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.
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
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
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
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
poenitentiam That he which committed adulterie after publike penance should finally be denied the Communion In Hieromes time it seemeth that adulterie was punished by death who in a certaine epistle maketh mention of a young man qui adulterâ—i insimulatus ad mortem trahitur who being accused of adultery was led forth to death yet Augustine as is shewed before reasoneth against it but of all other Origen writeth most plainly Apud Christianos si adulterium fuerit admissum c. Among Christians if adulterie be committed it is not commanded that the adulterer or adulteresse bee punished with corporall death c. neither therefore was the law cruell then neither now doth the Gospell seeme to bee dissolute but in them both the benignitie of God appeareth yet by a divers dispensation then by the death of the bodie the people was rather purged from their sinnes than condemned but unto us sinne is purged not by corporall punishment but by repentance and it is to be seene unto lest our punishment be greater whose vengeance is laid up for the next world when as they were absolved from their sinne by the paying of the punishment as the Apostle saith how much more punishment is he worthy of that treadeth under foote the Sonne of God Two reasons Origen yeeldeth of this his opinion that there is now a mitigation of the rigour of Moses law because then it served as an expiation of their sinnes prefiguring the death of Christ as S. Paul applieth that sentence Cursed is every one that hangeth on a tree which is generally delivered by Moses to the particular death of Christ Galat. 3.13 but now the expiation of sinne is by repentance and remission of sinnes in Christ. Againe now a greater punishment abideth the contemners of the Gospell even eternall in the next world and therefore corporall death is not so much inflicted now for God punisheth not twice for the same thing as Origen in the same place alleageth Yet although we contend that the capitall punishment of Moses law may now be dispensed with in some cases upon the reasons before alleaged this is not either to condemne those Common-wealths which doe reteine still and practise the severity of Moses law against adulterers who therein sinne not but as Ambrose saith of the Apostles that asked for fire to come downe upon the Samaritanes Nec discipuli peccant legem sequentes Yet did not the Disciples offend following the law neither to excuse those places where this sinne is too easily and lightly punished as Erasmus complaineth in his time Nunc adulterium lusus magnatum est Now adulterie is but a sport of great men Where adulterie is not capitally punished yet great severity otherwise should be used as it was decreed in the Elibâ—rin Councell that he which having a wife committed adulterie should be under penance five yeeres can 〈◊〉 He that did sinne that way after should not bee received to the peace of the Church till his dying 〈…〉 that did commit adulterie after penance should never be restored to the communion of the Chuâ—â—â— c. 7. These or such like severe constitutions this wanton and lascivious age hath need of that this overflowing sinne might be kept in with higher bankes than now it is So then I conclude this point with Cyprian who speaking of divers kindes of Ecclesiasticall censure used in divers places thus writeth Manente concordia vinculo actum suum disponit dirigit unusquisque Episcopus c. The bond of amity remaining still every Bishop so directeth and disposeth his owne act that he is thereof to give account unto God The like may bee said of Princes and Magistrates in their dominions and regiments that the difference in publike punishments all intending the glorie of God and the brideling of sinne is no cause to breake peace or breede jelousie betweene Christian states Now for the other part that Moses Judicials doe bind negatively that is where Moses Law inflicteth not death there Christian Magistrates are not to punish with death the reasons are these 1. Because then the regiment of the Gospell should exceed in terror the strictnesse and severitie of Moses Law 2. God is that one Lawgiver that saveth life and destroyeth Iam. 4.12 he gave life and he only hath right to take it away God hath created man in his image Gen. 9.6 which image is expressed in mans soule animating the bodie This image then is not to be defaced and dissolved but by warrant and direction from God therefore the equitie of the Judicials of Moses ought to be a rule either by generall direction or particular president to all Magistrates in what cases and for what sinnes they are to deprive the offendors of their life But here it will be objected that if this be so then all those Common-wealths are in error which punish theft by death which by Moses law is satisfied by making restitution Exod. 22.2 Ans. Even by Moses law some kinde of theft received a capitall punishment as if it were a violent theft as it was lawfull to kill a theefe breaking into the house Exodâ—s 22.2 or a wanton theft as David judged him worthy to dye that having many sheepe of his owne tooke by violence the onely sheepe which his poore neighbour had 2. Sam. 12.5 Likewise publike theft and sacrilege in Achan was punished by death Iosh. 7. But that simple theft when a man stealeth only to satisfie his hungrie soule or to supply his present necessitie should be proceeded against to the losse of life it seemeth hard And as I take it the lawes of this land have used a good consideration herein that such small felons should escape by their booke wherein to my understanding greater clemencie and favour in some Judges were more commendable who require an exactnesse of such simple clerkes unlesse they bee such as are worthy for other former evill demerits to be cut off as rotten members There is a saying in the law Favores sunt ampliandi Where favour is intended it should be the largest way extended It were also to be wished that a greater valuation were yet set than of the usuall rate in such small fellonies when a man is to bee judged for his life By Dioclesians law some kindes of theft are charged with restitution of foure fold by another authentike law the theefe is adjudged to bee beaten with clubbes By the Decrees Qui fecâ—rit furtum capitale c. Hee that committed any capitall theft as in breaking into an house in stealing a beast or some other thing of price if he were a Clergie man he was to be under penance seven yeeres if a lay man five if it were a small theft he was to make restitution and to doe penance one yeere By any of these or the like constitutions sufficient provision might be made against simple theft But it can no wayes be justified that such simple theft should bee more straightly
stocke of Iesse and of the graft that should grow out of his root Isay 11.1 who should make our bitter waters sweet as he saith Come unto me all that labour and I will refresh you Borrh. 3. It signifieth also that our bitter afflictions by faith are made easie and pleasant which remaine bitter sowre and tart Nisi fide adhibeamus ad lignum crucis Christi Vnlesse we doe apply by faith the wood of Christs crosse that iâ— beleeve in his death Osiander So also Augustine Praefigurans gloriam gratiam crucis It prefigured the glory and grace of the crosse 4. This further sheweth what wee are by nature and what by grace by these bitter waters the Lord would bring to light Amaritudinem quae in eorum cordibus latebat the bitternesse which lay hid in their hearts Calvin By nature therefore our waters that is our thoughts and all our actions are bitter but they are washed and purified by grace and faith in Christ. QUEST XLIII What law and ordinances the Lord here gave his people Vers. 25. THere he made them an ordinance and a Law 1. The Hebrewes thinke that this Law here given them was concerning the Sabbath which in the next Chapter is confirmed and established where they are forbidden to gather Manna upon the Sabbath But the law of the Sabbath was more ancient for immediately after the creation the Lord sanctified the seventh day of rest to bee perpetually observed and kept of his Church And it is not to be doubted of but that the Israelites kept the Sabbath in Egypt as may appeare by the institution of the Passeover wherein both in respect of the number of the seventh day prescribed to be an holy convocation and by the manner of keeping the same in resting from all servile worke Exod. 12.16 there seemeth to be relation to the rest of the Sabbath and seventh day which they were already acquainted with after the ensample whereof they should keepe the seventh day of unleavened bread 2. Lyranus thinketh that these were certaine ceremoniall Lawes as of the red cow prescribed afterward at large Num. 19. and other rites of legall purifyings as also some judicials But this is only his conjecture without any ground the first Law that was given the people after they came out of Egypt was the morall Law and before this it is evident that there were certaine ceremoniall rites and judiciall equities kept by the Fathers so that this was not the first time and place that they received such things 3. Simlerus is of opinion therefore that such ceremonies and rites as were preserved and continued by tradition from the Fathers were here by the authority of God confirmed that they should not take them as grounded upon custome only but warranted and commanded by God But it seemeth by the phrase He set them an ordinance that they received an ordinance not given them before and seeing that the Lord intended shortly within the space of little more than a moneth as may be gathered chap. 16.1 and chap. 19.1 to give them Lawes and ordinances in mount Sinai there appeared no such necessity to prevent that time and place 4. Pellican understandeth the Lawes and ceremonies which were given afterward in mount Sinai Eo loci sed non jam tunc About that place but not at that time But neither about that place were the Lawes given which were delivered in mount Sinai for betweene Marah and the desert of Sinai they had six stations or mansions as they are numbred Num. 33. from verse 9. to vers 16. And this Law here mentioned was given at this time while they stayed in Marah where they proved and tried their faith and obedience as the next words shew 5. Some thinke that the Lord here gave them Lawes Non scriptura sed ore ut justè viverent not in writing but by word of mouth that they should live uprightly Ferus And what Lawes they were is not here expressed Osiander But to what purpose should a Law be given not written that the people might alwayes have it in remembrance 6. Therefore what this Law and ordinance was is here in the next verse expressed where the Lord moveth the people to the obedience of his Lawes with promise to bee their protector in keeping them from the plagues and diseases of Egypt Iun. So that the Lord in this place dealeth two wayes with his people Postquam aqua penuria illos examinavit verbo etiam admonuit After he had tried and examined them with the want and penury of water hee doth also by his Word admonish them to be more obedient Calvin QUEST XLIV Why the Lord at this time gave his people a Law NOw why the Lord gave them this Law and ordinance in Marah the reasons may be these 1. Because the people a long time having beene in bondage were not used to the Lords yoke they might have said then with the Prophet Isai. 26.13 Other Lords beside thee have ruled us therefore Hoc populo longa servitute oppresso forte iâ— dissuetudinem venerant Because the people by their long servitude might perhaps have growne to a disuse the Lord giveth them a Law Simler 2. The Lord in thus doing Pactum cum patribus factum renovat Doth renne the covenant made with their Fathers Pellican Hee doth give them a Law to put them in mind of the ancient covenant made with their forefathers 3. The Lord taketh occasion by this present benefit in providing of them water in their distresse to take triall of their obedience Postquam aquae penuria examinavit populum After he had examined them with the penury of water Calvin Which might serve as a preparative to move them to obedience 4. Because they were a carnall and disobedient people they had need of a Law to bind them Carnales enim cancello legis indigent For carnall men had need to be held in by a Law Ferus As the Apostle saith The Law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 19. 5. The Lord here giveth them a Law to shew what was the end of their deliverance and redemption out of Egypt not to live as they list but to walke in obedience before God Populum docet ne ex servitute liberati ad carnis libidinem deflectat He teacheth the people lest they being delivered out of bondage should turne unto the lust of the flesh Pellican 6. And beside the Lord would by this meanes Paulatim populum jugo legis adsuefacere By little and little acquaint his people with the yoke of his Law which he was purposed to deliver more fully in mount Sinai Osiander So also Simler and Borrh. QUEST XLV Who is said here to tempt him ANd there he â—â—oved him 1. Some doe understand this of the people that they should tempt God and in that sense it is understood two wayes either that they tempted God after he had given them a Law which sheweth the
the bars are understood the Ministers and teachers of the Gospell by whose preaching the frame of the Church is held together 3. The two vailes did both keepe the people from curious gazing and bold accesse which admonisheth us that we must not draw neere unto God without great reverence 4. The large outward court did represent and prefigure the vocation of the Gentiles which should be called in great multitudes whereas the Church of the Jewes was straitned and pent up in a small corner Simler 4. Places of Doctrine 1. Doct. There is no salvation but in Christ. Vers. 1. THou shalt make the Altar The Israelites had but one onely Altar appointed upon the which they were to offer all their sacrifices and therefore both Ieroboam sinned that afterward set up two other Altars one in Dan the other in Beersheba and Vrias the high Priest who to please the idolatrous King Ahaz caused a new Altar to be set up after the patterne of the Altar of Damascus This one Altar was a type of our blessed Saviour who onely satisfieth for our sinnes neither are we to use any other helpes in our owne works or in the merits or mediation of Saints beside Christ for this were nothing else Quam aliud novum Altare prater Christum instituere Then to appoint another new Altar beside Christ who onely is ordained of God to bee the Saviour of the world Marbach As S. Peter saith Neither is there salvation in any other for among men there is given no other name under heaven whereby we must be saved Act. 2.12 2. Doct. That all things should be done orderly in the Church Vers. 9. THou shalt make the court of the Tabernacle We learne by this that Nihil in Ecclesia confusum esse debet Nothing in the Church must be confused but all disposed in order as in the Tabernacle the outward court was appointed for the Levits and vulgar sort the holy place for the Priests the most holy place none could enter into but the high Priest So now in the Church of God all things should be done in comelinesse and order Our assemblies should be orderly and reverently set and disposed Distinction of degrees and persons to be observed not all confusedly shuffled together as now in many Churches men and women one with another are mingled together Oleaster This is S. Pauls rule that all things be done honestly and by order 1 Cor. 14.40 3. Doct. The mysteries of Christian religion are manifested to all Vers. 16. IN the gate of the court shall bee a vaile of twentie cubits Although the court were compassed about with curtaines yet Ostium satis amplum habuit It had a doore wide enough thorow the which they might see all the breadth of the Tabernacle and the Hebrewes thinke that the curtaines were made with holes Quibus ea quae in atrio agebantur conspici potuerint Whereby such things as were done in the court might be seene By the which is signified that the holy mysteries of the Church are not such as the ceremonies of Ceres of Eleusis which were not imparted to strangers or of Iuno of Coos unto the which servants were not admitted but the secrets of the Gospell are revealed to all the world Pelargus Lippoman As the Apostle saith If our Gospell bee hid it is hid to them that are lost 2 Cor. 4.3 5. Places of Controversie 1. Confut. Against free will in good things Vers. 4. THou shalt make unto it a grate like networke c. Beda thinketh that the fire was made under tbis grate and that thorow the holes thereof the flame ascended and consumed the sacrifice whereupon he giveth this note Nequaquam obduremus corda nostra more Pelagianorum c. sed liberè aperiamus c. Let us not harden our hearts and locke them up as the Pelagians against the grace of God but so open them that as thorow many doores in all things that we begin well the grace of God may illuminate us c. And he sheweth what the error of the Pelagians was Sâ—â—e gratia Dei se aliquid boni perficere posse praesumunt They presume they can without the grace of God doe some good thing And so they doe not set a grate before their hearts for the sacred fire of Gods Spirit to enter Sed quasi parietem solidum inter se ignâ—m Spiritus sancti interponunt But doe put a thickâ— wall betweene them and the sire of the holy Spirit lest they should be heated thereby and warmed with love With the Pelagians herein consent the Romanists whose assertion is this That a man naturally without faith both with speciall assistance from God and without it can performe some morall good worke if no temptation let Bellarmin But against both these may be opposed that saying of our blessed Saviour Without me can ye doe nothing Ioh. 15.5 See more hereof Synops. Centur. 4. err 43. 2. Confut. Against Altars in Popish Churches Vers. 7. THe bars shall be in the two sides of the Altar c. This Altar was a type and figure of Christ and it was to continue till Christ the true Sacrificer should offer himselfe upon the Altar of the crosse But now the Church of God knoweth no such materiall Altars as Rupertus well observeth this Altar was holy Antequam Christus qui per hoc promittebatur veniret c. before Christ came who was promised by it but after that he is entred into the most holy place Nunc reprobatum abjectum est Now it is repelled and rejected The Romanists therefore doe Judaize in retaining still Altars in their Churches Antiquitie knew no such Altars of stone as Celsus as Origen saith objected it as a fault among the Christians Quod nec imagines nec Templa nec aras haberent That they had neither images Temples nor Altars Augustine calleth it Mensam Domini The table of the Lord Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy boord Athanasius Mensam ligneam The table of wood B. Babing Neither have they any colour for their Altars out of that place Heb. 13. We have an Altar whereof they have no authoritie to eat which serve in the Tabernacle c. For the Apostle there speaketh of no materiall Altar but of the death and passion of Christ as it followeth vers 12. And Bellarmin forbeareth to urge this place because divers of their owne writers apply it to Christs crosse lib. 5. de miss cap. 9. 3. Confut. Against the setting up of candles in the day in popish Churches Vers. 1. SHall dresse them from evening to morning The lamps burned in the Tabernacle onely in the night and were put out in the day as is before shewed quest 21. which sheweth that the Romanists are herein more superstitious than the Jewes in setting up candles and tapers by day in their Churches Hierom saith Ceras non clara luce accendimus c. We doe not light candles at noone day but to qualifie 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