. Neither is it called his Country because as Tostatus thinketh he dwelled there a long time even 60. yeares till the death of his father which is a great errour for Abraham stayed not long in Charran Eucherius thinketh but one yeare Pererius not so much Mercerus some two years Iunius five yeares howsoever the time was not long for Abraham no doubt being called to goe into Canaan would make no long aboad by the way nor yet deferre to obey Gods commandement So then neither Pererius thinketh right that Terah lived 60. yeares in Charran after Abrahams departure for Abraham came not into Canaan till after his fathers death Act. 7.4 And Tostatus also is deceived that Abraham with Terah lived together 60. yeares in Charran for seeing Abraham was but 75. yeares old when he departed from Charran if he staied there 60. then was hee but 15 yeare old when he came first to Charran which cannot be for he was then married Gen. 11.30 But both these errors are builded upon a false ground that Abraham was the eldest sonne of Torah and borne in his 70. yeare whereas the truth is hee was the youngest and borne in the 130. yeare of his fathers age as hath beene before shewed in the questions upon the 11. chapter 3. Wherefore the solution is this that Abraham calleth all the region beyond
Euphrates his countrey in respect of Canaan which was on this side the river and so Aram Naharaim or Mesopotamia is taken largely as it comprehendeth Chaldea also which indeed was Abrahams native countrey and so S. Stephen understandeth it Act. 7.2 QUEST IX How Isaack is said not to goe againe into Chaldea where he was never before Vers. 6. BEware that thou bring not my sonne thither againe 1. Not that Isaack was wholly at the disposing of the servant but that he should not promise or undertake to bring Isaack thither againe 2. Though Isaack was never there before in his owne person yet hee is said to returne thither in respect of his father Abraham in whose loines he was who was called from thence as Gen. 15.16 in the fourth generation it is said the Israelites shall returne thither againe though their fathers onely and not themselves had beene there before Mercer And in the same sense we may say to such as are borne under the Gospell Take heed that ye never returne to poperie againe Muscul. 3. Two reasons especially moved Abraham not to suffer Isaack to returne into his countrey because God called him from his fathers house never to returne thither and so God promised to him and his seed the land of Canaan which promise might have beene hindred by Isaacks departure Perer. Mercer 4. Iacob went thither to fetch a wife and to returne againe but if Isaacks wife refusing to come he had gone himselfe there was feare of his abiding there still Mercer QUEST X. Angels ministers and helpers of mariage Vers. 7. HE shall send his Angel c. 1. This Abraham uttereth not by way of wishing as Aben Ezra but he doth confidently assure himselfe of the assistance of Gods Angel Mercer 2. Wee see the gentle nature of the Angels that are willing to yeeld their ministerie and service to us miserable men Luther 3. The dignity of marriage is set forth which is guided and directed by Angels Mercer QUEST XI How Abrahams servant is said to have all his masters goods in his hand Vers. 10. HE tooke ten camels and he had all his masters goods in his hand c. 1. Wee do not with Rupertus allegorize these words by the ten Camels understanding the ten commandements and by all manner of goods the spirituall gifts which the Apostles carried to the Gentiles 2. But this is a reason why he tooke ten camels because all his masters goods were in his hand as Iun. and the Genev. read as it is said before that he had rule over all that Abraham had v. 2. see the like phrase c. 16.6 3. Others doe read that he carried of all his masters goods with him either some of every sort Perer. or all is understood for many Mercer but the other reading is better 4. That conceit of Rasi is but a toy that he is said to carry of all his goods because he had a deed of gift as it were of all his masters goods to Isaack for it is not like that Abraham had yet disposed of all his goods seeing his children by Ketura were yet unborne to whom hee gave their portions Mercer QUEST XII Of the abundance and necessary use of Camels TEn camels 1. In Hebrew it is written with G not C a Camel howsoever use hath otherwise obtained in other tongues Calvin 2. In those countreys there was great abundance of camels as wee read that the Hebrewes overcomming the Agarens in battell tooke from them fifty thousand camels 1 Chron. 5.20 there was also great use of them for their swiftnesse they would goe an hundred mile a day for their strength they would beare seven hundred or a thousand weight for their hardnesse they would forbeare drinke sometime eight yea fifteene daies ex Iul. Scalig. advers Cardan exercitat 209. num 2. 3. It appeareth then that this was a most solemne message or embassage rather 1. by the companie that went for other servants accompanied him vers 32. to guide those camels by the rich gifts that were carried by the length of the journey which they undertooke by the worthinesse of the messenger the chiefe in Abrahams house Perer. QUEST XIII Of the city of Nahor TO the citie of Nahor 1. Not where Nahor was borne but where Nahor though now dead had a long time dwelled as it is like not long after that Abraham with his father Thare came thither 2. The Hebrewes here faigne a miracle without cause that Abrahams servant came from home to Charras in a daies journey whereas they themselves write that from Hebron thither it was seventeene daies journey Ptolomie counteth from Beerseba from whence Hebron was not farre distant to Charras eight degrees which make 120. Germane miles Mercer QUEST XIV Whether Abrahams servant did well in asking a signe Vers. 14. GRant that the maid to whom I say c. This asking of a signe was no tempting of God and it is farre differing from the superstitious conjectures and vaine observations of the Augures and wise men among the heathen 1. One difference is as Augustine noteth it Aliud est mirum aliquid petere quod ipso miraculo signum sit aliud hac observare quae ita fiant ut mira non fint c. It is one thing to aske some strange thing which by the strangenesse thereof may be a signe another thing to observe those things which are not miraculous or strange super Genes qu. 53. such was the flying of birds the searching of beasts inwards which were superstitiously observed by the heathen being things ordinarie and usuall and of no speciall note But that which this servant asketh to be a signe was a rare and strange thing and not usually to be expected 2. Again Lyranus giveth another note he did not aske a signe by way of divination sed praemissa oratione petivit signum à domino but making his praier before he craveth a signe 3. Further it is to be considered that he fetcheth not his signe a farre off sed ex re prasenti from the present businesse Calvin and he seeketh no other conjecture but from her hospitalitie and courtesie that shee might be in manners answerable to his master Chrysost. He therefore desireth no vaine light or impertinent signe to be given him but a grave profitable and fit demonstration from the manners and behaviour of the woman 4. He asketh not a signe as doubting of Gods power or of the veritie of his promises but he asketh in faith relying upon Gods providence not prescribing unto God but praying that what God had determined concerning Isaacks wife might be made knowne unto him for thus he saith Let that be shee whom thou hast ordained for thy servant Isaack and hereunto he was much incouraged by that saying of Abraham vers 7. he shall send his angell before thee Muscul. Perer. 5. He was also hereunto directed whether by dreame as Aben Ezra thinketh is uncertaine but certainly by the instinct of Gods spirit
Ahaz is said to have slept with his fathers 2 King 16.20 Mercer For if it were no more but thus to be gathered to his fathers that is to die and be buried the same was said before and such repetition of the same thing might be thought needlesse 6. Wherefore beside this sense this phrase doth further shew the divers state of the soule after this life that both Abraham had his people the just and righteous to whom he was gathered as also Ismael his that the soules which goe hence are not solitary and alone but goe as it were from one people to another from one city to another Luther Calvin Perer. QUEST XVI Why Ismael is joyned with Isaack in the buriall of his father Vers. 9. HIs sonne Isaack and Ismael buried him c. 1. Isaack is set before Ismael not as though he had repented him of his presumption against Isaack and gave him the prioritie as the Hebrewes imagine but Isaack is preferred before Ismael for the dignity of his prerogative 2. Neither doth this shew that Abraham had called Ismael home againe after he was cast out for that had beene against the counsell of God that the bond-woman with her sonne should bee cast out 3. But it is like that Abraham being sicke and wearing away sent for Ismael dwelling not farre off and reconciled him and Isaack Mercer QUEST XVII How Isaack was blessed after Abrahams death Vers. 11. AFter the death of Abraham God blessed Isaack c. 1. We refuse here the fond conceit of the Hebrewes that Abraham blessed not Isaack because of Esau which should come of him and therefore God and not Abraham is said to blesse Isaack for although no expresse mention be made of Abrahams blessing Isaack it is not to bee thought that Abraham omitted it and seeing God blessed Isaack Abraham had no reason to withhold his blessing 3. This blessing of Isaack was rather spirituall than temporall for Isaack was married twenty yeareâ— before he saw his posterity or had any children borne whereas Ismael begat twelve Dukes Isaack therefore with patience expected Gods promise and blessing upon him Mer. 3. We see here also performed that promise of God I will be thy God and the God of thy seed for Isaack is blessed after Abrahams death Marâ—â—ret QUEST XVIII Of the dwelling of Ismaels sonnes Vers. 13. THese are the names of the sonnes of Ismael c. Nebaioth of whom came the Nabathaei in Arabia Petraea and Napathaei in Arabia foelix or the happie of Kedar the Kedarens as Lampridius or Cedraei as Plinie calleth them in Arabia petraea of Adbeel the Adubeni or Agubeni with Ptolomy in Arabia the happy of Mibsam the Mnasemanenses in Arabia the happie of Mishma the Raabeni in Arabia the desart where Ptolomie placeth the towne Zagmais of Dumah the Dumaei betweene the Adubenes and Raabenes where is the towne Dumetha of Massa the Masani neare to the Raabenes of Chadar the Athritaei of Thema the Themanei in Arabia foelix where is the towne Thema of Iethur the Itureans in Coelae-Syria of Naphish the Nubaei Arabians neare to the mount Libanus of Kedma the Cadmonaei called Esites because they worshipped fire by the corrupt use of the Hebrew word ish fire ex Iâ—niâ— QUEST XIX The Massorites curious observation Vers. 14. MIsma Dumah Masha 1. Of Dumah and Masha mention is made Isay 21.11 where some translate masha burden in the same place also Thema is mentioned verse 14. another of the sonnes of Ismael here rehearsed 2. The Massorites doe note that this is one of the 14. verses through the whole Bible that consisteth of three words Mercer 3. And further they observe that these three names the first derived of shamang to heare the second of dum which is to keepe silence the third of nasha to beare doe signifie the three principall things that make a quiet and good life to heare to keepe silence to beare but these notes are too curious Mercer QUEST XX. Why mention is made of Ismaels age Vers. 17. THere are the yeares of the life of Ismael 137. yeares The Hebrewes thinke that Ismael a wicked mans age is recorded for this end that we may have a perfect account of Iacobs yeares for if Ismael died the same yeare that Iacob went from his father unlesse he be supposed to have hidden himselfe 14. yeares in Hebers house before he came to Laban as the Hebrewes thinke which is not like he shall want 14. yeares of his age as they further gather thus Iacob was 63. yeares old when he fled from his fathers house because of Esau his father being then 123. years old and Ismael 137 14. yeare elder than Isaack then he served 14. yeare before Iosephs birth Ioseph was 30. yeare old when he stood before Pharao then followed 7. yeares of plenty and two yeares of dearth when Iacob went downe to Egypt all maketh but 116. yeare But Iacob then confesseth when hee appeared before Pharao to bee 130. yeare old the 14. yeares wanting they imagine Iacob to have spent in Hebers house But this computation of the Hebrewes faileth many waies 1. Heber was dead long before Iacobs 60. yeare he died some 4. yeares after Abraham in the 19. yeare of Iacobs age as may be gathered thus Heber was borne 67. yeares after the flood Gen. 11. v. 10. to 15. and lived 464. yeares which make together 531. yeares after the flood and Abraham died 527. yeares after the flood as is before shewed quest 11. 2. It is also an uncertaine conjecture that Ismael died the same yeare that Iacob went toward Mesopotamia neither can it be proved 3. These 14. yeares may be otherwise supplied if we say that Iacob might be 14. yeares in Labans house before he served for his wives Mercer or which is the more likely that Iacob was 77. yeares old before he went out of his fathers house Concent 4. Therefore for this cause is mention made of Ismaels age who is the onely evill man whose whole age is recorded in Scripture but to shew the fulfilling of Gods promise who condescended to Abrahams request that Ismael might live in Gods sight Genes 17.18 for so the Lord endued him with long life and blessed him with much prosperity and an honourable issue QUEST XXI How Ismael is said to dwell in the presence of his brethren Vers. 18. ANd they dwelt from Havilah to Shur c. And he lay or his lot fell before all his brethren 1. The meaning is not that Ismael did issue out or fall upon all his brethren as the word Naphal signifieth whereof commeth the word Nephilim Giants Muscul. 2. Neither that hee full that is died Aben Ezra 3. Or that he died before his brethren that is his sonnes in a full age Lyran. 4. Or that he died before his brethren as though his life was shorter than of the rest 5. But either it may be expounded his lot fell Iun. or if this seeme to be coact as
continued with them it is not like that hee went so farre West-ward It was an usuall thing with the Apostle to faile in these purposes in disposing of his journeyes sometime otherwise directed by Gods spirit Act. 16.7 sometime letted by Satan 1 Thessalon 2.18 sometime upon better reason altering his owne purpose 2 Corinth 1.15 23. he stayed his journey which he had determined to 〈…〉 like sort the Apostles determination to goe into Spaine might upon some other accident bâ— changed 4. Of this judgement is Gelasius 〈◊〉 ad Hispanâ—s se promisissâ—t â—â—urum dispositione divinum 〈…〉 patus ex causis implore non potuit quod promâ—â—it C. 22. q. 2. c. 5. Paul promising to goe into Spaine being occupied in other greater causeâ— by the divine disposition could not 〈◊〉 that which he had promised to him subscribeth Tho. Aquin. cap. 15. ad Roman QUEST X. Whether Iacob came to Salem Vers. 18. HE came safe to Sechem c. 1. Some reade he came to Salem a City of Sechem◠〈…〉 Septuag and Latine translator and Mercer but it were superfluous in the same place 〈◊〉 call a City by two names 2. This Salem some would have to be Silo as some Hebrewes some take it 〈◊〉 â—erusalem as Iosephus some for Melchisedecks towne as Hierome where the ruines of Melchisedecks Palace were to be seene in his time some will have this Salem to be that Salem spoken of Ioh. 3.23 where Iohn Baptist baptized and that Salem and Sichem were names of that same City first called Salem afterward Sichem Tostat. But all these opinions are uncertaine Silo and Sechem were two distinct places Iud. 21.19 Salem Melchisedecks towne was Jerusalem Psal. 76.2 In Shalem iâ— his Tabernacle his dwelling in Sion and if Sichem were the new name Salem the old it should in the Gospell be called by the new name rather than the old and that Salem was a divers place from Sechem called Sychar is evident for Salem was in Judea Ioh. 3.23 and our Saviour leaving Judea came to Sychar or Sichem Iohn 4.6 there might be then another towne beside Jerusalem called Salem but not the same with Sichem 3. Wherefore the better reading is that Iacob came safe and in peace to Sechem not for that he was now healed of his halting as the Hebrewes imagine which in part remained still as a monument of that combat with the Angell but he came same safe in respect of the danger which he feared from the hands of Esau. QUEST XI Whether Iacob did well in buying a peece of ground of the Sichemites Vers. 19. HE bought a parcell of ground c. Although Iacob had a promise to possesse and inherit the whole land of Canaan yet this purchase which he made did neither shew any mistrust in him neither did he in so doing depart from his right 1. He did it for his necessity of dwelling as Abraham had done the like before for buriall 2. The time of fulfilling the promise was not yet come and therefore Iacob at this time while the Canaanites were possessors of this land doth not prejudice his right in buying this parcell Mercer 3. It was no great parcell of ground that he could buy for so little money nor yet very fruitfull being in the sight and view of the City Calvin QUEST XII Whether Iacob bought his ground for money or lambs Vers. 19. FOr an hundred peeces of money 1. Some read for an hundred lambs for the word chesita signifieth both money and a lambe sic Septuag Latin Oleaster and so they would have the word taken Iob 42.11 where every one of Iobs friends gave him a lamb But it is more like they gave him every one a peece of money which was a greater gift and more sutable to the other gift of an earing of gold 2. Some of the Hebrewes affirme that the Arabians call money chesita but the Scripture needeth not to begge or borrow words or phrases from them 3. Wherefore it is like that this kâ—sita was a peece of money that was stamped with the marke or print of a lambe and thereof was so called Iun. as among us Angels are so named of the stampe or print set upon the gold 4. Places of Doctrine 1. Doct. Honour to be given to evill magistrates Vers. 3. IAcob bowed himselfe seven times It is lawfull then to yeeld externall honour to evill magistrates that are in authority as here Iacob doth to Esau Mercer as Saint Paul saith Give to all men their duty tribute to whom tribute custome to whom custome c. honour to whom honour belongeth Rom. 13.7 And at this time there were none other but heathen rulers Mordechai indeed refused to bow the knee to Haman because it was more than a civill reverence which that proud man expected and beside he was an Agagite or Amalekite which was a Nation accursed of God Exod. 17.14 2. Doct. God turneth the heart Vers. 4. ESau ran to meet him Thus wee see that God is not onely a searcher of the heart but a worker and changer of it as here Esau his heart is altered of an enemie hee suddenly becommeth a friend wherefore the Wiseman saith That God turneth the hearts of Kings as the vessell upon the waters is ruled and turned by the steares-man Prov. 21.1 5. Places of Confutation 1. Confut. Against humane inventions Vers. 20. HE set up there an Altar Iacob inventeth not neither bringeth in new ceremonies into Gods worship but such as he had received from the instruction of his fathers directed by the spirit of God such was the building of Altars to sacrifice upon by this the Romanists are reproved which have thrust into Gods service so many humane inventions Calvin and so our Saviours rebuke falleth upon them They teach for doctrines the commandement of men Mark 7.3 2. Confut. The sacred signes called by the name of the things Vers. 20. HE called it the mighty God If this reading be received we see that the signes are named by the things as here the Altar is called of God and Moses nameth his Altar The Lord is my banner Exod. 17.15 so the Prophet saith the name of new Jerusalem shall be The Lord is there Ezech. 48.35 We need not marvell then if the bread in the Eucharist be called the body of Christ. 6. Morall observations 1. Morall To be contented with our estate Vers. 11. GOd hath had mercy on me therefore I have all things So Saint Paul saith I have learned in what state soever I am therewith to be contented I can be abased I can abound c. I am able to doe all things through the hope of Christ which strengtheneth me Philip. 4.13 2. Morall Gods worship to be advanced in families Vers. 20. HE set up there an Altar Iacob having setled himselfe and pitched his Tabernacle hath a speciall care to set forward Gods worship and doth consecrate as it were a Chapell and Altar to God wherein Iacob may be an example to all
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