the Scripture as 2 King 19.9 Tirhakâ— King of Aethiopia came out against Senacherib under whose dominion Arabia and the countries adjoyning in Asia were likewise Ierem. 13.23 can the Aethiopian or Chushite change his skin c. Wherefore Beroaldus opinion that would have Arabia only taken for Chush upon the reason before alleaged wanteth sufficient ground there was then two countries called Chush or Aethiopia one in Asia the other in Africa one in the West the other toward the East which two countries were severed by the Arabian sea This distinction Pererius well noteth to have beene observed by forreine writers Homer Herodotus Pliny Mizraim is by a generall consent taken for Aegypt which was so called of Aegyptus brother to Danaus who there reigned having expelled his brother which happened as Augustine following Eusebius saith in Iosua his time more than 800. yeares after the floud But according to the computation of Manethon an Aegyptian Chronographer cited by Iosephus lib. 1. cont Appion it was 390. yeares after Moses leading of the Israelites out of Aegypt Put otherwise called Pul. Isac 66.19 from him came the Lybians so the Septuagint translate Ezech. 30.5 the inhabitants were first called Puthaei and in Mauritania there was a river of that name called Phut Iosephus lib. 1. antiquit Plin. lib. 5. c. 1. Epiphanius taketh them to be the people called Axumitae beyond Aegypt among the Troglodites from this name some conjectuâ—e Phaieton to be derived which gave occasion to the Poeticall fictions So it is most like that Phut and his posterity inhabited the African coasts the people since were called Libians of Libya the daughter of Epaphus and the country Africa of Apher sonne of Hercules the Lybian Chanaan the posterity of this Canaan is exactly described v. 15. these were all called by one generall name of Cananites but distinguished into divers other people whose countrey was afterward given unto Abraham and his posterity QVEST. X. Of the Sabeans Vers. 7. THe sonne of Chuch Saba c. These Sabeans were neither people of Aethiopia as Iosephus nor yet so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of worshipping because the incense which came from them was used in sacrifices But they inhabited Arabia Faelix of these Sabeans the Prophet Isay speaketh 45.19 prophane authors also make mention of them Pliny maketh them a people of Arabia famous for incense dwelling betweene the two Seas the Persian and Arabicke Strabo saith also Sabaei faelicem Arabam incolunt c. they inhabited the fortunate or happy Arabia and he further describeth them by their rich commodities of incense mirrh cynamon balme wherof they have such abundance that they use cynamon and casia in stead of wood for the fire they have their beds tables stooles vessels of silver and gold c. 2. Chavilah Iosephus and Hierome following him to whom subscribeth Mercer thinke this to be the Getulians in the remote parts of Africa but it is most like to bee a countrey not farre from the Ismalites and Amalekites in Asia confining upon the countrey Susiana in Persia for the Ismalites dwelt from Havilah to Sur Gen. 25.18 and Saul smote Amaleck from Havilah to Sur 1 Sam. 15.7 yet this is another Chavilah from that mentioned v. 29. 3. Sabthah which cannot be the people Astabari in Aethiopia so called of the river Astabarus which runneth into Nilus as Iosephus thinketh and Mâ—rcerus But these people called of the Greekes Sabbatheni inhabited a part of Arabia Faelix neare to the Persian Sea where Ptolomy placeth the City Sabathe which seemeth to be the same that Pliny calleth Sabbatholes which hath within the wals 60. temples 4. Rahma Hier. Regma Epiphanius agreeing with Iosephus thinke this Regmah to bee the countrey Garaon Garamantus in Lybia but by their merchandize of precious stones and spice Ezech. 27.22 they are rather thought to inhabite Arabia Faelix where Ptolomy placeth the City Ragamah 5. Sabthâ—ca the founder of the people Sacalitae in Arabia Faelix neare to the Persian gulph Iun. QVEST. XI Of Sheba and Dedan Vers. 7. THe sonnes of Raamah Sheba Dedan This Sheban is another from Saba before mentioned the first being written with Shin the other with Samech and this Sheba differeth from that Sheba which was of Abrahams posterity Genes 25.3 that Shebah inhabited Arabia deserta but this in Aethiopia It was the Queene of this countrey that came to Salomon 1 King 10.1 called the Queene of the South Matth. 12. But Arabia is more East than South from Palestina the Queenes of this countrey were called by the name of Candaces Act. 8. The Sabeans that drove away Iobs cattell were not as Pererius thinketh and Mercerus of this people but of the other Shabeans of Arabia deserta Dedan Iosephus and Hierome place the Dedanaeans in Aethiopia so also Mercerus but that is not like because they did trafficke with Tyrus Ezek. 27.20 which they could not conveniently doe if they dwelt in the remote and farre distant country of Aethiopia It is more probable that they inhabited some part of Arabia Faelix not farre from Idumea as may appeare Ierem 49.8 where the name of Dedan are threatned to bee destroyed together with Edom as being their assistant and coadjutors in evill But let this further bee noted that there are two other of the same name Dedan and Sheba which came to Abraham by Ketura Gen. 25. which inhabited Arabia deserta QVEST. XII Of Nimrods cruelty Vers. 8. ANd Chus begat Nimrod 1. Augustine as the Septuagint also translate thinketh he was a gyant in the stature of his body 2. Hierome that he first exercised tyranny and cruell dominion whereas before there was no such violent rule practised 3. Wherein his ambition appeareth to seeke to be Lord of all Noah yet living Calvin 4. Iosephus saith that he provoked men to pride and contempt of God teaching men to ascribe their happinesse to themselves not unto God 5. Hugo saith he brought in Idolatry teaching men to worship fire that was so commodious to men which errour the Chaldeans followed 5. Hee is called a Hunter by a Metaphor because hee hunted men as beasts are chased Ierem. 4 18. QVEST. XIII How Nimrod is said to be a mighty hunter before the Lord. Vers. 9. A Mighty hunter before the Lord. 1. which words are neither to be so taken as if it should have been said that Nimrod was the mightiest man under heaven sic Vatablus and Mercerus following Ramban 2. Neither that Nimrod did offer in sacrifice to God the beasts which he hunted for Ezraâ— Nor yet that Nimrod did simulate dissemblingly professe himselfe a worshipper of God Cajetane 4. Neither doth this clause onely serve to amplifie as Psal. 104.16 the Cedars are called the Cedars of God that is high trees So Nimrod should here bee said to bee a hunter before the Lord that is a mighty hunter as Ramban for that is said before 5. As for that fable
4. Iunius placeth it neare unto Jerusalem being the same Valley where Absolon reared his Pillar 2. Sam. 18.18 and hereunto the Septuagint agree which interpret in the Valley of Melchisedeck And it seemeth indeed not to be farre off from Salem which is Jerusalem where Melchisedeck was King because he met Abraham there with bread and wine 5. It was not at this time but afterward called the Kings Dale Vatab. not because the Kings used there to exercise and disport themselves Chald. neither was it so named of some King Calvin but rather it was called the Kings Dale for the excellency of it and therefore is thought to be the same which was called Vallis illustris the famous Valley Perer. QVEST. XVI Who Melchisedeck was Vers. 18 MElchisedeck c. 1. Origen and Dydimus thinke that Melchisedeck was an Angell but the text is contrary that maketh him King of Salem 2. Some thinke that this Melchisedeck was the Holy Ghost which opinion is defended by the Author of the questions of the old and new Testament cha 109. which goe under Augustines name but it is none of Augustines worke for he numbreth the Melchsedechians among the Heretikes here 's 34. and it is an erronious opinion 1. For this Melchisedeck is said to be a Priest to the most high God but every Priest is taken from among men Heb. 5.1 2. If the Holy Ghost was a Priest unto God he therein should be inferiour unto God and so not God for in the God-head there is equality 3. Neither did the Holy Ghost ever descend from heaven to be incarnate but onely the sonne of God Ioh. 3.13 4. And whereas the Apostle saith that Melchisedeck was without father or mother and without beginning of dayes or end of life Heb. 7.3 whence they would enforce that Melchesedeck was not a mortall man but of an immortall nature the Apostle hath there relation onely to the story in this place Melchisedeck is not set forth in story by his kindred his birth and death he had both father and mother was borne and died but there is no mention made of it and so Hierome expoundeth that word used by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genealogie is not expressed or mentioned 3. A third opinion there is that Melchisedeck was a King of Canaan and not of Abrahams line of which opinion were Irenaeus Eusebius Caesarion Apollinarius Eustathius as Hierome testifieth and among the new Writers Calvin Iunius Musculus Mercerus Pererius with others 1. Pererius urgeth that place Heb. 7.6 He whose kindred is not counted among them which proveth not that Melchisedeck simply was not of Abrahams kindred but that it was not so expressed in story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius saith so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not rehearsed in genealogie here used by the Apostle is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without kindred vers 3. 2. And seeing Canaan was under Gods curse and Sem had the chiefe blessing how it is like that one of Canaan should blesse Abraham of Sem. 3. And the Apostle concludeth that Melchisedeck was greater than Abraham because he blessed him but none of the Canaanites which were the cursed seed could be greater than Abraham the father of the faithfull of blessed Sem. 4. The fourth opinion of the rest most probable is that this Melchisedeck was Sem which opinion is strengthned with many arguments 1. Sem onely of all men living was greater than Abraham as Syracides saith Sem and Seth were in great honour among the children of men 49.16 though Arphaxad Selah and Heber yet lived yet Sem was the most honourable in respect of his yeares his knowledge who saw the old world his prerogative in Noahs blessing and whereas Abrahams predecessors were Idolaters none of Sems progenitors are noted that way therefore seeing Melchisedeck was greater than Abraham and none then living was greater than Sem he is most like to be the Melchisedeck 2. That was the place of Sems dwelling whence in time Iapheths sonnes should learne to dwell in the Tabernacle of God so reasoneth Midras but from Sion came forth the law and word from Jerusalem Isay 2.3 at Salem therefore were the tents of Sem. 3. Hierome alleageth this reason used by some that Melchisedeck brought forth bread and wine to Abraham for his repast seeing he owed this duty to his grand-childe Evagr. tom 4. 4. Melancthon thus argueth therefore God brought Abraham to Sem the father of his ancestors to joyne together a notable company of the Church 5. Some use this reason A Kingdome is more ancient than a tyranny but unlesse we make Sem to be Melchisedeck we cannot plainly prove that a King reigned before Nimrod treat of Melchis 6. Melchisedeck is interpreted a King of righteousnesse this Melchisedeck had the knowledge of the true justice and righteousnesse by faith in Christ but in all the Scripture shall we read of none called to the faith but men acquainted with Abrahams house with himselfe or Isaacks line or the children of the East the sonnes of Keturah in the booke of Iob. 7. That this Melchisedeck a King of Canaan should bee Sem agreeth to the prophesie Gen. 9.27 Let Canaan be his servant 8. Also in that he is called a Priest of the most high God This also agreeth to Sem who had that prerogative of Priest-hood not as some Hebrewes thinke by his birth-right for Iapheth was elder but by his fathers blessing Blessed be the God of Sem who was more like to be this great high Priest of Sems God than Sem himselfe 9. Melchisedeck was King of Salem which signifieth peace and indeed this Salem had a speciall prerogative of peace for when the foure Kings smote other parts of the Countrey of Canaan as is set forth in this chapter it is not like that Salem should have beene spared if the King thereof had beene a Canaanite if there had not beene great respect to the person of aged Melchisedeck or Sem. 10. Where Melchisedeck is set forth without father or mother beginning of life or end of dayes this also most fitly agreeth to Sem who was borne before the floud whose father Noah was now dead who lived 600. yeares so that no man living at that time could remember his birth or death or parents 11. Seeing also that Hebers language was preserved in Salem as may appeare by the interpretation of the name of Melchisedeck It is most probable that this King of Salem was of that line who together with the true faith retained that holy language 12. Lastly seeing Melchisedeck was a type of Christ Psal. 10. that came of Sem and no type or figure of Christ is expressed in Scripture but of Sems line none is more like to be this representer and foreshewer of Christs everlasting Priesthood than Sem himselfe then living It is most unlike that any Priest not of Sem should shadow forth the high Priest Christ of Sem and
THe wickednesse of the Amorites is not yet full c. 1. The Amorites are named whereas there were other people of the Canaanites because they were the most mighty among the rest both in power and stature of body whose height was like the height of Cedars Amos 2.9 and they excelled in wickednesse and therefore the Prophet setting forth the wickednesse of Israel saith their father was an Amorite Ezech. 16.2 2. Neither did the punishment of this people depend upon any fatall necessity before the which they could not be punished but upon Gods will and purpose who would not cut them off at the first but in his just judgement permitted them till they came to the height of iniquity 3. Some by sinnes here understand the punishment of sinne which God suspended for a time but the other sense is better to take the word properly for the wickednesse of that people which was not yet ripe which God deferreth to punish both to make them excusable that despise so long a time of repentance and to justifie his owne judgements which he sendeth not without just cause 4. And there are foure arguments or marks of the ripenesse of sinne and the nearenesse of Gods judgements 1. the quality of the sinnes themselves when they are such as are directly against God as superstition Idolatry the offering up of their owne children in the fire against the law of nature as in unnatural uncleannesse such as reigned among the Sodomites against humane society as in cruelty and oppression as in the old world Gen. 6.11 2. The generality of sin when not a few but the whole multitude are corrupt so in Sodome were not to bee found ten righteous men 3. The impudency of sinners that are not ashamed openly to transgresse and to boast of their sinne as the Prophet complaineth of the Israelites they have declared their sinne as Sodome they hide them not Isa. 3.9 4. When they are incorrigible and past amendment as Pharaoh and the Aegyptians when they were not humbled with those ten grievous plagues the Lord overthrew them in the red sea Perer. QVEST. XVII Why Euphrates is called the great river Vers. 18. FRom the river of Aegypt to the great river of Euphrates 1. Euphrates is called the great river not as the Talmudists thinke because it confined the holy land but either for that it was the greatest river in Asia as Danubius is in Europe Nilus in Africa in India Ganges and Indus or for that it was one of the rivers that came through Paradise as for the same cause Tigris or Hiddekel is called the great river Dan. 10.4 2. The river of Aegypt is not Nilus as R. Salomon and Mercer for the bound of Palestina never extended so farre but it is a river which runneth out of Nilus betweene Pelusium and Palestina thorow a great desart and falleth into the Mediterranean sea this river is called Sithor as Aben Ezra of the troubled and blacke water Iosuah 13.3 which it borroweth of Nilus which for the same cause is called melas black it is termed also the river of the wildernesse Amos 6.14 the same which the Septuagint call Rinocolura Isa. 27.12 because it did run along by that city so called of the cutting or slitting of noses which punishment King Artisanes inflicted upon malefactors and sent them to inhabite that city Diodorus Siculus lib. 2. and of this opinion is Epiphanius that this river of Aegypt is the river Rinocolura to whom Lunius assenteth Iosu. 13.3 It seemeth to bee an arme of the river Nilus commonly called Carabus which is distant some five dayes journey from Gaza toward Aegypt Perer. ex Masio in Iosua 13. QVEST. XVIII How the land of Canaan is said to be given to Abraham Vers. 18. VNto thy seed c. But v. 7. the Lord said to give thee this land to inherit it and cap. 13.15 both are joyned together I will give it unto thee and thy seed for ever c. Now seeing Abraham had not so much as the breadth of a foot Act. 7.4 how was this land given to Abraham 1. Some thinke it was given to Abraham in right to his seed in possession or to him because it was given to his seed for as the sonne belongeth to the father so what is given or promised to the son concerneth the father 3. but therefore is this land said to be given to Abraham though hee never had possession thereof but his seed because for his sake and the love of God toward him it was given to his seed as Moses saith because he loved thy fathers therefore hath he chose their seed after them Deut. 4.37 QVEST. XIX Whether the Israelites ever enjoyed the whole countrey Euphrates FRom the river of Aegypt to the river Euphrates c. But whereas the land of Canaan is otherwise confined Numb 34.8 where it is not extended beyond Hamath which is a great way on this side Euphrates and the usuall limitation and border was from Dan to Beersheba 1 King 4.25 which as in length not above 160. miles and in breadth from Joppe to Bethlem not above 46. miles as Hierome witnesseth epist. 129. ad Dardan a great question is here moved how their borders could reach to Euphrates 1. Some thinke that there were two countries promised to Abrahams seede the lesse of Canaan which they possessed and a larger extending to Euphrates upon condition if they walked in obedience which condition because they performed not they never injoyed that countrey sic Hier. like as in the Gospell saith he the Kingdome of heaven is promised to the obedient but if they performe not obedience they shall misse of the reward nequaquam erit culpa in promittente sed in me qui proâ—issâ—â— acceperâ— non merui and yet the fault shall not be in him that promiseth but in mee that am not worthy to receive the promise Hieron ibid. to whom subscribeth Andreas Masius in c. 1. Iosue 2. Augustine is of another opinion that the promised land was of two sorts the lesse which comprehended the land of Canaan which the Israelites possessed under Iosua the other which reached to Euphrates which was not under their dominion till David and Salomons time who reigned over all Kingdomes from the river that is Euphrates and from Tipsack which was a City upon that river afterward called Amphipolis even unto Azzah or Gaza 1. King 4.21.24 August qu. 21. in Iosue to whom agree Cajetane and Oleaster and Iunius upon this place and this seemeth to bee the better opinion for wee are not to thinke but that this promise made so solemnely to Abraham accordingly tooke effect 3. Whereas it is objected that all the country to the river Euphrates was never given unto Israel no not in Salomons time because they did not expell thence the inhabitants and plant the Israelites there as they had done in Canaan First Augustine answereth that concerning the Cities which were a farre off they were commanded if they would
my other travailes before some have not forborn in publike asseÌ„blies to tax me my writings some in private corners have spoken their pleasures of such I say with the Apostle I would know not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speech of them which are puffed up but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power as the same Apostle else-where saith they understand not that they measure themselves by themselves and compare themselves with themselves But as Hierome saith he which carpeth other mens writings when hee commeth to write himselfe and setteth foot to foot then will he sweat and tug and find great difference between publike writing and private carping si ad libros venerit pedem pedi contulerit tunc haerebit tunc sudabit tunc intelliget aliam viam fori esse aliam triclinij Hieron ad Domin In this worke I have abridged the learned commentaries of Mercerus and Pererius and of others that have written upon Genesis taking the best and leaving the worst Pererius hath taken great pains in this argument though he have many slips in history and not a few errors for doctrine I have served him as Hierome did â—rigen I have caused that our country men should know his best things and be ignorant 〈◊〉 his worst It seemeth that he spent above ten yeares in compiling that work the first tome was set forth 1589. the fourth and last ann 1598. he was as long a time about it as Isocrates was in penning his panegyrikes and I confesse that I almost have at spare times beene as many yeares occupied in preparing this worke as the Elephant is in bringing forth her young I have also collected divers things out of Mercerus of whole learned expositions upon Genesis I may as Isocrates did of his panegiricke orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that both they which had handled that argument before being ashamed of that they had said did rase out all their orations and they who seemed some body mistrusting their wits gave over In the reading of this booke I would premonish the Reader to take these directions that he would first with his pen mend the faults which are very many escaped in my absence through the over-sight of the Printer In the divers readings S. standeth for the Septuagints translation H. for the latine thought to bee Hieroms C. for the Chalde P. for Pagnius A for Arias Montanus B. for the great English Bible G. the Geneva translation T. Tremellius he for the Hebrew text caet for caeteri the rest In the marginall figure ad signifieth addeth differ ver difference of words diver accep divers takings app f. pr. appellative for proper plu f. sing plurall number for the singular de detract or take away cor corrupt diu sig divers significations negat f. affir negative for affirm invert inverting of the order al. alt altring of the text differ pron difference of pronunciation mut pers change of the person differ temp difference of the tense simil voc likenesse of the words interp interpret when the sense is kept and not the words transp transposing of words mut temp change of the tense mut voc change of the voice as when the active is put for the passive or contrariwise r. standeth for right c. for corrupt These my labours and travels I commend to the favourable acceptance and Christian use of the carefull reader thinking my selfe happy if by my small talent I can any wayes profit the Church of God Thâ—â— I end craving the hearty and unfained prayers of all that shall finde themselves furthered by this worke for me and all other our fellow labourers that as the Apostle saith utterance may bee given us to open our mouthes boldly that we may publish the secrets of the Gospel and as the Prophet David saith Pray for the peace of Hierusalem THE FIRST TOME OF THIS COMMENTARIE VPON GENESIS CONTAINING THE NOTABLE HISTORY OF THE THREE GREAT PATRIARKES Adam before the floud Noah in the floud Abraham after the floud TOGETHER WITH SVCH MEMORABLE THINGS AS FELL OVT In their times during the space of two thousand one Hundred and eight yeares from the beginning of the World to the birth of Isaack As they are set forth by Moses that great Prophet and holy Historiographer in the 24. first Chapters of Genesis HEB. 11.7 8. By faith Noe being warned of God of the things which were as yet not seene moved with reverence prepared the Arke to the saving of his houshold c. By faith Abraham when he was called obeyed God c. AMBROS lib. 1. officior c. 27. Noe quam sapiens qui tantum fabricavit arcam quam justus qui ad semen omnium reservatus quam fortis ut diluvium vinceret quam temperans ut diluvium toleraret Noah was wise in making so great an Arke just in being reserved to be the seed of the world strong in overcomming the â—loud temperate in induring it Fuit sapientiae in Abraham Deo credere fuit justitiae filium acceptum reddere fuit fortirudinis appetitum cohibere â—â—it temperantiae modum pietatis tenere It was wisdome in Abraham to beleeve God justice to render his sonne whom hee had received fortitude to subdue his naturall affection temperance in keeping a measure in his devotion Reverendissimis in Christo Patribus ac Dominis D. Richardo divina providentia Archiepiscopo Cantuariens totius Angliae Primati Metropolitano D. Richardo Episcopo Londinensi dioecesano suo salutem pacem in Christo sempiternam REverendissimi Domini si quos ego in hac scribendi exercitatione progressus fecerim quos exiguos certe â—gnosco si quid ego adjumenti ex privatis meis studiis ad communeÌ„ fructum utilitateÌ„ attulerim totum illud vos vestro jure repetere merito vendicare possitis quorum unus author mihi extitit alter adhortator ad suscipiendam hanc scribendi provinciam in quà me mediocriter versatum esse fateor vt cum Hieronymo dicere possem vobis quae possum debeo quae non possum Cum igitur tria praecipue sint studiorum genera quibus Theologi ut plurimum addicti toti dediti devoti sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in refutandis erroribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in scripturis interpreâ—andis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in questionibus explicaâ—dis queâ—â—dmodum in alijs opusculis ex duobus primis generibus aliquid in lucem conspectum 〈…〉 averim ita experiri volui an in hoc tertio genere nostris etiam prodessè potuerim quod 〈…〉 Certe non inficior me praematurè ingressum esse ad hoc iter nec sequutum 〈…〉 consilium ne ad scribendum citò prosilias levi ducaris insania longo tempore disâ—e quod docâ—â—s Illâ—d tamen me assecutum video quod Augustino accidit Ego inquit ex eorum numero me esse profiteor qui proficiendo scribunt scribendo proficiunt superba
the yeere past was then gathered and seed time began anew and so it is with us the autumne is counted the beginning of the yeere for matters of husbandry and yet wee in the computation of yeeres begin in the spring at the Annuntiation It is true also that the yeere of Jubile then tooke beginning but it is notwithstanding called not the first but the seuenth moneth Levit. 25.10 the reason is why it began then because all workes of husbandry and labours of servants which then used to begin did cease in the Jubile 2. Concerning the other objection of ripe fruit we shall not need to answer as some doe that the fruit did hang still upon the trees till the autumne or that some trees in Paradise bare fruit in the spring some in the autumne or that they might beare fruit twice in the yeere as Plinie reporteth of India and Solinâ—â—s of the Island Teprobane but I rather thinke this first bearing of fruit being supernaturall that the trees againe bare fruit the same yeere according to their naturall course And this may seeme to bee gathered by S. Iohns allusion to the tree of life that bare fruit every moneth Revel 22.2 that in the beginning trees did beare fruit in the yeere more than once 3. I thinke it therefore more probable that the world was created in the spring for these reasons 1. Ambrose useth this reason upon these words germinet terra let the earth bud forth the bud of the herb Dedit formam fructus c. God gave and prescribed a forme for the fruits to grow ut initio cujusque anni that in the beginning of every yeere herbs should sprout forth This we see to be done only in the spring 2. He useth also another reason Vt ostenderet Scriptura veris tempora in constitutione mundi ait mensis hic vobis initium mensium to shew that it was spring when the world was made the Scripture saith this shall be unto you the beginning of moneths Moses then brought in no new institution but it is more like he revived the old use of beginning the yeere from March which was discontinued in Egypt by another custome of that country 3. Further whereas God blessed the creatures and bid them increase and multiply which blessing presently tooke effect who knoweth not that for most kinds of creatures especially the fish and fowle the fittest time to engender and increase is in the spring And whereas God gave them the greene herb for meat it is not like that presently the greene herb with frost and cold began to wither and decay Adam also was thrust out of Paradise to till the ground but the spring time is apter for tilling than the autumne or winter season 4 Beda beside his owne opinion maketh mention of a synode holden in Palestina by Theophilus Bishop of Cesarea wherein it was agreed that the world was made in the spring and that Christ was crucified the same day that Adam was created at which time he also transgressed that the first Adam herein might be a type of the second 5. This also may be proved by comparing the time of Noahs floud with the time of the creation for seeing there are accounted full yeeres 1656. from the creation to the deluge they must fall out both about the same season But that the floud came in the spring not in the autumne may appeare by divers reasons which I reserve for that place Chap. 8. quest 10. And of this opinion that the world was made in March Pererius nameth many though he dissent from them as Eusebius Cyrillus Hierosolym Athanasius Nazianzen Damascen Ambrose Beda with others About this question there is a great controversie betweene two famous Rabbins R. Iosua who holdeth the world to be made in the spring and R. Eleazer in the autumne but the other opinion is more probable as I have shewed QVEST. XVIII When the Sunne and Moone were created Vers. 14. GOd said let there be lights in the firmament c. 1. These lights then were neither made the first day and but placed now in the firmament as the Hebrewes thinke 2. Neither was the Sunne made the first day the Moone the next the Stars the third as Eugubinus but they were all made upon the fourth day 3. Neither yet doe we thinke that the celestiall bodies were made in order as Basil conceiveth but rather that they were created all at once Mercer 4. And whereas the light created the first day is called Or but the Starres are called meoroth as of the light hence it may appeare that these lightsome bodies were made the receptacles of that light then created which was now increased and united to these lights Mercer rather than to thinke that the element of fire was that first light as Iunius 5. But wee explode those Jewish fantasies that the Sunne and Moone were created of equall light in the beginning but when the Moone envied the light of the Sunne God brought it into subjection and ordered that from thenceforth the Moone should receive light of the Sunne and of the light starre-beames which the Moone was deprived of they say God made the rest of the lesser Starres ex Mercer QVEST. XIX Of the greatnesse of the Sunne and Moone Vers. 16. GOd made two great lights That these two great lights are the Sunne and Moone there is no question and that the Sunne is the greatest of all the celestiall bodies it is also questionlesse Anaxagoras did hold the Sunne much greater than Peloponesus a countrey in Grecia Anaximander to be as big as the earth Plutar. lib. 2. de placitis Philosophor c. 21. but since the Mathematicians have found that the Sunne exceedeth the earth in bignesse 166. times and none of the other Starres which they call of the first magnitude whereof there are 15. to exceed the earth above 18. times The Moone though some among the heathen have judged it bigger than the earth as the Stoikes and equall to the Sunne as Parmenides and some among the Christians have thought it in bignesse next to the Sunne because it is here trained to bee a great light as Basil upon this place and Augustine yet since by more diligent search it is found to be lesse than the earth 39. times and to be the least of all the Starres except Mercurie Moses therefore here speaketh according to the opinion and capacity of the vulgar sort to whose sight the Moone seemeth greatest next to the Sunne because it is nearest of all the Starres to the earth and for that it is greatest in operation and hath the government of the night The reason of the greatnesse of these lights is their farre distance from the earth Empedocles saith the Moone is twice so farre from the Sunne as it is from the earth but the Mathematicians say it is 18. times so farre from the Sunne Eraâ—osthenes affirmeth the Sunne to be 804000000. furlongs distant from the earth
such rivers so called as Moses here describeth them For Pliny maketh mention of a river called Phasitigris lib. 6. c. 27. as compounded of Phasis which seemeth to be derived of phishon and Tigris and a part of Tigris was called Digliâ—o Plin. lib. 6. c. 27. for 〈…〉 which was this Hiddekel Thirdly Iunius very learnedly sheweth which were these foure streames issuing out of Euphrates Pishon is that part which runneth with Tigris about Armenia and was corruptly called Phasitigris the same also is Nahar malâ—ha Ptolomy calleth it Basilaeon the Kings riuer Gihon is the riuer Naharsares that emptied it selfe into the Caldean fens Hiddekel is that branch which above Seleucia falleth into Tigris which was corruptly called Diglito Perath is the river Euphrates that ran along by Babylon and at the first had his proper passage into the Persian gulph but now falleth in with Tigris But whether these are those foure heads or streames of Euphrates it may be doubted because the riuer Nahar malcha the Kings riuer was thought first to be cut out by Gabaris the governor of that province to stay the swiftnes of Euphrates as it falled vpon Babylon which river was afterward scoured ditched by Trajanus and Severus It is certaine then if the current of this river were not naturall but made by the industry of man and that long after Moses time that it can be none of these foure heads here described unlesse we say with Calvin that mans industry only here helped nature and that Gâ—baris caused the naturall current landed vp to be opened and enlarged Wherefore I hold it the best resolution with Mercerâ—â— to say that seeing not only the names but the channels and currents of rivers and streames may be altered changed in time that it can hardly now be defined which are these foure streames of Euphrates it sufficeth us to know that sometime this river was so divided by branches where the situation of Paradise was the particular place whereof is not now knowne QVEST. XIV Of the river Pishon Vers. 11. THe name of one is Pishon Most of the ancient writers as Hierome Ambrose Epiphanius with others did take this Pishon for the river Ganges in India which they understand here by Havilah from whence great store of gold is brought But this cannot be so 1. Ganges hath his originall as Strabo writeth from the mountaine Caucasus lib. 15. and is found to bee 70. degrees that is 4030. miles distant from Tigris and Euphrates and therefore these rivers can have no concurrence together as these are described by Moses to run through Paradise 2. Havilah is not here taken for India but for a countrey much nearer as Gen. 25.18 Ismael is said to dwell from Havilah to Sur that is toward Aegypt and Saul is said to have smote Amelech from Havilah as thou commest to Sur. 1 Sam. 15.7 but neither Ismael dwelt in India nor yet Saul pursued the Amalekites so farre 3. And though India be fertile of gold from whence it is supposed Salomon had such store yet the neerer countries yeelded great plenty of gold unto David Moâ—b Ammon Amalech 1 Chron. 17.11 4. Wherefore it is most like that this river Pishon was a branch of the river Tigris which also was called in a certaine place Phasis as witnesseth Curtius lib. 5. and Pasigris a word compounded of Phasis and Tigris as Pliny saith lib. 6. c. 27. QVEST. XI Of Bdellium BDellium 1. It is neither a precious stone as the Hebrewes thinke for it is like Moses would have so called it because he nameth the Onix stone in the same place with it 2. Neither was it a kind of Margarite or pearle as Eugubinus and Oleaster suppose 3. but a kind of tree which Pliny describeth to be of a blacke colour leafed like an oake of the bignesse of an olive tree bearing fruit like a wild fig tree growing in Bactriana lib. 12. c. 9. Dioscorides calleth it bdolchon comming very neere the hebrew word bedoloch lib. 1. 4. Neither doth that place make any thing against this sense Numb 11.7 where Manna which was white is said to be of the colour of bdellium by the which some gather bdellium to be pearle rather for the whitenesse than the tree called bdellium which is blacke But this doubt is easily removed for though the tree was black yet did it beare a bright gumme like vnto wax somewhat whitish Plin. lib. 12.9 so then Manâ—a is likened for colour not to the wood but the gumme of the tree bdellium QVEST. XV. Of the river Gihon Vers. 13. THe name of the second is Gihon 1. This cannot be Nilus a river of Aegypt as many have supposed for this river had not affinity with Tigris and Euphrates neither did ever meet with them being so farre asunder for Tigris and Euphrates had their beginning in the mountaines of Armenia Nilus from the mountaines in Aethiopia and they run into the Persian Sea and Nilus into the Mediterranean Againe Nilus is named to be a river of Aegypt not of Aethiopia 2. Where that place is objected Ierem. 2.18 what hast thou to doe in Aegypt to drinke the waters of Geon as the Septuagint read the hebrew hath not Geon but Sichor which signifieth blacke or troubled as Hierome translateth which some take for Nilus which was called Melas blacke some for another river that divided the land of promise from Egypt falling into the lake Sirbon Iosu. 13.3 3. Aethiopia here is not that great countrey beyond Aegypt but another countrey neere unto Palestina called Arabia deserta in hebrew Cush which is a common name both to that large kingdome called Aethiopia and to Arabia And this may appeare Gen. 10 7. where the sonnes of Cush are rehearsed Seba Chavila Sabteca who all inhabited about Arabia likewise Zipporah which was a Madianitish woman Exod. 2.16 is Chusitis an Aethiopian or Cushite Numb 12.2 so that the Madianites about Arabia were also called Aethiopians or Cushites 4. Neither is this Gihon that river that ran by Jerusalem 1 King 1.33 though it beare the same name for the head of that river was not farre from Hierusalem whose springs Hezekiah stopped and turned them another way 5. Wherefore this Gihon compassing the land of Cush that is Arabia deserta was a part or branch of the river Euphrates called Naharsares with Ptolomy Baarsâ—ris Iun. QVEST. XVI Of the rivers Hidekel and Perath TO other two rivers Chidekel and Perath are confessed of all to bee the river Tigris and Euphrates the first is so called of his swiftnesse for Tigris in the Median language signifieth a shaâ—â— the other retaineth the hebrew name for whereas Moses here saith hu Perath this is Perath both these joyned together make Huphrates or Euphrates so called because by the inundation thereof as Nilus it maketh the land fruitfull of the root phara which signifieth to fructifie These two rivers taking beginning from divers parts of the Mountaine Taurus doe run asunder
taken for Arabia as Ezek. 27.13 and 32.6 some thinke it more like to be a countrey neare to Arabia Perer. they cannot bee the Spanyards as Mercerus thinketh Of all the rest I judge Iosephus opinion to be most probable as shall appeare in the next place 6. Mesech 1. This is neither like to bee the Muscovites as some have thought because of the similitude of the letters Mercer 2. Neither is Mesech neare Arabia as Pererius would gather out of the Psalme 120.5 Woe is me that I am constrained to dwell in Mesech and in the tents of Kedar for although it bee agreed that Cedar is here taken for part of Arabia yet the other word is rather appellative than proper in this place and commeth of the Hebrew mashach which signifieth to prolong so the sense is why doe I sojourne so long as both Hierome and Tremellius translate and the Chalde read I have sojourned cum Asiavis c. cum tabernaculis Arabiani with men of Asia and in the tabernacles of the Arabians 3. Wherefore it is most like that Mesech was in Asia neare to Tubals countrey confining upon Armenia rather than Arabia and to be the countrey called Cappadocia Iosephus saith that the Cappadocians were first called Mesochaei Mesochians Pliny nameth them Mossyni Epiphanius Mossynaeci and Mela witnesseth that there is a certaine hill in Armenia toward Cappadocia called Moschicus and Iosephus testifieth that there was a certaine City in Cappadocia called Mosecha afterward Caesarea this therefore is that Mesech which is joyned so often in the Scripture with Thubal 7. Thiras 1. which is neither the Turkes as the Hierosolymitan 2. nor the Persians as Selomo Iarchi 3. But as it is received of the most this was the father of the Thracians who inhabited neare unto Pontus Euxinus not so called Thraces tanquam truces of their cruell and savage nature as of the hardnesse of the countrey but of their first founder Thyras Mercer Iun. QVEST. VI. Where the sonnes of Gomer inhabited Vers. 3. THe sonnes of Gomer Ashkenaz Riphath Togarmah 1. Some take Ashkâ—naz for the Gothes or Scithians Genevens Ierom. 51.27 2. Some for Germany Iosephus for the Rhegini a people of Italy sic Mercer 3. But it is most like they were a people inhabiting Asia as Ierosolymitan gathereth Ierem. 51.27 where Ashkenaz is numbred among the assistants of the Medes and Persians that came against Babylon And for the better evidence hereof there is a lake in Bithynia called Ascania and certaine Ilands of the Sea Aegeum are named Ascania Pliny also maketh mention of a famous mart towne in Phrygia called Ascania ex Iunio. 2. Riphath called also Diphath 1 Chron. 1.6 Epiphanius taketh them for the Caspians Ierosolymitan for the Phrigians Mercerus for the Râ—phei But it is most like they were the Paphlagonians who Iosephus saith were called Riphathaei whereof also the mountaines Riphaei were so named 3. Togarma this neither is like to be Turks as the Jewes nor the Germaine as the Chalde paraphrast Esech 27.13 for they had no traffick with Tiâ—us being so farre distant nor yet Barbary as the Jerosolymitan Paraphrast for Esech 38.6 the Thogarmians are reckoned among those nations that assisted Gog the Prince of Asia against the Israelites Iosephus taketh Togarma for the Phrigians but they are most like to be a people of Armenia the lesse whose Kings were called Tygranes as derived from Togarmah Iun. QVEST. VII Of the sonnes of Iavan Vers. 4. THe sonnes of Iavan Elisha c. Elisha the Chalde Paraphrast taketh for Italia Esech 27.7 some for the fortunate Islands whereof the Poets tooke occasion so much to celebrate the campi Elysii the Elisian fields tharg Hieros for Hellas Graecia Iosephus for the Aeolians famous for purple Ezech. 27.7 which is most probable Iunius Mercer 2. Tarshish Iosephus taketh it for India that yeeldeth gold lib. 8. antiquit and so doth Hierome the Septuagint Ezech. 23. for Tarshish reade Carthage the Chalde paraphrast Ierem. 10. Africa But Tarshish is rather Cilicia where was the City Tarsus S. Pauls countrey Iunius Mercer Act. 21.39 And hereupon because the Cilicians were chiefe Navigators and commanders of the Mediterranian sea all those coasts along were called Tarshish 3. Kittim some understand the Italians and Romanes as the Latine translation and Chalde Paraphrast Numer 24.24 Iosephus and Epiphanius the Cyprians where was the Citie Citium the towne of Zeno Citius chiefe of the Stoikes Mercer But Kittim are rather the people called Citii inhabiting in Asia neare to Cilicia of whom that City in Cyprus might be so called 4. Dodanim or Rhodanim 1 Chron. 1. v. 1. for the Hebrew daleâ—h and resh may easily be mistaken one for another the Hierosolymit understandeth Dodana in Epirus Mercer some the countrey by Rodanus the river of Rhone But the Rodians of the Isle Rodes are most like to take their beginning from hence as the Septuagint interpret Iun. QVEST. VIII Of the Isles of the Gentiles Vers. 5. THe Isles of the Gentiles that is all the sea coasts upon the Mediterranean sea not only the Islands as Rhodes Ciprus but the countries bordering upon the Sea were inhabited by these sonnes of Iavan for as Hierome citeth out of Varro and others the Grecians replenished the sea coasts from the mountaines Amanus and Taurus almost to the British sea the other sonnes of Iapheth inhabited the Asian and East parts as is before shewed And as yet there was no division of tongues whereof Moses entreateth c. 11. but he here speaketh thereof by way of anticipation QVEST. IX Of the sonnes of Cham. Vers. 6. THe sonnes of Ham were Chus Ham or Cham with his posterity dispersed themselves into the Meridoniall or Sotherne parts of the world both in Asia and Africa whereupon the tents or Tabernacles of Cham are taken for Aegypt Psal 78 51. and Chemmis was the name of a great Citie in Thebais and of an Island Chush is taken in Scripture both for Arabia in Asia and the great countrey Aethiopia in Africa Genes 2.13 the land of Chush must needs bee understood to bee Arabia Numb 12. Zippora Moses wife is said to bee Chusitis a Chusite or as other read an Aethiopian and yet shee was a Madianite which countrey bordered upon Arabia so 2 Chron. 14.9 Zerah King of Chush or Aethiopia came against Asia which is not like to have beene King of the African Aethiopia which was a great way distant from Palestina neither was there cause of hostility or enmity betweene the Jewes and them being so farre disjoyned and the text saith that Asa pursued the Aethiopians to Gerar and smote the Cities about it which did belong as should seeme to Zâ—rah But this Gerar was in the confines of Palestina as may appeare by the peregrination of Abraham and Isaack Genes 20.26 But that in some places Chush is taken for the greater Aethiopia beyond Aegypt is evident also in
of the Hebrewes that Nimrod was cloathed with the same skinnes which Adam and Eve did weare by vertue whereof both man and beast were obedient to him we utterly reject it 6. Neither need we to turne the word before the Lord against the Lord as Augustine sheweth the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both lib. 16. de Civit. cap 4. 7. But the right meaning is that even in the sight and presence of God without all feare of God Nimrod practised tyranny and cruelty so that it grew unto a proverb to resemble a cruell tyrant and oppressor to Nimrod QVEST. XIII Who that Nimrod was NImrod 1. This Nimrod was neither the sonne of Ionithus whom Noah should beget after the floud who should for rule and dominion-sake associate himselfe to the stocke of Cham as forged Methodius fableth for the Scripture testifieth that he was the sonne of Chush 2. Neither was Nimrod the father of Iupiter Belus the father of Ninus as Berosus Annianus lâ—b 5. antiquit Chaldaic who should beginne the Empire of the Babylonians an 130. yeare after the floud for it is not like that Monarchie grew so soone to be so mighty the world not yet being replenished 3. Neither can he be Ninus because he is said to build Ninive vers 11. as Meacator for that City might be begunne by Nimrod and enlarged by Ninus 4. Neither can Mercators conjecture be sound that Nimrod was not the immediate sonne of Chush because he is reckoned after the Nephew of Chush but this might be to omit their conjecture that he was begotten of an harlot either because he was borne after his nephewes Sheba and Dedan or else the Scripture speaketh of him alone as the most eminent person and to take occasion thereby to touch his tyranny sic Augustin Mercer 5. Neither is it like that this Nimrod was Zoroaster as Epiphanius 6. But it is most like that this Nimrod was the same whom forren stories call Belus whom they make the founder of the Babylonian Monarch and both of them were the first inventors of Idolatry So Iosephus saith of Nimrod and it is evident that many Idols names among the Gentiles in those East parts were derived from Belus as Bâ—lial Belzebub Belphegor QVEST. XIV Of the Countries Arach Vers. 10. THe beginning of his Kingdome was Babel c. 1. Babel was so called because there the Lord confounded their languages of ballall to confound 2. Arach it may bee Arecha in the Province Susiana in Persia but more like to be Edessa in Mesopotamia neere Euphrates not that Edessa which was afterwards called Antioch sic Hierosolym Hieronym Mercer 3. Accad is Nisibis in that part of Mesopotamia which is corruptly of Geographers called Acabene for Accadene Mercer 4. Calne which is not Selucia as Hierome or Ctesiphon as Hierosolmyt and Mercer but rather the famous Mart Towne Callinisum Iun. that it was a Towne of fame may appeare Amos 6.2 goe unto Calneh c. 5. Sinhar this is the Countrey of Chaldaea and Mesopotamia where is the mountaine Singaras and the Towne Singara thereof called Iun. QVEST. XV. Of the building of Babel COncerning the building of Babel 1. Q. Curtius seemeth to ascribe it to Belus lib. 5. 2. Others to Semiramis Herodotus lib. 1. Diodor. lib. â— 3. Berosus cited by Iosephus to Nebuchadnazar lib 1. cont Appâ—on 4. Berosus Annianus maketh all three builders of Babylon Nimrod began the Tower an 131. after the floud then Belus built the City who reigned after Nimrod 62. yeares and he himselfe reigned 56. yeares then Semiramis the wife of Ninus which reigned 24. yeares much enlarged and fortified the Citie To this purpose Berosus Annianus And after all this when Assyrian kings had made Ninive the Imperiall seate so that Babylon was neglected and much decayed at the last Nebucadnazar having conquered the Citie of Ninive reedified and beautified Babylon as it is in the 4. of Dan. But yet the beginning and foundation of Babylon was laid by Nimrod as the Scripture here testifieth the bâ—ginning of his Kingdome was Babel Hereunto agree Iosephus Orosius lib. 16. August lib. 16. de Civit. Dei cap. 4. QVEST. XVI Of Assur Vers. 11. OVt of that land came Assur or he went to Assur 1. Neither Assur is here taken for the proper name of Sems sonne who as Augustine thinketh first obtained the dominion of Nimrod and then went and built other Cities whereof the first was afterward called Ninive the same also is the opinion of Iosephus and Mercerus following Kimchi For it is not like that Assur of godly Sem was such another mighty hunter as Nimrod was and if Assur obtained Nimrods Empire he was the mighty hunter and not Nimrod 2. Neither is it like as Hierom writeth de terra illa pullulavit Assyriorum imperium that the Empire of the Assyrians did spring out of Nimrods Countrey for it is not probable that Sem and Chams stocke were so soone confederate together 3. Neither was this Assur the sonne of Iapheth as Ab. Ezra or the son of Nimrod as Epiphanius 4. Nor yet is Assur here taken for the King of Assyria that Ninus King of Assur came out from the land of Sinâ—ar to conquer other Countries as Pererius seemeth to thinke for it is not like that Moses would call Ninus by the proper name of Assur the one comming of Cham the other of Sem. 5. But the better reading is that out of that land he that is Nimrod or some of his posterity came into Assyria Iun. so that Assur is here taken neither for the King or Kingdome of Assyria or for the proper name of Assur but for the region and countrey of Assyria This Iunius following Ramban to whom consenteth Mercator saving that hee erroneously thinketh that Nimrod and Ninus the founder of Ninive were all one But it is more probable that Nimrod first came into the countrey called Assyria and began to build that City which was afterward inlarged by Ninus and called by his name QVEST. XVII Of the beginning and continuance of the Assyrian Monarchy BUt here occasion is offered briefly to touch the beginning and continuance of the Assyrian Monarchy 1. Ninus is held to have beene the first Monarch of the Assyrians as Hierome saith most historiographers consent therein in the 43. yeere of his reigne Abraham was borne 352. yeares after the floud the last King of the Assyrians was Sardanapalus 2. The number of the Kings comming between is uncertaine Velleius Paterculus reckoneth 33. Eusebius 36. Orosius 50. Diodorus 30. onely but the matter is not great for few or none of all this number were famous for their vertue or worthy acts neither doth the knowledge thereof give any light to the divine stories 3. Likewise authors disagree about the continuance of the Monarchy 1. Some ascribe unto it too much as the Aegyptians 5000. yeares as Alexander writeth in an epistle to Olympias cited
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
have not these words the rest have v. 6. unto an high oake S. famous valley H. unto the plaine of Morch caet celon signifieth both an oake and a valley or plaine v. 8. Bethel toward the west caeter toward the sea S. heb because the Mediterranean Sea was in the west side of Canaan v. 9. in the desart S. toward the South caeter negebh signifieth both v. 11. tooke his journey toward the East T. tooke his journey first C. from the East câ—t heb micehedem toward the East Gen. 28. v. 13. Say I am his sister S. thou art my sister caet I shall live for thy sake H. T. by thy occasion B. shall be preserved by thee G. for thy words C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of thee S.P. heb biglal propter because v. 16. mules and Camels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. she ashes and camels câ—t athon a she asse chamer an hee asse the mule is the shee v. 19. I have taken her to my wife S.C.P. I might have taken her caet 3. The Exegesis or Theologicall Explication QVEST. I. Where and how the Lord spake to Abraham Vers. 1. FOr the Lord had said c. 1. God thus spake to Abraham not after his fathers death but while he was yet in Mesopotamia Act. 7.2 for to what end should the Lord have thus said Get thee out of the countrey c. if hee had beene come out thence already Calvin 2. Wee read that God spake unto Abraham eight times Gen. 12.1 againe v. 7. and c. 13.14 and c. 15.4 and 17.1 also c. 18.9 and c. 21.9 and 22. 1. It is like that divers other times the Lord spake unto him but these are expressed 2. And how God spake unto Abraham Basil thinketh it was citra ullam corporis vocem without any corporall or outward voyce but by the illumination of his minde Ramban thinketh it was by dreame some that God spake to him by Sem or some other Prophet but in this place it is like that God spake to Abraham either by himselfe or his Angels when he spake by dreame in sleepe or by vision when he was waking it is so expressed in the text as c. 15.1 QVEST. II. Whether God named it a countrey to Abraham whither he called him TO the land that I will shew thee c. 1. When the Lord thus called to Abraham hee named no certaine countrey whither hee should goe for the better triall of his faith for the Apostle saith Hee knew not whither hee went Hebr. 11.8 and Stephen Act. 7.3 nameth no countrey whither hee was called 2. Whereas Canaan is named in the former chapter vers 31. either Moses setteth downe the name of the country by way of anticipation or God might afterward shew unto Abraham as he went whither hee would have him to goe Calvin R. Isaach Carus thinketh that at the first Abraham understood that countrey to the which hee was called to be Canaan because of the curse that hee should be a servant c. but that is not like QVEST. III. Wherefore Abraham was called out of Chaldea into Canaan ANd the Lord called Abraham out of Chaldea into Canaan 1. Because Chaldea was given to abominable Idolatry and other great corruptions of life where Abraham could not remaine without great danger 2. That Gods blessing in the multiplying of Abrahams seede might better appeare abroad in a strange countrey Perer. 3. But the greatest cause was not as some thinke to converse with Sem who is held to be Melchizedek but that Abraham might take possession of that countrey and by faith and hope enioy that which was promised to be given to his seede Calvin QVEST. IIII. Where Abraham was when the Lord first called him Where Abraham should be when as God first called him there are divers opinions 1. It can neither be as Augustine thinketh that Abraham was called after he was departed out of Chaldea before he came to Charran beeing yet in Mesopotamia for to what end should the Lord have bidden Abraham to goe out of his countrey if he had beene removed alreadie To say with Augustine and Eucherius that now he is commanded to leave his countrey in affection as he had alreadie done in bodie hath no probabilitie for both Abraham should have beene disobedient to Gods Vocation beeing wedded still in desire to his countrie and it is not like that he had a minde to returne to an idolatrous countrey where he was to expect nothing but persecution Steven indeed saith he was in Mesopotamia when God called him but Mesopotamia is there taken largely as it comprehendeth Siria and Chaldea and so Steven saith that he came out of the land of the Chaldeans Act. 7.4 Mercer 2. Neither was Abraham twice called once in Chaldea and againe in Charran as Rupertus and Tostatus thinke upon this place for this had argued Abrahams sloth and negligence if hee had made no more haste to obey the calling of God Steven also Act. 7. maketh mention but of one calling 3. To say further that Steven beeing occupied with other matters might forget himselfe and not well remember the circumstance of time or that he was contented to follow the vulgar account is to doe wrong to so holie a man being directed by the spirit of God to speake neither doth Eucherius answer satisfie that expoundeth Steven thus that Abraham was placed in the land of Canaan after the death of Terah he might depart from Charran his father yet living but all that while hee was a sojourner in Canaan had no certaine place till after his fathers death Contra. But this sense is contrarie to the text that God after his fathers death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated or brought Abraham into Canaan this must be understood not of Abrahams setling in Canaan but his first remove thither 4. Neither is Lyranus opinion sound who therein followeth Rasi and Mizrahi that the calling which Moses here speaketh of was that in Charran for Abraham is bidden to come out of his countrey but Charran was not his countrey and the Lord saith hee brought him out of Vr of the Chaldeans chap. 15.7 not out of Charran But Paulus Burgensis opinion is farre wide that Charran was Abrahams countrie not Chaldea for Vr of the Chaldees is called the land of his brother Arans nativitie now whereas Abraham calleth it his countrie where Naâ—or dwelt in Charran in Aram Naharahim or Mesopotamia Gen. 24.8.4.10 there Mesopotamia or Naharaim the countrie betweene the rivers is taken in a large sense as it containeth both Siria and Chaldea as is before shewed or for that all his kindred were now remooved thither Mercer 5. Wherefore the truth is that Abraham was in Chaldea when the Lord called him so Aben Ezra Mercer for so the Lord saith cap. 15.7 and although he is bid to leave his kindred who came with him as Terah and Lot yet for all this his calling was in
Chaldea for Abraham was ready to have left his kindred if they had refused to goe with him And Terah is made the Author of this journey not as though they went forth without Gods calling but for that hee was willing to goe with Abraham whether for griefe of his sonnes death as Iosephus or for that though hee was somewhat superstitiously bent hee was desirous to goe out of that Idolatrous countrey therefore Terah Abrahams father being the head of the family is named as the chiefe QVEST. V. Of divers kinds of calling and renouncing the world THere are divers kinds of callings some are called immediately of God either by manifest revelation as Abraham or secret inspiration some are called by men as the Israelites by the Prophets some are called by affliction as Psal. 88.34 When hee slew them they sought and returned And three wayes doe men forsake the world 1. by actuall leaving and forsaking all they had as Abraham here and the Apostles under Christ. 2. by mortifying their affections as David was like a weaned childe Psal. 131.2 3. by sequestring their thoughts to the contemplation of heavenly things which S. Paul calleth the having of our conversation in heaven Phil. 3.20 QVEST. VI. Seven great blessings upon Abraham Vers. 2. I Will make of thee a great nation c. 1. God calling Abraham from his countrey leaveth him not destitute but promiseth a great recompence for his countrey hee is brought into a better land for a small kinred a great nation shall come out of him he is called from his fathers house but God will make him a father of many nations 2. The Lord bestoweth upon Abraham seven great blessings Pe-Perer ex Cajetan 1. I will make thee a great nation either because many and populous nations came of Abraham by Hagar and Ketura Gen. 25. or in respect of the people of Israel which was great not so much in number as renowne because of the Kings Prophets wise and vertuous men that came of them 2. I will blesse thee This blessing was able to make his barren wife Sara fruitfull Vatablus I will make thee rich prosperous Musculus Or I will blesse thee spiritually Rupertus 3. I will make thy name great 1. Abrahams name was reverenced even among the heathen as Iosephus sheweth lib. 1. antiquit 2. It was great in respect of the faithfull that are called the children of Abraham 3. Great because the Lord vouchsafeth to call himselfe the God of Abraham Isaak and Iacob 4. Great in respect of Christ that came of Abraham Matth. 1.1 Perer. 4. Thou shalt bee a blessing 1. It signifieth the certainty of this blessing whom man blesseth they are not alway blessed but he that God blesseth shall surely bee blessed 2. The excellency of this blessing he shall not only bee blessed but a blessing it selfe 3. And he should be a forme of blessing as they should say the God of Abraham Isaac c. blesse thee Calvin 5. I will blesse them that blesse thee c. Abrahams friends should bee blessed for his sake as Lot Gen. 14. Ismael 25. therefore Abimelech being a King did desire to make a league with Abraham because he saw God was with him 6. I will curse them c. So perished Pharao Og Sehon the Assyrians Chaldeans were punished for their enmity against the people of God Luther Therefore Balaam durst not curse the people of God because the Lord had not cursed them Numb 23. 7. All the families of the earth shall be blessed in thee 1. Not only because they shall take up a forme of blessing as the Hebrewes interpret the Lord blesse thee like Abraham for this forme among all the families of the earth was not used the Romanes in the coronation of their Emperours were wont to say â—is falicior Augusto melior Trajano be more happy than Augustus better than Trajane 2. Neither so onely because all Gentiles should be blessed for imitating the example of faithfull Abraham 3. Non tantum significat ipsum fore exempler sed causam benedictionis it signifieth he should not only be an example or patterne but a cause of blessing because in Christ the seed of Abraham as the Apostle expoundeth Galath 3.16 all the nations in the world were blessed Calvin QVEST. VII Of the computation of the 430. yeare mentioned by S. Paul Gal. 3.17 FRom this promise made to Abraham are we to account the 430. yeares which S. Paul saith were betweene the promise and the law Galath 3.17 1. Hereunto agreeth the computation of Moses that the Israelites dwelt in Aegypt foure hundred and thirty yeares Exod. 12.40 not in Aegypt onely but in Aegypt and Canaan as the Septuagint doe interpret that place for so long it was since Abraham first began to sojourne in Canaan at what time also by reason of the famine hee went into Aegypt so Iosephus maketh his computation to the building of Salomons temple from the departure of the Israelites out of Aegypt 592. yeares and from Abrahams comming into Canaan a thousand and twentie so that there shall be betweene Abrahams arrivall in Canaan and the deliverance of the Israelites out of Aegypt by this account foure hundred twenty eight 2. Genebrard then is greatly deceived that counteth six hundred yeares from Abrahams comming into Canaan to the Israelites going out of Aegypt for both Saint Paul is directly against him who as Genebrard would enforce hath no relation in that number to the time of the Israelites dwelling in Aegypt neither doth the computation of the yeares agree for from Abrahams comming to Canaan till Iacobs going into Aegypt are but yeers 215. which are gathered thus from the promise to the birth of Isaak 25. from thence to the birth of Iacob 60. from thence till hee went into Aegypt 130. and the time from thence till the Israelites going out though it cannot bee so certainely gathered is thought not to exceed two hundred and fifteene yeare more as shall bee shewed when wee come to that place of the fifteenth chapter 3. Though Saint Paul make mention of that promise which was made to Abraham and his seed which seemeth to bee that Gen. 22.18 yet by the account of the yeeres it must bee referred to this promise for the other renewed when Isaak should have beene offered up was fifty yeeres if Isaak were then 25. as Iosephus or if hee were 37. as some other Hebrewes thinke it was 62. yeeres after and so many yeeres should we want of foure hundred and thirty And then the same word seed is not here used yet there is the same sense for the Lord in saying in thee shall all the families of the earth bee blessed meaneth his seed 4. Further whereas Abraham is said to bee seventy five yeere old at his departure out of Charran and the promise was made before hee came out of Chaldea his time of abode could not bee long there not five yeares as Iunius supposeth but I
Sodomites 2. That Abraham might have occasion to shew his valour in redeeming Lot from his enemies 3. That hereby might be signified the separation of Abrahams posterity in the Israelites and of Lots in the Moabites and Ammonites 4. That Lot might see by experience the difference betweene dwelling with good men and evill 5. Lot though he lived among the evill consented not to their sinnes as some of the Hebrewes thinke but was grieved with their unjust conversation as Saint Peter saith 2 Epist. 2.7 Therefore the Hebrewes are injurious to Lot to thinke that of purpose he chose to dwell among the Sodomites because they were evill and like to himselfe for Lot was ignorant of the manners of that place as it seemeth Abraham also was by his prayer which he made for Sodome supposing that there were many righteous there onely here was Lots oversight that he made choice of the Countrey by his eye not enquiring after the Inhabitants ex Mercer QUEST VII Whether Lot went from Abraham from the East or toward the East Vers. 11. HE tooke his journey from the East Thus most translators doe read and hereof ariseth a great question how Lot is said to goe from the East when indeed he went toward the East for Bethel where Abraham now was from whom Lot departed is West-ward in respect of Sodome whither Lot went 1. R. Sel. is deceived who thinketh that Lot indeed went toward the West for Sodome is situated Eastward in respect of Bethel as the Maps doe shew 2. Neither did Lot depart from Abraham before he went downe to Egypt as some thinke when Abraham pitched his tents in a Mountaine Eastward from Bethel Gen. 12.8 for Lot came up with Abraham out of Egypt Gen. 13.1 3. Neither yet with Oukelos whom Fagius followeth it is a proper reading to say Lot departed from Abraham first as the Chalde Paraphrast interpreteth 4. Nor yet need we with some Hebrewes to flie unto Allegories that Lot departed from the East that is from the place of light unto a place of corruption and unhappinesse to his owne destruction 5. Therefore the true reading is that Abraham went not from the East but toward the East for so the word here used Micchedem is taken Gen. 2.8 God planted a Garden Michedem toward the East not from the East Iun. Mercer QVEST. VIII Of the sinne and wickednesse of Sodome Vers. 13. THe men of Sodome were exceeding wicked against the Lord. 1. Some reade before the Lord as the Sept. and Chalde Paraphrast whereby Tostatus thinketh that their unnaturall sinne which still retaineth the name of Sodome is signified which is one of the three crying sinnes murther is one as the bloud of Abel is said to cry out of the earth oppression is another Exod. 2. the cry of the Israelites came up before the Lord and the uncleannesse of Sodome is the third Gen. 18.21 Some thinke that they sinned against their conscience and so in the sight of God Pererius that the greatnesse of their sinne is thereby expressed as the Hebrewes use to adde the name of God as a note of excellency as they say the Cedars of God or the Mountaines of God for great and high Cedars or Mountaines but by this phrase is expressed their impudencie and obstinacie that sinned without any feare of God or man as appeareth Gen. 19. when they furiously beset Lots house to obtaine their filthy pleasure so cap. 6.11 the earth was said to be corrupt before God Iun. 2. Iosephus writing of the sinnes of Sodome saith they were In homines contumeliosi erga Deum impii contumelious toward men and impious toward God So the Prophet Ezekiel saith The sinnes of Sodome were pride fulnesse of bread abundance of idlenesse they stretched not the hand to the poore and among other sinnes that sinne against nature did reigne amongst them which Saint Paul sheweth to have beene familiar among the heathen Rom. 1.27 The men burned in their lust one toward another yea the Philosophers and wise men among the heathen were Patrons of this sinne as Cicero complaineth of Plato Further this pollution of their bodies sheweth they were corrupt also in their religion and given to Idolatry as Saint Paul sheweth one to bee the consequent of the other Rom. 1.26 QVEST. IX Whether Abraham saw all the land of Canaan Vers. 14. LIft up thine eyes c. 1. Abraham neither could see the whole land of Canaan at once that was promised him 2. Neither was it shewed unto him in vision as Occolampad 3. Neither was an image or idea of the Countrey represented unto him as Pererius thinketh the like was exhibited to Moses Deut. 34. and Matth. 4. to our Saviour Christ which were nothing else but to turne a true storie into an imagined fantasie and to make this more probable he brought in a forged tale out of a forged Author the Dialogues that goe under Gregorie his name how Benedict saw the soule of Germanus inclosed in a firie speare which represented the world it seemeth strange that so learned and judicious a man would foist in such frierly tales among other necessary matter 4. But Augustines solution is here sufficient that God doth not onely promise Abraham so much as hee seeth but that also which hee is bid to walke thorow vers 17. so they must bee put both together Abraham might from some high place as out of Mount Ebal or Garizim as Tostatus thinketh see a great part of the Countrey Muscul. and the rest he walked thorow Iunius QVEST. X. How the land of Canaan was given to Abraham Vers. 15. I Will give unto thee Yet Abraham had not so much as the breadth of a foot Chrysostome sheweth well how this may be Multa in altis dicuntur in aliis implentur in the Scriptures many things are said of some and fulfilled in others as Noah saith of Canaan that he should be a servant to his brethren which was not fulfilled in him but in his posterity the Gibeonites so Iacob saith concerning Levi I will divide him in Iacob c. which came to passe in the Levites which were of his seed so that which is here promised to Abraham was accomplished in his posterity QVEST. XI How the Israelites were said to be in number as the dust of the earth Vers. 16. I Will make thy seed as the dust c. 1. Hereby is signified the great increase both of Abrahams carnall and spirituall kindred that should be in number as the dust of the earth 2. Some of the Hebrewes as Rabbi Salomon taketh this to be spoken of the reprobate which are compared to the dust because they are not had in any remembrance or number before God True it is that the elect are numbred with God and he knoweth also the numbers of the wicked but regardeth them not Like as he that buildeth an house numbreth not the stones that goe to the building yet the principall parts and divisions in the house he keepeth
not the high Priest Sem the father of Christ after the flesh By these and other probable reasons some learned perswade that Sem was Melchisedeck neither are the contrary objections of any great weight 1. First it is objected that this Countrey was possessed by the Canaanites and it is not like that Sem would returne out of the East into Judea Perer. Answ. 1. It is said that the posterity of Iocktan of Sem inhabited toward the East Gen. 10.30 but of Sems dwelling there is no expresse mention 2. Iarchi and Epiphanius in Anchorato are of opinion that many of Sems posterity that had not their tongues altered kept about Jerusalem though they were thence expelled afterward by the Canaanites 3. And this might bee some cause of the warres of the Easterne Kings against the Canaanites for encroaching upon Sems possessions treat Melchis 2. Ob. Seeing Abraham returned from the slaughter of Chedorlaomers people of Elam which must needs be of Sem how commeth it to passe that Sems heart was not rather stirred against Abraham for killing his children Answ. Sem being a Prophet and knowing that Abraham was appointed of God to be the father of the faithfull people preferreth him being not onely of his carnall kindred but heire of his faith before the rest of his kindred that were degenerate 3. Ob. Epiphanius proveth that Sem could not be Melchisedeck because he was long dead before Melchisedeck met Abraham who was then 80. yeare old for saith he by one Chronicle there are from Sems birth to Abrahams 80. yeare accounted yeares 1130. by another 629. yeares but Sem lived onely 600. yeare Answ. 1. In the first account Epiphanius followeth the corrupt computation of the Septuagint who doe adde divers hundred yeares to the ages of the fathers after the floud as is shewed before quaest 17. in chap. 11. 2. Neither was Sem after the second computation at that time 629. yeares old but onely 529. so that he lived after this time 70. yeares and as a learned man well conjectureth it might well bee that in the Greeke copie which Epiphanius followeth χ chi which standeth for 600. was put for φ phi which is 500. And this difference in computation might have given occasion to Epiphanius further to have searched the truth and to have preferred the originall before the Greeke ttanslations 4. Ob. If Sem were Melchisedeck then had he two names which cannot be proved out of the Scripture Perer. Answ. 1. Chytram thinketh that Melchisedeck is here not a name proper but appellative signifying that he was a righteous just King 2. Cajetanus holdeth it to be an Epithite not proper to Sem but common to the Kings of Salem as Caesar and Augustus were to the Emperour of Rome and so we read of another King of Jerusalem called Adoni-zedek Lord of justice which is all one in sense with Melchisedeck Iâ—su 10.3 3. But I approve rather the judgement of Selnecâ—erus that Melchisedeck was a proper name unto Sem in respect of his office because he onely excelled among the rest as a just King and thereof had that name 5. Ob. If Sem had beene Melchisedeck it is like that Abraham comming into Canaan would first have sought out his great grand-father and joyned himselfe unto him neither would S. Paul have omitted it entreating of purpose of Melchisedeck Perer. Ans. 1. Melancthon thinketh that Abraham was brought out of Bethel to Sem his words are these Now when Abraham was brought out of Babel to Sem what a goodly College had Sem c. 2. Neither Moses nor yet the Apostle directly set downe Abrahams acquaintance with Sem or that he was Melchisedeck that the comparison might be more fit betweene Melchisedeck and Christ in that he is set downe without father without mother without genealogie Heb. 7.3 as the Prophet saith of Christ who shall declare his generation Psal. 51.8 3. For matter of fact it is no good argument to conclude negatively out of Scripture for as many things were done by Christ not expressed in Scripture Ioh. 20.30 so also by Abraham and the rest of the Patriarks but for a point of faith and doctrine the argument holdeth well there is no such thing taught in Scripture therefore wee are not to beleeve it Ob. Melchisedeck is said to be without father and mother because they are not mentioned in Scripture but it is knowne who Sems father was and mention likewise made of his birth and beginning of dayes Answ. 1. It is not to be doubted but that Melchisedeck had both father and mother though neither I thinke can be named Epiphanius saith some Writers affirme that his fathers name was Eraclas his mothers Asteria neither is Suidas conceit to be approved that Melchisedecks parentage is therefore not declared because he was borne of an harlot 2. Though Sems genealogie be expressed in other places yet in the story to the which the Apostle hath relation it is not neither is his kindred set downe under that name of Melchisedeck as Lyranus and Tostatus well answer 7. Ob. Suidas saith that Melchisedeck reigned in Salem 113. yeares and lived a virgin but Sem had a wife which was in the Arke with him Answ. Of the same opinion also is Ignatius Epist. ad Philadel that Melchisedeck was a perpetuall virgin but this being a bare conjecture may more easily bee denied than proved Ob. Iosephus and Philo men thorowly acquainted with the antiquities of the Hebrewes where they make mention of Melchisedeck bring him in as a stranger from the kindred of Abraham Perer. Answ. For these two there are alleaged two and twenty Rabbines and principall writers among the Jewes as Aben Ezra Baal Hatturim Levi Ben Gerson David Kimchi with others that make up that number which all with one consent hold Sem to be Melchisedeck Thus have I set downe the reasons on both sides concerning this question which I referre to the Readers judgement It is no matter of faith which way any taketh either to hold Sem to bee Melchisedeck or otherwise But I rather for mine owne part incline to thinke being moved with the force of the former reasons that it was Sem though I will not precisely determine it but say with Hierome upon these words of the Apostle Of whom that is Melchisedeck we have many things to say which are hard to be uttered Heb. 5.11 Si vas electionis stupet ad mysterium in effabile fatetur quanto magis nos of the vessell of election be astonished at this mysterie and confesseth it hard to be uttered how much more we c. QVEST. XVII Salem proved to be Ierusalem KIng of Shalem Hierome to whom also subscribeth Mercerus thinketh that this Shalem was not Jerusalem but another towne in the region of Sichem which he would prove by foure arguments 1. This Salem in Sichem is mentioned Gen. 33.18 and Iohn 3.23 Iohn batized in Enon beside Salim Answ. First Gen.
Lot refuseth to goe to the mountaines Vers. 20. SEe now this City hereby c. 1. Neither was this done in mystery that Lot refused the mountaine to dwell in Zoar to signifie as Gregory collecteth that a low humble and meane life is to bee preferred before high places 2. neither did Lot refuse the high places because of the craggy rockes and steepe hils which are to bee seene in the mountaines of Engaddi 3. But Lot himselfe giveth two reasons why he preferreth Zoar before the mountaines one in respect of himselfe because the City was hard by and he might sooner escape thither than to the mountaine the other in behalfe of the City he intreateth for it because it was but a little one and not likely to bee so wicked as the more populous Cities QVEST. XVII How the Lord saith I can doe nothing Vers. 22. I Can doe nothing c. 1. Some apply this to the Angels which could not exceed Gods commission Muscul. 2. Some to Christ in respect of his humanity to be assumed 3. But it is better understood of Christ as hee is God neither doth this restraine the power of God which is no otherwise executed but according to his will hee cannot because hee will not neither can change his decree concerning the saving and delivering of Lot as in the like phrase of speech it is said in the Gospell that Christ could doe no great workes in his owne countrey because of their unbeleefe Mark 6.5 for like as the Lord promiseth and purposeth a blessing to the faithfull as here deliverance to Lot so he hath decreed to with-hold it from unbeleevers 4. The Hebrewes doe here but trifle that the Angell is here deprived of his power because hee did arrogate it to himselfe v. 13. and that they were deprived of their ministry 138. yeares till Iacobs ladder QVEST. XVIII Of the name of the City Zoar. Vers. 22. THe name of the City was called Zoar. 1. It is then corruptly called Segor as the Latine and Septuagint read 2. Theodoret also is deceived that saith Segor signifieth the opening of the earth because the earth swallowed up the inhabitants of this City for that is the signification of Bela which was before the name of the place Gen. 14.2 derived of the word balaug to swallow or devoure 3. The right etymology then of the word is here given by Lot because it was tsegnar a little one 4. This was an happy change not only of the name but of the condition and state of the City before it had the name of destruction but now it is called little that it might put them in mind of Gods mercy in sparing of the City for that time at Lots request Muscul. QVEST. XIX How the Lord rained from the Lord. Vers. 24. THe Lord rained brimstone and fire from the Lord out of heaven c. 1. This is not all one to say the Lord rained fire from himselfe as Vatablu◠Oleaster with others that note this to be a phrase of the Hebrewes to put nownes for pronownes as Gen. 4. Lamech saith heare ô ye wives of Lamech for my wives 2. Neither doth it only signifie that this was an extraordinary and miraculous raine caused by the Lord himselfe beside the course of naturall causes as Cajetane 3. But this place was well urged by the fathers to prove the eternity of Christ that the Lord Christ to whom the father hath committed all judgement did raine from Jehovah his father Thus the fathers applied this text Iustinus Tertullian Cyprian Epiphanias Cyril with others Thus Marcus Arethusus in the Syrinian Councell did godlily interpret this place against the heresie of Photinus that held Christ not to have beene before his mother 4. For thus the Lord hath tempered the Scriptures that beside the literall sense in divers places of the old testament the mystery of the Trinity is insinuated Gen. as Let us make man Psal. 1. This day have I begotten thee which the Jewes understand literally the first they say is but a phrase of speech the second uttered of David But to our understanding the mystery of the Trinity is here revealed QVEST. XX. Of the raine of fire and brimstone the beginning and manner thereof RAined brimstone and fire 1. This was a miraculous and extraordinary raine wherein fell together fire and brimstone as a fit matter to disperse the fire and salt also as it may bee gathered Deut. 29.23 The land shall burne with brimstone and salt and it may bee that water powred downe also whence was gathered the dead sea remaining to this day 2. This raine came from heaven that is the upper region of the aire the place for fiery meteors and it is not unlike but that the nature of the soile being full of pitch and slime and other combustible matter Gen. 14.10 did much increase the combustion though Strabo be deceived who thinketh that this fierce fire did break out first from the earth lib. 17. 3. This was a fit punishment for this wicked people that as they burned with unnaturall lust so they should be consumed with unnaturall fire Gregor 4. The subversion of these cities was very sudden it was done as Ieremy saith in a moment Lament 4.6 And Abraham rising up early in the morning saw onely the smoake and not the falling of the fire and yet the sunne was but in rising when it began to raine fire and brimstone Gen. 19.24 28. by the breake of day the Angell hastened Lot forward v. 15. betweene which and the Sun rising one may goe foure miles as the Hebrewes 5. Of all examples of Gods judgements this is the most fearefull in Scripture 1. because of the strange punishment 2. the suddennesse of their destruction 3. The perpetuall monument thereof to this day 4. And it was a forerunner of everlasting fire and perdition Iude v. 7. QUEST XXI How many Cities were destroyed with Sodome Vers. 24. VPon Sodome and Gomorrhe 1. Neither were these two cities onely destroyed as Solinus 2. Nor yet tenne cities as Stephanus or thirteene as Strabo 3. nor five as Lyranus Theodoretus who thinke that Zoar also was destroyed after Lots departure 4. But it is most like that onely foure cities were overthrowne Sodome Gomorrhe Admah Zeboim for these onely are rehearsed Deut. 29.23 for Zoar was preserved by the intercession of Lot v. 21. I will not overthrow this citie for the which thou hast spoken and it was known by the name of Zoar in Isayas time cap. 15. 5. Hierome also maketh mention of it in his dayes and saith Sola de quinque Sodomorum urbib precib Lot preservatae est it was onely of the five cities of the Sodomites preserved by the prayer of Lot 5. But whereas it is said Sapient 10.6 that the fire came downe vpon the five cities the word is pentapolis which is taken joyntly for the whole region wherein the five cities stood not for the five cities severally ex Perer.
kindred namely of the issue of his brother Nachor by his wife Milcah and his concubine Reumah vers 20. to the end In the first part wee have 1. Gods commandement to Abraham to sacrifice his sonne vers 1 2. 2. Abrahams obedience vers 3 4.5 3. The preparation to the sacrifice the wood the fire the knife the altar Isaacks binding are all expressed vers 6. to vers 10. 4. Gods prevention of Abraham and provision of another sacrifice vers 10. to 15. 5. The Lords commendation of Abrahams faith and obedience with renuing of the promise 2. The divers readings v. 2. Only begotten sonne H. only sonne caet he jachad to unite Into the land of vision H. high land S. the land of Gods worship C. the land of Moriah cat which some derive of jarah to feare some of raah to see v. 6. a sword H.S.C. a knife caet maacelet signifieth both derived of acal to devoure v. 7. Where is the sacrifice H. the sheepe S. beast B. lambe G.P. the little beast T.H. sheh signifieth a small beast of sheepe or goats v. 13. one ramme S. after that a ramme c. C. aramme behind cae behind achad caught in the plant Sabech S. in a tree C. in a thicket or bush caet Sabach the perplexity or intangling in bushes or trees v. 14. And Abraham prayed and offered sacrifice in this place and said before the Lord here shall be generations serving him therefore it is said to this day in this mountaine Abraham sacrificed to God C. and the Lord called the name of the place Iehovah â—ireh G. or the Lord seeth caet v. 16. hast not withdrawne thy sonne T. spared thy sonne caet chashach to forbid v. 18. all the people of the earth shall be blessed because of thy sonnes Ch. in thy seed shall all the nations be blessed caet v. 24. concubine Rema S. Roma H.C. reumah v. 21. the father of the Syrians H.S. father of Aram cater 3. The explanation of doubtfull questions QVEST. I. At what yeare of his age Isaack should have beene sacrificed Vers. 1. AFter these things 1. Though it be uncertaine in what yeare of Isaacks age Abraham was bidden to sacrifice him yet it is neither like that he was then but 12. yeare old as Aben Ezra ex Tostato seeing Abraham laid a burthen of wood upon his shoulder neither was he yet 37. yeares old as some Hebrewes hold which was the yeare of Sarahs death for this was done Sarah being yet living and in good health But Iosephus opinion seemeth to bee more probable that Isaack was at this time 25. yeare old 2. But that this was done the first day of the seventh moneth upon which occasion the Jewes observed the feast of blowing of Trumpets in remembrance of Isaacks deliverance is but a Jewish tradition without ground 3. Whereas Nyssenus and Augustine thinke that Sarah knew of this intended sacrifice Chrysostomes opinion is more like that she knew it not lest she should have beene too much grieved with the losse of her sonne Ex Perer. QVEST. II. Why Isaack was commanded to be sacrificed Vers. 2. TAke thy onely Sonne c. There seeme to have beene two principall ends of this commandement of God 1. that thereby Abrahams faith and obedience might be tried as the Apostle saith Heb. 11.17 by faith Abraham offred up Isaack 2. The other end was to bee a lively type and representation of the sacrifice of Christ and to this sense some expound that place Heb. 11.19 that Abraham received Isaack èn Parabolè in a similitude or parable which though it seeme not to be the proper meaning of those words yet this offering up of Isaack in sacrifice in many things representeth the death of Christ 1. as Abraham offered Isaack so God gave his sonne to dye for the world 2. as Isaack was not sacrificed so Christ was the lambe that was as though hee had beene killed Revel 5 6. his divinity died not and his humanity was revived 3. the time also agreeth Abraham was three dayes and three nights in going to the place of sacrifice as Christ was so long in the grave 4. the wood is laid upon Isaack Christ carried his crosse 5. the ramme is entangled in a thicker Christ was crowned with thornes 6. Isaack was offered in the same place where afterward the temple stood and our Saviour suffered at Hierusalem QVEST. III. Of the ten severall tentations of Abraham THis was the last and greatest tentation of Abraham and in number the tenth 1. Abraham was tempted and tried when he was bidden to come forth of his countrey not knowing whither 2. When by reason of the famine he went downe to Aegypt 3. When Pharaoh tooke away his wife that both hee was in danger of his life and she of her chastity 4. When there was a strife betweene Lots servants and his 5. When he was constrained to arme himselfe and his servants to rescue Lot taken captive 6. When at Sarahs motion he expelled Agar out of his house 7. When at ninety nine yeares of his age he was circumcised in his foreskinne 8. When Abimelech tooke away his wife 9. When he sent away Hagar and Ismael his sonne 10. When he was commanded of God to sacrifice his sonne Isaack Perer. ex Haebreis QVEST. IV. Whether this mountaine Moriah were the same wherein the Temple was built Vers. 2. TO the Land of Moriah 1. That this was the mountaine where afterward the temple was built there is no question for so it is directly affirmed 2. Cron. 3.1 2. But whether Christ were crucified upon this mountaine it cannot certainely be affirmed as Avgustine thinketh receiving it from Hierom. serm dempor 71. seeing Christ suffered without the citie in mount Calvarie unlesse it can bee shewed that these two mountaines are continued together and so in effect but one 3. But that Cain and Abel did sacrifice in this place it is unlike seeing they kept not off from paradise which was in Mesopotamia neither did Noah build his altar here after the floud because the scripture saith that the arke rested upon the hills of Armenia Gen. 8. and immediately upon Noahs comming forth of the Arke he reared that Altar unto God 4. This hill whereon the temple stood was sometime higher than the rest of the City as Iosephus describeth it but the Romans cast it downe into the brooke Cedron so that now it is in a manner a plaine lower than the other parts of the City Perer. ex Borchard QVEST. V. Of the originall and derivation of the name of Moriah FOr the signification of the word Moriah 1. some interpret it the bright or shining hill deriving it of oorh light because there was the oracle of God Aquila 2. Some would have it so called of Marar myrrhe because that place abounded with myrrhe and cynamon Cantic 4.6 3. Some of jara to feare because God was there feared and worshipped Chald. 4.
upon whom depended not only the continuance of his name and posterity but the promise of the Messiah these things could not concurre in any of the other examples 2. Abraham did every thing with singular alacrity in the beginning he answered God presently hee tooke his journey in hand speedily in the middest he shewed in his three dayes journey a setled constancy in laying the wood upon his sonne and going up the hill great magnanimity and in the end in building an altar binding his son lifting up his hand to strike fortitude invincible the like is not to be found in those heathenish presidents 3. Concerning the end they did it to purchase some benefit to themselves or their countrey as Codrus Idomeneus for feare as the King of Moab or to get them immortall fame Some because it was the custome of the countrey as Philo giveth instance of the Gymnosophists among the Indians that when they were old did cast themselves into the fire and their wives after them But none of these things moved Abraham not feare of man for no man knew this oracle but himselfe not the escaping of any calamity wâ—â—ch was not neare him nor any desire of praise for he was alone upon the mountaine neither was there any such custome in Babylon or Mesopotamia from whence Abraham came Philo. but the only feare and reverence which Abraham did yeeld unto God and the love of his Commandements did induce him to performe this hard part of service QVEST. XVI Of the ramme that was intangled in the bush Vers. 13. BEhold there was a ramme caught by the hornes in a bush c. 1. Neither is the conceit of Euseb Emissen to bee received that thinketh sabech translated a bush to be a kinde of goat with upright hornes neither is it a kind of shrub or bryer so called as the septuagint thinke or of a tree as Gennad and Theodoret nor yet is it fitly translated erectus upright as some read but the word sabech signifieth the perplexity winding or clasping of a bush a brier 2. The fable of the Hebrewes that this ram was created the sixth day and kept 3000. yeares for this use is ridiculous and worthy to bee laughed at 3. Ambrose maketh this ram a type of Christ by his hanging in a tree or bush prefiguring the manner of Christs passion in hanging upon a tree lib. 1. de Abraham cap. 8. QVEST. XVII How Abraham would take a ramme which was not his owne NOw whereas it may be doubted how Abraham would take a beast for sacrifice that was none of his owne It may be answered 1. That Abraham having made an altar and prepared himselfe to sacrifice did take it to be an irreligious act to depart having not performed that service and therefore of purpose looked about to see what sacrifice might be offered to God 2. And seeing a ram hee tooke it as sent of God and remembred what he had said before that the Lord would provide a sacrifice 3. Therefore he knowing that the Lord had provided this offering he maketh no doubt or scruple to use it neither is inquisitive to examine who was the owner seeing that the earth is the Lords and all things therein to whose dominion every mans right and title ought to stoope and give place Muscul. QVEST. XVIII How the Lord will be seene in the mountaine Vers. 14. IN the mount will the Lord be seene 1. The septuagint reading the Lord was seene referre it to the appearing of the Angell in the mount 2. Hierome reading the Lord will see seemeth to understand it of Gods providing of a sacrifice as Abraham had said before v. 8. 3. Some Hebrewes doe take it to bee a prophecie of the Temple which should afterward bee built at Jerusalem where the Lord would manifest and shew himselfe so also the Chalde paraphrast expoundeth 4. But beside these interpretations which may indifferently be received this name given upon this occasion and growing into a proverbe hath this sense that in like sort in the mountaine of the Lord that is in due time and place his children in their necessities shall be provided for and therefore Iunius better readeth in the mountaine of the Lord it shall be provided QVEST. XIX He was an Angell and not Christ that spake here unto Abraham Vers. 15. ANd the Angell of the Lord c. 1. This Angell was not Christ for the Angell addeth by my selfe have I sworne saith the Lord he speaketh then in the person of the Lord as being not that Lord himselfe but Christ being God would have spoken in his owne person 2. Therefore Origen is found to be in a great errour whose words upon this place are these unde putâ— quod sicut inter homines habitu repertus est ut homo ita inter Angelos habitu repertus est ut Angelus As among men he was found in habit as a man so among the Angels he was found in habit as an Angell Unlesse Origen be favourably interpreted to speake of the office of an Angell for so Christ diversly appeared to the Prophets and fathers but if hee meane that Christ tooke upon him the very nature and person of an Angell it is a great errour and contrary to the Apostle Heb. 2.16 hee in no sort tooke the Angels 3. Therefore it is an Angell which as Gods messenger for the greater authority speaketh in the name of him that sent him Calvin QVEST. XX. Of the forme and manner of Gods oath Vers. 16. BY my selfe have I sworne 1. Some would have the forme of Gods oath to bee in this particle chi translated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certe surely Heb. 6.14 the Latine translateth it nisi unlesse as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal. 95.11 I sware in my wrath if they shall enter into my rest as though the oath should be explaned thus let me not live or let me not be God if c. Perer. But wee need not so curiously to search out any other forme of Gods oath than that here expressed I sware by my selfe the Chalde by my word 2. Philo maketh a nice and curious difference betweene swearing by God and by the name or word of God the first God only sweareth by man by the second for to sweare by himselfe by his name by his word are all one God sweareth by himselfe Isay 45.23 by his soule Ierem. 51.14 Amos 6.8 by his name Ierem. 44.26 by his holinesse Amos 4.2 by his right hand Isay 62.8 3. So then like as a debter doth use two wayes to satisfie his creditor by leaving a pledge or pawne or procuring some surety in like manner he that taketh an oath sometime sweareth by his soule by his honesty faith c. as laying these things to pawne that he will lose the credit of them if hee speake not the truth sometime by God as making him his surety and witnesse that he speaketh the truth So the Lord swearing
espousals contract consent of friends as Iacob tooke Lea and Rachel so did he not Zilphah and Bilhah the wife was taken into the house to be the mother of the family and governesse of the house the concubine was a servant still of the family as Hagar was to Sarah the wife was taken as an inseparable companion to the husband during his life the concubine might bee put away as Hagar was from Abraham the wife was chosen whose issue should onely be heires of the house but the sonnes of the concubine inherited not as the sonnes of Gilead said to Iephtah Thou shalt not inherit in our fathers house for thou art the sonne of a strange woman Iud. 12.2 2. Now where all these properties concurred she was properly and truly a concubine such an one was Hagar who was neither contracted to Abraham by any solemne espousals nor yet had the government of the house but was at Sarahs checke neither continued shee all her daies with Abraham nor her sonne admitted to be heire 3. But where all these properties are not seene together but some one of them there sometimes shee that is the wife by a certaine abuse of the word â—s called a concubine as the Levites wife before shee was yet solemnly espoused unto him with consent of her parents is called his concubine Iud. 19.1 for as yet she did commit fornication with him but afterward having her fathers consent he is called his father in law vers 4. so here in this place Keturah is called Abrahams concubine for that her children were not admitted to be heires with Isaack but otherwise she was Abrahams lawfull wife And for the same reason sometimes a concubine is called a wife as Zilpah and Bilhah are said to be Iacobs wives Genesis 37.2 because their children were coheires with the rest and fathers of the tribes 4. There appeareth then great difference betweene Hagar and Keturah Hagar was neither solemnly taken to be Abrahams wife but given him onely for procreation and while Sarah Abrahams lawfull wife was yet living shee remained a bond-woman still and was not made free she was cast out of the house But Keturah was solemnly taken to be Abrahams wife she was a free woman Sarah was now dead she left not Abraham while she lived wherefore Keturah was not properly Abrahams concubine but for that reason onely before alleaged But Hagar was verily his concubine as Leo well determineth Aliud est uxor aliud concubina sicut aliud ancilla aliud libera propter quod Apostolus ad manifestandum haruÌ„ personarum diseretionem testimonium ponit ex Genes c. A wife is one thing a concubine another a free woman is one thing a bond another and therefore the Apostle to shew the difference of these persons doth alleage a testimony out of Genesis where it is said to Abraham Cast out the bond-woman and her sonne for the sonne of the bond-woman shall not be heire with my sonne Isaack Leo epist. 90. c. 4. citatur par 2. c. 32. q. 2. c. 12. concil Triburiens c. 38. QUEST IX Why Abraham sent away the sonnes of Keturah ABraham gave them gifts and sent them away from Isaack c. The reasons of Abrahams so doing are these 1. because that countrey was not like to hold them Abraham knowing that his seed should exceedingly multiply Perer. 2. Abraham did it to take away all occasion of strife that might fall out betweene brethren as for that cause before Abraham and Lot were separated Calvin 3. lest that Isaack and his seed might have beene corrupted by their evill manners and false worship whom Abraham did foresee not to belong to the people of God Perer. 4. The greatest reason of all was because the inheritance of that land was promised to Isaacks seed which he would not have disturbed by his other sonnes Muscul. Mercer QUEST X. What East countrey Abraham sent Keturahs sonnes into SEnt them Eastward to the East countrey c. 1. Not Eastward in respect of Isaacks dwelling for some part of the land of Canaan was so towards the East 2. nor yet Eastward in respect of the situation of the world for so India is counted in the East whither indeed Hierome thinketh that they were sent but it is not like that Abraham would send his sonnes so farre off 3. They were then sent into the East countrey in respect of Palestina as into Syria Arabia where the Ismaelites Idumeans and Midianites inhabited which countries in the Scripture are usually called by the name of the East as Iacob going into Mesopotamia is said to goe into the East country Gen. 29.1 Balaam came from Aram out of the mountaines of the East Num. 23.7 Iob also is said to have beene the greatest of all the men of the East Iob 1.3 4. Into these East countries they were sent not because the people there were addicted to art magicke whereunto Abraham saw his sonnes inclined as the Cabalists coniecture but it is like that those countries to the which he sent them were as yet vacant and unpeopled Mercer QUEST XI Of the computation of the yeares of Abrahams life Vers. 7. THis is the age of Abrahams life 175. yeares Pererius upon this place gathering into a summe the storie of Abrahams life falleth into many apparent errours in Chronology which briefly shall be noted 1. He saith that Abraham was borne in the seventy yeares of his father Terahs age whereas it is cleare seeing Araham in his fathers two hundred and five yeare was seventy five yeares old Gen. 11.32 12.4 that he was borne in the hundred and thirty yeare of his fathers age 2. As one absurdity being granted many follow and one errour breedeth many so upon this false ground he buildeth other uncertaine conclusions as that Abraham was borne after the flood 292. yeares whereas he was borne 60. yeares after an 352. after the flood for so long after is the 130. yeare of Terahs age 3. He saith that Noah died in the 58. yeare of Abrahams age whereas Noah died 2. yeares before Abraham was borne 4. Further he affirmeth Terah Abrahams father to have died in the 135. yeare of Abrahams life whereas he must end his life sixty yeares before in the seventy five of Abrahams age for so old was Abraham when he went out of Charran whence he departed not till the death of Terah Act. 7.4 5. He proceedeth further in this his new coyned Chronologie that Abraham died in the 467. yeare after the flood and 2123. yeares after the creation whereas it was the 527. yeare after the flood and 2183 yeares from the beginning of the world wherein Abraham left his life 6. Further he saith that Abraham left Sâ—m alive behinde him whereas it is certainly gathered that Sâ—m died 25. yeares before in the 15â— yeare of Abrahams life and 502. yeares after the flood Genes 11.11 QUEST XII How Abraham yeelded up his Spirit Vers. 8. HE yeelded up the spirit
Socrates and Agesilaus and Architas Tarentinus how they used to sport and recreate themselves with children lib. 12. de var. histor 3. Augustine further doth allegorize this sporting of Isaack Quid absurdum si Propheta Dei carnale aliquid lusit ut eum caperet affectus uxoris cùm ipsum Dei verbum caro factum sit ut habitaret in nobis What marvell if the Prophet of God did sport carnally to please his wife seeing the word of God became flesh to dwell with us But we need not so farre to fetch allegories the historicall sense is plaine and full enough QUEST VIII Of the great increase that Isaack had of his seed Vers. 12. AFterward Isaack sowed in the land c. 1. Isaack sowed not in any ground of his owne which he had purchased or bought with his money for vers 17. hee removeth and departeth from thence but he hired ground for his present use Calvin Mercer 2. Hee found an hundred measures not in respect of others or so much more than he expected or than that ground was wont to yeeld but an hundred measures for one which hee had sowed Perer. 3. The Septuagint read an hundred of barley mistaking the word for shegnarim signifieth measures or estimation segnaâ—â—â—â— barley Mercer It was therefore wheat which he did sow for the use and sustentation of his family or he had this increase generally in all the graine which hee did sow 4. Forrein writers doe make mention of greater increase Herodotus saith the countrey of the Euhesperiâ—es yeeldeth 100. fold of the Cynipians 300. fold lib. 4. Pliny writeth that in Byzacium in Africa for one bushell of seed they receive 150. of increase ouâ— of the same place the governour sent to Augustus Caesar 400. stalkes which came of one graine lib. 18. c. 10. But these were most fruitfull soyles that gave this increase in seasonable yeares whereas this countrey was barren where Isaack did sow and in the time of famine and therefore this increase was admirable Perer. QUEST IX Of the valley of Gerar where Isaack pitched his tents Vers. 17. ISaack departed and pitched his tents in the valley of Gerar c. 1. Though the word nachal signifieth a valley or brooke yet it is not fitly here translated a brooke as the Latine Translater readeth and Pererius justifieth the same for there was no need to digge wels where the water ran neither is it like these pits were made to containe the water that came downe as Perer. But in digging they searched for water and at the length found a spring vers 19. 2. Neither yet was it a fruitfull valley where Isaack now pitched his tents for then he needed not to have digged so many wels 3. But it is like to have beene a dale thorow the which the hasty raine that fell did run and so by reason of the sand and gravell which was carried downe it seemeth it was a barren plat neglected of the inhabitants wherein Isaack might dwell without envy Muscul. QUEST X. Of the wels of water first digged by Abraham and after by Isaack Vers. 18. ANd Isaack returned and digged c. The meaning is not that Isaack returned to Gerar to dig the wels againe which his father had digged before as both the English translations read for to returne to dig is nothing else but to dig againe as Iunius translateth 2. Neither were these other wels beside those mentioned vers 15. as Ramban Mercer For wee doe not read that Abraham ever dwelt in this barren dale of Gerar. 3. But as Rasi thinketh these were the same wels before mentioned which Abraham had first digged and the Philistims stopped and Isaack renewed them calling them by the same names vers 33. this was done before he came from Gerar and departing thence he diggeth new wels in the dale and calleth them by new names though some thinke he giveth new names upon new occasions to the old wels Calvin Mercer 4. He digged the wels of Abraham againe both for more certainty to find water and the labour was easier and he had better right unto them seeing his father possessed them before 5. Origen allegorizeth this story comparing the Evangelists and Apostles to Isaack which revived the wels of doctrine which the Patriarkes and Prophets had first digged and by the fountaine of living water he understandeth the true sense of the Scripture which we should dig for hom 12. and 13. in Genes 6. The Hebrewes also have devised here divers allegories some by these three wels understanding the three Temples the one built by Salomon destroyed by the Chaldeans the other reedified after the captivity and demolished by the Romans the third they referre to the time of their Messiah when they promise to their nation rehoboth that is roomth and liberty some by the wels renewed by Isaack understand the Proselytes converted to the knowledge of God by Abraham and corrupted by the Philistims whom Isaack againe restoreth ex Mercer But these fabulous allegories are not much to be regarded QUEST XI How the Lord protecteth his and is their peculiar God Vers. 24. THe Lord appeared unto him the same night c. 1. Whether God appeared unto Isaack being awake as Lippoman or asleepe as Tostatus it is not certaine out of the text Isaack had some infallible signe whereby he was assured of Gods presence Mercer 2. The Lord calleth himselfe the God of Abraham as being his peculiar God in respect of Gods speciall care and protection of Abraham and Abrahams singular faith and obedience toward God like as the heathen had their nationall gods which indeed were no gods the Assyrians worshipped Belus the Egyptians Isis the Tyrians Baal the Athenians Minerva the Samians Iuno the Lemnians Vulcan the Romans Quirinus c. But the Lord Creator of heaven and earth is the peculiar God of Abraham and of the faithfull Pererius 3. The Lord promiseth to be with Isaack that is to protect him God protecteth his foure wayes 1. By giving wisdome to foresee and prevent dangers 2. By preventing the occasions and delivering from the imminent perils 3. By repressing the rage of Satan and his ministers 4. By giving strength and patience to endure trouble Perer. QUEST XII Why Abimelech with the rest came to Isaack Vers. 20. THen came Abimelech c. 1. Some thinke it was not the same Abimelech which made a covenant with Abraham so long before well nigh 80. yeares but his son bearing the same name Abimelech which signifieth my father the King might be a common name to all the Kings of Gerar and so might Phicol which signifieth the mouth of all bee a title proper to the Captaines of the Army Merc. Muscul. But it is rather like that it was the same Abimelech because of the same chiefe Captaine Phicol who might bee now somewhat above 100. yeares old 2. Ahuzzah was a proper name of one of his chiefe friends not a nowne collective betokening the college or company of
of the vision and beside a reverent feare came upon him Cajetan 2. Which feare was not in respect of any danger from the which the Lord promised to deliver him Mercer nor yet such a feare as the wicked are stricken with all but a reverent feare such as the godly have when they enter into Gods presence Muscul. 3. This place was not the Mount Moriah as some think where afterward the Temple was built for Bethel and Jerusalem are far distant as is shewed before quest 5. neither is here Bethel a name appellative but proper given to that City which was called Luz before vers 19. but that fable of the Hebrewes that the Mount Moriah removed from his place and went before Iacob is ridiculous ex Mercer 4. He calleth it a fearefull place and the house of God both because God there appeared and the heavens opened and for that hee thought it a meet place to be consecrated to the worship of God Iun. and it may well signifie the Church of God where the Lord doth reveale himselfe to his servants Rupertus QUEST XIII Of the stone which Iacob powred oyle upon Vers. 18. HE tooke the stone that was under his head 1. These were neither twelve stones according to the number of the twelve tribes which did all grow into one as the Hebrewes imagine neither were they many stones as Iosephus for though he gathered divers stones about his head as Iunius collecteth out of the 11. vers yet one was fittest for Iacob to rest his head on and to reare for a pillar Mercer 2. The oyle did not fall from heaven as the Hebrewes nor yet is it like he had it from Luz but it was such as he carried with him for his refreshing in his journey and whereof there was great plentie in that Countrey Mercer QUEST XIV Whether Iacob did well in setting up a pillar and anointing it with oyle SEt up as a pillar and powred oyle 1. The word is matseba a pillar of jat sab which signifieth to stand three sorts there were of such pillars some for religious uses forbidden Levit. 26.1 some for morall to put the people in minde of some benefit as the twelve stones pitched in Jordan some for evill uses as Absolons pillar which he set up to keepe a memoriall of him 2. The Gentiles used superstitiously to powre oyle upon stones but Iacob taketh not this usage from them it is more like that Satan brought the Gentiles superstitiously to counterfeit those holy rites which holy men consecrated unto God and againe the Gentiles did adore and worship such stones as Arnobius confesseth of himselfe when he was yet an idolater when he saw a smooth stone anointed with oyle Tanquam inesset vis presens adulabar affahar I did speake unto it and flatter it as though some present vertue were in it But Iacob ascribeth no divine vertue unto this stone Perer. 3. Whereas they are forbidden to reare up any pillar Levit. 26.1 this fact of Iacob was long before the promulgation of that law and besides they are forbidden to erect any such pillar to bow downe unto it they might set up stones and pillars for commemoration of some worthy fact as Iosua pitched the stones in Jordan but not for adoration and so Iacob here doth set up this stone for a remembrance of this vision as also he doth consecrate it with oyle as peculiar for the service of God for in the same place he afterward built an Altar to God Gen. 35.7 but he was farre off from any superstitious opinion of this stone 4. Augustine findeth out here a greater mystery making this stone anointed with oyle a figure of Christ who is so called of his anointing Lib. 16. de Civit. Dei cap. 38. QUEST XV. Whether the City of Luz were built at this time Vers. 19. NOtwithstanding the name of the City was called Luz 1. There is another word alam which signifieth certainly truly which the Septuagint unskilfully joyne with Luz and make of both one corrupt name Vlammaus 2. Some thinke that there was here no City at this time but that Luz was built long after Calvin But the text it selfe sheweth that at this time there was a City and that Iacob being overtaken of the night lodged abroad in the field Mercer 3. Neither yet as some thinke did Iacob lodge in the City for the towne would have afforded him a softer pillow and whereas Iacob saith that God appeared unto him at Luz Gen. 48.3 he meaneth not the towne it selfe precisely but comprehendeth under that name the field where he lodged that belonged unto the City Luz QUEST XVI Luz and Bethel whether one City or divers HE called the name of the place Bethel c. A question is here moved whether Luz and Bethel were all one City seeing that the border of Iosephs inheritance Iosu. 16.2 is said to goe from Bethel to Luz for the solution whereof 1. It is not like that Luz and Bethel were two Cities at the first which being neare together were joyned into one and two principall parts of the same City retained the names of Luz and Bethel sic Tostat. Lyran. 2. Neither were there two Bethels one in the tribe of Ephraim another of Benjamins lot as Chimbi thinketh and Genevens in annot Iosua 18.13 for Bethel was bordering onely upon Ephraim but within the lot of Benjamin Iosu. 16.2 Iosu. 18.21 3. Neither was this Bethel as some thinke belonging first to Ephraim and then fell to Benjamins lot for no such thing appeareth but that originally it was allotted to Benjamin Iosu. 18.22 4. Nor yet need we to say with Pererius that Bethel is taken two wayes strictly for the very place where God appeared to Iacob excluding the City and largely as comprehending the City all together 5. But the truth is that there were two Cities called by the name of Luz one that ancient towne whose name was changed into Bethel another afterward built by one that went into the land of the Hithites which kept the name of Luz still Iud. 1.26 and this is that Luz spoken of in the place objected Iosu. 16.2 Masius in 16. Ios. Iun. 6. This Bethel by the Prophet Osee is called Bethaven 4.15 that is the house of iniquity because Ieroboam there set up his golden calfe 1 King 12. and not farre from Bethel was there a place called Bethaven Iosua 7.2 which name the other occasion concurring was translated to Bethel Perer. QUEST XVII How Iacob voweth that the Lord shall be his God Vers. 20. IF God will be with me c. 1. Iacob was farre off from conditioning with God that he should no otherwise be his God than if he performed these things 2. Neither doth Iacob here utter his infirmity as doubtfull of the performance of these things 3. Nor yet doth he thus say as though he thought the promise of God conditionall that he would not otherwise be his God unlesse he performed these things Perer.
of the place and laid under his head Iacob is set forth unto us as a singular example of labour and patience who both lay hard and fared coursly by the way Philo noteth hereupon Non decet virtutis sectatorem vita delicata c. A delicate life becommeeh not a follower of vertue This example serveth to reprove those who place their whole felicity in this life in dainty fare lying in soft beds and other such delicacies which was the happinesse of that rich glutton Luk. 16. Beside this example doth teach us that if we have the like hard entertainment in the world wee should comfort our selves by the example of Iacob Calvin So Saint Paul saith I have learned in whatsoever state I am therewith to be content I can be abased and I can abound Phil. 3.12 3. Observ. We must alwayes be going forward in our Christian course Vers. 12. THe Angels went up and downe None of them were seene to stand still upon the ladder but were in continuall motion either ascending or descending which teacheth us that in our Christian profession we should be alway going forward Qui non proficiunt necessario deficiunt They that goe not forward goe backward the Angels either ascend or descend Perer. The Wise man saith Hee that is slothfull in his worke is even the brother of a great waster Prov. 18.9 He that buildeth not up in Christian profession pulleth downe 4. Observ. Reverent behaviour to be used in the Church of God Vers. 17. HE was afraid and said how fearfull is this place c. Iacob perceiving that God was present and that the place where he was was Gods house because the Lord had there shewed himselfe he doth stirre up himselfe to a reverent feare as being in the sight and presence of God which his example doth teach us how we ought to behave our selves reverently and humbly in the Lords house Bernard well saith Terribilis plane loâ—us dignus omni reverentia quem fideles inhabitant quem angeli sancti frequentant quem sua praesentia Dominus dignatur A fearefull place indeed and worthy of all reverence where the faithfull inhabit the Angels frequent God himselfe vouchsafeth to be present as the first Adam saith he was placed in Paradise to keep it Ita secundus Adam versatur in Ecclesia sanctorum ut operetur custodiat so the second Adam is conversant in the congregation of the Saints to be working there and watching over them Bernar. serm 6. de dedication The Prophet David saith I will come into thine house in the multitude of thy mercies and in thy feare will I worship toward thy holy temple Psal. 5.7 5. Observ. To be content with our estate Vers. 20. IF he will give me bread to eat cloathes to put on c. Iacob requireth not any superfluous or unnecessary thing but onely needfull and sufficient provision like as the Prophet prayeth Give me not poverty nor riches but feed me with food convenient Pro. 30.8 We learne hereby to be contented with a little and not to covet aboundance there is a saying Cuiparum non est satis nihil est satis he that a little sufficeth not nothing will suffice the Apostle saith Godlinesse is great riches if a man be content with that he hath 1 Tim. 6.6 CHAP. XXIX 1. The Argument and Contents IN this chapter first is declared the entertainment of Iacob into Labans house where wee have 1. his communication with the shepheards verse 1. to 9. 2. his salutation of Rachel verse 9 to 13. 3. his manner of receiving into Labans house Secondly Iacob covenanteth with Laban for Rachel and serveth first seven yeares then Leah is given for Rachel by Labans craft after he serveth seven yeare more to enjoy Rachel vers 16. to 30. Thirdly the issue and fruit of Iacobs marriage is expressed the barrennesse of Rachel and the fruitfulnesse of Leah in bringing forth unto Iacob foure sonnes and the cause hereof is shewed because Leah was despised 2. The divers readings v. 1. to Laban of Bathuel the Syrian the brother of Rebeckah mother of Iacob and Esau. S. the rest have not these words v. 8. we may not B. G. we cannot caet iacol to can till all the shepherds be come together S. all the flockes caet and wee doe remove the stone H. they doe remoue caet verse 9. while they spake H. while hee spake caeter v. 13. Having heard the causes of his journey H. He told Laban all these words or things caeter v. 21. the daies of my service are fulfilled C. my daies are fulfilled caet v. 22. great troupes of friends being called together H. he called together all the men of the place caeter v. 27. fulfill seven yeares for her G. fulfill or passe over a weeke for her caeter so likewise v. 28. fulfill a weeke of daies of this marriage H. v. 30. obtaining the desired marriage he preferred the love of the second before the first H. he went into Rachel and loved Rachel more than Leah caet v. 35. he called T. she called cater 3. The Explanation of doubtfull questions QUEST I. Of the three flockes and the stone laid upon the wels mouth Vers. 2. THree flocks of sheepe lay there c. there was a great stone upon the wels mouth c. 1. I will omit the allegories that are here devised the Hebrewes by the three flocks understand the people Levites and Priests three orders in Israel others by the stone would have signified the doctrine of the Pharises which was an impediment to the knowledge of the law 2. They used to lay a great stone upon the wels mouth not only to preserue men from danger by falling into it but to keepe the water that it might not be troubled or corrupted for it seemeth there was great scarcity of water in that country Mercer QUEST II. Of Rachels keeping her fathers sheepe Vers. 9. RAchel came with her fathers sheepe 1. So was it the fashion of that country to set their daughters to keepe their sheepe as the seven daughters of Revel Moses father in law did Exod. 2.16 Rachel seemeth thereof to have her name which signifieth a sheepe Muscul. 2. Rachel was thus imployed and Leah stayd at home for that shee was the elder and now marriageable or because of her tender eyes which might not endure the sunne Mercer QUEST III. Whether Iacob rolled away the stone alone Vers. 10. HE rolled away the stone 1. Some thinke that he with the rest did remove this stone Iâ—n 2. But it is rather like that Iacob did it alone being now a man of perfect strength seventy seven yeares of age whereas the other might be youths and some maidens as also Iacob casting affection to Rachel might put forth his strength to shew her pleasure and to insinuate himselfe Mercer QUEST IV. Of divers kinds of kissing and whether it were lightnesse in Iacob to kisse Rachel Vers. 11. ANd Iacob kissed Rachel
sensible and visible for they appeared in the habit of heavenly souldiers as the like apparition was shewed to the Prophets servant 1 King 6. Mercer 3. The Hebrewes note that Iacob knew these to be the same Angels which he saw in vision to ascend and descend upon the ladder 4. And whereas Iacob is not said to meet them but they to meet Iacob therein appeareth the dignity and preeminence of the Saints whom the Angels are ready to attend upon Mercer QUEST II. Whether two armies only of Angels appeared to Iacob Vers. 2. HE called the place Mahanaim which word is of the duall number and signifieth two armies 1. Not as though God made one army and the Angels another 2. Or as though Iacob had at the first taken one company to be against him the other with him as some Hebrewes for hee knew them at the first to be Gods Angels 3. Neither were these two companies of Angels the one that brought him out of Mesopotamia the other that now received him into the land of Canaan as Rasi for these companies of Angels did all meet Iacob and offered their protection 4. Nor yet hath Iacob relation in this name to his hoast and company that made one and the Angels hoast which was the other as Iunius for Iacob had no reason to name the place by his hoast 5. But the duall number is here taken for the plurall as the same word Mahanaim is used Cantic 6.12 so that Iacob saw not precisely two armies of Angels one before another behind but he was compassed round with them beside the forme of the dual number is often applied to proper names though no reason can be yeelded of it as Ephraim Misraim so may it bee here Mercer QUEST III. Of the message which Iacob sent to Esau. Vers. 3. IAcob sent messengers to Esau his brother 1. R. Carus thinketh that Iacob sent Angels of his message to Esau for the word malachim signifieth the Angels vers 1. and generally messengers but this is too curious for if Iacob had sent Angels hee would not have given them Commandement and instructions what to say as he doth 2. Esau was now removed from his father before Iacob came Gen. 36.6 and it may be he had thereof intelligence from his mother Calvin He being now growne rich and seeing his wives were an offence to his parents but most of all desiring his owne liberty might remove into the land of Seir Calvin The countrey being neere adjoyning to Beerseba where Isaack dwelt Mercer 3. He sendeth to Esau 1. Because hee must needs passe by his countrey 2. And nameth himselfe his servant not thereby renouncing his blessing but yeelding temporall subjection for a time as David did to Saul though he were even then the annointed King 3. He maketh mention of his sojourning with Laban not so much to excuse the matter that he had not all this while sought to be reconciled to his brother as R. Carus as to report unto his brother what the state and condition of his life had been who as yet might be ignorant of it Mercer 4. He also speaketh of his cattell and riches that Esau should not thinke that he sought unto him for any need but only to have his favour QUEST IV. Whether Esau came with 400. men as an enemy or a friend Vers. 6. THe messengers came againe to Iacob 1. Some thinke the messengers spake not at all to Esau because they were afraid meeting him with foure hundred men but it is not like that Esau had notice of Iacobs comming but first from him by his Messengers 2. Neither did Esau come thus accompanied to make ostentation only of his power Musculus 3. Or to give his brother more honourable entertainment Calvin Mercer For he needed not then to have brought so many with him and he would have sent him some kind message before 4. Wherefore it is more like that Esau prepared himselfe to be revenged of Iacob as may appeare by Iacobs great feare which was not without cause and hereby also the power of God is more set forth that could in the very way change the purpose and counsell of Esau. QUEST V. Of the divers takings of this word in Scripture Vers. 10. WIth my staffe came I over the phrase is in my staffe this preposition in is diversly taken in Scripture 1. In is taken for with as Luk. 1.75 to serve him in holinesse that is with holinesse and so it is taken here 2. In for by Psal. 63.11 all that sweare in that is by him shall rejoyce 3. In for through noting power and helpe Act. 7.28 in him that is by him we live and move and have our being 4. In for to Psal. 136.8 hee made the sunne in potestatem for or to rule the day 5. In for because Hos. 5.5 they shall fall in their iniquity that is because of their iniquity 6. In for against Psal. 44.5 by thy name have we troden downe those that rose in nos against us 7. In for in stead Psal. 31.2 be unto mee in domum refugâ—i for or in stead of an house of defence 8. In for among Iohn 1.16 the word was made flesh and dwelt in nobis among us 9. In for with 1 Peter 5.2 feed the flocke qui in vobis which is in you that is with you committed to your care 10. In for of Habbac 2.14 woe to him that buildeth a towne in that is of bloud 11. In for before or at in the name of Iesus shall every knee bow that is at or before the name of Jesus Philip 2.12 in for under Psal. 91.1 he that dwelleth in the secret c. that is under ex Perer. QUEST VI. The cause of Iacobs feare Vers. 11. I Feâ—re him lest he will come and smite me c. Seeing that Iacob had the Lords promise for his safety Genes 31.3 Returne into the land of thy fathers and I will be with thee how commeth it to passe that Iacob is so greatly afraid for answer whereunto I neither thinke with Augustine qu. 102. in Genes that Iacob feared not his owne deliverance but that it should not bee without great slaughter for even Iacob feareth concerning himselfe lest hee will come and smite me 2. Neither as Lyranus was Iacob thus afraid because hee was to goe thorow his brothers countrey where hee and his might bee easily surprised Pererius thinketh that Edom was not in Iacobs way being entred into the land of Canaan already but to goe unto Beerseba or Hebron where Isaack dwelt which was in the south part of Canaan the way was by Idumea which lay south to Canaan Mercer But this was not onely Iacobs feare for Esau comming with 400. men even out of his owne territory had beene able to have spoyled Iacob and his company 3. Nor yet did Iacob doubt of Gods promise lest by reason of some sinnes which he might have committed in idolatrous Labans house it should be suspended as Lyranus
againe thinketh for Gods promise was absolute and renewed to Iacob at his departure out of Mesopotamia 4. Neither was this only a sudden and involuntary feare such as wise men naturally are subject unto upon a strange accident as upon the noise of thunder and some sudden evill message but they doe recover themselves againe whereas foolish men do continue in the same feare still as Epictetus the Stoike distinguisheth of feare but this was a judiciall and setled feare in Iacob as may appeare by his carefull preparation 5. Wherefore we must confesse that Iacob sheweth his weaknesse and infirmity that although looking to Gods promise hee had good confidence yet turning himselfe to the present danger he feared Iacob while he prepareth himselfe as the Hebrewes note for three things for warre for prayer for gifts therein doth well for we must use all good meanes at working under Gods providence yet in that he was perplexed with such a great feare it was his infirmity Calvin Mercer QUEST VII What present it was that came to Iacobs hand Vers. 13. HE tooke of that which came to hand 1. Not without any choyce as we use to say that which commeth next to hand as Muscul. For it is not like that he would send a present of his worst cattell 2. Some thinke he meaneth those cattell which came under his owne hand which he had the keeping of himselfe for so the pastorall charge is signified sometime by the feet Genes 30.13 sometime by the hand Genes 32.16 and by the rod Levit. 27.32 sic Iun. 3. But the plainer sense is that he sent a present of such things which came into his hand that is were in his power such as he had he sent he had no silver or gold to send but cattell Mercer QUEST VIII Of divers kinds of gifts Vers. 13. A Present for Esau his brother There are six sorts of presents or gifts 1. Charitable gifts bestowed upon the poore such as Cornelius gifts were Act. 10. 2. Choyce gifts bestowed upon those whom we chiefly love as Abrahams gifts to Isaack and Iosephs to Benjamin 3. Politike gifts for the obtaining of friendship such as Felix looked for at Pauls hand Act. 24.27 4. Covetous gifts when by giving a little one hopeth to obtaine a greater benefit as the men of Tyrus and Sidon by such gifts perswaded Blastus Herods chamberlaine to be a mediator for their peace because their countrey was nourished by the Kings land Act. 12.20 5. There are gratulatory gifts which one friend sendeth to another to rejoyce with them as the Jewes were commanded to doe to testifie their joy for their deliverance from Hamans conspiracy Esther 9.22 such a present did the King of Babel send to Hezekiah after hee was recovered from his sicknesse 2 King 20.12 6. There are gifts of honour testifying reverence and subjection such presents the three wise men offered to Christ such are the religious gifts employed for the service and honour of God 7. There are gifts of pacification to appease the wrath of such as are offended of which kind is Iacobs gift here Muscul. QUEST IX Of the number and kind of the cattell which Iacob sent Vers. 14. TWo hundred she goats 1. The whole number of all the cattell which Iacob sent was 550. and so many were the sacrifices in the law which were offered the whole yeare as the Hebrewes note beside they observe that every word of this verse endeth in Mem the like is found Num. 29. and these eight mems they will have to signifie the eight Kings of Edom Genes 36. before there were any in Israel 2. Further they observe that Iacob in great discretion knowing the nature of the cattell did thus sort out the male and female allotting one he goat to ten she goats and one ram to ten ewes but of labouring cattell one bullock to foure cowes of camels which are more employed for every female a male for so they count the camels with their colts to be but thirty in all fifteene female and fifteene male Camels which were the colts of the asses which were not so much used for carriage as the Camels there are assigned for two females one male foale 3. The Hebrewes are yet more curious in setting downe the times of coupling and comming together of creatures as for asses once in a weeke camels once in 30. dayes they prescribe also for men for labourers twice in a weeke for those that labour not oftner but these Rabbines pressing these matters so farre doe but bewray the salacity and wantonnesse of their nation and therefore they may be better omitted ex Mercer QUEST X. Of the ford Iabbock Vers. 20. HE rose up the same night 1. This is not the same night mentioned vers 13. but the night following the day comming betweene was sent in sorting out the cattell which Iacob sent for a present to Esau. 2. This ford Jabbock is in the borders of the Ammonites running betweene Philadelphia and Gerasa and falleth into Jordan Hierom some would have it so called of abuk which signifieth to strive or wrastle because Iacob there wrastled with God which word is used vers 24. Muscul. But it rather commeth of bakak which is to empty because it was emptied into Jordan and in this place it should seeme that Iacob was neare to Jordan where the two rivers joyned because he saith vers 5.10 I came over this Iordan Mercer 3. Whereas there is mention made but of Iacobs eleven children whereas hee had eleven sonnes and one daughter Dinah the Hebrewes thinke that Iacob locked her up in a chest and conjecture that it fell out as a punishment to Iacob that she was defloured of the Sichemites because hee refused to give her to Esau to wife who might have brought him to some goodnesse but these are frivolous conjectures Dinah is omitted because of her sex the Scripture is not so carefull to take account of the women and beside she was the youngest but Ioseph not above six or seven yeare old Mercer neither was Dinah a mother of the Israelites as these eleven were fathers and therefore not so diligently remembred QUEST XI Iacobs sight not spirituall or in vision but reall and corporall Vers. 24. THere wrestled a man with him to the breaking of the day 1. This wrestling of God in the likenesse of a man with Iacob was neither spirituall only as Hierome seemeth to think upon these words of Saint Paul Ephes. 6.12 We wrestle not against flesh and bloud but against powers and principalities c. 2. Neither was it done in dreame as R. Levi who thinketh that Iacobs thigh might be hurt upon some other occasion as by the wearinesse of his travell and the cold in the night and that hee dreamed of the same hurt But Iacob had little list to sleepe being in such feare of his brother likewise the continuance of the wrestling till the morning the reall and sensible hurt of his thigh the
father together Gen. 35.29 3. But whereas some inferre hereupon that Esau being thus ready to be reconciled to Iacob did follow his fathers precepts and doctrine and therefore doubt not but that he was saved it cannot be hence concluded certaine it is that Esau posterity did wholly fall away from the worship of God Mercer QUEST IV. Why Ioseph is named before Rachel Vers. 7. AFter Ioseph and Rachel drew neare c. 1. Ioseph is not put before Rachel that he might keepe her from Esau his rage and violence left hee might desire her being a beautifull woman as R. Salomon for Ioseph was but six yeare old and therefore not able to preserve his mother from any such attempts 2. Some thinke because Ioseph was Rachels onely sonne and dearely beloved of her he is named first Mercer 13. But it is more like that Ioseph being the youngest of all the rest went before his mother as mothers use to put their little ones first and so he is named according to his place Iun. QUEST V. Why Esau refused Iacobs present Vers. 8. WHat meanest thou by all this drove c. 1. The Hebrewes note that Esau his questions are short Iacobs answers large because it is the manner of proud stately men to speake briefly and hardly to bring forth halfe their words and beside Iacob often in his speech maketh mention of God so doth not Esau. 2. Esau asketh not whose droves these were as ignorant thereof but because he would in Iacobs presence take occasion to refuse the present 〈◊〉 2. It seemeth that Esau had not accepted of the present by the way which Iacob had sent before noâ— as Ramban thinketh as though the messengers were afraid of Esaus company and so fled away neither did Esau refuse it of hatred to his brother for Iacobs prayer was heard and it began presently to take effect neither yet doth Esau in refusing the present yeeld therein the birth-right to Iacob but he deserteth the receit thereof till he came to Iacob that he might shew his brotherly affection frankly and freely not purchased before or procured by any gift or present Iun. QUEST VI. How Iacob saith he had seene the face of Esau at the face of God Vers. 10. I Have seene thy face as if I had seene the face of God 1. Iacob flattereth not as some thinke to insinuate himselfe to his brother sic Tostat. but he speaketh from his heart 2. Neither as the Hebrewes doth Iacob to terrifie his brother make mention of that vision wherein he saw the Angell face to face 3. Not yet doth he meane as the Chalde readeth that he had seene the face as of some great or excellent man 4. Not as Augustine conjâ—ctureth by the name of God here doth hee understand such as the gods of the Gentiles were Sic non prajudicatur honori Dei And so these words doe not prejudice the honour of the true God in that he resembleth Esaus face to the face of God quaest 105. in Genes for Iacob was farre off from assuming into his mouth the name of the heathen gods 5. But in the effect Iacob saith thus much that he acknowledged this to be Gods worke that Esau was thus reconciled toward him and the friendly countenance of his brother hee taketh as an argument of the favour of God toward him Mercer Calvin Iun. QUEST VII By what reason Iacob perswaded Esau to accept of his present Vers. 11. TAke my blessing Iacob useth divers reasons to perswade Esau to take his present 1. Take it of my hand that is who am thy brother Marlor 2. He calleth it a blessing not in the passive sense as where with God had blessed him but in the active they used to blesse in the offering of their gifts this therefore should be a signe of perfect reconciliation that thereby they should take occasion one to blesse another Mercer 3. It is brought theâ— that is I have sorted it out and appointed it for thee let me not lose my labour 4. I have enough God hath blessed me it shall be no hinderance unto mee if thou accept of my present Vatab. QUEST VIII Whether Iacob lied in saying he would goe to mount Seir to his brother Vers. 14. TIll I come to my Lord into Seir. 1. Some thinke that Iacob did goe to Seir to his brother though it be not mentioned in the story but it appeareth by Iacobs excuse that if he feared to accompany his brother in the way he had greater cause to feare his brother at home in his owne Countrey 2. Some thinke that this was officio sâ—m mendacium an officious lie Tostat. and that Iacob promised one thing and purposed another Calvin But where the Patriarks acts may otherwise be defended we should not easily yeeld them to be infirmities 3. The Hebrewes make a mystery here as where Iacob saith Let my Lord goe before and I will follow they apply it to Esaus posterity who had the government of Kings 600. yeares before Israel had any King and in that Iacob promiseth to goe up to Seir they referre the accomplishment thereof till the comming of Messiah according to the prophesie of Obadiah vers 21. The Saviours shall come vp to mount Sion to judge the mount of Esau. But it is evident that Iacob here hath no such mysticall meaning speaking of his owne comming in his owne person 4. Wherefore it is rather like that Iacob did thinke to goe to Seir and so purposed but yet conditionally if God would or if he should see nothing to the contrary Iun. As all such promises are hypotheticall and conditionall and that upon better reasons he afterward changed his minde or was otherwise directed by the Lord Lyranus As Saint Paul purposed to goe into Spaine but it is like that he was otherwise letted and came not thithither QUEST IX Whether Saint Paul according to his purpose were ever in Spaine ANd here by the way though it be the opinion of divers ancient writers as of Cyrillus Athanasius Chrysostome Hierome to whom subscribe Tostatus Pererius that Saint Paul according to his determination was in Spaine yet it is more probable that being otherwise hindered hee arrived not there at all 1. Because he purposed to passe by Rome into Spaine Rom. 15.28 and to be brought on his way thitherward by the disciples of Rome vers 24. But when Saint Paul came to Rome he remained as a prisoner in his house having a souldier appointed to keepe him and so continued two yeares Act. 28.16 30. therefore it is not like that he was at liberty then to hold his purpose 2. Saint Paul being at Rome if he were thence delivered which is uncertaine did visit the East Churches presently Heb. 13.19 that I may be restored to you more quickly and purposed to continue and remaine with them Philip. 1.25 This I am sure that I shall abide and with you all continue If he quickly and speedily returned to the East Churches and continued
sonne or nephew as in this chapter there are two Anahs mentioned the one brother the other sonne of Sibeon vers 20.14 Mercer And further whereas Corah is not reckoned in the first place among Eliphaz sonnes vers 11.12 yet afterward he hath his place among the Dukes of Eliphaz vers 16. it is like he was the nephew rather than the sonne of Eliphaz who was famous among the rest and therefore is named among the honourable dukes of Eliphaz Iun. QUEST VI. When Esau departed from Iacob into mount Seir. Vers. 6. WEnt into a country away from the face of Iacob c. 1. This can neither be understood of Esaus first departure after Iacob was gone into Mesopotamia for Esau could not be said to goe away from Iacobs face he being absent and to say that Isaack reserved a double part for Iacob as the first-borne and sent Esau away it would have exasperated him so much the more 2. Neither yet was this the first time of Esaus going to dwell in Seir after Iacobs returne for Iacob sent messengers before to Esau into the country of Seir from whence he came with 400. men Gen. 32.3 And that exposition is somewhat rackt to interpret for from the face of Iacob before his comming Iun. for in the next verse the reason of Esaus departure is yeelded for that they not Isaack and Esau as Iun. but Esau and Iacob whereof immediate mention before was made could not dwell together by reason of their substance 4. therefore the right solution is that Esau first dwelled in the country of Seir while Iacob was in Mesopotamia removing from his father either upon displeasure for the losse of his birth-right or because of the unquietnesse of his wives that were an offence to his parents or for that he was allied by marriage to the Hivites that dwelt in Seir for Aholibamah was the daughter of Anah of Sibeon the Hivite Gen. 36.2.24 Muscul. But as yet Esau had not removed all his goods and substance to mount Seir which he had not full and peaceable possession of before the Hivites were thence expelled Rambâ—â— And afterwards Esau returned from thence to visit his father and having performed his last duty in the buriall of Isaack he then finally departed altogether sic August Mercer QUEST VII The cause of Esaus departure from Iacob Vers. 7. THeir riches were great and they could not dwell together These then were the causes of Esaus departure from Iacob 1. As it is here expressed their substance was so great that they could not inhabit together not as though the land of Canaan were not sufficient for both but that corner in Hebron where they inhabited as strangers was too scant for their great flocks of cattell Mercer 2. Beside Esau had a minde to mount Seir as fitter for his study and trade of life who was given to hunting Perer. and for that his wives were of that country and he had dwelt sometime there already 3. But most of all Gods providence herein appeared to separate these brethren both for the commodious and quiet dwelling of Iacob who would continually have incurred the offence of his brother as also herein the Lord provided for Esaus posterity that they should not dwell in Canaan lest with the rest of the Canaanites they might have beene destroyed by the Israelites to whom that land was promised Perer. QUEST VIII How the generations of Esau are said to be borne in mount Seir. Vers. 9. THese are the generations of Esau father of Edom in mount Seir c. 1. Edom is the name also of Esau but here it is taken for the Idumeans the posterity of Esau Calvin 2. Whereas before these sonnes here rehearsed were said to be borne in Canaan vers 5. we must either understand not that these generations were borne but dwelt in Seir Muscul. or it must be referred not to the sons of Esau which are againe rehearsed but to his nephewes his sonnes children which might be borne in Mount Seir Mercer QUEST IX Of Thimna the mother of Amalek Vers. 12. THimna was concubine to Eliphaz 1. Neither was this Thimna Eliphaz daughter which he had by the wife of Seir as the Hebrewes imagine which afterward was his concubine 2. Neither had Eliphaz a sonne called Thimna by this Thimna beside Amalech because 1 Chron. 1.36 Thimna and Amalek are numbred among Eliphaz sons for there Thimna the mother is set before Amalek her sonne because he was borne to Eliphaz of his concubine and therefore Iunius inferreth â—ell by way of explanation the sonne of Thimna Amalek 3. Yet Thimna and Aholibamah mentioned vers 40.41 are the names of men who were so called by the names of the first mothers of that nation Iun. 4. This Thimna then was the daughter of Seir the Sister of Lâ—â—an verse 2â— which being a little one might be brought up with Eliphaz his sonnes and afterward become his concubine Mercer 5. Amalek is here shewed to come of Eliphaz by his concubine Thimna to shew a difference betweene the right sonnes of Eliphaz and his bastard sonne Amalek of whom came the Amalekites whom God commanded to be destroyed whereas the Idumeans God would have to be preserved Mercer 6. Whereas vers 16. Amalek is counted among the sonnes of Eliphaz by Adah whereas his mother was Thimna it is like that Adah made him her adopted sonne and so he is numbred with the rest Luther QUEST X. Of Seir the Horite of whom the mount Seir was so called Vers. 20. THese are the sonnes of Seir the Horite c. 1. For the name Seir which signifieth hairie both Esau was so called Gen. 25.25 and this Seir who first gave the name to mount Seir before Esau came thither some of the Hebrewes thinke the place was so called Seir of the apparition of devils who shewed themselves as hairy men such as the Faunes were imagined to be But it is more like that the place tooke denomination of this Seir which there inhabited before Esau Mercer 2. Horite is not here an appellative but a proper name it signifieth free noble and they were the same with the Hiviâ—es as Sibeon the sonne of this Seir the Horite is called an Hivite Gen. 36.2 Iun. These were the ancient inhabitants of Mount Seir surprised sometime by the foure kings of the East Gen. 14.6 QUEST XI Whether Anah first found out the generation of mules in the wildernesse Vers. 24. THis is that Anah that found mules c. 1. The Septuagint make it a proper name reading ieemim not knowing as it should seeme what to make of it 2. The Chalde interpret it Giants that Anah found that is overcame gyants in the wildernesse in which sense the Lord is said in the psalme to finde out his enemies but then it should be eemim with alâ—ph not ieemim 3. Oleaster doth reade he found out maria sea or salt water in the wildernesse but then the word should be iamim 4. Hierome translateth hot waters for
choice of this out of Moses not onely as Hierome writeth because the Sadduces received no other parts of the old Testament but the five bookes of Moses but seeing the Sadduces out of Moses had made the objection against the resurrection it was fittest also out of Moses to confute them Perer. QUEST XIV How God is said here to descend Vers. 8. THerefore I am come downe to deliver them 1. As before their crie is said to ascend unto God chap. 2.13 so God here descendeth unto them as being moved unto pity by their grievious crie and complaint Borrh. 2. Yet God properly neither ascendeth nor descendeth but this is spoken according to our sense then God is said to descend out of heaven the seate of his glory when he sheweth some visible signe of his presence as here in the firy bush Piscator 3. God is said to descend sometime to take revenge and to shew his judgements as he is said to descend unto Sodome Gen. 18. sometime to shew mercy as here to deliver his people Simler 4. Here also some relation is had unto the situation of Egypt which was a low countrie and therefore the Lord here is said to cause them to ascend hence Borrh. 5. And alwayes this is to bee marked that when God is said to descend some notable event followeth when God is said to descend to see the sinnes of Sodome then that horrible overthrow of the City followed and when he came downe to hinder the building of the tower of Babel the strange confusion of languages was sent upon them so upon Gods descending here followeth the miraculous deliverance of Israel and Gods just vengeance upon Egypt Ferus QUEST XV. In what respect the land of Canaan is called a large country Hierome INto a good land and a large 1. Palestina in it selfe was no large country Hierome saith that in length from Dan to Bershebah it was not above 160. miles and in bredth from Joppe to Bethlehem not above 46. miles Hecateus Abderita as Iosephus writeth describeth Judea to conteine about thirty hundred thousand jugera that is akers of fertile ground both in length and breadth and in the whole content And the furlong or aker is so much ground as a yoke of oxen can plow in one day which is in length 240. foote and 120. foote broad that is fourescore yards long and forty broad counting 3. ordinarie foote to a yard It seemeth then that of it selfe it was no large countrie not altogether so big as the Kingdome of Naples in Italy It is therefore called a spatious and large countrie in comparison of the land of Goshen in Egypt where the Israelites were pent up and seeing seven nations more populous than the Hebrewes inhabited the land of Canaan it was abundantly sufficient for them neither when the people were most increased did they complaine of want of roome Perer. QUEST XVI Of the great fruitfulnesse of the land of Canaan A Land that floweth with milke and honie 1. These fruits are named for the rest by the figure called synecdoche where a part is taken for the whole the meaning is that the land abounded with the best fruits Iun. And these fruits are named which need least labour and travell of the rest Simler 2. And concerning the wonderfull fertility of this land the scripture giveth plentifull testimonie for first the spies that were sent to search the land found it to be very fruitfull as they shewed by the fruit thereof A land flowing with milke and hony Numb 13.28 which is an hyperbolicall speech that is it abounded Againe the land of Canaan is commended Deut. 8.8 for these foure commodities for wheat and barly for fruitful trees for springes of water and for mettals further considering the great number of inhabitants as in Davids time there were numbred 15. hundred thousand fighting men 1. Chro. 21. which is commonly esteemed but at the fourth part of the inhabitants for women and aged men and children all under twenty yeeres are excepted this countrie being of no greater circuite was of exceeding great fertility that was able to nourish so many hundred thousand 3. Hereunto also forren nations beare witnesse Hecateus before spoken of who lived in the time of Alexander the Great saith there were in Judea thirtie hundred thousand akers of most fruitfull land Aristeas in the time of Ptolomy Philodelphus King of Egypt giveth this testimony of this land that it abounded with Olive trees Vines and Palmetreeâ— with all kinde of spicerie gold and precious stones brought in by the Arabians with most fruitfull and pleasant fountaines and rivers and especially hee giveth commendation of Jordan the plaine medowes whereof contained 60. thousand akers of ground and that it did use to overflow the ground as Nilus and beside that unto the great City meaning Jerusalem sometime the people flocked out of the parts adjoyning to the number of 60. myriades that is 600. thousand whereof every one possessed an 100. akers of ground Likewise Iosephus much about our Saviour Christs time shewed that the fruitfulnesse of that land still continued and that all the fields in generall were very fruitfull both of corne and other fruit being compared with other countries but the fields of Jericho and Hierusalem exceeded all the rest and especially of Jericho where the Palme trees were so fat that they might presse out oyle by treading upon them Bochardus that lived 300. yeeres since and spent ten yeeres in the diligent search of that country after that it came into the possession of the Saracens of his owne knowledge and experience commendeth it for abundance of corne which groweth in great plenty out of the ground halfe tilled without any dung or compasse the fields are like unto our gardens full of all sweet herbes wine oyle hony there aboundeth and he strangely reporteth of a certaine fruit called the apples of Paradise which grow like unto a cluster of grapes an hundred together and every one of the bignesse of an egge the leaves of it are as long as a man and so broad that two of them will cover a man the tree lasteth but three yeeres and then out of the roote thereof springeth another Conies Hares Partridge Quailes Deere are there in great number and great store of Lions beares and other wild beasts hee himselfe had seene 3. thousand Camels in one heard 4. Therefore both Strabo lib. 16. and Hierom. are deceived which report even the Countrie about Jerusalem which Iosephus affirmeth to be more fruitfull than the rest to be dry and barren full of rockes and mountaines and therefore hee understandeth the flowing of it with milke and hony spiritually Ex Perer. QUEST XVII Whether the fruitfulnesse of the land of Canaan doe yet remaine NOw this fruitfulnesse of the land of Canaan 1. was partly naturall for it was fruitfull even when the Canaans did inhabite it before the Israelites possessed that Country and it so continued â—n part after they
were expelled thence and the Saracens surprised it as it is shewed before 2. But this fertilitie was much increased by the blessing of God as the Lord promiseth unto his people if they would feare him and serve him Levit. 26.4 5. and specially the extraordinary blessing of God upon the 6. yeere is an evident argument thereof which did yeeld increase sufficient to serve them for three yeeres for the seventh yeere the land did rest and the eight yeere they began to sow so that they did eat of the fruit untill the 9. yeere Levit. 25.22 3. But this blessing of increase and abundance was after turned into drinesse and barrennesse because of their sinne as the Lord threatneth that their heaven should be as iron and their earth as brasse Levit. 25.19 And in the time of the Macchabees the great increase of the sixt yeere was much abated for their store was soone eaten up so that they were oppressed with famine 1. Macchab. 6.53 54. Perer. And therefore it is no marvell if the fruitfulnesse of that land now being inhabited by the enimies of God be not answerable to the commendation given unto that Country in former times QUEST XVIII Whether the Cananites were a peculiar people by themselves INto the place of the Cananites 1. Iunius thinketh that this was the generall name of all those nations which inhabited the land of Canaan and that the particular and severall kindes of people are named afterward 2. But though sometime this name be generall unto all the rest as they are mentioned among the sonnes of Canaan Gen. 10.15 yet here and in some other places the Cananites are taken for a severall nation from the rest as Gen. 15.20 there are ten severall kindes of people rehearsed that dwelt in Canaan of which number the Cananites are reckoned in the eight place Piscator 3. And indeed it may diversly appeare that the Cananites were the same whom the Grecians call Phoenicians as Andreas Masius hath well observed in his learned commentaries upon the booke of Ioshuah for first the Septuagint in the fifth of Iosuah for the Cananites reade Phoenicians and the woman whom our Saviour dispossessed of a Devill by Matthew is called a Cananitish woman by Markâ— a Syrophenician beside these Cananites are said to dwell by the sea Num. 13.30 where the Phoenicians also inhabited likewise as Homer setteth forth the Phoenicians by their merchandise and traffike by sea and so consequently their deceit in bargaining so also the Cananites are noted in scripture for their craft Hosâ—a 12.7 and their marchandise insomuch that a merchant is called a Cannanite as Prov. 31.24 She giveth girdles to the Cananites or merchants Perer. QUEST XIX How many nations of the Cananites and why they were cast out THe Cananites the Hittites and the Amorites c. 1. There are here but six nations rehearsed the Girgashites are omitted the same number is not alwayes observed sometime they are all comprehended under the name of the Amorites Gen. 15.16 sometime of the Hittites Iosh. 1.4 sometime 3. nations are only numbred for the rest as the Hevites Cananites and Hittites Exod. 23.28 sometime ten nations are rehearsed as beside the usuall seven the Kenites Kenazites and Kadmonites Gen. 15. But usually these seven are named the Hittites the Girgashites the Amorites Cananites Perizzites the Hevites and Jebusites as Deut. 7.1 and so S. Paul testifieth that seven nations were cast out of the land of Canaan Act. 13.19 2. The Girgashites are omitted some thinke because they willingly gave place to the Israelites as the Hebrewes thinke and Augustine reported that the countrie people of Africa being asked whence they are will answer that they were Cananites they might then depart out of Canaan into Africa Siml But the contrary appeareth Iosh. 11.20 that all the Cananites were hardned saving of the Gibeonites It is more like that they were not a nation of any great power and therefore are not reckoned here by themselves but counted among the rest 3. Now in that God promiseth unto the Israelites their Country beside that the Lord may freely dispose of the earth being the supreme Lord thereof these Cananites were of the posterity of Cham and so under the curse and beside because of their sinnes wherein they continued without repentance they deserved justly to be deprived of their Countrie Ferus QUEST XX. What made Moses so unwilling to take this calling upon him Vers. 11. WHo am I that I should goe unto Pharaoh 1. Moses doth not of diffidence or disobedience refuse but of humility and modesty excuseth himselfe as Esay saith hee was a man of polluted lips Isa. 6.5 and Ieremie that he was a child Ier. 1 6. Simler And thus by making himselfe unable and unsufficient the Lord enableth him Pellican 2. Moses excuseth himselfe both by the unfitnesse of his person and the greatnesse and difficulty of the worke Iun. And hee knew that both he was odious to Pharaoh and all the Egyptians as also not well accepted of his brethren as appeared by that unthankfull Hebrew that upbraided him in whom was discovered the minde and affection of the rest Simler 3. But this is to bee marvelled at that Moses being so couragious and forward in Egypt in slaying of the Egyptian should now bee so unwilling wherein the like thing might befall him which was seene in Peter who offered himselfe to suffer much for Christ untill the time came so Moses might then of a forward spirit put forth himselfe having not yet weighed the weightinesse of the calling which was an act of his faith yet mixed with some humane infirmitie Simler QUEST XXI What signe it was that the Lord promised to Moses Vers. 12. THis shall bee a token unto thee that I have sent thee c. The most here doe understand this signe and token to bee that which followed afterward that they should serve God in that mountaine as the Lord gave Hezekiah a signe of deliverance which came to passe afterward that two yeeres they should eat of the frâ—it of the earth that sprang of themselves and the third yeere they should sow and reape 2. King 19.29 which things were fulfilled afterward Simler And the reason is because that which God promiseth nothing can hinder and certainly shall bee accomplished and therefore the signes which are to come doe helpe to confirme the faith Pellican Contra. But this seemeth not to bee the sense 1. Because of the perfect distinction athnah comming betweene which breaketh off the first clause of the sentence from the latter part 2. That instance given of the signe to Hezechiah proveth it not for at that time by reason of the invasion of the enemies which had invaded the Country by the space of two yeeres they lived of such things by the extraordinary blessing of God as the earth brought forth of it selfe Iun. and therefore that signe was in part fulfilled already 3. It is true that whatsoever God promiseth cannot be hindred
spirits hath no shew of any warrant at all in the Scripture which Pharisaicall superstition is reproved by our Saviour Matth. 23.5 for while their chiefe care was to bind such monuments unto their foreheads and hands in the meane time the law went out of their hearts The like superstition hath much prevailed in time past among Christians who by writing some parcell of Scripture as the beginning of the Gospell of S. Iohn and by hanging it about their necke or an Agnus Dei and such like thought themselves sufficiently garded against spirituall assaults Simler 5. Augustine is farre wide in the application of this ceremony for upon these words It shall be as a signe upon their hands thus collecteth Super manus id est super opera that is upon their workes and so inferreth hereupon that fides praeponenda est operibus that faith is to bee preferred before workes which assertion and conclusion of his is most true yet not proper or peculiar to this place August quaest 48. in Exod. QUEST VIII Of the redeeming of the first borne of uncleane beasts Vers. 13. EVery first borne of an asse c. 1. The first borne which were peculiar unto God were either of men or beasts the firstlings of the beasts were either cleane or uncleane the cleane were to be sacrificed the uncleane were either to be redeemed or else to be beheaded as the asse and other beasts of service but some could not be redeemed but they must be killed as the dog Simler 2. By the first borne of the asse all other uncleane beasts are signified this kind is put for the rest because there were great store of them in that country Iun. 3. The neck must be striken off lest that which was holy unto God should bee put to prophane uses Iun. and by the horror of this â—ight to testifie the ingratitude of the owner of the beast who had rather his beast should be killed than redeemed Pellican This breaking or cutting off the necke did signifie also the hard and stiffe necke of the people which in time the Lord would bend and breake Borrh. 4. God would have the first borne of uncleane beasts also to be peculiar to him although they were not ordained for sacrifice yet were they otherwise necessary and profitable for mans use and to let them understand that to God nothing was uncleane which he had made but he saw all things to be exceeding good Pellican QUEST IX Of the conditions required in the first borne of cleane beasts Vers. 12. THe males shall bee the Lords c. 1. Three things are required in the first borne of beasts which should be offered unto God 1. That they should bee of cleane beasts for it was not lawfull to present any uncleane thing unto God Vatab. 2. Then the first borne to acknowledge God the giver and author of all things which we have Pellican 3. They must be males because the best and most perfect things must be given unto God and this was a type of that perfect man Christ Jesus whereunto the Apostle alludeth when he saith Till we all meet together c. unto a perfect man and unto the measure of the age of the fulnesse of Christ Ephes. 4.13 Borrh. 2. Elsewhere in the law there are three other rules set downe to be observed in the consecration of the first borne as first that the first borne should bee seven dayes with the damme and upon the eight day it should bee given unto God Exod. 22.30 which time was set both to prevent the fraud which might bee used in offering things soone taken from the damme which were of no use nor service and so the Lord should be defrauded aâ— also in this perfixed time of 8. dayes there was a correspondency to the law of circumcision which was limited to the eight day Gen. 17.12 Calvin Secondly in voluntary oblations they were forbidden to dedicate unto the Lord any of the first borne because it was the Lords already Levit 27.26 which was to prevent and to meet with mens hypocrisie that would pretend devotion in offering somewhat unto God but yet would give him nothing but that which was his owne already Thirdly they were commanded Neither to doe any worke with the first borne bullocke nor to sheare their first borne sheepe Deut. 15.19 this was commanded to stay mens covetousnesse that although they would not defraud the Lord of his first borne yet would take so much profit of it as they could therefore they are charged to offer unto God his first borne without any diminution neither to present a first borne bullocke worne out with labour or a shorne sheepe Calvin QUEST X. Of the law of redeeming the first borne of men Vers. 13. LIkewise the first borne among thy sonnes shalt thou buy out with money 1. The reason of this exception was both because it was an impious thing to offer any humane sacrifice unto God Simler such were the impious sacrifices of the Heathen to consecrate their sonnes through the fire unto their abominable Idols which the Lord forbiddeth his people to doe That they should not give of their children to Moloch Lev. 20.2 Another reason was because the Lord had determined that the Levits should be consecrate to his peculiar service in stead of the first borne Calvin 2. There are two kinds of exchanges made for the first borne one was for that time only when the Levites were taken for the Lord in stead of the first borne as the males of the Levites from one moneth old being 22000. were given unto God out of all Israel for their first borne which came to 22270. persons and the odde 270. persons were redeemed for money every one being set at 5. shekels Numb 3.47 The other redemption was perpetuall which was made with money for every one of their first borne they were to give five shekels Numb 18.16 3. The first borne also were two wayes to be redeemed one was peculiar unto the first borne to redeeme them with money the other was common not only unto the first borne but unto all males which should be borne that the mother at the time of her purifying should offer a lambe or a paire of turtle doves or of young pigeons Levit. 2.6.8 but this offering served rather for the purifying of the mother than for the consecrating of the child Both these lawes were fulfilled in the birth of our Saviour Christ for both hee was presented unto God as the first borne and his mother brought an oblation according to the law Luk. 2.23 24. Ferus 4. There were also two kindes of consecrating the first borne the one wherein the Lord had a right unto them as unto the first borne of cleane beasts which were to be sacrificed in which case the first borne were to be redeemed the other when they were consecrate unto Gods speciall service in the tabernacle as Anna vowed Samuel unto God or to a more strict kind of life as Sampson
is concerning that miraculous monument of the traceings of the chariot wheeles these things were miraculous indeed and shew it to be Gods extraordinarie worke beyond the wit of man or the power of nature 1. It was a great miracle that a way should be made through the Sea to the very bottome the water useth to ebbe onely about the shore not in the bottome and depth of the Sea 2. That the waters stood up as a wall on each hand it was also miraculous and contrarie to the nature of the liquid element of water 3. That such a great winde should bee raised on the sudden and drie the ground in so short a time was also admirable 4. That the waters returned upon the Egyptians on the one side of the Sea when as yet the Israelites were not all gone over on the other it was wonderfull Perer. 5. That the winde and storme was so strong upon the Egyptians with thunder lightning and raine Psal. 77.18 that the wheeles of their chariots were taken off while the Israelites passed on quietly it was a thing of great admiration 6. Gods providence also was seene in that not one of the Egyptians remained nor yet one of the Israelites were missing 7. The casting up of the bodies of the Egyptians and of their armour also as Iosephus thinketh which was after distributed among the Hebrewes was extraordinarie whereas such things use to sinke at the first 8. The driving of them to the contrarie shore which was further off was Gods speciall worke 9. The Egyptians desperate following of them into the Sea when they saw the waters stand up as a wall is much to be admired 10. But more the couragious and speedie passage of the Israelites through the wide and large Sea in the compasse of one night QUEST XVIII The division of the red Sea and of the river Iordan compared together BUt to compare this miracle of dividing the red Sea by Moses with the parting of the river Jordan before Iosuah 1. In some points they agree together both of them were wrought by an extraordinarie power both were done to the same end for the passing over of the people of God and they had the like effect the setting forth of the power of God 2. But herein they differed 1. The Sea was divided to deliver them from danger of their enemies Jordan to bring them into the land of Canaan to encounter with their enemies 2. There at the stretching of Moses rod the waters parted here at the presence of the Arke 3. There the waters stood up on each side as a wall here the upper waters onely stood up on an heape the nether waters were cleane cut off and ran into the dead Sea 4. Here twelve stones were set up for a monument there no such thing was done because they were not to returne thither againe but Jordan was alwayes in their sight 5. There a great wind was raised to drie the ground here none such needed because the chanell of Jordan was sandie and hard 6. There the people were guided by the leading of the cloudie and fâ—rie piller but here they needed it not being come into an habitable countrie whereas then they walked in desert and unknowne places 7. There a solemne thankesgiving was given immediatly unto God here in stead thereof the people were circumcised in Gilgal Iosh. 5.8 There the Egyptians were overwhelmed in the waters but here no such revenge was taken upon Gods enemies but the people of God onely provided for 3. So that simplie the dividing of the Sea was a more glorious and wonderfull worke than the other 1. Because as the Sea was larger than the river so the miracle in the standing up of the greater waters was greater 2. The people were at this time more distressed and therefore their deliverance more joyfull 3. The destruction of their enemies doth also set forth this worke beyond the other 4. The great fame also that went of this miracle more than of the other which was spoken of among the Gentiles as Rahab of Jericho taketh notice of it Iosh. 2. And the Philistines also heard of the Lords wonderfull working among the Egyptians 1. Sam. 6. â—0 4. But yet in two respects the parting of Jordan was more strange than the dividing of the red Sea 1. Because Jordan had a perpetuall current running along into the dead sea and therefore the upper waters which ran from the fountaine and head of Jordan were either miraculously staied in the spring from flowing out or else they did swell into an heape as high and huge as a mountaine still increasing which of the two is most agreeable to the text The waters that came from above staied and rose up upon an heape Iosh. 3.16 2. The other thing singular in the cutting of Jordan was that this huge heape of waters after Jordan came together againe abated by little and little and fell not all at once for the water being so much higher than the bankes would have overflowne all the Countrie if they had not been restrained by the power of God and brought to their ordinarie course Perer. Here follow certaine questions of the overthrow of the Egyptians in the red Sea QUEST XIX Of the blindnes of the Egyptians running upon their owne destruction Vers. 23. ANd the Egyptians pursued Herein appeareth the just judgement of God upon Pharaoh that they were so blinded that they run headlong into their owne destruction and follow the Israelites into the Sea of this their blindnes the reasons were these 1. The longanimitie and patience of God toward them in sparing their lives hitherto and onely touching their ground and cattell and first borne in those ten plagues 2. Their malice in desiring to be revenged of the Israelites 3. Their covetous and greedie desire to recover their substance Ferus 4. Iosephus addeth more Cum incolumeâ— illos terram tenere videbaut sibi quoquâ— cundem eventum pollicebantur When they saw that the Israelites did walke on the ground they did promise unto themselves the same event But they were deceived for that way was made for those that fled from their enemies to escape them not for the enemie that pursued the innocent to destroy them 5. But the greatest cause of all was that God had given them over to a reprobate sense Spiritu vertigiâ—is in reprobum sensum abducuntur They are carried headlong by a brainsicke spirit into a reprobate sence Pellican maxime eos excacavit judicium Dei Most of all the judgement of God blinded them And these foure are the ordinarie causes of the excecation and blinding of men abusing of Gods long suffering malice covetousnes and Gods justice concurring in giving the wicked and obstinato over to themselves Ferus QUEST XX. VVhy the Lord looked in the morning toward the Egyptians Vers. 24. NOw in the morning watch when the Lord looked c. 1. The Lord is said to looke and behold two wayes either in mercie as Mary in
Simler Vatab. Genâ—vens QUEST XVI What manner of fowles were sent whether they were Quailes Vers. 13. AT even the Quailes came c. 1. The Septuagint translate the Hebrew word shâ—la◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ortygometrâ— which is not the Quaile but a bird of a greater sort much bigger but not much unlike a Quaile as Aristotle describeth which is the King and Captaine of the Quailes and goeth before them but the Rabbinesse as David Kimhi Salomon doe take it for the usuall bird called a Quaile 2. But this doubt will be made because both Pliniâ— and Solinus doe write that the Quaile is but unwholesome flesh because it feedeth of poisonfull herbes and Galeâ—e saith that the Quaile eateth of Helleborus and beside they say that it hath the falling sicknesse and the claw thereof is used to hang about their neckes that are troubled with that disease But hereunto it may be answered that many fowles which feed of grosse and unwholesome meat yet doe yeeld wholesome and nourishing flesh for mans food and wee see by experience that the Quaile is held to be dainty meat and found to bee nourishing and not much unlike the Partridge and therefore Aristotle treateth of them both in one and the same Chapter Simler And further if it were admitted that the Quaile is of it selfe no wholesome meat who doubteth but that the Creator which sent them could make them wholesome and savoury to his people Pelarg. 3. Therefore the Lord rather in sending Quailes not beefes or sheepe or such other grosser flesh doth therein shew his power that was able to provide for them of the best hee testifieth also his love in sending them the best and he would thereby take occasion of murmuring away which they would have fallen into if God had fed them with the worst and grossest flesh Ferus QUEST XVII Whether the comming of the Quailes were a naturall worke SEcondly it is questioned whether the comming of these Quailes were an ordinary and naturall thing 1. Seeing that those Arabian coasts doe abound with such kind of fowles and Plinie writeth that they use to passe over the seas in such numbers that resting upon the masteâ— of ships they put them in danger of drowning and in Italy in the sea coasts about Pisaâ—â—rus they flock in such numbers that a great sort of them are taken by the inhabitants Beside they use in the spring to fly into the Northerne countries and in the Autumne to returne againe into the Southerly parts and it was now about the spring time when they were sent upon the camp of the Israelites 2. But notwithstanding these allegations this appeareth to have beene a miraculous worke above the ordinary course 1. Because God promised hee would send them flesh but if the Quailes would have come otherwise by ordinary flight such promise needed not to have beene made 2. Though Quailes use to take their flight in great troupes yet for so many to come together to suffice 600. thousand people and more was beyond the compasse and reach of ordinary experience 3. The place also maketh it seeme the more strange for the Quailes living upon the fruits of the earth would not of themselves have taken their flight into barren and desert grounds such as these were but rather unto the fertill and fruitfull countries Simler Pelargus QUEST XVIII Whether this story of the sending of the Quailes and that Num. 11. be all one A Third question remaineth whether this sending of Quailes be the same with that which is mentioned Num. 11. Some thinke that it is the same story though remembred in two sundry places of this opinion seeme to bee Ferus Bâ—rrh Genevens But that these are two divers stories and that the Quailes were two sundry times sent it may appeare by these reasons 1. Because this sending of Quailes was in a divers place from the other this was done in the desert of Sin the other in Kibroth hattavah after they were departed three dayes journey from the wildernesse of Sinai Numb 10.33 and 33.16 Pelarg. 2. These Quailes came in the second moneth on the 15. day but the other after they had received the Law in mount Sinai Simler 3. These Quailes were given but to satisfie them for one time there they are satisfied with them a moneth together Calvin 4. These Quailes onely covered the Campe because they were but to suffice them for once those fell a dayes journey without the hoast on each side because they were to feed on them a moneth together Tostat. quâ—st 5. 5. Here no punishment followed but there the wrath of God was kindled against them and they were smitten with a very great plague while the flesh was betweene their teeth Osiander But here two principall doubts will be moved First Why the people were punished then for lusting after flesh and not now The answer is because God in his fatherly compassion and longanimity did beare with them now but being often provoked with the same sin he will no longer forbeare Osiand Beside their murmuring now being in extreame want destitute of all manner of food was more excusable than the other proceeding of wantonnesse when they were fed with Manna Simler Secondly it will be objected that Moses Numb 11.21 doubteth how the people being 600. thousand should have all flesh given them which Moses would have made no doubt of if the like miracle had beene done before To this it may bee answered 1. That so in Rephidim when the people murmured for water Moses smote the rocke and there came out water yet hee doubted when hee was to strike the rocke againe at another time Numb 20. 2. Beside at the first time the Quailes came but one evening and served but for one refreshing but at the other time the Lord promised that they should have flesh for a moneth together therefore Moses might not simply doubt of the sending of Quailes but that they should be fed with them so long together Simler So then notwithstanding these objections it is evident by the reasons before alleaged that the Quailes were twice sent unto the Israelites and Iosephus also accordingly reporteth this story in two severall places as twice done Lib. 3. Antiquit. cap. 1. and againe cap. 12. This also is warranted by the Psalm 78. vers 20. where mention is made of the streaming of the water out of the rocke before they had flesh given them whereas the first giving of flesh came before that miracle of bringing water out of the rocke Exod. 17. QUEST XIX Whether the Man were a kind of dew Vers. 13. ANd in the morning the dew lay round about the hoast and when the dew that was fallen was ascended c. 1. Some by this dew understand the Manna it selfe which was as a kinde of congealed dew and lay round about the hoast Lyran. But it is evident that beside the Manna there was a dew also together with the which the Man did fall Num. 11.9 2.
businesse fall into that very time when the people were preparing themselves to receive the law 2. Neither is it like that Iethro came immediately after the giving of the law for Moses stayed 40. dayes with God in the mount and then comming downe he judged the people for their Idolatrie which was no time to give entertainment to Iethro all the host being in heavinesse and after that Moses stayed 40. dayes more so that it was toward the end of the first yeare or the beginning of the second when Iethro came This is Tostatus second reason Contra. All this is easily granted and admitted that Iethro came not immediately after the law was given but this sheweth not that he came not before the giving of the law as is before declared 3. Againe seeing Iethro returned into his Countrie in the second yeare the second moneth when they were about to remove their campe from mount Sinai Numb 10.30 it is not like that hee would stay a whole yeare with Moses out of his owne Countrie Tostat. Contra. That storie concerning Hobabs departure who also is Iethro is transposed and that communication which Moses there hath with his father in law was had before that time which storie is here alleaged because it was there more fully to bee handled Iun. Seeing therefore that one of the stories must of necessitie be transposed and set out of his place it is for many reasons more agreeable to the order of the things which were done to referre that storie Numb 10. to this place than to joyne this unto that for immediately after that storie there inserted of Hobabs departure followeth in the next Chapter Num. 11 the constitution of the 70. Elders which was a divers ordinance from Iethros device of constituting Captaines over thousands hundreds and fiftie and like not to have followed immediately upon the other because Moses having made so many coadjutors so lately by the advice of his father in law which did helpe to beare the burden with him would not so soone have complained till he had had full triall and exâ—ience of that forme of government that he was not able to beare the people alone as he doth complaine Numb 11.14 4. Further it is objected that at Iethro his comming hee gave that advice for the appointing of under officers and Judges but this was done in the second yeare what time they were to remove from mount Sinai as Moses himselfe sheweth that it was about the same time when the Lord spake unto him to depart from Choreb Deut. 1.6 9. Tostat. Contra. Moses indeed saith I spake unto you the same time saying I am not able to beare you my selfe alone but these words The same time must not be restrained to the time of the Lords speaking unto them to remove from Choreb for how could that choice of officers be made in the instant of their removing but it must be understood generally of the time of their stay and abode by the mount Choreb Iun. 2. Wherefore the more probable opinion is that Iethro came unto Moses while they encamped about Choreb before they removed to the wildernesse of Sinai and there received the law in that order as it is here set downe by Moses 1. Because no anticipation of time or transposing of the storie is to be admitted in Scripture where no necessity of the sense enforceth it now here is no such necessity to urge us to thinke this storie to be set out of the place neither any inconvenience need to be feared in admitting the same to be done in this order as Moses hath penned it as is before shewed in the particular answer to the severall objections 2. The nearenesse of that place doth perswade as much that seeing Midian was not far off from Choreb where Moses had used to keepe his father in lawes sheepe it is like that Iethro invited by the nearenesse and opportunity of the place tooke this journey Lyranus And though Moses when he departed with his wife and children lodged by the way that might be because the children were young and tender and so he tooke easie journeyes or the day might bee farre spent when he tooke his leave of his father in law as when in the like case the Levite departed from his wives father Iud 19. 3. Neither is it like Moses with the host of Israel lying so neare unto Midian so long together well nie a yeare that Iethro would deferre so long to bring Moses wife and children unto him or that Mosâ—â— would all that while endure their absence from him Lyranus 4. The text sheweth that the report of those things which the Lord had done for Moses and Israel brought him thither it seemeth then that as soone as he had heard of the same of the late victory of the Amalekites Iethro dispatched presently to goe unto Moses Iosephus QUEST VIII Wherefore Iethro sent before to Moses Vers. 6. ANd he said to Moses 1. Iethro said thus by some messengers which he sent before to Moses which both shewes his humanity he would not presse upon Moses unawares though he were his father in law Simler And he did it Vt honestius reciperentur That they might be received in better manner for Moses honour Lyran. Tostat. It is like also that Iethro came with some troupe and company and therefore could have no safe passage or entrance without some safe conduct from Moses for the Israelites did stand upon their watch and guard because of their enemies which were round about them Simler It might be also that Iethro did this in humility not presuming to joyne himselfe to the people of God before he had made Moses acquainted Ferus QUEST IX Of the manner of Moses entertainment Vers. 7. ANd Moses went out to meet c. 1. Moses humility joyned with humanity appeareth in going forth to meet his father in law whom hee reverenceth as his elder and his father in law though in other respects Moses being the Ruler of such a great people and endued with such an excellent gift in the power of miracles were the more honourable person Tostat. 2. Then Moses sheweth his love in kissing him which was used then and is yet in some Countries as a signe and testimonie of love Marbach 3. Then his courtesie appeareth each in asking the other of their welfare and health Pelarg. 4. His beneficence and hospitality is declared in bringing him into his Tent. Pelarg. that they might better commune within of their affaires than abroad Lyran. This was Moses peculiar Tabernacle which he pitched without the host chap. 33.7 and whereupon the cloud used to rest before the great Tabernacle was set up Tostat. It was not that great Tabernacle where the Arke afterwards was put for it was not lawfull for any Gentile to enter therein Hugo de Sanct. Victor neither was yet that Tabernacle spoken of QUEST X. Why Moses declareth all these things unto Iethro Vers. 8. THen Moses told his father in law
people was in the first yeare of their departure out of Egypt because the Tabernacle was set up the first day of the first moneth in the second yeare chap. 40.17 and the people were numbred before that to contribute to the Tabernacle But that other account of the people was on the first day of the second moneth in the second yeare of their comming out of Egypt Numb 1.1 Tostatus qu. 6. QUEST X. How many pound weight a talent had and how many sicles went to a pound Vers. 25. THe silver was an hundred talents Which made six hundred thousand halfe sicles answerable to the six hundred thousand that were numbred for everie one halfe a sicle that is three hundred thousand sicles so that it is evident out of this place that a talent contained three thousand sicles an hundred talents making three hundred thousand sicles 1. Iosephus valueth the talent of the Sanctuarie at an hundred pound which they call minae by which account there must be allowed thirtie sicles unto a pound which maketh fifteene ounces for there must not be above three thousand sicles in a talent 2. Oleaster maketh the talent of the Sanctuarie an hundred and twentie pound double to the common talent so also Iunius and most Hebrewes and hee alloweth an hundred and twentie sicles to a pound but by this reckoning we shall have above twelve thousand sicles in a talent which must not be admitted 2. Iunius putteth an hundred and twentie pound to the talent of the Sanctuarie Annot. Exod. 25. and to everie pound he alloweth an hundred sicles Annot. Ezech. 45.12 but then there will be about twelve thousand sicles in a talent whereas here there are reckoned but three thousand 4. The most allow sixtie sicles to a pound grounding their opinion upon that place Ezech. 45.12 where it is usually translated the shekel shall be twentie gerahs and twenty shekels and five and twentie shekels and fifteen shekels shall be your maneh or pound Ribera Montanus Genevensis following David Kimhi But there cannot goe so many shekels to a great talent which is held to containe an hundred and twentie pound for then we shall have above six thousand sicles in a talent and beside sixtie shekels make thirtie ounces which both in the account of the Hebrewes and Greeks exceedeth the weight of a pound That place in Ezechiel proveth no such thing for to what end should such divers sums be named of 20.25.15 shekels to make up the weight of the maneh or pound the meaning is that all those severall peeces of coyne some of twentie some of twentie five some fifteene shekels and the pound it selfe should be valued according to the shekel containing twentie gerahs Iun. 5. Montanus valueth the talent at a thousand eight hundred sicles which make nine hundred ounces But it is evident out of the text here as is before shewed that everie talent had three thousand sicles which make a thousand five hundred ounces 6. Vatablus setteth the usuall and common pound at sixtie sicles Annot. Ezech. 45.12 but the pound of the Sanctuarie hee taketh to have contained more Montanus thinketh otherwise that the usuall pound weighed but twentie five sicles and that the great pound contained sixtie sicles But to put sixtie sicles which make thirtie ounces to a pound cannot be shewed as I thinke to have beene used in any countrey 7. Lyranus finding so much uncertaintie in the just valuation of the talent leaveth it as a thing doubtfull to be determined because the waights of gold and silver doe much varie in continuance of time 8. Simlerus will have the talent either to containe sixtie pound and everie pound fiftie sicles or the talent to be valued at fiftie and everie pound at sixtie ounces and so the talent shall containe in all three thousand sicles but as it is alleaged before I cannot finde amongst the divers weights which have been and are used in divers places that any pound was set at thirtie ounces there is the mina Alexandrina the pound of Alexandria which weighed twentie ounces mina Ptolemaica the pound of Ptolemais which had eighteene ounces mina Medica the Physitians or Apothecaries pound at sixteene ounces and the usuall Attike pound which contained an hundred drachmaes whereof eight goe to an ounce which make twelve ounces and an halfe but none of these reach unto thirtie ounces 9. Wherefore before the rest I preferre the opinion of R. Salom. who alloweth unto the talent of the Sanctuarie an hundred and twentie pound that is a full or large hundred for the word chicar which we translate a talent Hebraei dicunt centenarium the Hebrewes call an hundred weight Lyran. And unto everie pound he giveth 25. sicles and no more which make twelve ounces and an halfe the just Romane pound And so Montanus thinketh that the usuall pound contained an hundred drachma or zuziâ— which was the fourth part of a sicle and the eighth part of an ounce So also the Chalde for the fourth part of an ounce read zuzim 1 Sam. 9.8 And thus in a just account reckoning 25. sicles to a pound and the talent at an hundred and twentie pound there will be found in everie talent three thousand sicles The greatest objection against this account is this because where it is said 1 King 10.17 That three pound of gold went to a shield in another place 2 Chron. 9.16 three hundred shekels of gold are said to goe unto a shield by comparing of which places Iunius doth confidently inferre that a pound called in Hebrew maneh did containe an hundred shekels To this objection three answers may be made 1. Vatablus seemeth to thinke that there were divers kindes of weights the lesse at sixtie ounces and the greater which contained more but beside that it is not like that divers weights and measures were allowed among the Israelites which the Wiseman condemneth saying That divers weights and measures were an abomination to the Lord Prov. 20.10 There is no reason why these shields being made for civill and prophane uses and were laid up not in the Temple but in Salomons house in Lebanon should be accounted to bee made after the great weight of the Sanctuarie 2. Vatablus hath another answer beside that the three hundred peeces of gold were in value not in weight three pound of gold so that in one place the weight is spoken of in the other the valuation the like difference is to be seene in our silver coyne for a pound in value and estimation is twentie shillings but in weight there goeth thrice so much to a pound 3. It may further also be answered that whereas the word shekel is not in the originall but is inserted by way of interpretation as well some other peece may be understood as the drachma the dram called in Hebrew drachemonim Nehem. 7.72 not much unlike in sound to the Greeke and Latine word the Syrian Translator calleth it zuz Luke 15.8 and so the Chalde
selling of Ioseph and of Christ to agree in the summe who was sold for 30. pence but it is not necessary that the type should be answerable in every particular circumstance 5. The Hebrewes thinke that the ordinary price of servants was 30. sicles but that they abated ten because they sold Ioseph in secret but it appeareth otherwise in the law where the price of redemption of the male from five yeares to twenty is twenty shekels Levit. 27.5 But in this place they had no respect to any custome or law but according to their number they set the price of 20. shekels for every one of them which were ten in all two shekels for Benjamin was very young not above foure or five yeare old and could not give consent and Ruben afterward gave consent unto them Mercer QUEST XXIV Of the counsell of Iudah to sell Ioseph into captivity Vers. 26. IVdah said what availeth it if we slay though we keepe his bloud secret c. 1. They were resolved already not to lay violent hands themselves upon Ioseph but to suffer him to perish in the pit and yet Iudah so accounteth of it as if they should slay him themselves 2. Iudah was moved by the spirit of God to deliver Ioseph from this second death yet he sheweth his hatred in that he giveth counsell to make a bond-slave of him which was a bad as death 3. Iudah by this meanes thinketh to avoid three inconveniences first the shedding of his bloud secondly to take him from his father who was so affected toward him thirdly to prevent the honour which Ioseph dreamed of 4. The Hebrewes thinke that for this compassion in Iudah afterward Daniel of that tribe was delivered from the Lyons but it is certain that upon this occasion of selling Ioseph into captivitie the Israelites afterwards went downe into Egypt and were afflicted with a long and hard bondage 5. In the meane time while they were making their bargaine Ioseph did intreat his brethren with many prayers and teares Gen. 42.22 but they would not heare him Mercerus QUEST Where Ruben was when Ioseph was sold. Vers. 29. RVben returned to the pit 1. Ruben was absent when Ioseph was sold some thinke to minister to his father according to his course some to mourne alone by himselfe for the sinne committed with his fathers concubine But it is most like that he went about some other way to the pit to have taken Ioseph thence secretly and therefore Iosephus thinketh that Ruben came thither in the night Mercer 2. Philo thinketh that after Ruben understood that his brethren had sold Ioseph he utterly misliked it making them worse than theeves for they prey upon strangers but these upon their owne brother lib. de Iosâ—ph but it is more like that Ruben did rest satisfied after he understood that they had not killed him and consented unto them Mercer 3. Before he knew what was done he cryed out Whither shall I goe both because he was the first-borne and therefore should bee most blamed for the losse of Ioseph Muscul. as also for that he had so lately offended his father before for his incestuous act Iun. QUEST XXVI Of the sprinkling of Iosephs coat with bloud and the deceiving of Iacob Vers. 31. THey tooke Iosephs coat and killed a kid c. 1. Iosephus thinketh that they brought Iosephs coat themselves but the text is otherwise vers 32. they sent it but Iosephus ghesseth right that they sent the coat rent and torne as though indeed some wilde beast had devoured Ioseph and they dipped it in a kids bloud which they say is most like unto mans bloud 2. Iosephus also is deceived in that he thinketh that Iacob had some knowledge before of Iosephs captivity but now changeth his minde thinking surely that Ioseph was devoured for from whence could Iacob have any knowledge what was befallen Ioseph but by his brethren who were sure to keepe it secret from their father ex Perer. 3. Rupertus hath also a strange opinion that Iacob was not so simple when he saw the bloudy coat to thinke that a beast had devoured every part of Ioseph nothing to remaine but his coat but that he did surmise that his brethren had killed him but durst not tell his sonnes of it because he saw them so maliciously bent for Iacob sheweth the contrary by his owne words that he gave credit to their report that an evill beast indeed had spoiled Ioseph vers 33. and if Iacob had so thought hee would not have spared by his fatherly authority to rebuke his sonnes to bring them to repentance 4. It is like that afterward when it was knowne to Iacob that Ioseph lived that his brethren confessed the truth to their father and acknowledged their fault but that Iacob seeing how God had turned Iosephs captivity to the good of them all therein considering Gods providence spared to rebuke them as Ioseph upon the same reason did forbeare his brethren Gen. 45.7 5. Simeon and Levi as they were most cruelly given as it appeareth by the destruction of the Sichâ—mites are thought to have bin the principall actors against Ioseph which may be the cause that afterward Simeon was bound by Iosephs commandement so the Hebrews thinke that Iudas that betrayed Christ was of the tribe of Simeon as the Priests and Scribes were of Levi that put him to death And as Iudah here might have counsell to deceive Iacob with the bloud of a kid so hee himselfe was deceived of Thamar about a kid Mercer QUEST XXVII The greatnesse of Iacobs sorrow for Ioseph Vers. 34. HE sorrowed for his sonne a long season c. Many things increased the sorrow of Iacob for his sonne Ioseph 1. Because he imagined that Ioseph was devoured of some beast Ne frustum quidem superest quod sepulchro infâ—ratur There was no part of him left to be committed to buriall 2. The very sight of the torne and bloudy garment did augment his griefe as the very sight of Caesars garment wherein he was killed moved the people to be revenged upon those that murdered him and Iulia the wife of Pompey when she saw his garment sprinkled with bloud at the sight thereof swouned away and died Perer. ex Dion 3. Iacob continued twenty two or twenty three years mourning and lamenting for Ioseph for now he was seventeene yeare old but when Iacob heard tell that he was living in Egypt he was 39. yeare old for he was 30. yeares of age when he stood before Pharaoh and after that seven yeares of plenty were past and two yeares of famine 4. This extremity of griefe caused Iacob outwardly to testifie the same first by the renting of his cloaths which afterward did grow into use and custome to shew the great sorrow and indignation of minde as Caleb and Iosua rent their clothes Numb 14.6 when they heard the murmuring of the people and Paul and Barnabas when the people would have offered sacrifice unto them Perer.
Secondly Iacob putteth on sackcloth which was a ceremonie used in the East Countreyes to testifie their humility as Benhadads servants presented themselves before the King of Israel with sackcloth about their loines and ropes about their necks suing for pardon 1 King 20. Perer. QUEST XXVIII Who were those sonnes and daughters that comforted Iacob Vers. 35. THen all his sonnes and daughters rose up c. 1. These were not properly Iacobs daughters as the Hebrewes imagine that with every sonne Iacob had a daughter borne which they afterward married for such marriages the world being now multiplied were not in use among the faithfull Mercer 2. Neither could Iacobs sonnes the eldest not exceeding twenty foure or twenty five yeares not above seven yeares elder than Ioseph have daughters of that age able to comfort their father as Musculus thinketh they were therefore Iacobs sonnes wives that were his daughters in law 3. Neither did Iacob refuse to bee comforted because as the Hebrewes thinke where wee know certainly of the death of our friend we cease mourning but not where it is uncertaine whether they be dead or no for Iacob did perswade himselfe here that some wilde beast had devoured Ioseph but the greatnesse of his griefe would admit no consolation Mercer 4. We see the hard and cruell hearts of Iacobs sonnes that willingly did suffer their father to continue in this griefe and that with fained words they seemed to comfort him concealing the truth Luther 5. So it is added his father wept for him not Isaack who indeed was yet living as some thinke Aben Ezra Iun. But Iacob mourned for Ioseph his brethren mourned not but the father sorroweth for his sonne Muscul. QUEST XXIX Potiphar how he is said to be an Eunuch Vers. 36. TO Potiphar an Eunuch of Pharaohs 1. This Potiphar was not indeed an Eunuch or gelded man as the Septuag reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he had a wife and a daughter married afterward to Ioseph 2. Neither for the same cause can that conceit of R. David have any likelihood that Potiphar was an Eunuch in part as retaining still the nerve or sinew though not the other instruments of generation 3. Neither is there any ground of that tradition of the Hebrewes that God caused Potiphars privie parts to wither and drie up because he thought to abuse faire Ioseph to his filthy lust 4. But whereas Eunuches were at the first used by Kings and Princes to wait upon their Queenes Esther 2.14 and so were as the Chamberlaines and neare unto their persons as Harbonah was to King Assuerus Esther 7.9 Hence the name of Eunuch was taken generally to signifie a Courtier Prince or great man toward the King as the word is used 2 King 8.6 The King commanded an Eunuch or one of his Princes to restore unto the Shunamite her lands and in this sense is Potiphar called an Eunuch that is one of Pharaos princes or courtiers as the word Saras signifieth sic Chal. Mercer Iun. with others QUEST XXX What officer Potiphar was to Pharao PHaraos chiefe Steward or master of the guard 1. For we neither reade with the Septuag Pharaos chiefe cooke although the word tabach be sometime used in that sense 1 Sam. 9.23 which reading Iosephus Philo and Ambrose follow 2. Neither yet was he Pharaos chiefe steward as some reade B.G. 3. Nor the chiefe captaine of his souldiers as both the Chalde and Hierome translate 4. But seeing the word tabach signifieth to kill and so the word is indifferently applyed both to Cookes and Butchers that are the slaughter men of beasts and to souldiers that kill men in battell and executioners that put men to death that are condemned by the law It appeareth that this Potiphar had the chiefe charge of those that were adjudged to imprisonment or death as Pharaos two officers his chiefe Baker and Butler were committed to his charge Gen. 40.3 and so may be well thought to be the chiefe Marshall or Captaine of the Guard unto Pharaoh Iunius Mercerus 4. Places of Doctrine 1. Doct. The father is as the Sunne and chiefe in the house Vers. 9. THe Sunne Moone and Stars did reverence unto me c. Ioseph by the Sunne and Moone understandeth his father and mother The father then of the house by Gods ordinance as the Sun from whom the wife as the Moone the children as Stars must receive their light and direction in every family Muscul. for the Apostle saith concerning wives If they will learne any thing let them aske of their husbands at home 1 Cor. 14.35 and concerning the rest the same Apostle saith Having children under obedience with all honesty 1 Timoth. 3.4 2. Doct. The Prophets did not forsee all things but what was revealed unto them AGaine he dreamed c. Ioseph as Bernard well noteth did by the spirit of prophecie foresee his exaltation yet his humiliation and captivity was not declared unto him though this was nearer than the other tractat de gradib humilitat Whereby we see that the Prophets did not foresee all things neither had they a propheticall spirit residing with them whereby to foretell what they would but they onely knew those things which it pleased God to reveale unto them as the Prophet Ieremie at the first did not perceive the falshood of the Prophet Hananie that prophesied of their returne from captivity after two years but wished that it might fall out even so till the word of God came unto him Ier. 28.6.12 3. Doct. True obedience followeth not the words but the minde of the commander Vers. 7. IOseph went after his brethren and found them in Dothan c. Yet his father sent him onely to seeke them in Sechem vers 12. Ioseph sheweth his prompt obedience in not strictly tying himselfe to his fathers words but fulfilling his minde Iacob spake but of Sechem to Ioseph but he knowing that it was his meaning that hee should seeke out his brethren followeth after them to Dothan that hee might finde them out Muscul. by which example we are taught what kinde of obedience is most accepted with God not to keepe onely the letter of the law as the Scribes did whose corrupt glosses our Saviour confuteth Matth. 5. but to observe the true meaning and sense thereof 5. Places of Confutation 1. Confut. The Latine text corrupt and not justifiable Vers. 2. WHen Ioseph was seventeene yeares old The Latine text readeth most corruptly When Ioseph was sixteene yeare old which reading Perer. would justifie by these reasons 1. The Latine text understandeth sixteene yeares complete the Hebrewes seventeene yeares now but begun 2. He thinketh that the Latine translator set downe divers things whereof no reason can bee given not without the secret instinct of the spirit Pererius disput 1. in Gen. cap. 37. Contra. 1. It is the manner of the Hebrewes when they set downe a number of yeares to make the account by full and complete yeares as is manifest by the phrase here used He
Iudah that particular tribe and not the whole nation of the Iewes it should seeme that Iudah also in this place should be taken in the same sense 2. These words also of Iacobs prophecie untill Shiloh come may bee understood of that time when the certaine terme and number of years should be revealed of Shilohs comming which was shewed unto Daniel in the first yeare of King Darius Daniel 9.1 To whom Cyrus permitted the regiment of Babylon who reâ—gned together with him from which time there are reckoned 70. weekes that is 490. yeares which weekes begin in the first yeare of Cyrus when the Edict went forth for the returne of the Iewes and end in the passion of Christ at this time c. At this time Zerubbabel prince of Iudah was captaine of the people Ezra 2 2. and unto this time after the scepter was given to Iudah in David it was not removed but onely during the captivitie of Iudah when it is like also that the heads of Iudah bare the greatest sway over their brethren I leave this interpretation to the judgment of the learned neither doe I much insist upon it seeing the prophecie of Iacob rather aymeth at the historicall comming of the Messiah than the prediction of his comming 3. Some doe take the word shebet here not for a Scepter but for the tribe as Iunius and Oleaster translate the tribe shall not depart from Iudah this opinion may seeme probable for these reasons 1. the word is so taken in this chapter for a tribe vers 28. these are the tribes shibteâ—â— and it is very rare or not at all used in Moses for the scepter 2. Thus this prophecie was evidently fulfilled for till our Saviour Christs time the line of Iudah especially from David was exactly kept as may appeare by the genealogie set downe by S. Matthew and S. Luke but after Shiloh was come the policie and government of the Iewes was within one generation dissolved and the line and stocke of Iudah not regarded but shuffled and confounded with the rest neither can the Iewes tel at this day of what tribe they are descended I therefore herein approve of Calvins judgement who understandeth this prophecie of the policie and common-wealth of the Iewes which presently after the Messiahs comming was overthrowne 3. But it will bee objected that the tribe of Levi continued till Christs time as well as Iudah Perer. I answer that Levi was none of the 12. tribes neither had his peculiar lot as the rest had but according to the prophecie of Iacob hee was dispersed in Israel againe though some of the Levites kept their pedigree yet most of them could not prove their descent as it appeareth Ezra 2.62 these sought their writing of the genealogies but they were not found therefore were they put from their Priest-hood and further mention is made that the names of the chiefe fathers of the Levites were written unto the dayes of Iohanan and some of them to the reigne of Darius the last King of Persia Nehem. 12.22 23. it seemeth then that after that their genealogies were not kept 4. Some understand this prophecie of the 70. Elders called Sanedrim which were elected out of Iudah to whom the cognizance of the weightiest causes and establishing of lawes appertained who were of such supreme authoritie that they convicted Herod who hardly escaped the sentence of death for his contumacie these Sanedrim continued untill Herod who not long before Christs birth rooted them all out and then Herod himselfe was absolute King sir Mercer This interpretation joyned with the former I preferre before the rest for in this sense Iudah shall be taken for the particular tribe and the word shebet signifieth sometime the authoritie of the Judge and magistrate as Iudg. 5.14 Amos 1.6 The meaning then of this prophecie is that Iudah should bee possessed of the regall or at the least the chiefe authoritie untill Messiah come QUEST XIV Of the abundance of vines and wine promised to Iudah Vers. 11. HE shall binde his asse foale to the vine c. 1. Wee doe not with Oâ—kelos by the asse and foale understand the parents and children that should cleave unto the law as tyed to the vine and by the washing of their garments in wine that the Princes should bee cloathed in purple by the eyes the hills which should bee full of vines and by the teeth the fields white with corne 2. Neither need wee here run to allegories as to make the binding of the asse to the vine to insinuate the calling of the Gentiles to Christ and by the blood of the grape to understand the blood of Christ by the which wee are washed from our sinnes by the eyes the Prophets and Apostles by the teeth the Doctors and Pastors of the Church whose office it is to prepare the spirituall food for the people 3. Nor yet is that mysticall sense proper to this place to signifie the abundance of spirituall knowledge in the Church under Christ. 4. And with Hierome literally to understand the colt which the Apostles found tyed which they loosed and brought to Christ seemeth to be forced 5. Wherefore the meaning is no more but this to shew that in Iudahs lot there should bee vines of that greatnesse as they might serve to binde their asses unto Perer. and they should be as common as shrubbes and bushes to the which they use to tye their Cattell Iun. Calvin And that they should bring their asses to their vineyards to load them with grapes Mercer Yea and such plenty of wine they should have that they might use it in stead of water to wash their garments Mercer and it should bee excellent wine such as maketh the eyes of them that drinke it red and such store of good pastures should bee in Iudahs portion that they might eat milke in great abundance Iun. QUEST XV. Of the situation of Zabulun Vers. 13. ZAbulun shall dwell by the sea side 1. Iacob rehearsed not his sonnes according to the order of their birth for Zabulun was the tenth sonne first he nameth the sonnes of Leah together then the sonnes of the concubines Zabulun is set before Isachar who was the elder in respect of the situation of the countrey for Isachar had his lot betweene Zabulun and Dan Mercer Zabuluns border did not extend to Zidon for it is like mention would have beene made thereof Iosh. 19. where the dwelling of Zabulun is bounded Perer. Neither is the meaning that they should only traffike with the Sidonians as Andr. Masius but that their side and coasts should bee over against Sâ—don situated by the sea and full of havens Iun. 3. This tribe of Zabulun was famous because of the mount Tabor where Christ was transfigured and the citie Nazareth where Christ was conceived Luke 1.26 and brought up Math. 2.23 there also Christ began to preach Matth. 4.15 to the people that sat in darknesse he began there where was greatest need for they that dwell
by the sea are most given to corrupt manners 1. Because of their wealth which maketh them proud 2. Their situation which ministreth occasion of robberies and pyracies upon the seas 3. Because of their trading with other countryes and therefore Plato in his common-wealth would not have the Metropolis or chiefe citie neere unto the Sea by ten miles as Eusebius sheweth that Ierusalem was situate Libr. 12. de praeparat c. 27. ex Perer. 4. I omit here Ambrose allegorie that compareth the Church to Zabulun which is situate upon the sea of this world subject to much trouble seeth the wracke of Heretikes Pagans Iewes is occupied in spirituall merchandise in transporting and bringing men to the kingdome of God Iacob hath no such meaning here but only sheweth how well Zabulun should bee situated for trafficke as Moses afterwards said Rejoyce Zebulun in thy going out that is in thy prosperous voyages Deut. 33.18 QUEST XVI Of Isachars sloth and love of ease Vers. 14. ISachar shal be a strong asse c. 1. The Chalde paraphrast giveth a contrary sense that Isachar shall subdue provinces and dispeople the inhabitants whereas Iacob sheweth that by reason of their sloth they shall become tributarie 2. Some Hebrews understand this couching like to an asse of their great labour and studie in the law as out of this tribe came men that had understanding of times to know what Israel ought to doe 1 Chron. 12.32 but this is but an inforced interpretation 3. Isachar then is compared to a strong asse not lying betweene two bounds that is the sea of Galilee on the one side and Thabor on the other as Mercer but couching betweene two burthens as the word mishâ—hat is better translated because an asse yeeldeth his backe to the burthen and willingly beareth it and plyeth his provender notwithstanding his burthen so Isachar should labour as an asse in tylling of the ground and give himselfe to sloth at home and doe no exploit abroad as Moses saith and thou Isachar in thy tents Deut. 33. That is hee would not willingly be drawne from home but rather choose to redeeme his ease and quietnesse with any tribute imposition or other burthen that should be laid upon him Iun. QUEST XVII How Dan should judge his people Vers. 16. DAn shall judge his people c. 1. In that Dan is placed next who was the sonne of Bilha Râ—chels maid and Nephtali was the other but Gad and Asher come betweene the reason may be for that their 〈◊〉 did so fall out together in the land or i◠〈◊〉 like that Iacob did not tie himselfe to any order in the setting downe of his children Mercer 2. This prophecie is unfitly applied to Antichrist that he should be as a serpent biting the horse heeles as Perer. for that Antichrist shall not come of Dan it shall be shewed afterwards among the places of confutation neither 〈…〉 understood of the tribe onely in generall that it should be counted as one of the tribes Calvin nor yet of Sampson onely as the Hebrewes who caused the rider to fall back wards when he pulled downe 〈◊〉 house upon the Philistiâ—â— But it is both understood of the whole tribe in generall how by subtilty they should inlarge their bounds as we may see Iudg. 18. with a speciall reverence to Sampson who of Dan judged Israel 20. yeares and by subtilty unawares did assault the Philistine and therefore is compared to a Lion leaping out of Bashan for his prey Deut. 33 2â— so that this is set downe as an honour to the tribe of Dan that as out of other tribes foure onely excepted Ruben Simeon Gad Asher so out of Dan should arise one that should judge his people Chalde Paraph. Iun. QUEST XVIII What salvation Iacob looketh for Vers. 18. O Lord I have waited for thy salvation c. 1. The meaning of which words is not that he desireth to be preserved from the craft of Dan as before he said of Simeon and Levi into their secret let not my soule enter vers 6. Olanster 2. Nor yet doth Iacob correct himselfe as though he had taken Sampson for the Messiah for seeing by the Spirit of Prophecie what great deliverance he should bring to Israel and therefore now sheweth that he expecteth another Saviour Rupert Lyrâ—â—us for Iacob did know that the Messiah should come of Iudah and not of Dan. â— Neither yeâ— saith hee thus to convince the Jewes of errour which in time to come should take Antichrist for the Messiah teaching them to expect the true Messiah Perer. for there is no such feare that the Jewes should take Antichrist which is the Pope with his idolatrous corporation for their Messiah 4. Therefore Iacob foreseeing the double dangers which the tribe of Dan should be subject unto both temporall in being oppressed of their enemies as they were of the Ammorites Iudg. 1.24 and spirituall in being corrupted with idolatry Iudg. 18. Iacob prayeth for Gods gracious assistance and deliverance Iun. looking also to the Messiah in whom the deliverance and redemption of his Church is accomplished QUEST XIX Of the victorie of Gad. Vers. 19. GAd an host of men shall overcome him c. 1. Iacob alludeth much to his sonnes names as before he said Dan shall judge his people whom Rachel so called because the Lord had judged on her side Gen. 30.6 which is derived of don to judge so here also in another sense reference is made to the name of Gad which signifieth an host or armie 2. Some doe understand this prophecie of Iepthe of his good successe against the Ammonites Iudg. 11. whom they thinke to have beene of the tribe of Gad because he was of Gilead where the Gadites inhabited 1 Chron. 5.16 Cajetan Contra. Iepthe is rather to be thought to have beene of the tribe of Manasses because Gilead was his father not Gilead the sonne of Machir the sonne of Manasses but another of the same name and kindred and the children of Manasses had the halfe of Gilead in their lot as the Gadites had another part Iosâ— 13.31 3. Some doe expound this prophecie of the Gadites marching with the rest of the tribes against the Canaanites and their returning backe againe over Jordan to their owne possessions so Hierome and the Chalde Paraphrast but this was not peculiar to the Gadites for the tribe of Ruben and the halfe tribe of Manasses went also before their brethren as well as Gad neither in this their exploit were they overcome but had prosperous successe against the Canaanites 4. This prophecie then is rather to be preferred to the divers conflicts which the Gadites had with the Hagarenes with Iethur Naphish and Nâ—dab whom at length they overcame when as they carried from them 50000. Camels and a great prey of cattell beside 1 Chron. 5.20 Iun. Mercer This also is agreeable to the prophecie of Gad comparing him to a Lion that catcheth for his prey the arme with the head Deut. 33.20 5. Moses