the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE MOST HONOVRABLE LORD THE L. DVKE OF LENOX AND TO THE RIGHT Honourable the Earle of Marre Lords of his Majesties most Honourable Privie Counsell Grace mercie and Peace from the Lord JESUS RIght Honourable as the highest Majestie in his wise providence hath united and conjoyned your Honours not onely in one consent and judgement of religion but also in the joynt administration and regiment of this Nation and Kingdome under his excellent Majestie so I thought good to make your Honours with other of your Honourable place united Patrons of these my labours and as he saith non debet charta dividere quos amor mutuus copulavit It was not fit that I should sever you in this my duty who are combined in your mutuall amity Men of noble birth delight much in antiquities and it is their glory to derive their bloud by many descents from their thrice renowned ancestors here I present to your Honourable view that noble and most ancient family of Abraham Isaack and Iacob who were in favour with God and in honour and great reputation with men whose children they are which imitate their piety and obedience that famous Matron Paula whom Hierome so much commendeth was by her father descended of Aeneas and the noble house of the Gracchi by her mother of Agamemnon of whom Hierome made this Epitaph thought her Christian profession more honourable than her noble birth and condition and so I doubt not but that it is also your honourable resolution to say with the Apostle who having rehearsed his great privileges after the flesh his birth parentage and profession thus concludeth I count all these things but losse for the excellent knowledge sake of Christ Iesus for whom I have counted all things as losse and doe judge them as dung that I might winne Christ as Hierome also saith well Summa apud Deum nobilitas clarum esse virtutibus I it is the greatest nobility with God to shine with vertue Here your Honours have the worthy example of the Patriarks to follow the Heathen presidents are but counterfeit and deceitfull they had the shadowes of vertues rather than the substance as Ambrose saith well of Polemo who of a drunken and riotous companion by hearing of Xenocrates became a Philosopher Siresipâ—ir a vino fuit semper tamen temulentus sacrilegio If hee were sober from wine yet hee was drunke with superstition But these holy examples are seasoned with grace and savour of true religion Abraham was famous in Pharaohs Court so was Isaack in Abimelecks and Iacob in another Pharaohs also for their piety and vertue So they which walke in their steps shall be great both with God and man Abraham told Abimelech plainly of the wrongs which his servants had done him Gen. 21.15 so is it the part of good Courtiers to shew unto the King the wrongs and oppressions that are done in the lanâ— to succour the poore to releeve the oppressed to countenance the truth to maintaine justice and equity Iacob being in Bethel saw a ladder which reached to heaven and the Angels ascending and descending upon it whereupon one thus noteth In the house of Bethel there is alwayes both going up and comming downe this I say not that the goers down should dismay you but the climers up incourage you So in the Princes Bethel and Court there be examples of both sorts of some that are declining and sliding backe onely seeking to make themselves great and to bee enriched by the Kings favour some there are though the smallest number which doe ascend upon this ladder not aspiring to their owne honour but using their favour to the glory of God and benefit of his Church Thus I trust your Lordships have learned to scale this ladder of honour to the which you are called to raise up those which are in the dust to set forward the truth to nourish and encourage the Preachers thereof to speake for the innocent to hold out your helpfull hand to the needy so shall your Honours ascend from step to step till you come to the top of the ladder where Christ sitteth who shall cast and tumble downe from thence all unfaithfull Stewards and cut them off to have their portion with hypocrites Matth. 24.51 but shall say unto you and all other that shall serve him faithfully herein in earth It is well done good servant and faithfull thou hast beene faithfull in little I will make thee ruler over much enter into thy masters joy Amen Your Honours ready to be commanded in the Lord ANDREW WILLET THE FIRST BOOKE OF THIS SECOND PART OF GENESIS Containing the Historie concerning the Patriarks ISAACK IACOB Hitherto hath beene continued the holy story of those three great Patriarks Adam before the floud Noah in the floud Abraham after the floud the rest of this Booke of Genesis followeth which setteth forth the life acts and death of the three other fathers Isaack Iacob Ioseph CHAP. XXV 1. The Contents of the Chapter IN this Chapter 1. Concerning Abraham his second mariage is declared with the issue thereof his children and their gifts vers 1. to 6. Then Abrahams yeares death and buriall vers 7. to 11. 2. Concerning Ismael his generations or off-spring are expressed his yeares of life his place of dwelling vers 12. to 20. 3. Of Isaack there is set downe his time of marriage the barrennesse of his wife the remedie by prayer vers 20.21 4. Concerning Esau and Iacob these things are rehearsed 1. Their manner of conception vers 22 23. 2. Of their birth 24. to 27. 3. Their divers education vers 27 28. 4. Esau his prophanenesse in selling his birth-right for a messe of pottage vers 29. to the end 2. The divers readings v. 1. Abraham had taken him another wife H.G. proceeding or adding tooke another wife caeter v. 2. Zambran Ioctan Madal Sebe S. Zimran Iocksan Madan Shuah caeter v. 3. The sonnes of Dedan were in holds tents and Islands â— the sons of Dedan Asshurim Letushim Leumim v. 4. Gephar Apher Raga S. Epha Epher Eldaha caeter v. 6. Sonnes of the Concubine C. of the Concubines caet v. 8. And fainting or wearing away H.S.C.B. he yeelded up the spirit or died T.G.P. jagaug signifieth to faint gavagh expirare to yeeld the spirit which word is here used v. 11. Isaack dwelt by the Well of the living and seeing H.B. the Well of vision S. Where the Angell of life appeared C. Beâ—r-lahairâ— G.P. the fountaine Lahoiro T. v. 12. Which Hagar the Egyptian Sarahs maid bare H. bare to Abraham caet v. 13. These the names of his sonnes H. of the sonnes of Ismael cat v. 13. Nadbehel Massa. S. Adbehel Mibsa cat v. 18. from Havilah to Agara C. from Havila to Sur. cat v. 18. he died in the presence of all his brethren H.B.P. he dwelt S.C. his lot fell T. G. naphal signifieth 〈◊〉 fall
call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enchanters R. Levi taketh them to be those which by naturall meanes seeme to doe strange things while their craft is not perceived as here they seeme to make serpents of rods R. Saadias would derive it of chor and atam which signifieth an hole and secret because they did hide in secret holes and places as in graves those whom they consulted with and which gave answer unto them but this seemeth to be curious The fourth word is lahate of lahat which signifieth fire or the blade of a sword as Gen. 3.24 because Magicians use not onely words to enchant with but other instruments Aben Ezra But their enchantments are rather so called because they deceive men making them to take one thing for another as the fight is easily deceived in shaking of a bright sword Borrh. QUEST VIII Of the divers kindes of magick BEsides these here named there were other kindes of Magick as Plinie rehearseth divers as how they divined by water by the aire by the starres by basons shadowes talke with the dead lib. 30. c. 11.2 Augustine out of Proclus and Porphyrius sheweth that they made two kindes of Magick the one was thourgia which by certaine sacrifices and a fained purity of the body and by other rites did invocate as they thought the good spirits the other was called goetia because they used mourning in invocating of spirits and Necromantia because they consulted with the dead 3. Suidas maketh three sorts Mâ—gia art Magicke which was by invocating of the spirits for the effecting of some good worke as they were made to beleeve Goetia which by mourning called upon the spirits of the dead Pharmacia when they used or applied any venomous or poysoned thing Ex Perer. 4. But to know the divers devilish devices which Magicians used we can have no better direction than from the Scripture it selfe Deut. 18.10 Where beside these two kindes before rehearsed of jidgeni the wisard and casheph the Jugler or deceiver there are six more magicall practices set downe The first is Kasam the diviner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint such as tooke upon them to tell of things which were lost and to declare hid matters and things to come such as divined by visions as Micah 3.6 The next is meghonen an observer of times Planetarius a Planetary such as by the aspect of the starres moving of the cloudes and by such like tooke upon them to prognosticate not of naturall things but of civill and humane affaires so is the word used Isai. 2.6 They are Southsayers as the Philistims and what the Philistims were we may read 1. Sam. 6. who by the going of the cart and by the way it tooke did take upon them to finde out the author of the plagues that were sent upon them the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as observe words and use spels The third is nachash an Augur or Conjecturer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as by the flying of birds or such like doe make conjectures as they that count the crossing of a hare the way ominous and such like The fourth is casheph the plurall whereof is cashphim deceivers touched before The fift is chober chaber the Inchanter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint that useth inchantment as it is expounded by another word Psal. 58.6 lachash which signifieth to mutter or whisper such as take upon them to charme Serpents and adjure Devils and to doe great cures by hanging inchanted things about the necke or such like the word chabar signifieth to joyne because such have a league and conjunction with evill spirits The sixt is shoel obh that asketh of familiars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloquus Septuagint that give answers as though a spirit or familiar spake within them for obh signifieth a bottle or the belly swelling and puffed up and ready to brast as Iob. 22.20 The seventh is jâ—dgoni the Wisard spoken of before The eight is doresh el hamethim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that inquireth of the dead such as make men beleeve they can raise up the dead to consult with them whereas it is the Devill in their likenesse as the witch of Endor brought up the Devill in likenesse of Samuel 1. Sam. 28. QUEST IX Of the first author and inventor of art Magick Vers. 11. THese Charmers of Egypt Though Egypt was much given to this devilish invention of Magicke yet neither were they the first founders nor the onely professors of it 1. Most Writers doe make Zoroastres of Persia the author of it as Plinie and Diogenes Laertius Iustinus Plinie writeth of him that hee only of all men that ever were laughed the same day hee was borne and his braine so moved up and downe that it would remove or put off the hand laid upon it which they say was a signe of his great and mysticall knowledge the author of the Scholasticall history saith that this Zoroastres was Ninus who wrote this art Magicke and the seven liberall Arts in fourteene pillars seven of brasse and seven of bricke to preserve them from the destruction of the world one by water the other by fire 2. Concerning the antiquity of Zoroastres hee was neither so ancient as some write that hee was 600. yeeres elder than Plato or five thousand yeeres before the battell of Troy as Hermippus as Laertius citeth him nor yet was he so late as Xantus Lydius maketh him to be but six hundred yeeres before Xerxes expedition into Greece For Zoroastres was in the time of Ninus when Abraham lived from whose birth to the first Olympiad are counted 1268. yeeres and the battell of Troy was 407. yeeres before the beginning of the Olympiades But Xerxes passage into Greece followeth in the 75. Olympiade and Plato his death in the 108 Olympiade by this it is evident that Zoroastres was neither so many yeeres before the first nor so few as the rest imagine 3. But Cassianus deriveth the first invention of Magicke from before the floud for whereas Adam having the knowledge of the celestiall bodies and elements taught the same unto Seth which kinde of knowledge continued uncorrupt in the righteous seed till they joyned in marriage with the posterity of Cain then they abused and prophaned the same to the finding out of superstitious and Magicall devices which wicked inventions they say were preserved by Cain and by him graven in certaine plates of mettall sic Cassianus collat 8. cap. 21. So these devilish practises continued along and were dispersed in the world they were rice in Canaan in Moses time as may appeare by the Lawes made against such in divers places but especially Deut. 18.10 And afterward about the time of the Trojane warre these Magicall studies were much followed as Homers fable of Circes sheweth Orpheus among the Thessalians and Osthanes that accompanied Xerxes in his warre against Greece were famous in this kind Pythagoras and after him Empedocles Democritus Plato seemed to make great
4. Ans. This collection maketh against his opinion for like as the waters were dead without the spirit so we say that it is the spirit in baptisme and not the element that doth regenerate us 3. Confut. Not lawfull to make the image of God MAn is the image of God but it is lawfull to make the image of the image of God ergo to make the image of God lib. 2. de imaginib sanct c. 8. Ans. Man is made according to Gods image in his soule not in his body that therefore in man wherein he is like unto God is spirituall and invisible and therefore cannot be by a visible image deciphered 4. Confut. Man created immortall BEcause the Lord said to man increase and multiply Bellarmine collecteth that man was created of a mortall and corruptible nature yet should he have beene preserved by a supernaturall grace if he had not sinned lib. de grat primi hom c. 9. Ans. 1. His collection is weake for man should have increased in the state of innocency where no corruption was and Mary was increased with her holy Sonne Christ whose flesh saw no corruption Act. 2.27 2. Neither needed Adam to have had any supernaturall gift beside his creation to have beene preserved from death if hee had not sinned for death entred onely by sinne Rom. 5.12 5. Confut. Against the Anabaptists Vers. 26. LEt them rule over the fish of the Sea c. Hence the Anabaptists would prove their confused community and free use of all creatures because God giveth unto Adam and all his posterity rule and dominion over them But it is a grosse collection for the gift must be used according to the mind of the giver now the Lord who first gave this liberty unto man hath also set an order appointed Magistrates forbidden to steale that every man should content himselfe with his owne portion and not usurpe upon anothers right Muscul. 6. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of exhortation and comfort 1. THe great wisdome of God appeareth in the creation of the world as the Prophet noteth Psal. 104.24 In wisdome hast thou made them all c. for all things were ordained of God in excellent order and disposed with great wisdome 2. The great bounty of God appeareth toward man for whose cause hee hath made all these things which the eye beholdeth that we againe should magnifie the mercies of God toward us thus the Prophet exhorteth Psal. 8.3 When I behold the heavens c. what is man say I then that thou art so mindfull of him 3. Seeing man was created after the image of God in righteousnesse and holinesse and since by his transgression hee hath lost this image Eccles. 7.31 God hath made man righteous but they have sought many inventions we should labour to repaire this image and to be renewed in the spirit of our minds to put on the new man which after God is created in righteousnesse and holinesse Ephes. 4.24 4. As God hath given unto man rule over the creatures vers 28. as the Prophet saith The oxe knoweth his owner c. Isay 1.3 So man should endevour to know his Creator and Maker and to bee obedient to him 5. As God commanded light to shine out of darknesse so we should pray to God to illuminate our minds with the knowledge of Christ 2 Cor. 4.6 6. All things which God created were good so we should delight in doing of good and overcome evill with goodnesse Rom. 12.21 CHAP. II. The Analysis or Methode THis second chapter containeth 〈…〉 of somewhat not ordained before and 〈…〉 The 〈…〉 of the Sabbath the sanctification thereof 〈◊〉 3. the reason of the sanctifying Gods rest vers 2. The 〈◊〉 is generall of the creation of the whole world and the things therein contained vers 4.5 Particular in the description of paradise and the rehearsall of things concerning 〈◊〉 Paradise iâ— described by the situation of the place 〈◊〉 by the 〈◊〉 parts thereof the pleasant trees vers 9. the river divided into 〈…〉 from vers 9. to vers 1â— Foure things are rehearsed concerning man 1. his vocation 〈…〉 the garden vers 15. the prohibition to eat of the tree of knowledge c. with a permission to eat of the rest vers 16 17. 3. The nomination of the creatures their bringing to Adam vers 16. his naming of them vers 20. 4. The creation of woman where we have 1. the consultation of God vers 18. 2. The confâ—râ—â—tion or manner of the womans making vers 21 22. 3. The approbation of Adam vers 23. The benâ—diction of marriage inteâ—seâ—ted by Moses vers 24. The Genesis or grammaticall sense v. 1. All the host of them b.g. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ornament of them s. H. ornaâ—us ornament H. haeb â—sâ—baiâ—â— armies host v. 2. seventh day b.g. T.p. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sixth day s. she â—igui seventh heb v. 3. rested from the workes which God ordained to bee made b. created and made g. which hee created to bee made H. which he had made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. from doing the worke which he had created T. which he created in making P. heb that is God created the matter first then out of that matter made his workes v. 4. These are the generations B.G.T.P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 booke of generation S.H. v. 6. but a mist went up B.G. but a fountaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascended S.H. and a mist c. P. heb veâ—dh which signifieth a mist and a cloud went up Ch. or a mist went up T. hee joyneth iâ— with the other verse and maketh this to be the sense that there was yet neither raine or vapour to water the earth v. 7. madâ— man of the dust of the ground G. dust of the ground B. T. hâ—b taking dust out of the ground S. formed him of the slime de limâ— of the earth H. heb gâ—aphar dust breathed into his nostrils B.T. into his face G S HeP hâ—b aph a face a â—oseâ— the man was a speaking spirit C. a living soule caet 9. good to eat G T S P H tobh good pleasant to caet B.H. 10. one of the place of pleasure H.C. out of Eden cater 11. into foure heads B.G.H.T. foure beginnings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S.T. rashim heads 12. there is bâ—ellium B.G.T.P.H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carbuncle Onix stone b. B.G.H.P. sardonix stone T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greene stone S. the 〈◊〉 is of a naile colour the sarda of a flesh colour the sardonix of a mixt colour of both H. sohaâ—â— an onix stone 13. The land of Aethiopia S.H. P. of Cush G.B.T.P. heb Gush which is taken as well for Arabia as Aethiopia 14. Tigris S.H. Hidekell B.G.T.P. heb taken for part of Tigris Euphrates s. H.T.b. perah g.p. T. heb perath which is Euphrates 15. put him into the garden of Eden b.g. T.p. in
not evill that Adam in abstaining from that which was good might shew his humility to his Creator 2. In that God gave Adam so easie a precept to keep only to refraine to eat of one tree having liberty to use all the rest beside not like in hardnesse and difficulty to the commandement given to Abraham to sacrifice his only sonne herein the transgression and disobedience of Adam appeared to be the greater in transgressing a precept so easie to have beene obeyed This Augustine lib. 14. de civit dei c. 15. Thirdly we answer with Tertullian that this precept though in shew but easie and light yet containeth the very foundation of all precepts and of the whole morall law for therein was contained both his duty toward God in obeying his will and love toward themselves in escaping death which was threatned if they transgressed Tertul. lib. con Iud. So that in this precept Adam might have shewed both his love toward God in his obedience faith in beleeving it should so fall out unto him if he disobeyed as God said hope in expecting a further reward if he had kept the commandement The Hebrewes here are somewhat curious as R. Isaach that if they had tasted only of the fruit and not eaten it they had not transgressed but the commandements of God doe concerne the very thought R. Levi by eating understandeth the apprehension of things spirituall which is here forbidden but we take it rather litterally and historically that God giveth them so easie a precept to try their love and obedience Mercer QVEST. XXVI How a Law is not given to a righteous man BUt the Apostle saith The law is not given to a righteous man but unto the disobedient c. 1 Tim. 1.9 And Adam was now just and righteous and therefore he needed not a law for answer whereunto I say that the law in two respects is said not to be given to a just man 1. in respect of the negative precepts as to abstaine from murther theft adultery but in regard of the affirmative precepts to retaine them in obedience and doing of good workes so the just man had need of a law and so had Adam 2. A just man need not to feare the punishment of the law as S. Paul in another place saith of the Magistrate which is the speaking or living law he is not to be feared for good workes but for evill Rom. 13.4 And in this respect so long as Adam remained in his integrity and justice the punishment in the law concerned him not 3. And a righteous man rather of a voluntary disposition than by compulsion of law yeeldeth his obedience QVEST. XXVII Why God gave a precept to Adam fore-seeing before that he would transgresse it FOurthly A question will here bee moved why the Lord gave this precept to Adam which hee knew hee would not keepe for answer whereunto first wee say that God gave him a precept which was possible to be kept and Adam had power to keep it if he would it was then not Gods fault that gave him free will but his owne that abused that gift Secondly if it be replyed why God did not give him grace and stay him from transgression I answer that God could have given him such grace and to the Angels likewise that they should not have fallen but it was fit that God should leave the creatures to their free will and not hinder the course of nature which hee had made Thirdly though God foresaw mans transgression yet that was no reason to withhold the precept for then God should neither have made the Angels nor man because he saw that some of both should bee reprobates and by the same reason God should not have given his written word because many heretikes doe pervert it to their destruction Fourthly as God foresaw mans transgression so he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods foresight of Adams transgression he was not to forbeare to charge Adam with this commandement in regard of the great good which God also did foresee should ensue QVEST. XXVIII What kind of death was threatned to Adam Vers. 17. IN the day that thou eatest thereof thou shalt die the death The first question here moved is what death God threatneth to Adam whether the death only of the body or soule or of both 1. We neither think that the spirituall death of the soule is here only signified whereby the soule is separated by sinne from God which was the opinion of Philo Iudeus lib. 2. de allegor Mosaicis and of Eucherim lib. 1. in Genes for wee see that the Lord himselfe threatned the death of the body to Adam Genes 2.19 Dust thou art and to dust thou shalt returne 2. Neither is the death of the body here onely implyâ—d as some have thought but the death of the soule by sinne also which bringeth forth the death of the body as the Apostle sheweth Rom. 5.13 Death went over all men for as much as all men have sinned There was first sinne in the soule before there followed death in the body 3. Neither doe we think that everlasting death is here excluded as Pererius seemeth to insinuate lib. 4. in Genes qu. 4. of this matter For the Apostle saith We were by nature the children of death as well as others Eph. 1.5 by Adams transgression we were the children of wrath hee therefore much more that made us so and if Adam had not by sinning made himselfe guilty of eternall death why was the promise of the Messiah presently upon his fall made unto him Gen. 1.15 whose office is to redeeme us from sinne and everlasting damnation 4. Wee therefore thinke with Augustine that by death here is understood whatsoever death either of the soule or body temporall or eternall lib. 1. de câ—vâ—â— dei c. 12. for Augustine maketh foure kinds of death the temporall death of the soule when it is for a time separated from God by sin the eternal death of the soule when it is separated from the body the temporall death of the body when it is separated from the soule the eternall death of the body in hell So Adam first died in soule by losing his innocency he died in body returning to dust he was subject also to everlasting death both of body and soule but from that he was redeemed by Christ. 5. Beside under the name of death are comprehended all other miseries calamities and sorrowes which are the forerunners of death so that we may fitly compare death to the center all other miseries as the circle or circumference about the center or as the Scripture resembleth it death is as the burning coale other sorrowes and miseries are as the sparkles that doe rise from the coale Iob 5.7 Man is borne to travaile as the sparkes flye upward QVEST. XXIX When Adam began to die SEcondly it is
inquired when this sentence began to take place that in what day soever Adam did eat of the tree he should dye the death 1. Some thinke that a day is not here to bee taken according to mans account of dayes but as it is before God with whom a thousand yeares are but as a day and so Adam died within a thousand yeares after so Iustinus dialog cum Triph. but this sense seemeth to bee strained 2. Neither doe we refer these words in what day soever to the first clause only thou shalt eat and not to the second thou shalt dye the death as though the meaning should not bee they should dye the same day wherein they did eat but at any time after for this seemeth also to be but a forced sense 3. But we rather allow Hieromes interpretation that Adam began in the same day to dye not actually but because then he became mortall and subject to death lib. tradit in Gen. so Symmachus readeth thou shalt bee mortall 4. And beside that then actualâ—y Adam entred into misery and sorrow labour hunger thirst which are the forerunners of death 5. Adde unto this also that in the same day death entred by sinne into the soule of Adam in the very same day of his transgression QVEST. XXX Whether God made death THirdly seeing that by Gods sentence death seased upon Adam the question is whether God made death and whether this corporall death be a punishment of sin We answer 1. that as death is a defect of nature beside the first intention of the Creator brought in by sinne into the world that God is not the â—uthor of it but it is so only the fruit and effect of sinne 2. But as death is a just punishment inflicted for sinne so it is of God who though hee first made not death yet now hee disposeth of it thereby shewing his justice upon mans transgression so that as Augustine saith speaking of the beginning of darkenesse Deus non fâ—â—â—t tenebras sâ—dâ—rdinavit God made not darknesse but ordered them so may it bee said of death 3. Eugubiâ—us objecteth that death is not properly a punishment of sinne because it remaineth in the faithfull and it is not taken away by Christ. in Cosmopeia To which we answer 1. That death also at the last shal be destroyed by Christ 1 Cor. 15.26 The last enemy that shal be destroied is death 2. That although the death of the body remaine yet in the members of Christ in them it is not now as a punishment but as a consequent of their corruptible nature because all flesh is now as grasse Isa. 40.6 and death now unto them is not a curse but turned to a blessing in Christ being both a cessation from labâ—ur and an entrance into rest Rev. 14.13 Blessed are they that dye in the Lord they rest from their labours and their workes follow them QVEST. XXXI Why it was not good for man to be alone Vers. 18. IT is not good for man to be alone 1. not as R. Sâ—l left if man would have beene alone hee might be thought to be chiefe Lord in earth as God was in heaven for if man had beene alone who should have so thought or spoken 2. Neither was it not good in respect of God who by his infinite power and wisdome could otherwayes have multiplyed and increased man but in respect of that order and course of generation which God appointed for other creatures 3. Neither is this so said as though no man could live without a woman as the Hebrewes have these sayings nothing is good but a woman â—e that hath not a wife is not a man for God hath given unto some a speciall gift which may supply this want 4. Neither is S. Paul contrary to Moses where he saith it is not good to touch a woman for he speaketh in respect of those present times of persecution wherein their wives might have beene a let unto them Mercer 5. But this is so said 1. in respect of mutuall society and comfort 2. in respect of the propagation of the world 3. especially for the generation and increase of the Church of God 4. but most of all it was meet that woman should bee joyned to man because of the promised seed of the woman of whom came our Saviour Christ after the flesh QVEST. XXXII Wherein woman was a meet helpe for him Vers. 18. LEt us make an helpe meet for him The word cenâ—gdâ— signifieth as one before him or against him But we neither allow the conceit of some Hebrewes as R. Sâ—lamon that the woman is said to be against man because she is contrary to him 2. Nor yet doe wee like of Tostatus conjecture because the male and female in respect of their naturall parts are contrary 3. Nor yet doe wee approve David Kimchi his collection that the woman is said to bee as before man that is as a servant to attend vpon him for shee is appointed to bee his fellow-helper not his servant neither is it like that if shee had beene ordained to any base use or service that she should have beene framed out of Adams side 4. Therefore shee is called a helpe like to man as Hierome readeth or according to him as the Septuagint or as before him as the Hebrew both because shee was made like unto man as well in proportion of body as in the qualities of the mind being created according to the image of God as also for that she was meet for man necessary for the procreation education of children and profitable for the disposing of houshold affaires 5. This maketh a manifest difference betweene woman which is alwayes before man cohabiting and conversing with him and other females which after their copulation forsake their males Luther QVEST. XXXIII When the woman was formed A Further doubt is moved by some at what time the woman was made where 1. wee reject the conceit of Cajetanus who making an allegory of this story of the framing of the woman out of Adams side is forced to affirme that God made man and woman together upon the sixth day and not the woman out of the man for thus the history of Moses is called into question and as well may the whole discourse of the creation of the world be allegorised as this narration of the making of woman And again it is contrary to the Apostle who saith that the woman was of the man 1 Cor. 11.9 2. We likewise refuse the opinion of Catharinus who thinketh the woman to have been made the seventh day for this also is contrary to the Scripture Exod. 20.11 In six dayes the Lord made heaven and earth the sea and all that in them is 3. So then we hold that the woman was made of a rib out of Adams side as Moses setteth it downe neither made together with him out of the earth nor yet made so long after him upon the seventh day but she was formed upon the sixâ—h day
time though not now 5. Confut. Adams sinne pardonable 5. WHereas we say that all sinnes are veniall to the faithfull and elect Bellarmine replieth that Adam committed a mortall and damnable sinne because it was said vnto him in what day thou eatest thereof thou shalt die the death lib. 1. de amiss grat c. 7. Ans. Wee say that though this sinne was damnable in it owne nature yet by Gods grace through Christ it was made veniall and pardonable to Adam unlesse Bellarmine say with the hereticke Taâ—iane that Adam was damned 6. Confut. Adam lost not his faith 6. BY this place also he would proove that Adam and Eve lost their saith because they beleeved not the sentence of God that they should die if they transgressed the commandement lib. 3. de amission great c. 6. Ans. This prooveth that they failed in faith not that their faith was utterly lost and extinguished for if Adam had no faith remaining to what purpose should God have propounded the promise of the Messiah to a faithlesse man Places of Exhortation 1. IN that God sanctified the Sabboth and rested therein from all his works he did it for our example that we therby should learne religiously to observe the Lords day 1. in abstaining from all bodily and servile workes 2. in keeping our selves undefiled and unspotted of all sinnefull works 3. in sanctifying it to holy exercises to the praise of God and our owne comfort 2 v. 7. In that God made man of the dust and put the breath of life into his nostrils man is here to learne humilitie by the consideration of his base and poore beginning and to remember how brittle his state is whose life is but a blast of the breath a puffe of the aire Isay 2.22 Cease from man whose breath is in his nostrils 3 Seeing that goodly garden of paradise replenished with such goodly plants and fruitfull trees is now destroyed and not to be found in earth we are taught to sequester our affections from all earthly delights and to seeke for a paradise much better in heaven 4 v. 15. Seeing man even in the state of his innocency was not to live idlely but God assigned him to keep the garden we are thereby admonished that now much more every man should occupie himselfe in some honest labour of a lawfull vocation 5 In that God made the woman out of man from whom shee had her beginning thereby is described the dutie of the wife to be obedient to her husband as her head and principall for whole cause shee was made 6 And seeing the woman is bone of mans bone and flesh of his flesh thereby the husband is put in remembrance to love tender and cherrish his wife even as his owne flesh 7. verse 18. It is not good for man to be alone in that God first taketh care to provide an helper for man before he saw his owne want and while Adam slept and thought nothing the Lord prepared him an helpe we see how Gods providence watcheth over us foreseeing for us many things which we see not our selves yea taking care for us while we sleep as it is in the Psalme Hee giveth his wel-beloved sleepe Psal. 127.3 Mercer CHAP. III. The Analysis or Method THis Chapter describeth the fall of man first his sinne and transgression from verse 1. to verse 9. then his punishment verse 9. to the end In their transgression is to be considered the tentation of Sathan verse 1. to verse 6. the seduction of the man and woman verse 6. thirdly the effects and fruits of their sinne verse 7 8. In Sathans temptation wee haue his subtill insinuation verse 1. the womans simple confession verse 2 3. the suggestion it selfe verse 4 5. In their seduction verse 6. first are set downe the inducements or provocation the goodnesse of the tree for meat the pleasantnesse to the eye the fruit thereof supposed to be knowledge then the pravarication or offence they did eat The effects of their transgression are shame which causeth them to cover their nakednesse verse 7. feare which maketh them to hide themselves verse 8. In the punishment there is first their conviction of the man and woman verse 9. to 14. then the malediction or curse denounced first then executed The sentence is denounced against the tempter or parties tempted The tempter is either the â—ccessary that is the serpent which was the instrument whose punishment is set forth verse 14. or the principall namely Sathan who is censured verse 15. The persons tempted first the woman is punished with sorrow in travaile subjection to her husband verse 16. secondly the man is judged the cause is first shewed his transgression verse 17. then his judgement in the cursing of the earth with thornes and thistles in cursing of man with misery in his life mortality in his end verse 19. The sentence lastly is executed in the expulsion of man out of Paradise verse 23. with the consultation going before verse 22. and his perpetuall exile from thence the Angels keepe the way to Paradise with a sword that Adam should not returne thither The difference of translations v. 1. the serpent was wisest S. wiser C. craftier than any beast cat heb gnarum subtill v. 1. yea hath God indeed said B. G. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quare wherefore hath God said S.H. it is true that God hath said Ch. quia because God hath said T.P. heb aph ci yea because Sathans abrupt beginning sheweth a long communication before and here hee giveth a reason as though God were not equall toward man in the prohibition c. v. 6. to be desired to get knowledge G.T.S. or to make one wise B. heb delightfull to behold aspectu delectabibile C.H. which was said before v. 8. the voice of the word of God C. the voice of God walking caet v. 8. in the coole of the day B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at noone S. ad auram post meridiem in the coole aire after noone H. ad ventum in the wind or aire of the day T.P.C. heb lervach haiom the soft wind brought Gods voice unto them v. 11. unlesse thou hast eaten c. S.H. hast thou eaten caeter v. 12. the woman which thou gavest to be with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B.S.C. which thou gavest me G. gavest my fellow sociam H. allocasti didst place with me T. gâ—imads with me heb v. 15. he shall breake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G.S. ipsa she shall H. it shall breake ipsum T.B.P. heb his it shall that is the seed he shall observe thee from the beginning thou shalt observe him to the end Ch. thou shalt lye in wait for his heele H. bruise his heele caet v. 16. thy desire toward thy husband T.B. subject to thy husband G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy turning to thy husband S.C. subpotestate under the power of thy husband H. heb to shuchah desire
to be worshipped as God but onely in knowledge to be like unto God neither can Adam be properly charged with covetousnesse as Hugo S. Vict. doth unlesse it be taken for an immoderate desire of any good thing more than is fit of the other sort is Cajetan who would lessen the womans offence both in the thing desired which was the knowledge of good and evill the externall act in coveting the fruit which was faire to the eye in regard of her sex being a woman and the weaker vessell But this notwithstanding the womans offence in the nature thereof was the greater as before is shewed QVEST. XIII Whether Eve added to the commandement and spake doubtfully Vers. 3. NEither shall ye touch it lest ye dye c. 1. Ab. Ezra noteth that the serpent useth the name Elohim speaking of God not Iehovah because hee knew it not But that is not the reason for the woman useth also the name Elohim who was not ignorant of Iehovah but Satan of purpose forbeareth to use that name Iehovah which is a name of mercy and urgeth in the name Elohim the severity of God Mercer 2. Neither doth the woman adde any thing to Gods precept that they should not touch it but faithfully expoundeth the meaning of the precept some Hebrewes think that Satan took occasion hereby to move the woman to touch the fruit that seeing she died not by touching shee should though the Hebrew particle pen be not alwayes so taken yet it appeareth so to bee used by the woman because Satan hereby taketh occasion to put her out of doubt that shee should not dye at all See Muscul. Iun. though Mercerus herein dissent from them QVEST. XIIII Why Eve gave to her husband Vers. 6. SHe gave to her husband with her c. 1. This sheweth not that Adam was at this time with Eve as some Hebrewes thinke he might come before the tentation was finished The meaning is that he might eat with her that is as she had done 2. Some thinke that before the woman did forbeare to eat of the fruit supposing it was poyson and so present death but the truth is that hitherto she had abstained in obedience to the commandement 3. Neither did she give it to Adam lest if she died he might have taken unto him another woman as some Hebrewes imagine for shee was the onely woman in the world but she was desirous to make her husband partaker of her happinesse as she thought Mercer QVEST. XV. How many wayes the eyes of the body and minde are said to be opened Vers. 7. THeir eyes were opened Their eyes of the body and minde are said divers wayes to bee opened the eyes of the body three wayes 1. When they that are blinde are made to see as Christ caused the blind to see 2. When he that hath his eyes seeth somewhat which he saw not before as Balaam his eyes were opened when hee saw the Angell with a naked sword 3. When they which see discerne that which they perceived not before as the Disciples discerned Christ in the breaking of bread The eyes of the minde are opened likewise three wayes 1. When men are brought from ignorance and darknesse to the knowledge of Christ. Act. 26 18. 2. When men are brought by affliction to know themselves as the prodigall childe is said to come to himselfe Luke 15.17 3. When a mans sinne when it is committed presenteth it selfe as Iudas sinne did when hee had betrayed Christ. Thus the eyes of Adam and Eves minde were opened to see their sinne and the eyes of their body were opened to see and discerne the deformity of those parts which were comely before Muscul. QVEST. XVI How their eyes are said to be opened Vers. 7. THeir eyes were opened and knew that they were naked 1. Not that they were either blinde before for how could Eva have seene the fruit of the tree that it was faire to the eye if shee had beene blinde 2. Neither as Iosephus thinketh lib. 1. antiquit c. 1. by the eating of the forbidden fruit had they gotten a sharper wit and understanding for then the eating thereof had bin a gaine unto them 3. Neither is it so said as R. Salomon conjectureth because now first they began to have knowledge of evill for as they had knowledge of good before so as by the contrary they had the knowledge of evill also but now indeed they know evill by miserable experience 4. But now their eies were opened the eyes of their minde and conscience to see and acknowledge their sinnes and disobedience wherein they were blinded before and to feele the rebellion and disobedience of their members in their disordered and unruly motions which maketh them for shame to cover them which use of vailing and covering the secret parts even nature hath taught the barbarous nations which even in their baths as Augustine writeth will not have their unseemely parts uncovered the like Strabo reporteth of the Indians and Diodorâ—â— Siculus of the Aethiopians that going naked in the rest of their body use to cover their secret parts QVEST. XVII Why they made aprons of fig-leaves ANd they sewed fig-tree leaves 1. Not because the fruit thereof whereof they had tasted was forbidden for they would so much more have abhorred the leaves thereof 2. Neither to betoken the desire of the flesh now procured by sin which they say is provoked by the rubbing of the fig leaves 3. Nor yet as the testimony of repentance because fig leaves doe pricke and sting the flesh 4. Neither yet need wee run to allegories that this covering with leaves or with fruit betokeneth the vaine excuse and defence of sinne 5. But they made them aprons of fig leaves both being fit for their breadth and ready at hand for no other cause than to hide their nakednesse whereof they were now ashamed QVEST. XVIII Why man was created naked NOw if it be further asked why man was created naked I answer 1. with Basil lest his mind might have beene occupied in seeking for outward things and so withdrawne from better meditations God having a purpose to cloath his body with some excellent brightnes such as is in the Angels 2. Or with Ambrose that being not naked and destitute of the ornaments of vertue they lesse needed outward ornaments 3. Whereas clothing serveth for necessity to defend from the cold and for honesty and comelinesse Adam before his fall in neither respect needed cloathing being neither subject to heat or cold nor yet having any uncomelinesse in his members 4. Adde hereunto that whereas other creatures were created with their naturall cloathing birds with feathers beasts with haire and wooll fish with scales man was created naked that hee might exercise his wit and be profitably occupyed in the invention of arts for the necessary use of man QVEST. XIX Why the voyce of the Lord was heard in the coole of the day Vers. 8. THey heard the voyce of the Lord
idlely without labour yet his labour should have beene pleasant rather for delight than necessity Mercer QVEST. XXVII Of the growing of Thistles Vers. 18. THornes also and thistles c. 1. The earth should have brought forth thornes and thistles before but now it bringeth them forth as noxious and hurtfull to man 2. And whereas he is bid to eat the herbe of the field this is neither interlaced as a consolation as Calvin for all this here uttered belongeth unto mans punishment neither is man here deprived of the eating of all other fruit saving hearbs But here the Lord sheweth how man had deserved by his sinne to bee deprived of the pleasant fruâ—t of Paradise and to live of the herb as other bruit beasts though by herb corne is especially signified ordained for the use of man 3. But where mention is made of the sweat of the browes by this particular all other kinde of labour in severall vocations as of Magistrates Ministers handi-crafts men is implied Luther Likewise under one kinde of labour and sorrow all other miseries and cares of this life are comprehended Calvin 4. Yet God sheweth mercie in infflicting of these punishments in turning them from eternall to temporall 5. And whereas the Lord giveth this as a reason that man should returne to dust because he was taken out of it this is not so to be understood as though he should have turned to dust if hee had not sinned for as S. Paul sheweth death came in by sinne Adam should have beene translated and changed as Henoch and Elias were and they shall be that remaine alive at the comming of Christ. But while man stood in his integrity and happinesse he remembred not his terrene beginning as hee considered not his nakednesse but now the Lord maketh it an argument of his mortall condition and bringeth it to his remembrance to humble him thereby Mercer QVEST. XXVIII Why Eva is called the mother of the living Vers. 20. ANd the man called his wives name Hevah 1. Neither as Lyranus thinketh is she so called because she was the mother of all which live in sorrow and miserie 2. Neither as Rupertus that Adam of incredulity so named her not beleeving that shee should returne to dust as the Lord had said but that he and his posterity should live 3. Neither need we referre it to the birth of Christ who brought true life into the world the woman cannot be truly said to be the mother of the spirituall life she was the mother of him that was the Author of spirituall life 4. And it is but a fond conceit to derive Ave the first word of the Angels salutation to Marie of Eva as though she repaired what was lost by Eva for the one is a Latine word the other Hebrew neither did the Angell say Ave all haile but the translater and the right word is not Eva but Hevah 5. Neither is Adam here to be noted of insolency and pride that having received sentence of death doth give unto the woman a name of life but Adam being confirmed by Gods promise concerning the seed of the woman that although they themselves were mortall yet by them mankinde should be propagated so calleth his wife 6. But the conceit of R Levi here hath no ground that shee is called the mother of all living that is of bruâ—t beasts in respect of the stupidity and dulnesse of her minde for by living man is here understood as sometime he is called flesh because of his excellencie among the rest 7. Neither was this name given unto Eva before they had sinned when Adam gave the names to the rest of the creatures as Pererius thinketh with the Hebrewes nor yet was it given so long after when he had some children as some other thinke but the name was given at such time and place as is here set downe before Adam called her Ishah as if you should say Mannesse as a name of the whole sex but here he calleth her Hevah as by her proper name so that these words because she was the mother of all living were not the words of Adam who yet by prophesie did foresee that it should so bee but Moses inserteth this sentence Mercer QVEST. XXIX What the coats of skinnes were which God made for Adam and Eve Vers. 21. VNto Adam also and his wife did the Lord God make coats of skins and cloathed them 1. These coats of skinnes were not their bodies as Origen with some other of the fathers seeme to thinke for God had made man before of the dust of the earth cap. 2.7 2. Neither were these coats made of the barkes of trees as Barcephas and Gregor Nazianzane for the Hebrew word gnor is no where found in that sense 3. Neither is Theodorets reason sound that they could not bee the skinnes of beasts which were created but two and two and so if any of them had beene slaine the generation of that kinde should have beene hindred for that there were no more created but two of a sort is not extant in Scripture 4. Neither need we imagine with Hugo that these skinnes might be made of the Elements or some other matter we are not to runne to miracles where an ordinary course is offered 5. Some would have these skinnes made of sheepes wooll but that is not skinnes 6. Ionathan of the Serpents skin but this is too curious 7. Neither did the Lord onely teach man how to make him garments for his necessary use afterward for the text is that he cloathed them that is actually presently 8. Therefore there is no inconveniencie to say that God caused skins whether of slaine beasts or otherwise by the ministery of his Angels or how else it pleased him to be brought to Adam whereof he made them coats QVEST. XXX Why God cloathed man in beasts skinnes ANd thus it pleased God to cloath man not for any such typicall signification as either to betoken the incarnation of Christ that was cloathed with our flesh or the cloathing of the nakednesse of the soule by repentance But for these causes 1. to shew him how his mortall body might bee defended from cold and other injuries which use of skinne or leather cloathing was first used in the world 2. To cover his nakednesse for comelinesse sake and therefore the Chalde Paraphrast calleth them vestimenta honoris garments of honour 3. To teach man that it was lawfull to use the beasts as for meat so for cloathing 4. And to give a rule that modest and decent not costly or sumptuous apparell should be used 5. And that he might know what difference is betweene Gods works and mans invention betweene coats of leather and figge leaves 6. And to put him in minde of mortality by his cloathing of dead beasts skins as Origen well noteth talib indici oportebat peccatorem ut essent mortalitatis indicium QVEST. XXXI How Adam is said to become as God Vers. 22. BEhold man is
exercise his strength as Augustine againe saith Administrat omâ—ia qua creavit ut etiam ipsa proprios motus exercere sinat God doth so governe all things which he created that yet hee suffereth them to exercise their owne motions 3. God might justly suffer this to be done because hee did know how to turne Adams fall unto good Deuâ— permisit hominem tentari quâ—m sciebut esse casurum quid simul videbat eo casu sâ—â—â—ti posse ad misericordiam c. God suffered man to be tempted whom he knew should fall because he saw how to use his fall to declare his mercy and justice while he justly punished some out of the same damned masse and delivered others in mercy Doct. VI. Adam not damned WHereas v. 15. a promise is made concerning Christ that the seede of the woman should breake the serpents head from hence we infer that our first patents though they sinned yet were by faith in the Messiah to come restored and not utterly condemned which was the heresie of the Tatiaâ—es August de haeres c. 23. In the booke of wisdome we read that wisdome preserved the first father of the world and brought him out of his offence c. 10.1 which is agreeable to the Canonicall scripture because Adam is called the sonne of God Luke 3.38 he was not then the child of death and hell everlastingly to perish Doct. VII Wherein Adam transgressed NOw because carnall men doe extenuate Adams sinne that he was cast out of Paradise for eating an apple I will briefly shew the greatnes of our first parents transgression wherein many sins concurred 1. There was in them both incredulitie in not beleeving Gods words to be true 2. Vnthankfulnesse in not being contented with their estate 3. Pride in desiring to be like unto God 4. Wantonnes in sinning without any necessitie having all the trees in the garden beside to eare of 5. There was the sinne of gluttonie in pampering the desire of the belâ—â—e 6. Disobedience in transgressing the commandement 7. Curiositie in coveting to know the operation of the fruit in bringing them to knowledge 8. Presumption in that they presumed of Gods mercie that they should not die though they did eate 9. Then followed the concupiscence and rebellion of the flesh in being ashamed of their nakednesse 10. They excused their sinne 11. They are guiltie of homicide in bringing death not only upon themselves but all their posteritie 12. Beside Eva seduced her husband 13. Adam sinned in his inordinate affection to his wife in listning to her 14. The easines of the commandemeÌ„t maketh the transgression more heinous as Augustine well noteth answering to this question why God forbad them to eate of that tree Si bona est quare non tango si mala est quare in Paradise ideo in Paradiso est quia bona est sed nolâ— tangâ—â— quiâ— obedienteÌ„ te volâ— if it be good why doe I not touch it if it be evill why is it in Paradise therefore it is in paradise because it is good but I will not have thee touch it because I would have thee obedient God could not then make better triall of mans obedience than in forbidding that which was good Places of confutation Confut I. Infidelity not pride the first sinne of our parent 1. THe opinion of the Popish writers is that pride was the first sinne that Eva was tempted unto because Satan saith unto them yee shall bee as gods but it is rather evident that their first sinne was infidelitie first Satan telleth them ye shall not die at all and so perswadeth them not to give credit to the word of God for if they had verely beleeved that to come to passe which was threatned they would never have given any credit to Satan Confut. II. Our parents lost not their faith 2. BEllarmine also holdeth that our first parents in their transgression lost their faith because by the seducement of Satan they beleeved not what God said unto them ye shall not die Ans. 1. It followeth not if in this one act of faith they failed that therefore totally their faith was extinguished he that shal be seduced in one article or point of faith is he presently stripped of all faith 2. It was no formall infidelitie as though wittingly they rejected Gods word but they were materially deceived onely and their sudden violent affection over-shadowed their knowledge judgement 3. So Peter denied Christ through feare and frailtie yet in his judgement he could not so at once cast off all opinion of Christ hâ—s faith was shaken and winnowed but it failed not as our Saviour testifieth of him that he had praied for him that his faith faile not Luke 23.22 and so was the case in our first parents Confut. III. Not Marie but Christ brake the serpents head 3. vers 15. THe vulgar latine translation readeth shee shall breake thy head c. which the Popish writers understand of the virgin Mary as Pererius doubteth not to give this marginal note B. virgo contrivit caput serpentis the blessed Virgin did break the head of the serpent and Bellarmine also justifieth this translation whereas in the original it is his ipsum it in the neuter gender which must be referred to seed the Septuagint and the Chalde read he in the masculine understanding it of Christ for none else but Christ broke the serpents head Confut. IIII. The tree of life could not actually give life but was a symbole of it 4. vers 22. LEst he take of the tree of life and live for ever Bellarmine would proove from hence that this tree by eating the fruit therof might bring true immortalitie Ans. 1. As the Lord saith by way of derision man is become as one of vs to know good and evill So in the same sense is this other part of the sentence uttered that as a man simply thought to get knowledge by eating of the one so he might imagine to obtaine life by the other 2. For if Adam might have lived by eating of this tree now after he had sinned how would that other saying have taken effect in the day that thou eatest thereof thou shalt die the death Gen. 2.17 These speeches had beene contrarie the one to the other 3. It was therefore the tree of life as the other was of the knowledge of good and evill that is significative non effective not in operation â—ut in signification it was a signe or symbole of life received from God and by Gods gift should have beene â—reserved if a man had not sinned and therefore man beeing deprived of life lost also the signe thereof Places of Exhortation and practice 1. WE have here set forth unto us from v. 1. to v. 7. the degrees of tentation 1. the suggestion of Satan 2. delectation the woman saw the tree was pleasant c. 3. Consent shee tooke of the fruit 4. The effecting of the thing desired shee did
〈◊〉 〈◊〉 〈◊〉 translated him S. tulit tooke him H. B. G. non occidit killed him not Ch. sumpsit received him Tr. heb lachach to take away receive v. 25. an 165. yeares S. an 187. yeares cat v. 26.802 yeares S. 782. yeares cat v. 28. an 178. yeares S. an 182. yeares cat v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cause us to rest S. shall comfort us cat heb â—â—ach to rest to refresh v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the earth S. de terra from off the earth Ch. in the earth H. as touching the earth G. aboue the earth B. propter terram because of the earth Tr. v. 30.565 yeares S. 595. yeare cat v. 31.753 yeares S. 777. yeares cat 3. The Theologicall explication QVEST. I. Booke of generation how to be understood Vers. 1. THis is the booke of the generation 1. Moses setteth downe the genealogy of the fathers before the floud because of Christs line which Luke deriveth from Adam Matthew goeth not beyond Abraham not as some thinke because of the rest of that line beyond Abraham might easily bee supplyed out of Moses books which were then well knowne but for that the most conspicuous and manifest promises of the Messiah were made to Abraham all the generations to Matthew supplying â—â—enty from Adam to Abraham make but 72. but Luke reckoneth 77. The Reason is because Matthew omitteth some of purpose to make the numbers equall which Luke supplyeth and Matthew maketh his account by Salomon Luke by Nathan so that there might bee more persons in the one discent than in the other 2. Moses beginneth now to set downe Adams generation by Seth because Cain was rejected and Abel died without issue 3. It is called a booke that is an ennumeration for so Sepher signifieth a booke because things are rehearsed in it not because as R. Isaac Carus Moses beginneth his booke here and the other 3. chapters should bee as a preface 4. Generation is here taken actively for the posterity of Adam increased by him as in Matthew the booke of the generation of Iesus Christ is taken passively for the generations of whom Christ came 5. And whereas it is added in the day that God created Adam we need neither with Lyranus to understand day generally for time and wee refuse the opinion of the Hebrewes that hold that Adam in the same day of his creation began to have generations for so they fable that Adam and Eve had foure or five children the same day they were created but in the day is to be referred to the latter part of the verse wherein mention is made of Adams creation according to the image of God Mercer QVEST. II. How Adam begat a Sonne in his owne likenesse Vers. 3. ADam begat a sonne in his owne likenesse c. 1. which is neither to be understood of the shape and image of his body for so Cain was in outward shape like to Adam 2. neither is it to be taken for the image of vertue and piety in his soule for Adam had lost that image neither is vertue ingendred by nature and Abel had the image of his fathers vertue before Seth. 3. neither is it so said because the image of mankind was continued and preserved in Seth whereas both Abel died without issue and Cains posterity was extinguished in the floud for this notwithstanding seeing the world was increased by Cain he might be said also to be after Adams image 4. But hereby is signified that originall corruption which is descended unto Adams posterity by naturall propagation which is expressed in the birth of Seth not of Abel because hee had no of-spring nor of Cain because it might appeare that even the righteous seed by nature are subject to this originall depravation and yet Seth was otherwise after the image of Adam than Cain because his seed was sanctified of God who purposed in Seth and his seed to make good the promise made to Adam as touching the seed of the woman that should breake the serpents head Iun. 5. And whereas Adam was an hundred thirty yeere old before he begat Seth wee abhor the lewd fables of the Hebrewes that thinke in this meane space that Adam companied with female spirits or devils and begat male spirits and Eva with male spirits and brought forth masculine or male devils neither doe I thinke with Mercer that in the meane time Adam begat other sonnes and daughters but God by this meanes Adam staying so long without children did try his faith in looking for the promised seed and his patience in seeing the wicked stocke of Cain so mightily to increase Iun. QVEST. III. Wherefore it is added and he died Vers. 5. ALL the dayes that Adam lived c. 1. Neither were these yeares otherwise accounted than by 12. moneths as it may appeare in the story of Noahs floud where mention is made of the 7. moneth and 27. day of the moneth 2. Neither did these righteous fathers onely live thus long by miracle as thinketh R. Moses but it was usuall in those dayes 3. And the conclusion of every ones life is mortuus est he died not as some think because it should appeare that they dyed not in the floud but by their owne naturall death and therefore they say this clause is not added after the floud in the genealogy of the fathers but it is thus said to shew what the condition of all mankind was after Adams fall 4. It is said only of Adam all the dayes that he lived Whereby the Hebrewes inferre that Adam lived a godly life and repented his repentance we doubt not of but not soundly hence gathered Mercer QVEST. IIII. Whether Adam the longest liver NOw whereas Adam lived but 930. yeares Mathuselah 969. yeares v. 27. yet may Adam be well supposed to have beene the longest liver because he was created in a perfect state of body apt to generation which was not then under sixty yeares for none of the Patriarkes began to have children under that age Mahalalel begat at 65. yeares of age v. 15. and none under then adde unto Adams yeares 60. more in what age and state of body he was created and he will bee found to have beene the longest liver of the Patriarkes and to exceed Mathuselahs age 21. yeares QVEST. V. The yeares of the Patriarkes full and complete yeares consisting of twelve moneths COncerning the long life of the aged Patriarkes 1. Neither is the conceit of the Aegyptians to bee received that a man cannot live above an 100. yeares for they say that a mans heart increaseth till he come to 50. every yeare two drachmaes in weight and then decreaseth every yeare as much till he come to an hundred and then for want of heart hee can live no longer For this fancy of theirs is confuted by experience for Pliny maketh mention that in Vespatian the Emperors time there were found in Italy two men of an 105. yeares foure of
an 130. three of an 140. and two of an 150. yeares And in these dayes some are found farre to exceed an hundred yeares as I have seene my selfe an old man of 124 yeares of age at Eversden in the County of Bedford who died about ann 1600. or 601. he could remember Bosworth field at the comming in of Henry the 7. being then as he affirmed some 15. yeares old 2. Neither is it to be thought that the yeares of the Patriarkes were accounted as the Arcadians reckoned their yeares by quarters or the Aegyptians by moneths as some have thought for then Henoch begetting children at 65. yeares should by this reckoning not exceed six yeares and a halfe when hee had a child And this Aegyptian yeare consisting of the age of the moone will not allow above two dayes and a halfe to a moneth whereas mention is made of the 17. and 27. day of the moneth Gen. 7.11 and 8.14 It is evident then that the yeares of the Patriarkes were numbred by complete and full yeares consisting of twelve moneths and not after the Aegyptian account And hereunto Pliny giveth testimony who remembreth in the same place before recited that Alexander Cornelius Xenophon doe write that some lived 500. some 600. some 800. yeares Iosephus also alleageth Manethan Berosus Mochus Estiaâ—s the Aegyptian Chalde Phenician Chronologers who testifie that those old fathers lived toward a thousand yeares QVEST. VI. The causes of the long life of men before the floud THe causes of the long life of the Patriarkes may be thought to be these foure 1. The naturall cause the sound constitution of their bodies not yet decayed and the wholesome aire not yet corrupted with terrene exhalations as after the floud 2. The morall cause for the invention and finding out of arts and sciences which as Iosephus writeth they caused to bee graven in two great pillars one of bricke another of stone that if the world were destroyed with water the second pillar might remaine if with fire the first for so had they learned of Adam that the world should be twice destroyed and he saith further that the pillar of stone was to be seene in Syria in his time 3. The civill or politke cause of the long life of the Patriarkes was for procreation and peopling of the world 4. The Theologicall that God by giving them such long life might make triall of their obedience to see if they would use this benefit of long life to the glory of God which they did not and therefore he shortned the age of man Yet the Lord while they enjoyed this long tearme would not suffer any of them to attaine unto a thousand yeares not for that as the Hebrewes suppose God granted of Adams thousand seventy yeares to David not for that reason which seemeth to be too curious whereof Ireneus maketh mention to make good that saying to Adam in what day soever thou eatest thereof thou shalt dye the death because a thousand yeares with God is as yesterday Psal. 90.3 And so Adam died in the first day before he came to a thousand But God hereby would put the fathers in minde of mortality that although they lived many hundred yeares yet none of them filled up a thousand lest they might have too much flattered themselves in long life and seeing a thousand is a number of perfection God would have none of them attaine to 1000. that we might know that nothing is perfect here Mercer QVEST. V. Of the false computation of the 70. Interpreters and whence it is thought to proceed FUrther whereas the Septuagint doe much differ in the account of yeares from the Hebrew text adding to the age of the old world which in true reckoning maketh but 1656. five hundred eighty six yeares more so making the whole number of yeares 2242. It is diversly conjectured how this error should arise 1. Some impute it to the malice of the Jewes that of purpose corrupted the greeke text that the Gentiles should not know the secrets of the Scriptures 2. Some to the prudency of the 70. translators or of the writers and scribes who knowing that the Aegyptians would count it but a fable that the fathers lived so many Astronomicall yeares made a way for them to take it after the count of the Aegyptian yeares whereof ten make but one yeare and therefore they added an hundred yeares to the fathers age before they begat children to make them apt for generation But where the yeares will serve without any such addition they adde none As Iered lived an 162. yeares which because it maketh by the Aegyptian calculation sixteene yeares and some what more the Septuagint there alter nothing This is Augustines conjecture But howsoever the Septuagint came to be so corrupt it is apparantly in many points erroneous 1. They adde unto six of the Patriarkes ages before they begat children to each of them Adam Seth Enâ—s Cainon Malaleel Henoch an 100. yeares and detract them againe in the remainder of their life that the whole summe may agree 2. They take away from Methusalems age before hee had children 22. yeares and adde to Lamechs age 6. yeares as is shewed before 3. They misse in their calculation in Methusalems yeares they make him to live an hundred sixty five before hee begat Lamech and 802. after in all 969. whereas the other numbers put together want two of this summe making but 967. 4. They detract from Lamechs age 24. yeares his whole age according to the Hebrew is 777 according to the septuagint but 753. 5. By their computation Methusalem must live 14. yeares after the floud for they make him to live 802. yeares after Lamech was borne and Lamech lived 188. yeares before Noah was borne and in the six hundred yeare of Noahs age came the floud Lamech and Noah make but 788. yeares after the computation of the Septuagint there remaineth yet 14. yeares of Methusalems life who according to the Hebrew computation died the same yeare in the beginning before the floud came for in the arke hee could not be where only were eight persons Noah and his wife his three sonnes and their wives Genes 7.7 and S. Peter witnesseth that in the arke eight soules only were saved 1 Pet 3.20 and to say that Methuselah was saved in the terrestriall Paradise with his father Henoch is a fabulous fiction without ground Mercerus QVEST. VI. The reason of the inequality of generation in the fathers WHereas the Patriarkes at divers ages began to beget children Mahalaleel and Henoch at 56. yeares Iered at a hundred sixty two yeares Lamech at two hundreth eighty two Noah at five hundred 1. Neither is it to be imputed to Noahs holinesse that so long abstained from mariage seeâ—ng Henoch that for his godly life was translated had children at 65. yeares 2. Neither as Pererius conjectureth is it like that Noah had other elder sonnes which were dead before the floud came for whereas it is
it as the water in the red sea did or that though it were covered with water it might be preserved as the Olive tree whereof the Dove tooke a branch or that God might restore Paradise againe after the floud the first is presumptuous to imagine a miracle without warrant of Scripture and if it had beene so Noah needed not to have made an arke he and his sonnes and the cattell might have beene preserved there the second is not sufficient for though Paradise which is not like had beene so preserved yet Henoch must have beene drowned The third is frivolous for if the terrene Paradise had beene planted againe seeing it was situated in a knowne place in Mesopotamia it could not have beene hid In this question Pererius is an adversary to Bellarmine Senens and the rest that yet dreame of a terrene Paradise 5. Confut. Henoch shall returne into the world to die IT is also the constant opinion of the popish writers that Henoch shall come againe toward the end of the world and then shall die being to be slaine by Antichrist Pererius cum Bellarm. Cont. But this is contrary to the Apostle That Henoch was taken away that he should not see death neither was found Heb. 11.5 Ergo Henoch shall not see death nor bee found in a mortall state in earth whereas they object that place Heb. 9.27 It is appointed unto men that they shall once die The answer is ready like as they which are alive at Christs comming shall not die but be changed 1 Cor. 15. which notwithstanding shall bee in stead of death so Henoch was changed in his taking up though he died not a common death 6. Confut. Henoch shall not returne to preach repentance to the world COncerning the end and causes wherefore Henoch was translated 1. Wee admit that God hereby would put the righteous in comfort that notwithstanding the sentence pronounced against Adam there was a way of righteousnesse whereby to recover Adams lost state 2. To minister comfort to the afflicted members of Christ that they should not doubt but that their reward is with God as Habel though he had an untimely end yet lived with God as Henoch did thus Theodoret. 3. Wee refuse not the collection here of Thomas Aquinas that God both by Henochs translation before the law and Elias under the law would nourish the hope of life in his Church as by types representing the ascension of Christ in whom the promise of salvation should be accomplished These causes of Henochs translation may safely be received 4. But we neither thinke as it is in the booke of Wisdome which is no Canonicall Scripture and therefore we may safely dissent from it That hee was taken away lest wickednesse should alter his understanding for as he walked with God before God kept him in his feare and preserved him from evill so he could have guided him still as the Apostle saith He shall be established God is able to make him stand Rom. 14.4 speaking of the faithfull servants of God as Mathuselah the sonne of Henoch being the longest lived of all the Patriarkes continued righteous to the end 5. Neither is that surmise fit to be received that Henoch is kept alive to preach repentance in the end of the world and to maintaine the Gospell against Antichrist which is the common opinion of the papall professors For of Henochs preaching in the end of the world there is no mention in Scripture but only of the sending of Elias which is not understood of Elias person but of his spirit and zeale And this Elias the Angell expoundeth to be Iohn Baptist who should goe before Christ in the spirit and power of Elias And there is no such necessity that Henoch should be preserved so many yeares by miracle to that end seeing the Lord is able to raise up Prophets and Ministers as he did Iohn Baptist in the spirit of Elias and Henoch to maintaine the truth against the Pope and Antichrist which we see plentifully performed in these dayes 7. Confut. Of the Prophesie and booke of Henoch WHereas S. Inde in his Epistle vers 14. maketh mention of the Prophesie of Henoch the seventh from Adam which is not found in any other part of the Canonicall Scripture lest the adversaries might hereupon build their traditions and unwritten verities I will briefly declare what is to be thought of this Prophesie of Henoch 1. I neither thinke with Tertullian that there was any such propheticall booke of Henoch then extant who conjectureth that though it perished in the floud yet it might be restored againe by Noah thereunto inspired 2. Neither yet with Hierome that this booke of Henoch was an Apocriphall booke yet some part of it might be true which the Apostle might alleage For it is not like that the Apostle would derive a testimony from an hidden and obscure booke of no authority in the Church 3. Neither yet is it like as Michael Medina thinketh that there was no such booke at all under Henochs name for the fathers Origen Hierome Augustine doe in many places make evident mention that such a booke there was but thought it to be forged 4. And it is as unlike that the true book of Henoch was extant in the Apostles time which was afterward corrupted with fables and so rejected of the Church for then the Church would rather have purged the true booke from such errours and preserved the rest pure as they did discerne the true Gospels from the forged and adulterate Our opinion then is 1. With Augustine that the booke of Henoch which in his time was produced by Heretikes was altogether forged and no part of it of Henochs writing Non quod eorum hominum qui Deo placuorunt reprobetur authoritas sed quod ista non creduntur ipsorum not that saith he we refuse the authoritie of such men as pleased God but for that they were thought not to be theirs 2. We judge it not unlike with Origen that there might be such an authenticall booke of Henochs prophesie out of the which Iude did take his testimony which is now lost as some other parts of the Canonicall Scripture are as the books of God Nathan Iddâ— and other Prophets mentioned in the Chronicles 3. Or this prophesie of Henoch might be preserved by faithfull tradition in the Church of the Iewes which is approved by the Apostle But this is no warrant for other unwritten traditions unlesse some had the like Apostlike spirit to judge of them as Iudas had and further this prophesie of Henoch is a greeable to the Scriptures so are not many unwritten traditions urged by the Church of Rome 6. Places of exhortation 1. IN that the line only of the race of the faithfull is rehearsed in this chapter it both sheweth that God will alwaies have his church in the world and that in the most corrupt times God will have a remnant that shall
was a time of abstinency 2. Neither as some that for the more speedy increase of the world children were borne in a shorter time as at 7. moneths 3 Nor yet that Elam and Assur might bee twins both borne at a birth 4. But I rather thinke that Arphacsad might be either the eldest of all or the second of Sems sonnes for the scripture observeth not the order of time in setting downe names as we saw before in rehearsing of Sem Ham and Iapheth QVEST. XVIII Why it is here omitted in the genealog of these fathers and he died FVrther whereas in the Patriarkes lives before the floud it is added and hee died which is omitted here 1. Some thinke it is to shew that Henoch died not a common death as the rest did 2. Some to signifie that none of them perished in the floud 3. Some yet are more curious aâ— Bahai who thinketh this clause and he died to bee here omitted because Messiah was to come of this line whom they hold to be immortall and further he prescribeth Messiah his age that hee should live 837. yeares before the end of the sixt millenary or thousand yeare which hee would gather by the letters of the word Lemarbaty used by the Prophet Isay 9.7 which is of the increase of his government there shall bee no end where the first letter lamed signifieth 30. men 600. râ—sh 200. beth 2. he 5. which maketh together 837. But it is evident to all the world how they are deceived for the six thousand yeare is expired within lesse than 400. yeares and yet their supposed Messiah commeth not and againe Messiah came as well of the line of the fathers before the floud as of them after the floud 4. Wherefore this is more like to bee the reason because then after Adams transgression Moses would shew how the curse tooke place thou shalt dye the death in those long lived patriarkes that although they lived divers hundred yeares yet in the end they dyed Mercerus QVEST. XIX At what age of Terah Abraham was borne Vers. 26. TErah lived 70. yeares and begat Abraham c. Terah lived 205. yeares and died in Charran at what time Abraham was 75. yeares old Genes 12.5 Abraham then was borne when his father was an 130. yeare old not in his 70. yeare for the reconciliation then of these places 1. We need not with Hierome that followeth therein the Hebrewes to say that Abrahams age of 75. yeares is not counced from his birth but from his departure from Vr. of the Chaldes and his miraculous deliverance out of the fire wherein they cast him because he would not worship their Idols for beside that this tradition of Abrahams deliverance hath no sufficient ground to warrant it a great inconvenience will follow it if it bee admitted that Abraham was an 130. yeare old at this time when he is said to bee but 75. which must of necessitie followe if Abraham were borne in the 70. yeare of Therah then it would follow that Isaack borne when Abraham was an 100. yeare old was borne 30. yeare before hee came into the land of Canaan which is contrarie to the Scripture or if they will count those hundred yeares also from Abrahams departure out of Chaldea and that he was indeed an 160. yeares old when Isaack was borne and Isaack was 40. yeare old his father yet living when he tooke Rebeccah to wife Genes 25.20 Abraham should have lived above 200. yeares whereas the Scripture saith he lived but an 175. Genes 25.7 2 Neither is it a sufficent answer that Abraham went out of Charran at 75. yeares of his age long before his fathers death and that Moses doth recapitulate the story afterward as Aben Ezra for Steven saith that God brought him out after his father was dead Act. 7.4 And to say his father was spiritually dead not naturally because he staied still and refused to goe into Canaan living in idolatrie which is the devise of one Andreas Masins cited by Pererius is a forcing of Stephens words which in an historicall narration must be taken properly 3. And with Augustine to make two departures of Abraham into the land of Canaan the one when Terah was yet living being an 105. yeare old and Abraham 75. sojourning there 60. yeares while his father lived in Charran and another after Therâ—hs death whome Abraham might visite before going and comming into Canaan but now he came from thence his father being dead and returned no more that in the first departure his bodie remooved but his affection was toward that place where his father was but now his affection and all was removed This imagination of two departures into Canaan dissenteth from Stephens narration Act. 7. where indeed he speaketh of two journeyes of Abraham one out of Mesopotamia the other out of Charan But into Canaan the Lord brought him after his father was dead v. 4. and not before 4. That also is a meere fancy that the rest of Abrahams age is concealed who should be an 130. when hee is said to be but 75. to this intent because God would keepe secret the end of the world Calvin for this would nothing have helped to the knowledge of that secret the account of yeares past will not tell us what yeares are to come and our Saviour saith the Angels know not of that day and yet they knew very well the age of Abraham 5. Wherefore the best solution is that Abraham though he be named first because of the privilege and preeminencie of his faith yet was not the first borne Terah at 70. yeares began to have sonnes but Abraham was not borne till the 130. yeare of his fathers age for he was but 75. at his fathers death who was then 205. So Noah is said to be 500. yeare old when he begat Sem Cham and Iapheth yet was not Sem borne till two yeares after Gen. 11.10 beside Sarah is held to have beene Abrahams brothers daughther Abraham then could not be the eldest brother for Sara was but 10. yeares younger than Abraham Gen. 17.17 Iun. QVEST. XX. Sarai not sister but neece to Abraham Vers. 29. THe father of Milcha and of Iscah c. 1. Some thinke that this Iscah was not Sarai Abrahams wife but that shee was rather the daughter of Thare and Abrahams owne sister by the fathers side than the daughter of his brother Aran and that it was lawfull then for the halfe brother by the fathers side to marrie his sister sic Clement Alexand. Lippoman Cajetan Scotus 2. Others thinke that Sarai was not the naturall but the adopted daughter of Thare 3. But the truer opinion is that Sarai was the daughter of Haran sister to Lot and Milcah and the same that is called Iscah as may appeare by these reasons thus thinke Iosephus and Augustine Iunius 1. It is like that as Nachor married the one sister so Abraham married the other because it was their great care not
Sept. 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
60. yeares Gen. 25.26 and Iacob was an 130. when hee went into Aegypt Gen. 47.9 which all make 215. yeares the other 215. yeares may be accounted thus Cahath the sonne of Levi went downe with Iacob into Aegypt who as Eusebius thinketh begat Amram at 70. yeares Amram also at 70. might beget Moses who lived 80. yeares before the departure of the Israelites out of Aegypt the whose summe maketh 220. yeares from the which we must detract five yeares of the age of Cahath when he came downe with Iacob into Aegypt so there remaineth 215. yeares which is the time of the sojourning of Israel in Aegypt ex Mercer 3. Though the Israelites dwelt in Aegypt 215. yeares yet they were not kept in thraldome and affliction above an 130. nor yet so much for all the time of Iosephs government after Iacob came into Aegypt must be accepted which was 71. yeares for Ioseph was then 36. yeare old 30. yeere old hee was when he stood before Pharaoh and expounded his dreame Genes 41.49 and the seven plentifull yeares were past and two of famine Gen. 45.11 And Ioseph lived in all 110. yeares if then 39. bee deducted from 110. there will remaine 71. yeares all this while Israel was not afflicted Beside whereas their affliction began not till Ioseph and all his brethren were dead Exod. 1.6 and Levi supposed to bee 44. yeare old when he came into Aegypt lived 137. yeare Exod. 5.16 was 39. yeares in Aegypt which being subtracted from 215. yeares the time of their dwelling in Aegypt there will remaine not above 122. yeares which was the time of their thraldome and bondage in Aegypt 4. Their foure hundred yeares of servitude in a land not theirs 1. must not be counted from Abrahams first comming into the land of Canaan as Chrysostome for from thence the 430. yeares mentioned Exod. 12.40 must take beginning and the text is thy seed shall be a stranger we must then begin to count from the birth of Isaak Abrahams seed 2. Neither is it like that God afterward seeing their extreme affliction shortned this time of 400. yeares which also is Chrysostomes conjecture for Gods word altereth not and S. Steven Act. 7.6 abridging this story setteth the same time of 400. yeares not of 430. as some latine copies have wherein the translation is corrupted 3. Neither is the land of Canaan here to be excluded as Oleaster thinketh for although it was promised to Abraham for an inheritance they were as yet strangers therin for Abraham had not so much as a breadth of a foot Act. 7.5 and Iacob counted himselfe a pilgrime and stranger there Gen. 47.9 4. Neither to make up these foure hundred yeares need we with Iosephus to count 170. yeares betweene Iosephs death and Moses birth which was not above 64. yeares Iosephus confuting Cheremons errour that would have Ioseph and Moses both of one time falleth into another rour himselfe 5. Wherefore this time of 400. yeares must begin at Isaaks birth though precisely they were 405. yeares which few odde yeares in so great a summe maketh no great difference Againe this land not theirs is not only Aegypt but Canaan and where the text rehearseth these three they shall be strangers serve and be entreated evill wee must joyntly not severally apply all these to the time limited of 400. yeares that this whole time they were either strangers or served or were afflicted and so Augustine well understandeth qu. 47. in Exod. Mercer QVEST. XV. How diversly a generation is taken Vers. 16. IN the fourth generation they shall come hither c. A generation is sometime taken for the whole life of man and continuance of an age as Matth. 24.34 this generation shall not passe till all these things be fulfilled that is some now alive may live to see it sometime it is taken for the succession of persons as Matth. 1.17 sometime for a certaine number of yeeres as for the space of ten yeares Baruch 6.2 the time of the captivity in Babylon which was 70. yeares is limited to seven generations for 20. yeares Euseb. lib. de praepar 10. c. ult for 33. yeares Herod lib. 2. for 30. Diodor. lib. 3. c. 13. for an 100. Dyonis Halicar lib. 1. Rom. antiquit According to these divers acceptions 1. Some doe understand here a generation for an 100. yeares but that cannot be for the Israelites came not out in the fourth hundred yeare but in the beginning of the fifth Iun. 2. Some take it for the space of seventy yeares out of the Psal. 90.10 and so after the Israelites had dwelt three generations that is thrice 70. yeares 220. yeares in Aegypt then in the fourth 70. yeare they entred the land of Canaan sic Iunius But the best computation of these generations is from the succession of persons yet we must neither begin from the eldest persons that entred into Aegypt as Cajetanus and Lyranus reckon these foure generations from Iacob to Iudas from Iudas to Pharez Pharez to Ezron Ezron to Caleb so also Mercerus which make foure generations which computation is a great errour for that Caleb which entred to Canaan was not the sonne of Ezron but of Iephunne Ios. 14.6 long after the other Caleb for we reade of three Calebs the first the son of Ezron 1 Chron. 2.9 the second the sonne of Hur ibid. v. 50. the third the sonne of Iephunne 1 Chron. 4.15 from Iudah to this Caleb were six or seven generations neither could Ezron bee the father of this Caleb for Ezron came downe with Iacob into Aegypt Gen. 46.12 and Caleb was about 40. yeare old when the Israelites came out of Aegypt Iosu. 14.7 and the time of the Israelites abode in Aegypt was 215. yeares take from that the 40. yeares of Calebs age and suppose Ezron to have beene but five yeares old at his comming to Aegypt by this account he should be 170. yeare old before he begat Caleb whereas Caleb the sonne of Ezron was borne long before his father was 60. yeares old 1 Chron. 2.21 wherefore that Caleb which lived with Iosua was not the sonne of Ezron Neither must we account only those generations that were borne in Aegypt as Perer. for so wee shall have but three generations Caath begat Amram in Aegypt Amram Aaron Aaron Eleazer who divided the land but the right reckoning is to begin from the youngest of those generations that went downe to Aegypt and so from Kohath to Eleazer are foure generations Cohath begat Amram Amram begat Aaron Aaron Eleazer 4. But Philo his allegoricall conceit I let passe who by the fourth generation understandeth the fourth age of mans life when after the simplicity of his childhood the riot of his youth the instruction of his middle age he commeth to yeares of gravity and judgement for who seeth not how unproper and disagreeing to this historicall prophecie such mysticall collections are QVEST. XVI Why God spared the wickednesse of the Amorites Vers.
conditions 2. Neither is the reason hereof because Pharao was a more wicked King though Abimelech seeme to bee the honester man for the beginning of Gods mercy is from him not from us 3. But the difference of this proceeding commeth from the mercifull disposition of God who will have mercy on whom he will Rom. 9.15 QVEST. VI. Of divine dreames and the diversity thereof Vers. 3. IN a dreame by night 1. The visions which are shewed in the day are more excellent than those which fall upon men in the night if all other circumstances be alike not onely for that it must be a greater propheticall power which can sequester the soule from the thoughts and cares of the day wherein it is occupied than in the silence of the night which is Aquinas reason but because all the powers of the soule when the body is watching are in their operation and working and so better prepared for heavenly contemplation an argument hereof may be this that dreames in the night have beene shewed to naturall and carnall men as to Pharao Nebuchadnezer but visions of the day are shewed to the faithfull as to Daniel and Peter Act. 10. 2. Yet the person of Abimelech considered who was in the day occupied in the affaires of his kingdome the night was a fitter season for him to be drawne to heavenly meditation Muscul. 3. There are two sorts of divine dreames one which is by representations and similitudes of other things such were the dreames of Pharao and Nebuchadnezer the other is a more excellent kinde when one heareth God speake to him as Abimelech here or an Angell as Ioseph Matth. 1. or some man as Paul Act. 16.9 And these more noble dreames are for the most part shewed to the servants of God Perer. 4. But we must take heed that we ascribe not too much to dreames and to make those divine that are not which may be thus discerned 1. The dreames which God sendeth are good and godly not favouring of any carnall thing 2. They are sent upon grave and weighty occasions 3. And for the most part to men fearing God 4. And they leave a certaine perswasion and inward sense of Godâ— presence in the soule Muscul. QVEST. VII Why the Lord saith of Abraham he is a Prophet Vers. 7. DEliver the man his wife againe for he is a Prophet and he shall pray c. 1. Some make this clause for he is a Prophet a reason of the former sentence of delivering his wife because he being a Prophet did know that he had not come neare her and therefore Abimelech need not doubt to deliver her Iunius Perer. 2. Or he is a Prophet and deare unto me and the wrong offered to him I will revenge as done unto my selfe Iun. 3. Because he is a Prophet marvell not that this punishment is laid upon thee for doing wrong to such an excellent man Calvin 4. But it is better referred to the words following he is a Prophet and an holy man and therefore shall pray for thee and his prayers shall prevaile Musculus QUEST VIII Of divers kindes of prophesying THis word Prophet or to prophesie is diversly taken in Scripture 1. He is called a Prophet to whom things secret and hid were revealed and the knowledge of things to come by the spirit of God such in times past were called seers 1 Sam. 9.9 2. They were called Prophets among the heathen whosoever could foretell things to come as some did by the subtilty of Satan so Saint Paul calleth Epimenides the Cretensian Prophet Tit. 1.3 Thirdly they were called Prophets that had a speciall gift to indite hymnes and songs to the praise of God 1 Chron. 25.3 Ieduthun is said to have prophesied upon the harpe 4. They were said to prophesie which did imitate onely the Prophets outward gesture when they were beside themselves as Saul prophesied when the evill spirit came upon him 1 Sam. 18.10 that is his outward gesture and behaviour was as of a man beside himselfe 5. They were so called Prophets that were Expounders and Interpreters of Scriptures so is it taken 1 Cor. 14. so Aaron was Moses Prophet Exod. 7.1 that is his spokesman Exod. 3.16 QVEST. IX Two sorts of Prophets BUt a Prophet is taken properly the first way whereof there were two sorts 1. They were called Prophets which had secrets revealed unto them to publish by writing and preaching to the people and in this sense the word Nabi a Prophet commeth of Nub which is to speake 2. They also were called Prophets who though they preached not yet God revealed many things unto them and used them familiarly and in this sense Nabi shall be derived of ban which is to understand of this sort was Abraham a Prophet To stat Oleaster ex Perer. QVEST. X. How Sarah is said to be Abrahams sister Vers. 12. YEt in very deed she is my sister c. 1. Neither is their opinion sound that thinke Sarah to have beene Abrahams owne sister by his father not by his mother sic Lyppoman Satus Cajetanus for such mariages were not in use among the faithfull in Abrahams time 2. Neither was she the daughter of Terah his brother adopted by Terah for Abraham saith she was the daughter of his father 3. Therefore Chrysostomes sentence is to have bin preferred that holdeth Sara to have bin the daughter of Haran Arbahams brother whom Thare had by one woman Abraham by another this Haran died a long time before his father so that Sarah after the death of her father might very well be called the daughter of Terah because he was her grandfather and he was also in stead of her father being dead 5. And whereas Abraham saith In very deed shee is my sisterâ— he saith not that she was properly his sister being his Neece but he saith In very deed to free himselfe from the suspition of lying See more of this matter Gen. 11.4.18 QVEST. XI How much the sickle was in values Vers. 16. A Thousand peeces or sickles of silver The common sickle neither was of so little value as one Ribera affirmeth out of Budeus as equivolent to the Atticke drachma or groat which is the eighth part of an ounce 2. Nor yet doth it countervaile foure drachmaes or groats as Iosephus 3. Nor an whole ounce as Hierome 4. But the common sickle doth weigh ten gerahs the sickle of the Sanctuary was double of twenty gerahs in weight Exod. 30.13 and every gerah did weigh sixteene barley cornes so that the common sickle did weigh 160. barley cornes that is two drachmaes and somewhat more Iunius and therefore the 70. translate the sickle didrachma a double groat that is a quarter of an ounce about fourteene pence starling QVEST. XII Who is said to be the vaile of Sarahs eyes Vers. 16. HE is a vaile of thine eyes to all that are with thee c. 1. This is neither to be referred to the gift which Abimelech gave 1. As though he had
given it for a recompence for taking Sarah away as the Septuagint read and Chrysostome expoundeth 2. Or to buy Sarah and her maid vailes to hide their beauty that others be not intangled ex Perer. 3. Or that it was a gift of honour to shew that Sarah was both chaste and innocent Latine translat and the great Bible so also Rasi 2. It is not understood of this excuse or dissimulation which Sarah used as though the sense should be this that she might use this vaile or colour of the truth among her ownr for they could not bee deceived but among strangers she should plainly confesse her selfe to be Abrahams wife Lyranus Tâ—status for what needed Sarah to use any such excuse where she was knowne 3. Some doe referre it as well to Abraham as to the gift and to all that now hapned that they were signes of Sarahs chastity Mercer But the better interpretation is to apply it to Abraham that he should be the veile of her eyes 1. That no man knowing her to be Abrahams wife should looke upon her to desire her Aben Ezra Cajeâ—â—n 2. It also putteth Sara in minde of her subjection to Abraham whereof the veile is a signe 1 Cor. 11. â—0 3. Oleaster also further stretcheth it that Abraham was her veile that is her just excuse that she did this for his cause being by him perswaded but the former exposition is the better QUEST XIII How Sarah was reproved SHe was thus reproved 1. The 70. reade speake the truth that is that I am innocent and touched theâ— noâ— but this reading dissenteth from the originall 2. So doth the Latine remember thou art deprehended Lyppoman saith it should be read reprehensam reprehended not deprehensam deprehended 3. Iunius readeth all this is done that thou maist be learned 4. But the better reading is all this was that sheâ— might be reproved or in all this she reproved her selfe so that they seeme to be the words rather of the writer concerning Sarah than of Abimelech to Sarah QUEST XIV Whether Abimelech were smitten with any disease Vers. 17. GOd healed Abimelech c. for the Lord had shut up every wombe 1. Aben Ezra is not right that thinketh that Abimelech himselfe was stricken with no disease but that he is said so to be because his wife and maidens were punished for the text it selfe saith that God healed Abimelech and it is most like that God sent upon him some infirmity in his secrets whereby he was kept from comming neare to Sarah QUEST XV. What the shutting up of the wombe signifieth 2. THe shutting up of the wombe is not to bee understood as Pererius doth of the difficulty of bringing forth for then the children being ready for birth and staying longer than their time should have beene suffocated and the text saith the Lord had shut up every wombe but all were not great with childe at one instant Neither need we with Calvin because in so short a time Sarah being conceived with childe of Isaack and not yet delivered there could be no experience or triall of their sterility and barrennesse to say the history is transposed and was done before for Abraham till now had no occasion to sojourne in Gerar therefore the meaning is that the women were hindred from conception so signifieth the shutting up of the wombe as the opening of the wombe betokeneth aptnes to conceive as we reade Gen. 29.31 The Hebrewes affirme that not onely in the women but the men also all their pores and passages were stopped as well of the mouth to take meat as of other places that expell them and that the hens could not lay their egges but the text beareth it not 4. Places of Doctrine 1. Doct. Adultery a sinne punishable with death Vers. 3. THou art but dead c. God threatneth death to Abimelech conditionally if he did not restore Abrahams wife Iun. whereby we see that in the justice of God adulterie is a sinne to be punished by death as Iudas adjudged Thamar to the fire for whoredome Gen. 38.24 Where the law then is more gentle than to inflict the punishment of death upon adulterers they may thanke the lenity of the Magistrate which useth not that rigour which may well stand with justice 2. Doct. Ignorance excuseth not sinne Vers. 6. I Kept thee that thou shouldest not sinne against mee c. Abimelech then if hee had touched Sarai though he did not know her to be anothers wife had sinned ignorance then excuseth not sinne though it doe some what extenuate and qualifie it Muscul. as it is in the Gospell He that knew not his masters will and yet did commit many things worthy of stripes shall be beaten with few stripes Luk. 12.48 he that sinneth willingly shall receive more stripes and he that falleth of ignorance shall have some also 3. Doct. The whole family blessed because of the Master Vers. 7. THou shalt die the death and all thou hast as the sin of the Master of the house bringeth a judgement upon the whole familie so the Lord also sheweth mercy to the whole house for the masters sake Luk. 19.9 This day is salvation come into this house because he is become the sonne of Abraham 5. Places of confutation 1. Confut. No perfect righteousnesse in this life Vers. 5. WIth an upright minde and innocent hands c. This place is no ground for their opinion that thinke a man in this life may attaine to perfect justice for Abimelech doth not absolutely cleare himselfe from all sinne but onely in this particular in this degree of sinne that he had not committed willingly any act of uncleannesse with Sarah Calvin as the Prophet David useth to plead for himselfe Psal. 7.3 If I have done this thing if there be any wickednesse in my hands c. he onely purgeth himselfe from the suspition of a particular fact 2. Confut. The Scripture sendeth us not to pray to the dead but to be holpen by the prayers of the living Vâ—â—s 7. HE is a Prophet and shall pray for thee c. Neither doth this place make for the invocation of Saints that are departed for God sendeth not Abimelech to Noah or any other departed to pray for him but to Abraham then living Calvin The living then may pray for the living which duty may be mutually performed in charity while one knoweth anothers necessities But for the living to pray to or for the dead which know not their wants and they are already certainly disposed of in an unchangeable state as the living are not it hath no warrant upon any precept or example of Scripture or any sound reason drawne from thence 3. Confut. Against the heresie of the Tritheists Vers. 13. WHen God caused me to wander out of my fathers house c. The word is â—lohim Gods in the plurall number which maketh some to understand the Angels Vatablus Calvin but God and not the Angels first called Abraham from his Country fathers
sheweth that it belongeth to parents to provide that their children bee honestly bestowed in marriage and that children ought not contract themselves without the consent of their parents Abraham provideth a wife for Isaack Gen. 24.4 Isaack for Iaacob 28.2 By Moses law the daughters vow was not good unlesse the father did ratifie it Numb 30.6 Wherefore the canon law is injurious that alloweth contracts and espousals made without consent of the parents Muscul. 4. Doct. We must only sweare by the name of God and not of Saints Vers. 23. SWeare unto me here by God Abimelech though himselfe as it is likely were a worshipper of other Gods yet exacteth no other oath of Abraham but to sweare by God only superstitious then is the use of papists that urge men to sweare not only by God but by the Virgin Mary and other Saints whereas the Scripture saith thou shalt feare the Lord thy God and sweare by his name Deut. 6.13 Muscul. 5. Doct. Lawfull to take an oath before a Mâ—gistrate Vers. 24. ABraham said I will sweare This example condemneth the Anabaptists and sheweth that it is lawfull to take an oath before the civill Magistrate either to testifie the truth for the ending of strife Heb. 6. v. 12. or for the confirming of a â—â—â—gue and performing and keeping of faith as there was an oath betweene Iacob and Laban Gen. 31.50 Luther 5. Places of confutation 1. Confut. No Sacraments but commanded of God Vers. 4. ABraham circumcised Isaack c. as God had commanded Wherefore in religious duties and especially in the administration of the Sacraments we must follow Gods ordinance and commandement nothing ought to be altered added and changed in the substance and necessary parts thereof otherwise than God hath left them Saint Paul delivereth to the Corinthians the same which hee received of the Lord 1 Cor. 11.23 The Church of Rome is found then to bee a falsifier and corrupter of Gods ordinance who have brought in seven Sacraments whereas the Lord commanded but two and these also of Gods institution they have defiled with many vaine inventions and idle superstitious ceremonies of their owne Calvin 2. Confut. Hagar was not Abrahams wife Vers. 11. THis was very grievous in Abrahams sight because of his sonne not because of Hagar it seemeth then that Hagar was not Abrahams wife as Pererius thinketh for these reasons 1. Because Abrahams affection would have beene greater to his wife than to his childe 2. Hagar is called a bond-woman still but if she had beene Abrahams wife she had beene free neither would Abraham if she were his wife have committed her to the power and government of Sarah as he did Gen. 16.6 Behold thy maid is in thine hand doe with her as it pleaseth thee The husband only in the family is the governour and head of the wife 3. It is not likely that Abraham should have beene commanded to send Hagar away never to returne if she had beene his wife the Scripture alloweth no such perpetuall separation but in case of fornication Matth. 5.35 Whosoever shall put away his wife except for fornication causeth her to commit adultery Neither are the contrary reasons of any value 1. Thom. Aquin. saith that as in the law Moses allowed to give a bill of divorcement ad evitandum uxoricidium to avoyd wive-slaughter so it was lawfull for Abraham to cast out Hagar for the manifesting of that mystery expressed by Saint Paul Galat. 4. Contra 1. Aquinas then thinketh that the very mariage was dissolved which Pererius denieth as shall even now appeare 2. That which Moses permitted was no approbation but a toleration as our Saviour saith for the hardnesse of their hearts Matth. 29.6 but this fact of Abraham was lawfull and commendable the examples therefore is not alike 3. God will not have his commandement broken to make a mysterie but if Hagar had beene Abrahams wife he in putting her away had violated that precept they two shal be one flesh 4. the mysterie better holdeth to make Ismael the sonne of Abrahams bond-maid rather than of his wife 2. Perer. this was done not by the will of Abraham but by the councell of God therefore Abraham might put her away though his wife in v. 21. Contra. 1. proove her first to be Abrahams wife and then I will yeeld that at Gods commandement she might be put away But this being the thing in question whether she were Abrahams wife it is more probable that she was not because of this seperatioÌ„ 2 God useth not to dispense extraordinarily with his law whereas his purpose and will may otherwise be effected as in this case the counsell of God for casting out of Hagar might stand without any contradiction to Gods precept if Hagar be held to be Abrahams concubine rather than his wife 3. We find in scripture that God brought man and wife together as Eve to Adam the Angell bid Ioseph not to feare to take Mary whom hee purposed secretly to send away but of Gods separating of man and wife but in the case excepted we read not 3. This separation was only from bed and bord not otherwise the marriage knot remained insoluble and untied still Perer. ibid. Cont. If the marriage bond remained how came it to passe that Abraham after Sarahs death tooke a new wife Keturah and not his former wife Hagar 4. But the Scripture saith Hagar was Abrahams wife Gen. 16.3 Sarah gave her to Abraham for his wife Contra. 1. The meaning only is that Sarah gave Hagar to be in stead of his wife in this office only for procreation of children and to be in her place for shee saith It may be I shall receive a childe by her neither is Hagar accounted afterward as a wife but an handmaid still 2. or wee may say that Hagar is here called a wife improprié improperly for Sarah had no power to give Abraham another wife Calvin 3. Confut. Many challenge to be true Catholikes which are not Vers. 10. THe sonne of this bond-woman shall not be heire Like as Ismael did challenge the birth-right and despised Isaack and by his mothers instigation sought the inheritance and bare himselfe bold of his eldership so it is no marvell if that they which are but a bastard Church and Pseudocatholikes doe appropriate unto themselves the name of the Church of Christ like to those of whom the spirit of God speaketh which were of the Synagogue of Satan calling themselves Iewes and were not Revel 3.9 But as Ismael for all his bragging was no whit nearer the inheritance so these bolstred out and embossed titles will no sooner make them the Church of God 4. Confut. Not lawfull to make allegories of Scripture THough Saint Paul having the instinct of Gods Spirit doth allegorize the history of Sarah and Hagar it is therefore no warrant to every expositer and interpreter to make allegories of Scripture which corrupt use the Romane Synagogue alloweth and others practise 1. Saint
Abrahams 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. Some of jarah to teach because there the law and heavenly doctrine was taught 5. Oleaster fetcheth it from mar bitter because of the bitter griefe of Abraham offering his sonne 6. But we neede not goe far for the derivation of this word Abraham sheweth the originall to be from raah to see not because it was a conspitious hill and easie to bee seeâ— or because it was the countrey of the seers and prophets Lyppoman but because the lord was there seene of Abraham and did provide for him Iun. QVEST. VI. The greatnesse of Abrahams tentation in the sacrificing of Isaack 2. TAke now thine onely sonne Many difficulties doe concurre in this tentation of Abraham 1. He saith not take thy servant but thy sonne Muscul. 2. The only sonne If hee had had many tâ—e griefe had beene the lesse but now Isaack was his onely sonne Ismael being abdicated and sent away Calvin 2. It is added whom thou lovest c. Isaack was a vertuous and obedient child and Abraham loved him so much the more if he had beene an ungracious sonne the griefe had beene much lesse Calvin 4. yea he is bid to offer Isaack of whom the Lord said in Isaack shall thy seed bee called so that Abrahams hope of posterity by this meanes and the expectation even of all those promises made in Isaack are cut off Origen 5. Ipse primus author inusitati exempli c. Abraham must be first Author of an unwonted example in sacrificing humane flesh Philo 6. He is bid with his owne hands to kill him to be the executioner himselfe Muscul. 7. Hee must offer him for a burnt offering that no memory or monuments should remaine of him but he should be consumed to ashes Perer. 8. He must not doe it presently but he taketh a journey of three dayes all which time his soule is tormented with griefe and care dum ambulat dum iter agit cogitationibus animus ejus discerpitur while he walketh upon the way his mind is as torn in sunder with these thoughts Origen hom 7. in Genes 9. It must bee done upon a mountaine in the view and sight of the world if a secret place had beene permitted for this sacrifice it had been more tolerable Marlorat 10. But the greatest conflict of all was in that the Messiah was promised to come of Isaack sic in ejus persona perire videbatur tota mundi salus and so the safety and salvation of the world did seeme to perish in his person Calvin QVEST. VII How Abraham knew that it was God that bad him sacrifice his sonne Vers. 3. THen Abraham rose up early c. 1. It appeareth that the Lord spake not unto Abraham by dreame in his sleep but being awake both because Abraham rose up in the night to addresse himselfe to his businesse he staied not till he was awaked out of his sleepe as also this being so hard and unaccustomed charge it was requisite that Abraham should have beene in the plainest manner spoken unto that without all ambiguity he might acknowledge it to be Gods voyce Cajetan 2. Now Abraham knew it to be Gods voyce partly by that experience which hee had of such heavenly conferences that he knew it as well as he discerned Sarahs voyce when she spake partly the Patriarkes and Prophets by the cleere light and illumination of their soules did understand such visions to be of God as the soule naturally discerneth of certaine generall notions and principles but in these dayes there being no such cleare light of illumination it is hard to judge of visions without some speciall direction better certainty out of Gods word 3. Wherefore Abraham nothing doubting but that God spake unto him did easily overcome all other troublesome thoughts As that it might seeme an unnaturall and cruell part for the father to kill his owne sonne and that God did appeare to be contrary to himselfe in commanding him to be killed in whom Abraham was promised to bee blessed and increased the first doubt Abraham was satisfied in because nothing which God commandeth can be against nature seeing he is the author of nature although God may worke against the ordinary course of nature And like as God hath inflicted death justly upon all both good and bad so at Gods speciall bidding to take away mans life is not mans act but Gods and therefore just Against the other doubt Abrahams faith prevailed for hee doubted not but that God was able to raise up Isaack againe from the dead Heb. 11.9 QVEST. VIII Of the distance of the mount Moreah from Beersheba Vers. 3. THe third day Abraham lift up his eyes 1. Neither doe I thinke with Tostatus that this mountaine Moriah was under 20. miles and so not a dayes journey from Beersheba where Abraham dwelt and that hee as full of care and griefe went but an easie pace for it was most like that hee which rose up so early assoone as the Commandement was given him would make all haste also to performe it 2. Neither need wee thus to reckon the dayes with Perer. that the first day must be accounted that which went before whereof the night was a part wherein God spake to Abraham and so hee travelled but one whole day for this seemeth to bee against the text that counteth the third day from Abrahams setting forth 3. Therefore I approve rather Hieromes opinion which thinketh that from Gerar to mount Moriah it was three dayes journey and so we need not force the letter of the Scripture QVEST. IX How the mountaine Moriah was shewed to Abraham Vers. 4. SAw the place afarre off 1. Abraham knew not this mountaine by a pillar of fire upon it at some Hebrewes thinke nor by any externall visible meanes 2. neither by any vision or dreame for in the last vision the Lord said which I will shew thee v. 2. 3. but it is most like that God shewed it him by some secret instinct as he used to speake to his Prophets and as David was shewed to Samuel 2 Sam. 16.12 QVEST. X. In what sense Abraham saith to his servants we will come againe Vers. 5. ANd come againe unto you 1. Neither doth Abraham here utter an untruth saying they would come againe whereas he in his minde purposed to sacrifice Isaack 2. neither doth he so speak including a secret condition si Deus voluerit if God will Thom. Angli for Abraham knew the will of God was otherwise that Isaack should be sacrificed 3. neither was this a figurative speech in using the singular for the plurall as though Abraham should meane only himselfe for he meaneth his sonne directly I and my child c. 4. neither yet doth Abraham speake so cunningly or captiously captiose loquâ—batur c. lest any of his servants knowing his businesse should have gone about to hinder it as Ambr. lib. 1. de Abraham c. 8.5 nor yet did Abraham so speake because he knew God would raise up Isaack againe to life
as Origen hom 8. Genes The Apostle only saith that he considered that God was able to raise him up even from the dead but that God would doe it so presently he knew not neither had it beene such a triall of his faith to sacrifice his sonne if hee had beene sure that his sonne should in that instant have beene restored againe to life 6. I thinke rather that Abraham being generally by faith assured of Gods power yet was ignorant in this particular what would fall out and therefore spake as a man amazed and astonished and yet ignorantly prophesied Prophetavit quod ignoravit Ambr. Iun. QVEST. XI Of Abrahams constancy and Isaacks obedience Vers. 7. MY Father c. 1. Abrahams setled constancy appeareth that notwithstanding these amiable words of his sonne yet cannot be turned from his purpose nomina vâ—tae solent operarigratiam non ministerium necis words of life as to call father sonne doe insinnuate grace and savour they minister occasion of death 2. Isaacks obedience is commended who willingly submitteth himselfe 1. beeing now 25 yeares old and so strong enough to resist his old and weake father yet he yeeldeth himselfe Calvin 2. He was bound not that his resistance should be feared but least any involuntarie motion by the pangs of death might have beene procured Perer. 3. his willingnesse further appeareth in that Isaack maketh no request for his life nemo rogat nemo se excusat neither he entreateth nor his father excuseth this fact Poets doe fable how Iphigenia Agamemnons daughter was sacrificed to the gods for the safety of the whole armie but here we have a true stistory 4. It is most like that Abraham had before declared Gods commandement unto Isaack to the which hee was obedient Iosephus proceedeth further to shew what the communication was betweene them but whence knoweth he that it is out of doubt that Isaack was made acquainted with Gods counsell wherewith hee rested contented Luther QVEST. XII Why the Lord would not have Isaack offered up in sacrifice though he so commanded for the triall of Abrahams faith Vers. 11. THe Angell of the Lord called to him 1. I will omit here to make any long mention of the fables of the Hebrewes how that Sathan appeared in the shape of an old man to Abraham and againe to Sarah and in the likenesse of a young man to Isaack to draw them from obedience to Gods commandement but he prevailed not Muscul. 2. The heathen also by their poeticall fictions 〈◊〉 obscured the credit and truth of this history for as the Angell of God appeared in this last and extreme point to Abraham so they have also counterfeited the apparition of their gods in extreme perils Calvin 3. Thus it pleased God that although Abrahams faith was tried with this hard Commandement that it should not be performed 1. for his owne glory sake lest that Abrahams God might have beene traduced among the heathen as a lover of humane bloud 2. for Abrahams sakes that the Lord might more amply reward him for his faithfull obedience 3. for our sakes that we might have the example of faithfull Abraham to follow 4. and for the generall instruction of Christians that this might bee a lively figure unto them of the sacrifice of Christ both of Gods love in giving him to dye for the world and his obedience in humbling himselfe to the altar of the crosse And therefore Ambrose fitly applyeth those words of Abraham v. 8. God will provide him a lamb for a burnt offering to the sacrifice of Christ which was that alia hostia quam Deus pararet that other offering which God would provide lib. 1 de Abrah c. 8. QVEST. XIII How the Lord saith I know now that thou fearest c. Vers. 12. NOw I know c. 1. Not that God is ignorant of any thing or can have any experimentall knowledge of any thing which hee knew not before for all things are naked in his sight 2. Neither as Augustine expoundeth is God said to know quia fecit ut sibi Abraham innotesceret because he made Abraham to be knowne to himselfe qu. Genes 58. for then he should have rather said Now thou thy selfe knowest c. 3. Some doe take it for the knowledge of approbation I have knowne thee that is approved this fact of thine as it is said Psal. 1. The Lord knoweth the way of the righteous Hillary 4. Some referre it to Gods eternall knowledge I have knowne from the beginning that thou shouldest doe this thing but I appointed it to be done only now but this had beene no commendation to Abraham for thus God may be said to know every thing whether commendable or otherwise T. hom Angel 5. Wherefore the Lord speaketh here humanitus after the phrase of man and by a metaphor Iun. and in effect it is nothing else but that Abraham had now declared and testified his faith by his fruitfull obedience Calvin as Chrysostome saith Nunc omnibus declarasti quomodo Deâ—m syncere colas thou hast made manifest to all that thou sincerely worshippest God hom 47. in Gen. QVEST. XIV Why this fact of Abraham is rather ascribed to feare than love Vers. 12. THat thou fearest God It is so said rather than that thou lovest God 1. because the love of God must be joyned with a reverent feare of God serve the Lord with feare Psal. 4. and the love of God bringeth forth a filiall and dutifull feare as the child that loveth his father will also feare him 2. the feare of God is generally taken not for the particular act of feare but for the whole worship of God as Psal. 25.14 The secrets of the Lord is revealed to those that feare him and so feare in this sense comprehendeth also love 3. because Abraham had now forgotten his naturall love and affection toward his sonne because he feared God this act is more properly ascribed to his religious feare Per. QVEST. XV. This fact of Abraham wherein it excelleth the like among the heathen NOw concerning the excellency of Abrahams fact whereas the heathen objected the like examples among them to obscure this resolution of Abraham as how Codrus of Athens offered himselfe for his people and one Idomeneus King of Creet as he came from the battell of Troy being in a great tempest upon the sea did vow unto Neptune the first thing which came forth to meet him which was his sonne and so he did Marius is mentioned by Cyril against Iulian that sacrificed his sonne so the Scripture recordeth that inhumane facti of the King of Moab that did offer up his sonne in sacrifice 2 King 4. It shall now appeare what great difference there is between these examples and the fact of Abraham both in the difficulty of the object the readinesse of his affection the end also and purpose of the action 1. Abraham offred up his only sonne whom hee dearely loved being the sonne of his old age a vertuous and obedient
to deale with the gain-saying Jewes would not so much stand upon his Apostolike illumination neither would they rest upon it 3. Neither is the word seed taken here not singularly for the person of Christ but collectively for the whole spirituall seed of Abraham the people of God consisting of the Jewes and Gentiles Beza for this sense seemeth to bee coact and not proper and the Apostle himselfe denieth it to bee understood of many but of one 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jewes which hee was experienced in being brought up under the feet of Gamaliel who all generally did hold this promise of blessing in Abrahams seed to be understood of the Messiah Perer. for thus the Apostles reasoning should be inverted and that made his conclusion which is his argument for the Apostle doth not reason thus This place is referred to the Messiah Ergo he saith not seeds but seed But thus rather standeth his argument In saying seed not seeds hee meaneth but one Ergo the Messiah that is Christ. 5. Wherefore if the Apostles words bee thorowly weighed and examined he enforceth two conclusions in this one sentence the first is that this place out of Moses must needs be interpreted not of all Abrahams seed confusedly but of some one specially the other is that this being evicted that the Lord in this promise speaketh but of one it will follow of necessity that this one must be Christ. For the first that Abrahams seed is not understood promiscuè for all his seed the Jewes themselves could not deny for this seed was first restrained to Isaack and Ismael excluded then in Isaack it was assigned to Iacob and Esau refused in Iacob this seed was singled out in Iuda when the other tribes were carried into captivity and never returned therefore seed here cannot bee taken for many but wee must still proceed in descending till we come to one in whom this blessing is performed Calvin For the second that this one must be Christ it will necessarily follow because none else can be named in whom all the Gentiles received this blessing for that place Psal. 72.17 All nations shall blesse him and be blessed in him cannot be understood of Salomon who was so farre from procuring a blessing to all nations that he brought a curse upon his owne nation and posterity when for his idolatry a rent was made in the Kingdome the smallest part falling to the share of his sonne Rehoboam And beside this Psalme is a propheticall song of Christ under the type of Salomon as vers 5. They shall â—eare him as long as the Sunne and Moone endureth vers 11. All Kings shall worship him vers 17. His name shall endure for ever These sayings cannot be uttered of Salomon or any other mortall man but onely are true of the Lord Messiah There being then none else found by whom the Gentiles were spiritually blessed in being called from their filthy idolatry to the knowledge and worship of the true God in being lightned with Scriptures brought to the acknowledgement and so remission of their sinnes but onely Christ none else in whom they beleeve whose name is blessed among them Who can this else bee but Jesus Christ the Messiah And thus it is evident that the Apostle hath reasoned strongly from this place that salvation commeth not by the Law but by faith in Christ which is the thing the Apostle in this place intendeth to prove QUEST XXIII Whether Abrahams obedience or Isaacks patience were more notable IT may seeme that Isaacks obedience in yeelding himselfe willingly to death was more excellent and worthy of note than Abrahams because it is a greater patience to suffer death for Gods cause than to inferre it Isaack also should have felt the sorrowes and pangs of death in his body which Abraham was onely to behold Notwithstanding these reasons Abrahams example of obedience excelled 1. Because he was to sacrifice his onely most beloved and innocent sonne which was no doubt more grievous unto him than if he had died himselfe 2. Isaacks death came unlooked for it should have beene finished at once Abrahams griefe as it pierced his heart three continuall dayes before so the remembrance of this fact would have continued still 3. The Scripture giveth sentence with Abraham which maketh mention in this place and others beside of Abrahams offering up of Isaack but ascribeth no part thereof to Isaack Now because that example of the King of Moab which offered up the King of Edoms sonne in sacrifice and not his owne as the common opinion is may be thought to resemble Abrahams fact here it shall not be amisse briefly to examine that place as it is set downe 2 King 3.27 QUEST XXIV Whether the King of Moab sacrificed his sonne and wherefore FIrst then 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abrahams faith which doubted not to offer his sonne as Lyranus therefore he attempted to doe the like for at this time the Israelites did not so greatly prosper the kingdome being divided because of the idolatry of Salomon and diversly afflicted and the King of Moab offered not his owne son but the King of Edoms as it is expounded by Amos 2.1 For three transgressions I will not turne to Moab c. because it burnt the bones of the King of Edom as lime 2. Neither did the King of Moab this by the advice of the Priests after the example of Israel because they used to offer up their sons to Molech thinking to please the God of Israel hereby Burgens For the Israelites rather learned this idolatrous use of the Gentiles and the Israelites prospered not but were punished of God for such impieties 3. Nor yet did the King of Moab this to move the Israelites to commiseration when they should see to what misery and necessity he was brought to offer such a bloudy sacrifice as Tostat. and Vatab. for he did it rather to despight them as shall even now appeare 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods and to procure their help which opinion indeed the heathen had of such wicked and devillish offerings Cajetan Perer. 5. But it is most likely that the King of Moab assaying to breake thorow to the King of Edom and could not tooke the Kings sonne of Edom that was to reigne after him and therefore is called the King of Edom Amos 2.1 and sacrificed him in the sight of his father to his great griefe Iunius QUEST XXV What was the cause of the indignation against Israel SEcondly where it followeth thus For that Israel was sore grieved and they departed from him or there was great indignation against Israel 1. This is not referred to the indignation or wrath of God as though the Lord should be offended with Israel sent a plague amongst them
onely laid up for him but unto them also which love his appearing 2 Tim. 4.8 where the same certainty of the reward is decreed the like assurance is not denied 4. Bellarmine answereth that hence it is evident that all beleevers are not sure of their justification seeing Abraham that had served God most faithfully before yet never till now was assured of his justification lib. 3. de justif cap. 11. resp ad ration 1. Contra. It followeth not Abraham was not alwayes assured therefore every beleever cannot be assured but it well followeth that as there was a time when Abraham had not such assurance so the faithfull at all times have not such perswasion and that we grant 2. It is untrue that Abraham had not this assurance till now when he offered up Isaack for the Apostle sheweth that then hee had this assurance when faith was imputed to him for righteousnesse Rom. 4.22 23. which was before he was circumcised Gen. 15.6 5. Bellarmine againe answereth that the Scripture commending the righteousnesse of Abraham and other Patriarks doth rather make us certaine and sure of their salvation than themselves ibid. Contra. No mans salvation can be better knowne to another than to himselfe for as the life of the body is more felt where that life is than of others that see the bodies to live so saith which is the life of the soule as the Scripture saith The just shall live by faith is better apprehended of those which have the possession of it than of such as onely behold it 2. Confut. The promises not merited by Abrahams obedience Vers. 16. BEcause thou hast done this thing c. From hence Pererius inferreth that Abraham Egregâ—â— illo facto meruisse Deserved by this worthy act that such promises were made unto him and that the Messiah should be borne of his stocke rather than of any other Contra. 1. The Apostle doth conclude the contrary that because faith was imputed to Abraham for righteousnesse he was not justified by works Rom. 4.2 4. 2. These promises were made to Abraham before he had shewed any worthy worke even then when he was first called out of his Countrey Gen 12.2 they then proceeded from Gods mercy not of Abrahams desert or worthinesse 3. The Lord therefore crowneth Abrahams obedience with renewing his promises to shew us that they which are justified by faith ought to proceed and goe forward in good works whereby their faith is approved Muscul. 3. Confut. The assumption of the humane nature to the God-head in Christ not merited 4. BUt to say that Abraham merited that the Messiah should take flesh of his seed is not farre from blasphemy for then he should have merited more than Christ himselfe did as he was man seeing that the hypostaticall union of the humane nature with the God-head in one person was of grace not of merit as Augustine well resolveth Quod Christus est unigenitus aequalis patri non est gratia sed natura quod autem in unitatem personae unigeniti assumptus est homo gratia est non natura That Christ was the onely begotten Son equall to his Father it was not grace but nature but in that mans nature was taken to make one person with the onely begotten it was of grace and not by nature But now if the man Christ deserved not the assumption or taking of the humane nature to the God-head and yet Abraham merited that his seed should in the Messiah be united to the God-head it will follow that he merited more than Christ wherefore that is a sound and Catholike conclusion of Augustine Neque enim illam susceptionem hominis ulla merita praecesserunt sed ab illa susceptione merita ejus cuncta caeperunt before the taking of mans nature there was no merits at all but all Christs merits tooke beginning there 4. Confut. The Chalde Paraphrast corrupt Vers. 18. IN thy seed c. So readeth the Septuagint according to the originall in the singular number and this reading is approved by the Apostle Galath 3.16 Wherefore the Chalde Paraphrast is found here to be corrupt which readeth thus in the plurall number In thy sonnes shall all the people of the earth be blessed 5. Confut. Many in Scripture taken for all ALL the nations of the earth shall be blessed And Gen. 17.5 the Lord saith A father of many nations have I made thee we see then that in the phrase of Scripture sometimes many are taken for all by this place therefore that cavill of the Pelagians may be answered who because the Apostle saith By one mans disobedience many were made sinners Rom. 5.19 would inferre that we became sinners not by originall corruption or propagation of sinne but by imitation for then the Apostle would have said not many but all But the Apostle by many understandeth all as he affirmeth vers 18. That by the offence of one the fault came upon all to condemnation for they which are all may truly be said to bee many The like cavill in another question is urged by Catharinus a popish writer who because it is said in Daniel 12.2 That many of them which sleepe in the dust shall awake some to everlasting life some to shame collecteth that all shall not but that some as namely infants dying without baptisme shall neither be in heaven nor hell But this objection may receive the same answer that as in the promise made to Abraham many is taken for all so also is it in this place of the Prophet as before also is shewed the like use in the Apostle 6. Places of Exhortation 1. Observ. To beare the death of children patiently Vers. 10. ABraham stretching forth his hand tooke the knife c. Origen from this example of Abraham that doubted not to offer up his sonne perswadeth parents to beare patiently the death of their children Laetus offer filium Deo esto sacerdos anima filii tui Chearfully offer thy sonne unto God and be a Priest of his soule This is nothing saith he to Abrahams strength which bound his sonne himselfe and bent his sword Hom. 8. in Gen. 2. Observ. Confidence in Gods providence Vers. 14. IN the mount will the Lord provide c. We are taught with the like confidence when all other meanes faile to cast our care upon God as Abraham did for whom the Lord provided another sacrifice which he thought not upon in stead of his sonne Isaack Calvin Therefore it is said in the Psalm 68.20 To the Lord belong the issues of death he knoweth how to make a way for our deliverance though we at the first see it not 3. Observ. Gods voice must be obeyed Vers. 18. IN thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce Whereupon Ambrose giveth this good note Et nos ergo audiamus vocem Dei nostri si volumus apud eum gratiam invenire Let us therefore heare and obey the voice of God if
we will finde grace with him CHAP. XXIII 1. The Argument and Contents THis Chapter treateth 1. Of the death of Sarah and Abrahams mourning for her vers 1 2. 2. Of Abrahams care for her buriall both of the communication had with the Hittites and of the purchase of the ground at the hands of Ephron vers 12. to 18. Lastly of the funerall it selfe vers 19. 2. The divers readings v. 1. In Ciriah Arbe C.B.G.P. the City Arbee H.S.T. Arbee which is in the vally S. the others have not this clause v. 3. Rose from the office of the funerall ab officio funeris H. from the dead S. from the fight of the dead or corps caeter v. 4. To bury my dead H. to bury my dead from me S. out of my fight or face caeter v. 5. Not so my Lord. S. the rest have it not v. 9. Cave of Machpelah G.B.T.P. double cave caet but it seemeth rather to be the proper name of a place vers 17.19 v. 10. Ephron dwelled H.G. stood in the middest C. sate in the middest caeter jashab signifieth both to dwell and sit he sate at this time in the middest among them v. 13. Because you are with me heare me S. I pray you heare me H. If you will shew me mercy Ch. B.G. if you be that man Tr. 1. If you be the ruler and Lord of the ground If you will give it B.G. heb if then without any other words v. 15. I have heard S. heare me caet v. 16. Which is received for merchandise in every Province G. which is currant among merchants B.G.S.H. which passeth among merchants Tr. 1. The Explanation of doubtfull questions QUEST I. Of the yeares of Sarahs life why noted Vers. 1. ANd Sarah lived an hundred twenty seven yeares c. 1. The Hebrewes note that the death of Sarah is immediately joyned to the birth of Rebecca according to that saying in Ecclesiastes The Sunne riseth and the Sunne setteth Mercer 2. She is the only woman whose whole age is recorded in Scripture 3. Because the words are she lived an hundred years twenty yeares and seven yeares some Hebrewes note by the dividing of the yeares that she was at an hundred yeares as faire as at twenty and as chaste as at seven But this is too curious seeing that the like phrase is used in setting downe Ismaels years Gen. 25.17 in whom the like constancie especially in goodnesse appeared not 4. Isaack was at this time thirty seven yeare old being borne in Sarahs ninety yeare therefore the Hebrewes observe that the letters of the first word vaiihu doe make thirty seven insinuating thereby that these were the best dayes of Sarahs life after the birth of Isaack in whom she joyed 5. But it is not like that Isaack was now thirty sâ—ven yeares old and Sarah died the same time when Isaack was offered up the Devill representing the manner thereof to Sarah as the Jewes fable whereupon shee tooke a conceit and died for whereas Abraham returned from Mount Moriah to Beersheba againe and there dwelled Gen. 22.19 but now he was removed to Hebron where Sarah died there must needs some good space of time come between Isaacks offering up and Sarahs death Perer. 6. Whereas the word is put in the plurall the lives of Sarah we need neither refer it to three lives in man the vegetative sensitive intellectuall life nor to the changes alterations wich seemeth to make one life many but the word is so used according to the phrase of the Hebrew language Calv. QUEST II. The City of Arba whence so called Vers. 2. SArah died in Kiriatharba Which City Arbah which signifieth foure was so called 1. Neither of the foure giants Ahiman Sheshan Talmai Anach Num. 13.23 for these were long after Abrahams time 2. Nor yet of the foure Patriarks Adam Abraham Isaack Iacob there buried for neither can it be proved that Adam was there buried and it was so called before the other were there buried 3. Neither was it so named of the forme and fashion of the City which should consist of foure parts 4. But the Citie bare this name of Arbah the father of Anak Iosu. 14.14 and 15.13 Mercer QUEST III. Of Hebron supposed to be the City of Iohn Baptist. THe same is Hebron 1. This City was not so named of Hebron which came of one of the sonnes of Caleb mentioned 1 Chron. 2.42 for it was so called long before his time 2. It is probable that this City Hebron was the place of Iohn Baptists Nativity for this City did belong to Iudah and was a City of the Priests 1 Chron. 6.55 it was also situate in the hilly Countrey Iosua 14.12 so was the City of Iohn Baptist both a City of Iudah belonging to the Priests where Zachary his father dwelt and had the situation in the hill Countrey Luk. 1.39 3. This Hebron is said to bee in Canaan as it is taken for the name of the whole Countrey for the Canaanites were also one of the seven Nations that inhabâ—ted that Countrey to whom Hebron belonged not but to the Hittites Perer. 4. Hebron signifieth a society or conjuâ—ction for there Abraham and Sarah â—saack Rebecca Iacob Lea lay buried together as honourable couples from hence then it seemeth the name was derived Muscul. QUEST IV. Whence Abraham came to mourne for Sarah Vers. 2. ABraham came to mourne c. 1. Neither is it like that Abraham at this time dwelled in Beersheba and Sarah in Hebron and that he came thence hither to bewaile Sâ—rah for Abraham as he bewailed Sarah being dead so he would not be wanting to her in her life 2. Neither did Abraham come from burying of his father Thare as some thinke whom Pererius would have to die two yeare before but the truth is that he was dead 62. yeares before for Abraham was now 137. yeares old who was borne in the 70. yeare of Tharehs age who lived 205. yeares in all so Abraham was 75. yeares old when his father died Gen. 12.5 to that adde 62. so shall we have Abrahams age of 137. 3. Neither doth this comming of Abraham signifie onely his addressing and preparing of himselfe to mourne Mercer 4. But Abraham commeth from his owne tent into Sarahs to mourne for her for they had their tents and habitations apart as it may appeare Gen. 24.67 Iun. QUEST V. Wherefore Abraham weepeth over the corps of Sarah Vers. 2. TO mourne for Sarah and to weepe for her 1. As Abraham by his weeping shewed his affection so by his mourning voice he set forth the vertues of Sarah and bewailed his losses Perer. 2. He weepeth over the corps not to provoke himselfe to weepe by the sight thereof being of late so much lightned with joy for Isaacks deliverance as some Hebrewes thinke but according to the use which then was and after continued among the Jewes which was to weepe a certaine time at the bodies or graves of the
Majestie doe urge and induce another to speake the truth or doe or not doe any thing as Ahab adjured Michaias and charged him in the name of God to speake the truth 2 Chron. 18.15 or else it is used passively when we force another to take an oath as Abraham here maketh his servant to sweare The first kinde of adjuration is used two wayes 1. By way of deprecation and intreaty by the inferiour to the superiour as the devils doe impudently adjure Christ not to torment them Matth. 5.7 but it was by way of intreaty vers 10. 2. It is used by way of authority and command 1. Thus the Prince adjureth his subjects as Saul did the people that they should eat nothing till night 1 Sam. 14.24 2. Thus the Apostles charged and commanded the spirits to come out of men as Paul did Act. 16.18 By this kinde of adjuration which is with power and authority spirits may be adjured but by the other which is by intreaty and supplication to conjure them which is nothing else but to intreat them for their helpe as Magicians and sorcerers doe it is a great impiety and plaine idolatry 3. Yea by a power and authority given from God thus the senslesse creatures may be adjured and commanded as Iosua by the power of God commanded the Sunne to stand still and it obeyed Perer. The other kinde of adjuring which is by ministring an oath is to be used onely in grave and weighty causes either divine as Nehemiah tooke an oath of the people that they should not give their daughters in marriage to the heathen Nehem. 13.25 or in humane affaires 1. For the deciding of controversies and ending of strife Heb. 6.16 2. For the binding of one to the obedient or faithfull performance of his service As Abraham here taketh an oath of his servant so officers may lawfully be sworne for the upright execution of their office and subjects to be loyall and true to their Prince 3. For the establishing of a league or covenant as an oath was betweene Iacob and Laban Gen. 32.53 4. For the clearing of a suspition as the woman suspected of adultery was charged with an oath by the Priest Numb 5.21 5. For the satisfaction of our neighbour in a matter of trust Exod. 22.11 so by the law the debtor may be lawfully urged with an oath by his creditor 6. For the security of a mans life one may sweare to another as the Egyptian servant to the Amalekite required an oath of David for the safety of his life and estate Sweare unto me by God that thou wilt neither kill me nor deliver me into the hands of my master c. 1 Sam. 30.15 QUEST VI. Why Abraham refuseth to take a wife from the daughters of Canaan Vers. 3. THou shalt not take to my sonne of the daughters of Canaan c. The reasons why Abraham would not have his sonne Isaack be linked in mariage with the Canaanites are these 1. Because they came of cursed Cham Generis author maledictionis haereditatem transmisit in suos The author of their stocke for not honouring his father did bring a curse as an inheritance upon his posterity Ambr. lib de Abrah cap. 9. 2. Because the Canaanites were Idolaters and of corrupt manners Primum in conjugio religio quaratur Religion must first be sought in mariage Ambr. Againe Salomon was corrupted and perverted from his faith by his idolatrous wives for although Nachors stocke were not pure in religion having a smattering of imagery and idolatrous worship as Laban sought for his gods that were stolen from him Gen. 31.30 yet they had some knowledge and understanding of God as appeareth in this chapter vers 50. This thing is proceeded of the Lord c. And beside their manners were honest and commendable not like to the Canaanites as is evident by Rebecca her virginity and their humanity in entertaining of strangers Perer. 3. Another reason hereof was for that the Lord promised the Countrey to Abrahams posterity and to expell the Canaanites therefore Abraham as he refused to bury his dead among them so much lesse would mingle his seed in mariage with them Mercer QUEST VII Why Abraham sendeth not Isaack to chuse his owne wife Vers. 4. THou shalt goe 1. Though Abraham send his servant about this businesse of mariage yet it was not without Isaacks consent who knowing this servant to be the minister of his father will yeeldeth himselfe to his fathers choice 2. Isaack is not sent not to make a way unto a mystery as Rupertus thinketh to shadow forth Christ who not by himselfe went but by his Apostles sent to the Gentiles 3. And though Isaack afterward sent Iacob for the same end to chuse him a wife from his fathers kindred yet that case was not like to this for Isaack had two sonnes Abraham but one and besides Iacob fled from the wrath of his brother to save his life Perer. And further Isaack was but forty yeares old a youth â—n those dayes Iacob was about seventy seven yeares of age and so fitter to chuse for himselfe QUEST VIII In what sense Mesopotamia is called Abrahams Country seeing he was borne in Chaldea Vers. 4. GOe unto my Countrey and kindred This Countrey and place of Abrahams kindred is named to be Aram Naharaim that is Mesopotamia vers 10. where was the City of Nahor which was Charran Gen. 28.10 Now Charran in Mesopotamia is said to be Abrahams Countrey 1. Not that he was borne there as Ramban and Paulus Burgens thinke for the place of Abrahams birth was Ur of the Chaldees Gen. 11.28 2. Neither is it called his Country because as Tostatus thinketh he dwelled there a long time even 60. yeares till the death of his father which is a great errour for Abraham stayed not long in Charran Eucherius thinketh but one yeare Pererius not so much Mercerus some two years Iunius five yeares howsoever the time was not long for Abraham no doubt being called to goe into Canaan would make no long aboad by the way nor yet deferre to obey Gods commandement So then neither Pererius thinketh right that Terah lived 60. yeares in Charran after Abrahams departure for Abraham came not into Canaan till after his fathers death Act. 7.4 And Tostatus also is deceived that Abraham with Terah lived together 60. yeares in Charran for seeing Abraham was but 75. yeares old when he departed from Charran if he staied there 60. then was hee but 15 yeare old when he came first to Charran which cannot be for he was then married Gen. 11.30 But both these errors are builded upon a false ground that Abraham was the eldest sonne of Torah and borne in his 70. yeare whereas the truth is hee was the youngest and borne in the 130. yeare of his fathers age as hath beene before shewed in the questions upon the 11. chapter 3. Wherefore the solution is this that Abraham calleth all the region beyond
together or write all after one manner of purpose but in some variety of order and words were directed by the Spirit to write one truth Other rules also may be propounded for the reconciling of places of Scripture which seeme at the first sight to be repugnant in respect of the divers computation of time 1. When as one writer doth inclusively account the time which another doth exclusively as Luke c. 9.29 saying that Christ about an 8. dayes after was transfigured includeth in this number both primum ultimum the first and last day Matthew saying after 6. dayes doth exclude these two dayes making mention of those six that came betweene sic Augustin lib. de consens Evang. c. 56. 2. Sometime the principall part of the time is rehearsed and the small or odde numbers omitted as 1 King 2.11 David is said to have reigned 40. yeares over Israel 7. yeares in Hebron and 33. yeares in Jerusalem whereas the precise account of his reigne in Hebron was 7. yeares 6. moneths and in Jerusalem 33. yeares which make in all 40. yeares 6. moneths 2 Sam. 5.5 3. Sometime the yeares of a Kings reigne are reckoned which he reigned alone sometime those wherein he reigned with another so Iotham reigned 16. yeares alone but twenty yeares counting those wherein he governed under his Father 2 Kings 15.5.30.33 Perer. QUEST XX. Why Abrahams servant refused to eat or drinke Vers. 33. THey set before him to eat but he said I will not eat 1. Hee neither refused to eat because unusuall meat was set before him such as hee was not accustomed unto in Abrahams house as some Hebrewes thinke 2. Neither doth he deferre till he had spoken his words that is said grace as some interpret for though it is not to bee doubted but that they used in Abrahams house to receive their meat with thanksgiving yet hee meaneth the delivering of his message 3. But that is a meere fable that hee would not eat because they set poyson before him to have his goods which poyson was returned upon Bethuel who thereupon died and this fable the Hebrewes would build upon the word sam poyson answerable to the word sume here used which signifieth to place or set for neither were they so poore that they needed Abrahams goods nor so unhonest so to deale with their nearest kinsmans servant nor yet is there any affinity betweene those two words the one beginning with samech the other with shin Mercer 4. Neither doth he refraine from eating and drinking fearing lest afterward hee should not tell a sober tale 5. But his diligence is commended who preferreth his masters businesse before his meat and drinke QUEST XXI Perswasions used by Abrahams servant to further the mariage Ver. 35. THe Lord hath blessed my master c. 1. The servant beginneth to use perswasions to make a way for the mariage intended 1. That hee was rich and not by evill meanes but by Gods blessing Muscul. 2. That Isaack was borne of Sarai in her old age and so not without a miracle as a man ordained of God for some great matter Calvin 3. And lest they might object why being so rich he tooke not a wife neare hand he addeth that his master gave him speciall charge not to take a wife of the daughters of Canaan Mercer QUEST XXII Certaine fabulous conceits of the Hebrewes refused IT shall not bee amisse to note certaine fabulous collections of the Hebrewes 1. Vers. 39. They thinke that Eliezar secretly insinuated that if hee could not otherwise provide a wife for Isaack hee would offer his owne daughter but that Abraham absolutely refused because he was of the Canaanites But yet they say that this Eliezar for his faithfull service was taken alive into Paradise as Isaack came alive from thence 2. Vers. 42. Where he saith I came this day to the well the Hebrewes thinke that he came from Hebron to Charras in a day which is noted to be seventeene dayes journey and this day noteth the time not of his departure from home but of his comming thither Mercer 3. V. 47. They note that he put the jewels so upon her face that he touched not her flesh whereas the meaning is that hee gave her them rather to put them on her selfe QUEST XXIII Whether Abrahams servant gave the gifts before he knew who she was Vers. 47. WHereas before v. 22. he first brought forth the jewels before hee asked her whose daughter she was whereas here he first is said to aske her 1. Neither is it like that he asked her before he brought them forth as Iun. Perer. 2. Neither doth he here report it otherwise than it was done lest they might have accused him of levity to give jewels to one whom he knew not as Rasi 3. But first he brought them forth and then asked her the question and after gave them Mercer QUEST XXIV Why Laban is set before Bethuel Vers. 50. THen answered Laban and Bethuel 1. Neither was this Bethuel the brother of Laban as Lyran 2. Neither was Bethuel Rebeccahs father dead as Iosephus 3. Neither is Labans impiety noted who taketh upon him to speake before his father as Rasi 4. Nor yet is Laban first named as more excellent in wisdome than his father as Aben Ezra 5. But for that his father being old or sickly had committed his houshold government to Laban Iun. Mercer QUEST XXV The space of ten dayes for Rebeccahs abode how to be understood Vers. 55. LEt the maid abide with us at the least ten dayes 1. She meaneth not that is Rebeccahs mother to have her stay a yeare or at the least ten moneths as the Hebrewes and Onkelâ—s for this had bin an unreasonable request seeing the man made such haste 2. Neither the words standing thus let her abide dayes at the least ten by dayes are understood seven dayes of mourning for Bethuel whom they supposed to have beene dead for then they would not have requested for seven dayes first and then for ten but have begun with the greater request first 3. Neither is the vulgar reading the best to joyne the words together at the least ten dayes for in the originall dayes goe before 4. The best reading then is let her abide dayes that is certaine or at the least ten Iun. QUEST XXVI Of the willingnesse of Rebecca Vers. 58. I Will goe c. 1. Not that she said in effect I will goe though you will not as Rasi for this thought or speech had noâ— become the modesty of the maid 2. but rather her obedience to her parents appeareth to whom she consenteth Calvin 3. and her will was no doubt directed by the Spirit of God Muscul. QUEST XXVII How Isaack dwelled in Beersheba Abraham remaining in Hebron Vers 6â— ISaack came from the way of Beer-lahai-roi c. 1. Not that Isaack went thither to fetch Hagar to be Abrahams wife after Sarahs death as some Hebrewes for she was not Keturah as shall appeare
than Isaack did for his mother who was not comforted over her death till he married Rebeccah Genes 24.67 Neither need it move any question whether this Keturah were of the daughters of Canaan for seeing Isaack of whom the promised seed should come was provided for Abraham for this second of-spring which he knew should not increase the people of God was not so carefull to decline marriage with Canaan Tostat. Mercer QUEST V. Of the names and countries of Abrahams sonnes by Keturah Vers. 2. WHich bare him Zimramâ— Iosephus thinketh that some of these inhabited the region Trâ—glodytis in Africa which cannot be because they were sent to inhabit the East countrie vers 6. as most of them had their seat in Arabia foelix as may appeare by the remainder of their names as Zimram gave the name to Zamram in the region of the Cinedocolpites in Arabia foelix of Iocksan was named the towne Camasa in Syria palmyrins Iun. ex Ptolom 5. Geograph Medan Midian of Medan tooke the name the towne Madiania in Arabia foelix Iun. and the country Madianaea on the south of Arabia Hieron of Midian the country Madianitis had the name in the borders of Arabia petraea Therefore Pererius is in an error which thinketh these two all one country and confuteth Hierome for distinguishing them in 25. Gen. numer 19. Of this Midian came the Midianites of whom was Balaam which gave that wicked counsell against Israel from hence Moses had his wife who is also called a Chusite or Aethiopisse for there were two countries called Chus or Aethiopia one eastward which was Arabia another the occidentall Aethiopia in Africa beyond Egypt Perer. These Madianites were also called Ismaelites Genes 37.25.28 Iud. 7.33 8.24 because they were in their dwelling dispersed and mingled among the Ismaelites being yet of a divers kindred and originall the one of Agar the other of Keturah Ishbak the founder of Laodicea Scabiosa in Suria of Shuah came the Saccai inhabiting the East part of Syria by Batanaea Iun. vers 3. Sheba There were three almost of this name one the son of Chus Gen. 10.7 a people inhabiting neere to Persia another Sheba of Iocktan of the posterity of Sem Gen. 10.38 who are thought to inhabit India the third is Sheba of Keturah in Arabia deserta Perer. Iun. Dedan There was another Dedan the son of Raamah son of Chus Gen. 10.7.1 These were two divers people as appeareth Ezech. 27.15.20 where two nations are rehearsed with their divers merchandise 2. Neither of these could inhabit so far as Aethiopia in Africa as Hierome supposeth for being so far remote they could have no traffike with Tyrus as the Prophet sheweth Ezech. 27.3 It is evident that the Dedaneans were not farre from the Idumeans Ier. 49.7 8. Perer. of this Dedan seemeth to take name Adada in Syria Palmirenâ— Iun. Vers. 4. The sonnes of Midian Ephah These two countries are joyned together by the Prophet The multitude of camels shall cover thee the dromedaries of Midian and Epha Isa. 60.6 and Hierome saith that these two are countries beyond Arabia which abound with Camels the whole province is called Saba Hier. liâ— 17. in Isaiam Hepher Of him Iosephus would have Africa so called which is not like seeing all these are said to dwell in the East countries and yet there is no great probability that it should be called Africa of Afer the son of the Lybian Hercules Perer. The rest of the posterity of Keturah either were no founders of severall nations or their seats are unknowne only this generall direction we have that they setled themselves towards the East in Arabia or Syria not farre off one from another QUEST VI. Of what goods Isaack was made heire and why Vers. 5. ABraham gave all his goods to Isaack 1. Abraham had no lands or possessions to give to Isaack for he possessed nothing but certaine wels of water and the grove which he planted in Beershebâ— Gen. 22. and the double cave which he bought of Ephron 2. They were therefore moveable goods as they are called which Abraham gave to Isaack as sheepe beeves silver gold maid servants men servants wherein Abrahams substance consisted Gen. 24.35 Abraham was greatly encreased in all these things 90. yeares before his death when Lot and he for their greatnesse were constrained to divide housholds Gen. 13. and such was Abrahams greatnesse that even kings as Abimelech desired his friendship Gen. 21. 3. Hee made Isaack heire of all this both because he was the sonne of Sarah his first and chiefe wife and because God had declared Isaack to be Abrahams heire Perer. QUEST VII The difference of lawfull and unlawfull copulations in Abrahams time Vers. 6. TO the sonnes of the concubines Wee see then in Abrahams time there was a difference betweene wives and concubines and that all copulations were not lawfull as Cicero noteth that in the beginning there was a time when men lived as beasts c. nemo legitimas viderat nuptias 〈◊〉 certos quispiam inspexerat liberos c. no man knew what lawfull marriage was nor did acknowledge his owne children Cicer. in prooem de invention Well might this brutish fashion be received among the heathen but in the church of God among the faithfull it was not so but even then when as yet no positive lawes were made to restraine unnaturall lusts and unlawfull conjunctions in marriage they were a law to themselves and made a great difference betweene honest marriage and unhonest lust 1. In Abrahams time it is evident that there was a distinction betweene a wife and a concubine Sarah was Abrahams wife Hagar his concubine hereof more shall be said in the next question 2. They made a difference betweene marriage with a free woman and a bond-woman as Hagar the bond-woman with her sonne was cast out 3. That age discerned betweene matrimoniall acts and adulterous Abimelech confesseth adulterie that is commixtion with another mans wife to be sin Gen. 20. 4. Another difference was made betweene marriage and fornication Gen. 34.32 Should he use our sister as a whore so the sonnes of Iacob answered their father 5. Betweene lawfull marriage and unlawfull copulation with the fathers concubine or sonnes wife as Ruben was accursed because he lay with Bilha his fathers concubine Gen. 35.22 and Iudas having committed the like fault with Thamar his daughter ignorantly would doe it no more Gen. 38.26 6. A great difference they made betweene voluntary commixtion and violent forcing therefore Simeon and Levi were incensed against the Sichemites because Sechem had forced their sister Gen. 34.2 Perer. QUEST VIII The difference betweene a wife and a concubine NOw whereas Keturah seemeth to be reckoned among Abrahams concubines yet was she indeed Abrahams wife as she is called Gen. 25. 1. Neither in that sense Abrahams concubine as Hagar was 1. There are foure principall differences betweene a wife and a concubine the wife was taken solemnly
with 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
Ahaz is said to have slept with his fathers 2 King 16.20 Mercer For if it were no more but thus to be gathered to his fathers that is to die and be buried the same was said before and such repetition of the same thing might be thought needlesse 6. Wherefore beside this sense this phrase doth further shew the divers state of the soule after this life that both Abraham had his people the just and righteous to whom he was gathered as also Ismael his that the soules which goe hence are not solitary and alone but goe as it were from one people to another from one city to another Luther Calvin Perer. QUEST XVI Why Ismael is joyned with Isaack in the buriall of his father Vers. 9. HIs sonne Isaack and Ismael buried him c. 1. Isaack is set before Ismael not as though he had repented him of his presumption against Isaack and gave him the prioritie as the Hebrewes imagine but Isaack is preferred before Ismael for the dignity of his prerogative 2. Neither doth this shew that Abraham had called Ismael home againe after he was cast out for that had beene against the counsell of God that the bond-woman with her sonne should bee cast out 3. But it is like that Abraham being sicke and wearing away sent for Ismael dwelling not farre off and reconciled him and Isaack Mercer QUEST XVII How Isaack was blessed after Abrahams death Vers. 11. AFter the death of Abraham God blessed Isaack c. 1. We refuse here the fond conceit of the Hebrewes that Abraham blessed not Isaack because of Esau which should come of him and therefore God and not Abraham is said to blesse Isaack for although no expresse mention be made of Abrahams blessing Isaack it is not to bee thought that Abraham omitted it and seeing God blessed Isaack Abraham had no reason to withhold his blessing 3. This blessing of Isaack was rather spirituall than temporall for Isaack was married twenty yeareâ— before he saw his posterity or had any children borne whereas Ismael begat twelve Dukes Isaack therefore with patience expected Gods promise and blessing upon him Mer. 3. We see here also performed that promise of God I will be thy God and the God of thy seed for Isaack is blessed after Abrahams death Marâ—â—ret QUEST XVIII Of the dwelling of Ismaels sonnes Vers. 13. THese are the names of the sonnes of Ismael c. Nebaioth of whom came the Nabathaei in Arabia Petraea and Napathaei in Arabia foelix or the happie of Kedar the Kedarens as Lampridius or Cedraei as Plinie calleth them in Arabia petraea of Adbeel the Adubeni or Agubeni with Ptolomy in Arabia the happy of Mibsam the Mnasemanenses in Arabia the happie of Mishma the Raabeni in Arabia the desart where Ptolomie placeth the towne Zagmais of Dumah the Dumaei betweene the Adubenes and Raabenes where is the towne Dumetha of Massa the Masani neare to the Raabenes of Chadar the Athritaei of Thema the Themanei in Arabia foelix where is the towne Thema of Iethur the Itureans in Coelae-Syria of Naphish the Nubaei Arabians neare to the mount Libanus of Kedma the Cadmonaei called Esites because they worshipped fire by the corrupt use of the Hebrew word ish fire ex Iâ—niâ— QUEST XIX The Massorites curious observation Vers. 14. MIsma Dumah Masha 1. Of Dumah and Masha mention is made Isay 21.11 where some translate masha burden in the same place also Thema is mentioned verse 14. another of the sonnes of Ismael here rehearsed 2. The Massorites doe note that this is one of the 14. verses through the whole Bible that consisteth of three words Mercer 3. And further they observe that these three names the first derived of shamang to heare the second of dum which is to keepe silence the third of nasha to beare doe signifie the three principall things that make a quiet and good life to heare to keepe silence to beare but these notes are too curious Mercer QUEST XX. Why mention is made of Ismaels age Vers. 17. THere are the yeares of the life of Ismael 137. yeares The Hebrewes thinke that Ismael a wicked mans age is recorded for this end that we may have a perfect account of Iacobs yeares for if Ismael died the same yeare that Iacob went from his father unlesse he be supposed to have hidden himselfe 14. yeares in Hebers house before he came to Laban as the Hebrewes thinke which is not like he shall want 14. yeares of his age as they further gather thus Iacob was 63. yeares old when he fled from his fathers house because of Esau his father being then 123. years old and Ismael 137 14. yeare elder than Isaack then he served 14. yeare before Iosephs birth Ioseph was 30. yeare old when he stood before Pharao then followed 7. yeares of plenty and two yeares of dearth when Iacob went downe to Egypt all maketh but 116. yeare But Iacob then confesseth when hee appeared before Pharao to bee 130. yeare old the 14. yeares wanting they imagine Iacob to have spent in Hebers house But this computation of the Hebrewes faileth many waies 1. Heber was dead long before Iacobs 60. yeare he died some 4. yeares after Abraham in the 19. yeare of Iacobs age as may be gathered thus Heber was borne 67. yeares after the flood Gen. 11. v. 10. to 15. and lived 464. yeares which make together 531. yeares after the flood and Abraham died 527. yeares after the flood as is before shewed quest 11. 2. It is also an uncertaine conjecture that Ismael died the same yeare that Iacob went toward Mesopotamia neither can it be proved 3. These 14. yeares may be otherwise supplied if we say that Iacob might be 14. yeares in Labans house before he served for his wives Mercer or which is the more likely that Iacob was 77. yeares old before he went out of his fathers house Concent 4. Therefore for this cause is mention made of Ismaels age who is the onely evill man whose whole age is recorded in Scripture but to shew the fulfilling of Gods promise who condescended to Abrahams request that Ismael might live in Gods sight Genes 17.18 for so the Lord endued him with long life and blessed him with much prosperity and an honourable issue QUEST XXI How Ismael is said to dwell in the presence of his brethren Vers. 18. ANd they dwelt from Havilah to Shur c. And he lay or his lot fell before all his brethren 1. The meaning is not that Ismael did issue out or fall upon all his brethren as the word Naphal signifieth whereof commeth the word Nephilim Giants Muscul. 2. Neither that hee full that is died Aben Ezra 3. Or that he died before his brethren that is his sonnes in a full age Lyran. 4. Or that he died before his brethren as though his life was shorter than of the rest 5. But either it may be expounded his lot fell Iun. or if this seeme to be coact as
Calvin thinketh the word also signifieth to he Iud. 7.12 so that this is the sense that he lay that is dwelt as the Septuagint and Chalde translate before his brethren that is he bordered upon them his brethren the sonnes of Keturah not he onely in person but his posterity inhabiting this large countrey whereof the desart of Sur was the bounds on the south the land of Chavilah not that in India but another in Arabia where the Geographers place the Chaulateans on the East Assiria on the North so that this sheweth the accomplishment of that prophecie Gen. 16.12 he shall dwell in the presence of all his brethren Mercer Iun. QUEST XX. Why Isaack is againe said to be the sonne of Abraham Vers. 19. THese are the generations of Isaack Abrahams sonne c. 1. Although the birth of Iacob and Esau was long before Ismaels death for at that time Ismael was but 74. yeares old 14. yeare elder than Isaack who was 60. at the birth of his children but Ismael lived in all 137. yeare yet Moses finisheth and knitteth up briefly the story of Ismael because he maketh haste to set downe the story of Isaack and Iacob the Patriarkes of the Church and people of God 2. Yet hee dwelleth not long in the history of Isaack handling the life and acts of Iacob in the most part of this booke behinde and as it may appeare for these reasons 1. Because all the children of Iacob the twelve Patriarkes were founders of the visible Church whereas Esau came of Isaack 2. For that greater variety of temptations and changes happened to Iacob than to Isaack wherein he shewed experiment of his vertue 3. More excellent visions were manifested to Iacob than to Isaack six in all Genes 28.2 Genes 31.3 cap. 32.4 and 5. chap. 35.6 Gen. 46. whereas two onely were revealed to Isaack expressed c. 26. ex Perer. 3. Isaack is here againe called the sonne of Abraham not because some sorcerers of that time held him to be Abimelechs sonne and therefore to put the matter out of doubt hee is againe repeated to be Abrahams sonne thus the Hebrews conjecture but because Genealogers must beginne from the first famous author or father Moses beginneth with Abraham to whom such large promises were made concerning his seed QUEST XXI Why Isaack staid three yeares after Sarahs death for Rebecca Vers. 20. ISaack was 40. yeare old when he tooke Rebecca to wife c. 1. The Hebrewes doe but fable that Rebecca was borne about Sarahs death and that Isaack stayed for her 3. yeares after for though the report of Rebecâ—a her birth about that time came to Abraham Gen. 22. yet then it was not done and if Rebecca had beene then borne Isaack must have stayed longer for her than 3. yeares Rasi thinketh Rebecca was then 10. yeare old and that Isaack stayed for her three years more but it is more like that she was then 30. yeares of age ten yeares younger than Isaack as Sarah was to Abraham Mercer 2. Rupertus allegorie also is but forced that as Sarah died 3. yeares before the marriage of Isaack and Rebecca so from the baptisme of Christ three yeares before his passion the law began to die 3. Mention is here made of Bethuel and Laban to shew the grace of God toward Rebecca that was a rose between two thornes having a superstitious both father and brother Muscul. as also Laban is brought in to make a way for the storie following whose daughters Iacob married Iun. QUEST XXII Whence Mesopotamia was called Padan Vers. 20. OF Padan Aram. This was not the name of a city but a country for the name of Laban and Bethuels city was Charran 1. It was not called Padan Aram that is the region or countrey of Aram. 2. Neither because Padan in the Syrian tongue signifieth a paire is it so called because there were two countreys of Syria or Aram Aram Soba and Aram Naharaim or Mesopotamia and the name of Padan to be given to Mesopotamia as the chiefe 3. But a part of Mesopotamia was so called because of two floods which parted and divided the river Chaborah and Euphrates a monument of this name Padan appeareth in the name Aphadans given unto two townes one situate by Euphrates the other by the river Chabora Iunius ex Ptolem. QUEST XXIII Wherefore barren women were the mothers of the Church Vers. 21. BEcause she was barren We finde in Scripture that many excellent women appointed to be the mothers of holy men were barren as Sara Rebecca Rachel Anna the mother of Samuel Elizabeth the mother of Iohn Baptist the reasons are yeelded to be these 1. That we might know genus Israeliticum non naturali successione sed gratia esse multiplicatum that the Israelites were multiplied not by naturall succession but by grace Theodoret. qu. 74. in Genes 2. Vt ex mirabili partu sterilium foemmarum praestrueretur fides partus virginis that by the miraculous bearing of barren women a way mihgt be made to beleeve the birth of a virgin Chrysost. hom 49. in Genes 3. This was also done ad consolaâ—dos autmos sterilium conjugum to comfort the minds of barren couples Chrysost. ibid. 4 It might be that God would qualifie the excesse of Isaacks love by this meanes Calvin QUEST XXIV Why and how long Isaack prayed for his wife Vers. 21. ISaack prayed to the Lord for his wife 1. He knew that the impediment was in his wife and not in himselfe because of Gods promise made to Abraham Gen. 21.17 I will greatly multiplie thy seed and therefore he prayeth for Rebecca 2. It is not like that hee continued in this prayer twenty yeares so long as Rebecca was barren as Chrysostome thinketh hom 49. in Gen. for some experience Isaack first had of her barrennesse which could not be immediately after their marriage 3. Neither as Rasi did hee expect ten yeares as Abraham so long tooke triall of Sarah before hee tooke Hagar and hereupon the Hebrewes after ten yeares triall of barrennesse doe take liberty to repudiate their wives for the ten yeares after the which Sarah gave Hagar to Abraham are to be counted not from their marriage but from their comming into Canaan 4. The time therefore cannot be presently set how many yeares Isaack continued praying for his wife but it is like he continued and waited in prayer for so the word gnathar here used signifieth to frequent and multiply prayer 5. And where the word is nocach he prayed in respect or toward his wife we need neither to understand his wife alway to be present when he prayed or that they prayed together one in one corner the other in another as the Hebrewes but the meaning is that he prayed in the behalfe of his wife though it is not unlike but that sometime they prayed together QUEST XXVII Why Isaack did not thinke of second marriage as Abraham tooke Agar NOw Isaack seeing his wife to be barren did not take unto him
accident gave him a name Edom Calvin this action was governed by Gods providence and the prophecie began now to take place the elder shall serve the younger QUEST XL. Whether Iacob offended in causing Esau to sell his birthright Vers. 31. SEll me now thy birthright 1. Iacob may be thought to have dealt cruelly with Esau and uncharitably that would give him no releefe being ready to die but upon such hard conditions but the answer is that Esau coveted Iacobs pottage not of necessity for there was other meat in the house whereby he might have satisfied his hunger but of an unsatiable greedinesse 2. But Iacob was too covetous to cause Esau to sell for so small a trifle so rich a thing as his birthright which included many priviledges as the priority and government of his brethren a double portion to the rest the priesthood and right to sacrifice Exod. 19.22 and 24.5 and beside was a type and figure of everlasting life Vatabl. here the answer is not as the Hebrewes thinke that Iacob gave a greater summe and this to be onely as an earnest for no such thing appeareth in the Scripture but the true answer is this that Iacob knew by the instruction of his mother that the birthright by Gods appointment belonged unto him and therefore as a wise man he taketh this occasion to recover his right from him that was an usurper of it 3. But seeing this birthright was a sacred thing for otherwise Esau should not be counted a profane person for selling it how could Iacob buy it without sinne Answer Iacob intelligitur suam vexationem redemisse Iacob did but redeeme his owne vexation he buyeth not a thing which was not belonging to him but onely recovereth that which was his owne and this is not simoniacal in sacred things for a man to redeeme his quietnesse and peaceable possession 4. But seeing Esau sinned in selling his birthright how could Iacob be without sinne yes Iacob offended not being hereunto no doubt stirred and incited by the spirit of God and sparing from his owne belly to obtaine such a blessing preferring things spirituall before temporall but Esau sinned in setting so light by the blessing of God as shall appeare in the next question Mer. yet this extraordinary fact of Iacob is not to be drawne into imitation QUEST XLI Whether before the law the first borne did alwaies exercise priesthood BUt whether the priesthood did goe with the birthright and that the first borne did execute the priests office it is questioned among the learned for the solution whereof 1. I neither thinke with the Hebrewes that the first borne of the family alwayes had the preheminence of the priesthood for Abel the younger brother offered sacrifice as well as Cain 2. Neither with Oleaster that this was never practised whose opinion is that the priesthood was not due to the first borne before the law of Moses in hunc loc for the contrary is evident Exod. 24.5 3. Neither do I wholly assent to Hierome who thinketh that omnes primogeniti ex stirpe Noe that all the first borne of Noahs stocke were priests epist. 126. ad Evag. for then Iapheth rather then Sem should have had that prerogative for hee was elder than Sem being borne in the 500. yeare of Noahs age Gen. 5.32 Sem two yeare after Gen. 11.10 yet Sem was the Priest of the most high God supposed to be Melchisedeck and Noah saith Blessed be the Lord God of Sem Gen. 9.26 4. Neither doth the Apostle call Esau prophane only as Pererius thinketh because he sold the Priesthood annexed to the birth-right for it was a holy thing in respect of the spirituall blessing annexed unto it In thy seed shall all the nations of the earth be blessed Gen. 22.18 5. This then is our opinion rather that before Moses the father of the house was the Priest for the family as wee read that Iob every day offered sacrifice for his sonnes but after the father was deceased then the first borne succeeded both in the inheritance and priesthood and so after Isaacks decease the birth-right should also have conveyed with it the Priesthood Mercer But that ordinance that the first borne should exercise the Priesthood and offer sacrifice though he were not the father of the family is no older than Moses Exod. 19.22.24.5 Who then were sanctified and set apart unto God Exod. 13.2 QUEST XXXVII How many wayes Esau offended in selling his birth-right Vers. 32. LOe I am almost dead c. Esau diversly offended in selling his birth-right 1. Because he esteemeth his birth-right only by the present commodity and pleasure of this life for whether he meane in respect of his daily danger in hunting he was subject to death as Iun. Or generally speake of his mortality as Mercer Or which is most like of his present faintnesse Calvin Hee onely limiteth his birth-right to this life as though it could not profit him afterward whereupon the Hebrewes gather that hee denied the resurrection 2. Esau offended in his intemperancy and ravenous desire that preferred his belly before so great and rich a birth-right 3. In that for so meane a value hee would forgoe such an inheritance for whereas Aben Ezra would excuse the matter because Isaack was now become very poore and therefore Esau set the lesse by his patrimony it hath no ground at all for whereas Abraham was very rich and left all to Isaack and God blessed Isaack beside how is it like that Isaack in so short a time could bee wasted 4. Another sinne was Esau his profanenesse noted by the Apostle Heb. 12.16 that parted with a spiritual blessing for a temporal and momentany pleasure 5. His unthankfulnesse to God appeareth in that he no more regarded the dignity of the first borne given unto him 6. His obstinacy in that he repented not his folly but after he had done went away carelesse and therefore it is said Esau contemned his birth-right vers 34. 7. His falshood and persidious nature appeareth who though hee had passed over his birth-right to Iacob with an oath yet seemed to make but a scoffe of it and purposed not in his heart to performe it Perer. 4. Places of Doctrine 1. Doct. Of the immortality of the soule Vers. 8. WAs gathered to his people Theodoret from hence well concludeth the immortality of the soule and the hope of the resurrection for if men wholly perish and did not passe to another life Moses would not have said He was gathered to his people qu. 109. in Genes our Saviour also useth the like argument to prove that Abraham was alive to God because the Lord calleth himselfe the God of Isaack Abraham and Iacob God is not the God of the dead but the living Matth. 22.23 2 Doct. Order of time not alwayes observed in the sacred histories Vers. 20. ISaack was 40. yeare old c. Whereas Moses setteth downe the death of Abraham and of Ismael before he describeth
the birth of Esau and Iacob which was 15. yeare before Abrahams death and 63. yeares before Ismael died for Abraham lived 175. Ismael 137. yeares and where Isaack was younger than Abraham by 100. and than Ismael by 14. they are found so long to have lived after the birth of these twins from hence then it is evident that the order of time is not alwayes observed in the sacred histories but that sometime is set downe first which was done last 3. Doct. Against the casting of mens nativities Vers. 23. THe elder shall serve the younger This example is urged by Augustine against the Genethliakes that is casters of mens nativities for hereby the vanity of their observations appeareth in that these two twins conceived at once and borne together were of such divers natures and qualities August de civit Dei lib. 4. c. 5. And whereas they answer that in the birth of twins there may bee great diversity by reason of the swift motion of the planets which change their aspects and conjunctions every moment as one Nigidius Figulus would demonstrate by the example of a wheele which while it was swiftly carried about he marked twice with inke which markes when the wheele had left running were found not to be farre asunder whereby he would insinuate that in a small distance of time a great part of the celestiall globe may be turned about But to this fansie Augustine answereth that if the celestiall motions be so swift and continue not in one stay then hardly can any man discerne under what constellation any is borne and Gregory thus wittily derideth their follies that if Esau and Iacob were not therefore borne under one constellation because one came forth after another by the same reason neither can any be borne under one constellation because hee is not borne all at once but one part after another Hâ—m 10. sup Evangel 5. Places of Confutation 1. Confut. Against Limbus patrum Vers. 8. WAs gathered to his people c. This the Popish writers do understand of the fathers in Limbus patrum whither Abraham also went sic Lyran in Gen. 49. Rupert lib. 6. in Gen. cap. ult Contra. 1. The place to the which Abraham went is called Abrahams bosome Luke 16 which Augustine by no meanes thinketh to have beene a member or part of hell as they make Limbus 2. The Apostle sheweth to what people the faithfull are gathered Ye are come c. to the company of innumerable Angels c. to the spirits of just and perfect men Heb. 12.22 23. Where then the spirits of just men were there also were the Angels for so we read that Lazarus soule was carried by the Angels into Abrahams bosome But the Angels are not in Limbus patrum upon this reason Lyranus refuseth the interpretation of Augustine and Tostatus who by this people to the which Abraham was gathered understand the society of Angels which is in no place but heaven Lyranus also holding that all the just men from the beginning of the world went to Limbus is confuted by Paulus Burgens who saith that Abraham was the first that went to Limbus because of him first this phrase is used in Scripture That he was gathered to his people Thus we see that these Patrons of Limbus cannot agree among themselves for what certainty of opinion can there be which is not grounded upon Scripture 2. Confut. Election is not of good works foreseene Vers. 23. THe elder shall serve the younger S. Paul inferreth upon this text that wee are not elected by workes but according to the purpose of him that calleth Rom. 9.11 here then the errour of the Pelagians is confuted who taught that men were elected for their good workes fore-seene of God before But this errour is repugnant to Scripture Eph. 14. He hath chosen us in him that we should be holy he saith not because we were holy so that good workes are not a precedent cause of our election but a consequent effect thereof 3. Confut. The soules merited not before they came into the body HEre also that errour ascribed to Origen is overthrowne who thought that the soules have a being before the bodies and that they are disposed of in this life according to the merit of the former life which they lived in before they entred into the body for the Apostle expounding this place saith before they had done either good or evill and immediately before yer the children were yet borne Rom. 9.11 therefore before they were borne they had neither done good nor evill 4. Confut. S. Paul alleageth the examples of Esau and Iacob not for temporall election or figuratively onely of eternall but originally and properly IT is therefore evident 1. That neither Moses writing this prophecie The elder shall serve the younger did not only speake of the externall inheritance and preeminence of Iacob before Esau neither did Paul so understand Moses for then the example had not beene pertinent to S. Pauls purpose who goeth about to prove these two things that all are not the children of promise which are the children of Abraham after the flesh which he shewed by the instance of Ismael and Isaack vers 7. The other point is that Gods election is of grace not by workes as appeareth in the example of Esau and Iacob wherefore the one was hated of God the other loved before they had done good or evill If the Apostle then had brought in an example of temporall election it had been impertinent seeing thorowout the Chapter he treateth of eternall 2. Neither yet was this outward preheminence of Iacob and refusall of Esau a signe onely and figure of their eternall election and reprobation as Lyranus in 1. Malach. And therefore not directly implied in the words but so applied by the Apostle for as the Preacher saith No man knoweth either love or hatred of all that is before them Eccles. 9.4 that is Gods love or hatred is not discerned by the condition of outward things 3. Neither is it the literall and historicall sense only to shew that Esau was temporally rejected but. S. Paul by his divine spirit doth draw it to a mysticall sense as Pererius thinketh in 25. Gen. numer 45. for S. Paul understandeth Moses no otherwise than Malachy did Esau have I hated Iacob have I loved chap. 1.1 who out of Moses words inferreth a conclusion of Gods everlasting love toward Iacob 4. Wherefore the truth is that the very literall and proper sense of these words The elder shall serve the younger written first by Moses and cited by S. Paul doth principally describe the everlasting state and condition before God and are especially to be referred to the celestiall inheritance but secondarily the promise of the externall inheritance of Canaan is here also comprehended This may be made evident by these two reasons 1. That is the proper sense of the place which is principally and chiefly intended by the Spirit but so is this spirituall sense as
of his friends as Onkelos Lyranus Tostat. 3. Abimelech commeth a farre journey not of love or good will but partly pricked in conscience for the wrongs which he had offered to Isaack Chrysost. hom 52. in Gen. partly providing for their posterity that Isaack would doe them no hurt Mercer 4. Origen by these three that came to Isaack understandeth the tripartite wisdome of the Gentiles the morall naturall rationall which dissenting at the first from the Christian faith were afterward reconciled to it hom 14. in Genes QUEST XIII Why Isaack made a feast to Abimelech and his company Vers. 3. HE made them a feast 1. Isaack did this of a simple and sincere affection that they might know there remained no grudge or purpose of revenge in his minde for to invite unto feasts is a signe of remitting and forgetting of former wrongs as Augustus Caesar did bid Catullus the railing Poet to supper in token he had forgiven him though Alexander dissemblingly brought Philotas to his table to have the better opportunity to murther him as Absolom served his brother Ammon 2. Some thinke that the next morning the oath before betweene them made was againe ratified Mer. But it is more like that the oath was deferred till the next morning as being the fittest time for serious consultations it was the Persians barbarous manner in the middest of their cups to advise of their weightiest affaires Perer. QUEST XIV Wherefore the well is called Shibah Vers. 33. SO he called it Shiba 1. Some interpret this word abundance or saturity because of the plenty of water that was found as Hierome who findeth fault with the Septuagint because they translate it oath But sabang signifieth to abound not shabang which is here used 2. It is more like that this was both the same well which Abraham digged and the same name derived from the oath which was made betweene Isaack and Abimelech as before betweene Abraham and Abimelech for so this story saith that Isaack gave them the same names which his father gave them vers 18. Mercer Calvin QUEST XV. Of the marriage of Esau. Vers. 34. WHen Esau was forty yeare old c. 1. The Hebrewes thinke that Esau till hee was forty yeare old gave himselfe to a vitious and a licentious life which may well be and that to imitate his father who was married at forty he doth the like 2. This his marrying into the flocke of Canaan was abdicationis praeludium a fore-runner of his casting off and missing of the blessing as it followeth in the next Chapter Calvin 3. Tostatus thinketh that in the forty yeare of Esau which was the hundred of Isaack Sem died but Pererius thinking to correct his oversight falleth into a greater errour referring the death of Sem to the 50. of Esau and 100. of Isaack whereas they are both in a great errour for Sem died in the 50. yeare of Isaacks life 60. yeare before this time which was 502. yeares after the floud QUEST XVI The evill qualities of Esau his wives Vers. 35. THey were a griefe of minde 1. Some read rebellious of marah to rebell sic Chald. But it rather commeth of marra to be bitter 2. And so were the wives of Esau bitter unto Isaack and Rebeckah and a great offence of mind unto them both in respect of their corrupt manners and their divers profession being given to idolatry as the Canaanites were Tharg Hierosol 4. Places of doctrine 1. Doct. God maketh rich Vers. 12. THe Lord blessed him Gods blessing is given as a reason of Isaacks increasing and growing rich whereupon Augustine noteth Etiam ipsa bona temporalia nec dari posse nec sperari debere c. nisi ab uno Deo That these temporall goods cannot be given or hoped for but from the only God quast 76. in Genes as the wise man saith Prov. 10.22 The blessing of the Lord maketh rich 2. Doct. The soules of the righteous live with God Vers. 24. I Am the God of Abraham Abraham was now dead and yet the Lord professeth himselfe to be his God whereby we are taught that the soules of the righteous after this life doe live with God for as our Saviour saith He is not the God of the dead but of the living Matth. 22.32 Muscul. 5. Places of confutation 1. Confut. Against the breaking of covenants Vers. 15. THe Philistims filled all the wels c. Though that Abimelech had made a covenant with Abraham concerning the well Gen. 21.30 yet after Abrahams death they goe from the covenant such are the enemies of the Church of whom the Prophet speaketh Isa. 33.8 He hath broken the covenant c. he regardeth no man such are the Romanists which hold that faith is not to be kept with heretikes as they brake the safe conduct granted to Iohn Hus and Hierome of Prage Mercer 2. Confut. Of restoring the ancient doctrine with the ancient names Vers. 18. HE gave them the same names which his father gave them The Philistims both stopped the ancient wels and abolished the names Isaack restoreth both so the Church of Rome hath abolished both the true ancient doctrine of the Sacraments as also taken away the name thereof calling it by an idolatrous name of their owne invention of the Masse Muscul. We therefore with Isaack have restored the pure doctrine of the ancient primitive Church together with the names as the Communion the Lords supper the Lords day c. As the Prophet saith Aske for the old way which is the good way and walke therein Ierem. 6.16 6. Places of morall observation 1. Observ. Not to imitate our fathers infirmities Vers. 7. HE said she is my sister Abraham before had offended in the same kinde and yet Isaack cannot take heed so apt children are to imitate the infirmities of their parents Mercer But we should rather learne to decline from our parents errings as the Prophet saith If he beget a sonne that seeth all his fathers sinnes c. and feareth neither doth the like c. Ezek. 18.14 2. Observ. The punishment of adultery Vers. 11. HE that toucheth this man or his wife shall dye the death Thus by the light of nature they were taught that adultery was a grievous sinne and Abimelech pronounceth the sentence of death against such as should violate another mans wife as the Lord had said before to Abimelech Thou art but dead because of the woman which thou hast taken Genes 20. vers 3. 3. Observ. Adversity and prosperity tempered together Vers. 12. ISaack sowed c. Thus the Lord tempereth adversity and prosperity sorrow and joy together like as the night and day summer and winter doe one succeed another Isaack after these grievous tentations concerning his wife is increased and blessed of God likewise vers 20. when his servants had strived for two wels they peaceably enjoy the third calling it Rehoboth roomth as the Psalme saith Weeping may abide in the evening but joy commeth in the morning
the masculine gender better than to read it in the feminine as V.L.I.A.P. Vers. 18. When they came to Revel their father I.G.B. cum câ—ter not Iethro L. Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar transposing it out of the 18. chapter but no such thing is in the Hebrew Vers. 23. It came to passe after these dayes I.A.P.S. rather than in processe of time G. B. or when many dayes were past V. the sense rather than the words dayes are here put for yeeres for this was 4â— yeeres after 3. The explanation of doubtfull questions QUEST I. Of Amram Moses father Vers. 1. THere went a man of Levi. This was Amram the sonne of Kabath the sonne of Levi who lived 137. yeeres Exod. 6.20 he was borne as Eusebius writeth 14. yeeres before the death of Ioseph that is 55. yeeres after Iacobs going downe into Egypt who saith he begat Moses at 77. yeeres Perer. Moses yet maketh no mention of his parents names lest he should seeme to boast of his parentage Ferus 2. The Hebrewes have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite who was in the dayes of Ieroboam that is above sixe hundred yeeres for from the going of Israel out of Egypt unto the fourth yeere of Salomons reigne are numbred 480. yeeres adde unto these 77. yeeres of Amrams age when he begat Moses and 80. yeeres the age of Moses at the returne of Israel out of Egypt so we shall have above 600. yeeres whereas the Scripture testifieth that he lived but 137. yeeres 3. But that which Ioseph reporteth is more probable that this Amram being a faithfull man praying unto God for his people had a vision wherein hee was bid to bee of good comfort and that the childe whose life was sought should be his sonne who should be preserved from the Egyptians rage and be the deliverer of his people Ioseph lib. 2. cap. 5. but seeing the Scripture maketh no mention we may bee at choise whether we will receive this report QUEST II. Why it is said he went and tooke NOw it is said he went not that he went to any other place or Citie for seeing his wife was of the same familie of Levi it is like that they did dwell not farre asunder 2. Neither it is understood of his returning to his wife from whom he had sequestred himselfe to fasting and prayer as Ferus for this text evidently speaketh of his first taking of her to wife 3. But hereby is shewed his advised purpose and determination in taking her to wife as also some notable thing insinuated to follow as it is said that Ruben went and lay with his fathers concubine Gen. 25. Simler QUEST III. Of Iacobed Moses mother whether she were aunt or cosine German to Amram TOoke to wife a daughter of Levi. This was Iocebed 1. who was not the daughter of Amrams uncle and so cosine Germane to Amram as the Septuagint Latine translator to whom consent Lyranus Montanus Cajetanus Pererius with others for though it should be granted that the Hebrew word Ded doth sometime signifie the uncles sonne as Ierem. 32.12 Hananâ—el is called Ieremies uncles sonne yet the word sonne may be supplied as before vers 8. he is called his uncles sonne yet seeing the Scripture evidently saith that Iocebed was borne unto Levi Numb 26.59 it is without controversie that she was Levies daughter sister to Rahath and Aunt to Amram being his fathers sister Exod. 6.20 2. But yet the Hebrewes are farre wide that would have Iocebed borne about that time that Iacob went downe into Egypt for then she should have beene about 135. yeeres old elder by fortie yeers than Sarah when she bore Isaack and if Moses birth had beene so miraculous the Scripture would not have concealed it ex Perer. And the Scripture beside saith that she was borne to Levi in Egypt Numb 26.59 3. Neither was this Iocebed another of the same name beside the daughter of Levi as some thinke seeing that the she is said to be Dodatho his that is Amrams Aunt Exod. 6.20 4. The sounder opinion then is that this Iocebed was the naturall and proper daughter of Levi the Scripture so testifying and of this opinion are Vatablus Paguine Iunius with the Chalde Paraphrast and Simlerus with others Thostatus conjectureth well that Levi might beget her at 100. as Abraham begat sonnes at 137. after Sarahs death who lived 127 yeeres being 10. yeeres younger than Abraham and Iacob at 107. begat Benjamin And it is not unlike but that Iocebed at 68. yeeres might beare Moses in those dayes women might continue child-bearing till then but howsoever this computation be counted yet it is evident out of Scripture that Iocebed was daughter unto Levi and therefore all disputation to the contrarie is needlesse QUEST IV. Why such mariages were tolerated in those daies NOw though afterward such mariages betweene the aunt and the nephew were forbidden by the Law directly Levit. 19. yet it need not seeme strange that then such mariages were in use even among the faithfull 1. Because as Thostatus saith it was ante legem datam before any law was published As Abraham married his brothers daughter Iacob married two sisters 2. The paucitie and the fewnesse of the righteous seed is to be considered and the confusion of those times which made those things to be tolerated Iun. Annot. 3. They had a desire to match in their owne kindred as Abraham Isaack and Iacob did and by that meanes they joyned often mariage in neere degrees of kindred Simlerus QUEST V. When Amram married his wife COncerning the time when this man of Levi tooke his wife though it be mentioned after Pharaohs cruell edict yet it was done before 1. Because Aaron was elder than Moses by three yeeres Exod. 7.7 and Miriam Moses sister elder than he for she was of discretion to watch what should become of the babe the conservation therefore of these children sheweth that this cruell edict tooke no place then 2. Neither is it likely that it continued long after Moses birth for if all the male children had beene cut off after Moses birth who was 80. yeeres old when Israel came out of Egypt then there should have beene few or none under that age that went out and although by some secret provision some infants might have escaped yet considering the strait and diligent search which was made as the Hebrewes thinke every three moneths such a multitude in all likelihood could not have beene preserved as went out of Egypt therefore it is not unprobable that Iosephus writeth that an Egyptian Priest told Pharaoh that about that time a child should be borne which should bee the ruine of him and his Kingdome and that Pharaoh thereupon did especially at that time give charge to destroy the infants to meet with that childe as Herod did cause to bee put to death all the children
persons of hâ—s owne house Gen. 14. Simler 2. It is probable this mixed company consisted partly of Egyptians and other nations sojourning in Egypt that were converted to their religion partly of their servants Calvin 3. This mingling of divers other nations with the Lords people was a lively type and evident demonstration of the calling of the Gentiles Borrh. Osiander And beside whereas this confused company seemed to consent with the Israelites in their religion and come out of Egypt with them yet were they not truly called for they afterward fell a lusting and murmuring Numb 11. 4. This sheweth that many are called to the outward society of the Church but few are chosen Ferus QUEST LIII What moved those divers sorts of people to goe out of Egypt with Israel THis confused company came forth with the Israelites 1. not so much because of the tyranny and oppression of the land which being chiefly intended against the Israelites might be grievous also unto others Simlerus nor yet being weary of Egypt which now in a manner of a fertile and pleasant countrie became barren and desolate with the late plagues laid upon it Calvin as for that they being moved and prepared with those mighty wonders and miracles which they saw in Egypt were thereupon resolved to joyne themselves to the people of God Iun. 2. And it need not seeme strange that the Egyptians suffered so many to goe out with Israel for either they through feare and griefe minded it not or else these having a long time dwelled among the Israelites and so skilfull in their language could hardly bee discerned from the Hebrewes Perer. QUEST LIV. Whether the Israelites went out of Egypt in the evening in the night or in the morning Vers. 42. THis is a night to bee diligently kept unto Iehovah c. 1. Sometime the Scripture seemeth to say that the Israelites went out of Egypt in the night as in this place and Deut. 16.1 In the moneth of Abib the Lord thy God brought thee out of Egypt by night yet did they not goe out in the very night for they were charged that none should goe forth of their doores till the morning vers 22. Cajetane thinketh that Moses gave this charge not then knowing what time would be spent in the slaughter of the first borne nor at what houre the Israelites should be bid to goe out but afterward when the first borne were slaine and Pharaoh called to Moses in the night to be gone and the Egyptians hastned them forward then Moses gave the people liberty not onely to goe out of their houses but to addresse themselves to depart out of Egypt Conâ—r 1. It is not like that Moses when he gave that charge was ignorant of the counsell of God for the time was assigned when the Lord would smite the first borne about midnight which worke the Lord would not be long about neither is it to be thought that Moses would reverse the first charge neither is it safe so to imagine the Scripture affirming no such thing 2. Therefore Rupertus solution is rather to be received that because the night was now spent and it was toward day when the Israelites set forward out of Egypt therefore they were bid not to goe forth of their houses untill the morning 2. Sometime the Scripture seemeth to affirme that the Israelites went out of Egypt in the evening about the Sunne set when they killed the Passeover as Deut. 16.6 There shalt thou offer the Passeover aâ— even about the going downe of the Sunne in the season that thou camest out of Egypt But this could not be that they departed in the evening both because they were charged not to goe out of their houses till the morning and afterward about midnight the first borne were slaine till which time the Israelites were not dismissed by Pharaoh And therefore the word mogned which signifieth an appointed time or season is not to be restrained to that very instant of the killing of the Passeover but generally it betokeneth the time of their going out and so comprehendeth the whole night in the beginning whereof they eat the Passeover and in the end thereof they departed Perer. 3. Therefore the truth is that it was toward day the night being well nye spent when the Israelites departed as it is evident Numb 33 3. where it is said that they departed the morrow after the Passeover and in the sight of the Egyptians and while they were burying of their dead which it is like they did not before the day appeared Beside the order of the history sheweth as much for it was midnight before the first borne were slaine then there was a crie in Egypt and as Iosephus writeth they ranne unto the Kings palace unto Pharaoh and he called to Mosâ—s and Aaron and the Egyptians then hastned them and gave them their precious jewels and they trussed them up and laid them upon their sonnes and daughters while all this was in doing a great part of the night must needs be spent Further that the type and shadow may be answerable to the body as our blessed Saviour arose for our redemption out of the grave betimes in the morning when it was yet darke Ioh. 20.1 before the Sunne was risen Mark 16.2 so the Israelites did about the same time rise as it were out of the grave and prison of their servitude and were redeemed about the same time Pellican Ferus 4. Now how the Israeliâ—es could bee ready themselves with their cattell and substance upon so short warning Iosâ—phus well sheweth that Moses had before willed them to be in a readinesse for their journey and thereupon they were gathered as neere as they could into one place Perer. Of the time of the dwelling of the Israelites in the land of Egypt QUEST LV. Whether the Israelites dwelt in Egypt more than 430. yeeres Vers. 40. SO the dwelling of the children of Israel while they dwelt in Egypt was foure hundred and thirty yeeres First it will bee questioned whether the Israelites dwelled no longer in Egypt than foure hundred and thirty yeeres seeing the Lord said unto Abraham Thy seede shall be a stranger in a land that is not theirs foure hundred yeeres and shall serve them Gen. 15.13 For if the Israelites were in servitude foure hundred yeeres which time of their servitude began not untill after Iosephs death who lived after the comming of Israel into Egypt 71. yeeres being then 39. yeeres old and he lived in all an hundred and ten yeeres then the whole summe will make 471. But this doubt is easily removed for that prophesie delivered unto Abraham concerning the hard usage of his seed consisting of three branches shall bee a stranger in a land and shall serve there and be evill entreated must be understood conjunctè not disjunctè joyntly together and not sunderly that they should not all that time be in servitude but partly all that while sojourne and partly be in servitude Pererius
before and this were but one Simler But the contrary appeareth Deut. 9.20 4. Therefore these may be the causes why Moses prayeth againe 1. The Lord granted before that he would not destroy all the people at once sed 〈◊〉 ex inâ—ervallo vel per partes but whether he would doe it in continuance of time and as it wore by peecemeale hee knew not which he prayeth for here Lippom. 2. And there might be other sinnes as well as this for the which the Lord should be angry with them as Deut. 9.18 he saith he prayed and fasted because of all their sins Tostat. 3. And now he prayeth not only for the turning away or judgements but that the Lord would be againe fully reconciled unto his people and restore them to their former state and condition of favour Simler 4. And he prayeth not only for the pardoning of their temporall punishment but against everlasting death which sinne deserveth Osiander QUEST LXXVIII What booke it was out of the which Moses wisheth to be raced Vers. 32. IF thou wilt not race me out of the booke which thou hast written 1. By this booke R. Salomon understandeth the booke of the Law as Deut. 33.4 Moses commanded us a Law hee desireth if the Lord were purposed to destroy the people that his name should not be mentioned in the Law nor he taken to be the Law-giver for to what purpose should he be spoken of as a Law-giver unto that people which was not Contra. But this is not the meaning 1. Because the bookes of the Law were not yet written Moses therefore would not desire to be raced out of a booke which was not 2. Neither would Moses aske that of God which was in his owne power to doe now Moses did write the booke of the Law and he might have left out his owne name if he would 3. Againe Moses setteth against this great benefit the safety of the people the greatest losse which he could have but this had beene no such great losse unto Moses not to have his name remembred in any such written booke 4. Moses here useth a disjunctive speech Doâ— this or else race mee c. but if he meant the racing of his name out of the booke of the Law there had beene no disjunction at all for one had followed upon the other for if Israel had beene destroyed neither should Moses have written the booke of the Law which was only given unto Israel for it had beene in vaine to give Lawes unto a people that were not 5. Moses also speaketh of a booke which God had written now Moses writ the booke of the Law the ten Commandements only were written with Gods hand Tostat. quaest 41. 2. R. Abraham Francus who writeth upon Aben Ezra understandeth the racing out of this booke of the death of the body and he addeth further that there is quaedam rota coelestâ—â— a certaine celestiall wheele wherein are many starres which worke by their influence upon those iâ—â—eriour bodies and by the moving of this wheele death or life is caused so that thus he would interpret Moses speech Cause me by the motion of this wheele to dye But seeing the motion of this wheele which he imagineth is the naturall cause as he supposeth of life and death Moses could not dye naturally before his time came and if now he should have died it had beene not a naturall death but supernaturally caused by God therefore not by the motion of any such wheele Tostat. ibid. 3. Hierom also differeth not much from this former opinion in substance understanding Moses desire of death in this life he wisheth Perire in praesentiam non in perpetnum To perish for the present not for ever But whereas the Lord afterward answereth Moses Whosoever hath sinned will I put out of my booke vers 33. it followeth that they which sinne not that is without repentance are not put out of that booke but all as well the righteous as unrighteous the just and the sinners are subject to this temporall death therefore Moses speaketh not of that 4. Hierom hath beside another opinion for upon that place Psalm 69.28 Let them bee put out of the booke of life neither let them bee written with the righteous he inferreth that God hath two bookes viventium justorum of the living and of the righteous that was the booke of the living In quo ante adventum Dei Prophetae Patriarchae scripti sunt Wherein the Prophets and Patriarkes were written before the comming of God in the flesh the other wherein the faithfull are written whereof our blessed Saviour speaketh Rejoyce because your names are written in the booke of life and of the first Moses saith he speaketh in this place So some doe understand this booke in the same sense with Hierom of the booke of Gods Covenant which hee made with Israel out of the which the Gentiles were excluded of which mention is made Ezech. 13.9 where the Lord saith that the false Prophets shall not be written in the writing of the house of Israel So Moses desireth here not to be counted of the family of Israel wherein all the Prophets and Patriarkes were written But if Israel had now perished the booke of Gods Covenant with Israel likewise should have beene no more remembred therefore it had beene superfluous for Moses to desire to be raced out of that booke And againe the booke of the living mentioned in the Psalme is the same with the booke of life spoken of Apocal. 3.5 I will not put his name out of the booke of life In which booke of life not only the Prophets and Patriarkes before Christ but all the faithfull before and since are written 5. Cajetane understandeth it De libro principatuâ— in hoc mundo Of the booke of principality and preeminence in the world for it is decreed with God as in a booke Quod isto vel illi principentur in hac vita That such or such shall beare rule in this life And so Moses desireth to lose his principality and government which the Lord promised him that hee would make of him a great nation c. But whereas they which sinned only are taken out of this booke of life and yet many wicked and evill men are governours in the world it cannot be meant of any such booke or decree of principalitie or government 6. Oleaster by this booke thinketh to be understood the booke of the acts and doings of the righteous which is mentioned Iosh. 10.13 and 2 Sam. 1.18 But there are many righteous men whose names and acts were not written in that booke which is now thought also to be lost therefore it had beene no great matter for Moses to wish to be put out of that booke 7. Burgensis maketh foure bookes of God 1. One is the booke of life wherein only are written the names of the Elect that are ordained unto life as when souldiers are written in the muster booke which are pressed
Of the Fâ—unes and Satyres Pereriâ—s deceived Hebrewes curious obseruations The latine vulgar text refused of the Papists Iunius translation preferred The tree of life did not give immortality Tree of life not effectively so called but significatively What kind of tree it was Why it was so called Synoâ—s contr 〈◊〉 quaest 3. It cannot be the river Ganges Gihon not Nilus The frame of mans body more excellent than of any other creature Adam how the longest liuer of all the Patriarks Adam not the greatest man in stature of body Hebrewes curious observations Adam by his transgression made subject to eâ—ernall death Foure kinds of death To what end the creatures were brought Adam Hebrewes vâ—ine collections Salomon not wiser than Adam Whether Adam knew of the fall of the Angels Hebrew curiosities 〈◊〉 he 〈…〉 one 〈◊〉 The observation of the Lords day is morall The Lords day instituted by the Apostles The Lords day a symbole of everlasting rest The observation of the Lords day bindeth in conscience Difference betweene the Lords day and other festivals See the booke of the catholike doctrine of the Church of England printed at Cambridge p. 37. ibid. p. 195. 1 Tim. 43. ibid Ibid. p. 196. Can. 45. 54. p. 189. Rom. 6. Galath 3.16 Hom. 7. in Exod. ad Rustich Serm. 33. de tempor serm 36. D. Bound Tractat. â— in Matth. Pererius against Bellarmine Hesiods story of Pandora For further answer to this obiection The religious vse of the Lords day Mans base beginning should teach him humilitie The earthly paradise should put us in minde of the celestial No man ought to lâ—ve idleâ—y The dutie of the wife The duâ—ie of the husband Gods watchfull providence over man S.C. â— S.H.c. T.P. â— H.C.c. S.H. dr diff ver C.B.S.r. C.H.c. T.B.r. S.H.c. T.B.r. S. ad S.H.c. S.ap. for pr. div sign C.c. Serpents whether they had the use of speech Of the natural wisdome of the serpent What kind of serpent it was Hebrewes fansies Eva altereth Gods words Satans doubtfull answer Adams sinne neither is to be aggravated nor the womâ—ns to be extenuate August lib. 14. de civitaâ— dei c. 17. Strabo lib. 15. Diod. 〈◊〉 lib. 4. 2. Mag histor scholastic Gen. c. 23. 3. Irenaeus lib. 3. advers haeres c. 37. 4. Ambros. l. de parad c. 13. Lib. de paraâ—â— c. 13. Lib. 5. advers haeres lib. 28. moral c. 2. Lib. 3. advers haeres cap. 37. Lib. 11. de Gen. ad liter cap. 33. In cap. 38. Ioâ— â— Genes ad â—it l. 11 c. 13. Adam heard Gods voice he saw him not Lib. de par c. 44. Who is understood to be the seed of the woman Lib. de tracta c. 20. The Serpent made dumbe What is signified by the heele How the Serâ—ent feedeth of dust Lib. 3. de Trini c. 23. Rupert ibid. Lib. 7. de hist. 2. animal c 9. Womans subjection to her husband how a punishment Man should not have returned to dust if he had not sinned Lib. 3. d. 〈◊〉 c. 20. Thoâ—d quest 35. in Genes Origen 〈◊〉 p. in Levit. Lib 11. Genes ad lit c. 33. Lib 3. Comment in Genes c. 28. Adam being deprived of life lost also the symbole and signe of iâ— Divers reasons shewing that man feâ—l the day of his creation De Genes ad lit lib. 11.23 De peâ—cat merit râ—miss lib. 2. cap. 21. R. Natâ—â—â— â— Meâ—achâ—â— Mâ—dâ—a◠〈◊〉 The contrary objection answered Quâ—st 40. in Genes What the Cherubims were that kept Paradise Whether Paradise were kept with a ficâ—io sword Prosper lib. 2. de vit contempt c. 19. Bâ—llar de grat 〈…〉 lib. 1. c. 6. Lib. 11. Gen. ad lit c. 4. Lib. 7. de Civit. Dâ—i c 30. Aug. l. de cor grat c. 10. August in Psal. 70. Bellar. 〈◊〉 3. amiâ—â— grat lib. 3. c. 4. Perer an 〈◊〉 6. disputat de pe c. Eva. 〈◊〉 1. Perer. in 3 Gâ—â— v 15. Bellar. lib. 2. de verb. Dei c. 1â— Bellar. de grat 〈…〉 c. â—8 Degrees of tentation Eyes opened after sinne Worldly shame Excusing of sinne Sobrietie in apparell S. ad T.G.r. S. Chal. ad T. B.G.r div accep T.G.B.r. Sic. T.G.B.r. div accept ap f. pr. Hier. S. alter S H.c. T. B.G r. Chal. ad Rupertus lib. 3. in Gen. c. 34. A fable fathered upon Methodius Lib. 1. de Cain Abel c. 3. Ambr. de Cain Abel c. 6. Hom. 18. in Gen. Aug. l. 15. de civ des c. 7. How sinne is said to lye at the doores Lib. 4. in Gen. c. 9. Hierom. in libtrad in Gen. Rupert lib. 3. in Genes c. 8. Ambros lib. 2. de Cain Abel â— 9. Of the land of Nod. Ioseph lib. 1. antiquitaâ— c. 11. Plato in protagora Arist. lib. 1. poliâ—iâ—or Epist. 125 ad Damasc. Theod. quest 44. in Gen. The occasion of Lamechâ— speech to his wives Chrysost. hem 〈◊〉 Gen. Iosâ—ph lib. 1. antiq Rupert lâ—b 3. â—â— Gen. c. ◠〈◊〉 22. Moral â—â— 12. Bellar. lib. 1. de grat priâ— hom c. 13. Bellar. de liber arb lib. 5. c. 22. Perer. in hanc locum Bellar lib de liber ar c. 7. The wicked hate the righteous A great judgement for a sinner to be forsaken of God Ambros lib. 2. de Cain Abel c. 9. The vaine coÌ„forts of worldly men The hope of worldly men in this 〈◊〉 A righteous man afflicted in this life S. ap f. pro. S. ad S. ad det S. ad S. det S. ad S. det S. ad det S. ad det S. alt S. ald Chal. cor S. ad S. det Matthew and Luke reconciled concerning the generation of Christ. Hebrew fables Hebrew fables Plin. lib. 7. c. 29. Divers men of great yeares Ioseph l. 3. antiq c. 3. Ioseph l. 1. antiq Iren. lib. â— ad vers hâ—res August lib. 15. de civ deâ— c. 13. The divers errors of the septuagint in the translation of this 5 chap of Genesis Lombard lib. â— dist 30. c. Catherin â—pâ—s de peâ—â—at origâ—â— câ— 6. Rom 3.12 Bellar. de 〈◊〉 pecat â—ib 5 c. 7. Pererius in hunc 〈◊〉 Sixt. Senens lib. 5. 〈…〉 6.1 quâ—s 4. Perer. lib. 7. in Gen. quest 7. Perer. ibid. qu. 7. Theodor. qu. 45. in Genes In comment ad Hebr. c. 11. Wisd. 4.11 Perer. lib. 7. in Genes q. 4. de Henoch Luk. 1.17 Tertul. lâ—b de 〈…〉 〈◊〉 in 1. ep 〈…〉 Medin l. 6. in â—ect in dâ—um Iude. c. 24. August lib. â—3 de câ—vâ— Deâ— c. 38. Oâ—g in Num. 〈◊〉 â—lt God will alwayes have a Church on earth Godly life goeth before everlasting glorie The Patriarkâ— beleeved in Christ. T.r. Chal. corâ— T.B.G.r. S.H. Ch. ad Tr. S. Ch. ad Litt. de Ch H. ad S. al H. de T.B.G.r. S. cor S. altâ— T. P.R S. cor T. r. S det H. ad H. coâ— Diodorus Siculus lib. 3. c. 2. Exod. 23.2 Exod. 23.2 Angels fell not for the love of women Francisc. Georg. 1. tom problem 3â— 331 Devils are not corporall Plutarch lib.