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 dead as
time about 180. yeares of age for it was 170. yeares since she came first with Rebeckah into Canaan when shee may well bee supposed to have beene 50. yeare old having the charge and government of Rebeckah 3. It is very like that Rebeckah was now departed for otherwise Deborah would not have left her so long as shee lived 4. There is no mention of Rebeckahs death not because she was buried obscurely and in the night as the Hebrews imagine Isaack being blind and none to bury her but Esau but it is the use of Scripture to make rare mention of the death of women in this place Deborahs death is recorded as an accident that fell out by the way Mercer QUEST V. How Deborah came to be in Iacobs company NOw whereas the question is moved how Deborah came to be in Iacobs company 1. Neither is it like that after she had accompanied Rebeckah into Canaan she went back againe and was now desirous to goe aad see Rebeckah as Chrysostome for shee was sent with Rebeckah to remaine with her 2. Neither did she goe with Iacob at the first when he went into Mesopotamia as Calvin for he was alone in Bethel 3. Neither was she sent as a messenger to fetch Iacob out of Mesopotamia as the Hebrewes for he returned at Gods commandement not at his mothers call 4. Neither as Ramban is it to be supposed that Rebeckah had more nurses then one 5. But it is like that Deborah was sent to meet Iacob being returned Mercer or went to him of her owne accord after Rebeckahs death Cajetan QUEST VI. Of the number of the visions wherein God appeared to Iacob Vers. 9. Againe God appeared unto Iacob c. Not as though this were the second vision in all which Iacob had but it was another vision beside that mentioned in the beginning of the chapter where he is bid to goe up to Bethel or it was the second time that God appeared unto him in Bethel for otherwise to count all the visions that Iacob had this was in number the seventh 1. God appeared unto him in Bethel in the vision of the ladder 2. When in a dreame he was shewed the parti-coloured sheepe Genes 31.11 3. When the Lord bade him returne into his owne countrey Gen. 31.3 4. When the Angels met him Gen. 32.2 5. When the Angell wrestled with him 6. When God bid him goe up to Bethel 7. God appeared againe unto him in Bethel Perer. QUEST VII Whether the name of Israel is here new imposed or but renewed Vers. 10. THy name shall be no more called Iacob but Israel c. 1. Neither iâ— this the same vision which Iacob had when he wrestled with the Angel as Oleaster because the same name is imposed for the text saith that God appeared againe to Iacob vers 9. that is in Bethel 2. Neither as Hierome thinketh was the name of Iacob onely foretold then and imposed now tradit in Genes as Peters name is designed Iohn 1. but actually given him Matth. 12.16 Thom. Anglic. for before this Iacob is twice called by the name of Israel Genes 33.10 and Gen. 34.7 3. Neither as Tostatus and Lyranus thinke is the same name imposed in both places but upon divers reasons for in the first place hee is called Israel because hee prevailed with God and therefore much more with men to signifie his fortitude in the active life but here is named Israel that is seeing God in respect of the contemplative life the which he had now atchived But there appeared no difference at all in the reason and signification of the name for as there by the name Israel hee is comforted and fortified against Esau so here against the Canaanites that thought to have revenged the slaughter of the Sichemites 4. Wherefore wee say that the same name upon the like occasion is here imposed and that this is but a repetition and confirmation of the other vision and thereupon Iacob being confident doth now more openly call himselfe Israel Mercer Iun. And so it is not unusuall in Scripture to have the same promises often repeated as those made to Abraham of the multiplying of his seed and possessing of the land of Canaan which were often revived and renewed as Gen. 15.17.22 Perer. QUEST VIII How it is said thy name shall bee no more called Iacob FVrther whereas the Lord saith thy name shall be no more called Iacob and yet hee is afterward called Iacob 1. Augustine thinketh that he was called Iacob in respect of this life onely where he should wrestle as his name signifieth with many temptations but hee was called Israel in respect of the life to come quast 114. in Gen. But this solution beeing mysticall and this mutation of Iacobs name historicall satisfieth not Much like is the solution of Tostatus that he was called Iacob in respect of his active life but Israel for his contemplative neither is this answer sufficient to say he should be called by both names but in a diverse sense for the text denieth unto him the name of Iacob any more 3. Nor yet doe wee approve the solution of Cajetan Vatab. that for vltra no more put in tantum thou shalt not onely be called Iacob for thus the text is forced 4. Pererius thus interpreteth not that he should be so much called by the name Israel as have the thing thereby signified as strength and power with God as it is said of Christ he should be called Emanuel that is God with vs yet was not Christ so called who was indeed God with vs But this sense is not so proper for Iacob was usually called by the name of Israel 5. Therefore the meaning is rather this that although the name of Iacob should remaine yet the last was more honourable and excellent and should obscure that other Muscul. Mercer 1. In respect of the author the name Iacob was given by men the name Israel by God 2. In signification it was more excellent Iacob signifieth a supplanter because hee held Esau by the heele but Israel is interpreted one that prevailed with God 3. The name Israel was given to the whole nation and posteritie of Iacob who of Israel were called Israelites not of Iacob Iacobites QUEST IX What Kings came out of Iacobs loynes Vers. 11. KIngs shall come out of thy loynes c. 1. The Hebrewes specially referre it to Saul and Isboseth that were Kings of Benjamin and to the tribes of Ephraim and Manasses 2. But because that Saul and his house were rejected of God and the kingdome of Israel was but an usurpation it is specially to be applied to David and the other kings of Iudah Calvin 3. It may also be understood of the kings of the Gentiles converted to the faith who spiritually were borne of Iacob Mercer 4. These nations that came out of Iacobs loynes were the twelve tribes that multiplied increased as so many seueral nations QUEST X. How the land of Canaan is given to
what sex the infant was better than see them on their stooles G. them is added or see them in their birth time V.S. B. looke in the stooles A. P.H. that is into them the word abenim signifieth the stooles of women in travell so called of banim children T.P. 3. The explanation of doubtfull questions QUEST I. Why the twelve Patriarkes are so often rehearsed Vers. 1. THese are the names of the children of Israel The names of the twelve Patriarkes are so often rehearsed in Scripture 1. because of them came the twelve tribes the Priestly also and the Kingly order sprang from thence 2. And this mysticall number of twelve is used in Scripture to describe the spirituall state of the Church under Christ as twelve thousand are chosen out of every tribe Apoc. 7. and the new Jerusalem is set forth by the twelve gates and twelve foundations Apoc. 21. Simler 3. And to shew the truth and constancie of Gods promises in increasing the seed of Iacob of twelve fathers into so many thousands Pellican 4. And beside the dignitie and prerogative of the children of God herein appeareth who are chiefely remembred in Scripture where mention is made of the wicked it is by the way and as it were by accident and in a manner besides the proper intention of the Scripture Ferus QUEST II. Why Iacobs sonnes are not alwayes rehearsed in the same order Vers. 3. ISsachar Zebulon and Benjamin the Patriarkes are seldome rehearsed in the same order for Gen. 46. first Leahs children then her maide Zilpaehs then Rachels sonnes and lastly Bilhah her maides are numbred but here Benjamin Rachels sonne is set before the sonnes of the handmaides the like order is kept Genes 35. So Reuben is here named first but in the order of the campe Iudah hath the first place Num. 2. and when the spies are sent out Numb 13. another order is observed Simler The reasons hereof may be these 1. because in the old Testament for the most part the order of nature not of grace is followed for though Reuben were the eldest in birth yet Iudah had the regall preeminence Bor. 2. This is done that we should not be curious observers of numbers or mens nativities Pellican 3. The Patriarkes had now all received their fathers blessing and were incorporate into one holy people to shew therefore their equalitie and that there was no difference of the tribes before God sometimes one is named first sometime another Ferus 4. But here and Gen. 35. all the children of Iacobs wives as sonnes of free women are rehearsed before the sonnes of the maide servants Iun. Vatab. QUEST III. How they are said to be seventie soules that went downe with Iacob into Egypt Vers. 5. SO all the soules that came of Iacobs loynes were seventie 1. They were beside Iacob 66. with Iacob 67. with Ioseph his two sonnes 70. so then in this number Iacbos wives are not reckoned but onely those which came out of his loynes but Ioseph must be included and therefore it is added but Ioseph was in Egypt Iunius readeth cum Iosepho with Ioseph in the same sense 2. Whereas the Septuagint read 75. whom S. Luke followeth in Stephens storie Act. 7. because it was not safe to depart in a matter of number from the received translation Iunius thinketh that in that number all are comprehended beside Iacob that are rehearsed in that catalogue as Iacobs two wives Er and Onan which all make 75. But why should Iacob be left out in the number of 75. and included in the number of 70. and to what purpose should Er and Onan be comprehended in that summe seeing they were dead before and went not downe into Egypt But seeing the Septuag Gen. 46. doe rehearse five nephewes of Ioseph Machir and Gilead his sonne of Manasses Sutalam and Edem his sonne and Taam of Ephraim it is more like that S. Luke for the reason before alleaged therein followeth the Septuagint Aretius See more of this upon that question Gen. 46. QUEST IV. Of the wonderfull multiplying of the Israelites in Egypt 7. ANd the children of Israel fructified c. 1. The people increased exceedingly which is here expressed by foure words of like significations pâ—ru they fructified ijsrezu they brought forth in abundance as the fish ijrbu they were multiplied and jagghatzuus they waxed strong Simler 2. and so accordingly they multiplied that of 70. persons there came 700000. of every one tenne thousand Pellican Yea whereas above sixe hundred thousand of men able to goe to warre from twentie yeeres old and upward were numbred that came out of Egypt Numb 1.46 out of which number were excepted all the males under twentie and all the old men beside the women which were not so few as the men seeing it was not unusuall in those dayes for one man to have divers wives it may be supposed and is so judged by some that the whole number could not bee lesse than thirtie hundred thousand Perer. 3. QUEST V. In what time the Israelites so exceedingly increased FUrther this multiplying of the Israelites to take the longest time from the first going downe of Iacob to the returne of the Israelites thence was in the space of 215. yeeres Some thinke that the greatest increase was the first hundred yeere after that generation was dead vers 6. which is usually taken in Scripture for the space of an hundred yeeres Simler But there by that generation are understood onely the men of that age Vatab. Augustine taketh all the time after the death of Ioseph which Perer. counteth an 145. yeeres But the chiefe time of this increase was after Iosephs death before the time of their servitude how they increased also in the time of their bondage is declared afterward vers 12. Neither need this seeme strange that in the space of 215. yeeres the Israelites did so wonderfully increase seeing that forren authors doe write that Ninus who began to reigne 250. yeeres after the floud did lead in his armie against the Bactrianes 700. thousand footmen and two hundred thousand horsemen Diod. Sicul. lib. 3. cap. 2. ex Ctesia Perer. QUEST VI. By what meanes the Israelites increased HOw this wonderfull increase should be wrought 1. we neither need to thinke with Augustine that it was miraculous 2. nor with the Hebrewes to imagine that every one of them brought forth two or three at a birth Pellican For although it be often seene that women may have many at a birth as Aristotle maketh mention of one that had twentie at foure times five at every birth and that it is usuall in Egypt for the women to have two and three and sometimes five at a birth Trogus reporteth that in Egypt they bring forth sometimes seven at once Bor. yet this is not usually nor often seene 3. Therefore supposing as is most like that all the Hebrew women were very fruitfull that they bore betimes and were child-bearing long being not cut off by
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
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 walking
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
But it seemeth that this great defection was about the seventh age for then Lamech of Cains race tooke unto him two wives then the Lord tooke away righteous Henoch that he should bee no longer grieved with the wickednesse of the world Then the world being replenished with great multitudes which are ring-leaders for the most part unto evill as it is written thou shalt not follow a multitude to doe evill began to give themselves to all kinde of wickednesse adultery oppression cruelty multiplicity of wives unlawfull lust even against nature and to fill the earth with uncleannesse 3. And although in this seventh age iniquity was come to the full height yet it began long before even in the dayes of Enos when as the righteous abhorring the great wickednesse of Cains posterity separated themselves and a part beganne to call upon the name of God Iun. 4. The Hebrewes note that at the beginning women were not so multiplied as afterward by whom they tooke occasion to sinne and therefore it is added there were daughters borne unto them c. vers 1. but this clause sheweth not a more speciall multiplying of that kinde but that when the world began to be stored both with men and women then they gave themselves to wantonnesse QVEST. III. The particular sin of the old world here noted Vers. 2. THey saw the daughters of men that they were faire c. 1. Their fault was not onely in that they of the righteous seed matched into Cains stocke Calvin 2. Or that they respected onely beauty having no regard to their piety and vertue Marlorat 3. But they by violence tooke unto them not to their wives but women for so with Mercerus and Iunius I rather interpret the word nashim from all men whatsoever as Iunius readeth both virgines and wives they cared not whom 4. Some Hebrewes here understand also the filthy sinne of buggery that they tooke all they liked even from among the bruit beasts but Moses speaketh onely of the daughters of men QVEST. IV. Who were these sonnes of God Vers. THen the sonnes of God 1. These sonnes of God were not the Angels which some have supposed to have fallen for their intemperancie with women and to have begotten of them spirits as Ioseph Philo Iustine Clemens Alexandrinus Tertullian conjectured who so expoundeth that place of S. Paul that women should be covered because of the Angels lest they should bee tempted with their beauty This opinion is easily confuted 1. Because the world was punished and God was angry not for the sinne of Angels but of men vers 3. My spirit shall not alway strive with man 2. Chrysostome urgeth that place Matth. 22. in the resurrection they neither marry nor are married but are the Angels Ergo Angels are not subject to carnall affections as men are 3. If Angels fell first for the love of women then they sinned not for 1000. yeares after the creation whereas the Scripture sheweth that the Devill was a murtherer and a liar from the beginning Ioh. 8.44 QVEST. V. Devils not corporall nor mortall IT is also absurd and improbable that these were devils which did company with women and of them came Gyants as thinketh Franciscus Georgius who affirmeth devils to have bodies and a generative faculty and to company with women Of the like opinion is Psellus that the devils have bodies and they are nourished by sucking and attraction as spunges and that they are males and females at their pleasures some are of a fiery some ayrie some a watery some of a terrene nature But these are fables and fictions fit rather to be laughed at than worthy to be confuted 1. The Devils are of a spirituall not corporall nature it appeareth by that story Luk. 8. where we reade that in one man there was a legion that is six thousand Devils how could so many spirits if they were corporall be included in one body 2. If they were of a fierie watery or earthly so of an elementall nature they should bee subject to corruption mutability and mortality and so some have imagined also as Plutarch writeth of the death of the great Pan a famous Devill among the Pagans and Cardane reporteth that he heard his Father say who was above thirty years familiar with the Devils that he learned of them that they doe die decay revive againe but this fancie is contrary to the Scripture which testifieth that the Devill hath beene a murtherer from the beginning of the world Ioh. 8 44 Ergo he hath continued from the beginning of the world and how should the soule of man be immortall if these spirits which are of a more subtill nature were mortall 3. Though it were granted that Devills have a kinde of airie bodies yet could they not ingender for the power of generation agreeth onely to perfect bodies which have their materiall and distinct parts and receive nourishment 4. And they being as they say male and female should ingender among themselves in their owne kinde 5. Or if they did company with women they could not beget men but multiply their owne kinde or at the least a mixt kinde as the mule is engendred of an horse and an asse and so some likewise have conceited that the Faunes and Satyres were the off-spring of such generation As Hierom in the life of Antonie reporteth that such an one appeared unto him in the wildernesse with goats feet long crooked nailes and hornes upon his head and spake unto Antonie but either this may be held to be a fable foisted under Hieromes name or if there were any such thing it might be some monster of the wildernesse which the Devill used as his trunke to speake out of QVEST. VI. Spirits doe not generate BUt much more absurd is the opinion of Paulus Burgensis that thinketh these which companied with the daughters of men were spirits called Incubi which doe assume bodies of the aire for a time representing the shape sometime of men sometime of women in the act of generation and then they are called Succubi and thus saith he were the Giants engendred and Tostatus approoving this conceit of Incubi and Succubi seemeth to give credit to that report of Merlin that he was begotten by a spirit In these assertions and uncertaine conjectures of men some what is true some part false 1. True it is that the Devill may appeare in the shape of man or woman and dissemble and counterfeit the act proper to both not that the spirits have any delight in such carnall acts having no true but assumed and counterfeit bodies but they doe it more strongly to delude men and women and entice them to that abominable sinne of the flesh which they know hath corrupted the hearts of many excellent men as of David Salomon 2. Though spirits can take upon them the shape of bodies yet they are but so to the eye they are not true bodies being easily
by 9. which is the height will produce the said number of an 135000. whereas fodder for the cattell occupieth not above 90000 ex Perer. QVEST. VIII Whether the ravenous beasts lived of flesh in the Arke WHereas it is also questioned whether the ravenous beasts were fed with flesh according to their naturall use while they were in the Arke 1. Neither is it like that all the beasts did eat of one common food for the text saith Genes 6.21 take with thee of all meat that is eaten 2. Neither is it like as Origen thinketh of which opinion also is Bucer that Adam brought into the Arke a great number of cattell to be food for the ravenous beasts for there came no more but two of the uncleane and seven of the cleane 3. Neither is it probable that these beasts did not live of flesh but herbs and other fruits of the earth before the floud as I have shewed at large quest 23 in 1. cap. of Genes 4. Wherefore I approve rather Augustines resolution to the which Mercerus subscribeth which is to this effect 1. that these devouring beasts as they doe live of flesh so also they use to eat of the fruits of the earth 2. That it might be revealed to Adam what food besides flesh was convenient and apt for them 3. That hunger will enforce beasts to eat that which otherwise is not usuall 4. But his best answer is quid non suave faceret Deus qui etiam ut sine cibo viverent divina facilitate donaret What could not God make pleasant who could have given them power to have lived without meat much more then could God by his power dispose them to live for that time of other food than flesh QVEST. IX How the yeare is to be counted wherein the floud came Vers. 10. SO it came to passe after seven dayes that the floud was upon the earth in the six hundred yeare of Noahs life in the second moneth c. 1. Noah went seven dayes into the Arke before the floud came not as the Hebrewes conjecture to lament for the death of Mathuselah for it is certaine that Mathuselah died the same yeare the floud came so whether hee died seven dayes or seven weekes before it is uncertaine but it is more like that Noah entred before to dispose of every thing in the Arke before it should be tossed of the waters as also as Ambrose noteth that the rest of the world seeing him enter before there was yet any apparant danger might have beene drawne to repentance 2. Neither was the 600. yeare of Noahs age now onely begun as Lyranus Tostatus with others thinke but complete for otherwise there should not bee 1656. yeares from the creation to the floud neither should Noah have lived 900. and fifty yeares whereof he lived but 350. after the floud if hee had not beene full 600. yeare old before 3. This second moneth was neither the second moneth of the yeare considered a part from Noahs age as Rupertus thinketh for it hath a coherence with the 600. yeare of Noahs life whereof mention is made immediatly before neither is it to be taken for the second of Noahs 600. yeare without respect of the season of that instant yeare as Cajetan seemeth to thinke but it was both the second moneth of the usuall yeare and of Noahs 600 yeare which concurred both together for Noah his 600. yeare was the 1656. yeare of the age of the world from the Creation Mercer QVEST. X. Whether the floud came in the Spring or Autumne THis second moneth some thinke to have beene in the Spring answering to the moneth of May. 1. That it might be the more griefe to the wicked to be taken away from their pleasure as our Saviour sheweth that they were taken away in the middest of their mirth Matth. 24.37 Luther 2. That the floud might not be imputed to any naturall causes but onely to the power of God the waters increasing in the time of Summer which is a season of drought and decreasing in Winter when as the waters naturally increase 3. And againe because the Dove brought the leafe of an Olive in the 11. moneth after the floud beganne some doe gather that the floud came in the Spring Rupertus 4. But better arguments than these may be produced to shew it more probable that the floud came in the Spring because that then the world is supposed to have taken beginning as is before proved Quest. 10. in 1. chap. Gen. and from the creation to the floud are reckoned 1656. even yeares 5. The floud came in the second moneth of the yeare now it cannot be shewed in any place of Scripture where the moneths are accounted in order the first second third but from Nisan which answereth to part of March part of Aprill Moses ordaining this moneth to be the first Exod. 12. doth make no new institution but reneweth the old account which was discontinued in Egypt by reason that the Egyptians indeed beginne their yeare from the moneth Pthoâ— which answereth to our September And this reason from the order and account of the moneths I confesse hath much prevailed with me to thinke it more likely that the floud came in the Spring 6. And if it had beene Autumne when the Cattell came forth of the Arke when the herbs and plants doe fade whence should they have had food till the Spring 7. As also the cattell presently increasing and multiplying after their comming out of the Arke this might seeme rather to fall into the Spring time which is the aptest season for the copulation and ingendring of cattell but most especially of the fowles Of this opinion are most of the Ecclesiasticall Writers though divers of the Hebrewes hold the contrary as Ambrose among the rest thus resolveth Secundum mensem verni temporis fuisse non ambigitur quando augentur nascentia ager parturit c. tunc ergo fecit diluvium quando dolor eorum major foret qui in abundantia puniebantur c. It is not to be doubted but that the second moneth was in the Spring time when things increase and grow the field bringeth forth c. God therefore then sent the floud when their griefe should be the greater to be punished in their abundance The chiefest reason that moved Ambrose thus to thinke was the account of the moneths which alwayes in Scripture are reckoned from the Spring yea that moneth which some would have the beginning of the yeare when the feast of blowing the Trumpets and of Tabernacles was kept is called the seventh moneth Levit. 23.24.34 Of thâ—s opinion also is learned Mercerus that when the second or third moneth is simply named it must be accounted from Nisan which is in the Spring QVEST. XI What is vnderstood by the great deepe and the windowes of heaven Vers. 10. THe fountaines of the great deepe were broken up 1. By the deepe here is not understood the Tartarean waters about
the eldest sonne of Noah must be an hundred and two yeare old it remaineth then that Iapheth was the eldest Sem the next C ham the youngest Mercer Iunius But Sem is named first because of his prerogative as Isaach before Ismael and Iacob is set before Esau. Cajetanus to make his opinion good is forced to say that Sem might be an hundred and two years old when he begat Arphacsad and Pererius is also driven to this shift to say that Noah might not be five hundred yeare old precâ—sely but five hundred and two both which evasions are manifestly contrary and repugnant to the text as hath beene shewed QVEST. XXVI Of the sonnes of Sem. Vers. 22. THe sonnes of Sem Elam Ashur c. Elam from whence came the Elamites or Persians Iosephus Hieron as Susan the head City of Persia was in the Province of Elam Dan. 8.2 2. Ashur gave the name to Assyria 3. Arphacsad of whom the Chasdim that is the Chaldeans Pererius derideth this derivation and yet bringeth no other in stead thereof hence was named the Countrey Arphaxitis in Assyria Mercer 4. Lud the founder of the Lydians in Asia minor of the which Country rich Croesus was King there was another Lud one of the sonnes of Misraim father of the Lydians in Africa as is shewed before quest 20. 5. Aram of whom came the Aramites or Syrians whereof it is that the Scythians after their returne out of Asia and Syria were called Aramai Aramites Plin. lib. 6. cap. 17. This Country of Aram or Syria was divided into sundry regions as the Scriptures make mention of Aram of Damascus 1 Chron. 18.6 of Aram Maharaim that is of the flouds Aram Maachah 1 Chron. 19.6 Padan Ara Gen. 28.6 QVEST. XXVII The sonnes of Aram. Vers. 23. THe sonnes of Aram c. 1. Vz or Huz the founder of the region Trachonitis Iosephus Hier whose posterity inhabited the land of Vz Iobs Countrey Iob 1.1 which belonged to Idumaea Ierem. Lament 4.22 the Septuagint call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hausitis 2. Chul which Iosephus and Hierome take for Armenia but it is rather the region Palmyrâ—nâ— where Ptolimie placeth the Towne Cholle 3. Gether which Iosephus taketh for the Bactrians Hierome for the Carians or Acarnanians but it is most like to bee the middle part of Syria about Cassiotis where Ptolome findeth the Towne Gindarus whence are the people Gindareni Plin. lib. 5. c. 23. which may very well be derived of Gether by an epenthesis the interlacing of u. 4. Mesch Hierome saith they are the Mocones Moenians Iosephus the Mesanci now the Inhabitants of Pasinum in Susianna Iunius taketh it for that Countrey that lieth betweene Cilicia and Mesopotamia and that part of the hill Amanus which they call Masium which may very well take beginning of Mesch Luther thinketh that the region Massa in India tooke denomination from hence QVEST. XXVIII Of Heber whether the Hebrewes were named of him Vers. 25. VNto Heber were borne two sonnes Hence it appeareth that of this Heber were the Israelites called Hebrewes and not as some thinke were they so called of Abrahams passage or comming over the River Euphrates and dwelling on this side because the Hebrew gnabbar signifieth a passage or going over Hence also of this Heber the Hebrew language is named which continued in Hebers stocke in the division of languages Mercer QVEST. XXIX Of Phaleg Whether the division of tongues happened in his time THe name of the one was Phaleg for in his dayes was the earth divided Phaleg signifieth to divide 1. Some thinke that this name was given to Phaleg at his birth by way of prophesie and that the division of tongues happened in the end of Phalegs age who lived 239. yeares and was borne ann 103. after the floud so that this fell not out in their opinion till 340. yeares after the floud some ten yeares before Noahs death who lived 350. yeares after the floud of this opinion seemeth Hierome to be Tostatus Lyranus and divers other Hebrewes But this is not like that the divisions of tongues fell out so long after in the end of Pelegs dayes for why should it be said that in his dayes rather than of Reu or Serug or of the rest that the earth was divided for all these Reu Serug Nahor Terah were borne before Peleg died And againe whereas most of the Inhabitants of the world dwelt together before the building of the Tower of Babel and all concurred to set forward that worke it could not possible bee if this happened 340. yeare after the floud when the world must needs have beene exceedingly increased that such a multitude of people could either dwell together or assemble into one place to intend one worke 2. Mercerus judgement is that this division of tongues fell not out either in the birth or end of Peleg but about the hundred yeare or middle part of his age some 200. yeares after the floud because of Iocktans sonnes And although Reu and Serug might be then borne yet Moses rehearseth them not here because they were all of one family and language But if this be admitted the reason doth not appeare why this division should be said to be in Pelegs dayes rather than of the other fathers who were then alive but were not at that time borne as Peleg was 3. I rather approve therefore Augustines opinion to the which learned Iunius and Pererius subscribe that this division was made at the birth of Peleg about 100. yeares after the floud The onely doubt is that because Iocktan the younger brother of Peleg had 13. sonnes which all are supposed to have beene men growne and their languages divided at the building of the Tower of Babel this should seeme not to be done at the birth of Peleg Augustines answer here is not sufficient that Iocktan was elder than Peleg for if this were granted yet Iocktan could not bee many yeares borne before Peleg whom Heber begat at 30. yeares but for Iocktan to have 13. sons men of years when Peleg was a childe would require the oddes at the least of forty or fifty yeares Wherefore the better answer is that it is not necessary to thinke that all those sonnes of Iocktan should have their tongues divided but that most of them kept the tongue of Heber as the eleven sonnes of Canaan spake all the Canaanitish tongue And hereof it is that the posterity of Heber who consented not to that wicked enterprise at Babel were not punished with division of tongues nor dispersed into remote Countries as the rest but dwelt all toward the East Neither is it to be supposed that all Iocktans sonnes were borne before the building of the Tower seeing Moses stayeth in Peleg but he setteth downe all Iocktans sonnes at once that hee might proceed afterward in the righteous line without interruption QVEST. XXX Of the sonnes of Iocktan Vers. 26. THen Iocktan c. Concerning these thirteene sonnes
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 to
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. 16.
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
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.
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 sonne
doe urge and induce another to speake the truth or doe or not doe any thing as Ahab adjured Michaias and charged him in the name of God to speake the truth 2 Chron. 18.15 or else it is used passively when we force another to take an oath as Abraham here maketh his servant to sweare The first kinde of adjuration is used two wayes 1. By way of deprecation and intreaty by the inferiour to the superiour as the devils doe impudently adjure Christ not to torment them Matth. 5.7 but it was by way of intreaty vers 10. 2. It is used by way of authority and command 1. Thus the Prince adjureth his subjects as Saul did the people that they should eat nothing till night 1 Sam. 14.24 2. Thus the Apostles charged and commanded the spirits to come out of men as Paul did Act. 16.18 By this kinde of adjuration which is with power and authority spirits may be adjured but by the other which is by intreaty and supplication to conjure them which is nothing else but to intreat them for their helpe as Magicians and sorcerers doe it is a great impiety and plaine idolatry 3. Yea by a power and authority given from God thus the senslesse creatures may be adjured and commanded as Iosua by the power of God commanded the Sunne to stand still and it obeyed Perer. The other kinde of adjuring which is by ministring an oath is to be used onely in grave and weighty causes either divine as Nehemiah tooke an oath of the people that they should not give their daughters in marriage to the heathen Nehem. 13.25 or in humane affaires 1. For the deciding of controversies and ending of strife Heb. 6.16 2. For the binding of one to the obedient or faithfull performance of his service As Abraham here taketh an oath of his servant so officers may lawfully be sworne for the upright execution of their office and subjects to be loyall and true to their Prince 3. For the establishing of a league or covenant as an oath was betweene Iacob and Laban Gen. 32.53 4. For the clearing of a suspition as the woman suspected of adultery was charged with an oath by the Priest Numb 5.21 5. For the satisfaction of our neighbour in a matter of trust Exod. 22.11 so by the law the debtor may be lawfully urged with an oath by his creditor 6. For the security of a mans life one may sweare to another as the Egyptian servant to the Amalekite required an oath of David for the safety of his life and estate Sweare unto me by God that thou wilt neither kill me nor deliver me into the hands of my master c. 1 Sam. 30.15 QUEST VI. Why Abraham refuseth to take a wife from the daughters of Canaan Vers. 3. THou shalt not take to my sonne of the daughters of Canaan c. The reasons why Abraham would not have his sonne Isaack be linked in mariage with the Canaanites are these 1. Because they came of cursed Cham Generis author maledictionis haereditatem transmisit in suos The author of their stocke for not honouring his father did bring a curse as an inheritance upon his posterity Ambr. lib de Abrah cap. 9. 2. Because the Canaanites were Idolaters and of corrupt manners Primum in conjugio religio quaratur Religion must first be sought in mariage Ambr. Againe Salomon was corrupted and perverted from his faith by his idolatrous wives for although Nachors stocke were not pure in religion having a smattering of imagery and idolatrous worship as Laban sought for his gods that were stolen from him Gen. 31.30 yet they had some knowledge and understanding of God as appeareth in this chapter vers 50. This thing is proceeded of the Lord c. And beside their manners were honest and commendable not like to the Canaanites as is evident by Rebecca her virginity and their humanity in entertaining of strangers Perer. 3. Another reason hereof was for that the Lord promised the Countrey to Abrahams posterity and to expell the Canaanites therefore Abraham as he refused to bury his dead among them so much lesse would mingle his seed in mariage with them Mercer QUEST VII Why Abraham sendeth not Isaack to chuse his owne wife Vers. 4. THou shalt goe 1. Though Abraham send his servant about this businesse of mariage yet it was not without Isaacks consent who knowing this servant to be the minister of his father will yeeldeth himselfe to his fathers choice 2. Isaack is not sent not to make a way unto a mystery as Rupertus thinketh to shadow forth Christ who not by himselfe went but by his Apostles sent to the Gentiles 3. And though Isaack afterward sent Iacob for the same end to chuse him a wife from his fathers kindred yet that case was not like to this for Isaack had two sonnes Abraham but one and besides Iacob fled from the wrath of his brother to save his life Perer. And further Isaack was but forty yeares old a youth â—n those dayes Iacob was about seventy seven yeares of age and so fitter to chuse for himselfe QUEST VIII In what sense Mesopotamia is called Abrahams Country seeing he was borne in Chaldea Vers. 4. GOe unto my Countrey and kindred This Countrey and place of Abrahams kindred is named to be Aram Naharaim that is Mesopotamia vers 10. where was the City of Nahor which was Charran Gen. 28.10 Now Charran in Mesopotamia is said to be Abrahams Countrey 1. Not that he was borne there as Ramban and Paulus Burgens thinke for the place of Abrahams birth was Ur of the Chaldees Gen. 11.28 2. Neither is it called his Country because as Tostatus thinketh he dwelled there a long time even 60. yeares till the death of his father which is a great errour for Abraham stayed not long in Charran Eucherius thinketh but one yeare Pererius not so much Mercerus some two years Iunius five yeares howsoever the time was not long for Abraham no doubt being called to goe into Canaan would make no long aboad by the way nor yet deferre to obey Gods commandement So then neither Pererius thinketh right that Terah lived 60. yeares in Charran after Abrahams departure for Abraham came not into Canaan till after his fathers death Act. 7.4 And Tostatus also is deceived that Abraham with Terah lived together 60. yeares in Charran for seeing Abraham was but 75. yeares old when he departed from Charran if he staied there 60. then was hee but 15 yeare old when he came first to Charran which cannot be for he was then married Gen. 11.30 But both these errors are builded upon a false ground that Abraham was the eldest sonne of Torah and borne in his 70. yeare whereas the truth is hee was the youngest and borne in the 130. yeare of his fathers age as hath beene before shewed in the questions upon the 11. chapter 3. Wherefore the solution is this that Abraham calleth all the region beyond Euphrates his
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 it
espousals contract consent of friends as Iacob tooke Lea and Rachel so did he not Zilphah and Bilhah the wife was taken into the house to be the mother of the family and governesse of the house the concubine was a servant still of the family as Hagar was to Sarah the wife was taken as an inseparable companion to the husband during his life the concubine might bee put away as Hagar was from Abraham the wife was chosen whose issue should onely be heires of the house but the sonnes of the concubine inherited not as the sonnes of Gilead said to Iephtah Thou shalt not inherit in our fathers house for thou art the sonne of a strange woman Iud. 12.2 2. Now where all these properties concurred she was properly and truly a concubine such an one was Hagar who was neither contracted to Abraham by any solemne espousals nor yet had the government of the house but was at Sarahs checke neither continued shee all her daies with Abraham nor her sonne admitted to be heire 3. But where all these properties are not seene together but some one of them there sometimes shee that is the wife by a certaine abuse of the word â—s called a concubine as the Levites wife before shee was yet solemnly espoused unto him with consent of her parents is called his concubine Iud. 19.1 for as yet she did commit fornication with him but afterward having her fathers consent he is called his father in law vers 4. so here in this place Keturah is called Abrahams concubine for that her children were not admitted to be heires with Isaack but otherwise she was Abrahams lawfull wife And for the same reason sometimes a concubine is called a wife as Zilpah and Bilhah are said to be Iacobs wives Genesis 37.2 because their children were coheires with the rest and fathers of the tribes 4. There appeareth then great difference betweene Hagar and Keturah Hagar was neither solemnly taken to be Abrahams wife but given him onely for procreation and while Sarah Abrahams lawfull wife was yet living shee remained a bond-woman still and was not made free she was cast out of the house But Keturah was solemnly taken to be Abrahams wife she was a free woman Sarah was now dead she left not Abraham while she lived wherefore Keturah was not properly Abrahams concubine but for that reason onely before alleaged But Hagar was verily his concubine as Leo well determineth Aliud est uxor aliud concubina sicut aliud ancilla aliud libera propter quod Apostolus ad manifestandum haruÌ„ personarum diseretionem testimonium ponit ex Genes c. A wife is one thing a concubine another a free woman is one thing a bond another and therefore the Apostle to shew the difference of these persons doth alleage a testimony out of Genesis where it is said to Abraham Cast out the bond-woman and her sonne for the sonne of the bond-woman shall not be heire with my sonne Isaack Leo epist. 90. c. 4. citatur par 2. c. 32. q. 2. c. 12. concil Triburiens c. 38. QUEST IX Why Abraham sent away the sonnes of Keturah ABraham gave them gifts and sent them away from Isaack c. The reasons of Abrahams so doing are these 1. because that countrey was not like to hold them Abraham knowing that his seed should exceedingly multiply Perer. 2. Abraham did it to take away all occasion of strife that might fall out betweene brethren as for that cause before Abraham and Lot were separated Calvin 3. lest that Isaack and his seed might have beene corrupted by their evill manners and false worship whom Abraham did foresee not to belong to the people of God Perer. 4. The greatest reason of all was because the inheritance of that land was promised to Isaacks seed which he would not have disturbed by his other sonnes Muscul. Mercer QUEST X. What East countrey Abraham sent Keturahs sonnes into SEnt them Eastward to the East countrey c. 1. Not Eastward in respect of Isaacks dwelling for some part of the land of Canaan was so towards the East 2. nor yet Eastward in respect of the situation of the world for so India is counted in the East whither indeed Hierome thinketh that they were sent but it is not like that Abraham would send his sonnes so farre off 3. They were then sent into the East countrey in respect of Palestina as into Syria Arabia where the Ismaelites Idumeans and Midianites inhabited which countries in the Scripture are usually called by the name of the East as Iacob going into Mesopotamia is said to goe into the East country Gen. 29.1 Balaam came from Aram out of the mountaines of the East Num. 23.7 Iob also is said to have beene the greatest of all the men of the East Iob 1.3 4. Into these East countries they were sent not because the people there were addicted to art magicke whereunto Abraham saw his sonnes inclined as the Cabalists coniecture but it is like that those countries to the which he sent them were as yet vacant and unpeopled Mercer QUEST XI Of the computation of the yeares of Abrahams life Vers. 7. THis is the age of Abrahams life 175. yeares Pererius upon this place gathering into a summe the storie of Abrahams life falleth into many apparent errours in Chronology which briefly shall be noted 1. He saith that Abraham was borne in the seventy yeares of his father Terahs age whereas it is cleare seeing Araham in his fathers two hundred and five yeare was seventy five yeares old Gen. 11.32 12.4 that he was borne in the hundred and thirty yeare of his fathers age 2. As one absurdity being granted many follow and one errour breedeth many so upon this false ground he buildeth other uncertaine conclusions as that Abraham was borne after the flood 292. yeares whereas he was borne 60. yeares after an 352. after the flood for so long after is the 130. yeare of Terahs age 3. He saith that Noah died in the 58. yeare of Abrahams age whereas Noah died 2. yeares before Abraham was borne 4. Further he affirmeth Terah Abrahams father to have died in the 135. yeare of Abrahams life whereas he must end his life sixty yeares before in the seventy five of Abrahams age for so old was Abraham when he went out of Charran whence he departed not till the death of Terah Act. 7.4 5. He proceedeth further in this his new coyned Chronologie that Abraham died in the 467. yeare after the flood and 2123. yeares after the creation whereas it was the 527. yeare after the flood and 2183 yeares from the beginning of the world wherein Abraham left his life 6. Further he saith that Abraham left Sâ—m alive behinde him whereas it is certainly gathered that Sâ—m died 25. yeares before in the 15â— yeare of Abrahams life and 502. yeares after the flood Genes 11.11 QUEST XII How Abraham yeelded up his Spirit Vers. 8. HE yeelded up the spirit
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 another
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 the
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 Psal.
people of God had speciall prerogative in blessing as Isaack Iacob Moses c. Perer. 5. Esau doth not desire a peece onely of the blessing Isaack having made mention of two blessings vers 37. his preeminence over his brethren and abundance of wheat and wine the Hebrewes thinke that Esau yeelded the preeminence but desired the other to be given him neither doth he desire to be partaker with his brother in his blessing or to have some other blessing given him as Perer. But he coveteth the whole blessing both envying that his brother should be preferred before him Philo. and of a lightnesse of minde thinking that the blessing might be reversed Mercer QUEST XVIII Of Esaus teares that they found no repentance Vers. 38. ESau lift up his voice and wept c. 1. Whereas the Apostle Heb. 12. saith hereupon that Esau found no place of repentance though he sought it with teares it is not understood of Esaus repentance as Thom. Aquin. expoundeth which because it was rather for a temporall losse than for his sinnes tooke no place But the Apostle meaneth that Isaack repented not of that which he had done to Iacob notwithstanding Esaus teares in like sense the gifts of God are said to be without repentance Rom. 11.29 that is God doth not repent to change his decree sic Beza ex nostris Cajetan Perer. 2. Where the Apostle saith he was rejected he meaneth from the greater blessing which belonged to the birth-right and inheritance for Esau obtained of his father the smaller blessing 3. Esaus teares proceeded of envie toward his brother not of any true sorrow for he doth not acknowledge any fault in himselfe but layeth all the fault upon his brother vers 36. and beside he upon this hated his brother and purposed to kill him vers 41. which is not the fruit of true repentance and therefore it is no marvell that it was not accepted with God Calvin QUEST XIX Of the blessing which Isaack gave to Esau. Vers. 39. BEhold the fatnesse of the earth c. Isaack indueth Esau also with a temporall blessing but with some restraint 1. First here is omitted plenty of wheat and wine which was given before to Iacob whereby is signified that Esaus Countrey should not abound with such plenty as Iacobs Perer. 2. In Iacobs blessing it was added God give thee of the dew of heaven but here no mention is made of God so the meaning is that Iacobs posterity should depend upon God for these externall blessings so should not Esaus race Mercer 3. There is a spirituall blessing pronounced to Iacob they shall be blessed that blesse thee which is omitted here 4. Where the Prophet saith I hated Esau and made his mountaines waste Malach. 1.3 Idumea was a desart and barren Countrey in respect of Canaan yet in it selfe it was not void of some fatnesse and fruitfulnesse as here Isaack promiseth Calvin QUEST XX. Of Esaus subjection to Iacob and the casting off of his yoke Vers. 4. BY thy sword shalt thou live c. 1. That is both Esau should get his living by the sword Mercer and his posterity the Idumeans should bee a savage and cruell people Calvin 2. He should serve his brother which came to passe in their posterity seven hundred yeares after this prophecie in Davids time who subdued Edom and put garrisons there 2. Sam. 8.14 Ambrose noteth this for a benefit that Esau was made Iacobs servant Intemperanti prâ—fecit sobrium prudenti imprudentem statuit obedire He set the sober over the intemperate and appointed the foolish to serve the wise lib. 2. de Iacob c. 3. 3. Thou shalt get the mastery some translate when thou hast mourned and referre it to that heavy chance when the idolatrous King of Moab sacrificed the King of Edoms sonne and not long after the Edomites shaked off the yoke of the Israelites sic Iun in hunc locum which reading is better for the word here used eu hiphel signifieth to mourne or to be humbled as Psal. 55.2 I mourne in my prayer the Edomites after they had served Israel some foure hundred and fifteene years in the dayes of Ioram Iehosophats son they departed from Iuda and made them a King of their owne 2 King 8.20 and in this liberty they continued eight hundred yeares till the time of Hircanus who subdued them and made them to be circumcised But after this Herod the sonne of Antipater an Idumean obtained to be King of the Jewes so that in him also after a sort the Edomites got the mastery over Iudah Perer. QUEST XXIII Of Esaus purpose to kill Iacob Vers. 41. THe dayes of mourning for my father c. 1. That which joyned and reconciled Ismael and Isaack the death and buriall of Abraham doth encourage Esau to kill his brother Muscul. 2. Yet it was but a fained mourning which he would afford his father seeing he purposed to slay his brother Calvin 3. He would not doe it so long as his father lived lest he should accurse him and deprive him of all blessings so he refrained for feare not of conscience Mercer 4. He onely maketh mention of mourning for his father it should seeme that he little regarded his mother whom he ought equally to have reverenced Perer. QUEST XXIV How Rebeccah knew of Esau his bloudy purpose Vers. 42. IT was told Rebeckah 1. Though it be said that Esau thought in his minde to kill Iacob yet it is like that hee could not conceale or dissemble his murderous heart but uttered it in the hearing of his wives or some other by which meanes it is more like it came to Rebeckahs knowledge than by revelation as Augustine thinketh because the words are it was told or reported to Rebeckah Mercer 2. She called Iacob or sent for him who as the Hebrewes thinke had hid himselfe for feare of his brother 3. Esau his hatred was such that he could not be satisfied nor comforted but by the death of Iacob thinking then to recover his birth-right againe QUEST XXV Of Rebeccahs counsell given to Iacob to escape away Vers. 44. TArrie there a few dayes c. 1. Yet Iacob stayed twenty yeares a longer time than Rebeckah supposed of which long stay the frowardnesse of Laban was a cause some thinke because of these words it is said of Iacob when he had served seven yeares for Rachel they seemed unto him but a few dayes c. Gen. 29.20 yet not his mothers words but the love of Rachel made that time seeme so short Mercer 2. She thinketh that Iacobs absence and the continuance of time would allay Esaus implacable wrath some mens anger is soone kindled and as soone abated such Aristotle calleth Acrechiólous extreme chollericke men others doe keepe wrath long whom he nameth Picrochiólous of their bitter choller and such was Esau his anger 3. Rebeccah promiseth to send for Iacob which the Hebrewes thinke she performed in sending her nurse Deborah to him which died in Iacobs house after
that because they suffered in earth they should there also bee rewarded but as the Israelites were afflicted in Egypt and recompensed in Canaan so the faithfull for their travell and labour in the earth shall finde rest in heaven 5. Confut. Obedience for feare of punishment not commendable Vers. 41. THe dayes of mourning for my father will come shortly c. Esau forbeareth a while from slaying his brother not of any conscience but for feare of his fathers curse displeasure we see then that obedience which is caused for feare of punishment is but a forced obedience nor of any acceptance with God which notwithstanding is so much commended of the Papists Calvin Saint Paul saith Love is the fulfilling of the Law Rom. 13.10 they then which doe not yeeld their service of love doe not keepe and fulfill the Law 6. Places of Morall observation 1. Observ. The meditation of death profitable Vers. 2. I Know not the day of my death The ignorance of the time of our end ought to stirre us up to watchfulnesse and to make all things strait with God and the world as here Isaack resolveth to hasten the blessing of his sonne because of the uncertainty of his end Muscul. for our Saviour exhorteth us to watch because we know not when the Master of the house will come Mark 13.35 2. Observ. Parents curse how much to be feared Vers. 12. SO shall I bring a curse upon mee and not a blessing c. Iacob is afraid to purchase his fathers curse whereunto the Scripture attributeth much we read how heavie Noahs curse was upon Cham Augustine reporteth a strange story of a woman of Caesarea in Cappadocia who after the death of her husband receiving wrong at the hand of her children which were ten in number seven sonnes and three daughters accursed them all whereupon presently they were all stricken with a shaking and trembling of all their parts and for shame they dispersed themselves into divers Countries of which number two Pallus and Paladia a brother and sister came to Hippo Lib. 27. de Civit. Dei cap. 8. 3. Observ. God must be sought and flied unto in time Vers. 34. BLesse me also my father c. Esau came too late for the blessing which was bestowed before and he comming out of time another having prevented him could not obtaine it no not with teares we must seeke the Lord therefore in time and enter in while the doore is open lest if we stay till the doore be shut upon us we remaine without so the Prophet saith Seeke the Lord while he may be found call upon him while he is neare Isay 55.6 Calvin 4. Observ. Outward blessings common to the just and unjust Vers. 39. THe fatnesse of the earth shall be thy dwelling c. Esau is blessed with temporall gifts as the fatnesse of the earth as Iacob was before so that wee see that these externall blessings of the world are granted as well to the ungodly as the righteous as our Saviour saith That God sendeth raine upon the just and unjust Matth. 5.45 Perer. Which teacheth us that we should not much care for these outward things but desire the best and more principall gifts 5. Observ. Persecution for righteousnesse sake Vers. 43. FLee to Haran c. Iacob is constrained to flee and shift for himselfe because of the blessing so while the faithfull doe seeke for the Kingdome of heaven and spirituall things they must make account to finde hard entertainment in the world Calvin But Christ hath given us a comfort Blessed are they which suffer persecution for righteousnesse sake Matth. 5.10 6. Observ. Gods promises to be expected with patience FUrther whereas Iacob which hath the blessing is driven from his fathers house and is constrained to serve twenty years under an hard master and Esau in the meane time had the rule of his fathers house prospered and became a mighty man and yet for all this neither Rebeckah nor Iacob despaired of Gods promise or doubted of the blessing it teacheth us that although the wicked doe for a while flourish in the world we should not doubt but that God in his good time will performe his promise toward his Mercer 7. Observ. Injuries must first be forgotten and then forgiven Vers. 45. TIll thy brothers wrath be turned away c. and he forget c. The forgetfulnesse of wrongs bringeth forth forgivenesse but where injuries are remembred they are hardly remitted Muscul. We must therefore forget and then forgive as Ioseph did forget all the wrongs that his brethren did unto him and considered how the Lord turned it to his good Gen. 50.20 8. Observ. Wives must not exasperate or provoke their husbands Vers. 46. I Am weary of my life for the daughters of Hoth Rebeckah as a wise and discreet woman not willing to grieve her husband concealeth from him the malicious hatred of Esau toward Iacob and pretendeth another cause of sending away Iacob namely to provide him a wife from her owne kindred and not to match into so wicked a race as Esau had done Mercer By which example women should learne that as their husbands ought not to be bitter to them so they againe should not exasperate their husbands with quicke words or froward deeds as Sarah obeyed Abraham and called him Lord 1 Pet. 3.6 she did with milde and dutifull words seeke to please him CHAP. XXVIII 1. The Argument and Contents FIrst Isaacks charge to Iacob concerning his marriage and his blessing are set forth vers 1.5 2. Esau his hypocrisie who to please his father taketh a wife from Ismaels house vers 6. to 10. 3. Gods providence is declared in a vision to Iacob how the Lord promised to bee with him and to conduct him vers 10. to 16. 4. Iacobs feare devotion and vow are expressed vers 16. to the end 2. The divers readings v. 2. Into Mesopotamia of Syria H.C. Mesopotamia S.B. Padan of Syria T. Padan Aram. G.P. v. 4. Which God promised to thy grand-father H. which God gave to Abraham cater v. 5. Rebeckah his mother H. the mother of Iacob and Esau. cater v. 8. Proving that his father did not willingly looke upon the daughters of Canaan H. Esau saw that the daughters of Canaan displeased or seemed evill in the sight of Isaack his father cater v. 9. Melech the daughter of Ismael H. Mahalath caet v. 13. The Lord leaned upon the ladder H. the glory of God stood upon it C. the Lord stood above it cater v. 13. Feare not S. the rest have not these words v. 14. For thee and for thy children shall all the kindreds of the earth be blessed C. in thee and thy seed cater v. 16. In truth the glory of God dwelleth in this place C. truly the Lord is in this place cat v. 17. This is no common place but a place wherein God is pleased and over against this place is the gate of heaven C. this is no other
whatsoever he hath decreed concerning any mans salvation shall stand Calvin For the gifts and calling of God are without repentance Rom. 11.29 Yet must not this doctrine make us secure to sinne presumptuously trusting to Gods election but as the Apostle saith We must worke out our salvation with feare and trembling lest we be circumvented of Sathan and prevented of that which we vainly hoped for Confut. Against the errour of the Novatians THis example of Ruben notwirhstanding his fall restored to his patriarchal dignity doth further confute that error of the Novatians who denied pardon to those which were fallen and refused to receive them into their society and congregation Calvin We see that our Saviour Christ when Perer had thrice denied him yet vouchsafed to receive him to mercy and to confirme him in his Apostleship 6. Places of morall observation 1. Observ. Amendment of life delivereth from dangers Vers. 2. THou said Iacob put away the strange Gods c Iacob being in great danger doth purge and cleanse hâ—s houshold so the next way to finde deliverance and to obtaine ptotection from God is to amend our life and to renew our hearts and to turne every man from his evill wayes Perer. Heereupon Balaam gave that wicked counsell to put a stumbling blocke before the Israelites to cause them to sinne that they might run into Gods displeasure and be out of his protection 2. Observ. The people must shew themselves willing to be reformed Vers. 4. THey gave unto Iacob all the strange gods Herein appeareth the singular and prompt obedience of Iacobs houshold who are contented to put away their idols iewels and caterings wherein they had so much before delighted Mercer which â—eacheth that the people should shew themselves ready and willing to be reclaimed from their superstitions and corruptions of life as we read that the souldiers and people came unto Iohn and asked him Master what shall we doe Luk. 3. 3. Observ. God striketh feare into mens hearts Vers. 5. THe feare of God was upon the cities Thus God is able to command the affections of men and to smite them with feare where otherwise there is no apparent cause of feare as here the strong and populous cities of Canaan are afraid of Iacob So Rahab confessed to the spies the feare of you is fallen upon us Iosu. 2.9 Thus God is able to deliver his Church whereas no other meanes are at hand by terrifying the hearts of the enemies thereof 4. Observ. It is lawfull and commendable to mourne moderately for the dead Vers. 8. IAcob and his company made such lamentation for the departure of that godly matron Deborah that he called the place the â—ake of lamentation It is not then unlawfull to mourne for the dead nay it is an uncomly thing to shew drie cheekes in the funeralls of parents wives and children as some doe S. Paul forbiddeth not to mourne for the dead but not as they that have no hope 1. Thessal 4. Muscul. 5. Observ. Our â—oyes in this life are miâ—ed with sorrow Vers. 19. THus died Rachel Iacob doth not so much rejoyce for the birth of Benjamin as he hath occasion of griefe offered for the losse and death of deare Rachel thus the Lord seeth it to be good to temper our joy with sorrow and therein we see the mutable and changeable condition of this life which affordeth no perpetuall and constant joy Perer. And therefore amidst our joyes it is good to arme our selves against sorrow as Iob in the midst of his prosperous estate did looke for adversity saying The thing which I feared is now come upon me Iob 3.25 6. Observ. One affliction followeth after another WE see further that Iacobs life was a continuall warfare still one temptation followed in the necke of another 1. Dinah was ravished 2. Simeon and Levi put the city to the sword 3. Deborah dieth 4. Then Rachel his beloved wife 5. Then Ruben commiteth incest 6. Ioseph is sold into Egypt 7. Isaack dieth 8. Benjamin is also taken from him to goe into Egypt Thus many are the tentations and tribulations wherewith the Lord trieth his children Calvin We learne that while we live here we should prepare our selves for crosses and afflictions and when we are escaped one to looke presently for another This was Iobs case when one messenger followed at the heeles of another bringing him evill tidings Iob 1. 7. Observ. Godly women may die in childbirth Vers. 18. AS shee was about to yeeld up the ghost c. The Hebrewes note three women in Scripture that died in travaile Rachel the wife of Phinehes the sonne of Eli and Michol Davidâ— wife because it is said she had no children till the day of her death but this is a simple conjecture the meaning is that she had no children at all Mercer But we see by this example that even godly women may have Rachels lot to die in travaile and therefore such are not to hee discomforted if it please God that they so end their daies 8. Observ. Great blemishes sometime fall out in the Church of God Vers. 21. RVben lay with his fathers concubine c. It need not then seeme strange if such blemishes fall out sometime in the Church of God and families of Saints as Ruben here committeth incest in Iacobs house and it seemeth Bilha the mother of two tribes in Israel was consenting thereunto so among the Corinthians a young man had his fathers wife 1 Cor. 5.1 Mercer CHAP. XXXVI 1. The Method and Contents IN this chapter the externall state and happinesse of Esau is set forth first by his polygamie and marriage of many wives with the fruits thereof his children and the adjunctes thereunto his riches vers 1. to vers 8. Secondly by his genealogie where his children and nephewes are rehearsed and described 1. By their nativitie of what wives he had them vers 8. to 15. 2. By their dignity vers 15. to 20. Thirdly by the estate of his country where first the old inhabitants the Hâ—rites are described vers 20. to 32. then the new inhabitants the Edomites first governed by Kings vers 31. to 40. then by Dukes againe vers 40. to the end 2. The divers readings v. 2. Eliba Sebagon S. Aâ—libama Sibeon cat v. 5. Ieul Ieglom S. Iehus Iaalon cat v. 6. all the bodies of his house S. the soules of his house caet he went out of the land of Canaan S. into another country H. C. G. P. into a country away B. into the region of Seir T. from his brother Iacob H. from the face of his brother S. B.G.P. because of his brother C. before the comming of his brother T. from the face of his brother heb v. 8. Iacob dwelt in the land where his father dwelt in Canaan S. v. 11. Kâ—nez and Châ—ra H. Kenes cater v. 13. Zaresome S. Zerach Sammah cat v. 14. The sonnes of Libemas the daughter of Enam S. of Aâ—libamah the daughter of Ana caeter
v. 21. Leson Asar Risoâ— S. Dishon Ezer Dishan caeter v. 24. as she fed B. as he fed caeter this is that Ana that found Eanomin in the desart S. that found giants in the wildernesse C. hee waters H. that found mules T. B. G. P. ieenâ—m miles cat when he found the yoakes hupozugia of his father Sibeon S. when he fed his father Siâ—eons asses cater chamorim asses v. 32. Balac the sonne of Beor S. Bela the sonne of Beor cat v. 39. Arath the sonne of Barad regarded in his stead S. Adad H. G. Hadar cat the name of his citie Phogar S. Phaâ— C.H. Pan. G.B. Pahn T. P. sic heb the daughter of the goldsmith C. of Mezoab cater v. 40. Duke Gola S. Alâ—ba H. duke Alua. cater gnaluah v. 41. duke Olâ—â— S. duke Ela. caet v. 43. duke Mâ—bdiel cat H. Magdiel duke Zaphoim S. duke Hiron caet 3. The Explanation of doubtfull questions QUEST I. The order of time of the things set downe in the chapter Vers. 1. NOw these are the generations of Esau. 1. These things which are declared in the chapters following from 35. to 41. are set downe out of their place as all going before the death of Isaack who saw his sonne Esau married and greatly encreased he knew of the incest of Iudah with Thamar and of Iosephs selling into Egypt Luther 2. For Esau was 120. yeares old when Isaack died at 180. therefore the history of this chapter was before Isaacks death Perer. 3. The selling of Ioseph into Egypt was 12. yeares before Isaacks death as is proved Quest. 21. of the former chapter who is thought to be delivered out of prison the same yeare that Isaack died thirteene yeare after he was sold by his brethren Mercer QUEST II. Of Adah Esaus wife Vers. 2. ADah the daughter of Elon 1. This Adah is not the same before called Iudith the daughter of Beeri Gen. 26.34 as some Hebrewes which they would have first so called because she professed God but afterward being given too much to the decking of her selfe she was called Adah of gnadi a iewel or ornament But this Adah is the other called Basemath which is there said to be the daughter of Elon the Hittite for it is no rare thing in Scripture for men and women to be called by divers names as Maacah the daughter of Absalom the mother of Abjah 1. King 15.2 is called Micajah of Vriel 2. Chron. 13.2 2. Concerning Aholibamah the second wife of Esau 1. these are neither other wives beside those which Esau maried before as Ramban thinketh who maketh Esau to have had 5. wives in all for the Scripture maketh mention but of three wives that Esau had and here it is therefore said not that hee tooke wives but his wives as having relation to those which were his wives before so that this Aholibamah is the same which is called Iudith before 2. Shee is said to be the daughter of Anah not the sonne as the Greeke and Latin readeth but daughter of Sibeon for the word is bath not ben neither is it meant that Anah was the daughter of Sibeon as some reade for Anah was Sibeons son vers 14. a man not a woman nor yet as the Hebrewes fable this Aholibamah is said to bee the daughter of Anah and of Sibeon two brothers as begotten in incest or of Sibeon the father of Anah But this is added by way of distinction because there were two called Anah one brother to Sibeon vers 20. another sonne of Sibeon vers 24. this Aholibamah was daughter to Anah sonne of Sibeon and so also is said to bee the daughter that is neice of Sibeon Iun. Mercer 3. And whereas her father is before called an Hittite but here an Hivite that is because the Hivites were the greater nation and comprehended also the Hittites Iun. or the one may be understood of the father the other of the grandfather Mercer 3. Basemath that is the same before called Mahalah Gen. 28.9 first so named because she was sickly of chalah to be sicke afterward Basemath of a pleasant smel Ramban others will have her so named for offring incense to idols Rasi but the derivations of names are uncertaine it appeareth that the daughter of Ismael whom Esau married was called by two names Iun. QUEST III. Whether this Eliphaz were one of Iobs friends Ves. 4. ADa bare unto Esau Eliphaz This is not like to be that Eliphaz which was Iobs friend though he might be of his posterity for these reasons 1. that Eliphaz is called a Temanâ—te but Teman was one of the sonnes of this Eliphaz who is not like to have taken denomination of his sonne Mercer 2. this Eliphaz could not be much lesse than 70. or 80. yeare old when Isaack died at 180. for Esau 60. yeares younger than Isaack married at 40. yeares then Eliphaz his first borne was not much more then 100. yeares younger than Isaack And by this it would follow that Iob that lived with Eliphaz should have beene many yeares before the departure of Israel out of Egypt which is uncertaine Muscul. QUEST IV. Why Aholibamah the second wife is last named Vers. 5. AHolibamah bare Leuâ—h c. Aholibamah is set after the other two wives whereas Esau married her before he took Ismaels daughter 1. Some thinke because she was the last of the three that bare him children but that is not like that she began to beare after 36. or 37. yeares having many children 2. It is more like that Aholibamah had children before which died and therefore they are not rehearsed 3. But the most like conjecture is that the other two are named first because they 〈◊〉 but each of them a sonne Aholibamah is named last because she had divers sonnes and therefore Moses was to insist longer in her generation or else seeing the Scripture doth often invert and change the order of time in history we need not much stand upon this point who are first or last named Mercer QUEST V. Corah how he is said to be the sonne of Esau by Aholibamah and the sonne of Eliphaz Vers. 5. WHereas Corah is named among the sonnes of Aholibamah vers 5. and yet is numbred also among the sonnes of Eliphaz of Adan vers 16. 1. neither for solution of this doubt need wee with the Hebrewes to imagine that Corah was the sonne of Eliphaz by Aholibamah Esaus wife who committed incest with her for then the Scripture would not before have set him downe as the sonne of Esau. 2. R. Levi thinketh that when Aholibamah was dead Eliphaz brought up Corah the youngest sonne of Aholibamah among his owne children and so he is reckoned with the rest of Eliphaz sonnes but in this case the Scripture would not have altered sometime making Corah the sonne of Esau sometime of Eliphaz 3. Therefore we thinke rather that there were two of this name one brother to Eliphaz by Aholibamah the other Eliphaz
then a briefe catalogue of Esaus of-spring comming betweene the story returneth to Iacob and his generations Iun. Among the which Moses insisteth upon Ioseph as the most worthy QUEST II. Ioseph sold into Egypt while Isaack was alive Vers. 2. WHen Ioseph was 17. yeare old c. 1. Whereas the death of Isaack is mentioned before c. 35. when hee was 180. yeare old and Iacob 120. who was but 60. yeare younger then Isaack this storie of Iosephs selling into Egypt when he was but 17. yeare old must needes goe before Isaacks death 12. or 13. yeare for if Iacob when Ioseph was 39. that is 30. yeare old when he stood before Pharao and nine yeare more that is counting 7. yeares of plentie and two of famine if Iacob were then 130. Gen. 47.9 then at Iosephs seventeene Iacob exceeded not 108. yeares But hee was 120. when Isaack died and then was Ioseph 31. yeare old or there about 2. Now where it is added beeing yet a childe 1. Neither need we with Ramban to transpose the word and ioyne it with his yeares and reade thus when Ioseph was a child of 17. yeares for the order of the text will not beare it to be so transposed 2. Neither is that the best reading to say and the child was with the sonnes of Bilha c. aâ— B.G. doe reade but with a parenthesis thus being yet a child 3. which is added not to signifie his age expressed before nor yet that he was as a servant and minister to his father and brethren as the word â—â—guar somtime signifieth as Iosua is called puer Mosis Moses boy Iun. but to declare the simplicitie of his mind that he did not of malice accuse his brethren Mercer and the puritie of his affection that at those yeares could not abide sinne Rupert and crueltie of his brethren that dealt so hardly with him being a child Chrysost. And beside his age is mentioned to shew how long a time Ioseph continued in miserable captivitie full 14. yeares from 17. till he was 30. for so old he was when he stood before Pharao Perâ—â— QUEST III. Why Ioseph keepeth with the sons of the handmaides Vers. 2. WIth the sonnes of Zilphah and of Bilhah Ioseph keepeth sheepe with the sonnes of Iacobs concubines rather than the other 1. Not because as Rasi thinketh the sonnes of Leah despised the sonnes of the handmaides and therefore Ioseph ioyneth himselfe unto them not scorning them for then these sonnes of the handmaides would haue beene the readiest to have delivered Ioseph whereas Ruben and Iudah the sonnes of Leah were his best friends 2. Therefore Iacob committeth Ioseph to their custodie because the other brethren of Leah could not well brooke the sonnes of Rachel whom Iacob loved better then their mother Ramban and beside Rachel beeing dead Ioseph was as Bilhas sonne and her children were as Rachels and so brethren to Ioseph as both by father and mothers side Muscul. he kept companie also with Zilphas sonnes because it seemeth the sonnes of the handmaides sorted together QUEST IIII. What sin it was whereof Ioseph accused his brethren to his father ANd Ioseph brought to their father their evil saying 1. The other brethren accused not Ioseph to theiâ— father as the Septuagint in some translations reade but Ioseph accused them whereupon they hated him 2. Neither did Ioseph only complaine of the handmaids sonnes as Cajetan though it may be thought that their servile nature was most prone to euil but of the rest also for they all hated him Iun. 3. That which he complained of was not 1. Either any wrong done to himselfe as Vatablus 2. Not of any particular sinne as the Latin translator readeth as either of the sinne of Sodomitrie as Rupertus 3. Or of the incest of Ruben as gloss interlinear for Ruben afterward was Iosephs best friend 4. Or of that horrible sinne of bestiall copulation as Tostat. Thom. it is not like that Iacobs sonnes though licentious enough were so filthilie geven 5. Or that they did eate raw flesh contrarie to the precept of Noah as the Hebrewes 6. But I rather thinke that he brought to Iacob their evil fame or report as the word signifieth that is complained generally of their evil life for the which they were infamous as either their contention among themselves or defiling themselves with the daughters of the heathen or such like Mercer Perer. QUEST V. Whether Ioseph did well in accusing his brethren to their father NOw lest Ioseph might be thought to have dealt uncharitablie with his brethren in accusing them to his father for this is one of the titles giuen unto Sathan who is called an accuser of the brethren Apocal. 12. 1. It is to be considered that Ioseph might first privately admonish them before he told his father although it be not in the scripture directly expressed Tostat. 2. Or it may seeme that praemonitiâ— non fuit necessaria cum crimen esset publicum admonition was not necessarie where the crime waâ— publike Thom. 3. Or Ioseph did perceive that his admonition would not prevaile but that they would have hated him the more as the wise man saith Reproove a scorâ—er and hee will hate thee Prov. 9. and in this case one may forbeare private admonition as Augustine well noteth Si vel opportuniâ—s â—â—mpus querit vel metuit â—e deteriores efficiantur if either hee watch a fitter time or bee afraid they should wax worse in such cases to refraine and not for feare of displeasure or any temporall losse it is consilium charitatis a charitable consideration 4. It may be observed that Ioseph did not publish or divulgate abroad to every one his brethrens sinnes but only informed his father for otherwise as Augustine Si coram omnibus â—is arguere non eris correptâ—r sed proditâ—r c. If thou wilt reproove before all what thâ—â— knowest by thy brother thou shalt not bee a reproover but a betrayer sâ—r 16. de verb. domin 5. Ioseph did not accuse his brethren of a maliâ—ious minde being yet in a manner but a childe but of a desire to haue them amended for as Augustine saith Debemuâ— amando corripere non nocendi â—viditute sâ—d studio câ—rrigâ—ndi Wee must reproove in lovâ— not in a desire to hurt but a studie to correct QUEST VI. Whether Iacob loved Ioseph chiefly because he was borne in his old age Vers. 3. ISrael loved Ioseph because he was the sonne of his old age 1. We need not with Rupertus to understand this mystically by Israels old age his perfection of vertue and that therefore he loved Ioseph best because he did imitate his fathers vertue 2. Nor yet with Onkelâ—s and Paul Burgens doe we referre it to Ioseph that he was the childe of old age that is a wise sober and grave childe for this is coact and strained 3. But indeed Iacob loved him because he had him in his old age being then 91. yeare old when Ioseph was borne
disparagement to him All precedent slips and errours in them were cleansed and purified in his holy and unspotted conception 13. This narration of Iudahs incest doth serve to abate the pride and insolencie of the Jewes who boast so much of their petigree and they are not ashamed to tell our Saviour to his face that they were not borne of fornication Ioh. 8.41 Perer. 4. This story hath some coherence and similitude with that which followeth in the next chapter though the event is not like for here Thamar soliciteth Iudah there Potiphars wife Ioseph but Iudah sheweth his incontinencie Ioseph his chastity Mercer QUEST II. At what time these things were done here reported of Iudah BUt at what time this historie was done here recorded some question there is 1. Neither is this narration wholly set downe by way of recapitulation as Augustine thinketh quaest 128. in Gen. as though it went before Iosephs selling into Egypt for Iudah was not above foure or five yeares elder than Ioseph for Iudah was the fourth sonne of Leah and hee and Ioseph were borne within the compasse of seven yeares Gen. 31.31 Now Ioseph being seventeene yeare old when he was sold into Egypt Iudah then not exceeding 22. yeares could not have sonnes marriageable as Er and Onan were 2. Neither is Pererius opinion to be received that all this fell out after Ioseph was sold for from that time till Iacobs going downe to Egypt when Ioseph was 39. yeare old are but 22. yeares in which time Iudah could not bee a grand-father as he was for his sonne Phares had two sonnes Ezron and Hamul that went downe with Iacob into Egypt And to say that either of these two sonnes were borne in Egypt is to contradict the Scripture that saith they went downe into Egypt with Iacob Gen. 46.26 or to say that Iacobs going downe must be taken for all the time of his life and abode in Egypt which was seventeene yeares is to speake improperly and to pervert the course of the story 3. Wherefore the best solution is that part of this chapter was fulfilled before Iosephs captivity part followed after and Iudah must be supposed to have taken a wife at twelve or thirteene Mercer Iunius thinketh at seventeene yeares I would rather take fourteene or fifteene yeares betweene both and Er must be about ten yeares of age when Ioseph was sold Iun. who also tooke a wife at the like age of twelve or thirteene yeares Mercer which will fall out about the twenty five or twenty six yeare of Iudahs age then Er and Onan might die in one yeare Selah might be expected some three yeares Perer. then the yeare following might Thamar have her two twins about the thirty yeare of Iudah Pharez keeping the same time of marriage might have his two sonnes but very young when Iacob went downe to Egypt in the 44. yeare or thereabout of Iudahs age Iunius thinketh that Iudah begat Pharez at the age of thirty foure and was fifty yeares old when he went downe into Egypt but that cannot be for Iudah was not above five years elder than Ioseph who was then but 39. yeares old for Iudah was Leahs fourth son who together with Ioseph were borne in the second seven yeare of Iacobs service with Laban 4. And lest it might seeme strange that Iudah and his sonnes were married and had children so young this is not affirmed without the like president in Scripture for wee finde that Ahaz father to Hezekiah was but eleven yeares old when hee was borne for Ahaz was but thirty six yeares old when hee died 2 King 16.2 and Hezekiah immediately succeeding in the kingdome was 25. yeare old 2 King 18.2 It cannot be said that there was an interrognum betweene them that the kingdome lay void a certaine space for in the twelfth yeare of Ahaz over Judah began Hoshea to reigne in Samaria nine years 2 King 17.1 and Ahaz reigned sixteene years 2 King 16.2 Now in the third yeare of Hoshea began Hezekiah to reigne 2 King 18.1 If then in those dayes when mans age was much shortned his nature decayed and strength abated they had issue so soone it is not improbable but that such untimely mariages might be in use in Iudahs time when their life was longer and their strength greater 5. But where it is said About that time Iudah went downe it must not be referred exactly to that particular season which went immediately before but indefinitely understood of the whole course of that history of Iacobs children after their returne out of Mesopotamia while Iacob dwelt in Sechem where he remained eight yeares which I rather thinke with Mercer than that this was done after Iacob was come to Isaack Aben Ezra sheweth the like Deut. 10.7 where it is said that at the same time when the children of Israel departed from Gudgodah The Lord separated the tribe of Levi whereas Levi was separated the second yeare after they came out of Egypt but they departed from Gudgodah in the 40. yeare wherefore these words the same time must be referred to the whole time of their peâ—egrination in the wildernesse not to that particular time of departing from Gudgodah And so likewise in this place ex Mercer Or further these words about that time may be understood by a synecdoche the part being taken for the whole because some of these things here recorded though not all might fall out in that instant or not long after as the strange death of Er and Onan and the incest of Iudah which might happen about the 24. yeare of Ioseph ex Mercer QUEST III. Why Iudah went downe and whither Vers. 1. IVdah went downe c. 1. That is he descended into some lower Countrey it may bee out of Sechem not as some Hebrewes that he was fallen from his greatnesse because he gave counsell to have Ioseph sold and was the cause of his fathers long griefe Mercer 2. What was the cause of his going from his brethren is not expressed whether for detestation of the horrible murther committed by Simeon and Levi upon the Sichemites or for the abundance of cattell which he had But it is like that he often came and went to his brethren as appeareth by the story of Iosephs selling into Egypt whereunto Iudah advised he also went downe with his brethren into Egypt for corne 3. This Adullam was a towne in the tribe of Iudah whither afterward David did flie 1 Sam. 22.1 Hierom saith that in his time there was a village of that name some ten miles from Eleutherepolis Muscul. QUEST IV. Of Iudahs oversight in marrying a woman of the Canaanites Vers. 2. IVdah saw the daughter of a man called Suah 1. This was not the name of Iudahs wife as the Septuagint reade vers 12. but of his wives father 2. Neither was this Suah a merchant as the Chalde paraphrast readeth and the Hebrewes follow the same to cover the infirmities of their fathers although the word Covagnan
Priest as the Hebrewes imagine for he died ten yeares before Iacob was borne who was now above 100. yeare old and therefore Melchisedeck could not have a daughter so young to beare children neither was this punishment arbitrary in Iudah and inflicted without law according to his pleasure Burgens for Iudah had no such authority there nor yet as Lyranus and Tostatus was she worthy of the fire because she had committed not simple fornication but adultery because she was by law obliged to the third brother and so in a manner espoused for it was not adultery for the widow of the brother to marrie with some other than the surviving brother else Naomi would never have advised her daughters in law to get them other husbands in their owne Countrey Ruth 1.9 But I rather thinke that Thamars adultery was in this that she had played the whore whereas Iudah had betrothed and espoused her to Selah and that Iudah who never was minded to give Selah to Thamar fearing lest he might die also as is evident vers 11. was very forward to take this occasion to be rid of Thamar that Selah might not marrie her 3. But herein appeareth Iudahs too much rigour and injustice that before the matter was examined gave sentence and was partiall the truth being knowne in his owne cause and further it was a savage part to put to death a woman great with childe which is contrary both to divine and humane lawes for it is written Deut. 24.16 The fathers shall not bee put to death for the children nor the children for the fathers but if Thamar had now died the infant had died with her The Romans had a law that the execution of a woman with childe should be deferred till she had brought forth the same also was practised among the Athenians Aeltan lib. 5. And therefore Claudius the Emperour is noted for his cruelty that spared not to put to death women with childe Perer. ex Dion lib. 57. QUEST XI Wherefore the Midwife useth a red threed and what colour it was of Vers. 28. THe midwife bound a red threed c. 1. It is so rather to be read than with Oleaster a twine or double threed the word sani here used commeth indeed of sanah that signifieth to double which is rather to be referred to the double die and colour than the double matter Iun. Tostatus also is much deceived here that taketh it not for a red but a blacke colour twice died ex Perer. 3. The Midwife tied this red threed as a marke of the first-borne because he first put forth his hand and the purple colour very well agreeth to the birth-right or eldership Muscul. QUEST XII Whence Pharez was so called and whereof he is a type Vers. 29. HOw hast thou broken thy breach upon thee 1. Hierome is deceived that of this word pharatz that signifieth to breake or divide thinketh the Pharises to have taken denomination whereas they had their name rather of Pharas which signifieth to disperse or separate because they were separate from other in profession of life and their apparell Mercer 2. This story hath bin diversly allegorized by the fathers some by Pharez understand the beleeving Gentiles by Zarah the Israelites and by the red threed their bloudy circumcision sacrifices sic Iren. Cyril Some contrariwise will have Phares to signifie the Jewes Zarah the beleeving Gentiles Chrysost. 3. But this Phares is more fitly a type and figure of Christ who hath broken downe the partition wall and hath broken the power of hell and death Mercer And by this strange and extraordinary birth the Lord would have Iudah and Thamar admonished of the sin which they had committed and to be humbled thereby though he in his mercie had forgiven it Calvin 4. Places of Doctrine 1. Doct. The difference betweene the apparelling of widowes and wives Vers. 14. SHe put her widowes garment off c. It seemeth that it was the use in those dayes for widowes to be knowne from wives by their mourning and grave apparell in which case more is permitted to women that are married whom the Apostle alloweth to adorne themselves with comely and sober apparell without pride or excesse 1 Timoth. 2.9 to please and content their husbands but widowes having no husbands to whose liking they should apparell themselves ought not to decke themselves to please other mens eyes Luther 2. Doct. Friendship ought alwayes to be joyned with pietie Vers. 20. IVdah sent a kid by the hand of his friend This Hâ—rah Iudahs friend did performe an evill office in being as it were a broker for Iudah who should neither have requested any dishonest or uncomely thing of his friend nor the other yeelded unto it love truth and piety ought not to be separated as Saint Iohn saith Whom I love in the truth Epist. 3.1 Muscul. 3. Doct. Adultery in former times punished by death Vers. 24. LEt her bee burnt We see that even among the Canaanites adultery was judged worthy of death for Iudah inventeth no new kinde of punishment but speaketh according to the law and custome of that Countrey So the Lord himselfe said to Abimelech that had taken Sarai unto him Behold thou art but a dead man for this c. Gen. 20.3 Now although this law as peculiar to that Countrey bindeth not now neither in respect of the kinde of death for by Moses law onely the Priests daughter if she played the whore was burned Levit. 21.9 the rest were stoned nor yet in the inequality of the law for the women offending were burned the men escaped as appeareth in Iudah Calvin whereas both adulterers and adulteresses are alike guilty and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives and the distinction of families in which respect it may be thought somewhat of the former rigour and severity may be abated yet this example condemneth the security and connivence of magistrates in these dayes in the punishing of this sinne when as faults of lesse nature are more severely censured than adultery And whereas the president of our Saviour is urged by some for the mitigation of the punishment of adultery because he would not condemne the woman taken in adulterie it doth not serve their turne for this mercie Christ shewed not to cleare or exempt the adulteresse leaving her to the magistrate but partly to shew that he came not to be a judge in such causes as neither in other like businesses as dividing of the inheritance Luk. 12.14 partly by this example he would teach what is to be required in the person of an accuser not to bee guilty of that crime whereof he accuseth others 5. Places of Confutation 1. Confut. That it is not lawfull upon any occasion to marrie the brothers wife Vers. 8. GOe into thy brothers wife Because in this place as also Deut. 25.5 it is permitted to naturall brethren to marry the wives of their brother deceased Bellarmine
2. And the word of God was an helpe to Ioseph C. and the Lord was with Ioseph cat v. 4. And he pleased him S. served or ministred to him cat sheretâ—â— to minister v. 6. Heleft all he had in Iosephs hand cat only the Latine wanteth this clause he knew nothing else H. he knew nothing with himselfe that is which hee had S. P. he tooke account of nothing with him G. hee knew nothing with him C. T. so also the Heb. v. 7. After many daies H. after these words S.P. C. after this B. after these things G.T. heb dabar a word a thing Sleepe with mee H. S. lie with me v. 9. There is nothing in the house which is not in my power H. there is not in this house S. there is none in the house greater than I. G. B. hee himselfe is not greater in the house than I. C.T. heb v. 10. He refused to commit adulterie H. he would not sleepe with her that he might lie with her S. he consented not to lie with her or be in her companie caeter v. 11. Ioseph entered the house to examine his accounts C. to doe some businesse caet v. 13. When she saw c. that she was despised H. that he was fled out caet v. 16. For a proofe of the matter the cloake laid up she shewed to her husband returning home H. she laid up the garment with her till her husband came home caeter v. 17. And said let mee sleepe with thee S. the rest have not this clause v. 19. Giving too much credit to the words of his wife H. when he heard the words of his wife which she told him saying after this manner did thy servant to me caet v. 20. Hee cast him into prison S. into the place of munition or strong place S. into the prison house G.B.P. into the round tower T. sahar a round tower v. 22. Whatsoever was there done was under him H. whatsoever they did there that did hee caet 3. The Explanation of doubtfull questions QUEST I. The meaning of their words saving of the bread which he did eat Vers. 6. HE tooke account of nothing saving only of the bread c. 1. This is neither to bee understood of Ioseph that hee had no other reward for all his service at his Masters hand but the bread which he did eat for it is not like that his Master would deale so hardly with him having committed all to his charge 2. Neither by this phrase is expressed Iosephs parsimonie and sparing diet that hee would not eat of Potiphars delicates yet was faire and well-favoured as the like wee read of Daniel Dan. 1. For this clause is to be referred to Potiphar not to Ioseph saving only of the bread which hee did eat 3. And yet wee refuse the conceit of R. Salomon who by bread here understandeth Potiphars wife for that is a forced and improper sense 4. Neither with Aben Ezra doe wee so expound it as though Ioseph was excluded from medling with his masters meat and drink because it was an abomination to the Egyptians to eat with the Hebrewes for it is said before vers 4. that Ioseph found favour in his Masters sight and served him that is waited and attended upon his person 5. Wherefore the meaning is no more but this that Potiphar freely committed the whole charge to Ioseph taking no account of him but was secure and cared for nothing hee did only eat and drinke and take such things as were provided for him without any more care Mercer Iun. QUEST II. How long Ioseph served in Potiphars house Vers. 7. AFter these things c. 1. The Latine translation readeth after many yeares which although it be true yet it is not agreeable to the words of the text 2. Ioseph spent many yeares in Potiphars house for first he was as a common servant in his Masters house vers 2. Then his master having a great liking of him made him one of his owne ministers or servants to attend his owne person vers 4. Lastly hee made him ruler of his house Iunius 3. It should seeme then that Ioseph served 10. or 11. yeares in Potiphars house before hee was cast into prison from the 17. yeare of his age till hee was 27. he might be three yeare in prison for two yeares after that the chiefe Butler was set at libertie Pharaoh dreamed Gen. 4.2 And Ioseph for expounding his dreame was advanced being then 30. yeare old Gen. 41.46 Mercer Perer. QUEST III. What stayed Ioseph from committing this great sinne Vers. 9. HOw can I doe this great wickednesse and sinne against God 1. Like as the wicked accustomed to doe evill cannot doe that which is good as is said of Iosephs brethren that they could not speake peaceably unto him Genes 37.4 So the righteous established by the grace of God cannot doe evill not in respect of their free-will which by nature is prone enough to evill but because Gods grace stayeth them so that they cannot doe it because they know they ought not Perer. 2. Three things stay Ioseph from committing this sinne the feare of God the love of his Master and his liberalitie toward him and the dutie of the wife toward her husband Mercer 3. Three things in respect of God ought to keepe us from sinning 1. The reverence of his Majestie which seeth and beholdeth all things 2. The consideration of his mercie and benefits received 3. The feare of his judgements Perer. QUEST IIII. Of Iosephs invincible chastitie Vers. 12. HE left his garment in her hand and fled c. 1. Forraine histories make honorable mention of divers famous for their chastitie as Aeltanus of Amabaeus the harper that having a most beautifull wife yet abstained from her and of Diogenes the Tragicall-writer that did the like Valerius Maximus writeth of one Spurima a faire young man who of purpose disfigured and mangled his face because he would not be desired of women and of Hippon a woman of Greece that cast her selfe into the sea to save her chastitie But chaste and constant Ioseph farre exceedeth them all 2. For being in his youthfull yeeres when lust most rageth of the age of 27. and often sollicited and of no meane woman but of the ladie of the house he could neither be intised by her promises nor overcome by her threats as it is like shee did threaten to accuse him falsely to her husband and so seeke his death neither the opportunitie or secrecie of the place could move him for Potiphar and all his servants were absent in solemnizing some festivall day and his wife staied at home fayning her selfe sicke as Iosephus conjectureth neither the impudencie of the woman that laied violent hands upon him and strugled a good while with him till the servants were returned could conquer his chastitie 3. Hee was not therefore so faire without as he was faire and comely within pulchriâ—r in luce
him 7. Iosephus is here deceived that Iosephs brethren refused to returne into Egypt with him but that hee gently intreated them for all this was done after that they were returned QUEST XI In what sense Ioseph saith am I God Vers. 19. AM I in Gods stead c. 1. Some doe read Am not I under God and make this sense if God be ready to forgive much more I. 2. Some I doe feare God or I am Gods S.C. therefore I will not seeke to revenge 3. But the best reading is Am I in Gods stead with an interrogation not without as Cajetane readeth I am in Gods stead that is I follow Gods will and sentence I looke not to your evill intent the word thacath signifieth both pro for and sometime it is a note of subjection but here it is taken in the first sense 4. The meaning then of these words Am I God is not 1. either that they should aske God forgivenesse and not him 2. or that he committed his revenge to God for hee thought of no revenge 3. or that he would not have them to worship him as God for he had divers times before received that reverence at their hands 4. neither doth he by this meanes excuse their fault because he referreth all to Gods will 5. But the meaning is that seeing God had turned their evill counsell against him to his good and theirs and of many beside he would not for his part be the man that should turne it to revenge Calvin Mercer and so the Latine Interpreter doth hit the sense though not the words can I resist Gods will Iacob after the same manner said to Rachel that said give me children am I God Gen. 30.2 that is it is not in my power to give thee children so here Ioseph saith am I God it is not in my power to hurt you whom the Lord intendeth by this meanes to blesse Iun. QUEST XII The computation of Iosephs age Vers. 22. IOseph lived an hundred and ten yeeres 1. Thus God recompenced Iosephs short affliction which endured 13. yeeres from the 17. yeere not from the 16. as Pererius saith following the corrupt Latine text of his age to the 30. when he stood before Pharaoh with a long time of prosperity for the space of 80. yeeres that is from the 30. yeere to the 110. yeares for so long he lived 2. Yet attained not Ioseph to the yeeres of his father which were 147. and some of his brethren overlived him as Levi who lived 137. yeares Exod. 6.16 nhether Ioseph dyed first of all his brethren as Pererius thinketh it is uncertaine the great affliction and hard imprisonment in his youth the cares and troubles of the government and administration of the kingdome might be some reason of the shortning of his dayes Perer. 3. This then was the age of Ioseph hee was 17. yeares old when he was sold into Egypt Gen. 37.2 at 30. yeares he stood before Pharaoh Gen. 41.46 he was 49. yeares old when Iacob came into Egypt for the seven yeares of plenty were then past and two of famine Gen. 45.6 at Iacobs death who lived 17. yeares in Egypt Gen. 47.28 he was 56. yeares old and 54. yeares he lived after which make 110. in all 4. By this age of Ioseph it may appeare how long hee dyed before Moses was borne namely 64. yeares and 144. yeares before the departure of Israel out of Egypt as may be thus gathered from the promise made to Abraham to the going out of Israel are 430. yeares Exod. 12.40 Galat. 3.17 of this time 215. yeares were run when Iacob came downe to Egypt for Abraham was 75. yeares old when the promise was first made Gen. 12.4 Isaack was borne when Abraham was 100. yeares old Gen. 17.17 Isaack at 60. had Esau and Iacob borne Gen. 25.26 Iacob at 130. came downe to Egypt Gen. 48.9 these yeares put together 25. of Abrahams age 60. of Isaacks 130. of Iacobs make 215. exactly there remaineth then the other halfe of 215. of the which time Ioseph lived 71. yeares for he was 49. when Iacob came downe to Egypt and lived 110. yeares there remaineth then 144. yeares take from this 80. yeares for so old was Moses when Israel went out of Egypt and the remnant is 64. from Iosephs death to Moses birth 5. Here appeareth Tostatus errour that would have 66. yeares from the death of Ioseph till Moses and 146. from thence to Israels departure wherein he faileth in 2. yeares But Iustinus the historiographer is in a greater error who would have Moses to be Iosephs son lib. 36. and in the same place he hath other untruths as that Ioseph was his fathers youngest sonne that his brethren sold him for the excellency of his wit whereas they did it of malice that he got his skill of interpreting dreames by art magicke whereas the Magitians and wise-men of Egypt could not do it but he by the spirit of God was enabled thereunto ex Perer. QUEST XIII How many generations Ioseph saw of Ephraim Vers. 23. IOseph saw Ephraims children to the third generation 1. Thus most doe read that Ioseph onely saw Ephraims childrens childrens children in the third descent from Ephraims proâ—epotes his grand-nephewes which were abâ—epotes to Ioseph nephewes in the fourth degree but of Manasseh he saw onely his childrens children so that Manasseh was only a grand-father Ephraim a great grand-father while Ioseph lived so that Ephraim was forwarder in his posterity than Manasseh by one descent 2. But I rather thinke that Ioseph saw Ephraims children in the fourth generation from Ephraim in the fift from himselfe 1. Because they are called in the originall the sonnes of the third namely from Ephraim the sons of the third are in the fourth generation and so Iunius translateth well abnepotes that is nephewes in the fourth descent 2. Because we finde that Ephraim though younger than Manasseh exceeded him by two descents for Iosuah was the seventh from Ephraim who was the sonne of Nun the son of Elishama of Ammihud of Hadan of Shutelah of Ephraim 1 Chron. 7.26 27. But Zelophehad who lived with Iosua and dyed in the wildernesse of Hepher of Gilead of Machir of Manasseh was but the fift from Manasseh Numb 29.1 Therefore when Ioseph saw the sonnes of Machir of Manasseh in the second degree from Manasseh he might see Elishama in the fourth descent from Ephraim and thus Iacobs prophecie more fully tooke effect even in Iacobs time that Ephraim should be greater in number than Manasseh QUEST XIV The meaning of this phrase to be brought up upon the knee Vers. 23. WEre brought up on Iosephs knees The Scripture useth three phrases of this kinde 1. As to come from betweene the feet which is taken for education and bringing up Genâ—s 49.10 though sometime it be specially applied to the birth of women Deuter. 28.57 2. They are said to beare upon his knees that is to receive the children newly borne and to
Such things as went before as The occasion which was their grievous oppression in Egypt chap. 1. The preparation of the instruments of their deliverance of Moses chap. 2 3 4. and Aaron chap. 4. with their message to Pharaoh chap. 5 6. The meanes procuring their deliverance those ten severall plagues which were sent upon Egypt described from chap. 7. to chap. 12. 2. Their deliverance it selfe consisting of their Departure out of Egypt with the manner thereof and institution of the Passeover chap. 12. and their going forward in their journey c. 13. Their passing thorow the red sea with the destruction of the Egyptians chap. 14. Their thanksgiving chap. 15. â— In the constitution of the Church is set forth 1. The provision of things necessarie for them as 1. Their foode chap. 16. and water for their thirst chap. 17. 2. Defence from their enemies as the Amalekites chap. 17. 3. A politike order set for government c. 18. 2. The prescription and promulgation of lawes Morall chap. 20. with the preparation thereunto chap. 19. Judiciall belonging to the policie of the Common-wealth chap. 21. to 24. Ceremoniall touching The sacred things of the Tabernacle chap. 25.27.30 The Tabernacle it selfe c. 26.27 The Ministers of the holy things the Priests and Levites Their institution with their holie garments chap. 28. Consecration ch 29. The workmen and instruments chap. 30. 3. The execution and practice of their people partly in Their disobedience to the Morall law in their apostasie and idolatrie chap. 32. with their reconciliation chap. 33.34 Their obedience concerning the ceremonials Of the people in bringing stuffe to make the Tabernacle and other holy things chap. 35.36 Of the workmen in making all things according to the patterne chap. 36. to 39. Moses in approving the worke chap. 39. and disposing it chap. 40. 3. Certaine generall questions out of the whole booke explaned QUEST I. Concerning the inscription of the booke THis booke is called in Hebrew of the first words velle shemoth that is and these are the names of the Greekes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus of the miraculous going of the Israelites out of Egypt Simler The inscription of the bookes of Scripture is of three sorts for it is taken either from the persons that wrote them as the bookes of Esay Ierem. c. or whereof they be written either in generall as the bookes of Ioshuah and of the Judges or in part as the bookes of Samuel or else from the things entreated of as the booke of Leviticus Numbers c. or of the first words of the booke as Genesis is called of the Hebrewes beresheth in the beginning Leviticus veâ—â—kra and he called c. which are the first words of the text and so also is this booke named as is said before Iun. and the reason of it may be this because where the writer of any booke of Scripture left it without name they of elder time for reverence and religion sake did forbeare to give it any title Simler QVEST. II. Of the computation of yeeres comprehended in the storie of Exodus COncerning the continuance of time and number of yeeres which are comprehended in this booke they are found to be 142. as may bee thus gathered From the death of Ioseph to the birth of Moses are yeeres 60. from the birth of Moses unto the departure of Israel out of Egypt are yeeres 80. chap. 7.7 from the departure of Israel thence unto the Tabernacle erected was one yeere chap. 40.17 Iun. These two latter numbers are certainly gathered out of the Scripture only the first may be doubted of which is thus also warranted all the time of the peregrination of Abraham and his seed in Egypt and Canaan maketh 430. yeeres Exod. 22.40 this time beginneth when Abraham was called out of his countrie and 30. yeeres was run at the birth of Isaack who at 60. begat Iacob Gen. 25.26 who at an 130. went downe into Egypt unto Ioseph Gen. 47.9 who being then 39. yeeres old and dying at an 110. Gen. 50.26 lived after that yeeres 71. then put hereunto 80. yeeres of Moses age all maketh joyning the summes of 30.60.130.71.80 together yeeres 371 there remaineth then the summe of 59. yeeres or 60. to make up the whole summe of 430. yeeres QUEST III. Whether Moses were the writer of this booke NOw that Moses was the pen-man and writer of this booke the spirit of God being the author and inspirer thereof it is diversly evident 1. for Moses testifieth of himselfe that he wrote all the words of the Lord Exod. 24.4 which are contained in this booke 2. The Scripture so divideth the bookes of the old Testament that they were written either by Moses or some other of the Prophets Luk. 16.31 3. Our Saviour alleaging a certaine place out of this booke doth call it the booke of Moses Mark 12. 26. Have you not read in the booke of Moses so also Luk. 20.37 And that the dead shall rise againe even Moses shewed it beside the bush when he said c. QUEST IV. Whether Moses Iudiciall lawes do now necessarily bind the Civill Magistrate BUt whereas in this booke divers both morall ceremoniall and Judiciall lawes are prescribed whereof the two first there is no question but that the one doth bind us still and the other is abrogated only concerning the Judicials of Moses it is controverted whether Christian Magistrates are bound to observe them which Judicials being of three sorts either such which are annexed to the Morall law as the punishment of adulterie and murther and disobedience to parents with death and such like or such as were appendant to the Ceremoniall law as the punishment of those that touched any dead thing or that came neere a woman in her monethly course and such like or such as belonged to the peculiar policie and state of that Common-wealth as concerning the yeere of Jubile the raising up of seed to the brother departed in marying his wife and such like of the two latter there is no doubt made but that the one is abrogated together with the ceremonies whereon they attended the other as proper to that government are now determined only the third kinde of Judicials remaineth about the which great question is made how farre Christian governours are obliged to the same For the discussing of which question 1. I neither am of their opinion which thinke that the Judiciall law is left to the libertie of the Christian Magistrate to adde to it and take from it and to alter it as shall â—e thought fit for the time and manner of the countrey for this were 1. to be wiser than God to leave altogether those directions and rules of justice which he hath set downe and the Apostle saith the foolishnesse of God is wiser than men 1. Cor. 1.25 that which seemeth to be meanest of the Divine orders is farre beyond the wisest humane inventions 2. And there is but one Law-giver that
can save and destroy Iam 4.12 Onely God that gave unto man his life hath power to take it away and therefore otherwise than God hath given direction either by particular precept or generall rule the life of man is not to bee taken away 3. And seeing Magistrates are but Gods Ministers Rom. 13.4 they must execute justice according to his will for it is required of a disposer that he bee found faithfull 1. Cor. 4.2 but Gods will otherwise appeareth not than in his word 4. And seeing whatsoever is not of faith that is firme perswasion is sinne Rom. 14.23 and faith must be grounded upon the word as being wrought by the word Rom 10.17 how can the Magistrate approve his acts of justice as in the sight of God unlesse hee can warrant the same by the word 2. Neither yet can I consent with those which thinke that the punishment inflicted by Moses for the breach of the morall law together with the morall law is imposed upon Christian Magistrates as it is not lawfull to punish adulterie otherwise than by death nor simple theft by death but by restitution Piscator praefation in Exod. for if this were so then the Gospell should overthrow the policie and institution of divers Common-wealths which of a long time have continued but God is the author of peace not of confusion 1. Cor. 14.33 2. Mardoche and Daniel having place of government under the Persian Kings did no doubt minister justice according to the lawes of that countrey 3. Our Saviour Christ commanding to give tribute to Caesar and injoyning obedience to the higher powers which did beare the sword and that for conscience sake Rom. 13. seeme to give approbation to the lawes of nations maintaining right and tending to equity 4. Our Saviour himselfe observed not the judicials belonging to the morall law for whereas he that gathered stickes upon the Sabbath was stoned to death by Moses yet out Saviour excuseth and defendeth his Apostles who did as much as the other in rubbing the eares of corne for their necessity Matth. 12. yea hee giveth a rule that for fornication onely and adulterie it was lawfull for a man to put away his wife Matth. 19. which exception needed not if either in fact then or in right afterward adulterers and adulteresses were to bee punished by death If it be answered that Christ tooke not upon him the office of the Civill Magistrate to impose corporall punishment yet would not our Saviour have defended his Apostles nor yet by silence have left them unreproved for neglect of the law 3. Wherefore the best resolution is that the morall judicials of Moses do partly bind and partly are left free they do not hold affirmatively that we are tied to the same severity of punishment now which was inflicted then but negatively they doe hold that now the punishment of death should not be adjudged where sentence of death is not given by Moses Christian Magistrates ruling now under Christ the Prince of peace Isai. 9. that is of clemencie mercie may abate of the severitie of Moses law mitigate the punishment of death but they cannot adde unto it to make the burthen more heavie to shew more rigour than Moses becommeth not the Gospell to extend more favour is not unbeseeming of these two assertions my reasons are as followeth 1. That which Ambrose urgeth out of the mouth of Luke how our Saviour reproveth his Disciples because they would have had fire come downe upon the Samaritanes upon the which example hee thus inferreth Ostenditur nobis non semper in eos qui peecaverunt vindicandum quia nonnunquam amplius prodest clementia tibi ad patientiam lapso ad correctionem It is shewed us that alwayes vengeance is not to bee taken of those that offend because oftentimes clemencie is more profitable for patience in thee and amendement in the offender And this collection is ratified by the answer of our Saviour in that place The Sonne of man is not come to destroy mens lives but to sâ—ve them Luk. 9.55 2. Augustine urgeth the example of Christ who suffered the woman taken in adâ—â—tery to escape without punishment of death Ioh. 8. Whereupon hee inferreth that the adulter◠〈◊〉 not now to bee put to death but to live rather to be reconciled to her husband or to come 〈…〉 the usuall answer is that our Saviour doth not here abrogate the Law against adultery 〈◊〉 only to meddle with the Magistrates office Piscator Ans. Neither doe wee say that Christ abrogateth that law but leaveth it free and taketh away the necessitie of it And though Christ exercised not the Magistrates office in his owne person yet in this case it had not beene impertinent to have given direction to have her before the Magistrate as in another case he sendeth the leper to the Priest Matth. 8.4 if it had pleased him to impose still the severitie of the law yea our Saviour sheweth by his answer Let him that is amongst you without sinne cast the first stone at her Ioh. 8.7 that hee would not have them such strait executors of the rigour of Moses law upon others but rather to bee severe judges of themselves and with charitable affection to support the frailty of others to the which themselves were subject 3. Further the difference betweene the times of the Law and of the Gospell must be considered then they received the spirit of bondage to feare but now the spirit of adoption Rom. 8.15 then they which came neere the mount where the morall Law was given were stone or stricken thorow with darts whether man or beast Heb. 12.20 but it is not so now then the bloud of Abel cryed for vengeance but the bloud of Christ now calleth for mercie and so speaketh better things than that of Abel Heb. 12.24 Therefore to mitigate the severitie of Moses Law in some cases yet not leaving sinne unpunished nor by connivence cherishing the same it is more sutable to the profession of the Gospell of peace and mercie Wherefore I here say with Chrysostome Vbi paterfamilias largus est dispensator non debet esse tenax Where the master of the house is bountifull the steward must not be sparing Melius est propter misericordiam rationem reddere quà m propter crudelitatem It is better to be called to account for too much pitie than for cruelty 4. The continuall practice of the Church sheweth as much that the rigour of Moses judicials is mitigated S. Paul willeth the incestuous man only to be excommunicate 1. Cor. 5. it seemeth then there was no law in force to put such to death nor in Cyprians time who thus writeth Quidam episcopi in nostro provincia c. Some Bishops in our province have altogether shut up penance against adulterie Nor after that in the time of the Eliberin Councell which was held under the reigne of Constantine where it was decreed can 9. Moechatus post
untimely death or sicknesse it seemeth not unpossible that such a number by ordinarie meanes in the circuite of 215. yeeres might be multiplied for seventie persons in thirtie yeeres if they beget every one but one in a yeere will have 2100. Cut off the odde hundred and admit that the third part onely of the other number was apt for generation that is sixe hundred which make 300. couples or mariages those will beget in thirtie yeeres more which is the 60. yeere from their comming into Egypt nine thousand the third part hereof three thousand maketh fifteene hundred couples which having but every yeere one will beget the next thirtie yeeres which makes 90. in all 45000. hereof the third part 15000. will make 7400. couples leaving the odde hundred which will beget by the 12. yeere 222000. the third part whereof 74000. maketh 37000. couples and will beget by the 150. yeere 1110000 the third part hereof 370000. maketh 185000. mariages which will beget the next thirtie yeeres by the 180. yeere 5550000. whereof the third part 185000. which maketh beside the five odde thousand 920000. mariages which will beget by the 210. yeere 27600000. that is 27. thousand sixe hundred thousand Simler Though herein no miracle be admitted yet could it not be done without the exceeding blessing of God especially that notwithstanding their cruell bondage and sore labour yet they multiplied without number Perer. Somewhat about this time the children of Ephraim being increased went against the men of Gath to take away their cattell but presuming before the time they were slaine and Ephraim mourned for them 1 Chron. 7.21 Osiander QUEST VII Who this new King was that knew not Ioseph Vers. 8. THere arose a new King in Egypt 1. This new King was neither an Assyrian borne as Cajetano conjectureth upon these words of Isay chap. 52.4 My people went downe into Egypt to sojourne there and Asshur oppressed them without cause but the Prophet in this place toucheth both the oppressions of the Israelites in Egypt and under Asshur neither in the Egyptian Chronicles was there any Assyrian King either before Moses or for a thousand yeeres after till the reigne of Cambises the Persian 2. Neither could this King be Mephres in whose ninth yeere Ioseph should die and the bondage of Israel begin as Vincentius For seeing all the Patriarkes were dead before their affliction began of which number Levi elder than Ioseph by foure yeeres lived 137. yeeres Exod. 6. and so survived Ioseph who died at 110. yeeres 23. yeeres then could not Mephres be this King that began to reigne before Ioseph died 3. Neither was this King Ramesses as some thinke because one of the cities which the Israelites built was called by that name for Ramesses was King of Egypt in the time of the Trojane warre Plin. lib. 36. cap. 8. which was three hundred yeeres after the death of Moses if he reigned in Egypt in the time of Deborah as thinketh Eusebius he was 140. yeeres after Moses 4. But it is more probable that this King was Amemphis in whose 18. yeere Eusebius thinketh Moses was borne so also Hierome in Chronicis some call him Memnon the speaking stone whose image did use to speake at the Sunnes rise and so continued untill Christ Perer. Simler QUEST VIII Why this Pharaoh is called a new King HE is called a new King because he came of another family Ioseph or for that he brought in a new kind of government altering and changing the lawes as the Chalde Paraphrast and ruling after his owne pleasure Simler He knew not Ioseph either being borne after his time or having forgotten his benefits as Darius had Mardoches faithfulnesse Esther 6. Iunius Wherein his great ingratitude appeared for two great benefits Ioseph had procured one in generall in saving the whole land in the time of the famine the other to the Crowne in annexing to it the fift part of the revenewes of Egypt Perer. As also herein Iosephs modestie appeared that did not in his long time of honour which continued 80. yeeres raise up an honourable and wealthie state to his posteritie seeing his house was so soone obscured but as is most like he and his sonnes joyned themselves unto their brethren not hunting after the wealth of Egypt where they knew they were but strangers Simlerus QUEST IX The causes of the affliction of the Israelites Vers. 10. COme let us worke wisely with them c. 1. There were three causes why the Egyptians consulted to oppresse the Israelites first they envied their happinesse and prosperitie for God every way blessed them then they hated them for their religion in which regard the Hebrewes were an abomination to the Egyptians for they sacrificed those beasts which the Egyptians worshipped see Gen. 46.34 and Exod. 8.26 Thirdly they were afraid of them lest they should joyne with their enemies and rebell against them Perer. 2. And three things they feared lest they might take part with their enemies or rebell by their owne strength or make an escape out of the land Iun. They feared all these joyntly and every one in particular therefore it is better read disjunctively see before in the divers readings 3. They worke wisely or cunningly câ—â—ftily for so the word Chacham is taken both in the good bad part not as the Hebrewes imagine because they would not destroy them with the sword or fire lest God might be revenged of them in the same kind but devised by the water to destroy them whereby the Lord promised never to destroy the world againe but their craft is seene in attempting divers wayes to keepe them under that if they prevailed not by one meanes they might by another and in respect of themselves they worke wisely providing both for their owne securitie and for their profit in the service of the Israelites Simler Likewise they opprest them cunningly that they might not be accused of open and manifest tyrannie Osiander 4. Iosephus alleageth another cause of this affliction that about that time one of the Egyptian Priests foretold unto the King of one that should be borne who when hee once came to yeeres should worke much harme to the Egyptians and greatly exalt the people of Israel lib. 2. antiquit cap. 5. But this being his conjecture no such thing here insinuated by Moses may be more safely rejected than credited QUEST X. Of the hard affliction of the Israelites 12. THerefore they did set taskmasters over them c. 1. Divers wayes were the Israelites most grievously oppressed in Egypt 1. Philo writeth that they were caused to carrie burthens above their strength that they were forced to worke night and day that the same were constrained to be both workmen and servers they were employed in making brick digging and building insomuch that many of them died under their burthens and were not suffered to be buried and beside the most cruell men were set to be their taskmasters Phil. lib. 1. de vita Mosis 2.
Iosephus addeth further that the Israelites made ditches and trenches to convey the river and built the great Pyramides of bricke yea they carried the filth and dust out of the citie lib. 2. antiquit cap. 5. 3. Eusebius out of Eupolimus writeth that to make the Hebrewes more odious they were commanded to go otherwise apparelled than the Egyptians 4. But we need not seeke further than in the Scriptures as the businesse of their worke is set forth vers 14. they wrought in clay and bricke and in all manner of rurall workes Exod. 5. they were compelled to seeke straw themselves to make their bricke with and yet nothing was diminished of their daily taske if they failed their officers were beaten And therefore in respect of their hard servitude the Lord saith he brake the bands of their yoke Levit. 26.13 and tooke them out of the iron fornace Deut. 4.20 5. Thus the Egyptians three wayes kept them under they exacted of them tribute to empoverish their wealth Bor. they laid burthens upon them to weaken their bodies and by this meanes they thought to hinder their generation and increase Simler QUEST XI Of the cities Pithom and Rameses which the Israelites built for Pharaoh Vers. 11. ANd they built the cities of munition Pithom and Ruhumses 1. The word is Mischenoth which signifieth not Tabernacles as the Latine translation readeth being deceived as is like by the similitude of this word and succoth which signifieth Tabernacles most reade the cities of treasures as sochen is taken for a treasurer Isa. 22.15 the Hebrewes take them to bee granaries where the Egyptians laid up their store of corne which was the riches and treasure of Egypt so Vatablus readeth repositoria storehouses Lyranus thinketh they were called cities of treasures because they were so sure that they might serve for the keeping of treasure Oleaster deriveth the word of suchan to enclose or shut up as it is taken Psal. 139.3 Thou hast shut up all my wayes and so mischenoth should signifie places made to keepe or shut up any thing and in this sense they may be taken cities of defence inclosed with walles Pererius And so it is most likely that these were cities of munition as the Septuagint read and as the word is taken 1 King 9.19 sic Iun. 2. Pithom some thinke to bee the towne Butis or Buto at one of the mouths or dores of Nilus famous for the Oracle of Latona but it is rather the towne Patraion in the borders of Egypt toward Arabia Petraea whither reached the great ditch made from Nilus to the red Sea supposed to be the worke of the Israelites which Herodotus falsely ascribeth to Pharaoh Necho Iun. 3. The other citie Rahamses Tostatus thinketh to be the same with that in the land of Gosen mentioned Gen. 47.11 by anticipation not bearing then that name but so called when Moses wrote that booke Hierome thinketh that it is there the name of a Province here of the chiefe citie of the Province Perer. which is most like because the Israelites tooke their journey from Rameses but from one citie being so many they could not goe it seemeth by the Hebrew points to be a divers place from the other for that is called Rahmeses this Rahamses and so thinketh Iunius 4. The Septuagint beside these two cities make mention also in this place of On which is Heliopolis but this citie was not now built by the Israelites as Hierome well observeth seeing long before in the storie of Ioseph Pâ—tipherah is said to be the Prince of On and the Septuag Gen. 41. doe make it to be Heliopolis QUEST XII How many yeeres the affliction of the Israelites is supposed to have continued NOw concerning the continuance of the servitude of the Israelites 1. It was neither so long as Iosephus thinketh foure hundred yeeres for seeing the whole time of their being in Egypt could not be above foure hundred and thirtie yeeres Exod. 12.40 and Ioseph lived seventie yeeres after Iacobs comming into Egypt it would follow that this affliction began fourtie yeeres before Iosephs death and beside Iosephus is herein contrarie to himselfe who in the same booke lib. 2. antiquit maketh the whole time of the Israelites abode in Egypt but two hundred and fifteene yeeres 2. Neither yet was the time so long as Eusebius conjectureth 144. yeeres from the death of Ioseph for not onely Ioseph but the rest of that generation were dead before their oppression began of the which number was Levi who lived 23. yeeres after Ioseph for he was foure yeeres elder than he and lived 137. yeeres and Ioseph died at 110. yeeres 3. Neither is the conjecture of the Hebrewes certaine that the affliction tooke beginning at the death of Levi from whence to the going out of the Israelites were 122. yeeres or thereabout for not onely Levi but all of that generation were dead whereof some came very young into Egypt as Phares not then above a yeere old who is like to have survived Levi long ex Perer. 4. Nor yet did their servitude continue an hundred fifteene yeeres beginning after one hundred yeere of their being in Egypt which was a full generation Simler for Phares was of that generation who is likely to have exceeded an hundred yeeres 5. Wherefore seeing all that generation was first dead of the which Phares was one who being a yeere old at Iacobs comming into Egypt may be supposed to live according to the rate of the yeeres of mans life then which was about 130. as Levi lived 137. Kohath 133. Aaram 137. Exod. 6.16 20. then it will follow Phares age of 130. being subduced from 215. the time of the Israelites being in Egypt there will remaine about 86. or 87. yeeres of their affliction when the Hebrewes supposed Miriam Moses sister to have beene borne so called of the bitter affliction which was all her time ex Perer. QUEST XIII The reasons why the Lord suffered his poeple to be afflicted in Egypt WHy the Lord suffered his owne people to be thus hardly entreated 1. It was not chiefly or onely for their Idolatry which they learned and practised in Egypt as Thostatus thinketh Quest. 7. in Exod. For though it is like that they learned some corruption that way of the Egyptians as the Prophet sheweth that the breasts of their virginitie were pressed and they committed fornication in their youth in Egypt Esa 23.2 it appeareth by their setting up of the golden calfe which was a resemblance of the Egyptians god Apis yet it is not like that they practised Idolatrie while Ioseph lived nor generally were corrupted for then the Egyptians in all likelihood would not have so hated them if they had beene conformable unto them in their Idolatrous worship 2. Other reasons therefore may be better yeelded why the Lord suffered his people to be thus tried 1. That the Israelites should hate the impure manners and superstitions of Egypt 2. That by this meanes they
might be stirred up to pray to God for their deliverance and to long for the land of Canaan 3. That God might take just occasion to shew his judgements upon Egypt 4. That the Israelites also might be occasioned hereby more justly to shake off the Egyptians cruell yoke 5. That Gods goodnesse and power might be seene in supporting his people and increasing them even in the middest of their affliction 6. That the Israelites remembring their cruell bondage in Egypt should have no mind to goe thither againe For seeing this notwithstanding if some rebellious of them attempted to make them a Captaine and to returne into Egypt Numb 14. what would they have done if they had lived in all fulnesse and pleasure there Perer. QUEST XIV Whether the Mid-wives were Egyptians or Hebrew women 15 MOreover the King of Egypt commanded the Mid-wives of the Hebrew women 1. Those Mid-wives were not Egyptian women as Iosephus thinketh to whom Pererius subscribeth with others as Aretiuâ— Simlerus for they were such as usually ministred to the Hebrew women as the text sheweth before this time and it is not to be thought that the Israelitish women had no Midwives of their owne besides their religion sheweth as much because they served God that they were Hebrew Mid-wives and the derivation of their names doth give conjecture thereof Shiphrah is derived of Shaphar to be bountifull to adorne and Puhah of Pahah to crie out a name fitting a Mid-wife that is best acquainted with the crying of children and whereas Iosephus giveth this reason because the Hebrew women would have beene partiall for kindred saith it may seeme no more unlikely that Pharaoh useth Hebrew women whom he might thinke for the feare of their life would obey his commandement then he did set Hebrew taske-masters over the rest of the Israelites Exod. 5.15 who might have beene thought also no indifferent overseeers I therefore rather thinke with Augustine that those Mid-wives were Hebrew women than Egyptians 2. Yet could they not be Iocabed Moses mother and Miriam Moses sister as some Hebrewes who was too young not above seven yeere elder than Moses to be imployed for a Mid-wife Simler QUEST XV. Why Pharaoh onely giveth his cruell charge to two Mid-wives THese two Mid-wives are named 1. Not as Cajetan because they attended onely upon the nobler sort of the Hebrewes whose children especially Pharaoh intended to cut off for Pharaohs charge is generall to kill all the male children 2. Nay there were many more called as Perer. but these named as the more famous 3. But these were the chiefe and had the charge and command over the rest and from them they are to take their direction Pellican Vatablus and whereas Cajetan denieth that there was any such presidencie or superiority among the Mid-wives it appeareth to be otherwise that among the Grecians there were some to whom the choise care of that businesse was committed as Plutarch testifieth and that publike schooles were kept for that service Iun. in Analys 4. Now it is easie to guesse why the male children were commanded to be put to death rather than the other 1. Because they feared not any rebellion or insurrection by that sex 2. They were fairer than the Egyptian women and so they might keepe them for their lust 3. They were industrious in spinning and needle work and for that cause might be kept for their service Perer. 5. But herein Pharaoh sheweth himselfe more cruell than either Athaliah in putting to death the Kings children or Herod in slaying the infants or then Astâ—ages and Aâ—â—lius that would have destroyed Remus and Romulus for these did not make a generall edict against the children of an whole nation as Pharaoh doth nor yet surprised infants newly borne Borrh. QUEST XVI Whether the Mid-wives made a lie and are therein to be justified Vers. 19. A And the Mid-wives answered Pharaoh because the Hebrew women are not c. The most doe hold that the Midwives doe here make a fained excuse by an officious lie 1. And of them which thus thinke most are of Augustines opinion that the Mid-wives herein offended because no lie being against the truth is just yet God rewarded them not for their dissembling but for their mercy remunerata est benignitas mentis non iniquitas mentientis the benignitâ—e of the mind not the iniquitie of the lie was rewarded so also Simler Borrh. with others and Augustine addeth this reason that if many times the works of the flesh are pardoned for the works of mercy that follow after much more merito misericordiâ— dimittuntur qua propter misericordiam committuntur for mercy sake those things are remitted which because of mercy are committed 2. Others thinke that the Mid-wives were hindred by their lie and that which might have beene eternall in terrenam est compensationem declinata was because of the lie turned into an earthly recompense Gregorie But seeing the feare of God hath not onely the promise of this life but of the next and the Scripture testifieth of these Midwives that they feared God it is spoken without warrant that they were onely temporally blessed 3. Some doe justifie this act of the Mid-wives and seeme to make it meritorious though not of an eternall yet of a temporall reward Thom. Aquin. But to this opinion may be opposed that saying of Aug. Non remunerata est in illis fallacia sed benevolentia Their fallacie was not rewarded in them but their mercie 4. Rupertus doth simply defend this dissimulation and holdeth it to be no sinne because it proceeded of charitie and God rewarded it and as well may Rahab be condemned for making the like excuse Iosh. 2. Cont But these reasons are very weake 1. This excuse proceeded not of charitie but from feare and though it did charitie must be alwayes joyned with veritie otherwise it is inordinate 2. Their mercy onely was commended and their infirmitie by Gods mercy pardoned 3. Not Rahabs infirmitie but her faith is commended if her excuse were untrue 4. But as Rahab may in that place be defended to have made a true excuse speaking of some other men that were departed from her which came to her house so here also the Mid-wives may say true that the Hebrew women having secret notice from the Mid-wives might be delivered in secret before the Mid-wives came Iun. And it is not unlike but as they were chaster than the Egyptian women so God might give them more strength and speedier deliverance Pellican Here it will be objected that it is said the Mid-wives preserved the men children because they feared God vers 17. and therefore it is like they were present Simler But this may be understood of the care that they had of the infants by whose meanes they were preserved Vatab. For otherwise it was not possible that these two in their owne persons could be present at every womans travaile to save the children QUEST XVII How the Lord is said to make
masculine gender better than to read it in the feminine as V.L.I.A.P. Vers. 18. When they came to Revel their father I.G.B. cum câ—ter not Iethro L. Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar transposing it out of the 18. chapter but no such thing is in the Hebrew Vers. 23. It came to passe after these dayes I.A.P.S. rather than in processe of time G. B. or when many dayes were past V. the sense rather than the words dayes are here put for yeeres for this was 4â— yeeres after 3. The explanation of doubtfull questions QUEST I. Of Amram Moses father Vers. 1. THere went a man of Levi. This was Amram the sonne of Kabath the sonne of Levi who lived 137. yeeres Exod. 6.20 he was borne as Eusebius writeth 14. yeeres before the death of Ioseph that is 55. yeeres after Iacobs going downe into Egypt who saith he begat Moses at 77. yeeres Perer. Moses yet maketh no mention of his parents names lest he should seeme to boast of his parentage Ferus 2. The Hebrewes have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite who was in the dayes of Ieroboam that is above sixe hundred yeeres for from the going of Israel out of Egypt unto the fourth yeere of Salomons reigne are numbred 480. yeeres adde unto these 77. yeeres of Amrams age when he begat Moses and 80. yeeres the age of Moses at the returne of Israel out of Egypt so we shall have above 600. yeeres whereas the Scripture testifieth that he lived but 137. yeeres 3. But that which Ioseph reporteth is more probable that this Amram being a faithfull man praying unto God for his people had a vision wherein hee was bid to bee of good comfort and that the childe whose life was sought should be his sonne who should be preserved from the Egyptians rage and be the deliverer of his people Ioseph lib. 2. cap. 5. but seeing the Scripture maketh no mention we may bee at choise whether we will receive this report QUEST II. Why it is said he went and tooke NOw it is said he went not that he went to any other place or Citie for seeing his wife was of the same familie of Levi it is like that they did dwell not farre asunder 2. Neither it is understood of his returning to his wife from whom he had sequestred himselfe to fasting and prayer as Ferus for this text evidently speaketh of his first taking of her to wife 3. But hereby is shewed his advised purpose and determination in taking her to wife as also some notable thing insinuated to follow as it is said that Ruben went and lay with his fathers concubine Gen. 25. Simler QUEST III. Of Iacobed Moses mother whether she were aunt or cosine German to Amram TOoke to wife a daughter of Levi. This was Iocebed 1. who was not the daughter of Amrams uncle and so cosine Germane to Amram as the Septuagint Latine translator to whom consent Lyranus Montanus Cajetanus Pererius with others for though it should be granted that the Hebrew word Ded doth sometime signifie the uncles sonne as Ierem. 32.12 Hananâ—el is called Ieremies uncles sonne yet the word sonne may be supplied as before vers 8. he is called his uncles sonne yet seeing the Scripture evidently saith that Iocebed was borne unto Levi Numb 26.59 it is without controversie that she was Levies daughter sister to Rahath and Aunt to Amram being his fathers sister Exod. 6.20 2. But yet the Hebrewes are farre wide that would have Iocebed borne about that time that Iacob went downe into Egypt for then she should have beene about 135. yeeres old elder by fortie yeers than Sarah when she bore Isaack and if Moses birth had beene so miraculous the Scripture would not have concealed it ex Perer. And the Scripture beside saith that she was borne to Levi in Egypt Numb 26.59 3. Neither was this Iocebed another of the same name beside the daughter of Levi as some thinke seeing that the she is said to be Dodatho his that is Amrams Aunt Exod. 6.20 4. The sounder opinion then is that this Iocebed was the naturall and proper daughter of Levi the Scripture so testifying and of this opinion are Vatablus Paguine Iunius with the Chalde Paraphrast and Simlerus with others Thostatus conjectureth well that Levi might beget her at 100. as Abraham begat sonnes at 137. after Sarahs death who lived 127 yeeres being 10. yeeres younger than Abraham and Iacob at 107. begat Benjamin And it is not unlike but that Iocebed at 68. yeeres might beare Moses in those dayes women might continue child-bearing till then but howsoever this computation be counted yet it is evident out of Scripture that Iocebed was daughter unto Levi and therefore all disputation to the contrarie is needlesse QUEST IV. Why such mariages were tolerated in those daies NOw though afterward such mariages betweene the aunt and the nephew were forbidden by the Law directly Levit. 19. yet it need not seeme strange that then such mariages were in use even among the faithfull 1. Because as Thostatus saith it was ante legem datam before any law was published As Abraham married his brothers daughter Iacob married two sisters 2. The paucitie and the fewnesse of the righteous seed is to be considered and the confusion of those times which made those things to be tolerated Iun. Annot. 3. They had a desire to match in their owne kindred as Abraham Isaack and Iacob did and by that meanes they joyned often mariage in neere degrees of kindred Simlerus QUEST V. When Amram married his wife COncerning the time when this man of Levi tooke his wife though it be mentioned after Pharaohs cruell edict yet it was done before 1. Because Aaron was elder than Moses by three yeeres Exod. 7.7 and Miriam Moses sister elder than he for she was of discretion to watch what should become of the babe the conservation therefore of these children sheweth that this cruell edict tooke no place then 2. Neither is it likely that it continued long after Moses birth for if all the male children had beene cut off after Moses birth who was 80. yeeres old when Israel came out of Egypt then there should have beene few or none under that age that went out and although by some secret provision some infants might have escaped yet considering the strait and diligent search which was made as the Hebrewes thinke every three moneths such a multitude in all likelihood could not have beene preserved as went out of Egypt therefore it is not unprobable that Iosephus writeth that an Egyptian Priest told Pharaoh that about that time a child should be borne which should bee the ruine of him and his Kingdome and that Pharaoh thereupon did especially at that time give charge to destroy the infants to meet with that childe as Herod did cause to bee put to death all the children in
Bethlem and the coasts thereof from two yeere old and under Matth. 2.16 thinking also among the rest to surprise that holy babe 3. Now it may seeme strange that Amram would take a wife in this miserable time not being ignorant that they should beget children to be bondslaves but hee being a faithfull man and beleeving verily that the Lord would remember his people to bring them into the promised land doth therefore take the married estate upon him both for mutuall comfort in those heavie times and to increase the people of God Simler QUEST VI. Of the time of Moses birth compared with the times before and the times after Vers. 1. ANd the woman conceived and bare a sonne 1. Moses is borne the seventh from Abraham another Enoch who was the seventh from Adam Iud. 14. buried also of God another Noah who was saved also in the Arke and preached to the world 120. yeeres for so long Moses lived â— For the time of Moses birth First to compare it with the yeeres which went before and the notable accidents therein it was from the beginning of the world 2430. yeeres not 2370. onely as Pererius and from Noahs floud 714. from the birth of Abraham 425. after the going downe of Isaack into Egypt 135. and from the beginning of the Egyptian servitude 7. yeeres The truth of this computation may appeare by gathering the summes of yeeres together From the beginning of the world to the floud are yeeres 1656. Gen. 5. from thence to the birth of Abraham 352. not 292. as Pererius for hee reckoneth Abraham to be borne at the 70. yeere of Terah whereas hee was begotten 60. yeeres after at the 130. yeere of his father being 75. yeeres old when Terah died at 105. as it is evident by comparing Gen. 11.32 and 12.4 From the first promise made to Abraham to the giving of the Law in Mount Sinai S. Paul counteth 430. yeeres from the going downe of Isaack into Egypt untill the returne of Israel thence are 215. yeeres and Moses was borne 80. yeeres before their going out of Egypt 3. The time of Moses birth thus agreeth with the computation of the yeeres following Moses was borne 80. yeeres before the going of the Israelites out of Egypt Exod. 7.7 120. yeeres before their entrance into Canaan Deut. 34. before the reigne of David 517. yeeres before the building of Salomons Temple 560. yeeres for from the going out of the Israelites untill the fourth yeere of Salomon when the Temple was built are counted 480. yeeres 1 King 6.1 to which adde 80. yeeres of the life of Moses before the captivitie of Babylon 990. yeeres for from the building of Salomons Temple untill the captivitie are yeeres 430. which put unto the aforesaid summe 560. maketh 990. And before their returne out of the captivitie of Babylon which was 70. yeeres after 1060. yeeres before the comming of the Messias 1620. as Pererius but with others more truly not above 1500. Concent Pererius to justifie his computation maketh his account by the Greekes Olympiades Christ was borne in the last yeere of the 194. Olympiade that is from the beginning of the Olympiades 776. yeeres And the Olympiades begun about the 8. yeere of Ahaz King of Judah about 280. yeeres from the building of Salomons Temple But seeing the computation of yeeres unto the Messiah is expressed in Scripture there is no need to take any direction from forren Chronicles So then whereas before the summe of yeeres from the building of the Temple unto the captivitie meaning the last captivitie of all under Zedekiah was said to be 430. from this must be abated 20. yeeres from the third yeere of Iehoiakim when the first captivitie begun Dan. 1.1 and there the 70. yeeres captivitie tooke beginning so we have 480. yeeres unto this number must be added Daniels 70. weekes unto the death of the Messiah which make 490. yeeres and thirtie and odde yeeres must bee substracted the space betweene the birth and the death of the Messiah so we shall have about 940. yeeres from the building of the Temple to the birth of the Messiah unto which adde 560. yeeres from Moses birth to Salomons Temple so the whole summe of yeeres from Moses birth untill Christs will bee 1500. as it is said before 120. lesse than Pererius by his Olympiades accounteth 4. To compare Moses time with forren accidents Moses was borne before the beginning of the Olympiades 840. yeeres which began in the 8. yeere of Ahaz and after Ogyges floud 180. yeeres for Eusebius out of Iulius Africaâ—us sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades Moses birth was 430. yeeres before the Trojane warre which was 407. yeeres before the beginning of the Olympiades and Moses was borne before the building of Rome 865. yeeres for Rome was founded in the beginning of the 7. Olympiade that is the 25. yeere after they begun ex Perer. QUEST VII Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane COncerning then the antiquitie of Moses it is evident that hee is the first and most ancient of all either sacred or prophane writers 1. The prophesie of Enoch mentioned in the Epistle of Iude is not from a more ancient writer than Moses which was either kept by certaine or undoubted tradition or else was framed by the Doctors of Iudah from the short speeches which Moses hath of Enoch The booke of the Lords warres Sihoâ—s victorie Numb 21. was after the Law and it was some rehearsall of the battels which the Lord fought for Israel made much about the time but being not now extant it is without compasse of this question 2. For prophane authors and writers Moses farre exceedeth them all as it may be thus shewed 1. The Greeke Chronicles have nothing more ancient than the times of Iâ—ichâ—â— and Phoroneus the first Kings of the Argives when Ogyges floud happened as witnesseth Dionys. Halicarness and Plato in Timao reporteth that Solon contending before the Egyptian Priests for the antiquitie of Greece goeth not beyond Phoroneus and Niobe About this time Ptolomeus Mendesius the Egyptian Chronicler writeth that Moses reigned among the Jewes but as is before shewed he could not be above 180. yeeres after Ogyges floud 2. From this floud unto the time of Cecrops the first Athenian King Athens lay desert almost two hundred yeeres and long after Cecrops were Deucalions floud Phaetons burning Cadmus that builded Thebes Esculapius Thesius Hercules so that Moses being before Cecrops is found to be farre more ancient than any of these 3. Moses is elder than Homer the most ancient Greeke writer as Iosephus sheweth lib. 1. cont Appion who was long after the Trojan warre Plinie thinketh 250. yeeres after Solinus 270. Cyrillus 160. Herodotus three hundred yeeres but it is certaine that heâ— was at the least one hundred yeeres after But Moses was borne 430. yeeres before the battell of Troy as
is inserted Vers 14. THese bee the heads of their fathers houses c. Moses setteth downe the genealogie of certaine tribes that it might bee knowne for the more certaintie of the storie of what stocks those two famous Prophets Moses and Aaron came the Lords Ambassadors to Pharaoh and instruments of these great works and wonders wrought in Egypt and of the deliverance of the people Borrh. 2. And Moses setteth downe the generation of Reuben and Simeon which were the two elder that he might orderly proceed to Levi lest hee might have beene thought onely to set downe his owne petigree Simler 3. And these three tribes are specially named because they of all other were most hardly censured by Iacob Reuben for his incest and the other two for their murther lest they might have beene thought utterly to have beene rejected Perer. 4. Moses most insisted upon the genealogie of Levi because that tribe was afterward chosen for the dignitie of the Priesthood Simler QUEST IX How Reuben is said here to be the first borne Vers. 14. THe sonnes of Reuben the first borne 1. He was the first borne by nature but he lost the prerogative of the first borne by his incest unto the which belonged a double preeminence the one of a double part which right was transferred to Ioseph of whom came two tribes the other of dignitie and authoritie over the rest of the brethren which was conveyed to Iudah Perer. 2. Of Reuben and Simeon onely those are rehearsed that came downe with Iacob unto Egypt because Moses doth make haste to set downe at large the offspring of Levi descending even unto Phinehes the sonne of Eleazar the sonne of Aaron Iun. 3. Some names are elsewhere otherwise termed as he which is called Iemuel is named in the Chronicles Nemuel and Sahar Zerah Ohad here named is there omitted either because he died in Egypt or else his posteritie was extinct and ceased in the wildernesse Simler QUEST X. Of the age of Levi. Vers. 16. THe yeeres of the life of Levi were 137. Levi was elder than Ioseph by foure yeeres for hee was the third sonne of Lea borne in the third yeere of the second seven of Iacobs service in the end whereof Ioseph was borne hence divers certaine conclusions concerning the Chronologie of the Scripture may be inferred 1. That Levi was 43. yeere old when he came downe with Iacob into Egypt for then was Ioseph 39. 2. That Levi lived 23. yeeres after the death of Ioseph who lived an 110. yeeres for Levi was 4. yeere elder than Ioseph and lived 137. 3. That Levi lived after he came into Egypt 94. yeeres unto the which if we adde 43. yeeres which was his age before he went into Egypt we shall have the whole life of Levi 137. yeeres 4. Levi died 121. yeeres before the going of the Israelites out of Egypt for all the time of their aboad in Egypt was 215. whereof Levi lived 94. in Egypt which summe being deducted from 215. the residue is 121. yeeres 5. It is gathered that Levi died before Moses birth 41. yeeres for Moses was 80. yeeres old when Israel was delivered out of Egypt but Levi died 121. yeeres before that then it will follow that he died 41. yeeres before Moses ex Perer. QUEST XI Of the age of Kohath Vers. 18. KOhath lived 133. yeeres 1. Thus read both the Latine Septuagint and Chalde agreeable to the Hebrew So that Eugubinus is deceived that saith Kohath according to the Septuagint lived but 130. yeeres 2. Hence it is evident that Kohath died 2. yeere before Moses birth and 82. yeeres before the deliverance of Israel for Kohath comming downe with Levi into Egypt may be supposed to be borne the same yeere from whence to Moses birth are 135. yeeres unto which adde 80. yeeres of the life of Moses and we have the whole summe of 215. yeeres the whole time of the Israelites being in Egypt But hee lived onely 133. yeeres then he must be dead two yeeres before Moses birth 3. Hence Alexander Polyhistor is found to be in error who holdeth as Eusebius reporteth Kohath to bee but 40. yeere old when Levi died who was rather than 94. yeere old but 43 yeere younger than his father being borne the same yeere when Levi went downe into Egypt QUEST XII Of the age of Amram Vers. 20. ANd Amram lived 137. yeeres If Amram were borne 14. yeeres before Ioseph died and begat Moses in the 77. yeere of his age as Alexander Polyhistor in Eusebius accompteth then it is evident that he died 21. yeeres before the departing of Israel out of Egypt and in the 60 yeere of Moses age as may bee thus gathered Ioseph lived after Iacob came downe into Egypt 71. yeeres being then 39. and his whole age was 110. so Ioseph died 144. yeeres before the departure of Israel for the foresaid numbers of 71. and 144. put together make the above said summe of 215. yeeres it will then follow that Amram borne 14. yeeres before Iosephs death and living 137. yeeres died 121. yeeres before the going forth of Israel ex Perer. QUEST XIII Why the sonnes of Korah and Aaron are set downe Vers. 21. ALso the sonnes of Izhar 1. Moses in the rest of Levi his posteritie descendeth but to the fourth degree saving in Aaron and Korah because of the one came famous Phinehes and the sonnes of the other are expressed because they died not in their fathers rebellion Numb 16.11 2. Hebron or Chebron his posteritie is not set downe it may be he was obscure and therefore not mentioned Borrh. 3. The rest here also are expressed because elsewhere they are spoken of for the manifestation of the history as Nadab and Abihu Levit. 10.1 Mishael and Elzaphan Levit. 10.4 Eleazar Numb 20. and Ithamar Exod. 38.21 Iun. QUEST XIV Why Aaron tooke a wife of the tribe of Iudah Vers. 23. ANd Aaron tooke Elishebah daughter of Aminadab 1. These two Aminadab and Nahashon his sonne were Princes of Judah 2. Thus Levi and Iudah doe match in marriage together to signifie the conjunction and affinity that should bee betweene the regall and priestly office Simler 3. Hitherto the positive law of not confounding the tribes by marriage was not made and yet afterward notwithstanding it was lawfull for the Priests of Levi to take unto them wives of other tribes for because the Levites had no inheritance given them by such marriages there could follow no inconvenience by confusion of their inheritance So Iehoiadah the high Priest married the King of Judahs sister and Elizabeth wife to Zacharie the Priest was Cousin to Mary the blessed Virgin of Judah Simler QUEST XV. How Moses without ostentation setteth forth his owne commendation Vers. 27. THese are that Moses and Aaron c. 1. Some thinke that these words should be inserted by Ezra who digested the Scriptures into order because it seemeth not to stand with the modestie of Moses and Aaron to set forth such a
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 account of
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 And so Augustine giveth
the solution of this place Non itaque quod ajit in servitutem redigent eos c. ad quadringentos annos referendum est c. In that it is said they shall hold them in servitude it must not bee referred to the foure hundred yeeres as though they kept them in servitude so many yeeres but the foure hundred yeeres must bee referred to that which is said thy seede shall be a stranger in a land not theirs August quaest 47. in Exod. QUEST LVI That the Israelites dwelt not 430. yeeres in Egypt only SEcondly it is not to be supposed that the Israelites dwelt in Egypt all this space of 430. yeeres which is the opinion of Genebrard who thinketh that this terme taketh beginning from the comming of Iacob into Egypt and expireth with the time of their deliverance and departure thence his reasons are these 1. Because in this place it is so affirmed that the Israelites dwelt so long in Egypt 2. As also that it is not like that in the space of 215. yeeres which is the time according to the common opinion of their abode in Egypt of seventy persons they could increase into so great a multitude Contra. 1. In this place a figurative speech must needes be admitted for wee must understand not only the time of Israels sojourning in Egypt but of their fathers also in the land of Canaan as Augustine saith these words must be expounded Manifestum est computandum esse tempus Patriarcharum Abrahâ— c. It is manifest that the time of the Patriarks Abraham Izhak Iakob must bee accounted when they began to sojourne in the land of Canaan quaest 47. in Exod. But of this more afterward 2. Neither is it impossible or improbable even without a miracle for so many thousands in the space of 215. yeeres to bee multiplied as is shewed before at large quest 5. in chap. 1. And Augustine giveth two reasons thereof Si fâ—cunditas hominis consideretur adjuvante illo qui illos valde voluit multiplicari reperietur non esse mirum The fecundity of men considered God also helping who would have them exceedingly to increase it will bee found not to be strange Now that the Israelites could not continue 430. yeeres in Egypt these two arguments doe evidently convince 1. Whereas Caath was one of those which came with Iacob into Egypt who lived 133. yeeres and his sonne Amram 137. yeeres and Moses his sonne was 80. yeere old at the departure of Israel out of Egypt all these yeeres put together make but 350. from which summe must bee deducted the yeeres wherein they lived together Genebrard answeres that their yeeres are only reckoned after they begat children and that some may be omitted that came betweene as S. Matthew leaveth out in his genealogy three Kings Ahaziah Ioas and Amasiah This answer of Genebrard may easily be taken away for neither is it the use of Scripture when it setteth downe the yeeres of a mans life to name onely the yeeres when he begate children and seeing in that line from Levi to Moses no other persons are elsewhere named that came betweene beside Caath and Amram it is a conjecture without ground to imagine any other But the omission of these three in S. Matthewes genealogy is evident because wee finde them elsewhere in the stories of the Kings to be set downe Perer. 2. S. Paul beginneth these 430. yeeres from the promise and covenant that was made to Abraham Galath 3.17 Therefore Israel stayed not all those yeeres in Egypt Genebrard here answereth that where the Apostle saith the law which was 430. yeeres after this word after is not referred to the covenant but to the law that came 430. yeeres after that is from the departure of the Israelites Contra. But this is a manifest wresting of the Apostles words who of purpose maketh a comparison betweene the law and the covenant of grace shewing that salvation dependeth not of the law but of the grace and promise of God which came 430. yeeres before And whereas the Apostles words in that order which hee set them downe are these This I say that the covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmed afore of God the Law made after foure hundred and thirty yeeres could not disanull what other sense can be made of these words but that the law was given so many yeeres after the promise for after must of necessity have relation to that which is said to have beene before which was not the departure of the Israelites not here so much as mentioned but the covenant said to be before ratified and confirmed of God Pererius QUEST LVII The Israelites dwelt in Egypt 215. yeeres only FUrther that the Israelites neither stayed in Egypt under 200. yeeres as Chrysostome thinketh nor yet 210. only as the Hebrewes to whom Lyranus and Cajetanus give consent nor yet 230. yeeres as Calvin but 215. yeeres only it may be thus made to appeare First from the first promise made to Abraham unto the going of Israel out of Egypt are 430. yeeres according to the Apostles account of this summe there were 215. yeeres gone before Iacob descended into Egypt Abraham at 75. received the promise 25. yeeres after when Abraham was 100. yeere old was Isaack borne he at 60. begate Iacob Iacob at 130. went downe into Egypt these yeeres put together 25.60.130 make in all 215. yeeres there remaineth then the other halfe of the summe 215. yeeres more for the sojourning of Israel in Egypt Thus Augustine reckoneth approving Eusebius account quaest 47. in Exod. Secondly whereas the yeeres of Coath Amram and Moses when Israel came out of Egypt doe make as is before shewed all together 350. yeeres but from this summe must be subtracted the yeeres wherein they lived together as from Coaths age of 133. yeeres who at 65. yeeres begate Amram as Epiphanius thinketh the residue wherein he lived together with Amram that is 68. yeeres must bee deducted and from Amrams age of 137. who at 70. yeeres begat Moses as Epiphanius the residue must likewise bee defaulked which are 67. yeeres adde unto these yeeres 65. of Coath and 70. yeeres of Amram 80. yeeres of Moses life and wee shall have the said summe of 215. yeeres all the time of the sojourning of Israel in Egypt QUEST LVIII That the Israelites were not in bondage and servitude in Egypt all the foresaid terme of 215. yeeres THis being then made plaine that the Israelites after Iacobs comming downe thither continued in Egypt 215. yeeres yet were they not so long in servitude and bondage 1. Augustine thinketh that they served in Egypt 144. or 145. yeeres for from the whole summe of 215. yeeres hee onely deducteth 71. yeeres of Iosephs life after Israel came into Egypt after whose death hee thinketh their bondage immediately began But that cannot bee for not onely Ioseph but all his brethren also were first dead Exod. 1.6 of the which Levi being about foure yeere elder than Ioseph who died at
110. yeere and Levi at 137. survived Ioseph 23. yeeres all which time the Israelites were not oppressed with servitude 2. Rupertus thinketh that the Israelites served 144. yeeres after the death of Ioseph untill the going forth of the Israelites so recompensing tenfold the 14. yeeres of Iosephs servitude in Egypt who was 16. yeere old when hee was sold into Egypt by his brethren and there served till he was 30. yeere old But Rupertus is in two things deceived for Ioseph was not sixteene as the vulgar Latine corruptly readeth but 17. yeere old when he was sold into Egypt Gen. 37.2 so that hee served but 13. yeeres in Egypt neither was the time of their servitude so long as is shewed before 3. Some thinke that after Levi his death who lived 23. yeere after Ioseph their affliction began which continued 121. yeeres Neither can this be so for not onely Levi and the rest of Iosephs brethren but all that generation also died before their servitude and affliction entred of which generation Pharez being one supposed to bee one yeere old when hee went downe with Iacob into Egypt and to have lived 130. yeeres according to the usuall age then it will bee found that their affliction indured not an hundred yeeres if the age of Pharez being supposed to be 130. be deducted from the summe of 215. the full time of the Israelites sojourning in Egypt See before quest 12. in chap. 1. Exod. QUEST LIX Moses understandeth all the time of the sojourning of Israel and of their fathers in Egypt and in Canaan NOw then for the right understanding of these words of Moses 1. A double figure called Synecdoche is to be admitted both in the persons and in the place a part being taken for the whole for not only the sojourning of the Israelites but of their fathers also Abraham Isaack and Iacob must bee understood and not only the sojourning in Egypt but in Canaan also and other places Thus the Septuagint very well interprete this place The dwelling which the children of Israel dwelt in Egypt and in the land of Canaan both they and their fathers was 430. yeeres so also Augustine expoundeth it quaest 47. in Exod. and Iosephus lib. 2. de Antiquit. Iudaic. cap. 6. 2. Eugubinus doth disdainfully reject this opinion with this reason that if it be taken for the time of their sojourning not onely in Egypt but elsewhere there will be found to be many more yeeres Contra. 1. It shall even now appeare that in a precise and strict account there are just so many yeeres from the first promise made unto Abraham when hee came out of Chaldea into Canaan unto the returne of Israel out of Egypt 2. This figure Synecdoche to name part for the whole is not unusuall in Scripture as Gen. 35.26 all the sonnes of Iacob Benjamin being also reckoned among them are said to have beene borne in Padan Aram because most of them were there borne Iunius QUEST LX. Why the dwelling only of Israel in Egypt is named the rest being also understood THe reasons why their sojourning and dwelling in Egypt is only mentioned the other being also understood are these 1. Lyranuâ— giveth this reason because their dwelling in Egypt was the last and things doe commonly take their denomination from the end 2. But these reasons rather may be yeelded first because their sojourning did not only end in Egypt but there it began for thither Abraham at his first comming into Canaan was constrained to flee in the time of famine Gen. 12.2 there was the longest time of their sojourning the other Patriarkes at divers times sojourned in Canaan 295. yeeres and Iacob in Mesopotamia 20. yeeres but in Egypt Israel continued 215. yeeres 3. Their habitation in Egypt was more famous than any of the rest both for the honorable advancement of Ioseph in Egypt the wonderfull multiplying and increase of the Israelites and the strange signes and wonders there wrought for their deliverance Perer. Some question also there is when this computation of 430. yeeres should begin 1. Epiphanius would have them begin at such time as the Lord told Abraham what should befall his seed and how hardly they should bee intreated so also Ferus Pellican But that cannot be for both in that place the Lord nameth another summe of 400 yeeres And S. Paul counteth this space of 430. yeeres from the promise made to Abraham unto the giving of the Law QUEST LXI Where the 430. yeeres must take beginning 2. ZEiglerus in his Commentaries beginneth this terme of 430. yeeres from the tenth yeare after Abrahams comming into Canaan when he saith the Lord made a covenant with him But this computation cannot stand 1. We doe not find that Abraham received any promise about that time but then when he had beene ten yeeres in Canaan Sarah gave unto him his maid Agar Gen. 16.2 2. Also by this account wee shall want ten yeeres of the whole summe of 430. from Abrahams 75. when hee first came into Canaan unto the 80. yeere of Moses when the Israelites went out are just 430. yeeres as is shewed before if then this terme should begin ten yeeres after in the 85. yeere of Abraham wee shall want ten yeeres of 430. 3. Beside Zeiglerus to make this computation good committeth apparent errors in Chronology as that Iacob went downe into Egypt 207. yeeres after the covenant which was 215. yeeres and if it began 10. yeeres after as he reckoneth then it could be but 205. yeeres further he saith that Ioseph died 285. yeeres after the covenant which cannot bee after his owne account for Ioseph lived 71. yeeres after Iacobs descending into Egypt being then 39. yeeres old which two summes of 71.39 make up the whole age of Ioseph an 110. if then there were but 207. yeeres gone after the covenant made at Iacobs comming into Egypt then at Iosephs death 71. yeeres after there were but 278. yeares runne not 285. as he collecteth here then he addeth 7. yeeres too much to make his account agree 3. Procopius as Pererius collecteth thinketh that the 430. yeeres should begin at the birth of Isaack But that cannot bee for from thence the other summe of 400. yeeres taketh beginning 4. Genebrard reckoneth them from the time of Iacobs going downe into Egypt whose opinion is refuted before quest 55. 5. Iunius and Borrhaius account these 430. yeeres from the departure of Abraham out of Vr of the Chaldes from whence to the birth of Isaack were thirty yeeres and Iunius supposed that hee stayed 5. yeeres in Haran Contra. 1. It is not like that Abraham being called of God to goe out of his country would stay 5. yeeres in Haran but that he made all haste to obey the calling of God 2. If the account of 430. yeeres should begin 30. yeeres before Isaacks birth we shall have 435. yeeres in all for from the 75. yeere of Abraham which was but 25. yeeres before the birth of Isaack untill the time of
foreseeth all things did set unto Abraham this terme of 400. yeeres â—ee no doubt most faithfully kept his promise and as he had decreed so after 400. yeeres expired he delivered his seede from their oppressors 3. Moses act in killing the Egyptian was an act of faith not of presumption as both S. Stephen witnesseth Acts 7.25 Hee supposed 〈◊〉 brethren would have understood that God by his hand should give them deliverance as also the Apostle to the Heb. 11.25 By faith Moses when hee was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversity with the people of God and againe vers 27. By faith he forsooke Egypt c. If Moses then of faith shewed himselfe to be the deliverer of his people as when he killed the Egyptian and cares not for the favour and honour of Pharaohs court then was it not a presumptuous act for the which he should be punished 4. And how standeth it with Gods justice to punish all the people of Israel with the captivity of 30. yeeres longer for the sinne and presumption of one man if Moses had offended and trespassed therein 5. Neither is that observation of forty perpetuall neither David for his sinne nor Peter for his deniall of Christ nor the incestuous young man among the Corinthians were injoyned any such time of penance and Nebuchadnezzars time of repentance farre exceeded this proportion which continued seven yeeres Dan. 4.20 for true repentance is not measured by the number of dayes but by the weight of the contrition and sorrow of heart neither is it found in Scripture that any one man had 40. dayes penance imposed upon him There was another reason of the 40. yeeres wandring of Israel in the desert for according to the time wherein the spies searched the land which was 40. dayes they have a yeere set for a day for the punishment of the sinne of the spies in raising a slander upon that good land all but Caleb and Iosuah and of the people in giving no credit unto them see Numb 14.34 QUEST LXV The time of the Hebrewes departure out of Egypt compared with the Chronology of the Heathen NOw in the last place it shall bee declared how this time of the departing of Israel agreeth with the â—orren computations according to the Chronology of the Heathen 1. They therefore observe five notable periods of times from whence they use to make supputation of their yeeres from the monarchy of Ninus and Semiramis in Abrahams time from the floud of Ogyges and from Inachus and Phâ—râ—neus about the time of the Patriarke Iacob from the battell of Troy which fell out in Sampsons dayes or under Helâ— the high Priest from the beginning of the Olympiades which began in the 8. yeere of the reigne of Ahaz from the building of Rome in the 1. yeere of the seventh Olympiade which concurreth with the 16. yeere of the reigne of Hesekiah 2. According then to these divers kindes of computations there are also divers opinions concerning the time of Israels departure out of Egypt Apion the Gramarian a professed adversary to the Jewes against whom Iosephus wrote two bookes will have Moses to bring the Israelites out of Egypt in the time of the seventh Olympiade when the City Carthage was built by the Tyrians in Africa thus Iosephus reporteth the opinion of Apion in his 2. booke But this to bee apparantly false Iosephus sheweth proving that the Temple of Salomon was built 143. yeeres before Carthage and the Israelites came out of Egypt 480. yeeres before that 1. King 6.1 so that their leaving of Egypt was above 600. yeeres before the building of Carthage 3. As Apion commeth farre short in his computation so Porphyrius goeth as much beyond who in the fourth booke of those which hee wrote against the Christians will have Moses to be before the times of Semiramis which is a grosse error for it is without all question that Abraham was borne under the monarchy of Ninus and from Abrahams birth untill the deliverance of Israel out of Egypt are 505. yeeres whereof an 100. are counted from Abrahams birth to Isaacs and 405. from thence unto Israels redemption as hath beene shewed 4. Lactantius lib. 4. cap. 5. thinketh that Moses was 900. yeeres before the battell of Troy whereas it will be found that he was only 356. yeeres or thereabout elder than those times 5. Manethon an ancient Writer of the Egyptian affaires maketh Moses more ancient by 393. yeeres than when Danaus went to Argos that is about a thousand yeeres before the battell of Troy But that cannot bee seeing the Trojan warre is held to have beene in the time of Sampson or Helâ— not above 356. yeeres after the returne of the Hebrewes out of Egypt 6. Some Christian Writers thinke that the Hebrewes were delivered out of the Egyptian Captivity in the time of Ogyges floud as Iustinus Martyr Clemens Alexandrinus 1. lib. Stromatum Iulian Africanus But that is not like for the same Iulian African by the testimony of divers Heathen Writers sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades But from the departure of Israel out of Egypt untill the Olympiades began which was in the 8. yeere of the reigne of Ahaz are counted but 760. yeere or thereabout so that Moses should bee above two hundred and fifty yeeres after Ogyges floud 7. This is then the right computation compared with the Chronology of the Heathen that the deliverance of Israel out of Egypt was 356. yeere before the Trojan battell and 764. yeeres before the Olympiades 788. yeeres before the building of Rome 910. yeeres before the Captivity of Babylon 980. yeeres before the reigne of Cyrus 1200. yeeres before Alexander the Great 1496. yeeres before Herod under whose reigne Christ was borne And according to the sacred Chronologie this redemption of Israel from the Egyptian bondage was 2453. yeeres after the creation of the world 797. yeeres after Noahs floud 505. yeeres after the death of the Patriarke Ioseph 480. yeeres before the building of Salomons Temple and 1536. yeeres before the birth of our blessed Lord and Saviour Christ Jesus Ex Perer. 4. Places of doctrine 1. Doct. How the Lords holy dayes should be kept Vers. 16. IN the first day shall be an holy convocation The word is mikra which also signifieth reading which sheweth how holy and festivall dayes ought to be spent in assembling the people together and in reading and preaching unto them the mercies and benefits of God Pellican And this was the use among the people of God as S. Peter saith Moses hath of old time them that preach him in every City seeing he is read in the Synagogues every Sabbath 2. Doct. A particular application of our redemption by Christs death needfull Vers. 21. CHuse out of every of your households a lambe God would as it were by a speciall application have every private house and family admonished of this singular
and smoke by day and the shining of flaming fire by night c. and a covering shall be for a shadow in the day for the heate c. Isai. 4.5.6 QUEST XX. How this cloud differed from other clouds THis piller of the cloud was much differing from all other cloudes 1. In respect of the substance it was cleere and lightsome not darke and thicke as other cloudes are 2. It was in figure and shape as a piller the nether part thereof descending unto the Tabernacle the upper part reaching aloft unto heaven whereas other cloudes descend not as low as the earth 3. It alwayes kept this figure and fashion of a piller whereas other cloudes doe alter and vary in shape and appearance 4. This cloud moved of it selfe whereas other cloudes are moved by the wind and of themselves have no motion this way or that way but only as they ascend and goe up in vapors but this cloud both ascended and descended 5. Other cloudes are made of naturall causes as of vapors and exhalations but this cloud was raised by the Lord beside the ordinarie course of nature 6. The effects were divers for other cloudes are apt to engender raine and drop downe moisture but this was not ordained for that end but to shew them the way in going before them 7. This cloud differed in motion from all other cloudes for they are carried all one way with the wind this sometime went forward when the camp removed sometime it came backe and stood upon the Tabernacle it went sometime to the right hand sometime to the left according as the journies of the people were appointed out 8. The motion of it was alwayes certaine it went before the campe as they were able to endure to follow whereas other cloudes are carried swiftly that they cannot bee followed 9. The situation of it was divers not carried aloft as other cloudes which can be no direction to leade a man in his journey but this cloud was of such equall distance as it did part out their way before them like as the starre that guided the Wise men appeared below in the aire to conduct them Matth. 2.10 Lastly whereas other cloudes are not durable but are soone dissipated and dissolved by the wind and weather this cloud remained firme and so continued for the space of 40. yeeres Ex Perer. QUEST XXI· When the cloud began first to appeare BUt concerning the time of the first and last appearing of this cloud it is not like as Hierome thinketh that it went not before them till they came unto the third station in Etham because mention is first made of it there 1. For they had need as well before of a guide to direct them the way as afterward and therefore it is like that they had this direction in their first setting forth out of Egypt 2. As it is in the Psalm He made his people to goe out like sheepe and led them in the wildernesse like a flocke Psal. 78.52 where the Prophet alludeth unto the fashion of those countries where the shepheard goeth before and the sheepe follow after as our Saviour saith in the parable Ioh. 10.27 So the Lord went before his people as a shepheard in the cloudy and fierie piller even when he brought them out of Egypt 3. The Prophet Esâ—y also alluding unto this cloud saith That upon every place of mount Sion and the assemblies thereof shall be a cloud Esay 4.5 So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey as they say Wee have seene his starre in the East and are come to worship him Matth. 2.2 they first saw the starre and then came forth so it may bee thought that the Israelites saw this cloud in their first setting forth 5. The people had need to have had all encouragement in their first going forth and to be animated in their journey and therefore it is like that the Lord did at the very first shew these comfortable signes of his presence QUEST XXII When the cloud and fiery piller ceased ANd as the cloud appeared not so late as Hierome supposeth so neither was it taken out of their sighâ— so soone as the Hebrewes imagine for they say that after Aarons death who died on the first day of the first moneth in the 40. yeere after their departure out of Egypt Numb 33.38 the piller of the cloud and of the fire were no more seene and their reason is because that after that time no more mention is made of them Contra. First this is no sufficient reason for neither is there mention made of them a good while before 2. The words of the text are against their opinion for it is said That the Lord tooke not away the piller of the cloud by day nor the piller of fire by night from before the people Vers. 22. So then as long as they had need of this direction the Lord failed them not 3. Seeing the use of these pillers was to leade them the way that they might goe by day and by night it is like so long as they were in the way and travelled in the wildernesse they had the presence of the cloud the same cause remaining the meanes are like to have beene still continued But from the mount Hor where Aaron died untill they came to the plaine of Moab in the borders of the land of Canaan there were many solitary desert and waste places thorow the which they passed for divers of their stations were yet behind as appeareth Numb 33. that they had after they came from Mount Hor eight severall stations therefore it may well bee gathered that as they had the direction of the cloud in their other stations so also in these Perer. 4. Then like as the starre left not the Wise men till it had brought them to the very house where the holy 〈◊〉 was Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan whither the Lord intended to bring them QUEST XXIII Of the foure great miracles which the Lord wrought for the people in the desert THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles which the Lord wrought for his people in the desert for as foure things are chiefly necessary for those that travell strength and health of body foode rayment and a guide so the Lord in every one of these wrought wonderfully for them 1. Their feete did not swell for the 〈◊〉 of forty yeeres Deut. 8.4 And of all that great multitude there being not so few in all as 2000. thousand seeing the third part of this number even 600. thousand were fighting men above twenty yeere old there was not one feeble
word nahal signifieth to carry which sheweth both the tender caâ—e of God that carrieth his children as the mother doth her infant in her bosome and the weaknes infirmity of the people that had need to be carried yea which is more Christ hath not only carried us but hath carried our sins Fer. 3. Two reasons Moses here useth to encourage the people not to doubt but that the Lord will protect them still because to that end he had redeemed them and beside the Lord is of great power and strength to carry them thorow all difficulties and lets whatsoever Calvin QUEST XIX What is meant here by Gods holy habitation VNto thine holy habitation 1. Some understand here mount Sinai where the tabernacle was first erected Vatab. But they were not planted in mount Sinai there they continued not as Moses saith they should be planted in Gods inheritance vers 17. 2. Some doe referre it unto the tabernacle which Moses saw by the spirit of prophesie should be erected and builded Osiander But the tabernacle was set up in the desert where they dwelt 40. yeeres in tents and boothes they were not there planted and Moses speaketh of a certaine place to the which the Lord would bring them but in the desert the tabernacle had no certaine place but was removed from one station to another 3. Some apply this speech to mount Zur Borrh. But there the tabernacle was not pitched till many yeeres after their comming to the land of Canaan 4. Therefore by the habitation of his holinesse or by his holy habitation the whole land of promise is better understood Iunius So called both because there was the Lords tabernacle where the Lords presence and as it were dwelling was and that was the land promised so often to the Fathers Pellican And the Lord wrought his signes and wonders there evident demonstrations of his presence and it was the place of the incarnation and birth of Christ. Simler QUEST XX. What nations should be afraid of the Israelites Vers. 16. THen the Dukes of Edom shall be amazed 1. Moses here sheweth by the spirit of prophesie that feare shall come upon the nations the Moabites whose feare is evident Num. 22. when Balaak hired Balaam to curse Israel the Cananites as Rahab testifieth Iosâ— 2.11 When wee heard it our hearts did faint and there remained no more courage in any of us The Edomites also were affraid which was the cause why they denied the Israelites passage thorow their country least they might have surprised it Simler 2. For the manner of their feare they shall be as still as a stone both because as a stone maketh no sound or noise so they shall not once mutter or move the tongue against the Israelites Osiand And as a stone is still without any motion or action so they shall suffer the Israelites to passe over Jordan without any resistance as is evident Iosuah 2. Iun. Obmutescent fient immobiles ut lapis They shall hold their peace and be immoveable as stones Pellican The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall become as stones that is dead hearted cold as stones through feare as it is said Nabals heart through feare died within him and was as a stone 1. Sam. 25.37 Simler QUEST XXI Why the Lord is said to plant his people Vers. 17. THou shalt plant them in the mountaine of their inheritance 1. This word of planting sheweth both the care which the Lord had of his people as the husbandman with care labour and diligence setteth his plants Simler It signifieth also the firme and sure possession which the people of God should have of that country that they should as plants take deepe rooting there as the Prophet saith in the Psalme 44.2 That the Lord had driven out the Heathen and planted them in Calvin 2. It is called Gods inheritance because it was prepared for his people adopted to be the Lords heires to whom he had given the right and privilege of the first borne before all the people of the world Exod. 4.22 Perer. 3. The whole country of Sion is understood by the mountaine of Gods inheritance because it was a land of hilles and mountaines Deut. 11.11 Iun. And with speciall relation also unto mount Sion which the Lord had chosen for his habitation as Psal. 132.13 The Lord hath chosen Sion and loved to dwell in it saying This is my rest for ever here will I dwell Calvin 4. The Land of promise is here set forth by three names It is called The mountaine of Gods inheritance prepared for the habitation of his people the place Where the Lord would dwell it should be as the palace of the great King the Lord would protect it and watch over it It is also called the Sanctuary of God for to this end had the Lord chosen that land therein to erect a tabernacle and the publike worship of God Cajetan QUEST XXII In what sense the sanctuary of the Iewes was called a firme and sure tabernacle THe place which thou hast made to dwell in 1. The Latine translator here readeth In firmâ—ssimo tabernaculo In the most sure tabernacle which thou hast made but the word is macon which signifieth a place not nacoâ— that is sirme sure yet this sense and interpretation is true that it is called a sure tabernacle as the next words shew Which thy hands have established And the Lord promised to dwell for ever Psal. 132.14 2. It was then a firme and sure habitation not as some doe take it promised so to be conditionally that if the Jewes had continued in the obedience of Gods Commandements he would have dwelt among them for ever for the tabernacle was not appointed to continue for ever but the Sanctuary and the ceremonies and rites thereof were to give place unto Christ. But it was a firme and sure tabernacle because there the Lord was publikely worshipped at Jerusalem above a thousand yeeres from the first to the last as may thus appeare At the first the Sanctuarie with the Arke was in Shilo for 300. yeeres and more from the first entrance of the Israelites untill the time of Heli the high Priest then the Philistims tooke the Arke where it stayed seven moneths after it was placed in the house of Aminadab where it continued about 50. yeeres till the eight yeere of the reigne of David then it abode three moneths in the house of Obâ—d Edom from thence it was removed to the city of David where it remained 42. yeeres till it was carried into Salomons temple where it continued about 420. yeeres from the 11. yeere of Salomons reigne till the captivity of Babylon and after the captivity the temple being reedified endured for the space of about 500. yeeres till 42. yeeres after the death of our Saviour So that from the first setling of the Arke in the temple in the 11. yeere of Salomons reigne untill the dissolution thereof 42. yeeres after Christ were about 1000.
for that heathenish conceit of the Philosopher that vertue is not properly said to be in women it is contrary to that position of the Apostle that in Christ there is neither male nor female Galath 3.28 the spirit of God can plant grace and vertue in the hearts of women as well as of men nay often the Lord chuseth the weake things of this world to confound the mighty things 1. Cor. 1.27 And the examples of so many vertuous and good women in the Scriptures of Sara Rebecca Anna the Shunamite and the rest in the old of Marie Anna Martha Lydia Dorcas and many other in the new Testament doe evidently confute that prophane paradox of the Philosopher 4. And to deliver the regiment of women from the Cardinals vile and impure slaunder this country and nation of ours as is hath found the government of a woman the worst in the late Marian persecutions when more good men and women Saints of God were put to death than in any three Kings reigne beside so have we seene it in the next change the best of all other Princes reignes that went before famous Queene Elizabeths government as for flourishing peace honourable fame and name enriching of the Land subduing of forraine enemies enacting of good lawes may be compared with the reigne of any former Kings So for the advancing of true religion increasing of learning propagating the Gospell none of her predecessors came neere her That as the refining of coine being reduced from base money to pure silver and gold was her honour in the Civill State so the purging of religion according to the purity of the word of God in the Church shall bee her everlasting fame in the world and is her eternall reward with God 4. Confut. That Christ shall have no Iudges under him at the latter day but shall be the only Iudge himselfe Vers. 22. LEt them judge all small causes Origen upon these words hath this private conceit Hanc sâ—guram Iudicum non solum in hoc seculo sed etiam in futuro servandam c. 〈◊〉 this forme of Iudges shall be observed not only in this world but in the next And then he alleageth that text Matth. 18.28 That when the Sonne of man shall sit in the throne of Majesty yee which have followed me in the regeneration shall sit upon twelve seats and judge the twelve tribes of Israel Whereupon he inferreth that Christ at the day of judgement shall appoint other Judges beside himselfe Qui judicent populum de mineribus causiâ— c. Which shall judge the people in smaller causes referring the greater to him The Rhemisnis and Romanistes whose manner is to scrape all the refuse of the Fathers affirme likewise That the faithfull shall judge and give sentence with Christ at the latter day wresting the same text in Matthew to the same purpose Contra. 1. The Apostles and Saints are said indeed to judge the world but not in that sense as Christ is said to be the Judge of the world but as he saith his Word shall judge them at the latter day Ioh. 12.48 that is be a witnesse against them so the Word preached by the Saints in their life and their conversation following the same shall be a witnesse against the world and so their condemnation like as in the processe of judgement here in earth the evidence that is brought in and the witnesses produced are said to condemne the guilty partie and to judge them though the Judge only give sentence Thus Ambrose fitly expoundeth this phrase Iudicabunt Sancti hunc mundum quia exemplo fidei illorum perfidia mundi damnabitur The Saints shall judge the world because by example of their faith their perfidiousnesse shall be condemned 2. For otherwise if Christ should observe the same forme which Moses did to appoint coadjutors because he alone sufficed not this were to derogate from his all sufficient power who needeth not as man any assistants or fellow helpers Vers. 22. Every great matter let them bring to thee Upon this president the Romanistes would ground the papall reservation of cases from whom no appeale say they is to be made as there was not from Moses Tostat. quaest 11. in 18. cap. Exod. Contra. 1. There is great difference betweene the reservation of matters to Moses and of certaine cases to the Pope for Moses was set over but one nation which at this time encamped together within the compasse of not many miles and so they might with ease bring the weighty causes to him But the Pope challengeth to be the supreme Judge over all the world and so without infinite trouble the greater causes cannot be brought unto him 2. Moses judgement was sought for because hee could not erre having often conference with God to direct him as the Pope hath not and this Testatus confesseth Romanus pontifex c. The Roman Bishop though he have great power sometime is not a man very vertuous and though he be because he hath not God present to answer unto all his demands facilius errare potest he may more easily erre therefore that is but a foppish and fawning conclusion of the Canonists that the Pope hath Omnia jura in scrinio pectoris All lawes in his breast 3. Whereas Iethro intended in this device the peoples ease not to goe farre for their causes and Moses ability to performe his office neither of these inconveniences is helped in making appeales to Rome for neither is the Pope able to amend all such causes and the people would be infinitely molested to be hurried to Rome 4. And if it were not for the advantage of the Court and Consistory of Rome they would desire to bee eased rather of than cumbred with such appeales But Moses herein only sought the profit of Gods people not his owne Simler 6. Morall Observations 1. Obs. To take heed of idle and vaine talke Vers. 8. THen Moses told his father in law c. Moses did conferre with Iethro about the wondrous workes of God which the Lord had wrought for them Vnde arguuntur hi qui vanis colloquiis delectantur They then are reproved which are delighted with vaine talke Ferus Which may serve as a good motive in our dayes to cut off idle if not very prophane conference when wee meet remembring ever that of idle words we must give an account B. Babington 2. Observ. Workes must be joyned with faith Vers. 12. THen Iethro tooke burnt offerings c. Having beene thankfull in words now he addeth deeds for S. Iames calleth that a dead faith where workes want if we joyne both these together as Iethro did we shall fully give assurance both to others and to our selves of our true faith B. Babington 3. Obs. That we should doe all our workes as in Gods sight Vers. 12. THey came to eat bread with Moses father in law before God Hereupon Origen well noteth Sancti manducant bibunt in conspectu Dei c. The
Quia nulla nobis rationâ— sociantur because they are not partakers of reason with us thus August lib. 1. de civitat Dei cap. 20. 2. Thomas useth this reason Non est peccatum uti illis quae sunt subdita hominis potestati c. It is no sinne to use those things which are subject to mans power and made for mans use for there is a certaine naturall order that plants are for the nourishment of beasts and beasts feed one upon another Omnia in nutrimentum hominum c. and all are appointed for the nourishment of man and the Lord hath given unto man this liberty As the greene herbe have I given you all things Gen. 9.3 The Apostle also sheweth the Lawfulnesse hereof Whatsoever is sold in the shambles eat yee and aske no question for conscience sake 1. Cor. 10.25 Thom. in opuscul 3. Cajetane addeth further that it is lawfull to kill beasts Vt vescamur eis vel ne molesta sint nobis To feed upon them or that they be not noisome unto us 4. And the word ratzach here used in the opinion of the Hebrewes signifieth properly to kill a man and therefore there need to be no doubt made of the lawfulnesse of killing other creatures for mans use Simler Cajetan QUEST III. Of the divers kindes of killing THou shalt not kill There are divers kindes of killing some doe kill the soule onely some the body only some both the body and soule 1. They kill the soule which seduce and pervert it as therefore the Devill is said to be a murderer from the beginning Ioh. 8. In quantum traxit ad peccatum because hee drâ—w our first parents into sinne 2. The body and soule is killed two wayes occidendo pragnantes in killing of women with childe for so the infant conceived is deprived both of body and soule Secundo interficiendo seipsum secondly when one killeth himselfe for beside the death of the body they bring their soule into danger Thom. in opuscul 3. The body is killed also divers wayes for Homicidium est internum externum murder is either inward or outward the inward is of two sorts either conceptum conceived as in anger hatred desire of revenge which our Saviour forbiddeth Matth. 5.22 or permissum when it is permitted or suffred when one consenteth unto another mans death Rom. 1.31 They doe not only the same things but favour them that doe them Pelarg. Thom. The externall is committed three wayes manu by the hand as in beating wounding and lastly killing or ore with the mouth in railing reviling giving evill counsell and adjutorio by ministring helpe and so being accessary in killing Thom. This externall murder is either Verbis exâ—ptatum gestu attentatum opere designatum wished in word attempted in gesture or designed in deed Pelarg. QUEST IV. How the soule is killed by evill perswasion FIrst then the seducing and perverting of the soule is a principall breach of this Commandement as Piscator well observeth that seductio animae the seducing of the soule is one of the transgressions of this precept 1. Augustines reason is taken from the practice of the Devill Homicida Diabolus non gladio armatus c. verbum malum seminavit occidit The Devill is a murderer he came not unto man with armour or weapons he sowed evill seed by tempting them and so slew them In Ioan. tract 42. 2. Thomas useth this reason Occidunt animam auferendo vitam gratiae They slay the soule by taking away the life of grace So Augustine concludeth Si fratri tuo mala persuades occidis If thou perswade evill unto thy brother thou killest him ibid. QUEST V. That it is not lawfull for a man to kill himselfe SOme thinke that by this precept man is forbidden to kill another but not himselfe But that it is a speciall offence against this law for any man to lay violent hands upon himselfe it may be thus shewed 1. Augustines reason is Neque enim qui se occidit aliud quà m hominem occidit Neither hee which killeth himselfe doth any other than kill a man 2. Pelargus useth this reason Praeceptum eum ipsum comprehendâ— cui praecipitur A precept being simply propounded without any other addition comprehendeth him also to whom the precept is given in that it is said therefore Thou shalt not kill it is insinuated that thou shalt not kill thy selfe 3. Because our life is the gift of God it cannot be taken away from whomsoever without great impiety and Facit injuriam humano generi he that killeth himselfe doth wrong unto humane society in depriving the Commonwealth of a member thereof Basting 4. The same reasons why a man should not kill his neighbour because he is the image of God hee is our flesh and one of Christs members for whom he died are strong to perswade one not to kill himselfe for no man ever hated his owne flesh Vrsinus 5. Whereas it is objected that Sampson killed himselfe the answer is he did it Instinctu Spiritus Dei By the instinct of Gods Spirit so that hee did it Authoritate Dei By Gods authority Thomas QUEST VI. The inward murder of the heart forbidden NOt only the externall act of murther is here forbidden but the internall also by hasty rage malice hatred envy and such like 1. Lex Dei spiritualis est The law of God is spirituall and therefore iâ— bindeth not only the hands and tongue but the heart also and affections as our blessed Saviour the best interpreter of the law teacheth If one be angry with his brother unadvisedly he shall be culpable of judgement Matth. 5.22 Gallas 2. Another reason is because he qui irascitur sine causa quamum ad voluâ—â—â—tem homicidium fecit which is angry without a cause in respect of his owne will and purpose hath committed manslaughter Chrysost. hom 11. in Matth. Therefore the Apostle saith He that hateth his brother is a manslayer 1. Ioh. 3.15 3. Bonus medicus non solum tolliâ— malum quod apparet sed etiam radicem removet infirmitatis A good Physitian doth not only take away the evill that is apparent but also removeth the very root of the disease Thomas Therefore our Saviour biddeth not only to take heed of murther but of anger also ex ira enim homicidium generatur for homicide or murther is ingendred by anger and rage Chrysostome 4. And where the effect is forbidden there also the cause and occasion thereof is restrained as God would not have us to hurt our brother so he would have all occasions thereof to bee cut off Vrsinus QUEST VII What things are to be taken heed of in anger COncerning anger and rage which is the inward killing five things are here to be taken heed of 1. Ne citò provocatur that it be not soone provoked as S. Iames saith Loe every man be swift to heare slow to speake and slow to wrath chap. 1.19 And there be two reasons why anger
yea the land it selfe is polluted and defiled with bloud Numb 35.36 Galas 6. Mans bodie is the temple of the holy Ghost 1 Cor. 6.16 If any then destroy the temple of God him will God destroy 1 Cor. 3.17 7. The murtherer also sinneth against Christ whose member his neighbour is whose life hee hath sought So reasoneth the Apostle but in a divers case that he which causeth the weake brother to perish for whom Christ died sinneth against Christ himselfe 1 Cor. 8.11 QUEST XI How diversly murder is committed THis kinde of externall and actuall murther is committed two wayes either by a man himselfe or by another 1. The first is done two wayes either by the cruell shedding of mans bloud which is the most grievous sinne of all or by neglecting the meanes and not preserving our neighbours life either by helpe or counsell when it is in our power as the rich man suffered Lazarus for want of reliefe to perish at his gate Luk. 16. So the Priest and Levite passed by the man that had beene wounded of the theeves and was left for halfe dead and had no compassion of him Luk. 10. So the Wise-man saith in the Proverbs chap. 24.11 Deliver them that are drawne to death and wilt thou not preserve them that are led to bee slaine Isidore saith Qui incurrit in nudum esurientem c. He that meeteth with a man readie to perish for hunger and cold if he doe not give him meat and raiment homicida tenebitur shall be counted a murtherer So Gloss. interlinear A man committeth murther manu vel mente vel subtrahendo auxilium aut consilium c. with his hand with his heart and when he withdraweth his helpe and counsell 2. A man killeth by another two wayes consensu by giving consent as Saul did when Stephen was put to death keeping their garments that stoned him Act. 7.58 And the people crucified Christ calling unto Pilate Crucifie him Mandato voluntate By willing and commanding ones death as David did contrive Vrias death and Iezabel Naboths Bastingius QUEST XII Of the divers kinds of murder THere are divers kinds of killing 1. There is a lawfull killing or taking away of the life by the Magistrate as either in putting malefactors to death or in just warre where much bloud is shed 2. There is another kinde altogether unlawfull and inexcusable which is called wilfull murther when any of hatred smiteth a man that he die or of purpose lie in wait for him Numb 35.20 So Ioab wilfully killed Abner and Amasa 3. There is a third kinde of involuntarie murther when a man lieth not in wait but God offereth him unto him Exod. 21.13 For though such things seeme to us to fall out by chance yet all things are ordered and disposed by Gods providence and with him nothing happeneth by chance of this kinde there are three sorts 1. When two doe of a sudden having no purpose before fight together and the one killeth the other as striving upon the way or falling out upon any other sudden and unthought of occasion this is called manslaughter as Abner killed Asahel that met him and pursued him in battell this kinde is not so hainous as wilfull murther yet it far exceedeth these other kinds that follow 2. Sometime one is killed by chance which is of two sorts either a chance which falleth out by meere oversight and negligence as if a Physitian through carelesnesse mistake the medicine and so kill his patient which might by his care have beene prevented or it falleth out by meere chance which could not be helped as when one heweth wood and the axe-head flieth off and killeth one that standeth by 3. But that kinde which deserveth most favour and may best be excused is when one is forced to kill another se defendendo by defending of himselfe which was the womans case that with a milstone pashed out cruell Abimelechs braines when he attempted to set fire upon the tower and to burne the woman and all the rest of the people there Iudg. 9. QUEST XIII Magistrates are not guiltie of murder in putting malefactors to death ALl kinde of killing is not then unlawfull whereof there are three sorts there is divina vindicta heroica ordinata divine revenge heroicall ordinarie 1. The divine is which is directly and immediatly commanded by God as Abraham at the Lords bidding would have sacrificed his sonne Abraham non solum non est culpatus crudâ—litatis crimine sed laudatus est pietatis nomine Abraham was not onely 〈◊〉 blamed for his crueltie but commended for his pietie therein So Ioshua had commandement from the Lord to destroy the Canaanites 2. The heroicall kinde of killing is when any being inflamed with the zeale of Gods glorie and extraordinarily stirred by his spirit doe take revenge of the Lords enemies as Sampson upon the Philistims in his death Phineas in zeale killed the adulterer and adulteresse and Samuel hewed Agag the King of Amalek in peeces Marbach 3. The ordinarie killing is by the Magistrate who by direction of the word of God and according to wholesome lawes grounded upon the same doth give sentence of death against malefactors or wageth just battell upon these occasions the Magistrate sinneth not in shedding of bloud The reasons are these 1. Hierome saith Homicidas punire non est sanguinis effusio sed legis ministerium To punish murtherers and other malefactors it is no effusion of bloud but the execution of the law in Ieremiam c. 22. So Gloss. interlinear Index non occidit reum sed lex quae jubet The Judge killeth not the guiltie partie but the law which commandeth 2. Thomas saith Id quod licitum est Deo licitum est ministro ipsius per mandatum ejus That which is lawfull unto God the author of the law is lawfull unto Gods Minister by his Commandement But the Magistrate is Gods Minister Rom. 13.4 2. Places of Doctrine upon the sixth Commandement 1. Doct. Of the generall contents of this Commandement THou shalt not kill This Commandement consisteth 1. Partly in prohibiting all kinde of hurt or wrong to our neighbour either in leaving or forsaking him or in doing him hurt either outwardly by murder rayling reviling or by any injurie whatsoever or inwardly by anger hatred desire of revenge 2. Partly in commanding the preservation of our neighbours life either in not hurting whether provoked or not provoked or in helping either by the depulsion of wrongs and injuries offred or by the collation of benefits 2. Doct. The particular vertues here commanded THe vertues then prescribed in this Commandement are of two sorts either such as doe not hurt or such as are beside helping also Of the first kinde are 1. A particular justice and equitie in all our acts and doings not to hurt or molest any in word or deed by violence fraud or negligence or by any other meanes such an one was Nathaniel a true Israelite in whom there
the law of Christ but that much was permitted and tolerated unto the Jewes onely for the hardnesse of their heart as our blessed Saviour sheweth Matth. 19. 2. Some doe urge the lawes of men and the greater punishments which have beene laid upon women for adulterie rather than upon men and that therefore the sinne of the woman should bee the greater But this sheweth not the greatnesse of the sinne before God but the greater inconvenience that is brought upon the civill and politike state which the lawes of men seeke chiefly to preserve by the adulterie of the woman rather than of the man 3. Some thinke that it is a greater sinne in the man because of his authoritie quia vir caput mulieris because the man is head of the woman and the Apostle biddeth that women if they would learne any thing should aske their husbands at home 1 Cor. 14.35 Est ergo vir doctor mulieris The man then is the womans teacher then as the Priest sinneth more than a lay man because he is his teacher so the man doth more grievously offend than the woman Thomas in opuscul But this proveth not that the sinne of the man simply is greater than the sinne of the woman but in a certaine respect 4. Wherefore the best answer is that the sinne of adulterie in some respects is equall in both sexes and in some other greater both in the one and the other 1. In regard of the law of Matrimonie whereby they have given their faith each to the other the sinne seemeth to be equall for the man hath no more power over himselfe in this behalfe than the woman as S. Paul teacheth 1 Cor. 7.4 and therefore by Moses law as well the adulterer as the adulteresse was to be put to death 2. But in respect of the qualitie and condition of the person because the woman is the weaker vessell and the man is the head of the woman and of the more strength this sinne is greater in the man because hee therein give than evill example to the weaker partie and teacheth her an evill lesson Ecclesiasticus 9.1 3. But the inconveniences considered that follow hereupon as the ignominie and shame of houses the confusion of inheritances and the obtruding of false heires by the adulterie and false play of women their sinne is thought to exceâ—d Simler Which might be the reason also why among the Jewes the men were permitted to have divers wives but not the women to have divers husbands QUEST IX Whether adulterie be now necessarily to be punished by death SOmewhat here would bee inserted concerning the punishment of adulterie by the sentence of death wherein there are these three opinions 1. Some thinke that adulterie ought to be punished capitally according to the judiciall law of Moses and not otherwise Piscaetor giveth divers reasons hereof but two especially I will single out 1. Delicta temporibus naturam suam non mutant Sinnes doe not change their nature in time 2. Deus naturam suam non mutat Neither doth God change his nature so that he hateth sinne no lesse now than in times past neither will he have it lesse punished Praefat. in Exod. Contra. 1. The nature of sinne is the same though the punishment bee altered adulterie is as grievous before God now as it was under the law but the circumstances as of place and person so also of time may give occasion of aggravating or alleviating the punishment Hee that gathered sticks upon the Sabbath was stoned to death Numb 30. because it was necessarie that the law at the beginning being then newly given should bee established by severitie But yet our Saviour excuseth his Apostles for gathering and rubbing eares of corne upon the Sabbath Matth. 12. Saint Peter pronounced the sentence of death upon Aâ—amas and Sapphira for deteining part of that which they had given to the Church for the terror and example of others yet now such dissimulation is not held to be worthie of death 2. Neither is God changed by the changing or mitigating the rigour of the law but he removing the same applieth his law according to the different respect of 〈◊〉 and persons for as well hee might bee said to be changed in the changing of other 〈◊〉 as of the ceremoniall and judicials thereto annexed 4. If all judicials annexed to the Morall law are now to be necessarily retained then the violating of the rest of the Lords day as then of the Sabbath which was in that respect morall should be punished with death and blaspheming and prophaning of the name of God by swearing as Levit. 24.16 which would seeme to be too rigorous 5. And seeing the times of the Gospell are the times of mercie and those under the Law were the times of rigour and severitie to abate somewhat of the rigorous punishments of the Law not leaving sinne unpunished may seeme not unlawfull 2. Another opinion is that adulterie is not at all now to be punished by death for our Saviour would not condemne the woman taken in adulterie Ioh. 8. Contra. 1. Upon that example of Christ it cannot be gathered that it is unlawfull to censure adultery by death for it would follow as well that adultery is not to be punished at all because Christ inflicteth no punishment at all upon her onely this may be inferred that by Christs silence and forbearance it appeareth that the punishment of adultery by death is not necessary for if his will had beene that the rigour of that law should stand in force our Saviour needed not to have feared their trap lest they should have condemned him of rigour and severitie if he had judged her worthie of death and if he had repealed that law they would have accused him as contrarie to Moses 3. This then may bee collected by Christs silence and connivence that it is not necessarie that adulterie should alwayes and in all places be sentenced unto death but rather that it is left indifferent that neither those Churches are to be condemned of too great severitie which follow the president of Moses judicials herein nor yet they are to be accused of too much lenitie which judge adulterie otherwise than by death as they see it best to fit their estate so that the severitie of the punishment be answerable to the quality of the sinne By Moses law they which committed adulterie were to die the death that is if it were duplex adulterium that both the adulterer and adulteresse were married or if the woman were anothers wife Levit. 20.10 otherwise it was not death for a married man beside his wife to have a Concubine or to one wife to take another so shee were not anothers wife What will they thinke now of such single adulterie that would have it revenged by death they have no president in Moses law for the punishing of this kinde of adulterie by death then it is evident that all adulterie by the law of Moses was not adjudged to
death The Romane lawes followed Moses president in punishing of adulterers so did some other nations beside The King of Babel burnt Zedekiah and Ahab two false Prophets with fire for committing adultery Ierem. 29.23 Among the Egyptians the man taken in adulterie was beaten with a thousand stripes the woman had her nose cut off Diodor. Sicul. lib. 2. cap. 3. The Germanes used to set the adulteresse naked before her kindred and cut off her haire and then her husband dâ—ave her before him through the street beating her with cudgels Cornel. Tacit. de morib German The Cumeans placed the adulteresse in the Market place upon a stone in open view that shee might be derided and scorned of all and then set her upon an asse and ever after shee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an asse rider and the stone they abhorred as an uncleane thing Plutar. tom 1. in quastionib Graciâ— These or some other grievous punishment may be imposed upon the odious crime of adulterie where it is not recompensed with losse of life but to dallie with so great iniquitie and either to winke at it or to let it passe with a light and superficiall checke is displeasing to God and offensive to all good men See more of this question how farre Moses Judicials doe now binde 1 qu. generall in Exod. QUEST X. Whether it be lawfull for the husband to kill his wife taken in adulterie BUt whereas the ancient Romane lawes permitted the husband to kill his wife taken in adulterie as appeareth in the declamations of Seneca how a man having lost both his hands in warre comming home and taking his wife with another in adulterie commanded his sonne to kill them both and for refusing hee did abdicate and renounce him for his sonne Some would justifie this also as lawfull pretending the example of Phinehes that stroke the adulterer and adulteresse thorow at once Contra. 1. Though the ancient lawes did not punish the husband that killed his wife taken in adulterie yet that act was not thereby made lawfull but the law did therein beare with the just griefe of the husband 2. And though the lawes of men should tolerate it yet before God he committeth murther because he doth it in his rage and in his owne revenge 3. But the lastâ—r Romane lawes gave no such libertie for the man to kill his wife but onely the adulterer with whom shee is taken in her husbands house for by this meanes if men hated their wives they might seeke occasion to be rid of them and if he were a Noble personage with whom the woman was found it was not lawfull for the husband to kill him but only to keepe him foure and twentie houres prisoner at home untill he brought the witnesses 4. Phinehes example is altogether unlike for beside that he was stirred by the extraordinarie motion of the Spirit if this president should be followed it might be lawfull for any man to kill the adulterer and the adulteresse and not for the husband onely for both of these whom Phinehes killed were strangers unto him the man was of another tribe and the woman a Midiaâ—iâ—esse ex Simlerâ— QUEST XI Simple fornication whether a breach of this Commandement THou shalt not commit adulterie c. 1. Some are of opinion that simplex fornicatio single fornication which is soluti cum soluta of a single man with a single woman is not here forbidden Oleaster Hee granteth that fornication with a woman quae esset alteri vel omnibus exposita which was either defiled by another or common to many was forbidden to the Israelites as Deut. 22.21 Shee that played the where in her fathers house should be put to death but otherwise it was not in this Commandement therefore he thinketh adultery only to be forbidden according to the native signification of the word naâ—ph which signifieth only to commit adultery Contra. 1. But I rather preferre the opinion of Aben Ezrah a learned Rabbin who thinketh Oâ—â—em concubitum qui non est viri cum uxore sua hîc esse prohibitum That all companying with a woman beside of the man with the wife is here forbidden for seeing single fornication is against the Law of nature as Iudah before the Law was written adjudged Thamar for her whoredome to the fire Gen. 38. as Oleast himselfe confesseth it must also of necessity be held to be a breach of the Morall law which is grounded upon the Law of nature 2. And as for the use of the word Augustine well sheweth by the interpretation of our blessed Saviour Matth· 5.9 that even adultery is a kinde of fornication Hee that dismisseth his wife except for fornication causeth her to commit adulterie the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication which is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulterie Beza in hunc locum 2. But that single fornication even betweene parties both unmarried and unbetrothed is forbidden in this Commandement it shall bee manifested by these reasons 1. Augustine thus argueth 1. If that kinde of fornication be not forbidden here Vbi sit illa prohibita in decalogo utrum inveniri possit ignore Whether it can be found prohibited elsewhere in the decalogue I am ignorant c. But it is certaine that it is either forbidden here or no where in the morall law 2. Againe Si furti nomine bene intelligitur omnis illicita usurpatio rei alienae c. if under the name of theft is well understood all unlawfull usurping of other mens goods Profectò nomine moechiae omnis illicitus concubitus c. by the same reason also by the name of adulterie all unlawfull companie with a woman is forbidden August quaest 71. in Exod. 3. Further Augustine in another place thus reasoneth Say not Vxorem non habeo c. I have no wife and therefore I sinne not against her neither doe I covet another mans wife ad meretricem eo I goe unto an harlot In Deum pecccas cujus imaginem per diffluentias libidinis in te violasti c. Thou sinnest against God whose image thou hast violated in thy selfe by thy overflowing lust 4. Againe Dominus quiscit quid tibi utile sit uxorem concessit hoc pracepit hoc jussit The Lord who knoweth what is best for thee hath granted thee a wife that thou shouldest not wander in lust this he commandeth thee to doe if thou canst not containe thy selfe c. Therefore the fornicator in giving himselfe to lust and refusing the remedie which God hath appointed therein offendeth against God 2. Thom. Aquin. addeth these arguments 1. A rigno Dei non excluditur aliquis nisi per peccatum mortale c. one is not excluded the Kingdome of heaven but by a mortall sinne but fornication excludeth out of the Kingdome of God 1 Cor. 6.9 therefore it is a deadly sinne 2. Licet non detur corpus uxoris datur tamen corpus Christi c. although he have not a wife given
their children in his feare and in their matrimonie which is a sweet and amiable fellowship is set forth that mysticall conjunction which is betweene Christ and his Church Ephes. 5.32 Ex Bucan Vrsin QUEST XVIII Of the mutuall matrimoniall duties betweene man and wife THe duties to bee performed in mariage are first such as are common betweene man and wife as 1. Mutuall love that they should one love another to love as they are beloved 2. Matrimoniall faith in keeping themselves one to another not seeking after strange flesh 3. A communion of their goods one supplying anothers wants and a communion of affection one having a lively fellow-feeling of anothers griefes 4. The education of their children wherein both the parents are bound to shew their Christian care 5. And mutuall hearing and forbearing one another tolerating their infirmities 〈◊〉 a great desire to have them amended and healed Vrsin 2. The duties required on the husbands part are 1. To instruct and teach his wife and bring her to the knowledge of God 1 Cor. 14.35 2. To be her head to protect and defend her from injuries to guide direct and governe her in discretion Ephes. 5.23 The husband is the woman's head as Christ is the head of her Church 3. To be amiable unto his wife not bitter or cruell unto her Colos. 3.19 not to use her as his maid or servant but as his yokefellow and collaterall companion and coadjutrix in the government of the house 4. To provide for her all things needfull in sicknes and in health for hee is worse than an Infidell that doth nor provide for those of his owne house 1 Timoth. 5.8 5. To honour the wife as the weaker vessell 1 Pet. 3.7 and in his Christian discretion to winne her with lenitie 3. The speciall duties on the behalfe of the wife are 1. To shew her care and diligence in preserving of her husbands domesticall estate and wisely disposing the houshold affaires as that hâ—swively Macâ—on is described Prov. 31. 2. To give due reverence and honour to her husband as unto her head as Sara is commended 1 Pet. 3.7 3. And to bee subject and obedient unto him in all things in the Lord Ephes. 5.22 QUEST XIX Whether marriage be left indifferent to all MAtrimonie is neither denied unto any by the divine institution nor yet commanded unto all 1. It is lawfull and granted unto all to marrie if they will for the Apostle saith that mariage is honourable among all men Hebr. 13.4 because that blessing given unto mariage Increase and multiplie was generall to Adam and all his posteritie 2. As mariage is not necessarily imposed upon all so is it indifferent unto those which have the gift of continencie for although they need not the remedie of matrimonie against fornication having received that speciall gift yet they may desire mariage for mutuall comfort and to have issue and for other ends whereunto marriage was appointed 3. But unto those which cannot containe it is necessarie to use this remedie and to them mariage is not indifferent So the Apostle saith It were good for a man not to touch a woman neverthelesse to avoid fornication let every man have his wife c. 1 Cor. 7.2 and vers 9. If they cannot abstaine let them marrie for it is better to marrie than to burne 4. But though this libertie be given to use the remedie yet there must bee a temperate sobrietie and moderation both in the use of mariage that they doe not give themselves over to fleshly delight but sometime sequester themselves to fasting and prayer 1 Cor. 7.5 And a comely decencie must bee observed both in first and second mariages not hastily and greedily to fall into them as among the Romans Numa made a law that a woman should not marrie within ten moneths after her husbands death Vrsin 2. Places of doctrine 1. Doct. Of the generall and particular contents of this precept IN this Commandement under one speciall kinde of adulterie all other acts of uncleannesse whatsoever are restrained and whatsoever belongeth unto chastitie is prescribed and commanded as these three vertues principally 1. Chastitie 2. Shamefastnes 3. Temperance The contrarie unto which vertues likewise are forbidden 1. Chastitie is commanded which is a vertue keeping both the soule and bodie chaste avoiding and shunning all uncleannesse and unlawfull lust both in mariage and in the single estate as also all causes occasions opportunities egging and provoking thereunto as likewise the effects and inconveniences that ensue thereon So the Apostle teacheth This is the will of God even your sanctification that yee should abstaine from fornication that every one of you should know how to possesse his vessell in holinesse and honour not in the lust of concupiscence c. 1 Thess. 4.3 4. Contrarie unto this vertue of chastitie are 1. Such kinds of inordinate lust as are against even this nature of ours as it is corrupt as first the confusion of divers kindes as when men are given over to vile affections to defile themselves with bâ—uit beasts Secondly the abuse of the sex as when men with men worke filthinesse which was one of the sinnes of the heathen Rom. 1.28 Likewise may the feminine sex bee abused Rom. 1.27 Thirdly when as the lawfull sex is used but in too neere a degree as in incest all these are unnaturall lusts and deserve of the Magistrate to bee extraordinarily punished 2. Other kindes of lusts there are which proceed from this our corrupt nature 1. Fornication betweene parties not married when as one with one committeth follie or which is more odious one with many which is the vile practice of strumpets and whores 2. Adulterie either the one partie being married and it is called adulterium simplex simple adulterie or both which is adulterium duplex double adulterie 3. There are beside these evill inclinations of the heart and inward inflammations which the godly doe resist by prayer and cut off the occasions of them and the remedie against this kind of lust is mariage according to S. Pauls rule It is better to marrie then to burne 1 Cor. 7.9 4. Shamefastnesse is here required which abhorreth all kind of turpitude and uncleannesse being alwaies accompained with a certaine griefe and feare lest any thing uncomely should bee committed such was the shamefastnes of Ioseph that being entised often by his shamelesse Mistresse would not afterward come into her companie Contrarie hereunto are 1. Immodestie and unshamefastnesse such as was in Herodâ—as daughter that came in impudently and danced before Herod and the rest that were at the table 2. Obscenitie and uncomelinesse in word or in deed as in Iosephs Mistresse that was not ashamed to move him with her owne mouth to lie with her 3. Temperance is also commanded which is a moderate and sober use of such things as belong unto the bodie as meat and drinke agreeable for the time place and persons as S. Paul saith Be not filled with
as here Contra. 1. By neighbour any man whosoever is understood 2. And expresse mention is made here of the will and intention because it is an explanation of the former law Simler 3. Iunius thinketh that not he onely which killeth sed qui conatus est occidere but went about to kill is comprehended in this law as Deut. 19.19 Ye shall doe unto him as he had thought to doe unto his brother Contra. 1. It seemeth by the generall law vers 12. that this constitution is onely for murther committed and not intended onely for such smiting the law speaketh of whereupon death followeth 2. That law given in instance Deut. 19. is touching false witnesses whose false testimonie breaketh out into action into false witnesse bearing so that there is not an intention onely for the false witnesse by his false testimonie acteth as much as in him lieth to take away the life of his brother that place therefore is impertinent to this purpose I approve here rather the judgement of Cajetane Nec describuntur haec intus in animo sed prodeuntia extra in actiones Neither are these things described onely in the minde but proceeding without into action QUEST XLI Of the difference betweene voluntarie and involuntarie murther and the divers kinds of each HEre then there is a manifest distinction of involuntarie and voluntarie murther or killing grounded upon the law of Moses· 1. Involuntarie killing is of two sorts there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chances unlooked for and sudden events as when one shooteth an arrow and killeth one unawares as Peleus killed his sonne being in hunting with him There are beside these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errors and oversights as the father beateth his childe purposing onely to chastise him and hee dieth of that beating a Physition ministreth physick to his patient intending to cure him and doe him good and he dieth of it Borrh. 2. There are likewise two kinds of voluntarie or wilfull murther ex proposito of purpose ex impetu animi in heat or rage These kinde of murthers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquities one may be slaine ex proposito purposely either per insidias by lying in wait when one watcheth for the life of a man and taketh him at advantage as Ioab killed Abner and afterward Amasa they suspecting no such thing so Ismael killed Gedoliah Ierem. 41. Or els per industriam when one of set purpose picketh quarrels and seeketh occasions to provoke a man that he may kill him both these kinds are touched here Tostat. quaest 16. Then one may bee killed in heat and rage when there was no purpose before as Alexander the Great killed Clitus Pelarg. This kinde though not so grievous as the other yet is a kinde of voluntarie killing So there is extant a constitution of Hadrian the Emperour against him qui per lasciviam causam mortis praebuisset which was the cause of anothers death through wantonnesse and riot though there were no enmitie before that such an one should be banished five yeeres Simler QUEST XLII Why the wilfull murtherer was to be taken from the Altar Vers. 14. THou shalt take him from mine Altar 1. This may bee understood either of the Altar of incense which was in the holy place or of the Altar of burnt offring rather which was without the Tabernacle in the Court for thither every one might easily flee that had committed any such offence but to the Arke no escape could be made because there was no entrance thither 2. R. Salomon saith that this is meant even of the Priest that sacrificed at the Altar who after he had finished his service at the Altar might be taken thence and judged by the law as other malefactors and murtherers Which collection of his may be received saving that it is not like they would suffer a murtherous Priest to minister at the Altar 3. But that other conceit of R. Salomon whom Lyranus followeth hath no good ground that he that had killed an Hebrew wilfully might be taken from the Altar as Ioab was but if he had onely killed a Gentile as a Moabite or Ammonite though of set purpose he was not to be taken thence but was privileged by the Altar But the contrarie appeareth that this law forbiddeth all voluntarie and wilfull murther whether of Hebrew or Gentile for it was more to kill a Gentile being free then a Gentile that was a servant or bondman but the master was to die for it if he beat his servant to death so that he died under his hand vers 20. which law must be understood of strangers and aliens that were servants not of Hebrewes for they were not to deale so cruelly with them Levit. 25.38 Iun. much more therefore were they to die if they of purpose killed any free stranger Tostat. 4. If therefore the wilfull murther as well of strangers as Hebrewes be here forbidden then both for the one murther and for the other might they be taken even from the Altar 5. And the reason thereof was this because they which did flee to Gods Altar eum tanquam patronum judicem innocentiae suae implorabani did sue unto God as the patron and Judge of their innocency therefore they therein abusing Gods name were to be expelled thence Gallas QUEST XLIII What manner of smiting of parents is forbidden Vers. 15. HE that smiteth his father and mother c. 1. The very smiting of the father or mother deserveth death although they die not of such smiting Cajetan Iun. as may appeare vers 12. where is directly expressed concerning the smiting of another if hee die then the smiter shall bee put to death Piscator 2. R. Salomon understandeth that this is not meant of every smiting but when upon the smiting â—he effusion of bloud followeth or some scarre or wound is caused But the very smiting of either of the parents sheweth the malice and disobedience of the childe for the which he is worthie to die as Deut. 21.18 the sonne for his stubbornnesse and disobedience was to be stoned to death Indeed for every blow or smiting the childe was not to die if it were done unwittingly or unawares but if it were done of purpose he deserved death 3. And the reason is because of the authoritie of the parents which is the next unto God Simler Deo parentibus non possumus reddere aequalia c. Wee can never make amends unto God and our parents Cajetan As also they seeme not to be worthie of life which are injurious to those by whom they received their life Gallas QUEST XLIV Of the grievous sinne of paricide THough there be no expresse mention here of those that kill their parents yet it followeth necessarily that if it be a sinne worthie of death to smite them much more to kill them 1. This even among the Heathen was counted so hainous a sinne that they thought none so wicked that would commit paricide and therefore Solon
woman with child or shee be behind him and he knew it not and hee hurteth her with his heele that she die in this case the man deserved no punishment at all no not so much as a pecuniary mulct to be inflicted which yet is appointed by this law where death followeth not therefore this law meaneth not any such act which is altogether involuntarie Tostat. quaest 24. 2. Neither is this law to be understood of murther altogether voluntarie as if a man of purpose should smite a woman with child and shee die for this was provided for before what punishment should be laid upon him that committed wilfull murther 3. This law therefore is made concerning such violent acts as were of a mixt kinde partly voluntarie partly involuntarie as if a man striving with one and seeing a woman with child within the danger cared not whether shee was hurt or no Tostat. Or if striving with a man he thrust him upon a woman with child Galas Or a woman comming to rescue her husband receiveth hurt by the other that striveth Lyran. In this case if death followed in the woman with child the 〈…〉 to die foâ— it 4. And the reasons are these 1. Because adfuit laedendi animuâ— he that so striveth had a minde and intent to hurt Simler Consilii ratio habenda est his counsell and intention must be considered which was to assault the life of another and by this occasion he killeth one whom he intended not to hurt Iunius Piscator 2. Againe Vxor una carâ— est cum viâ—o quem intendeâ—â— pâ—râ—utere The wife is one flesh with her husband whom he intended to smite Lyran. 3. And beside instance is given of a woman with child who neither could shift for her selfe and a double danger is brought both upon her her child which she went with therefore in this case the law provideth that such oversights should be severely punished Tostat. q. 25. QUEST LVI Whether the death of the infant be punished as well as of the mother Vers. 22. ANd death follow not c. 1. Some thinke that this is to be understood onely of the death of the woman and not of the child Osiander That if the child died and not the woman he was onely to pay a peece of money not to lose his life for it and their reason is because he deserved not so great a punishment that killed an infant in the wombe as he that did stay a perfect man Oleaster who findeth fault with Cajetane for understanding the law indifferently of the woman and her child 2. But Cajetanâ— opinion is to be preferred for like as it is a more heinous thing to kill a man in his owne house than in the way so is it a prodigious thing to suffocate an infant in the mothers wombe qui nondum est in lucem editus which is not yet brought forth into the light of this world Calvin And againe Foetus quamvis in utero inclusus homo est The infant though yet inclosed in the wombe is a man Simler And the child in the wombe is yet a part of the person of the woman so that if there be corruptioâ—â—tius perâ—oâ—a aut partis a destruction of the whole person or of a part Iun. he that so hurteth a woman with child in her owne person or her childs is subject to this law QUEST LVII Whether this law extendeth it selfe to infants which miscarie being not yet perfectly formed NOw it being agreed that this law as well comprehendeth the infant that perisheth as the woman that beareth it yet there remaineth a question whether if the childe in the wombe bee yet imperfect and so not endued with sense and life that in this case though the woman die not but onely lose her birth he that did the hurt is to suffer death 1. Some hold the affirmative that if any child whatsoever by this meanes miscarrie the offender is subject to this law 〈…〉 propâ—â—qua est effectui The iâ—fant being now formed is so neere unto the effect thâ—â— is the life that who causeth the same to miscarrie may be said to have killed a man Gallas And therefore by the Civill law he that of purpose procured the birth to miscarrie if he were a meane person was condemned to the metall mines if a noble person to banishment Cicero also in his oration pro Cluentiâ— reporteth of one Milesia a woman who being hired of the heires in reversion to destroy the infant that shee went with had a capitall puishment therefore inflicted upon her Ex Simlero But these lawes were made against such as did of purpose seeke to destroy infants in the wombe and cause abortion of them here the cause is divers where the fruit of the wombe miscarrieth by some chance 2. Therefore this penaltie was onely by the law inflicted when as the infant perished that was endued with life So Augustine thinketh using this reason Nondum potest dici anima viva in eo corpore quod sensu caret c. The living soule cannot be said to be yet in that bodie which wanteth sense qu. 80. in Exod. And thus the Septuagint interpret If the infant came forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet formed c. which forming of the infant beginneth fortie dayes after the conception as Procopius Cajetane giveth this reason why in such a case when the birth commeth forth imperfect the sentence of death is not inflicted quia homo in potentia non est homo because a man onely in possibilitie is not a man quia tunc non occiditur homo non est homicidium and because then a man is not killed it is no manslaughter Tostat. And the word jeladim sons signifieth as much that the law meaneth formed and perfect infants Simler And it is put in the plurall because a woman may have more infants than one in her wombe at once for otherwise why should one give life for life or soule for soule seeing such imperfect births are not yet endued with life soule As Augustine saith In Adam exemplum datum est c. An evident example is given in Adam quia jam formatum corpus accipit animam that the bodie when it is now fashioned receiveth the soule and not before For after Adams bodie was made the Lord breathed into him the breath of life So August lib. quaest vet nov Testam qu. 23. as he is alleaged Caus. 32. qu. 2. cap. 9. QUEST LVIII Why the action is given unto the husband Vers. 22. ACcording as the womans husband shall appoint him c. 1. Because the injurie is done unto the man in that his issue is cut off and because hee is the head of the woman the law referreth the prosecution of this wrong unto the husband Tostat. 2. But the taxation of the mulct is so referred to the man as yet if he should exceed a just proportion the Judges in their discretion are to moderate it Gallas 3. Tostatus
outward meanes it is but to colour their devillish practice and inchantments whereby they worke and not by the vertue or operation of such herbs therefore it was well decreed in the Matiscane Councell as it is cited in the Decrees Nec in collectionibus herbarum quae medicinales sunt observationes aliquaâ— licet attendere c. In the collection of herbs which are of themselves medicinall it is not lawfull to use any other superstitious observations Now on the contrarie it shall appeare that witches and other of that sort are worthie of punishment by death and that they are not by any meanes to bee tolerated in a Commonwealth 1. They are manifest transgressors against the first Table and every precept thereof for they doe combine themselves with Satan and forsake their faith and so make them other gods beside the Lord they also invent superstitious rites and ceremonies images figures and pictures which the devill hath taught them to worship him by and beside they prophane and abuse the holy name and titles of God in their superstitious invocations and inchantments And they appoint certaine holy daies solemnities and assemblies among themselves as the Lord hath appointed the Sabbath for his owne worship And thus they apparently violate every precept of the first Table 2. They are also enemies to the Commonwealth full of mischiefe practising their malice upon men and beasts and therefore the Civill law Propter magnitudinem scelerum maleficos appellat Because of the greatnesse of their mischievous practices calleth them Evill or Wicked doers They are manifest murtherers assaulting the life of Christian people where God permitteth by all devillish meanes and thus the second Table likewise is by them violated and perverted Gallas 3. They also are perverters of their children and seducers of others and so cause this mischiefe to spread further and to be transmitted over unto posteritie 4. Further if divine and humane lawes condemne all filthie societie and companie with beasts much more horrible and abominable is al confederacie and league made with devils and uncleane spirits Simler 5. Thomas touching this error that some should say Quod maleficium nihil erat in mundo c. That witchcraft was nothing in the world but in the opinion of men addeth Procedit haec opinio ex radice infidelitatis That this opinion proceedeth from the root of infidelitie because they doe not beleeve that there are any devils but only in the estimation of the people c. But we are taught by the Scriptures that the Angels fell from heaven and became devils by whom witches and Sorcerers worke 6. And this is sufficient to convince these men of error because the law of Moses judgeth the sinne of witchcraft worthy of death which they must 〈◊〉 â—â—cuse of 〈◊〉 if witchcraft were so small an offence and consisted but in opinion only And the Imperiall lawes herein doe concurre also with the Divine law which calleth Ars 〈…〉 The Mathematicall it meaneth Magicall science damnable and it decreeth thus 〈…〉 sunt Soothsayers and Diviners are to be burned Nec â—rs ista disâ—i nec dâ—ceâ—t debet This art must neither be learned nor taught yea by the Civill law he which consulted with Soothsayers 〈…〉 shall be punished by the sword QUEST XXXIII Of the 〈◊〉 stone of 〈…〉 Vers. 19. WHosoever lieth with a beast 〈◊〉 Prâ—opins and the 〈…〉 doe understand this of a beastly and bruâ—â—sh man with whom it is dangerous to converse and by death they understand here eternall death But this were to 〈◊〉 these grosse and unnaturall sinnes which here are condemned and these civill politicke lawes are literally to be understood 2. Therefore this law meeteth with that most unnaturall and monstrous sin of more than beastly lust 〈◊〉 this one kind also comprehending all other outragious lusts 〈◊〉 against nature as 〈◊〉 18.22 and 20.15 〈◊〉 3. And there are two sinnes specially against nature either when non servitus 〈◊〉 speciâ—â— the due kind is not kept as when the filthy company of beasts is desired Nature only having ordained the generation of mankinde to be with man the other is when non servatur debitâ—s sermo the due sex is not kept as when man with man worketh â—ilahinesse which was the sin of Sodome Thomas 4. And these are the reasons why such wicked persons should be put to death without all mercy 1. 〈◊〉 latur talibus flâ—giriâ—â— societ 〈◊〉 illa qua cum Deo noâ—â—s esse debet c. By such hainouâ— sins that societie 〈◊〉 violated which ought to be betweene us and God seeing Nature it selfe whereof God is the Author is polluted with such perverse lusts c. 2. Such wicked and vile persons shew themselves worse than bruâ—â— beasts qua coitu naturali contenta sunt which are content with naturall copulation Calvin and goe not out of their kind 3. Serit semen ubi aut nihil nâ—scitur 〈…〉 contrarâ—â—m c. Such soweth seed where either nothing at all is ingendred or a monster contrarie to nature Pelarg. 5. Not only the man or woman committing this filthinesse but the beast also wherewith it is perpetrated was to be put to death Levit. 20.15 both for the detestation of the fact and lâ—st any other by thâ—â— evill example should attempt to doe the like with that beast Lyran. QUEST XXXIV The reasons why mâ—n are given over to unnaturall lust 1. THis bestiall sin may be committed two waies either indirectly when one not at the first intending any such filthy act but being inflamed with lust ad coitum simplicâ—ter simply unto that carnall act because it cannot be satisfied as he would seeketh to have it satisfied howsoever or else directly at the first there is a wicked inclination unto this bestialitie 2. Tostatus giveth three reasons of it why some men are caried into these unnaturall lusts 1. Their vile corrupt nature which is procured by the evill disposition of the country as in Aethiopia and Lybia and toward the poles in the remote countries monstrous shapes and formes are found which are the fruits of such unnaturall lusts 2. Some grow bestiall by frensie and madnes and other distemperatures of the braine 3. Some by an evill use and custome as it seemeth the Sodomites even from their childhood were exercised in those acts of filthines As these reasons may be yeelded of the unnaturall appetite of men which feed of raw flesh yea of the flesh of men as bruit beasts so also of unnaturall lust Tostat. qu. 14.15.3 But a better reason may be given than all these for these unnaturall and beastly lusts are the traits of Idolatry and false worship as here immediately it followeth that they should not offer unto any other gods And Saint Paul sheweth that the Gentiles after they had corrupted the true worship of God were given over unto their owne hearts desire Rom. 1. as the Canaanites haâ—ing not the true worship of God defiled themselves
the children servants and cattell are commanded to rest 11. qu. VVhat strangers were injoyned to keepe the Sabbaths rest 12. qu. Why a reason is added to this Commandement 13. qu. How the Lord is said to have rested 14. qu. Of the changing of the Sabbath from the seventh day to the first day of the weeke 15. qu. How the Lord is said to have blessed and sanctified the day Questions upon the fifth Commandement 1. QUest Whether this precept belong to the first table 2. qu. VVhy the precepts of the second table are said to be like unto the first 3. qu. VVhy the precept of honouring parents is set first in the second table 4. qu. VVhy speciall mention is made of the mother 5. qu. VVhether the child is more bound to the father or mother 6. qu. Why the Lord commandeth obedience to parents being a thing acknowledged of all 7. qu. VVho are comprehended under the name of fathers and mothers 8. qu. VVhy the Lord here useth the name of father and mother to signifie the rest 9. qu. VVhat is meant by this word Honour 10. qu. Certaine doubts removed how and in what cases parents are to be obeyed 11. q. In what sense Christ biddeth us hate our parents 12. qu. How farre children are bound to obey their parents 13. qu. At what age it is most convenient for men to marrie to get children 14. qu. VVhether the reciprocall dutie also of parents toward their children be not here commanded 15. qu. VVherein the dutie of parents consisteth toward their children 16. qu. VVhether all the duties of mercie and charitie are commanded in this precept 17. qu. Of the true reading and meaning of these words That they may prolong it 18. qu. In what sense the Apostle calleth this the first Commandement with promise 19. qu. Why the promise of long life is made to obedient children 20. qu. What other blessings are promised under long life 21. qu. This promise of long life did not onely concerne the Iewes 22. qu. Whether long life simplie be a blessing and to be desired 23. qu. VVhy wicked and disobedient children are suffered to live long 24. qu. How this promise of long life is performed seeing the righteous seed are many times soone cut off Questions concerning the dutie of Subjects unto Civill Magistrates 23. QUest Of the dutie of Subjects toward their Prince 24. qu. How farre Subjects are to obey their Governours 25. qu. Whether it had beene lawfull for David to have killed Saul against Bucanus Questions upon the sixth Commandement 1. QUest Why this precept is set before the other that follow 2. qu. Whether it be here forbidden to slay any beast 3. qu. Of the divers kinds of killing 4. qu. How the soule is killed by evill perswasion 5. qu. That it is not lawfull for a man to kill himselfe 6. qu. The inward murder of the heart forbidden 7. qu. What things are to be taken heed of in anger 8. qu. Of rayling and reviling 9. qu. VVhether beating and wounding though there be no killing be not forbidden here 10. qu. VVhy actuall murder is such an haynous sinne before God 11. qu. How diversly murder is committed 12. qu. Of the divers kinds of murder 13. qu. Magistrates are not guiltie of murder in putting malefactors to death Questions upon the seventh Commandement 1. QUest Of the order and negative propounding of this Commandement 2. qu. Whether the uncleane desire of the heart be forbidden in this precept 3. qu. Other acts of uncleannesse beside adulterie here forbidden 4. qu. Of the sinnes of unnaturall lust 5. qu. VVhy some kinde of uncleannesse is not forbidden by humane lawes 6. qu. Of the greatnesse of the sinne of adulterie 7. qu. Adulterie as well forbidden in the husband as in the wife 8. qu. VVhether adulterie be a more grievous sinne in the man or in the woman 9. qu. VVhether adulterie be now necessarily to be punished by death 10. qu. VVhether it be lawfull for the husband to kill his wife taken in adulterie 11. qu. Simple fornication whether a breach of this Commandement 12. qu. Spirituall fornication is not a breach of this precept 13. qu. Of the lawfulnesse and dignitie of mariage 14. qu. Of the espousals and contract of mariage with the difference and divers kinds thereof 15. qu. Of mariage consummate and the rites and orders therein to be observed 16. q. What conditions are required in lawfull mariage 17. qu. Of the ends of the institution of matrimonie 18. qu. Of the mutuall matrimoniall duties betweene man and wife 19. qu. VVhether mariage be left indifferent to all Questions upon the eighth Commandement 1. QUest Whether the stealing of men onely be forbidden in this precept 2. qu. Of the order and phrase used in this precept 3. qu. Of the generall heads of the things here prohibited 4. qu. Of Sacrilege 5. qu. Whether it bee lawfull to convert things consecrated to idolatrie to other uses sacred or prophane 6. qu. Of the sacrilege of spirituall things 7. qu. Of Simonie 8. qu. Of common theft with the divers kinds thereof 9. qu. Of the divers kinds of transactions and contracts 10. qu. Of the divers kinds of fraud and deceit used in contracts 11. qu. Of unlawfull and cosening trades 12. qu. How this precept is broken by procuring our neighbours hurt 13. qu. Of the abuse of mens goods and substance another generall transgression of this precept Questions upon the ninth Commandement 1. QUest What it is to answer a false testimonie 2. qu. Whether false testimonie in judgement be here onely forbidden 3. qu. How divers wayes a false testimonie is borne 4. qu. Who is to be counted our neighbour 5. qu. What conditions must concurre to convince one of falsehood 6. qu. Of the divers kinds of lies 7. qu. Some cases wherein the truth is not uttered and yet no lie committed 8. qu. How the truth may bee uttered and yet this Commandement broken 9. qu. Of the divers kinds of false testimonies 10. qu. Of a false testimonie in matters of religion 11. qu. Of falsehood and error in Arts. 12. qu. How falsehood is committed in judgement 13. qu. Of the danger of bearing false witnesse in judgement 14. qu. Of the detorting and wresting of words to another sense another kinde of false testimonie 15. qu. Of the violating of faith in leagues and covenants 16. qu. Whether are more grievous publike or private false witnesse bearing 17. qu. Of the divers kinds of private false testimonies 18. qu. Of a false testimonie which a man giveth of himselfe Questions upon the last Commandement 1. QUest The last precept whether two or one 2. qu. What manner of concupiscence is here forbidden and how this precept differeth from the former 3. qu. Whether involuntarie concupiscence having no consent of the will is here forbidden 4. qu. Why there is no precept to direct the inward passion of anger as of coveting 5. qu. Whether sinne properly consist in the internall or
externall act 6. qu. The law of Moses did not onely restraine the hand but the minde 7. qu. Whether any morall and naturall duties were to be restrained by positive law 8. qu. Of the perfection and sufficiencie of the Morall law 9. qu. Of the abrogation of the law Questions upon the rest of this twentieth Chapter 1. QUest In what sense the people are said to have seene the voices which are properly heard and not seene 2. qu. What is meant here by voices whether the thunder or other voices 3. qu. VVhether there were a sound of the trumpet beside the voices 4. qu. Of the feare of the people and their going backe 5. qu. VVhy they desire that Moses would speake unto them 6. qu. VVhy the people are afraid they shall die 7. qu. How the Lord is said to come unto them and why 8. qu. How the Lord is said to tempt and prove his people 9. qu. VVhy the people stood afarre off and where 10. qu. How Moses is said to draw neere to the darknesse 11. qu. VVhy the Lord saith he spake unto them from heaven 12. qu. Why this precept is repeated of not making any graven image 13. qu. Of the meaning of these words Yee shall not make with me 14. qu. VVhy mention is made onely of images of silver and gold 15. qu. VVhy the Lord commanded an Altar of earth to be made 16. qu. VVhy the Altar was not to be made of hewen stone 17. qu. VVhy the lifting up of the toole is said to pollute the Altar 18. qu. How Jeremie is made to agree with Moses who saith the Lord commanded not any thing concerning sacrifices 19. qu. Of the difference betweene burnt offerings and peace offerings 20. qu. Whether it was lawfull to sacrifice in no other place than before the Arke or Tabernacle 21. qu. Whether it was lawfull to sacrifice before the Arke at the Tabernacle while they were asunder 22. qu. How long the Arke was severed from the Tabernacle 23. qu. Of the removing of the Tabernacle 24. qu. Of the places where it was lawfull or unlawfull to sacrifice 25. qu. How God is said to come and goe and how he is said to be in the world 26. qu. Whether it were not lawfull to goe up by steps to the Altar 27. qu. Why they were forbidden to use steps up to the Altar 28. qu. Of the abominable Idoll of the Gentiles called Priapus and the filthie usages thereto belonging 29. qu. Why the secret parts are counted uncomely Questions upon the one and twentieth Chapter 1. QUest Of the necessitie of the Iudiciall lawes 2. qu. The difference of the Morall Iudiciall and Ceremoniall lawes 3. qu. How the Ceremonials are abolished 4. qu. How far the Iudicials are now to be retained 5. qu. Why these lawes are called Iudgements 6. qu. How Moses propounded these lawes by speaking or by writing 7. qu. Why the Israelites were called Hebrewes 8. qu. How the Hebrewes became servants 9. qu. The difference betweene Hebrew servants and strangers 10. qu. Of three kinds of libertie and how servitude is agreeable to the law of nature 11. qu. How these six yeares are to be accounted 12. qu. The reasons why they ought to set their servants free 13. qu. Why the space of six yeares is limited for their service 14. qu. How the servant is said to come in with his bodie 15. qu. What manner of wise the master was to give to his servant 16. qu. Whether such separation betweene the servant and his wife were lawfull 17. qu. Why the servant was brought before the Iudges and what doore he was set to 18. qu. Of the divers kinds of punishments used among the Israelites 19. qu. What is meant here by Ever 20. qu. When the servant was to goe out free in the seventh yeare when in the fiftieth yeare 21. qu. Certaine cases put when the yeare of Iubile came before the yeare of remission 22. qu. Whether it were lawfull among the Israelites for the parents to sell their children 23. qu. In what sense it is said She shall not goe out as other servants 24. qu. Whether it must be read betrothed or betrothed not 25. qu. How shee was to be redeemed 26. qu. Why it was not lawfull to sell their maids to strangers 27. qu. What the meaning is of these words He hath despised her 28. qu. What kinde of betrothing is here understood 29. qu. Whether it were lawfull to take another wife to the former 30. q. Of the true reading and meaning of the 10. vers 31. qu. What these three things are mentioned in the text 32. qu. Whether maid servants were set free in the seventh yeare and not sometime before sometime after 33. qu. The summarie sense of this law concerning maid servants 34. qu. Of the end scope and intent of this law 35. qu. What kinde of smiting is here meant 36. qu. Why the murtherer was to die the death 37. qu. In what sense the Lord is said to offer a man into ones hand 38. qu. What places of refuge were appointed 39. qu. Why the Lord appointed places for such to flie unto 40. qu. What is to be counted wilfull murder 41. qu. Of the difference betweene voluntarie and involuntarie murder and the divers kinds of each 42. qu. Why the wilfull murderer was to be taken from the Altar 43. qu. What manner of smiting of parents is forbidden 44. qu. Of the grievous sin of paricide 45. qu. The law of manstealing expounded 46. qu. The reason why manstealing was punished by death 47. qu. What kinde of cursing of parents is here understood 48. qu. What manner of strife the law meaneth 49. qu. What punishment the smiter had if he which were smitten died 50. qu. VVhat should become of the smiter if the other died after he walked upon his staffe 51. qu. Of the equity of this law in bearing of the charges 52. qu. VVho should beare the charges if a servant had done the hurt 53. qu. VVhat servants this law meaneth and what kinde of chastisement is forbidden 54. q. The meaning of this clause For he is his money 55. qu. VVhether this law meane the voluntarie or involuntarie hurt done to a woman with child 56. qu. VVhether the death of the infant be punished as well as of the mother 57. qu. VVhether this law extendeth it selfe to infants which miscarie being not yet perfectly formed 58. qu. VVhy the action is given unto the husband 59. qu. VVhether the law of retalion be literally to be understood 60. qu. VVhether the law of retalion were just and equall 61. qu. Of servants freedome for the losse of an eye or tooth 62. qu. VVhat manner of smiting and goaring of a beast is here understood 63. qu. VVhy the ox that goareth was commanded to be stoned to death 64. qu. VVhy the flesh of the ox was not to be eaten 65. qu. In what case the owner is to die when his ox goareth any to death 66.
â—â—mplicitie In the first sense simple theft may be punished by death not in the â—â—cond Neither in that place pag. 5. is any exception take to the lawes of the Realme as too rigorous against simple theft but it is mainâ—â—ined that the lawes of the land intend not the punishment of death for such imple theft as is more at large shewed pag. 412. quest 3. chap. 22. but alloweth â—he favour of the booke Onely a request is made to Reverend Iudges that â—o great exactnesse bee not required in reading of such simple Clearks Bâ— it will be objected that such as steale for necessity being once acquitted anâ— burnt in the hand if they be deprehended in the like againe do die for it aâ—d therefore the law of the land punisheth simple theft with death The answeâ— is thaâ— now it is not simple theft being joyned with obstinacie and custome 〈◊〉 sinne Againe it will be objected that women â—tealing for necessitie being not admitted to the privilege of their booke though they steale onely for necessitie doe suffer death for such theft It may be â—nswered that in women such kinde of theft argueth great boldnesse and impuâ—encie to whom their naturall shamefastnesse and impotencie ought to be a brâ—lle more â—â—an unto men and therefore in them it is a greater fault and yet if â—he like favour were extended to them as to men in the like cases no great inconvenience neeâ— to be feared Thus much in this place I thought good to advertise the Reader oâ— lest there might be any mistaking This laborious and painfull worke was finisheâ— by the Lords gracâ—ous assistance the fifth of Iune Anno Domini 1608. aetatis Authoris 46. Pâ—â—ysed be God our â—eavenly Father with the holy Spirit through Christ Iesus our most blessed Lord and Saviour forever Amen FINIS Deut. 4. v. 18. Synopsis papismi ad Regiam Majestatem and the Antilogie or counterplea Ecclesia triumphans ad sereniss Reginam Antithesis doctrinae Evangelicae Pontificiae ad Henricum Principem Epist 3. nescio quomodo quotiescun que legitur quasi nunc fiar ita afficit mentes audientium serm 77. Cor. 4.16 Noah signifieth rest Abram an high father Isaack laughter Iacob â—a supplanter Ioseph added Hosh. 10.3.8 Ezech. 28 1â— 2 Sam. 19.25 1 Sam. 19.31 〈◊〉 43. Cum haberet supra omnes potestatem quasi parens expostulare malebat quam quasi judex punire vincere volebat non plectere aequitatis judex non poenae arbiter maluit sibi homines religione quam timore astringere de obit Theodos. Prefat ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. 2 Sam. 20.25 Phil. 1.18 Act. 15.39 Theodoret. lib. 5.6.7 Ambr. in obit Valentinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 34. Ierem. 38.9 Theodor. l. 4. cap 32. Pro â—e praesente senatus hominumqâ—â— praeterea viginti â—ilia vestem mutâ—verunt orat post redit 1 Sam. 2 3â— 2 King 2◠◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43 Ego tibi mercedem dabo si me tanto labore liberaveris Socrat. lib 6. cap. 20. quâ—mad modum parentes a filiis vel pueris vel aegrotis multa patiuntur donec pueritia vel aegritudo transeat de serm in monte 34. Psal. 45 4. Socrat. lib. 7.23 Matth. 25 2â— 2. Peter â— 13.â—â— quis mihi jure succenseat si quantum caeteris ad res suas obeundas quantum ad festos dies Iudorum celebrandos quantum ad alias voluptates conceditur temporis quantum alij tribuunt in tempestivis conviviis quantum denique aleae quantum pilae tantum egomet mihi ad haec studia recolenda sumpsero Tull. orat pro Archi. poeta 1. Cor. 4. â—â— 2 Cor. 10. â—â— Eph. 6.19 Psal. 12â— Hieronym Sophronio Hieron ad Rustiâ— Epist. 7. Augustin ibid Tit. 1.8 Epist. 57. In Cantic â—3 ser. Philip. 3.15 Philip. 1.18 Mar. 9.40 Rom. 14.17 18. Epist. 15. Tom. 9. de utiliâ—ate jeâ—unii Cyril ad Geâ—â—adium Cyprian lib. 3. Epist. 2. Hom. 43. ad cap. Matth. 23. 1 Cor. 4. Epist. 11â— Lib. 83. quest Quest. 71. Hâ—â—ron Pammach S.c. S.c. S.c. T.r. T.r. S.c. G.r. S. ad S.H. Whether were firsâ— created thâ— heaven or the earth How God called the light day Whether the firmament be the starry heaven Mountaines before the flood The earth not dryed by the winde The opposite part of the earth not drowned The water and earth make buâ— one Globe The earth deeper than the water The measure of the compasse of the earth Pererius Whither the waters were conveâ—ed that covered the earth Terra humilia potuit defâ—â—derâ—â— How the sea is kept in that it overfloweth not the earth Whether the red sea be higher than Egypt The earth higher than the sea Whether the whole sea be a continued water Why the approbatioÌ„ God saw it was good is omitted the second day Hebrewes curious observations Dionâ—â— Halicaâ— Rom. Antiq. li. â— What Moneth the first in the yeare Lib. 1. Hexem c. 4. First moneth in the yeare Exod. 12.2 Epist de celebr Paschal Hebrewes 〈◊〉 Why the Moone is called a great light The distaÌ„ce of the Sunne and Moone from the earth Ambrose reasons of the greatnes of the Sunne and Moone The lawfull vse of the celestiall bodies The vanity of judiciall Astrology Astrologicall predictions false and vncertaine Oracles of Apollo deceitfull How men may prognosticate of the weather The blasphemous assertions of some Astrologers How it commeth to passe that astrological predictions sometimes come to passe Hebrewes â—ables Ex Peretio Monstrous births of women begotten of beasts God appeared in no humane shape when he made man Divers opinions of the image of God in man Augustines divers conceits hereof The image of God consisteth not in the natural substance of the faculties oâ— the soule but in the gifts of grace Adam lost the image of God by his fall Origen unjustly condemned by Epiphanius How man exerciseth his dominion over creatures If man had not sinned no beasts should have been killed for food Beasts should not have beene killed for knowledge or pleasure before mans fall Their reasons answered that thinke no flesh to have beene eaten before the floud What food the cattell lived of in the Arke Divers reasons proving the use of beasts for food before the floud See more of this matter C. 9. q. â— To whom God said let us make man The lying computation of yeeres of the Egyptians The Papists confuted that â—estâ—aine marriage 1. The great wisdome of God in the creation 2. The great bounty of God 3. Gods image must be repaired 4. Mans obedience toward his Creator 5. God illuminateth the soule 6. To delight in good things S.H. S. c. S. c. differ vet S. H. ad S. H. s. b. div accep Ch.c. h.c. appâ—spr s.c. h.s.c. s. c. S.h.c. S.h.c. s. ad h. c. differ veâ— diff veâ— h. C.c. app pro. prop. S. plur 〈◊〉 singul s.c. S.h. sense Of the Fâ—unes and Satyres Pereriâ—s deceived Hebrewes curious obseruations The
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
should contemne all things in respect of him and refuse no labour nor spare cost to gaine Christ as S. Paul counted all things dung to win Christ Philip. 3.8 5. Mor. Religion must not be professed for gaine but for Religions sake Vers. 23. SHall not their flocks and substance be ours They accept of circumcision not of any love to the worship of God but of a covetous mind for their owne profit for the which cause God was angry with them It is therefore a dangerous thing to dally with God and to make religion a cloake for our covetous and carnall affections S. Paul noteth some that thinke gaine to be godlinesse 1. Tim. 6.5 such are they which professe the Gospel not for conscience but for gaine and advantage Mercer CHAP. XXXV 1. The Contents IN this chapter first are declared such things as befell Iacob to vers 23. then mention is made of his sons their names and number and of the buriall of his father vers 23. to the end The things which concerne Iacob specially are set forth by the places where they were done 1. In Sechem God appeareth to Iacob and biddeth him goe to Bethel vers 1. then Iacob reformeth his house and hideth their strange gods under an oake vers 2. to 5. then he taketh his journey prosperously 2. In Bethel Deborah dieth and is buried under an oake vers 7.8 And there God appeareth to him againe and confirmeth the promise made where Iacob builded an altar for a memoriall vers 9. to vers 16. 3. Neere unto Ephrah Rachel dieth in travaile Benjamin is borne Iacob setteth up a pillar to vers 20. 4. In Migdalâ—eder Ruben lay with Bilha vers 21.22 2. The divers readings v. 2. Iacob his whole house being called together said H. Iacob said to his house and all that were with him caeter v. 3. His word was my helpe in the way which I walked C. he was with me in the war c. caeter v. 4. They gave Iacob the Idols of the people C. strange gods caet the gods of strange people â— for strange nechar is put in the singular number and so cannot be the substantive to gods celâ—be which is in the plurall under a terebinth H. S. under an oake caeter â—elab signifieth both and he lost them to this day and Israel went from Sechem S. v. 5. they durst not follow after them going away H. they did not follow the sonnes of Iacob caeter v. 8. she was buried in the plainâ— of the valley Ch. under an oake caeter and he called the name of it the oake of mourning H.S.B. the valley of mourning C. Allon Bacâ—tâ— caeter alun an oake â—elon a plaine v. 11. I am thy God S. I am God almighty caeter shadai heb v. 13. and he went away from him H. and the glory of God ascended in that place where he spake with him Ch. and God ascended from him in that place where he spake with him caeter v. 15. he called the name of the place Bethel H. Iacob called the name of the place where God spake with him Bethel caeter v. 16. Iacob pitched his tent beyond the tower of Hader S. this is transposed out of the 21. vers and inserted here which clause the rest have not v. 16. He came in the spring to the ground which leadeth to Ephrata H. when he came neare to Cibrath to come to Ephrata S. there was a fields breadth or space of ground to come to Ephrata C. T. B. about halfe a daies journey G. about a mile P. he Cibrath of Barah to eat which signifieth a space of ground which may be gone before the time of the first eating or baiting v. 21. He pitched his tents beyond the tower of the flocke H.C. the tower of Eder caet Migdal Eder G. v. 22. Israel heard it and it seemed evil in his sight S. and Israel heard it caet v. 27. to Mamre a citie of the field S. kiriah Arbe B. a citie of 〈◊〉 caeter 3. The explanation of doubtfull questions QUEST I. How the Lord spake to Iacob and when Vers. 1. THen God said to Iacob 1. Whether God spake to Iacob by dreame or manifest â—ision it is not expressed whether way we take there is no inconvenience but it is most like that God spake to Iacob immediatly as he used to doe to the patriarkes without the ministery of prophets Mercer 1. This was some thirty yeares after God had appeared to Iacob in Bethel for he had beene 20. yeares in Labans house 8. yeares in Sichem 2. yeares in his journey so that he was now about 106 yeares old whereupon Ramban thinketh that God punished Iacob in the ravishing of his daughter because he had forgotten his vow and so long deferred it ex Mercer QUEST II. What strange Gods Iacob putteth away and why so called Vers. 2. PVt away the strange Gods c. 1. These might be those idols which Rachel stole from Laban as also such as were taken in the spoyle of the city of Shechem Mercer 2. Iacob neither winked at the superstition of Rachel of a blind love toward her as Calvin neither need hee to bee instructed by revelation of this misdemeanour of his house as Rupertus Iacob was not such a stranger in his owne house but that it might otherwise come to his notice 3. They are called strange Gods not because they estranged mens minds from God or because they were the idols of devils that were alienissimi estranged in affection from men Perer. or because they were strange that is unknowne Gods that were not able to helpe in the time of adversity ut Hebrâ—â— but because they were the Gods of strange people from Israel and so are the words truly translated the Gods of strange people Iun. QUEST III. Why Iacob did choose to bury not to burne the idols Vers. 4. ANd Iacob hid them under an oake c. 1. This is not to be imputed to Iacobs infirmity that burned not those idols but buried them as Calvin 2. Nor yet did he burie them that the matter thereof might afterwards serve for some profitable use as some thinke that David found them and imployed them toward the building of the temple histor scholastic 3. Nor yet is it like that Iacob melted them into one lumpe and after buried them in a deep pit as Tostatus 4. But it is more like that Iacob for haste of his journey wanted opportunity to consume them with fire Cajetan or hee rather chose in silence to burie them for feare further to offend and exasperate the Canaanites Mercer and hee did it in a secret and unknowne place that his familie should not doat after them againe Iun. QUEST IV. Why mention is made of the death of Deborah Rebeckahs nurse Vers. 8. DEborah Rebeckahs nurse died c. 1. She is called Rebeckahs nurse not because she suckled her but was her bringer up and instructer 2. Deborah was at this