suddenly in the way and he had no time to carry her thither being in his journey Iacob had no need to make any such excuse to Ioseph ex Mercer 2. But these reasons may be yeelded why Iacob bringeth in mention hereof 1. To call to Iosephs remembrance that Rachel forsooke her fathers house and sojourned with Iacob in Canaan that Ioseph might hereby be stirred up to be willing much more to leave Egypt which was not his country Calvin 2. As also that hee might have a greater desire to the place of his mothers sepulture 3. Further in that Iacob buryed her in the way being so neare to the city because he would not bury her among Idolaters by the way he admonisheth Ioseph to detest the Idolatry of Egypt 4. But the cheifest reasons of the mentioning of this matter are one that seeing Rachel died leaving no great issue behinde her Iacob hopeth that Gods promise for the multiplying of his seed should be fulfilled in these two Mercer The other that seeing Ioseph was the eldest by his principall wife Iacob might shew how justly the birth-right was translated from Ruben to Ioseph and his sonnes Iun. QUEST IV. Why Iacob knew not Ephraim and Manasseh at the first and why Ioseph removeth them Vers. 12. ANd Ioseph tooke them away from his knees 1. Whereas Iacob before vers 8. asked who they were namely Manasseh and Ephraim it was not for that Iacob foreseeing that wicked Ieroboam should come of Ephraim and Iehu of Manasseh did therefore at the first take no knowledge of them but deferred his blessing as some Hebrewes imagine but the cause is shewed vers 10. because Iacobs eies were dim and he could not well see 2. Iacob caused them to be brought neere him that he might imbrace them they were not set upon the bed for they were some 22. or 23. yeares old being borne in the yeares of plenty some 4. or 5. yeares before Iacob came downe into Egypt who had beene there now 17. yeares 3. Ioseph tooke them not from his owne knees but from his fathers as the Latine text readeth though in the originall it be from his knees not his fathers knees that he might place them in order to receive their fathers blessing Mercer for Ioseph might perceive either by the naming of Ephraim before Manasseh or by Iacobs imbracing them that he more inclined to Ephraim before Manasseh and therefore with Iacobs leave removeth a little and presenteth them againe according to their age Iun. QUEST V. Of the translating of the birth-right from Manasseh to Ephraim what it signifieth Vers. 14. ISrael stretched out his right hand and laid it upon Ephraims head 1. Iacob feeling with his hands which was the elder and bigger for the words are he caused his hands to understand of purpose laid his right hand upon Ephraim in signe of preheminence Iun. for although among the Persians the left hand was the more honourable place as Xenophon reporteth of Cyrus that those whom he honoured most he placed at his left hand because it was most subject to danger yet the phrase and use of Scripture is otherwise as Salomon caused his mother to sit upon his right hand 1 King 2. And this is agreeable to nature to give the preheminence to the right hand which is quicker nimbler and readier for any worke Perer. 2. Iacob here transferreth the birthright from Manasseh to Ephraim as it was before conveyed from Esau to Iacob as the priesthood was translated from Abiathar to Zadock the regall dignitie from Saul to David so here there is a translation of the birthright 3. Which as it sheweth that God bestoweth his gifts without respect of persons so it might prefigure the calling of the Gentiles in stead of the Iewes who were as the eldest brother as the parable of the prodigall childe sheweth Luke 15. QUEST VI. The Angell that protected Iacob whether hee were Christ. Vers. 26. THe Angell 1. Although it â—ee somewhat too curious out of this place to prove the Trinitie because God is twice mentioned and the Angell in the third place 2. Yet I thinke rather with Calvin and Iunius that the Angell was Christ than with Mercerus that it was an Angell to whom Iacob ascribeth his deliverance as to Gods minister and that for these reasons 1. Because it is not unusuall in scripture to call Christ an Angell Malach. 1.1 2. The Angell which conducted the Israelites is called Iehovah Exod. 14.19 24. Saint Paul saith he was Christ 1 Cor. 10.4 9. 3. Because Christ was the Mediatour from the beginning of reconciliation and of all those covenants made betweene God and man Calvin 4. In this place this Angell is joyned in equall power of blessing with God and therefore hee cannot be any of the created Angels Iun. 3. Though Christ appeared in the forme and shape of an Angell yet hee tooke not upon him the nature of Angels but of man as the Angels appeared in the shape of men yet hee tooke not their nature Calvin QUEST VII The great increase of Ephraim and Manasseh Vers. 20. IN thee Israel shall blesse c. 1. Here Israel is taken not for the proper name of Iacob but for the name of the whole nation that came of him which hee saw by the spirit of prophecie should be given to his posteritie 2. In thee is not here taken casually as the Lord said to Abraham in thee shall all the families of the earth be blessed for Christ of Abraham was the cause and author of this blessing But it is only a forme of blessing which should be taken up in Israel the Lord blesse thee as Ephraim and Manasseh as the like is used Ruth 4.11 The Lord make the wife that commeth into thy house like Rachel and Leah 3. And indeed Ephraim and Manasseh increased abundantly in Egypt even as the fish as Iacob blessed them for at the going forth of Israel out of Egypt there were of Manasseh 42700. of Ephraim 32500. and al these perishing in the wildernesse there were at their entring into Canaan of Ephraim 42500. of Manasseh 32200. Muscul. so that in the space of 215. yeares there sprang out of Ioseph 75200. QUEST VIII What portion of ground it was that Iacob giveth to Ioseph Vers. 22. I Have given unto thee one portion above thy brethren 1. This portion was Sechem which neither is to bee understood spiritually that as Iacob gave Ioseph that place where hee buried the Idols Genes 35.4 So Christ should possesse the Gentiles that worshipped Idols so Augustine qu. 167. in Genes 2. Neither was it the citie only of Sechem which Iacob here giveth as Chrysost. hom 67 in Genes For Iacobs sons kept their sheep in Sechem Gen. 37.12 and so also possessed the grounds and fields belonging to the citie 3. Neither did hee only give that plat of ground which hee bought for 100. peeces of money Gen. 33.19 as Hierom. tradition Hebraic For that seemed to be no great circuit bought
as the younger brothers were preferred before their elder brothers the Iewes in Genes 48. Numer 7. Contra. 1. Iacob had no such intendment to prefigure the signe of the crosse but as the present occasion was offered because Ioseph had so placed his sonnes he could not otherwise but by crossing his armes lay his right hand upon Ephraims head so that Ephraim was not preferred to the right hand because Iacob would lay his hands acrosse but Iacob did lay his hands acrosse because Ephraim was to be preferred 2. Although the fathers did beleeve in the Messiah to come yet we finde not that they had so particular a knowledge as to describe the very fashion of the crosse on which Christ suffered 3. Confut. Against the invocation of Saints Vers. 16. LEt my name be named upon them This maketh nothing for the popish invocation of Saints Iacob meaneth not that they should call upon his name but should in the world be called by his name as the like phrase is used before vers 6. they shall be called after the names of their brethren as the women are said to be called by their husbands name Isay 4.2 Neither doe we reade that ever the Israelites made their prayers to Abraham Isaack and Iacob Mercer 6. Places of morall observation 1. Mor. God granteth beyond our hope Vers. 11. I Had not thought to have seene thy face yet loe God hath shewed me thy seed thus God dealeth most liberally with his children granting them many things beyond and above their hope Mercer as the prophet David confesseth thou did dost prevent him with blessings he asked life of thee and thou gavest him along life for ever and ever Psalm 12.3 4. 2. Mor. To submit our naturall affections to the will of God Vers. 19. HIs younger brother Although Iacobs naturall affection might be inclined as well as Iosephs to the elder yet he submitteth his affection to the will of God who had given Ephraim the Eldership so Abraham cast out Hagar and her sonnes because God so commanded although otherwise it was grievous unto him Genes 21.12 14. so we must learne to conforme our wills and affection to the will of God 3. Mor. Gods promise dieth not with his servants Vers. 21. BEhold I die and God shall be with you though Iacob died yet the promise of God died noâ—â— the death of Gods saints though it be grievous to the Church yet it cannot hinder Gods purpose Calvin but as it is in the Psal. instead of thy fathers thou shalt have children whom thou maiest make princes c. Psal. 4â— 16 God can raise up others instead of his faithfull seruants deceased AN APPENDIX OR ADDITION TO THIS SECOND BOOKE containing that divine Prophecie of IACOB in his last Will and Testament and the Historie of his solemne funerall and honourable buriall Dedicated To the right reverend Fathers in God TOBIE L. Bishop of Duresme and MARTIN L. Bishop of Elie. RIght Reverend Fathers among other honorable Friends whom I have remembred in this worke I thought it not fit in silence to passe by your Lordships of whose humanity humility and love especially toward Ministers and Preachers of the word as of the one I heare honourable report so of the other I have comfortable experience that unto you both fitly agreeth S. Pauls description of a Bishop that he should be gentle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of good men as Ambrose saith Episcopuâ— ut membris suis utatur clericis maxime Ministris qui sunt vere filii A Bishop should use Ministers as his members and Clergy men as children I have beene bold to ioyne you together in this Preface that as you were consociate together in your learned education in that famous college and are now still linked together in affection so I would not separate you in this dedication that as Ambrose saith Quemadmodum vobis ibi omnia fuere communia ita hic quoque jus dividuum nesciatis that as there you enioyed a certaine communion so here you should not have a division One of your Lordships hath an interest in me as being Patron of that Church to the which I am called the other hath an interest in this worke to whom one already a painfull and industrious man now as I heare with the Lord did dedicate his labours upon Genesis that which he begunne making but an entrance into this booke I have by Gods grace finished yet proceeding an other way than â—eâ— propounded to himselfe and as yet hath not beene attempted by any so that I may in some sort modesty say with Hierome Opus in manibus mauditim habeo non quod studium â—eum insolenter extollam sed quod sudoris conscius ad lectionem eorum pro vocem nescientes I have a worke in hand not heard of before noâ— that I insolently commend my study but only to provoke to the reading of that wherein I have so much laboured those which yet knew it not In this Booke of Genesis Moses the first and best Historiographer doth pen the lives and acts of the holy Patriarks Abraham Isaack Iacob Ioseph with the rest into whom God vouchsafed this great honour that so great a Prophet as Moses like unto whom there rose not up any in Israel should be the Chronicler of their doings Tullie in a certaine place remembreth of Alexander the great conquerour that beholding Achilles tombe he should thus say O fortunate adolescens qui tuae virtutis Homerum praeconem inveneris O happy young man which hadst Homer to be the setter forth of thy praise But much more happy are these fathers whose doings are commended and recorded by Moses The examples of these godly Fathers who practiced as they professed and so lived as they loved God whose obedience was answerable to their faith doe teach all Christians but especially us that are set apart to this function to beautifie and adorne our holy vocation with a godly conversation So Abraham is set forth in Scripture not onely as a faithfull beleever but as a fruitfull follower of good works by his faith he was justified with God by his works he is also said to be justified that is so declared and testified before men whose example we must imitate both for beleeving and living whose sonnes and daughters we are as the Apostle saith While we doe well Cyprian also well saith Nil prodest verbis proferre veritatem factis destruere virtuteÌ„ serm de mortalit altaribus placere debent qui de altaribus vivunt tales sunt sacrati qualia sacra sunt de singular Clericor It profiteth not in words to pronounce verity and in deeds to renounce verture they which live of the Altar must please the God of the Altar consecrated men should be like to the sacred things In this last addition to this booke I have explaned the divine propheticall speeches and bequests of Iacob to his sonnes and especially that
goeth further and speaketh more particularly to Gad as He looked unto himselfe at the beginning and there was the portion of the law-giver hid that is the Law-giver Moses first looked unto this tribe and gave them a portion beyond Jordan the Latine translator readeth corruptly Because the Doctor or teacher was buried or laid up in their part or lot which Perer. understandeth of Moses buriall in Mount Nebo which afterward belonged to Gad but the place of Moses buriall was not yet revealed Moses further addeth He shall come with the hands of the people to execute the justice of the Lord which was performed when Gad went up before Israel against the Canaanites QUEST XX. Of the blessing of Asher Vers. 20 COncerning Asher his bread shall be fat and he shall give pleasures for a King 1. Some reade he shall enjoy or be nourished with the pleasures of a King Chald. but the other reading is more proper and agreeable to the originall 2. These pleasures fit for a King are not understood of his fat bread as Mercer but rather of other delicate fruits wherewith that Countrey abounded as Moses saith of Asher He shall dip his foot in oyle Deut. 33.24 which is acceptable to Kings and whereof are compounded sweet ointments for Princes Olâ—aster 3. Moses setteth downe other blessings of Asher beside the pleasantnesse of his soyle as that he shall be blessed with children His shooes should be iron and brasse his Countrey should abound with these mettals and further his strength should continue all his dayes Asher should bring forth strong men Hierome readeth as the dayes of thy youth so shall be thâ—â—e old age rather interpreting than translating Iunius for strength readeth speech making this to be the sense there shall be speech of thee as long as thou livest but the word 〈◊〉 signifieth strength rather than speech as the Septuag doe expresse the sense by the word Exius 〈◊〉 strength 4. This fat bread may â—â—â—tually be applied to Christ who iâ— the bread of life that nourisheth our soules Iohn 6. Mustâ—l QUEST XXI Of the blessing of Nephtali Vers. 21. NEphtali is an hinde let goe giving goodly wordâ— c. 1. The Hebrewes understand 〈◊〉 blessing given to Nephtali of the fruitfulnesse of the ground which by reason of the forwardnesse therof in speedy bringing forth of fruit is compared to an Hinde from thence the first offering were brought to the Temple over the which the Priests praised God to this sense the Chalde Paraphrase seemeth to incline as is to be seene before in the divers readings 2. Some doe apply it to Barak of Nephtali whose victory against Sisara is described Iuâ— 4. and the goodly or faire words here spoken of to the 〈◊〉 of Barak and Deborah Iud. 5. Consent 3. But as this prophecie very well comprehendeth that event 〈◊〉 generally describeth the state and condition of the whole tribe who should be as forward to battell 〈◊〉 an Hinde let goe of the hunters is swift but yet they should by friendly and peaceable words seeke for peace before they would rashly attempt waâ—â—e Iunius they should be of gentle and friendly behaviour and therfore beloved Perer. Hereunto agreeth the prophecie of Moses Nephtali satisfied with 〈◊〉 and filled with the blessings of the Lord Deut. 33.23 4. And whereas it followeth in that place possesse the West and the South the meaning is not that he should possesse the Sea as Hierome tranaâ—sleth either the Mediterranean Sea or the Sea of Tyberias as the Chalde or that he should by traffique with others have benefit of the Sea but because the Sea was Westward it is usually taken for the West as Gen. 12.8 Bethel is said to be on the Sea side that is Westward 5. This prophecie also may bee extended to the times of Christ who began to preach and to utter his pleasant and comfortable words in the tribe of Nephtali Matth. 4. Hierome QUEST XXII Ioseph why compared to a fruitfull bough Vers. 22. IOseph shall be a fruitfull bough 1. Which is a better reading than to say a sonne increasing because of the words following a fruitfull bough by the West side where the metaphor is continued Ioseph is campared to a fruitfull bough planted by the fountaine Iunius 2. His branches run upon the wall that is out of him branched the two tribes Ephraim and Manasseh Chald. Iun. Some reade his daughters ran upon the wall which Râ—si expoundeth of the daughters of Egypt that did strive to behold Ioseph riding in his chariot some of Iosephs mistresse that gazed upon his beauty but the first râ—ading is to be preferred Iun. Mercer QUEST XXIII How Ioseph his bow abode strong c. Vers. 23. THe archers grieved him c. his bow abode strong c. Some referre this to the time to come signifying the great troubles and afflictions which Iosephs posterity should have and the divers conflicts with the Syrians and other enemies but it more aptly describeth the divers attempts of Iosephs brethren of his mistresse and master against him Iunius Mercer 2. It typically also setteth forth the practices of the Scribes and Pharises against our Saviour Calvin The Septuagint reade amisse Their bowes were broken and the Latine Interpreter The bonds of his armes were loosed referring it to the bonds and fetters wherewith Ioseph was tied whereas in a contrary sense the text is his armes were strengthened not adorned with bracelets and gold as the Chalde but Ioseph is likened to a strong archer that as the other his enemies as archers shot at him so his bow was steadfast and his armes strong thus the inward fortitude and strength of his minde is expressed Mercerus QUEST XXIV In what sense Ioseph is called the feeder and stone of Israel Vers. 24. OF whom the feeder c. 1. Of whom that is of the mighty God of Iacob not of Ioseph for he is meant by the feeder nor from whence came the feeder that is out of prison Ioseph was taken but the meaning is that the mighty God of Iacob appointed Ioseph to be a feeder c. 2. Neither by the feeder doe we understand the Captaines and Kings that came of Ephraim out of Ioseph neither yet doe we approve that reading Of whom was hee that feedeth the stone of Israel that is Iacob which was the head and stone of that familie as the Chalde Mercer Pagnin nor yet by the stone of Israel is God understood in this place as the Genevens reade the feeder of the stone of Israel but the best reading is of whom that is of God was the feeder and stone of Israel that is Ioseph who was the nourisher of his fathers house and as a stone and rocke of refuge unto his brethren Iun. QUEST XXV Of Iosephs blessing both from above and beneath Vers. 25. WHo shall blesse thee with the blessings of heaven from above 1. By the blessings of heaven he understandeth not onely the pleasant showres and raine but