33.18 the true reading is that Iacob came Shalem safe to the City Sichem as the Chalde interpreteth not to Shalem a City of Sichem Secondly that Salim where Iohn baptized is the same City which is called Shagnalim or Schalem belonging to the tribe of Benjamin 1 Sam. 9.4 wherefore this Shalem in Sichem hath no ground out of Scripture 2. Hierome saith that there was a towne neare to Scythopolis called Salem in his time where the ruines of Melchisedecks pallace were to be seene Answ. But whence shall it be knowne that Melchisedecks pallace sometime stood in that place this is warranted onely by an uncertaine report neither is it like that Melchisedeck being a King of one small City did build himselfe such a sumptuous and great Pallace whose foundation should continue so long above two thousand yeares 3. The City of Jerusalem was much out of Abrahams way as he returned from Dan but the other Salem was in his way Hierom. Answ. As though a small distance of way could hinder Gods purpose in causing Melchisedeck and Abraham to meet which might be either in drawing Melchisedech somewhat from home to salute the Patriarke or in moving Abraham to visit the City Salem famous for the true worship and service of God 4. But Hierusalem cannot come of Salem for so two words of divers languages should be mixed together the first name being Greeke the other Hebrew Answ. Hierome imagineth that the first part of this name should come of the Greeke Hieros holy for so Jerusalem was called the holy City But the Hebrewes doe better derive the name of Jerusalem they say Sem called it Salem and Abraham Jireh there the Lord will be seene Gen. 22.14 which both put together make Jerusalem which signifieth the vision of peace so Midras in Psal. 76. This derivation of Jerusalem is more probable than from the Greeke Iireh as Hierome or from Jebus and Salem which make Jebusalem and for better sound to the Jerusalem as Pererius Wherefore I preferre rather the opinion of Iosephus that this Salem was the same City which was called afterward Jerusalem for these reasons 1. Because there is no evident mention in Scripture of any other City called Salem but this converted into the name of Jerusalem two Salems we read not of one was Jerusalem 2. This is evident Psal. 76.2 In Shalem is his Tabernacle his dwelling in Sion Sion then and Shalem were both in one place 3. The Jewes also hold this tradition that the place where David and Salomon built the Temple in the floure of Araunah is the same place where Abraham built an Altar and would have sacrificed Isaack where Noah first built when he came out of the Arke where Cain and Abel offered c. This place then being consecrate with so many Altars and sacrifices is like to be the place where the greater sacrificer and high Priest Melchisedeck dwelt 4. The type also better answereth to the body that Melchisedeck a figure of the high priest Ihesus should there dwell where Christ afterward performed that great and divine act of his Priesthood in offering himselfe up in sarifice upon the Crosse at Jerusalem QVEST. XVIII How Abraham is blessed of Melchisedeck Vers. 19. HE blessed him c. 1. It is like that Melchisedeck used a more ample forme and manner of blessing which is here onely abridged by Moses Luther 2. Though Melchisedeck blesse Abraham first and then God herein hee offended not as the Hebrewes affirme and for that cause they say his Priesthood was translated to the posterity of Abraham for beside that the servants of God in their prayers being carried with zeale forget to observe order even this blessing pronounced upon Abraham is referred to the praise of God As also the Apostle otherwise collecteth that Melchisedeck was greater than Abraham in that he blessed him and that his Priesthood was not translated to Aaron but to Christ ex Mecrer 3. Abraham is blessed and God is blessed but God is blessed Benedictione laudis with the blessing of praise Abraham Benedictione opitulationis with the blessing of Gods helpe or assistance Cajetane 4. Neither is Abraham pronounced blessed onely herein because hee had obtained this victorie but aeterni faederis respectu in respect of the eternall covenant which God made with him and his seed Vatablus 5. And this is more than an ordinary blessing it is a Priestly benediction and it is set forth as an act of Melchisedecks Priesthood whereby he ratifieth the promise made to Abraham Calvin 6. Melchisedeck is found to be the first that giveth this title unto God in Scripture to be possessor of heaven and earth Tostatus whereby the true God is distinguished from all false gods QVEST. XIX How Abraham payed tithes Vers. 20. ANd he gave him tithes of all c. 1. Although it bee not expressed in the text whether Melchisedeck or Abraham gave tithes yet the Apostle cleareth this doubt that he received tithes of Abraham Heb. 7.6 and the text also giveth this sense for seeing Melchisedeck is named to be a Priest he was more fit to receive than give tithes 2. Some thinke that Abraham gave not tithes of all the goods recovered seeing â—e after refused to take so much as a shooe threed of that which belonged to the King of Sodome vers 25. He then gave tithes onely of his owne substance Calvin Mercer But though Abraham refused to touch any part of the Sodomites substance in himselfe for his owne use yet he might even of that offer the tithe unto God 1. Because it was his by common â—ight and the law of Nations 2. Because he giveth reason lest he should say that he had made Abraham rich which reason served onely against the private and proper use not the publike and religious use of those goods 3. If Abraham had not prevented them in giving the honour of the victory unto God the Sodomites would have offered the same things in sacrifice to their Idols Neither is the opinion of Cajetane to be allowed that Abraham gave not the just tenth part as afterward was appointed by the Law but a certaine portion in the name of the tenth for the Apostle sheweth that Abraham paid tithes properly and Levi in Abraham was tithed as the Levites received tithes afterwards Heb. 7.5 6. 4. Whereas Levi is said to pay tithes in Abraham being yet in his loynes and thereby proveth the Priesthood of Melchisedeck to be greater than of Levi that is so said because the Priesthood went then by carnall generation not by spirituall election as now under the Gospell 5. And though Christ were also in Abrahams loynes secundum substantiam corporalem in respect of his corporall substance yet he was not there secundum rationem conceptionis in regard of the manner of his conception because he was conceived by the holy Ghost But Levi was in Abrahams loynes both wayes and therefore the argument for superiority in Melchisedeck concludeth well against
mount Sinai at the delivery of the Law 2. Visions were of three sorts either such as by spirituall illumination were manifested unto the intellectuall part and understanding or such as wrought upon the inward phantasie or were shewed by some visible signes to the externall sense Simler as in this place 3. This bush is in Hebrew called seneh which the Hebrewes describe to be a shrub full of prickes and without fruit and so thicke that a bird cannot enter without the rufling and pulling off her feathers some thinke that the mountaine Sinai was called of Seneh either because of this bush or for that it was full of bushes Perer. 4. There are two parts of this vision the flame burning in the bush and the Angell speaking â—o Moses out of the bush Simler QUEST IV. Of the flame of fire that burned not IN a flame of fire out of the midst Plato maketh three kindes of fire the thicke grosse fire as in the burning of wood a bright and subtile fire yet burning and a cleere pure fire which lighteth onely and burneth not such as is in the starres And hereunto may bee added a fourth kind which is the element of fire which neither giveth light nor yet burneth This fire was of the second kinde not a fire in shew and imagination but a true fire for otherwise it had beene no marvell that the bush burned not Perer. 2. This fire was neither fetched downe from the element of fire as some thinke for so it should have pierced the middle and cold region of the aire which is contrarie unto it neither was it procured by an Angell who have not power of themselves to change the ordinance and course of nature but it was brought forth by God made of the aire or some other matter prepared of God for this was a supernaturall fire in those three things because it continued without fuell to feed upon it kept below and ascended not it burned but consumed not therefore it sheweth a supernaturall worke 4. Now that this fire consumed not the bush being a combustable matter the cause is because the naturall force thereof was restrained by God for if God concurre not with the nature of things they cannot worke nor shew their kinde as the three children walked in the firy oven and were not burned Whereas then the fire hath two inseparable qualities to give light and to burne God yet could here divide and separate them this fiâ—e giveth light but burneth not as the infernall fire shall burne but give no light as Basil sheweth upon the 28. Psalme Perer. QUEST V. What is signified by the burning of the fire without consuming the bush COncerning the signification hereof the burning of the fire and not the consuming of the bush 1. The Hebrewes thinke that God made choice of these two the fire and the bush whereof the one is a base thing and the other hath no shape that they should make no image or representation of God 2 Some thinke it betokeneth the Law that could not purge our sinnes signified by the bramble bâ—t only shew and demonstrate them 3. Some understand the divine nature of Christ which did not consume or dissolve his humane nature 4. Some apply it to the Virgin Mary of whom Christ was borne that carried fire and she not consumed 5. Some understand it of the state of a regenerate man in whom there are two parts the illumination of the spirit as the fire and the corruption of the flesh as the bramble 6. But Philo best expresseth what this fire resembled in the bush the bush sheweth the vile and miserable estate of the Israelites in Egypt the fire their affliction the not consuming of the bush that they should be preserved in their trouble and be delivered from it and that in the end they should bee as brambles to pricke and wound their enemies Perer. 7. Beside God sheweth himselfe by this supernaturall fire farre unlike the naturall and ordinarie fire which consumeth things neere hand but toucheth not a farre off But God is friendly and favourable to his servants that draw neere unto him but he exerciseth his judgâ—ments upon the wicked that goe farre off from him Ferus QUEST VI. Whether it were an Angell or God himself that appeared unto Moses QUEST VII What moved Moses to draw neere to behold this strange sight Vers. 3. THerefore Moses said I will turne aside 1. Some thinke that Moses being much conversant and exercised in the knowledge of naturall things might of a curious minde approch to trie out some naturall concluâ—ion because there are some kindes of fire that breake out of the earth as in Lyciâ— and Island that doe consume water and yet burne not tow and when Sylla besieged Athens there was a certaine tower which being 〈◊〉 with a certaine â—lime could not bee set on fire 2. But it is more like that Moses tooke this to be some divine sight as being exercised more in the contemplation of divine and spirituall things and was moved to draw neere by some spirituall instinct Ferus yet he might presume somewhat farre and therefore is forbidden to come neere Simlerus QUEST VIII Why the Lord doubleth Moses name in calling him Vers. 4. MOses Moses 1. The Hebrewes thinke that this voyce whereby God spake to Moses was lâ—ke to Amrams voice Moses father which was well knowne unto him and they further adde that the Lord used to speake to his servants in such a voice as was familiar unto them as when the Lord spake to Samuel he went to Helâ— supposing it had beene his voice 1. Sam. 3. But the going to Helâ— sheweth not that it was like that old mans voice but that Samuel not yet acquainted with the Lords voice could not judge it to be any mans voice but his and therefore goeth unto him to be better instructed 2. But this calling of Moses by name is a signe of Gods favour unto Moses so God calleth Abraham Isaac and Iacob whom he loved by their names The wicked are seldome called by their names in Scripture like as among men when one is called by his name it sheweth kindnesse and love as Scipio did study to call the citizens by their names that they might thinke he had a care of them And Cyrus called his souldiers by their names Simler 3. And this sheweth that God taketh especiall notice and knowledge of such whom hee singleth out by name as our Saviour answereth Nathaniel who wondred that Christ knew him by his name whom hee had not seene before that before Philip called him when he was under the fig tree he saw him Ioh. 1.48 Ferus 4. Beside this doubling of Moses name serveth the better to prepare and stirre him up to give diligent attention to this heavenly vision and voyce Simler QUEST IX What the putting off the shooes meaneth Vers. 5. PVt thy shooes off thy feete 1. We reade of three kindes of putting off the shooes in Scripture the
commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the Israelites that
the preposition in is taken in the Latine And the circumstance of the place sheweth it to be so for the Angell of Iehovah which spake to Zacharie was the man that stood among the myrrhe trees called the Angell of Iehovah that stood among the myrrhe trees v 10.11 If he were among the myrrhe trees then was he not in Zacharie to speak within him and if Angels could speake to the heart it must needs follow that they know the heart which is contrary to the Scriptures for God onely knoweth the hearts of all men 1 King 8.39 And whereas the Lord himselfe speaketh to the heart herein the ministry of Angels should be superfluous Further also if the other reading be admitted that the Angell spake in the Prophet it was no created Angell but the great Angell of Iehovah the Mediatour of the covenant Christ Jesus who maketh intercession for his people as here in this place this Angell saith unto the Lord O Lord of hostes how long wilt thou be unmercifull to Ierusalem c. vers 12. and then it followeth in the next verse The Lord answered the Angell that talked with me with good and comfortable words Beside that it was the great Angell of Iehovah the Mediatour the commander of other Angels it appeareth vers 12. The other Angels which were sent abroad into the world returne their message unto him They answered the Angell of Iehovah and said c. We have gone thorow the world c. This Angell of Iehovah could talke within and to the heart of the Prophet as in the dayes of his flesh he could descrie the very inward thoughts and reasoning in the mind Mark 2.8 3. But that God himselfe Iehovah Christ the Mediatour both of the old and new Testament was the giver of the Law and that it was he himselfe that talked with Moses by these reasons it is made plaine 1. Because he is called Iehovah vers 2. Iehovah came downe upon mount Sinai which is proprium essentiale nomen Dei nunquam ad creaturas transfertur c. which is the proper and essentiall name of God and is never transferred to any creature Calvin in 3. ad Galat. Tostatus thinketh otherwise that an Angell sometime in the old Testament appearing in the person of God is not onely called God but Dominus Lord also quaest 6. in Exod. But herein he is deceived the Angels indeed are called Elohim God which title is sometime given unto men and excellent persons here as Judges are called Elohim Gods Exod. 22.28 And as Dominus Lord is the interpretation of Adonai so also it is given unto Angels and unto men as Abrahams servant calleth him Adonai his Lord or master Gen. 24. But as Iehovah is translated Dominus the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as both the Latine and Septuagint interpret so it is not competible to any but unto God The Lord saith it shall be his name for ever Exod. 3.15 Neither can it be shewed thorowout the whole bodie of Scripture that the name Iehovah was ever given unto any but unto God onely 2. Moses himselfe saith that Iehovah spake unto you out of the middest of the fire Deut. 4.11 It was the voyce then of God himselfe Deut. 4.12 Simler 3. Another reason may be taken from the office of Christ who was the Mediatour both of the old and new Testament as the Law is said to bee ordained by Angels in the hand of a Mediatour Galath 3.19 which though Beza contend to be understood of Moses yet the exposition of Chrysostome and Calvine upon that place is to bee preferred which interpret it of Christ both because of the words following A Mediatour is not of one that is but both of Jewes and Gentiles But Moses was not the Mediatour of the Gentiles as also the title of Mediatour betweene God and man in the new Testament is given onely unto Christ 1 Tim. 2.5 So Chrysostome Mediatorem hic appellat Christum declarans quod ipse ante legem fuerit legem tulerit He calleth Christ the Mediator declaring that he was before the law and that he gave the law And Origen thus expoundeth the same place In fine seculorum homo factus est Iesus Christus sed ante hunc manifestum â—n carâ—e adventum mediatour quidem erat hominum sed nondum erat homo In the end of the world Iesus Christ became man but before his manifestation in the flesh he was the mediatour of men though yet he was not man Wherefore that is a sound assertion of master Calvine Nullam abusque mundi initio Dei fuisse communicationem cum hominibus c. That there was not from the beginning of the world any entercourse betweene God man but by the intercession of the eternall wisdome of God the Son of God That as he is now the Mediatour of intercession reconciliation so he was alwayes of instruction and doctrine And so that saying of Ambrose may conclude this point Quis tantus esset dux qui prodesset omnibus nisi ille qui supra omnes est quis me supra mundum constituereâ— nisi qui major est mundo Who is so great a Captaine to profit and do good to all but he which is above all who should set me above the world but he that is greater than the world Lib. 4. in Luc. Seeing then the morall law was given to profit all people and not the Jewes onely and to remaine as a rule of righteousnes as long as God hath his Church upon earth Moses could not be that mediatour of the law which was but the Captaine of that one people but he which is the Prince and Captaine of the whole Church of God forever 4. But that place will be objected Heb. 2.2 If the word spoken by Angels was stedfast c. In which words the Apostle seemeth to affirme that the law was uttered and delivered by the Angels This place is diversly expounded 1. Some by Angels understand the Priests Prophets and other Ministers of the old Testament as Chrysostome toucheth this exposition upon the like place Galath 3.19 that the law was ordained by Angels But this interpretation cannot stand for the Apostle sheweth afterward what Angels he speaketh of He hath not put in subjection unto the Angels the world to come vers 5. 2. Some by Angell understand Christ Simler But the Apostle speaketh of Angels in the plurall And the Apostle compareth together the word spoken by Angels and the word preached by the Lord himselfe which comparison will not hold if the Lord Christ should be understood to be the Angell by whom the law was spoken 3. Some thinke that the thunder and lightning and voyce of the trumpet were caused by the ministerie of Angels but the voyce which delivered the law was from God himselfe Simler But the Apostle saith more that the word was spoken by the Angels 4. Some applie this text to the whole ministration of the old Testament
good Lawes proceed Lex enim per judicium facta est for the Law is made out of judgement Secondly it is taken pro ipsa exhibitione justitiae for the very exhibiting and administration of justice which is the execution of the Lawes Thirdly it is taken pro lege secundùm quam judicandum est for the Law it selfe according to the which judgement is given and in this signification is the word used here Tostat. qu. 3. QUEST VI. How Moses propounded these Lawes by speaking or by writing Vers. 1. WHich thou shalt set before them or propound unto them 1. Augustine saith Notanda est hic locutio c. The manner of speech is here to be observed this is said to Moses Thou shalt propound c. but the rest that followeth If thou shalt buy c. vers 2. is spoken to the people as unto Moses Locut 91. in Exod. 2. These Lawes Ab. Ezra saith might be propounded two wayes unto the people either by pronouncing them or by writing of them But it is evident chap. 24.3 that first Moses told all these Lawes by word of mouth before he writ them and he had first the peoples consent unto them for they were no Lawes till the people had received them and submitted themselves unto them And therefore as soone as Moses had propounded them the people answered with one voice All the things which the Lord hath said will we doe chap. 24.3 Tostat. qu. 3. QUEST VII Why the Israelites were called Hebrewes Vers. 2. IF thou buy an Hebrew servant c. This was a peculiar name to the Israelites to be called Hebrewes 1. which name is not derived of Abraham as some thinke for the name Hebrew beginneth with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ain the name of Abraham with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aleph and beside there were other nations that came of Abraham as the Edomites Ismaelites Amalekites Midianites which should also by that reason have beene called Hebrewes 2. Neither is this name derived of the signification thereof which signifieth to passe over that therefore they should be so called because sometime they dwelt beyond the river in Mesopotamia and came over the river for Lot came over as well as Abraham and yet his posterity the Moabites and Ammonites were not called Hebrewes 3. Therefore they are so called of Heber not only because they were of him descended for other nations which came of Ioktan the second sonne of Heber descended of him yet were not called Hebrewes neither was this name given them in respect of the holinesse and true worship of God which Heber professed for in that sense they might rather have beene called by Abrahams name who is famous in Scripture for his faith and obedience but the reason of this name is because the Hebrew language which was peculiar and proper to the Israelites was preserved in the family of Heber when the tongues were divided at the destruction of Babel and so although many other nations did spring out of Hebers family yet it was so disposed by Gods providence that the true worship of God together with the Hebrew tongue should be preserved only among the righteous seed It is no other like but that in Abrahams house Ismael as well as Isaack◠and in Isaacks house Esau as well as Iacob spake Hebrew while they lived together but afterward when Ismael and Esau were departed from their fathers house they spake the tongue and language of those nations to whom they joyned themselves Tostat. qu. 4. QUEST VIII How the Hebrewes became servants AN Hebrew servant 1. The Israelites had two kindes of servants some were of other nations as most of the servants which the Romans had were such and these servants they might keepe a longer time than for six yeeres their servitude was perpetuall and hereditary both of themselves and their children the other kinde of servants was of their owne nation for whose benefit this Law is made Tostat. Oleaster 2. Some thinke that this Law is made concerning such servants being Hebrewes which were bought of the Gentiles but R. Salomon thinketh better that it is a generall Law concerning all servants that were Hebrewes howsoever they came to be servants Ex Lyrano 3. The Hebrewes became servants by these wayes 1. If any man did steale and had not wherewithall to make satisfaction hee was to be sold by the Judges and so the theft to be made good Exod. 22.3 2. If any did sell himselfe through poverty Deut. 15.12 or a man sell his sonne or daughter chap. 21.7 or when any were taken to be servants and bondmen for debt as 2 King 4.2 Simler 3. Or when any having a servant and being decayed had no longer any use or service for him he might sell him over unto another Lyran. 4. There might bee also a fourth occasion of servitude namely when in the civill warres which were among the Israelites as when the kingdome was divided after Salomons dayes they did take any Hebrewes captives or prisoners they afterwards became their servants Simler QUEST IX The difference betweene Hebrew servants and strangers NOw the condition of an Hebrew servant was more tolerable than of other servants which were of strange nations in these two respects 1. Their service was not so hard nor so cruell Levit. 25.43 Thou shalt not rule over him cruelly And before vers 39. Thou shalt not compell him to serve as a bond servant but as an hired servant and as a sojourner he shall be with thee that is his service should bee easie and gentle and their entertainment good as when one is hired yet herein the condition of such servants differed from an hireling the servant was bound generally during his service to doe any worke which his master enjoyned him but the hireling was onely to doe that worke for the which he was hired the hireling was free and at his owne disposition he could not be set over to another but so might the servant be sold over during the time of his service being not his owne man but to be disposed of at the will of his master Tostat. quaest 5. 2. The Hebrew servants differed from others in the time of their service which was not to exceed six yeeres whereas the bondage and servitude of strangers was perpetuall Simler Such as they were commanded by the Law to have Levit. 25.44 Thy bond servant and thy bond-maid which thou shalt have shall be of the Heathen which are around about you as were the 〈…〉 upon whom was laid the curse of perpetuall bondage or servitude Gen. 9.25 Cursed be Canaan 〈…〉 of servants shall he be to his brethren QUEST X. Of three kindes of liberty and how servitude is agreeable to the Law of Nature BUt here it will further be demanded whether servitude be agreeable to the Law of nature and how it commeth to passe that the Lord suffred the Israelites being a free people to be servants one unto another For the deciding of
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
rather thinke with Augustine and Eucherius that all was done in a yeare or two at the most Mercer his going out of Chaldea staying at Charran and departure from thence for it is not like but that Abraham made all haste to obey Gods call QVEST. VIII Why Lot accompanied Abraham Vers. 5. ABraham tooke Sarai c. and Lot 1. Lot followed not Abraham because he was his adopted son as Iosephus thinketh for then he would not have suffered him to goe apart from him Gen. 13. and he called him his brother not his sonne ibid. But Lot as one set apart also to be a worshipper of God is content to leave his other kindred and accompany righteous Abraham 2. Where mention is made of the soules which they had gotten in Charran it is neither like that Lots two daughters were there borne but rather at Sodome neither by soules with some doe wee understand cattell for that were improper neither need we referre it to the winning and converting of soules as the Chalde text seemeth to interpret alleaged before but it is taken for the servants which Abraham had purchased there Muscul. And such as were borne of those servants 3. But as for that opinion of Nicolaus Damascenus and Iustinus that Abraham before he came into Canaan was King of Damascus I leave it as a fancie for the text sheweth thâ—r Abrahâ—m came forthwith from Charran to Canaan and it had shewed some disobedience in Abraham in foreslaking the time to follow the calling of God yea wee finde not that Abraham had any certaine dwelling place but removed from place to place and was as a pilgrime and stranger therefore not like to have beene a King QVEST. IX What place Sechem was and the valley of Moreh Vers. 6. ABraham passed thorow the land to the place of Sechem and to the Plaine of Moreh 1. This Sechem was not on the East side of Canaan as Perer. but rather toward the West where the Sunne goeth downe Deut. 11.30 2. It is called the place rather than Citie of Sechem because afterward there was built the City Sechem Gen. 33.18 so called of Sechem the sonne of Hâ—mor 3. Eusebius maketh two Sechems this which in his time was called Neapolis destroyed by Abimelech Iud. 9. re-edified by Ieroboam 1 King 12.25 and another in Mount Ephraim which pertained to the lot of the Priests Iosu. 21.21 but it is evident that these were all one for Ieroboams Sechem was also in Mount Ephraim 1 King 12.25 Neither doe we finde mention made of two Sechems in the Scripture not farre from this City was the Mountaine that had two tops Hebal and Garrizim Deut. 11.30 from whence the blessings and curses were delivered this is the same City which is called Sychar Ioh. 4. neare unto which was Iacobs Well Mercer 4. Not farre from Sechem was the Plaine of Morch so called of More the possessor thereof as the Plaine of Mamre was named of the owner Mercer which the Septuag translate the high Oak the truth is that it was boâ—b a Plaine and set with Oakes Deut. 11.30 another word is used Guerabah which signifieth a Plaine there Iacob under an Oake buried the images which were in his house Gen. 35. 4. He hid them under an Oake that was by Sechem Iosua made a covenant with the people in this Sechem and pitched a stone under an Oake in witnesse thereof Iosua 24.26 In this Plaine was Abimelech made king by the men of Sechem Iud. 9.6 Some thinke that in this Plaine were situated the fiue Cities Sodome Gomorrha Adama Seboim Zoar Lyran. Tostat. QVEST. X. Why it is added the Canaanites were in the land THe Canaanite was in the land 1. These Canaanites were not they which gave denomination to the whole Countrey and land of Canaan but these were some one people of Canaans posterity which were especially called by that name who inhabited in the West part of Canaan by the Sea and the coast of Jordan Num. 13.30 2. This is expressed that the Canaanites dwelt in the land not to shew Abrahams right because he came of Sem to whose seed this Countrey appertained which was usurped by the Caanites for it appeareth not thar Sems posterity ever inhabited this Countrey and if it had beene Abrahams right God should have given him but his owne whereas it was Gods love toward Abraham that brought him to this Countrey Deut. 4.37 and these people were cast out for their wickednesse Abrahams seed did not possesse it for their righteousnesse Deut. 9.6 Neither had they any right unto it but of Gods favour 3. But this is added to shew that Abraham was a stranger in Canaan to whom God gave not so much as the breadth of a foot as Saint Stephen saith Act. 7.5 that his faith hereby might bee exercised in beleeving God who promised it to his seed Iun. as also seeing Abraham was called to a land where the wicked dwelt wherein he had no certaine possession given him the Lord would have him thereby to be put in minde of his celestiall countrey as the Apostle sheweth Heb. 11.16 Calvin QVEST. XI How God appeared to Abraham Vers. 7. THe Lord appeared to Abraham 1. God is not said before to have appeared to Abraham and how he appeared it is not expressed whether in a dreame in vision or face to face that is manifestly not darkly for these are the three wayes wherby God appeareth Num 12.6.8 it is not like that God shewed himselfe by a dreame as Cajetane thinketh for the Scripture useth to expresse that kind of apparition by name as Matth. 1. The Angell of the Lord appeared to Ioseph by dreame but after some other manner 2. God promiseth to Abraham two unlikely things that he should have seed whereas his wife was barren that his seed should have that land wherein the Canaanites yet dwelt that was a mighty nation that Abraham should wholly depend upon God 3. And the Lord deferreth his promise both that Abraham and his seed should be tryed by affliction in Canaan and Egypt that they might acknowledge Gods free gift and he stayeth till the wickednesse of the Canaanites was come to the full Genes 15.16 4. Hee buildeth an Altar to testifie his thankfulnesse Perer. not without Gods warrant for the Lord in that place appeared Muscul. and Abraham doth testifie his inward faith by his outward profession Calvin QUEST XII Why Abraham so oft removed Vers. 8. HE removed thence to a Mountaine c. 1. He removed because his building of Altars was offensive to the Inhabitants and it was a wonder that hee was not stoned of them for the same Calvin As also it pleased God hereby to trie Abrahams faith being tossed thus from post to pillar and that thereby hee might bee a meane by his godly life and religion to call that people to repentance Pererius 2. Hee is said to pitch his tents being ready as souldiers are to remove their campe Chrysost.
Sodomites 2. That Abraham might have occasion to shew his valour in redeeming Lot from his enemies 3. That hereby might be signified the separation of Abrahams posterity in the Israelites and of Lots in the Moabites and Ammonites 4. That Lot might see by experience the difference betweene dwelling with good men and evill 5. Lot though he lived among the evill consented not to their sinnes as some of the Hebrewes thinke but was grieved with their unjust conversation as Saint Peter saith 2 Epist. 2.7 Therefore the Hebrewes are injurious to Lot to thinke that of purpose he chose to dwell among the Sodomites because they were evill and like to himselfe for Lot was ignorant of the manners of that place as it seemeth Abraham also was by his prayer which he made for Sodome supposing that there were many righteous there onely here was Lots oversight that he made choice of the Countrey by his eye not enquiring after the Inhabitants ex Mercer QUEST VII Whether Lot went from Abraham from the East or toward the East Vers. 11. HE tooke his journey from the East Thus most translators doe read and hereof ariseth a great question how Lot is said to goe from the East when indeed he went toward the East for Bethel where Abraham now was from whom Lot departed is West-ward in respect of Sodome whither Lot went 1. R. Sel. is deceived who thinketh that Lot indeed went toward the West for Sodome is situated Eastward in respect of Bethel as the Maps doe shew 2. Neither did Lot depart from Abraham before he went downe to Egypt as some thinke when Abraham pitched his tents in a Mountaine Eastward from Bethel Gen. 12.8 for Lot came up with Abraham out of Egypt Gen. 13.1 3. Neither yet with Oukelos whom Fagius followeth it is a proper reading to say Lot departed from Abraham first as the Chalde Paraphrast interpreteth 4. Nor yet need we with some Hebrewes to flie unto Allegories that Lot departed from the East that is from the place of light unto a place of corruption and unhappinesse to his owne destruction 5. Therefore the true reading is that Abraham went not from the East but toward the East for so the word here used Micchedem is taken Gen. 2.8 God planted a Garden Michedem toward the East not from the East Iun. Mercer QVEST. VIII Of the sinne and wickednesse of Sodome Vers. 13. THe men of Sodome were exceeding wicked against the Lord. 1. Some reade before the Lord as the Sept. and Chalde Paraphrast whereby Tostatus thinketh that their unnaturall sinne which still retaineth the name of Sodome is signified which is one of the three crying sinnes murther is one as the bloud of Abel is said to cry out of the earth oppression is another Exod. 2. the cry of the Israelites came up before the Lord and the uncleannesse of Sodome is the third Gen. 18.21 Some thinke that they sinned against their conscience and so in the sight of God Pererius that the greatnesse of their sinne is thereby expressed as the Hebrewes use to adde the name of God as a note of excellency as they say the Cedars of God or the Mountaines of God for great and high Cedars or Mountaines but by this phrase is expressed their impudencie and obstinacie that sinned without any feare of God or man as appeareth Gen. 19. when they furiously beset Lots house to obtaine their filthy pleasure so cap. 6.11 the earth was said to be corrupt before God Iun. 2. Iosephus writing of the sinnes of Sodome saith they were In homines contumeliosi erga Deum impii contumelious toward men and impious toward God So the Prophet Ezekiel saith The sinnes of Sodome were pride fulnesse of bread abundance of idlenesse they stretched not the hand to the poore and among other sinnes that sinne against nature did reigne amongst them which Saint Paul sheweth to have beene familiar among the heathen Rom. 1.27 The men burned in their lust one toward another yea the Philosophers and wise men among the heathen were Patrons of this sinne as Cicero complaineth of Plato Further this pollution of their bodies sheweth they were corrupt also in their religion and given to Idolatry as Saint Paul sheweth one to bee the consequent of the other Rom. 1.26 QVEST. IX Whether Abraham saw all the land of Canaan Vers. 14. LIft up thine eyes c. 1. Abraham neither could see the whole land of Canaan at once that was promised him 2. Neither was it shewed unto him in vision as Occolampad 3. Neither was an image or idea of the Countrey represented unto him as Pererius thinketh the like was exhibited to Moses Deut. 34. and Matth. 4. to our Saviour Christ which were nothing else but to turne a true storie into an imagined fantasie and to make this more probable he brought in a forged tale out of a forged Author the Dialogues that goe under Gregorie his name how Benedict saw the soule of Germanus inclosed in a firie speare which represented the world it seemeth strange that so learned and judicious a man would foist in such frierly tales among other necessary matter 4. But Augustines solution is here sufficient that God doth not onely promise Abraham so much as hee seeth but that also which hee is bid to walke thorow vers 17. so they must bee put both together Abraham might from some high place as out of Mount Ebal or Garizim as Tostatus thinketh see a great part of the Countrey Muscul. and the rest he walked thorow Iunius QVEST. X. How the land of Canaan was given to Abraham Vers. 15. I Will give unto thee Yet Abraham had not so much as the breadth of a foot Chrysostome sheweth well how this may be Multa in altis dicuntur in aliis implentur in the Scriptures many things are said of some and fulfilled in others as Noah saith of Canaan that he should be a servant to his brethren which was not fulfilled in him but in his posterity the Gibeonites so Iacob saith concerning Levi I will divide him in Iacob c. which came to passe in the Levites which were of his seed so that which is here promised to Abraham was accomplished in his posterity QVEST. XI How the Israelites were said to be in number as the dust of the earth Vers. 16. I Will make thy seed as the dust c. 1. Hereby is signified the great increase both of Abrahams carnall and spirituall kindred that should be in number as the dust of the earth 2. Some of the Hebrewes as Rabbi Salomon taketh this to be spoken of the reprobate which are compared to the dust because they are not had in any remembrance or number before God True it is that the elect are numbred with God and he knoweth also the numbers of the wicked but regardeth them not Like as he that buildeth an house numbreth not the stones that goe to the building yet the principall parts and divisions in the house he keepeth
not the high Priest Sem the father of Christ after the flesh By these and other probable reasons some learned perswade that Sem was Melchisedeck neither are the contrary objections of any great weight 1. First it is objected that this Countrey was possessed by the Canaanites and it is not like that Sem would returne out of the East into Judea Perer. Answ. 1. It is said that the posterity of Iocktan of Sem inhabited toward the East Gen. 10.30 but of Sems dwelling there is no expresse mention 2. Iarchi and Epiphanius in Anchorato are of opinion that many of Sems posterity that had not their tongues altered kept about Jerusalem though they were thence expelled afterward by the Canaanites 3. And this might bee some cause of the warres of the Easterne Kings against the Canaanites for encroaching upon Sems possessions treat Melchis 2. Ob. Seeing Abraham returned from the slaughter of Chedorlaomers people of Elam which must needs be of Sem how commeth it to passe that Sems heart was not rather stirred against Abraham for killing his children Answ. Sem being a Prophet and knowing that Abraham was appointed of God to be the father of the faithfull people preferreth him being not onely of his carnall kindred but heire of his faith before the rest of his kindred that were degenerate 3. Ob. Epiphanius proveth that Sem could not be Melchisedeck because he was long dead before Melchisedeck met Abraham who was then 80. yeare old for saith he by one Chronicle there are from Sems birth to Abrahams 80. yeare accounted yeares 1130. by another 629. yeares but Sem lived onely 600. yeare Answ. 1. In the first account Epiphanius followeth the corrupt computation of the Septuagint who doe adde divers hundred yeares to the ages of the fathers after the floud as is shewed before quaest 17. in chap. 11. 2. Neither was Sem after the second computation at that time 629. yeares old but onely 529. so that he lived after this time 70. yeares and as a learned man well conjectureth it might well bee that in the Greeke copie which Epiphanius followeth χ chi which standeth for 600. was put for φ phi which is 500. And this difference in computation might have given occasion to Epiphanius further to have searched the truth and to have preferred the originall before the Greeke ttanslations 4. Ob. If Sem were Melchisedeck then had he two names which cannot be proved out of the Scripture Perer. Answ. 1. Chytram thinketh that Melchisedeck is here not a name proper but appellative signifying that he was a righteous just King 2. Cajetanus holdeth it to be an Epithite not proper to Sem but common to the Kings of Salem as Caesar and Augustus were to the Emperour of Rome and so we read of another King of Jerusalem called Adoni-zedek Lord of justice which is all one in sense with Melchisedeck Iâ—su 10.3 3. But I approve rather the judgement of Selnecâ—erus that Melchisedeck was a proper name unto Sem in respect of his office because he onely excelled among the rest as a just King and thereof had that name 5. Ob. If Sem had beene Melchisedeck it is like that Abraham comming into Canaan would first have sought out his great grand-father and joyned himselfe unto him neither would S. Paul have omitted it entreating of purpose of Melchisedeck Perer. Ans. 1. Melancthon thinketh that Abraham was brought out of Bethel to Sem his words are these Now when Abraham was brought out of Babel to Sem what a goodly College had Sem c. 2. Neither Moses nor yet the Apostle directly set downe Abrahams acquaintance with Sem or that he was Melchisedeck that the comparison might be more fit betweene Melchisedeck and Christ in that he is set downe without father without mother without genealogie Heb. 7.3 as the Prophet saith of Christ who shall declare his generation Psal. 51.8 3. For matter of fact it is no good argument to conclude negatively out of Scripture for as many things were done by Christ not expressed in Scripture Ioh. 20.30 so also by Abraham and the rest of the Patriarks but for a point of faith and doctrine the argument holdeth well there is no such thing taught in Scripture therefore wee are not to beleeve it Ob. Melchisedeck is said to be without father and mother because they are not mentioned in Scripture but it is knowne who Sems father was and mention likewise made of his birth and beginning of dayes Answ. 1. It is not to be doubted but that Melchisedeck had both father and mother though neither I thinke can be named Epiphanius saith some Writers affirme that his fathers name was Eraclas his mothers Asteria neither is Suidas conceit to be approved that Melchisedecks parentage is therefore not declared because he was borne of an harlot 2. Though Sems genealogie be expressed in other places yet in the story to the which the Apostle hath relation it is not neither is his kindred set downe under that name of Melchisedeck as Lyranus and Tostatus well answer 7. Ob. Suidas saith that Melchisedeck reigned in Salem 113. yeares and lived a virgin but Sem had a wife which was in the Arke with him Answ. Of the same opinion also is Ignatius Epist. ad Philadel that Melchisedeck was a perpetuall virgin but this being a bare conjecture may more easily bee denied than proved Ob. Iosephus and Philo men thorowly acquainted with the antiquities of the Hebrewes where they make mention of Melchisedeck bring him in as a stranger from the kindred of Abraham Perer. Answ. For these two there are alleaged two and twenty Rabbines and principall writers among the Jewes as Aben Ezra Baal Hatturim Levi Ben Gerson David Kimchi with others that make up that number which all with one consent hold Sem to be Melchisedeck Thus have I set downe the reasons on both sides concerning this question which I referre to the Readers judgement It is no matter of faith which way any taketh either to hold Sem to bee Melchisedeck or otherwise But I rather for mine owne part incline to thinke being moved with the force of the former reasons that it was Sem though I will not precisely determine it but say with Hierome upon these words of the Apostle Of whom that is Melchisedeck we have many things to say which are hard to be uttered Heb. 5.11 Si vas electionis stupet ad mysterium in effabile fatetur quanto magis nos of the vessell of election be astonished at this mysterie and confesseth it hard to be uttered how much more we c. QVEST. XVII Salem proved to be Ierusalem KIng of Shalem Hierome to whom also subscribeth Mercerus thinketh that this Shalem was not Jerusalem but another towne in the region of Sichem which he would prove by foure arguments 1. This Salem in Sichem is mentioned Gen. 33.18 and Iohn 3.23 Iohn batized in Enon beside Salim Answ. First Gen.
Abraham as impatient of delay that God had not yet given him a seed according to his promise is bold to poure out his griefe before God that the Lord would hasten to accomplish his desire Calvin QVEST. IV. Of the divers acceptions of the word Meshek THe steward of my house according to divers interpretations of the word Mesech there are as many expositions 1. The Septuagint take it for a proper name as though Mesech should bee the name of Eleazers mother for so they read the sonne of Mesech borne in my house 2. Some derive it of the word shakah that signifieth to beare or minister the cup and so read the son of my cup-bearer or butler Aquila 3. Some of the word shakak that is to run up and downe and so Eleazer should bee as the steward or bay liffe that run up and downe the house Oleaster Mercer 4. Meshek signifieth an overseer so some read that he was the steward or overseer Chald. or the sonne of the steward Theodoret. Hierome 5. Meshek also signifieth a leaving or dereliction and so Eleazer is called the sonne of the leavings not for that hee only was left of Abrahams ancient familie as Cajetane or because he had left to him the care of his house as Vatablus But that he purposed to leave unto him the inheritance of all Innius And this seemeth to bee the most proper sense QVEST. V. Wherefore Eleazer is called of Damascus ELeazar of Damascus 1. This Damesâ—k or Damascus was not the name of his mother as some think ex Calvin 2. Neither was it his proper name as Hierome and the Septu translate of whom the City Damascus should be named Tostat for Damascus is held to have beene builded by Hus the sonne of Aram and to be a name more ancient than Abraham Genes 14.15 3. But Eleazer by his father was of that countrey though borne in Abrahams house and therefore hee is called Damascenus of Damascus sic Chald. Iun. Calv. QVEST. VI. Whether Abraham saw the starres only in vision 5. HE brought him forth and said looke up now to heaven c. 1. This was not done in vision only as Cajetane thinketh but as the words import Abraham having spent a good part of the day in prayer within now is bid to goe forth in the evening and is shewed the starres for his confirmation Iun. 2. Neither is this an allegory as Philo applieth it who saith that the soule of a wise man should bee like unto heaven But it is an history so verily done as it is rehearsed QVEST. VII What seed of Abraham is understood carnall or spirituall SO shall thy seed be 1. We neither thinke with Augustine that this is meant of Abrahams spirituall seed only magis videtur promissa posteritas falicitate sublimis that posterity seemeth to bee promised which is blessed in heaven 2. Neither with Lyranus that there are here two literall senses the one of his carnall seed the other of his spirituall for of one place there can be but one literall sense 3. Neither with Pererius that the literall sense concerneth Abrahams carnall seed the mysticall his spirituall 4. But these words have one whole and generall sense which comprehendeÌ„th both Abrahams kindreds for that is the proper and literall sense which is intended by the spirit now in these words the spirit intendeth both the carnall off-spring of Abraham as Moses expoundeth the Lord God hath made thee as the starres of heaven in multitude Deut. 10.22 as also the spirituall seed of the faithfull as Saint Paul interpreteth so shall thy seed be Rom. 4.17 and hence concludeth that Abraham is the father of us all that is of the faithfull QVEST. VIII Wherein the Israelites represented the people of God YEt we deny not but that in other places spirituall things are implyed by temporall by way of mystery and allegory as the Apostle saith the law had a shadow of good things to come as Abrahams carnall generation did divers wayes represent the spirituall 1. In their number 2. In their afflictions 3. In their passage thorow the red sea figuring baptisme 4. In being fed with manna a type of Gods word 5. In drinking of the water out of the rocke a figure of Christ. 6. In looking toward the brasen serpent 7. In their pilgrimage in the desert a lively patterne of our pilgrimage in this life 8. In their entrance into the land of Canaan under Iosua which signifieth our conducting by Christ to the heavenly Canaan QVEST. IX Wherein Abrahams faith consisted Vers. 6. ABraham beleeved the Lord c. 1. Hilarie noteth that this was singular in Abrahams faith because he doubted not of his omnipotency 2. Ambrose reputatum est illi ad justitiam quâ—a rationem non quaesivit this was counted to him for righteousnesse because he beleeved and required no reason 3. But there was more in Abrahams faith than onely to beleeve God and his promises to bee true for hee did trust in God Cajetan as the word bajehovah signifieth he beleeved in Iehovah Mercer and embraced God as his father Calvin 4. Abraham therefore did not count this to himselfe as a just thing to beleeve God as some interpret neither is it to be referred to Abraham that he counted it a just thing in God thus to recompence him as R. Levi and Ramban corruptly expound but God counted it to him or as the Septuag it was counted unto him for true justice before God because he stedfastly beleeved Gods promises and thus expoundeth Elias Orientall confuting Ramban QVEST. X. Why faith was imputed for righteousnesse to Abraham IT was counted to him for righteousnesse Not that Abraham beleeved not before or that his former beleefe was not also counted to him for righteousnesse But these reasons may bee alleaged why in this place first mention is made of the imputation of righteousnesse 1. Because in this place first one is promised to come out of Abrahams owne bowels hee considered not his owne body which was now dead as the Apostle saith nor the deadnesse of Saraes wombe Rom. 4.19 2. Because although Abraham had faith before yet it waxed stronger and stronger hee was strengthened in the faith Rom. 4.20 3. At this time first Abraham made answer unto God and so it followeth in the same place he gave glory to God Rom. 4.20 4. The scripture doth not thus testifie of Abraham in the beginning of his conversion but even at that time when Abraham was full of good workes even then notwithstanding his righteousnesse should not be imputed to his workes but to faith Calvin neither this testimony of Abrahams righteousnesse is differred till he had received circumcision left he might have beene thought thereby to have beene justified Thom. Anglic. in cap. 15. Genes and therefore the Apostle of purpose observeth that righteousnesse was imputed to Abraham when he was yet uncircumcised Rom. 4.10 QVEST. XI That the asking of a signe proceeded not of any doubtfulnesse
make peace not to smite them or roote out the inhabitants but onely to make them tributary but they were charged that in the nearer Cities they should save none alive Deut. 20.11.16 and this might be the cause why in these remote countries they expelled not the inhabitants Againe because this large dominion by reason of the peoples sinnes continued not long this might be a reason why these countries were not inhabited of the Israelites who if they had obeyed the Lord he would have made it a firme possession unto them as the other of Canaan QVEST. XX. Of the country of the Kenites and Kenezites Vers. 19. THe Kenites Kenezites c. Here are ten sundry nations rehearsed whose countries are promised to Abraham whereas in other places there are but six named Exod. 3.8 in other seven Deut. 7 1. The reason thereof is not 1. either because here the countreyes were named given to all Abrahams posterity as to the Ismaelites Idumeans in other places those which onely belonged to the Hebrewes as Tostatus thinketh For every where under the name of Abrahams seed the faithful people are only comprehended that should come of Isaack 2. Neither is it to be thought that the names of these nations knowne in Abrahams time were after extinguished Perer. 3. Or as Augustine that these ten nations inhabited the large Land of promise which reached to the river the seven usuall the lesser countrey of Canaan for many moe nations inhabited on this side Euphrates than are here named 4. But I preferre rather Iunius opinion that three were the borderers upon the Land of promise which the other seven then possessed the Kenites on the South the Kenezites on the North the Kadmonites toward the East so that in this verse the Land of promise is bounded and limited 5. Therefore the Hebrewes are deceived that thinke these three the Kenites Kenezites Kadmonites to be the Idumeans Ammonites Moabites because Kenaz was the sonne of Eliphaz of Esau who though they were not subdued by Iosua should at the length be vanquished by the Messiah For 1. the Lord gave not a foot of any of these countreyes possessed by the children of Esau and Lot to the Israelites Deut. 2.5.9 2. they dreame of their Messiâ—h to be a temporall Prince and conquerour which is their errour 3. these nations might be subdued by Iosua among the rest though they are not named 4. Whereas the Cananites are here otherwise named then Gen. 10. their names might bee changed in processe of time or one might have two names Abâ—â— Ezra Mercer 4. Places of doctrine 1. Doct. Of beleeving God and in God Vers. 6. ABraham beleeved the Lord c. in the Hebrew in the Lord yet that common distinction of beleeving God and in God though there be a difference betweene them is not grounded upon the phrase of Scripture which indifferently useth both these for one especially in the new Testament as Ioh. 5.14 He that beleeveth him that sent me hath eternall life 1 Ioh. 5.10 He that beleeveth in the sonne of God c. 2. Doct. That the starres cannot be numbred Vers. 5. TEll the starres if thou be able to number them c. Hence then it may well be enforced that the starres cannot be numbred as the Prophet Ieremy saith 33.22 as the army of heaven cannot be numbred nor the sand of the sea measured so will I multiply the seed of David the starres then can be no more numbred than the sand of the sea measured and therefore this is set forth as a worke peculiar unto God which counteth the number of starres Psal. 147.4 Wherefore Aratus and Eudoxus were deceived which thought they did comprehend the number of the starres and the common Astronomers that hold there there are not above a 1022. starres to bee seene in the sky for if it were so it had beene an unfit comparison to liken the multitude of Israel which amounted to more than 600. thousand Exod. 2.37 to the stars Deut. 10.22 August lib. 16. de civit dei c. 23. R. Levi thinketh that in Abrahams time the starres were not numbred but afterwards they were by Astronomers but neither then nor since could they ever bee numbred as hath beene shewed 3. Doct. Word and Sacraments must be joyned together Vers. 18. IN that same day the Lord made a covenant c. Here the word and promises is annexed to the signe preceding whereby we learne that the word and sacraments should bee joyned together Calvin 5. Places of confutation 1. Confut. Faith justifieth not meritoriously but by way of apprehension and application of the righteousnesse of Christ. Vers. 6. ABraham beleeved God and hee counted that unto him for righteousnesse c. First from hence that popish doctrine is confuted that faith justifieth not as it apprehendeth and applieth the righteousnesse of Christ but as it is a meritorious worke by the worthinesse and dignity thereof Remist annot in Rom. 3. Sect. 3. But the Apostle concludeth otherwise that to him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4.5 where righteousnesse then is imputed and accounted there is not wrought or obtained by workes faith then justifieth not as it is a worke or meritorious but as an instrument in apprehending the justice of Christ which is imputed by faith 2. Confut. Faith a speciall application of the promises of God SEcondly Bellarmine collecteth out of this place that a justifying faith is not a speciall application of the promises of God in Christ but a generall beleefe only that whatsoever God saith is true as Abraham saith in this place was his giving of credit to Gods speeches that hee should bee the father of many nations lib. 1. de justif c. 8. Contra But it is otherwise evident out of the scripture that Abraham beleeved not onely Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applieth it Galath 3.16 yea Abraham rejoyced to see Christs day Iohn 8.16 as having a particular interest in him as his Saviour 3. Confut. That faith only justifieth THirdly this place strongly proveth against the Papists that faith only justifieth for whereas Abraham had shewed before this many excellent workes of piety in building altars in many places and calling upon the name of God of charity in seeking reconciliation betweene Lot and him c. 13. of mercy in redeeming Lot being taken prisoner c. 14. contempt of riches in refusing to take of the King of Sodomes goods yet none of all these workes are reckoned or imputed unto Abraham for righteousnesse but onely his faith Now whereas Perer. objecteth that place Psal. 106.31 that Phinehes work in executing judgement upon the adulterer and adulteresse was likewise imputed to him for righteousnâ—sse and so would prove that faith only is not imputed for righteousnesse but workes also Perer. in 15. Genes v. 6. Our answer is further this that the Prophet in
the Psalme speaketh not of that righteousnesse whereby Phinehes was originally counted just before God for that was by faith because that without faith it is impossible to please God Heb. 11.6 but of that righteousnesse whereby Phinehes faith was declared and testified and so this his zealous fact because of his faith was counted a righteous worke But Moses here speaketh of that originall justice whereby Abraham was justified before God Like as S. Paul denying that Abraham was justified by workes Rom. 4.2 and Saint Iames affirming that hee was justified through workes Iam. 2.21 the first speaketh of justification properly before God the other of the same testified and declared by workes so Moses treateth of justice imputed by faith before God by an originall collation from God the other Prophet of justice imputed by a zealous worke by way of effectuall declaration before men And therefore Moses saith he that is God imputed Abrahams beleefe to him for righteousnesse But the other Prophet saith it was imputed to him for righteousnesse from generation to generation that is hereby Phinehes in all ages was knowne to be reputed and taken just before God the Lord rewarding the zeale of Phinehes with the perpetuall inheritance of the Priesthood Numb 25.13 4. Confut. Faith not the beginning only of justification FOurthly another point of popish doctrine is here overthrowen that a man is said to bee justified by faith because it is the beginning of salvation and â—donea praeparatio hominis a fit preparation of a man unto justification Perer. in 15. Genes disput 3. numer 42. But Abraham was not now only prepared or beginning to be justified for he had done already many excellent workes of righteousnesse acceptable unto God and yet being not now onely entred but set in the middest of his godly course hee is counted righteous by faith faith then is not the beginning only but the perfection and consummation of righteousnesse 5. Confut. S. Paul and S. Iames cannot be reconciled by popish doctrine FIfthly whereas Saint Paul proving Abraham to have beene justified by faith without workes Rom. 4.2.5 and S. Iames saying that Abraham was justified through workes seeme at the first shew to bee contrary each to other the Popish writers goe about three wayes to reconcile these places first the Rhemists note that Saint Paul excludeth Abrahams morall workes before faith annot 1. in Rom. 4. and by such workes they grant a man is not justified but by such as follow and proceed of faith Contra. Abraham before this time when God imputed unto him righteousnesse by faith had done divers faithfull workes as the Apostle sheweth that by faith hee when he was called obeyed God c. and by faith abode in the land of promise Hebr. 11.8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification And againe he saith to him that worketh the wages is not counted by favour but by debt but to workes done before or without faith no wages is due because without faith nothing is pleasing to God therefore he meaneth not such workes Secondly Bellarmine saith that Saint Paul speaketh de fide charitate formata of a faith formed with charity and furnished with good workes lib. 1. de justificat c. 23. and such a faith truly justifieth Answer True it is that Abrahams faith which Saint Paul so much commendeth was a lively and working faith yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God As the Apostle sheweth that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputeth righteousnesse without workes Rom. 4 6. further Saint Paul thus reasoneth being fully assured that he which had promised was able to doe it and therefore it was imputed to him for righteousnesse c. v. 21 22. It was not imputed for the working of his faith but for his beleeving Thirdly Pererius useth a distinction of first and second justification the first is when a man of a sinner is made just the second when a just man becommeth more just disput 3. in 15. Genes numer 48. of the first they say Saint Paul speaketh of the second S. Iames. Bellar. de justif lib. 4. c. 18. Contra 1. The Scripture knoweth no such distinction of first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying blessed are they whose iniquities are forgiven speaketh of that justification when a man of a sinner is become just before God which they call the first justification but to that blessednesse is promised and where happinesse or blessednesse is obtained no other justification is necessary wherefore the first and one justification sufficeth there need not a second 2. Further this distinction admitted Saint Paul rather should intreat of the second justification because he alleageth the example of Abraham who was called already and had done many righteous workes before the Scripture maketh mention of the imputation of righteousnesse unto him by faith and S. Iames of the first who bringeth in the example of Rahab the harlot now first called which had done no worthy workes before Wherefore thus Saint Paul and Saint Iames are reconciled if wee say that S. Paul understandeth that justification whereby Abraham was made just before God for he saith if Abraham were justified by workes he hath wherein to rejoyce but not with God Rom. 4.2 he meaneth then that justification wherein a man may rejoyce with God which is by faith But S. Iames speaketh of that justification whereby a man is declared to be just before men whereby our faith is justified to bee a true faith as hee saith shew mee thy faith out of thy workes v. 18. he urgeth the shewing and approving of faith so hee saith Abraham was justified thorow faith when he offred his sonne Isaak v. 21. yet before God Abraham was justified before by faith but by this his obedience his faith was approved unto God and made knowne to men Neither is it usuall in Scripture thus to take the word justified as wisdome is said to bee justified of her children Matth. 11.13 that is declared or approved to bee just Christ was justified in the spirit 1 Timoth. 3.16 that is as the Apostle elsewhere interpreteth declared mightily to be the sonne of God touching the spirit of sanctification Rom. 2.4 6. Morall observations 1. Observ. God amply rewardeth them that contemne things present Vers. 1. I Am thy exceeding great reward c. Because Abraham contemned the rich gifts of the King of Sodome the Lord doth promise more abundantly to recompence him therefore as Ambrose well noteth ne infirmos animos ob dilationem mercedis subeat
Calvin for though the Angels afterward bid Hagar humble her selfe to her mistresse that doth not justifie Saraies rough dealing though I confesse Hagar was more in fault for there is no place of resistance or contumacy against superiors though they incline too much to severity the Hebrewes also note that afterward the Ismaelites and Agarens afflicted the Israelites because Sarai used Hagar so hardly 3. As Abraham sheweth his love to Sarai in preferring a barren wife before a fruitfull maid Luther yet hee bewrayeth his forgetfulnesse in committing Hagar to the power of his angry wife being with childe as hee did imagine with the promised seed so it falleth out when any thing is attempted beside Gods word as this marriage with Hagar was our minds are amazed upon every accident and find no stability Calvin QVEST. IV. How the Angell speaketh in the person of God Vers. 10. I Will greatly increase thy seed c. 1. This was not some Prophet at Sem as R. Levi thinketh but an Angell 2. The Angell speaketh in the person and authority of God by whom he was sent as it is usuall in scripture for the messenger to use the name of the sender and it may well bee that Christ was the chiefe in all such embassages and therefore it is no marvell if the Angels speake in the person of the divine Majesty Calvin 2. Ismael is called Agars seed not Abrahams though hee came out of his loynes because the promise of blessing was not made concerning the sonne of the bond-woman but of the free QVEST. V. Of the populous nations of the Ismaelites and Saracens IT shall not be numbred for multitude c. 1. This we see accomplished Gen. 25. where Moses rehearseth twelve Princes of Ismael according to the promise of God Gen. 17.20 3. but yet it more abundantly now appeareth in the populous nations of the Saracens first called Agarenes then Arabians but called Saracens not of Saraca a region in Arabia as Stephanus thinketh lib urbib but of Sara for they hiding the obscurenesse of their birth and beginning from Agar a bond-woman doe challenge to bee the right heires of Abraham Luther QVEST. VI. Ismael the first in scripture called by his name before his birth Vers. 11. THou shalt beare a sonne and call his name Ismael c. 1. Shee knew that she was with childe but she was not sure before that she went with childe of a sonne Musculus 2. That fable of the Hebrewes that Hagar did miscarry of her childe in the wildernesse and was conceived againe is worthy no credit for the Angell saith thou art with childe and mention is made of her conceiving before 3. Cajetan noteth that Ismael was the first in Scripture whose name was foretold before his birth but it is further observed by a learned man in his Concent that Ismael is the onely evill man described by his name before hee was borne the rest were Isaak and Iosias in the old testament our blessed Saviour and Iohn Baptist in the new But in or before the birth of these foure whose names were foretold there was some miracle shewed Isaak borne of Sara at â—0 yeares of her age when Iosias was named the altar clave asunder when Iohn Baptist was promised his father was stricken dumbe our blessed Saviour was borne of a virgin but in the foretelling of Ismaels name no miracle that wee read of was wrought QVEST. VII Of Hagars tribulation what it was and how she was heard Vers. 11. THe Lord hath heard thy tribulation c. 1. Hagarâ— affliction and tribulation was not onely in being throughly handled of her Mistresse but in wandring up and downe in the wildernesse in hunger and thirst Perer. 2. God heard her tribulation that is pittied her trouble the Chalde paraphrast thinketh that shee prayed to God and so the Lord heard her prayer but there being no remembrance in this place of her prayer it is more like that God of his great mercy had compassion on her misery her afflictions spake though she held her peace Câ—lvin â— For such is the Lords mercy that hee hath pity on those which are worthily punished as Hagar was for her stubbornnesse Muscul. and the Lord respected her for his servant Abrahams sake by whom she was with child QVEST. VIII How Ismael is called a Wild man Vers. 12. HE shall be a wilde man his hand against every man 1. The Chalde readeth verbatim according to the Hebrew he shall be onager homo a man like a wilde asse 1. a wilde man rather than a fruitfull man as Oleaster deriveth the word 2. And so have Ismaels posterity shewed themselves namely the Saracens as savage men living by robbing and stealing as they which have written of them doe testifie Ammian Marcel lib. 14. de morib Saracen 3. Though it be no blessing simply to be enemies to all men and all men to them yet in respect of servitude and bondage this is a benefit of the middle sort not to bee overcome of enemies but to live in despite of them Mercer QVEST. IX How he shall dwell in the presence of his brethren SHall dwell in the presence of his brethren c. 1. Some interpret in despite of his brethren as not afraid of them 2. Some contrariwise that hee shall amongst his enemies have some friends and brethren 3. Others note his cruelty that he shall not spare to afflict his brethren 4. Others that he shall be a nation by himselfe not mixed with his brethren 5. But the best interpretation is that hee should enlarge his coasts round about bordering upon his brethren the Idumeans Madianites Moabites Ammonites Rasi Iunius 6. But where as Hierome translateth he shall pitch his tents though it fitly expresse the manner of the dwelling of the Arabians in tents yet so much is not implied by the originall word shacaâ— which signifieth only to dwell QVEST. X. How Hagar is said to see after him that seeth Vers. 13. HAve I not here also looked after him that seeth me c. 1. the meaning is not that she onely saw the backe parts of the Angell appearing to her in humane shape as the latine translator readeth 2. Neither as Lyranus because she saw the Angell of God after and againe having seene him formerly in her masters house 3. Neither as Vatablus and Cajetane following Kimhi are these words to be read with an interrogation have I seene afterward him and so the answer to be negative that she saw him not but the Angell suddenly vanished away as in the 12. of Judges when hee appeared to Sampsons parents 4. Neither doth Hagar reprove her dulnesse because she began not sooner to looke after and attend upon God that was present with her 5. R. Isaak thus expoundeth that at the last shee began to see and perceive that it was best for her to returne unto her dame which she considered not before 6. Some place the emphasis or force in this word heere that
qui solum de omissa circumcisione jurae culpanda sunt It is fit that none should be punished but they which had committed the fault but infants can commit no fault therefore the punishment here designed doth belong onely unto the adulti that they onely be worthily punished which onely are rightfully blamed for the omission of circumcision Now put baptisme in the place of circumcision and this sentence is most true as well of the one as of the other that as there is no cause why an infant should perish for want of circumcision which is not his fault so neither for the not having of baptisme If then the ceremonies of the Law were not urged with such strict necessity there is no cause to impose such a yoke now under the liberty of the Gospell Morall Observations 1. Observ. Affection may sometime be blinded even in the righteous Vers. 18. O That Ismael might live c. 1. Though Abraham neither doubted to receive a sonne by Sarah and so prayeth for Ismael 2. Neither yet feared lest Ismael should have died another sonne being promised as some thinke 3. But onely desireth that Ismael together with the promised childe might be blessed and doth in thus praying acknowledge himselfe unworthy of such an extraordinary blessing holding himselfe contented if it so pleased God with this sonne which he had already had Mercer 4. Yet Abraham sheweth his humane infirmity and blinde affection toward Ismael And thus we see that oftentimes righteous men may be blinded in their affections as Isaack was towards Esau whom he would have blessed Ioseph toward Manasses before whom Iacob preferred Ephraim the younger Gen. 48. So Samuel was deceived in taking Eliab the eldest brother of David for the Lords anointed 1 Sam. 16.6 1 Observ. Of the true joy of the spirit Vers. 17. ABraham laughed Oukelos readeth rejoyced and indeed this laughter of Abraham proceeded not of incredulity but shewed the great gladnesse of heart which he conceived upon this promise of the Messiah which should come of his seed of this joy our Saviour speaketh in the Gospell Your father Abraham rejoyced to see my day he saw it and was glad Ioh. 8.56 There is no joy then to the joy of the spirit neither any gladnesse like to that which ariseth of our hope of salvation in Christ. 3. Observ. Abrahams obedience in keeping circumcision Vers. 23. ABraham tooke Ismael c. Abrahams obedience diversly appeareth 1. in that he deferreth not the time but the selfe same day circumâ—â—seth his family 2. In that he circumciseth all the males of his house omitting none 3. He performeth this ministery and service chiefly himselfe wherein he might use also the helpe of others for he alone was not able to circumcise 318. persons for so many he had in his house 4. He refuseth not to be circumcised at the age of 99. yeares This example of faithfull and obedient Abraham teacheth us how diligent we ought to be in keeping Gods commandements and how exact in celebrating the mysticall rites and Sacraments of religion 4. Observ. The duty of the masters of families FUrther In that Abraham circumciseth his whole family it sheweth what the duty of parents and masters of families is to see that all in their house be brought to the knowledge of God for this cause is Abraham commended of God Gen. 18.18 And the law the charge of keeping holy the Sabbath both for the children servants strangers and sojourners in the house is laid upon the governour of the family Exod. 20.10 Abraham also beginneth with his owne sonne Ismael and so should parents give good example to others in their governing of their owne children Mercer 5. Observ. The righteous had in remembrance with God Vers. 24. ABraham was 99. yeare old c. The Scripture doth most exactly set downe the yeares of Abrahams life in five severall places He was 75. years old when he went out of Haran Gen. 12.4 He was 86. when Ismael was borne Gen. 16.16 Ninetie nine when he received circumcision Gen. 17.24 an hundred yeare old when Isaack was borne Gen. 21.5 And the whole time of his life is set downe an hundred and seventy five yeares Gen. 25.7 This is done to none other end but to shew us that the righteous are had in remembrance with God that their yeares dayes moneths yea the haires of their head before him are numbred Perer. 6. Observ. Contrary religions not to be suffered in one Kingdome Vers. 12. HE that is borne in thy house and bought with thy money must needs be circumcised Mercerus well collecteth hereupon that neither Kings in their kingdomes nor fathers in their families should tollerate any contrary religion but bring all under their charge to the obedience of faith first this is agreeable to the precept and commandement of God in Scripture 1. For the charge of keeping holy the Lords day is laid upon the father of the house both for himselfe and all that are within his gate Exod. 20.10 but Idolaters and superstitious persons cannot sanctifie or keepe holy the Sabbath to the Lord. 2. The Lord commandeth that if any person shall entice to Idolatry or any City shall set up a new worship the one should be killed the other destroyed Deut. 13.9.13 3. To this belongeth that precept of the Lord To seperate the precious from the vile Ier. 15.19 true worshippers must be severed discerned from false 4. This is the meaning of the Law Levit. 19 19. Not to sow the field with divers seeds nor to weare a garment of divers things so divers religions and professions in one Kingdome are not to be admitted or suffered likewise Moses saith Deut. 12.10 Thou shalt not plow with an Oxe and an Asse together which Saint Paul thus expoundeth 2 Cor. 6.14 Be not unequally yoaked with Infidels c. what communion betweene light and darknesse c. Secondly this hath beene the practice of the Church in all ages to cast out the leaven of contrary doctrine and profession In the time of Enos before the floud the servants of God and true worshippers beganne to call upon the name of God that is to serve the Lord apart in their holy assemblies and to separate and divide themselves from the prophane generations of Cain Ismael is cast out of Abrahams house because he was a scorner of Isaack as all Idolaters are of true worshippers Iacob reformeth his house and putteth away the strange gods Gen. 35.2 Iosua maketh the Gibeonites hewers of wood and drawers of waters for the house of God Iosua 9.13 David expelleth the Idolatrous Jebusites out of Jerusalem 2 Sam. 5.8 Asa put Maacah his mother from her regiment because she was an Idolatresse and brake downe her Idoll 2 Chron. 15.16 Iosias put downe the Chemarims a sect of Idolatrous Priests 2 King 23.5 Zerubbabel would not suffer the adversaries of Iudah to build the Temple with them but refused their service which they offered Ezra 4.3 According to the
saith that is 50. sextarios pints 2. neither is it so large as the measure called Amphora which contained 80. pound weight as Hierome 3. neither doth it receiue 24. sextarios or 36. pounds as Pererius 4. nor yet is it so large to containe as much and an halfe of the Italian measure called modius as Ioseph lib. 9. antiquitat 5. But in true account the Hebrew seime was the third part of an Epha which Epha is not equall to the Grecians metreta or medimnus Atticus which did hold an 108. pound as Pererius gesseth But the Epha contained ten homers Exod. 16.37 that is so many pottles for the homer held two chaenices that is two wine quarts and an halfe so thâ—â— the seime being the third part of an Epha did containe foure cabi every cabe held foure logi every logi six common henne egges the whole capacitie would receive 96. egges And this measure did equalize the Romane modius sic Iunius in hunc locum which is 14. pints English and 14. ounces somewhat lesse than our pecke and so it is well translated in the great English Bible three peckes of fine meale or flowre for it is not like that Abraham for three men would provide three great measures bushels or seimes of fine flower QVEST. V. Of the cakes and other provision which Abraham prepared 5. MAke cakes upon the hearth the Septuagint translate ègcruphiae panes subcineritios bread baked in the ashes as Hierome readeth 1. We need not with Ambrose from hence to gather that Abraham used cakes raked up or hidden in the ashes as the Greeke word seemeth to import eo quod laetere debet omne mystâ—rium c. because these things were done in mystery 2. Neither was this kind used so much for the finenesse and delicacy as Atheneus noteth that it was in great request among the Athenians lib. 3. and so Muscul. 3. But in respect of the speedie and present preparing rather Iun. 4. Neither is it necessarie that we understand the whole calfe to be made readie at once but such parts thereof as more speedily could be dressed Muscul. 5. But whereas the Hebrewes would have these cakes to be unleavened bread because it was now the Pasch it is not like that this ceremonie was now used Mercer QVEST. VI. Whether the Angels did truly eate or had bodies Vers. 8. ANd they did eate 1. Wee neither thinke with Theodoret that these Angels seemed onely to have bodies and so also seemed to eat but neither in truth he saith they tooke the meat simulatis manibus with counterfeit hands and put it into simulatumos their counterfeit mouth for these Angels had palpable and tractable bodies for the time as may appeare by the washing of their feet 2. Thomas thinketh that they assumed a true body sed noÌ„ vera fuit comestura but it was no true eating but why should it seeme more unlikely for them truly to eat than to have true bodies for there may bee a true eating though the meat be not converted into the substance of the body as our Saviour did eat after he was risen againe 3. Wherefore it is the so under opinion that these Angels as they were endued with true bodies for the time so they did verily eat as they did walke and speak and doe other actions of the bodie truly yet did they not eat of any necessity but like as these bodies by the power of God assumed for the present were againe dissolved and turned to their first nature so was the meat which they did eat Calvin QVEST. VII The meaning of these words according to the time of life Vers. 10. I will certainly come againe according to the time of life 1. which cannot be understood of God as if he should say if I live as Hierome the immortall God would not so speake as a mortall man Calvin 2. Neither is it spoken of Sara ut Genevens 3. or of Abraham and Sarai Chald. that life is certainly promised to them both Luther for seeing God before promised to give Abraham a sonne of Sarah Gen. 17.16 hee could not doubt that Sarah should then bee living 4. neither is it referred to the childe that hee should be borne alive Annotat. of the great bible for this was also promised before Gen. 17.19 that God would make a covenant with Isaak and his seed there was no question but that this child should have a perfect birth 5. Iunius exposition is this I will come unto thee when this time shall revive againe that is the same time twelve-moneth as it may be interpreted out of the former Chapter 17.21 which Sarah shall beare unto thee the next yeare at this season and so in other places this word to revive as here applyed to the time is attributed unto things without life 1 Chron. 11.9 Ioab is said to revive that is repaire the rest of the City 6. And if this were in the spring as some conjecture and may be gathered by the heat of the time v. 1. and shadow of the tree and eating abroad v. 8. the time of life or living time may fitly bee applyed to the spring when all things seeme to revive againe 7. But it is better understood of Isaak that he should be borne according to the time of life that is after the usuall and accustomed time of child-bearing that is Isaak should now be conceived and so by that time twelve moneth spoken of Gen. 17.21 hee should bee borne this to bee the meaning these reasons may perswade 1. because it is like that since the time when Isaak was promised after a twelve month till now Abraham had not knowne his wife by reason of the sorenesse of his circumcision and by Sarahs words v. 12. that she had no lust or desire that way 2. further seeing the Angell at the conception useth the very phrase and speech Luke 1.37 of the Angell here v. 14. that the type may answer to the body the Angell is here a messenger of Isaaks extraordinary conception of an old woman as there of Christs miraculous conception of a Virgin So then whereas the Angell v. 13. maketh mention of two times at the time appointed I will come unto thee according to the time of life the time appointed is the time set v. 17.21 which was that time twelve-moneth the time of life is from Isaaks conception to his birth 8. But that is a meere fable of the Hebrewes that the Angell made a line upon the wall to the which when the Sunne came that time twelve moneth Sarah should have a sonne Mercer QVEST. VII Why Abraham is called old Vers. 11. NOw Abraham and Sara were old and it ceased to be with Sarah after the manner of women c. 1. Philo noteth that Abraham is the first that in Scripture is called an old man though many before him were much elder in yeares and thinketh he was so called propter canitiem virtutum for his old age and growth in
vertue But that is not the meaning here it is given as a reason why Sarah doubted of a son because she was old and her Lord also 2. Neither is Pererius collection sound that because Sarah saith shall I have lust that Abraham and Sarah after the birth of Ismael had consented to abstinence from matrimoniall acts for Abraham long after this had children by Keturah which sheweth that there was in Abraham moderate lust and desire and Sarah though her desire that way had beene extinguished yet she was to be obedient Sarah then only speaketh comparatively that the heat and lust of youth was now abated in her QVEST. VIII Whether Abraham was simply unapt for generation FUrther 1. Some thinke that Abraham by reason of his great age was simply unapt for generation in himselfe but yet received a generative faculty from God to beget Isaak sic Thomas Aquin. Contr. Abraham 37. yeares after by Keturah had six sonnes Genes 25. 2. therefore it is like then hee was not simply unapt for generation nor yet enabled by an extraordinary faculty seeing also that many yeares after some at 80. yeeres of age and more had children as Cato and Massinissa Plin. lib. 7. cap. 14. 2. Wherefore Augustines opinion is more probable that Abraham was not simply unapt for generation but not by Sara for afterward by another wife he received children 3. Whereas the Apostle saith that Abrahams body was now dead being almost an hundred yeare old Rom. 4.19 this is spoken in respect of Abrahams owne opinion who was out of hope to have children hee considered not his owne body saith S. Paul Perer. And comparatively because his body was now dead being almost 100. yeare old and much more unable than before and if in his younger yeares he received no children by Sarah much lesse hope was there now Calvin QVEST. IX The reason of Sarahs barrennesse TWo reasons are also given of Sarahs barrennesse because she was old and the monethly custome of women had left her Sarah was now thirty yeares old which may seeme in those dayes when they lived long as Sarah attained to an 120. yeares Gen. 23.1 to be no sufficient reason of her not bearing for than one of ninety yeares might be esteemed as one of 50. now beyond which time women commonly beare not though some have children after those yeares as Cornelia bare Volusius Saturninus at 60. yeares Plin. lib. 7. c. 14. 2. Neither the staying of the monethly course may be thought of it selfe a sufficient cause of Sarahs barrennesse because as Aristotle writeth some may conceive without them though it be rare lib. 7. de histor animal c. 2. 3. But yet considering that Sarah both in her young time and while the custome of women continued with her was barren she being now both old and that use discontinued must needs be much more And therefore those both concurring in aged and barren Sarah doe make the worke more miraculous in that she now conceived QVEST. X. Sarahs laughter whether it argued her incredulity Vers. 12. SArah laughed 1. This laughter of Sarah can neither be altogether excused as Ambrose maketh it a signe of a mystery rather than an argument of incredulity 2. Neither yet did Sarah directly detract from the credit of Gods promise for she did not yet know that they were Angels 3. But of a womanly modesty shee shewed her selfe at the first incredulous and being guilty of her infirmity through feare denied it but yet when shee was rebuked shee stood not in defence thereof neither replied and was confirmed in her faith and beleeved August 4. And herein Gods mercy appeareth that is contented to chastise Sarahs incredulity with a simple reprehension whereas Zacharie for the like offence was stricken dumb Calvin 8. 87. Shall I hide from Abraham 1. Whereas the Septuag read from Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puero my childe Ambrose sheweth that Abraham though old in yeares is called a childe or youth ob pueritia obsequium because of cheerefull obedience and prompt and ready services but wee need not stand upon this note seeing the word is not in the originall and yet it is usuall in Scripture by that word to understand servant QVEST. XI How a thing is said to bee impossible 2. LIkewise where the latine readeth can I hide from Abraham which in the originall standeth thus shall I hide Pererius observation how divers wayes a thing is said to be impossible or that cannot bee is impertinent yet because there may be use elsewhere of this annotation I will not omit it 1. A thing is said to bee impossible when meanes and strength is denied 1 Cor. 3.2 I gave you milke to drinke for yee could not c. 2. That which is seldome done though it may bee done Matth. 5. A City set upon an hill cannot be hid 3. That which is not fitting nor convenient Matth. 9. The children of the bridegrome cannot mourne so long as the bridegrome is with them 4. When a thing may bee done but against the will Gen. 37. 4. The brethren of Ioseph could not speake peaceably to him 5. That which cannot bee done of man or by any naturall cause though unto God not impossible as to cause a Camell to goe thorow the eye of a needle Matth. 19.6 That which is simply impossible both in nature and to God as including a contradiction as it is impossible God should lye Heb. 6.7 That which is forbidden by a superiour power as the Angell saith to Lot Gen. 19.22 I can doe nothing till thou be come thither 8. That which is evill and unseemely as Ioseph saith to his mistresse How can I doe this great wickednesse and sinne against God Gen. 39.9 QVEST. XII Wherefore the Lord imparted his counsell to Abraham concerning the destruction of Sodome Vers. 18. SEing that Abraham shall be indeed a great nation c. Two reasons are given why the Lord will not conceale from Abraham his counsell concerning the destruction of Sodome first in regard of the dignity and privilege which the Lord had indued Abraham with both carnall in that hee should be a father of a mighty people and spirituall because of him should come the Messiah in whom all the nations of the earth should bee blessed 2. In respect of Abrahams diligence and duty in teaching and instructing his posterity after him For this should seeme to have beene the godly practice of the fathers to catechise their families and instruct them concerning the creation of the world transgression of man destruction of the old world Gods providence the Messiah to be revealed everlasting life to come and such like Perer. 3. The Hebrewes thinke that because the Pentapolis or valley of five Cities belonged unto Canaan which was promised to Abraham the Lord imparteth this matter QVEST. XIII Of the greatnesse of the sins of Sodome Vers. 20. THe cry of Sodome is great c. 1. Foure sinnes are noted in Scripture to be crying
at ten FUrther if it be asked why Abraham beginneth with 50. and endeth at ten and beginneth not rather here first 1. We need not for answer hereunto with Thomas Anglicus picke out a mystery from the numbers who by fifty understandeth such as are perfectly righteous and so by the other lesser numbers the inferiour order of just men for the Scripture useth other proportions to set forth the degrees of righteous men as an 100.60.30 Matth. 13.8 and if this were a good reason Lot should have beene none of the righteous persons because hee was under ten 2. But the other conjecture of the same author is not to bee refused that Abraham will not bee so bold as at the first to entreat that the City might bee saved for tens sake but descendeth by degrees 3. Neither is Tostatus reason good that Abraham is directed of God to descend no lower than ten because hee knew that there were some just men under ten for whose sake yet hee would not spare the City which just men hee thinketh themselves were delivered that God directed Abraham in his prayer is true but not upon any such ground for excepting Lot his wife and two daughters and other righteous men are mentioned to bee delivered nay the Scripture saith all the inhabitants beside of the Cities were destroyed Genes 19.25 and so it is like that all which died in the flames of the Cities were partakers also of their sinnes 4. Neither the 50. first named are to be divided among the 5. Cities 10. to bee found in every City as some of the Hebrewes neither yet in naming the 50. doth Abraham pray onely for Sodome as Aben Ezra but though Sodome bee specially mentioned because it was the mother City of the rest in the which as the greatest City this number was most like to be found yet Abraham intendeth the benefit of all Neither doth Abraham end in ten because he thought there were so many righteous in Lots house he and his wife his 4. daughters and their husbands for Lot had but two daughters and the same unmarried and Abraham hath not respect so much to the safety of Lots family as the preservation of the whole City neither yet because fewer than ten as Noe with the rest that made eight could not deliver that generation neither doth hee stay at ten as though God for a lesse number of just men will not spare a City for as sometime for more than 5000. God will not suspend his judgements as Samaria and Israel was not spared though God had reserved to himselfe 7. thousand 1 King 19.18 so for fewer than ten God sometime will shew mercy as hee promised to spare Jerusalem if but one righteous man could bee found there Ierem 5.1 Mercer 5. It is therefore more like that Abraham named no lesse proportion than ten lest hee should have been too bold with God as also for this reason because he must either have fallen ten more as in all the other numbers saving one and then there should have beene none at all or else he should have descended by five as in the second instance which number of righteous persons welâ—nie Abraham knew to be in Lots house even foure himselfe his wife and two daughters whose lives being the whole sum of the righteous in Sodome Abraham might thinke a sufficient redemption though hee entreated noâ— for their cause also to have the rest saved QVEST. XVIII Why Abraham maketh no mention of Lot in his prayer FRom hence also we may take the solution of another question how it came to passe that Abraham maketh no mention in his prayer of Lots deliverance whom before by strong hand hee had recovered from captivity Genes 14. 1. Some thinke that Abraham remembred Lot in his prayer but Moses expresseth it not making mention rather of that part of his prayer which might more commend his charity in making request for strangers Pererius 2. Some thinke that Lots deliverance was included in that generall request vers 27. that God would not destroy the righteous with the wicked Muscul. and therefore God is said to have remembred Abraham when hee sent out Lot that is Abrahams intercession Genes 19.29 Luther 3. Some are of opinion that Abraham might have some speciall revelation of Gods purpose for Lot Calvin But it is more like that Abraham relyed upon Gods generall promise I will blesse them that blesse thee and therefore doubted not but that God had a blessing in store for Lot Iunius 4. Places of doctrine 1. Doct. The wicked spared because of the righteous Vers. 26. I Will spare all the place for their sakes God spareth the wicked because of the righteous which either are allied in bloud as Cham was preserved for Noahs sake or joyned in cohabitation as Paul had all the soules given him that were in the same ship Act. 27. or when the righteous are moved in piety and commiseration toward them as at Samuels request the Lord spared the people of Israel 1 Sam. 12.19 Muscul. therefore sapiens est stulti redemptio a wise man is a redemption for a foole and as a Physitian that healeth common diseases as a valiant man that is a defence and muniment to the common wealth Philo. so in forrein stories the like Princely mind is recorded to have been in Augustus Caesar who having overcome Antony and taken the City of Alexandria when the Citizens expected nothing else but present destruction the Emperour proclaimed publikely that he did pardon their rebellion for Arius sake a Philosopher of that City whom he used familiarly Perer. ex Plutarch in M. Anton. 2. Doct. Of the divers kinds of intercession and mediation Vers. 23. ABraham drew neare and said Philo noteth three kinds of intercession mediation with God 1. Gods owne goodnesse and mercifull clemency as our Saviour saith my father himselfe loveth you Iohn 16.27 2. The intercession and request of the righteous as S. Iames saith the prayer of faith shall save the sicke c. 5.15 3. The repentance and true humility of the offender that craveth pardon as the prodigall child upon his submission was received to favour Luke 15. 4 But he omitteth the principall intercession of all whereupon the rest are grounded of the which hee was ignorant the most effectuall and all sufficient mediation of our blessed Saviour Christ Jesus according as the Apostle saith If any man sinne we have an advocate with the father Iesus Christ the righteous 1 Ioh. 2.1 3. Doct. How Abraham calleth himselfe dust and ashes Vers. 27. I Am but dust and ashes Man may bee foure wayes compared 1. with the bruit beasts and plants in respect of whom man is of a most excellent workmanship being created according to Gods owne image 2. with the starres and celestiall bodies unto whom man is inferiour in regard of his terrene constitution but superiour in his soule 3. with the Angels to whom man in the substance of his soule is but a
little inferiour as it is in the Psalme 8. Thou hast made him a little lower than the Angels 4. But if man be compared with the omnipotent and eternall God hee is but as dust and ashes before him and indeed as nothing as the Prophet saith Behold the nations are as a drop of a bucket and as the dust of the ballance all nations are before him as nothing and they are counted to him lesse than nothing and vanity Isa. 40.15.17 therefore Gregory saith well Sancti quanto magis interna divinitatis conspiciunt tanto magis se nihil esse cognoscunt c. the Saints the more they consider the divine nature of God so much the more they acknowledge themselves to be nothing 5. Places of confutation 1. Confut. Angels are not to be adored or worshipped Vers. 2. HEe bowed himselfe to the ground From hence it cannot bee concluded that Angels are to bee adored and worshipped as the vulgar latine readeth for Abraham supposed these to be men and not Angels and therefore it is but a civill kind of reverence which hee giveth unto them otherwise though Abraham should have forgotten himselfe in yeelding unto them adoration yet would not they have accepted it as the Angell forbiddeth Iohn to worship him Revel 22.8 Thomas Aquinas answer that Iohn would have given unto the Angell the divine and highest kinde of worship due unto God and therefore was forbidden is insufficient for this were to make so great an Apostle ignorant what duty was only to be yeelded to God and it is misliked by Pererius one of that side And whereas he findeth out an other shift that this adoration exhibited by Iohn was not unlawfull but inconvenient to bee done in respect of the great excellency to the which man was now advanced by Christ this is as slender an answer as the other for in that the Angell forbiddeth Iohn to worship him because hee was his fellow servant it sheweth that it was not only inconvenient but unlawfull also for one servant to worship another Iohn then adoreth the Angell not of ignorance but of forgetfulnesse being in an ecstasis of minde and ravished with the glory of the Angell for if the Apostle had not forgotten himselfe he would not twice have failed herein Apoc. 19.10.23.9 2. Confut. The foresight of our obedience not the cause of the increase of grace Vers. 19. I Know him that hee will command his sonnes c. Pererius here noteth that God foreseeing Abrahams godlinesse and obedience doth bestow upon him these great benefits among the which was this revealing of his councell concerning Sodome whereas the onely reason as Vatablus well noteth why the Lord doth accumulate and multiply his graces upon his servants is his owne fatherly love toward them who having once made choyce of them doth for ever love them for what else doth the Lord here make mention of but his owne graces vouchsafed to Abraham it was not then any merit in Abraham that procured this increase of graces but Gods favour who leaveth not his but addeth graces upon graces till he have accomplished their salvation Calvin 3. Confut. Chrysost. Errour of freewill HEre further may bee noted Chrysostomes errour who saith that Abraham ex seipso scientia sibi naeturaliter insita ad tantum virtutis fastigium pervenit of himselfe and his naturall knowledge did attaine to such an high degree of vertue Pererius would thus excuse Chrysostome that by saying of himselfe c. he excludeth all externall helps by the instruction of other and not the secret revelation of Gods spirit and supernaturall gift of faith If Chrysostome could be so handsomely expounded for mine owne part I would be glad but who seeth not that his words carry another sense for the scripture useth to set these two one against another by grace and of our selves Eph. 2.8 By grace are yee saved through faith not of your selves if Abraham then was made righteous of himselfe it was not by grace The Scripture also sheweth that God first called Abraham from his idolatrous countrey before he did yet any commendable worke Gen 12.1 Wherefore all Abrahams righteousnesse depended upon the calling of God as Chrysostome in another place hath this sound saying quamvis fidem adducas à vocatione eam accepisti what though thou hast faith thou hast received it from thy calling 4. Confut. There is no preparation in a mans nature to his calling Vers. 19. THat the Lord may bring upon Abraham c. Hence Chrysostome noteth that Abraham primum in omnibus virtutis suae dedit specimen sic divinum meruit praesidium did first shew every where an example of vertue and so merited the divine assistance Pererius two wayes would justifie Chrysostome 1. he saith he speaketh not of merit of condignity but of a sufficient and fit preparation only unto grace 2. or hee meaneth not that Abraham merited the first grace of justification but onely the amplification or increase of it Perer. in 18. Genes disput Contra. 1. It is Gods mercy and love which first calleth us before we can be any way prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace so Moses saith because the Lord loved thy fathers therefore he chose their seed after them Deut. 4.37 Gods love was the first motive for the choyce and calling of Abraham And againe seeing Terah Abrahams father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be in Abraham or provocation to his calling 2. Neither was the beginning only of Gods favour toward Abraham of grace the increase thereof by merit for Iacob being of Abrahams faith confesseth that he was not worthy or lesse than the least of Gods mercy Gen. 32.10 he confesseth that none of Gods graces neither first or last were conferred upon him for his worthinesse therefore Calvin well noteth that this word that consequentiam magis notat quam causam doth note rather a consequence than a cause Where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promise of God that vouchsafeth of his fatherly goodnesse so to crowne the faithfull service of his children For otherwise if our service and obedience bee weighed in it selfe it deserveth nothing as our Saviour saith When we have done all things which are commanded we must say we are unprofitable servants wee have dine that which was our duty to doe Luke 17.10 Morall observations 1. Moral The commendation of hospitality Vers. 2. HE ran to meet them from the tent doore Ambrose here well noteth non otiosus sedit Abraham in ostio tabernaculi c. Abraham did not sit idlely in the doore of his tabernacle sed longe aspicit nec aspexisse contentus cōcurrit obviam festin◠vit
parts first the taking away of Sara Abrahams wife vers 1. 2. Secondly the restoring of her againe where first is set downe the admonition of Abimelech in a dreame vers 3. to 8. then Abimeleches expostulating with Abraham Thirdly Abrahams defence vers 9. to 14. Fourthly the restitution of Sarah with large gifts vers 14. to 17. Lastly Abrahams thankfulnesse in praying unto God and the effect of his prayer vers 17 18. 2. The divers readings v. 1. Dwelt betweene Recam and Agara C. betweene Cades and Sâ—r. caet v. 2. He feared to say she is my wife lest the men of the City should stay him for her sake this is added by the Septuag which the other have not v. 4. Wilt thou stay the ignorant and just Nation S.H. the righteous Nation cater v. 5. God came unto Abimelech by night S. the word came from the face of the Lord to Abimelech in a vision of the night Ch. the Lord came to Abimelech by a dreame in the night caeter v. 6. The Lord said unto him by dreame Ch. S. the Lord said unto him caet I spared thee S. I kept thee H.B.G. I did prohibite thee T. C. P. chasach to prohibite v. 9. That worke that no man ever did hast thou done to me S. things which were not worthy to be done Ch. which are not wont to be done P. which thou oughtest not to have done caeter heb which shall not be done v. 13. When God brought me out of my fathers house S.H. when God caused me to wander out of my fathers house caet when the people erred after the works of their hands the Lord applyed me to his feare out of my fathers house Ch. v. 14. Abimelech tooke a thousand drachma shillings S. the rest have not these words v. 11. A thousand didrachma S. a thousand silverlings H.B.G. a thousand sickles C. a thousand sickles of silver Tr. heb a thousand of silver v. 16. These things shall be for the price of thy face S. this shall be a vaile to thine eyes H.B. this shall bee a vaile of honour C. he shall be a vaile to thine eyes T. G. v. 16. Speake all things truly S. whither soever thou goest remember thou wast deprehended H. because I have sent to take thee and have seene thee in all things which thou hast said be thou rebuked Ch. was thus reproved B.G. and all this is that thou maist be learned T. heb she reproved her selfe v. 17. They were refreshed C. they bare children caet heb jalad to bring forth 3. The Explanation of doubts QVEST. I. Wherefore Abraham removed from the Plaine of Mamre where he had so long dwelt Vers. 1. AFterward Abraham departed thence toward the South Countrey c. Abraham had now dwelled in the Plaine of Mamre above fourteene yeare before Ismael was borne who was thirteene yeares old when he was circumcised Gen. 17.25 Now he removeth from thence not because of any famine as Pererius thinketh for the Scripture maketh mention but of one famine to have fallen in Abrahams dayes Gen. 26.1 2. nor yet for hospitality sake as some Hebrewes for he was now a sojourner in a strange Countrey 3. Nor yet forced through the injuries and wrongs offered by his neighbours 4. But it is most like that the fearefull spectacle of the ruine of Sodome with the pestilent and unwholesome ayre thereof rising moved Abraham to change his dwelling God so disposing that Abraham should not continue alwayes in one place as a possessor but shift from place to place as a stranger and sojourner QVEST. II. Of the desart of Shur Vers. 1. HE dwelt betweene Cadesh and Shur 1. Those were the names of two desarts the wildernesse of Shur was that into the which the Israelites entred when they had passed over the red Sea Exod. 15.22 2. It is the same which is called the desart of Ethan as Tâ—status proveth against Lyranus as may appeare by comparing Exod. 15.22 with Numb 33.8 2. This place of Abrahams dwelling is called afterward Beersheba Gen. 22.32 Iunius QVEST. III. Of Gerar where Abraham sojourned SOjourned in Gerar. 1. This was the South bounds of Palestina as is evident Gen. 10.19 Sidon Gerar Sodome Lasha are set downe as the foure utmost parts of the Countrey of Canaan Sidon Gerar from the North to the South on the West side Sodome Lasha from the South to the North-eastward 2. This Gerar was at the first a kingdome by it selfe distinguished from the five principalities of the Philistians Iun. It was the chiefe City of the region called Gerartiâ— Hierome 3. Here Abraham did sojourne with Isaack twenty five yeares from hence he went to sacrifice his sonne in the land of Moriah Gen. 22.1 Perer. QVEST. IV. How Sara retained her favour and beauty at ninetie yeares of age Vers. 2. ABimelech sent and tooke Sara Sara was now ninety yeares old how could she at these yeares retaine such beauty as that she should be desired of Kings 1. Neither is the history transported as Lyranus thinketh upon this reason for Abraham removed not from the Plaine of Mamre till after the overthrow of Sodome 2. Some thinke that this beauty in Sara was miraculous as the Hebrewes 3. But we need not seeke a miracle other reasons may be alleaged 1. Women then at ninety might be as fresh as now at forty for as seventy or eighty is now the full age of women so then they lived an hundred and thirty Sara died at an hundred twenty seven yeares Perer. 2. Moderate diet and chaste life might be a great helpe but especially Gods blessing as Moses Iosua Caleb retained their strength and vigor in their old age Deut. 34.7 Ios. 14.11 Luther And as Sarah had a childe at ninety so it is like her favour and colour was as it useth to be in childe-bearing women Mercer 3. The not bearing or nursing of children was a great meane to preserve her favour Perer. 4. Her inward parts and other womenly gifts might commend her as well as her favour and this comelinesse of her person was a singular gift from God among the rest Calvin These reasons may be yeelded that Sarah at those yeares did keepe her beautie which consisteth of three things the softnesse of the flesh the smoothnesse of the skinne the sweetnesse or freshnesse of the colour Perer. QVEST. V. Why the Lord dealt more mercifully with Abimelech than with Pharao Vers. 3. GOd came to Abimelech The Lord dealeth more mercifully with Abimelech than with Pharao for the like offence Pharao was not admonished by dreame but forced by plagues to confesse his sinne Gen. 12. 1. We need not with Rupertus to runne to allegories who by these two afflictions of Abraham in the taking away of his wife would have the two captivities of the Israelites signified one in Egypt where the Egyptians suffered many plagues the other under the Chaldeans from whence they were delivered by Cyrus with good conditions
seed and beleeved they should possesse it in time 2. Abraham had great store of cattell treasure and houshold and of other goods which he gave unto Isaack Gen. 25.5 bestowing onely gifts upon his other sonnes 3. She desired that Isaack might be heire of Abrahams name and bloud as the Lord faith afterward that his seed should be called in Isaack QUEST VII Whether Hagar carried Ismael upon her shoulder Vers. 14. PVtting it upon her shoulder and the childe also 1. It is not like that Ismael being now a youth of twenty yeares old was laid upon his mothers shoulders to beare as the Septuagint read or that Abraham was constrained to binde Ismael with cords and lay him upon his mother for v. 18. she is bid to take him by the hand not to lay him upon her shoulder and whereas shee is said to cast him from her this was done not out of her armes but animo in her mind and affection Augustine Iunius Or taking him into her lap being sicke she after despairing of his health put him from her Mercer whereas also hee is called jeled a childe this word is used not onely of infants but of young men Genes 4.23 and Hierome well noteth that all children are so called in respect of their parents 2. Neither is it here a metaphoricall speech as Cajetane saith that to lay Ismael upon his mothers shoulders was to commit him to her care 3. But the sentence is thus distinguished as the Latine readeth well that whereas there are two words he gave and imposed or layed on this is to be referred to the bottle of water and bread the other to the child 4. As for that conceit of the Hebrewes that Ismael was sicke and through griefe fell into a dropsie or some inflammation which was the cause the bottle of water was so soone spent it hath small ground QUEST VIII What the reason is that Abraham gave Agar and Ismael no better provision HE tooke bread and a bottle of water c. How commeth it to passe that Abraham being so rich a man and loving Ismael so well should send him out with no better provision seeing that they were not to send away their servants empty but to give them a liberall reward of sheepe come and wine Deut. 15.13 1. Cajetane thinketh that by bread and water all other victuals are expressed and that Abraham gave them both servants and cattell being both his father and very rich and so both willing and able neither would he deale worse with Ismael his first borne than with the rest of his sonnes to whom he gave gifâ—s Genes 25.5 sic Cajetan But the Scripture it selfe gain-sayeth Cajetan herein which omitteth not to make mention of the very bottle which Abraham gave to carry the water in then by all likelihood the other gifts or greater value should have beene spoken of 2. Neither need we with Rupertus to seeke out an allegory that by Hagars carrying of water and not wine is shadowed forth the old Synagogue labouring under the literall sense of Scripture 3. Wherefore Tostatus thinketh better that Abraham gave Hagar no more than these necessary helpes in her journey 1. Either because Sarah the dame of the house would have it so whom God commanded Abraham to heare in this case 2. Or for that the Lord had promised to provide and take care for Ismael 3. Or Abraham might afterward remember Ismael with a portion among the rest of his brethren sic Tostatus 4. Or Abraham did thinke to send them a supply afterwards they sojourning not faire off 5. Or Abraham being in griefe and heavinesse for their departure might forget to doe that which otherwise he would have done for it seemeth he did it in haste Calvin Among which reasons I take the first and the last to be most probable QUEST IX How Hagars eyes were opened Vers. 19. GOd opened her eyes c. 1. Not that her eyes were shut before 2. Neither as though this fountaine which the Angel shewed did suddenly breake out of the ground as some think ex Vatablâ— 3. But caused her to see the well which either by reason of her griefe she before regarded not Calvin or she saw it not by reason of the farre distance or for that it was in some hidden place Perer. Thus the two Disciples are said not to have knowne and discerned Christ till their eyes were opened Luke 24. 4. Rupâ—rtus gathereth from hence a further mystery that as Hagar wandring in the wildernesse was brought to see a fountaine of water so the Jewes in the end of the world shall be called and brought to the knowledge of the truth QUEST X. Abimelech rather of feare than love maketh a league with Abraham Vers. 22. ABimelech spake unto Abraham c. 1. Some thinke that Abimelech not of any suspition or jealousie toward Abraham but for love of his vertue and seeing him to be a man prosperous and beloved of God both by reason of the victory given him against foure Kings when he recovered Lot and the honourable congratulation of Melchisedech that met him and now the rate birth of his sonne Isaack for these causes he desired his friendship Pererius 2. But it is more like that Abimelech feared Abrahams greatnesse and therefore of feare rather than love desired to make a league with him Muscul. Calvin for it is no other like but that Abimelech was affected to Abraham as afterward to his sonne that sojourned in the same place and how Abimelechs affection stood toward Isaack the Scripture sheweth Wherefore came yee to me seeing you hate me c. Gen. 26.27 yet Abimelech desireth also to make a covenant of friendship with Isaack QVEST. XI Of the gifts given to Abimelech and the seven lambs Vers. 27. ABraham tooke sheepe and beeves c. Pererius thinketh that no other ceremony was used in making this covenant but only an oath betweene them but this giving of sheep to Abimelech sheweth that some other rite and solemnity was performed Muscul. 2. And hereby Abraham doth acknowledge his homage to the King of the place for though all this land was promised to Abraham yet the time of his actuall possessing it was not yet come 3. The seven lambs were not money stamped with that marke but so many in the kind which Abraham giveth as a price or redemption of his well that he might enjoy it quietly afterward Calvin 4. And these seven lambs did not belong unto the covenant as a rite and ceremony thereof for then Abimelech would not have asked what they did meane v. 29. But they were as an earnest given for the redeeming of the well Perer. 5. Augustine thinketh that Abraham bought with them that parcell of ground where he planted a groave and it is not unlike for before this time Abraham is not sound to have planted any QVEST. XII Of the name and City of Beersheba Vers. 31. WHerefore the place is called Beersheba 1. The word
that it belongeth to parents to provide that their children bee honestly bestowed in marriage and that children ought not contract themselves without the consent of their parents Abraham provideth a wife for Isaack Gen. 24.4 Isaack for Iaacob 28.2 By Moses law the daughters vow was not good unlesse the father did ratifie it Numb 30.6 Wherefore the canon law is injurious that alloweth contracts and espousals made without consent of the parents Muscul. 4. Doct. We must only sweare by the name of God and not of Saints Vers. 23. SWeare unto me here by God Abimelech though himselfe as it is likely were a worshipper of other Gods yet exacteth no other oath of Abraham but to sweare by God only superstitious then is the use of papists that urge men to sweare not only by God but by the Virgin Mary and other Saints whereas the Scripture saith thou shalt feare the Lord thy God and sweare by his name Deut. 6.13 Muscul. 5. Doct. Lawfull to take an oath before a Mâ—gistrate Vers. 24. ABraham said I will sweare This example condemneth the Anabaptists and sheweth that it is lawfull to take an oath before the civill Magistrate either to testifie the truth for the ending of strife Heb. 6. v. 12. or for the confirming of a â—â—â—gue and performing and keeping of faith as there was an oath betweene Iacob and Laban Gen. 31.50 Luther 5. Places of confutation 1. Confut. No Sacraments but commanded of God Vers. 4. ABraham circumcised Isaack c. as God had commanded Wherefore in religious duties and especially in the administration of the Sacraments we must follow Gods ordinance and commandement nothing ought to be altered added and changed in the substance and necessary parts thereof otherwise than God hath left them Saint Paul delivereth to the Corinthians the same which hee received of the Lord 1 Cor. 11.23 The Church of Rome is found then to bee a falsifier and corrupter of Gods ordinance who have brought in seven Sacraments whereas the Lord commanded but two and these also of Gods institution they have defiled with many vaine inventions and idle superstitious ceremonies of their owne Calvin 2. Confut. Hagar was not Abrahams wife Vers. 11. THis was very grievous in Abrahams sight because of his sonne not because of Hagar it seemeth then that Hagar was not Abrahams wife as Pererius thinketh for these reasons 1. Because Abrahams affection would have beene greater to his wife than to his childe 2. Hagar is called a bond-woman still but if she had beene Abrahams wife she had beene free neither would Abraham if she were his wife have committed her to the power and government of Sarah as he did Gen. 16.6 Behold thy maid is in thine hand doe with her as it pleaseth thee The husband only in the family is the governour and head of the wife 3. It is not likely that Abraham should have beene commanded to send Hagar away never to returne if she had beene his wife the Scripture alloweth no such perpetuall separation but in case of fornication Matth. 5.35 Whosoever shall put away his wife except for fornication causeth her to commit adultery Neither are the contrary reasons of any value 1. Thom. Aquin. saith that as in the law Moses allowed to give a bill of divorcement ad evitandum uxoricidium to avoyd wive-slaughter so it was lawfull for Abraham to cast out Hagar for the manifesting of that mystery expressed by Saint Paul Galat. 4. Contra 1. Aquinas then thinketh that the very mariage was dissolved which Pererius denieth as shall even now appeare 2. That which Moses permitted was no approbation but a toleration as our Saviour saith for the hardnesse of their hearts Matth. 29.6 but this fact of Abraham was lawfull and commendable the examples therefore is not alike 3. God will not have his commandement broken to make a mysterie but if Hagar had beene Abrahams wife he in putting her away had violated that precept they two shal be one flesh 4. the mysterie better holdeth to make Ismael the sonne of Abrahams bond-maid rather than of his wife 2. Perer. this was done not by the will of Abraham but by the councell of God therefore Abraham might put her away though his wife in v. 21. Contra. 1. proove her first to be Abrahams wife and then I will yeeld that at Gods commandement she might be put away But this being the thing in question whether she were Abrahams wife it is more probable that she was not because of this seperatioÌ„ 2 God useth not to dispense extraordinarily with his law whereas his purpose and will may otherwise be effected as in this case the counsell of God for casting out of Hagar might stand without any contradiction to Gods precept if Hagar be held to be Abrahams concubine rather than his wife 3. We find in scripture that God brought man and wife together as Eve to Adam the Angell bid Ioseph not to feare to take Mary whom hee purposed secretly to send away but of Gods separating of man and wife but in the case excepted we read not 3. This separation was only from bed and bord not otherwise the marriage knot remained insoluble and untied still Perer. ibid. Cont. If the marriage bond remained how came it to passe that Abraham after Sarahs death tooke a new wife Keturah and not his former wife Hagar 4. But the Scripture saith Hagar was Abrahams wife Gen. 16.3 Sarah gave her to Abraham for his wife Contra. 1. The meaning only is that Sarah gave Hagar to be in stead of his wife in this office only for procreation of children and to be in her place for shee saith It may be I shall receive a childe by her neither is Hagar accounted afterward as a wife but an handmaid still 2. or wee may say that Hagar is here called a wife improprié improperly for Sarah had no power to give Abraham another wife Calvin 3. Confut. Many challenge to be true Catholikes which are not Vers. 10. THe sonne of this bond-woman shall not be heire Like as Ismael did challenge the birth-right and despised Isaack and by his mothers instigation sought the inheritance and bare himselfe bold of his eldership so it is no marvell if that they which are but a bastard Church and Pseudocatholikes doe appropriate unto themselves the name of the Church of Christ like to those of whom the spirit of God speaketh which were of the Synagogue of Satan calling themselves Iewes and were not Revel 3.9 But as Ismael for all his bragging was no whit nearer the inheritance so these bolstred out and embossed titles will no sooner make them the Church of God 4. Confut. Not lawfull to make allegories of Scripture THough Saint Paul having the instinct of Gods Spirit doth allegorize the history of Sarah and Hagar it is therefore no warrant to every expositer and interpreter to make allegories of Scripture which corrupt use the Romane Synagogue alloweth and others practise 1. Saint Pauls
Some of jarah to teach because there the law and heavenly doctrine was taught 5. Oleaster fetcheth it from mar bitter because of the bitter griefe of Abraham offering his sonne 6. But we neede not goe far for the derivation of this word Abraham sheweth the originall to be from raah to see not because it was a conspitious hill and easie to bee seeâ— or because it was the countrey of the seers and prophets Lyppoman but because the lord was there seene of Abraham and did provide for him Iun. QVEST. VI. The greatnesse of Abrahams tentation in the sacrificing of Isaack 2. TAke now thine onely sonne Many difficulties doe concurre in this tentation of Abraham 1. He saith not take thy servant but thy sonne Muscul. 2. The only sonne If hee had had many tâ—e griefe had beene the lesse but now Isaack was his onely sonne Ismael being abdicated and sent away Calvin 2. It is added whom thou lovest c. Isaack was a vertuous and obedient child and Abraham loved him so much the more if he had beene an ungracious sonne the griefe had beene much lesse Calvin 4. yea he is bid to offer Isaack of whom the Lord said in Isaack shall thy seed bee called so that Abrahams hope of posterity by this meanes and the expectation even of all those promises made in Isaack are cut off Origen 5. Ipse primus author inusitati exempli c. Abraham must be first Author of an unwonted example in sacrificing humane flesh Philo 6. He is bid with his owne hands to kill him to be the executioner himselfe Muscul. 7. Hee must offer him for a burnt offering that no memory or monuments should remaine of him but he should be consumed to ashes Perer. 8. He must not doe it presently but he taketh a journey of three dayes all which time his soule is tormented with griefe and care dum ambulat dum iter agit cogitationibus animus ejus discerpitur while he walketh upon the way his mind is as torn in sunder with these thoughts Origen hom 7. in Genes 9. It must bee done upon a mountaine in the view and sight of the world if a secret place had beene permitted for this sacrifice it had been more tolerable Marlorat 10. But the greatest conflict of all was in that the Messiah was promised to come of Isaack sic in ejus persona perire videbatur tota mundi salus and so the safety and salvation of the world did seeme to perish in his person Calvin QVEST. VII How Abraham knew that it was God that bad him sacrifice his sonne Vers. 3. THen Abraham rose up early c. 1. It appeareth that the Lord spake not unto Abraham by dreame in his sleep but being awake both because Abraham rose up in the night to addresse himselfe to his businesse he staied not till he was awaked out of his sleepe as also this being so hard and unaccustomed charge it was requisite that Abraham should have beene in the plainest manner spoken unto that without all ambiguity he might acknowledge it to be Gods voyce Cajetan 2. Now Abraham knew it to be Gods voyce partly by that experience which hee had of such heavenly conferences that he knew it as well as he discerned Sarahs voyce when she spake partly the Patriarkes and Prophets by the cleere light and illumination of their soules did understand such visions to be of God as the soule naturally discerneth of certaine generall notions and principles but in these dayes there being no such cleare light of illumination it is hard to judge of visions without some speciall direction better certainty out of Gods word 3. Wherefore Abraham nothing doubting but that God spake unto him did easily overcome all other troublesome thoughts As that it might seeme an unnaturall and cruell part for the father to kill his owne sonne and that God did appeare to be contrary to himselfe in commanding him to be killed in whom Abraham was promised to bee blessed and increased the first doubt Abraham was satisfied in because nothing which God commandeth can be against nature seeing he is the author of nature although God may worke against the ordinary course of nature And like as God hath inflicted death justly upon all both good and bad so at Gods speciall bidding to take away mans life is not mans act but Gods and therefore just Against the other doubt Abrahams faith prevailed for hee doubted not but that God was able to raise up Isaack againe from the dead Heb. 11.9 QVEST. VIII Of the distance of the mount Moreah from Beersheba Vers. 3. THe third day Abraham lift up his eyes 1. Neither doe I thinke with Tostatus that this mountaine Moriah was under 20. miles and so not a dayes journey from Beersheba where Abraham dwelt and that hee as full of care and griefe went but an easie pace for it was most like that hee which rose up so early assoone as the Commandement was given him would make all haste also to performe it 2. Neither need wee thus to reckon the dayes with Perer. that the first day must be accounted that which went before whereof the night was a part wherein God spake to Abraham and so hee travelled but one whole day for this seemeth to bee against the text that counteth the third day from Abrahams setting forth 3. Therefore I approve rather Hieromes opinion which thinketh that from Gerar to mount Moriah it was three dayes journey and so we need not force the letter of the Scripture QVEST. IX How the mountaine Moriah was shewed to Abraham Vers. 4. SAw the place afarre off 1. Abraham knew not this mountaine by a pillar of fire upon it at some Hebrewes thinke nor by any externall visible meanes 2. neither by any vision or dreame for in the last vision the Lord said which I will shew thee v. 2. 3. but it is most like that God shewed it him by some secret instinct as he used to speake to his Prophets and as David was shewed to Samuel 2 Sam. 16.12 QVEST. X. In what sense Abraham saith to his servants we will come againe Vers. 5. ANd come againe unto you 1. Neither doth Abraham here utter an untruth saying they would come againe whereas he in his minde purposed to sacrifice Isaack 2. neither doth he so speak including a secret condition si Deus voluerit if God will Thom. Angli for Abraham knew the will of God was otherwise that Isaack should be sacrificed 3. neither was this a figurative speech in using the singular for the plurall as though Abraham should meane only himselfe for he meaneth his sonne directly I and my child c. 4. neither yet doth Abraham speake so cunningly or captiously captiose loquâ—batur c. lest any of his servants knowing his businesse should have gone about to hinder it as Ambr. lib. 1. de Abraham c. 8.5 nor yet did Abraham so speake because he knew God would raise up Isaack againe to life as
deale with the gain-saying Jewes would not so much stand upon his Apostolike illumination neither would they rest upon it 3. Neither is the word seed taken here not singularly for the person of Christ but collectively for the whole spirituall seed of Abraham the people of God consisting of the Jewes and Gentiles Beza for this sense seemeth to bee coact and not proper and the Apostle himselfe denieth it to bee understood of many but of one 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jewes which hee was experienced in being brought up under the feet of Gamaliel who all generally did hold this promise of blessing in Abrahams seed to be understood of the Messiah Perer. for thus the Apostles reasoning should be inverted and that made his conclusion which is his argument for the Apostle doth not reason thus This place is referred to the Messiah Ergo he saith not seeds but seed But thus rather standeth his argument In saying seed not seeds hee meaneth but one Ergo the Messiah that is Christ. 5. Wherefore if the Apostles words bee thorowly weighed and examined he enforceth two conclusions in this one sentence the first is that this place out of Moses must needs be interpreted not of all Abrahams seed confusedly but of some one specially the other is that this being evicted that the Lord in this promise speaketh but of one it will follow of necessity that this one must be Christ. For the first that Abrahams seed is not understood promiscuè for all his seed the Jewes themselves could not deny for this seed was first restrained to Isaack and Ismael excluded then in Isaack it was assigned to Iacob and Esau refused in Iacob this seed was singled out in Iuda when the other tribes were carried into captivity and never returned therefore seed here cannot bee taken for many but wee must still proceed in descending till we come to one in whom this blessing is performed Calvin For the second that this one must be Christ it will necessarily follow because none else can be named in whom all the Gentiles received this blessing for that place Psal. 72.17 All nations shall blesse him and be blessed in him cannot be understood of Salomon who was so farre from procuring a blessing to all nations that he brought a curse upon his owne nation and posterity when for his idolatry a rent was made in the Kingdome the smallest part falling to the share of his sonne Rehoboam And beside this Psalme is a propheticall song of Christ under the type of Salomon as vers 5. They shall â—eare him as long as the Sunne and Moone endureth vers 11. All Kings shall worship him vers 17. His name shall endure for ever These sayings cannot be uttered of Salomon or any other mortall man but onely are true of the Lord Messiah There being then none else found by whom the Gentiles were spiritually blessed in being called from their filthy idolatry to the knowledge and worship of the true God in being lightned with Scriptures brought to the acknowledgement and so remission of their sinnes but onely Christ none else in whom they beleeve whose name is blessed among them Who can this else bee but Jesus Christ the Messiah And thus it is evident that the Apostle hath reasoned strongly from this place that salvation commeth not by the Law but by faith in Christ which is the thing the Apostle in this place intendeth to prove QUEST XXIII Whether Abrahams obedience or Isaacks patience were more notable IT may seeme that Isaacks obedience in yeelding himselfe willingly to death was more excellent and worthy of note than Abrahams because it is a greater patience to suffer death for Gods cause than to inferre it Isaack also should have felt the sorrowes and pangs of death in his body which Abraham was onely to behold Notwithstanding these reasons Abrahams example of obedience excelled 1. Because he was to sacrifice his onely most beloved and innocent sonne which was no doubt more grievous unto him than if he had died himselfe 2. Isaacks death came unlooked for it should have beene finished at once Abrahams griefe as it pierced his heart three continuall dayes before so the remembrance of this fact would have continued still 3. The Scripture giveth sentence with Abraham which maketh mention in this place and others beside of Abrahams offering up of Isaack but ascribeth no part thereof to Isaack Now because that example of the King of Moab which offered up the King of Edoms sonne in sacrifice and not his owne as the common opinion is may be thought to resemble Abrahams fact here it shall not be amisse briefly to examine that place as it is set downe 2 King 3.27 QUEST XXIV Whether the King of Moab sacrificed his sonne and wherefore FIrst then 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abrahams faith which doubted not to offer his sonne as Lyranus therefore he attempted to doe the like for at this time the Israelites did not so greatly prosper the kingdome being divided because of the idolatry of Salomon and diversly afflicted and the King of Moab offered not his owne son but the King of Edoms as it is expounded by Amos 2.1 For three transgressions I will not turne to Moab c. because it burnt the bones of the King of Edom as lime 2. Neither did the King of Moab this by the advice of the Priests after the example of Israel because they used to offer up their sons to Molech thinking to please the God of Israel hereby Burgens For the Israelites rather learned this idolatrous use of the Gentiles and the Israelites prospered not but were punished of God for such impieties 3. Nor yet did the King of Moab this to move the Israelites to commiseration when they should see to what misery and necessity he was brought to offer such a bloudy sacrifice as Tostat. and Vatab. for he did it rather to despight them as shall even now appeare 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods and to procure their help which opinion indeed the heathen had of such wicked and devillish offerings Cajetan Perer. 5. But it is most likely that the King of Moab assaying to breake thorow to the King of Edom and could not tooke the Kings sonne of Edom that was to reigne after him and therefore is called the King of Edom Amos 2.1 and sacrificed him in the sight of his father to his great griefe Iunius QUEST XXV What was the cause of the indignation against Israel SEcondly where it followeth thus For that Israel was sore grieved and they departed from him or there was great indignation against Israel 1. This is not referred to the indignation or wrath of God as though the Lord should be offended with Israel sent a plague amongst them because
laid up for him but unto them also which love his appearing 2 Tim. 4.8 where the same certainty of the reward is decreed the like assurance is not denied 4. Bellarmine answereth that hence it is evident that all beleevers are not sure of their justification seeing Abraham that had served God most faithfully before yet never till now was assured of his justification lib. 3. de justif cap. 11. resp ad ration 1. Contra. It followeth not Abraham was not alwayes assured therefore every beleever cannot be assured but it well followeth that as there was a time when Abraham had not such assurance so the faithfull at all times have not such perswasion and that we grant 2. It is untrue that Abraham had not this assurance till now when he offered up Isaack for the Apostle sheweth that then hee had this assurance when faith was imputed to him for righteousnesse Rom. 4.22 23. which was before he was circumcised Gen. 15.6 5. Bellarmine againe answereth that the Scripture commending the righteousnesse of Abraham and other Patriarks doth rather make us certaine and sure of their salvation than themselves ibid. Contra. No mans salvation can be better knowne to another than to himselfe for as the life of the body is more felt where that life is than of others that see the bodies to live so saith which is the life of the soule as the Scripture saith The just shall live by faith is better apprehended of those which have the possession of it than of such as onely behold it 2. Confut. The promises not merited by Abrahams obedience Vers. 16. BEcause thou hast done this thing c. From hence Pererius inferreth that Abraham Egregâ—â— illo facto meruisse Deserved by this worthy act that such promises were made unto him and that the Messiah should be borne of his stocke rather than of any other Contra. 1. The Apostle doth conclude the contrary that because faith was imputed to Abraham for righteousnesse he was not justified by works Rom. 4.2 4. 2. These promises were made to Abraham before he had shewed any worthy worke even then when he was first called out of his Countrey Gen 12.2 they then proceeded from Gods mercy not of Abrahams desert or worthinesse 3. The Lord therefore crowneth Abrahams obedience with renewing his promises to shew us that they which are justified by faith ought to proceed and goe forward in good works whereby their faith is approved Muscul. 3. Confut. The assumption of the humane nature to the God-head in Christ not merited 4. BUt to say that Abraham merited that the Messiah should take flesh of his seed is not farre from blasphemy for then he should have merited more than Christ himselfe did as he was man seeing that the hypostaticall union of the humane nature with the God-head in one person was of grace not of merit as Augustine well resolveth Quod Christus est unigenitus aequalis patri non est gratia sed natura quod autem in unitatem personae unigeniti assumptus est homo gratia est non natura That Christ was the onely begotten Son equall to his Father it was not grace but nature but in that mans nature was taken to make one person with the onely begotten it was of grace and not by nature But now if the man Christ deserved not the assumption or taking of the humane nature to the God-head and yet Abraham merited that his seed should in the Messiah be united to the God-head it will follow that he merited more than Christ wherefore that is a sound and Catholike conclusion of Augustine Neque enim illam susceptionem hominis ulla merita praecesserunt sed ab illa susceptione merita ejus cuncta caeperunt before the taking of mans nature there was no merits at all but all Christs merits tooke beginning there 4. Confut. The Chalde Paraphrast corrupt Vers. 18. IN thy seed c. So readeth the Septuagint according to the originall in the singular number and this reading is approved by the Apostle Galath 3.16 Wherefore the Chalde Paraphrast is found here to be corrupt which readeth thus in the plurall number In thy sonnes shall all the people of the earth be blessed 5. Confut. Many in Scripture taken for all ALL the nations of the earth shall be blessed And Gen. 17.5 the Lord saith A father of many nations have I made thee we see then that in the phrase of Scripture sometimes many are taken for all by this place therefore that cavill of the Pelagians may be answered who because the Apostle saith By one mans disobedience many were made sinners Rom. 5.19 would inferre that we became sinners not by originall corruption or propagation of sinne but by imitation for then the Apostle would have said not many but all But the Apostle by many understandeth all as he affirmeth vers 18. That by the offence of one the fault came upon all to condemnation for they which are all may truly be said to bee many The like cavill in another question is urged by Catharinus a popish writer who because it is said in Daniel 12.2 That many of them which sleepe in the dust shall awake some to everlasting life some to shame collecteth that all shall not but that some as namely infants dying without baptisme shall neither be in heaven nor hell But this objection may receive the same answer that as in the promise made to Abraham many is taken for all so also is it in this place of the Prophet as before also is shewed the like use in the Apostle 6. Places of Exhortation 1. Observ. To beare the death of children patiently Vers. 10. ABraham stretching forth his hand tooke the knife c. Origen from this example of Abraham that doubted not to offer up his sonne perswadeth parents to beare patiently the death of their children Laetus offer filium Deo esto sacerdos anima filii tui Chearfully offer thy sonne unto God and be a Priest of his soule This is nothing saith he to Abrahams strength which bound his sonne himselfe and bent his sword Hom. 8. in Gen. 2. Observ. Confidence in Gods providence Vers. 14. IN the mount will the Lord provide c. We are taught with the like confidence when all other meanes faile to cast our care upon God as Abraham did for whom the Lord provided another sacrifice which he thought not upon in stead of his sonne Isaack Calvin Therefore it is said in the Psalm 68.20 To the Lord belong the issues of death he knoweth how to make a way for our deliverance though we at the first see it not 3. Observ. Gods voice must be obeyed Vers. 18. IN thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce Whereupon Ambrose giveth this good note Et nos ergo audiamus vocem Dei nostri si volumus apud eum gratiam invenire Let us therefore heare and obey the voice of God if we
Mamre 1. This Mamre and Hebron were all one as is expressed vers 19. from whence not farre off was the plaine or valley of Mamre where Abraham dwelt so long time whence he espied and marked this place as fittest for buriall 2. Here all the circumstances used in bargaining and selling are expressed as the bounding and confronting of the place as also the appurtenances namely the trees 3. Like as Ieremie in making a solemne purchase with writing sealing witnesses and delivery chap. 32. did thereby shew the certainty of the returne of the Israelites into that country againe So Abraham by making sure worke in this contract doth professe his hope of obtaining the land of Canaan as God had promised QUEST XIII How Moses and Steven reporting this story may be reconciled THere remaineth yet a great question that whereas Abraham in this chapter is said to have bought a burying place of Ephron the sonne of Zoar Stephen reporting the same storie saith that Abraham bought it of the sonnes of Emor sonne of Sichem Act. 7.15 16. Now that these places may be the better reconciled I will set downe the words themselves as they were uttered by Saint Stephen Act. 7.15 16. So Iacob went downe into Egypt and he died and our fathers and were removed unto Sichem and put in the Sepulcher which Abraham had bought for money of the sonnes of Emor sonne of Sichem Out of these words foure principall doubts doe arise first how it is said that the fathers were removed into Sichem whereas the Scripture maketh mention onely of the burying of Iosephs bones there Ios. 24.32 But this doubt is easily removed for although that speciall mention be made of Ioseph onely both because he was the most honourable of all the Patriarks and for that he gave a speciall charge to his brethren and tooke an oath of them for the carrying of his bones out of Egypt Gen. 50.25 yet it is like that the rest of the Patriarks were also removed thither And S. Hierome witnesseth that in his time the Sepulchers of the twelve Patriarks were shewed in Sichem Epist. 101. The second doubt is how the Patriarks are said to be put in the Sepulcher that Abraham bought hereof there are three solutions 1. The Syrian Interpreter readeth in the singular number He was put and so applieth it onely to Iacob but all the translations are against this reading which with one consent read in the plurall and they were put and so is also the originall etethesan they were placed 2. Some take it according to the phrase of Scripture which speaking in the plurall yet meaneth some one as Matth 26.8 the Disciples are said to have murmured whereas Iohn imputeth it onely to Iudas chap. 12.4 so in this place Iacob is onely understood to be buried in that Sepulcher Perer. But this answer is not sufficient for if this be understood of Iacob then the former speech also that they were translated into Sichem which is no where extant in Scripture that Iacob was carried thither and that instance of Iudas is nothing like for though Iudas was the beginning of the murmuring yet some other of the Disciples might consent unto him 3. Some doe understand it joyntly of Iacob and the fathers that part of them were buried in Sichem part in Abrahams cave in Hebron Iun. in paral and some affirme that the twelve Patriarks were buried in Hebron though first removed to Sichem Iosephus lib. 2. antiquitat 4. But it is more probable that they were buried in Sichem in that place of ground which not Abraham but Iacob bought of the sonnes of Hemor as shall be seene afterward The third doubt is that Hemor is said to be the sonne of Sichem whereas he was Sichems father 1. Some answer that Zohar Ephrons father was also called Hemor and his father Sichem Lyranus Cajetan But this is not like that where we finde an Hemor that was Sichems father in Scripture wee should without warrant devise another Hemor to be Sichems sonne and seeing one Ephrons father is mentioned in the story there was no reason for Stephen to name his grand-father here 2. Wherefore this doubt is more easily salved thus that whereas in the originall there is neither father nor sonne expressed but only thus Hemor of Sichem the Scripture will beare it as well to understand father as sonne as Luk. 24.10 we read Mary of Iames without any other addition that is the mother of Iames as another Evangelist expoundeth Mark 15.40 The fourth doubt remaineth because Abraham is said to have bought the Sepulcher of the sonnes of Hemor whereas it was Iacob and not Abraham to this question foure answers are made 1. Some thinke that Stephen in so long a story might faile in memory and mistake one name for another Abraham for Iacob sic Beda Eugubinus Melchior Canus c. But this is not like 1. Because Stephen was full of the holy Ghost and directed thereby to speake 2. Though Stephen had slipped Saint Luke would not have recorded that errour 3. The Jewes would have derided Stephen if hee had committed so apparent an oversight 4. If the least errour should be admitted in Scriptures wee should never be at any certainty for our faith 2. Some others doe affirme that Zohar Ephrons father was also called Emor and so Abraham bought it of Ephron the sonne of Zohar or Emor Lyran. Cajetan But this exposition I refused before both for that no such thing is mentioned in Genesis from whence this story is alleaged neither any other Hemor of Sichem is read of but of whom Iacob bought the parcell of ground as also Abraham bought it of Ephron the sonne of Zohar but this text saith of the sonnes 3. Some doe joyne the words thus together And they were put in the tombe by the sons of Hemor of Sichem which Abraham bought and would have this to be the meaning that the Sichemites translated the Patriarks from Sichem to Hebron not vouchsafing them any buriall among them But beside that there is no evidence of this fact out of the Scripture it is more like that the Sichemites abhorring the memory of Simeon and Levi their cruelty would rather have unburied them than honoured them with their fathers grave and sepulture 4. Neither yet can I consent that Abraham through the errour of the Writers and pen-men was thrust into the text for Iacob which is the conjecture of Eugubinus Lyppoman Calvin Beza 1. Both for that there is no similitude betweene the names of Abraham and Iacob and so one not likely to be mistaken for another 2. As also there can be no Copy shewed that readeth Iacob for Abraham neither Greeke Syriake or Latine 3. And it is evident that Stephen pointeth at that Sepulcher which Abraham bought for Iaecob bought not a Sepulcher but a peece of ground to build an Altar in and for an hundred lambs not for silver for the which Abraham is here said to buy
it 5. Wherefore there remaineth onely this way to reconcile these places which for my part I doubt not but to preferre before the rest Saint Stephen in this place abridgeth two histories one of Abrahams buying a Sepulcher the other of Iacobs purchase of a peece of ground from Hemor so that his meaning is that Iacob and the fathers were buried part in Sichem part in the Sepulcher in Hebron these words then of Emor of Sichem must be referred to the first words They were removed to Sichem sie histor Scholast Iun. parall the words then comming betweene and were put in the Sepulcher which Abraham bought for money must be read with a parenthesis and the sense suspended to make a perfect sentence The like example where two histories are abridged and joyned together we have Exod. 12.40 The dwelling of the children of Israel while they dwelled in Egypt was 430. yeares in which summe is comprehended not onely their dwelling in Egypt for so long they were not sojourners there but in Canaan in a land not theirs and yet the one is named the other understood so then as the saying is true In sensu diviso non composito dividing the sense and sentence concerning their abode both in Egypt and Canaan in like manner in this place the sentence must be divided and part referred to Abrahams purchase part to Iacobs 4. Places of Doctrine 1. Doct. Lawfull to weepe for the dead so it be done in measure Vers. 2. ABraham came to mourne for Sarah and to weepe for her It is lawfull then to mourne and lament for the dead so it be done in measure and moderately Man is not as a stocke or a stone to be without all naturall passions or affections We see that our Saviour himselfe also wept going to Lazarus grave which they interpreted to proceed from his love Ioh. 11.35 Saint Paul forbiddeth not to sorrow at all but not as men without hope 1 Thes. 4.13 Wherefore that saying of Solon Mors mea ne careat lachrymis c. Let not my death want teares so it be done temperately is to be preferred before that of Ennius Nemo me lachrymis decoret c. Let no man weepe for me Perer. 2. Doct. Our mourning for the dead must be in measure Vers. 3. ABraham rose up from the sight of the corps c. Lest that he might be overcome of griefe he removeth the object thereof which teacheth us that we should keepe a measure in our griefe not to mourne as the heathen doe that have no hope of the resurrection or as those passionate women which wept for their children and would not bee comforted Matth. 1.16 It is well observed that the Egyptians mourned for Iacob seventy dayes Ioseph but seven dayes Gen. 50.3.10 to shew a difference betweene the excessive griefe of men that have no hope and the moderate sorrow of the faithfull 5. Places of confutation 1. Confut. Against prayer and sacrifice for the dead ABraham rose up from the sight of the corps The Latine text readeth ab officio funeris from the funerall office or duty by which Pererius would prove that the Patriarks used to fast and pray and offer sacrifice for the dead in cap. 23. Gen. Num. 12. which is a corrupt doctrine grounded upon a corrupt text for the originall maketh no mention of any office but onely that Abraham rose up from the sight of the corps and the text saith not he came to fast or pray but to mourne for Sarah 2. Confut. Against Purgatory AGaine Bellarmine saith Contineri implicite mentionem purgatorii That the mention of Purgatory is here implied and that for this cause onely Iacob and Ioseph desired that their bones might be removed into the land of promise because they knew that their sacrifice should be offered for the dead de Purgat lib. 1. cap. 11. Contra. 1. And is not this now a goodly argument Abraham rose up from the sight of the corps Ergo Sarah was in purgatory 2. If the fathers went to purgatory then the bosome of Abraham a place of rest and comfort Luk 16.25 must be purgatory for thither the fathers went 3. What a bold assertion is this to say that the fathers for that cause desired to be buried in the land of promise when as the Scripture directly sheweth this to have beene the cause the profession of their faith and hope that the land of promise should be given them as Ioseph saith God will surely visit you and you shall carry my bones hence Gen. 50.25 6. Morall observations 1. Observ. Against ambitious desire of honour Vers. 6. THou art a Prince of God among us c. Abraham had said before of himselfe I am a stranger and a forreiner among you the more Abraham humbleth himselfe the more he is exalted of them Thus honour fleeth away from them that hunt after it and it is cast upon them that seeke it not as the shadow followeth the body so here it falleth out to Abraham according to the saying in the Proverbs It is better that it be said unto thee come up hither than to be put lower in the presence of the Prince Prov. 25.7 for Abraham in humbling himselfe is more honoured before the Prince of the people here 2. Observ. Wisdome and circumspection to be used in contracts Vers. 17. IN the sight of the Hittites The field is made sure to Abraham in the sight of many witnesses Abraham provideth for his security and quietnsse afterward that this purchase might be sure to him and his without question whereby we learne that it is lawfull for the faithfull wisely to provide and foresee for themselves and to be wary and circumspect in all their doings Muscul. according to that saying of our Saviour To be wise as Serpents and innocent as Doves Matth. 10.16 CHAP. XXIV 1. The Method THis Chapter hath three parts First the sending of Abrahams servant to provide a wife for Isaack with Abrahams instructions and his servants oath from vers 1. to vers 10. The second sheweth the servants behaviour in his journey 1. His prayer unto God vers 11.15 2. The fruit of his prayer in meeting with Rebecca vers 15. to 29. 3. His entertainment vers 30. to 34. 4. The delivering of his message vers 35. to 48. 5. The good successe thereof in obtaining their consent for Rebecca to vers 61. The third part setteth forth the returne of Rebecca with Abrahams servant and her receiving and welcome by Isaack vers 61. to the end 2. The divers readings v. 7. To thee and thy seed S. to thy seed caeter v. 8. Thou shalt be innocent from this curse C. from this oath cat shebagnah an oath v. 10. Carrying somewhat of all his masters goods with him S.H.B. carrying in his hand the best of all his masters goods C. for he had all his masters goods in his hand T.G. and all his masters goods in his hand P. he v. 10. Into Syria neare to Euphrates C.
into Mesopotamia H.S.B. Aram Naharaim G.P. Syria betweene the flouds T. v. 13. Behold I stood c. S. I stand cater v. 14. Till they leave drinking S. the rest have not this clause v. 15. Before he had left speaking in his minde S. within himselfe H. before he had left speaking caeter v. 22. He put a jewell upon her nose T. an abillement G. he tooke a golden earing caet heb nezem a jewell an earing two earings of the weight of a drachma or halfe a sickle S. weighing two sicles H. a sicle C. halfe a sicle B.G.P.T. beehang halfe c. v. 23. Water to wash the feet of the Camels and the men H. to wash his feet and the mens that came with him caet v. 33. And they set before him bread to eat S. bread was set in his sight H. they set mans meat before him C.B.G. they set before him to eat T. he v. 41. Free from this oath B.G. from the curse cat alah to sweare to curse v. 40. The Lord to whom I am pleasing S. in whose sight I serve C. walke caeter v. 43. The daughters of the men of the City came forth to draw water S. a virgin commeth forth to draw water caeter v. 47. I put an earing about her S. I hanged an earing upon her face C.H.B. an abiliment upon her face G. upon her nose T.P. aph the nose the face v. 50. We cannot beside his pleasure speake any thing with thee H. speake either evill or good caet v. 54. They tarried there H. they slept S.C. they tarried all night caet lun to lodge all night 55. About ten moneths C. ten dayes cat jamim 57. Let us know her minde H. heare what she saith C. aske of her mouth caet 59. Her substance S. her nurse caet menecheth a nurse of jannach to give sucke v. 61. Making haste he returned to his master He tooke Rebecca and departed cat v. 62. Isaack walked by the desart neare to the Well of vision S. came from the Well where the Angell of life had appeared C. the Well of the living and seeing not H.B. from Beer lahairo G. the Well of Lahairo Tr. P. v. 63. To meditate H. to be exercised S. to pray cat suach to meditate to pray v. 67. Isaack entred into the house of his mother S. brought her into the tent of Sarah his mother caeter And he saw and beheld her works were right as the works of Sarah his mother C. this clause is not in the Hebrew 67. He loved her so much that he tempered the griefe which hapned by the death of his mother H. Isaack comforted himselfe after the death of his mother 3. The explanation of doubtfull questions QUEST I. Why Abraham is said to be old Vers. 1. NOw Abraham was old 1. Neither is the conjecture of some Hebrewes to be received that thinke because Abraham was said to be old at an hundred yeares Gen. 18.11 that even then Abraham gave this charge to his servant to provide Isaack a wife but he deferred the execution of it till now when Isaack was of ripe yeares for it is evident vers 10. that the execution of this charge followed immediately upon the giving thereof Mercer 2. Neither need we with Rupertus to make an allegorie of Abrahams old age that he is said to be old perfectione fidei in the perfection of faith but he is called old and the first so named in Scripture not in respect of those long lived Patriarks but in comparison of that age wherein he lived 3. Abraham was now 140. yeares old not 137. as Lyppoman conjectureth for Isaack was now 40. yeares old when he married Rebecca Gen. 25.20 who was borne when Abraham was in his hundred yeare Perer. QUEST II. Wherein Abraham was so exceedingly blessed THe Lord had blessed Abraham in all things c. The word is bacol which some of the Hebrewes dreame to have beene Abrahams daughter but this is great boldnesse to affirme that which the Scripture is silent in and if Abraham had received a daughter by Sarah as well as a sonne he would have beene no lesse carefull to have bestowed her in marriage than he was for Isaack Mercer 2. Abraham was principally blessed in foure things in his old age vers 1. in his great substance vers 35. in his issue vers 16. and in the victory of his enemies Perer. QUEST III. Why Abraham sendeth his servant and who his servant was Vers. 2. ABraham said to the eldest servant of his house c. 1. This servant is thought to be Eliezar of Damascus which had the government of his house of whom mention was made before chap. 15. 2. Who is thought being now very old to have come with Abraham into the land of Canaan 65. yeares before and to have knowne all Abrahams kindâ—ed Cajetan 3. Abraham sendeth not Isaack who then of 40. yeares might be judged as one of 25. now lest the Canaanites might have abused his flexible youth and therefore he committeth this businesse to his grave and prudent servant QUEST IV. Of the putting the hand under the thigh Vers. 2. PVt now thy hand under my thigh 1. This was neither the generall custome of those times as Chrysostome thinketh for neither Abimelech with Abraham Gen. 20. nor afterwards with Isaack Gen. 26. and Laban with Iacob making a covenant Gen. 32. and one swearing to another doe use this ceremonie which sheweth it to have beene no generall custome 2. Neither was this custome derived from the Indians as Aben Ezra who in honour of Bacchus who is fabled to have come forth of Iupiters thigh and for reverence unto the instruments of generation which they worshipped under the name of Priapus did use in taking of an oath to put their hand under the thigh for neither Abraham would have imitated such an idolatrous usage and Dionysius called Bacchus is found to have beene long after Abraham in the time of Iosua 3. Neither is it sufficient to say that this manner was used to signifie the firmnesse of an oath because the thighs are as the pillars of the body Oleaster for the strength of man as well consisteth in his armes and legges 4. Nor yet was this a token of subjection onely and superiority for Ioseph a Prince in Egypt putteth his hand under his fathers thigh Gen. 47.29 5. But either we must say with Hierome that this usage was retained for the honour of circumcision which was performed in the parts next adjoyning 6. Or with Ambrose and Augustine we understand a mystery in this ceremony because Christ was to come in that flesh Quae de illa femore propaganda erat Which should be propagated out of that thigh QUEST V. Of the divers kindes of adjuring Vers. 3. I Will make thee sweare or adjure thee c. This word to adjure one is taken two waves in Scripture either actively when we by the reverence of the divine Majestie
proved 2. That hee was set over the whole Church of Christ is but a friers dreame all the Apostles were in equall commission and all were sent immediately of Christ to preach the Gospell a◠my father sent me so send I you Ioh. 20.21 that charge of our Saviour pasce oves feed my sheepe will not beare such universall jurisdiction for neither all Christs sheepe are committed only to Peter and feeding signifieth not ruling or commanding but teaching and instructing a duty Saint Peter himselfe being Judge common to all pastors and presbyters feed the flock c. 1 Peter 5.2 3. Neither is it true that Saint Peter first preached to the Gentles 1. for Saint Paul was converted Act. 9. before Peter saw that vision Act. 10. who immediately upon his conversion preached to the Gentiles in Arabia and Damascus Galath 1.15 16 17. 2. Saint Peter indeed was both the first and last that was resolved by vision of the calling of the Gentiles but Saint Paul was sure thereof before by revelation and communicated not with Peter about his vision before he preached to the Gentiles Galath ibid. 3. Neither is it true that Cornelius family was the first that was called among the Gentiles for Andronicus and Iunia were in Christ before Paul Rom. 16.7 who was converted before Cornelius was called 4. Though the priority of preaching to the Gentiles were yeelded to Peter yet the superiority goeth not together with it 5. Lastly all this being presupposed yet it is but a simple argument that is grounded upon types and figures as this is for Saint Peters supremacy out of this place 2. Confut. Marriage cannot be contracted by Proctors betweene the parties being absent Vers. 4. TAke a wife to my sonne Thomas Anglicus by this president would authorise the marriage of parties absent by messengers and proctors going betweene them in 24. c. Genes But no such thing can be hence gathered for Abrahams servant did not conclude the marriage betweene Rebecca and Isaack but only procured the espousals and promise of marriage which was not fully contracted and concluded till they both met and then the text saith he tooke Rebeccah and she was his wife v. 67. Perer. 3. Confut. Against the invocation of Angels Vers. 42. O Lord the God of my master Abraham though Abraham had said to his servant that the Angell of God should goe before him v. 7. yet the servant prayeth not to this Angell that was appointed to be the president of his journey but he only directeth his prayer unto God as the scripture biddeth Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4.10 6. Places of Morall observation 1. Observ. Not to sweare rashly Vers. 5. ANd the servant said what if the woman will not come c. The servant is very cautelous and circumspect in taking his oath lest he should binde himselfe to any inconvenience by his oath he casteth all doubts afore and desireth to have the matter explaned to the which hee sweareth Muscul. so ought wee to bee well advised in taking of an oath which the Prophet calleth swearing in judgement Ierem. 4.2 2. Observ. Our countrey not to be hated for some abuses therein Vers. 4. THou shalt goe unto my countrey c. Abraham hateth not his countrey though hee knew the same to be addicted to Idolatry As many doe in these daies who being runnagates from their countrey for superstition rather than religion have practised the subversion of Prince and countrey by forrein invasion Muscul. 3. Observ. All our affaires must begin with prayer Vers. 12. HEe said O Lord God of my master c. This servant commending the successe of his businesse and journey by prayer unto God doth teach us to begin all our actions and enterprises with prayer as the Apostle saith I will that men pray every where lifting up pure hands c. 4. Observ. A faithfull prayer hath present effect Vers. 15. YEt he had left speaking Rebecca came Thus the Lord gave present audience to the prayer of his servant as appeareth by the immediate effect thereof According to the saying of the Prophet before they call will I answer and while they speake I will heare Isay 65.24 Mercer So the Angell said to Daniel In the beginning of thy supplication the commandement came forth Dan. 9.23 as soone as he beganne to pray the Lord heard him 5. Observ. Children must not be brought up delicately Vers. 16. SHe went downe and filled her pitcher c. Rebeccah was trained up by her mother to doe domesticall and houshold works she was not brought up delicately even shee that was appointed to be the mother of Patriarks Prophets Kings had this simple and hard education which may be a lesson to fathers and masters not to bring up their children and servants delicately or wantonly but to bring them to labour in their youth and children and servants may here learne obedience not to thinke scorne to doe such homely services which their parents and masters shall thinke good to require of them Musculus 6. Observ. It is lawfull sometime to conceale part of the truth Vers. 39. WHat if the woman will not follow me Here the servant leaveth out in his discretion Abrahams charge given him Beware that thou bring not my sonne thither againe vers 6. as also other speeches of his master As the Lord that tooke me from my fathers house c. for these speeches would have but further offended them as though Abraham had held them to be a forlorne and wicked people that he counted it a benefit that God called him out from them and would by no meanes that his sonne should returne thither Mercer Muscul. We learne then that every truth in all places and upon all occasions is not to be uttered as Ieremy thereunto moved by the King concealed the chiefe matter wherein the King communed with him and telleth the Princes what he thought good to impart unto them Ierem. 38.27 THE SECOND TOME OR PART OF GENESIS Containing THE HISTORIE OF THE THREE PATRIARKS ISAACK IACOB AND IOSEPH divided into two Bookes The first of Isaack and Jacob the second of Ioseph HEB. 11.20 21. 20. By faith Isaack blessed Iacob and Esau concerning things to come 21. By faith Iacob when he was a dying blessed both the sonnes of Ioseph c. AMBROS Officior lib. 1. Quid sapientius sancto Iacob qui Deum vidit facie ad faciem quid justius qui ea quae acquiserat cum fratre divisit quid fortius qui cum Deo luctatus est quid modestius qui filiae injuriam mallet praetexere conjugio quam vindicare What was wiser than holy Iacob who saw God face to face what more just who what he had gotten parted with his brother what stronger than him who did wrestle with God what more modest who had rather right his daughters wrong with marriage than revenge it VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the
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
and died c. 1. Though the word gavâ— rather so signifieth expirare to give up the ghost than deficere to faint Hieromes reason is not so good quia non coâ—venit Abraha deficere it was not fitting that Abraham should faint and decrease for no morall decreasing or fainting is here spoken of but onely naturall 2. Neither is this word which signifieth to yeeld up the Spirit used onely of the just as Rabbi Salomon and Lyranâ—â— for the same is uttered of the old world Gen. 7.21 all the flesh yeelded the breath and of Ismael vers 17. of this chapter 3. Neither is Oleasters reason sufficient why we should read rather he fainted than yeelded up the spirit because it followeth he died and so the same thing would be twice expressed for this expiring or yeelding up of the spirit sheweth the facility and easinesse of his death as the word following betokeneth the thing that he dyed so this declareth the manner not that he dyed without any sicknesse or griefe as Aben Ezra for the faithfull are not exempted from the common condition of mankind Vatah. but it sheweth that he willingly rendred up his soule into the hands of God Calvin 4. Cajetanes collection is not here to be refused that three things are set downe by Moses concerning Abrahams departure 1. that he dyed that is was dissolved which belongeth unto the whole man as consisting of body and soule 2. that hee was buried which concerneth his body 3. that he was gathered unto his people in respect of his soule which was joyned to the blessed company of the Saints Cajet in hunc lâ—â—um QUEST XIII How Abraham died in a good age and full of yeares IN a good age satisfied or full of daies 1. In that Abraham is said to have died in a good old age whereas many before him were of longer life and much elder of whom this phrase is not used Philo gathereth that it was not the old age of his body but his perfection of vertue that made a good old age Disce soli viro bonâ— contingere senectutem bonam Know that onely a good old age happened to a good man sic etiam Calvin 2. Hee was full because daies is not added in the originall the Hebrewes gather that he was full not onely of daies but of all other blessings ex Mercer and he was satisfied with daies as not desirous to have his life prolonged Calvin Thus even some among the Heathen were satâ—â—e with daies as Cicero writeth of Cato that he should say Siquis deus mihi largiatur â—t ex hac atate repusrascam in cunis vagiam valde recâ—sem that if God should grant me to become a childe againe and to cry in the cradle I would refuse it Cicer. de senectus Therefore Abraham was in another sort full of daies because his daies were full of vertue hee had not spent his life in vaine but as Apelles the cunning painter was wont to say nullus dies sine linea no day without a line and Titus the Emperour if any day had passed wherein he had not done some good would say to his friends Diemperdidi I have lost a day so no doubt Abraham did passe over his time in fruitfull workes Perer. QUEST XIV How the sinner is said to die before his time ABraham then received a great blessing of God in living both long and well and dying in his time not as the Preacher saith of the wicked man lest thou die in tempore non tuo in a time not thine Ecclesiast 7.19 which is so spoken 1. Not that a man can die before the time appointed of God for a mans daies are determined with God Iob 14.5 2. Nor yet so onely because the wicked is never prepared or fit for death both because he is destitute of vertue as also hee expecteth not death in which respects in some sense he may be said to die not in his time being neither ripe for it in vertue nor looking for it 4. But the sinner is said to die before his time when the naturall course of his life which he in the judgement of man though not in the determination of God might have lived is by some violent and extraordinary kinde of death shortned and cut off as Nadab and Abihu for offering in strange fire were thus before their time consumed with a fire sent from God Levit. 10. ex Perer. QUEST XV. What it is to be gathered to his people Vers. 8. ANd was gathered to his people 1. This people are not the sunne moone and starres or the invisible idaea or formes according to the which these sensible things were made or the foure elements of the which the bodies of men are compounded as Philo imagineth these are but Platonicall conceits and who seeth not how unproperly the name of people agreeth to any of these 2. Neither with Augustine by people doe we understand the society and company of Angels for Ismael also is said vers 17. to be gathered to his people 3. Neither can it bee applied to Limbus patrum where all the just men were from the beginning of the world as Lyranus Rupertus unlesse they will say that Ismael also went into the place of just men who was also gathered to his people and whereas they make Limbuâ— patrum a member of hell a place of darknesse Abraham went not thither seeing Abrahams besome was a place of rest and joy where the Angels were for they carried Lazarus soule thither But these blessed spirits are Angels of light and not of darknesse 4. We also refuse Burgensis conceit who noteth a difference of phrase in the old and new testament when the Scripture speaketh of the dead they are said that die in the new testament to die in the Lord which phrase is not used of any in the old testament because they were not admitted ad beatificam Dei visioneâ—â— to the blessed presence and sight of God Contr. Indeed I grant that after the manifestation of the Messiah to the world the Scripture speaketh more clearely of the faithfull departed in the new testament because the Messiah was then come but not for any such cause pretended for even the soules of the faithfull departed in the old testament did enjoy the presence of God as David saith I shall behold thy face in righteousnesse and when I awake be satisfied with thine image Psal. 17.15 he doubted not but that his soule first apart should see God and then both body and soule in the resurrection and the Scripture speaketh evidently that Abraham Isaack and Iacob did live with God for of them God is called who is not the God of the dead but of the living Matth. 22.32 5. Neither this phrase to be gathered to his people doth only signifie to be in the state of the dead and equivalent to that phrase to sleepe with their fathers which is spoken of the wicked as well as of the righteous as idolatrous Ahaz is
called Vers. 25. HE that came out first was red c. 1. In that Esau came out red it betokened his bloody disposition in comming forth all hayrie as a beast it shewed his savage and cruell nature Muscull 2. This birth of Esau was extraordinary for children are borne usually with haire only on the head eyelids and eye browes in the other parts it groweth afterward and such hairy conceptions are not without much griefe and trouble causing loathsomenes in the stomacke heart-burning and such like Perer. 3. Hee was called Esau that is already made and perfect of the word gnasah to make which is passively to be taken that he came forth with haire as a perfect man not actively as though he should be active and prompt in his businesse Mercer 4. He had three names Esâ—u because he was compleat Edom of the red pottage and Seir that is haire Perer. QUEST XXXVI Of Iacobs holding Esau by the heâ—le what it signifieth Vers. 26. AFterward came his brother out and his hand hold Esau c. 1. It is not to be supposed that Iacob at the time of the birth as he came forth held Esau by the heele and that one birth immediatly followed another for this had beene against the common course the head of the infant first comming forth and might have put the mother in danger but it is like rather that Iacob before his birth put forth his hand holding his brothers heele which by the mid wife was put into his place againe and then after a while he was borne also and came out orderly with his head first Mercer 2. for so is the usuall and naturall manner for the head of the infant to appeare first to come out footling that is with the feet first is against nature as Nero was borne and hereupon they which were borne with such difficultie had the surname of Agrippa Varro writeth that the infant in the wombe is pitched upon his head with his feet upward as a tree hath the branches uppermost Perer. 3. Hee was called Iacob of gâ—achabh which signifieth to supplant taking it in the proper sense because he held Esau by the heele not in the metaphoricall to deceive as Esau wresteth the word to bring his brother into hatred Genes 27.36 yet this name was a prediction of that which fell out afterward that Iacob should supplant and overthrow his brother Perer. 4. The conceit of Rasi is but weake that Iacob was first conceived in his mothers wombe though Esau were borne first and that therefore the birthright did belong unto him for the right of birthright consisted not in the priority of time but the election of grace 5. Yet this is strange in Iacobs birth as Aben Ezra noteth that Iacob putting forth his hand did breake that rimme or skin wherein the infant is inclosed which did prognosticate that he would breake in upon his brothers birth right QUEST XXXVII Of the divers studie and profession of life in Esau and Iacob Vers. 27. ESau was a cunning hunter c. 1. Hunters and hunting in Scripture are for the most part taken in the worst sense as Nimrod is called a mighty hunter not because this exercise is unlawfull but for that it is more sutable to men of fierce nature Muscul. 2. Otherwise the delight it selfe is lawfull and commendable both profitable to keepe the body in health by moderate exercise as also to prepare and accustome it to labour and make it fit and serviceable for warre Perer. 3. Iacob was a simple man without fraud and lived a quiet life dwelling in tents which the Hebrewes expound of frequenting the tents of Sem and Heber for knowledge but it is a description of those which keepe cattell and follow tents as in this sense Gen. 4.20 Iubal is said to be the father of them that dwell in Tents and of such as have cattell Iun. 4. Esau is said to be a man of the field not as the Latine translateth an husbandman but one continually conversant in the field because of his game a field man as the Septuagint 5. By the lives and dispositions of these two Gregorie noteth the divers studies of worldly men that hunt after the pleasures of this life as Esau did and of holy men that give themselves to the contemplation and studie of vertue with Iacob lib. 5. moral QUEST XXXVIII Why Isaack loved Esau. Vers. 28. ISaack loved Esau c. 1. By this we see that parents are carried with blind affection to fansie those children which are evill conditioned Muscul. 2. But Isaack is not said simply to love Esau but for his venison sake he loved not his evill conditions Cajetan 3. He loved him because he saw him active and well exercised his forward qualities he thought might in time be allayed 4. Some thinke that Esau by his flattery insinuated himselfe and so doe make a metaphor of these words hunting was in his mouth but the other sense is more agreeable Mercer 5. Rebecca loved Iacob not so much thereunto inclined by the oracle received as mooved by the gentle and obedient behaviour of Iacob Mercer QUEST XXXIX Of Iacobs red pottage and Esaus greedie demanding of it Vers. 30. ESau said to Iacob let me eat c. 1. It is but a toy devised here of the Hebrewes that Abraham died this very day when Esau sold his birth-right when he was 15. yeares old lest he should live to see the wicked manners of Esau for upon this day they say Esau killed a man ravished a woman betrothed and Iacob sod lentils they say which used to bee set before those which mourne for the dead thereby conjecturing that he mourned for Abraham But these are uncertaine conceits having no ground in Scripture ex Mercer 2. This was rather the usuall food which Iacob prepared for himselfe for if it had beene common for the whole house Esau might have had otherwise accesse unto it Perer. 3. Esau was very hungry as hunters commonly are and seemed to be very ravenous and unsatiable for 1. he saith feed me or let me swallow at once so the word lagnat signifieth only found in this place as Camels are fed by casting gobbets into their mouth 2. Beside for haste he doubleth the word this red red Mercer 3. He saith he must die if he have it not as men of appetite cannot governe themselves but they must die if their humour be not satisfied Perer. 4. The Hebrewes note that as Esau was red so he delighted in red things in red pottage which beside the rednesse of the lentiles might be coloured with saffron or such like he dwelt also in a red soyle called therefore Idumea c. Mercer 5. Although this may seeme to be but a light matter which passed betweene Esau and Iacob yet considering that they were of discretion to know what they did and Esau was of yeares and strength to follow hunting till hee was wearie Iun. and beside his parents upon this accident
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
dead otherwise he should have beene constrained also to have sojourned for the famine and Isaack was now toward an hundred yeare old seeing he was 60. at Esaus birth who in the end of this chapter at forty taketh a wife Perer. 4. Isaack went to Gerar thinking not there to stay but to goe downe to Aegypt if the Lord had not otherwise charged him for Egypt by reason of the over-flowing of Nilus which made the ground both fat and moist was very fruitfull and fertile Pererius QVEST. II. How and when God appeared to Isaack Vers. 2. FOr the Lord appeared unto him c. 1. Some think that God appeared unto him not by dreame because it is not expressed but by open vision as Cajetan but it skilleth not how God appeared certaine it is that he had a vision 2. The Lord appeared not so often to Isaack as to Abraham because the promises were to be but renewed and confirmed to him Mercer 3. It seemeth that this vision was shewed to Isaack before he tooke his journey and purposed to goe into Aegypt and that the Lord at the first named not the place where he would have him stay but onely in generall abide in the land which I shall shew thee as the Lord said to Abraham Genes 12.1 and that herein he had some particular direction afterward so that the first verse is set downe by way of anticipation Mercer QUEST III. Why the Lord would not have Abraham goe downe into Aegypt Vers. 2. GOe not downe to Aegypt 1. Isaack is forbidden to goe downe to Aegypt not because he was consecrate unto God and therefore was not to goe out of Palestina as the Hebrews for Canaan being now pestered with such wicked inhabitants was no holier than other Countries 2. But either the Lord did keepe him from Aegypt lest he might have beene intangled with the pleasures of that countrey Calvin 3. Or corrupted with the vices of the inhabitants Mercer 4. Or rather because the Lord had purposed that Iacob and his seed should goe downe to Aegypt and there be kept in servitude the Lord would not have Isaack prevent that determined captivity for when Abraham sojourned in Aegypt God had not yet revealed so much to Abraham concerning the hard entertainment of his seed which followeth afterward chap. 15. QUEST IV. Of Abrahams obedience and whether it were greater than Isaacks Vers. 5. BEcause that Abraham obeyed my voyce c. 1. Augustine concludeth from hence that Abrahams faith and obedience was greater than Isaacks because all is granted for Abrahams sake lib. 16. de civitat Dei c. 36. Abraham indeed had the priority of faith and obedience and therefore is called the father of the faithfull but to make an unequall comparison of these three Patriarkes whom the Scripture doth consort together Exod. 32.13 remember Abraham Isaack and Iacob thy servants we have no warrant they might be all excellent in their kinde 2. Neither doe wee approve here the Hebrewes collection that Abraham kept all the rites and ceremonies of Moses law before it was given many we grant he observed as the Sabbath offering of sacrifices the difference of cleane and uncleane beasts but not all Mercer 3. The Cabalists curious observations are not here worth the rehearsing who by the ten words of this verse understand the decalogue and by the first word of the verse guechebh which noteth 172. they insinuate the yeares of Abrahams life who all this time from three yeares of his infancy knew and worshipped God and beside they say there are just 172. words in the decalogue 4. Abrahams obedience is expressed in these particulars 1. In keeping Gods ordinances that is his specâ—all Commandements as in leaving his countrey in casting out the bond-woman in sacrificing his sonne 2. By Commandements are understood the precepts of the morall law 3. By statutes or ceremonies circumcision sacrifices and such other rites 4. By lawes the documents of faith and religion wherein he exercised and trained up his houshold Mercerus QUEST V. Why Isaack stayeth in Gerar. Vers. 6. SO Isaack dwelt in Gerar. 1. Though Gerar were a more barâ—en countrey than Egypt and it is not unlike but that the famine raigned and raged there also yet God stayeth him there that Isaack might have experience of Gods providence who was able even in a land of want to provide for him 2. It is fit also he should stay in Gerar which belonged unto the land of Canaan promised Mercer 3. This verse is one of the 14. that consisteth only of three words QUEST VI. Isaacks infirmity in causing his wife to dissemble Vers. 7. SHe is my sister c. Isaack falleth into the same infirmity which Abraham twice before committed in giving counsell to his wife to dissemble 1. Neither Abraham nor Isaack can bee excused because they were Prophets and did fore-see what should ensue for all the actions of the Prophets were not propheticall and this had beene to presume of Gods power to faile in the meanes and to trust for deliverance from God 2. Neither doth this excuse Abraham and Isaack here that he would specially provide for his life because of the promised seed for as he beleeved Gods promise so hee needed not to have doubted but that God by lawfull meanes would have preserved his life 3. Neither as Lyranus because the Kings did not take their wives till they had beene a yeare before prepared as we read of the Kings of Persia did Abraham thinke that within a yeares space God would provide for this pompous custome of Kings came in afterward 4. Neither can Isaack be excused as Augustine thinketh because Rebecca was indeed his sister that is his cousen German for in saying she was his sister he denieth her to be his wife 5. Wherefore it must needs be confessed that this was Isaacks weaknesse as Abrahams before not only in his dissimulation which was the more tolerable it tending not to the hurt of any other though not justifiable Mercer But chiefly because he doth as much as in him lieth prostitute his wives chastity and bring her into danger and so Ramban confesseth that Abraham before herein grievously offended But Isaacks offence is greater for that he could not take heed or be warned by domesticall examples Muscul. QUEST VII How Isaack sported with Rebeccah Vers. 1. HE saw Isaack sporting or playing 1. The Hebrewes thinke that Abimelech saw Isaack carnally knowing his wife and so they expound that of Ismael Gen. 21.8 where the same word metsachek is used that Ismael sported that is lay with other women thus thinketh Lyranus 2. But it is more like that Isaack used some familiar gesture and signe of love which was comely with his wife but not with his sister and thus Augustine saith that holy men may sometime descend ad foeminei sexus infirmitatem to the infirmity of that sex and hee compareth it to the fathers playing with children as Aelianus maketh mention of
for so little Calvin 4. Neither was this portion a severall lot to Ioseph beside the portion that afterwards fell unto Ephraim and Manasseh in the division of the land for they had it in their lot Iosu. 24.32 Mercer 5. Wherefore this portion given to Ioseph was both the citie Sechem and territorie adjoyning whereof mention is made Iohn 4.5 For though Sechem bee not here a proper name as the Septuag read because of the word achad one that is joyned with it for there was but one Sechem yet in this word which signifieth a part or portion there is a fit allusion also to the place it selfe which Iacob giveth Iun. QUEST IX How Iacob is said to have gotten Sechem by his sword and bow Vers. 22. WHich I gat out of the hand of the Amorite by my sword and bow 1. Neither is this understood of the violent taking of the citie by the sword of Simeon and Levi which Iacob should count his act because his familie assisted them and for his cause God spared them Euseb. Chrysostome for Iacob afterward accursed them for this cruell act and professed that hee no waies consented to it into their secret let not my soule come Gen. 49.6 2. Nor yet by the sword and bow Iacobs innocencie and justice is understood whereby hee was delivered Hierom. or his Praiers as the Chalde for we need not flie unto metaphors and figures where the historicall and literall sense may serve 4. It is also a coact and forced interpretarion that Iacob got it by his sword that is by his money which he had by his labour gathered Hierom. 5. And to applie it by the figure prolepsis to the time following when the Israelites expelled the Canaanites by force as Iunius doth is not so sin for this had beene no gift at all and beside Iacob had alreadie possession of Sechem in Canaan and so might dispose of it 6. Neither because it fell to the lot and share of Ephraim and Manasses is it said to be given to Ioseph but Ioseph had a peculiar right in it and therefore was buried there 7. Some by the sword and bow expound the favour and grace which Iacob found with Hemor to buy the ground for so little money but force and favour are two contrarie things 8. Some thinke that Iacob used some ceremonie by the casting of an arrow and holding out a sword as Ioas did in the presence of Elisha 2 King 9. so giving Ioseph possession of that countrie But Iacob speaketh of the time past which I have gotten not any thing done then presently 9. Some thinke that Iacob did indeed some such exploit by force of armes against the Amorites as Abraham did against the foure kings Genes 14. though it be not expressed Cajetane Andre Masius but where the scripture sufficeth we need not devise unwritten stories 10. Wherefore I expound this place by that Gen. 35. vers 5. where after that the Sichemites were destroyed and Iacob at Gods appointment removed to Bethel God sent a feare upon the cities round about that they durst not encounter with Iacob and his familie who as is most like stood upon their guard and armed themselves ready to have resisted their enemies if they had assaulted them And by this meanes because Iacob held the possession of Sechem as it were by warlike policie the Lord causing the Canaanites to feare his force and valour he is said to have gotten it by his sword and bow Lyran. following R. Salomon Mercer This I take to be the most proper exposition QUEST X. How Iacob is said to have gotten Sechem out of the hand of the Amorites Vers. 22. WHich I gat out of the hand of the Amorite whereas Hemor the Lord of Sichem was an Hivite Genes 34.2 the question is how Iacob is said to have gotten Sechem out of the hand of the Amorite for the satisfaction whereof 1. Neither was Sechem the sonne of Hemor called an Amorite of his father for Hemor beginneth with the Hebrew letter cheth Amorite with alepâ— 2. Neither need we suppose that Iacob after he had bought a peece of ground of Hemor did afterward inlarge it by expelling the Amorites as Masius there being no such expressed in the story 3. Neither yet with Pererius are we forced to say that all the Canaanites were called Amorites 4. But it is most like that the Hivites and Amorites were mixed together and that the denomination is taken from the Amorite as the more valiant people Mercer this also confirmeth ouâ— former exposition that Iacob iâ— saying which I gat by my sword and bow out of the hand of the Amorite meaneth noâ— the surprising of the Sichemites by Simeon and Levi for they were Hivites not Amorites but rather the keeping of that possession afterwards from the Amorites which inhabited other cities adjoyning who would have invaded Iacob but that the feare of God came upon them that they durst attempt nothing against Iacobs sons whom they held to be men of valour 4. Places of Doctrine 1. Doct. Ministers have no power in themselves to blesse but onely in Gods name Vers. 16. THe Angel blessed the children Iacob taketh not upon him to blesse in his owne name but as a Minister onely and pronouncer of the blessing desireth God to blesse the children Ministers then have no power actually in themselves to blesse or curse but onely as instruments and messengers they pronounce the sentence of blessing or cursing in the name of God so that as the Apostle saith he that planteth is nothing nor he that watereth but God that giveth the increase 1 Cor. 3.7 Calvin 2. Doct. God bestoweth his gifts freely without respect to our worthinesse Vers. 19. HIs younger brother shall be greater than he Ephraim is preferred before his elder brother Manasseh and therefore his tribe beareth the name of his father Ioseph Apocalyp 7.8 whereas Manassehs tribe is rehearsed under his owne name so was Abel preferred before Cain Isaack before Ismael Iacob before Esau this was not for any worthinesse in Ephraim more than in Manasseh for wicked Ieroboam that caused Israel to sinne came of Ephraim but that we should know that all is of Gods grace without any respect unto mens worke as the Scripture saith I will have mercy on him to whom I will shew mercy Rom. 9.15 5. Places of Confutation 1. Confut. Against the vulgar Latine translation Vers. 12. IOseph did reverence downe to the ground If Ioseph did shew such great reverence to his father bowing himselfe downe to the ground it is not like that Iacob adored or worshipped the rod and scepter of Ioseph thereby giving honour to his sonne as the blinde Latine translation readeth Hebr. 11.21 see before Chap. 47. confut 1. 2. Confut. Against the superstitious use of the signe of the crosse Vers. 14. DIrecting his hands of purpose c. Hence Perer. noteth that Iacob of purpose layed his hands acrosse to prefigure the mystery of the crosse whereby the Gentiles
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
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
first common and usuall as a signe of griefe and mourning as David came to Jerusalem barefoote 2. Sam. 15.30 The second civill as by putting off the shooe they signified the yeelding up of their right as it is prescribed Deut. 25.9 and practised Ruth 4.7 The third was religious which betokened the putting off of earthly carnall thoughts and the preparing of the minde for spirituall things Iun. in Analys 2. This putting off the shooes 1. some say was commanded Moses that he thereby should sanctifie that place by making bare his feete but the place was holy already because of Gods presence the place was not holy because Moses put off his shooes but because it was holy Moses is bid to put off his shooes 2. Ambrose thus applieth it that because the shooes are made of the skinnes of dead beasts Moses should put off all feare of death for feare whereof hee fled at the first time from Pharaoh 3. Cyprian would have thereby signified that Moses by putting off his shooes doth not challenge any right in the spouse of the Church but resigneth it to Christ the head and husband thereof for this was the custome that the next kinsman by putting off the shooe did surrender his right in the brothers wife deceased unto the next after him Ruth 4. 3. Because the putting on of the shooes did betoken haste as the Israelites were commanded to eat the Passeover with their shooes upon their feete therefore the putting them off betokeneth the contrarie not in haste but with due preparation Moses should approach Perer. 4. But the most likely signification is that all carnall thoughts set apart Moses should draw neere with reverence and spirituall preparation Ferus as into the house of God Eccle. 4 17. QUEST X. Why the Lord called himselfe the God of Abraham Isaac and Iacob Vers. 6. I Am the God of thy father the God of Abraham the God of Isaac and the God of Iacob 1. By thy father he meaneth Amram shewing that he was the God of them and of their seed and of all Israel being mindfull of his promise made to their fathers Simlerus 2. Abraham Isaac and Iacob are here named not so much in regard of their sanctity and excellent vertues for Abel Enoch and Noah were holy men in their time but for these causes are they especially named 1. Because to them specially were the promises made touching the land of Canaan 2. They were the next and immediate fathers of Israel 3. To them God more fully revealed himselfe and shewed his counsell 4. And principally for that those Patriarks had most evident prophesies of the Messiah as Abraham Gen. 22.18 that all the earth should be blessed in his seed and the same promise was renewed to Isaac Gen. 26.4 Iacob also prophesieth of the comming of the Messiah under the name of Shiloh 5. These three Patriarks are named to shew the efficacie of Gods promise made unto them the time now approching when they should see the accomplishment thereof Perer. 3. The name of God is thrice repeated and set before Abraham Isaac and Iacob both to expresse the mysterie of the Trinitie and to shew the speciall and particular care that God had of each of them being a gratious God unto them all and because unto them all were the promises made the certainty whereof by this repetition is insinuated Pererius QUEST XI Why Moses hid his face Vers. 6. THen Moses hid his face 1. For these causes wee find in Scripture that men have used to hide them for feare as Adam hid himselfe in Paradise for shamefastnesse as Rebeckah covered her selfe with the vaile when she saw Isaac Gen. 24. for reverence and humility as Elias covered his face when the Lord spake unto him 1. King 19. for weaknesse and impotencie as Moses face was covered from the Israelites because they were not able to behold the glory of his countenance Exod. 34. Perer. 2. For two of these causes Moses here covereth his face first as being guilty of his owne infirmity and weaknesse as being not able to behold the exceeding great glory of God as also of reverence Piscator 3. Moses is not mentioned here in direct words to have prayed or worshipped as wee read of others the servants of God when the Lord appeared unto them not that Moses either being astonished forgat it or disabled himselfe as not worthy but he inwardly in his soule adored the divine Majesty as the humility of his externall behaviour sheweth Simler QUEST XII How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead NOw whereas our Saviour Christ Matth. 22. Mark 12. and Luk 20. alleageth this divine testimony I am the God of Abraham c. and inferreth thereupon he is the God of the living and not of the dead and so convinceth the Sadduces that held there was no resurrection the question is seeing that this scripture proveth onely the immortality of the soule which some of the Philosophers held and yet beleeved not the resurrection how this place was applied by our Saviour to prove the resurrection of the body First then it may bee answered that seeing Abraham Isaac and Iacob being departed out of this world are said to bee living unto God and these names were given unto them as consisting of soule and body this place sheweth that both their soules doe live actually with God and their bodies also in hope not being dead but onely asleepe Ireneus lib. 4. cap. 11. so also Chrysostome in 22. cap. Mat. 2. Some answer that by necessarie consequent the mortality of the soule being granted the resurrection of the body must follow because the soule naturally hath a desire to the body and cannot have true and full happinesse untill the bodie which was partaker of the labours and travels of this life with the soule bee made fellow also with it in joy which reason moved some of the Philosophers as the Pythagoreans and Platonists which held the soule to be immortall to dreame of the remigration and returne of the soule to the body thinking it impossible that the soule should for ever bee separated from the body sic Thomas lib. 4. contra Gent cap. 79. 3. But the best solution of all is Hieromes that against the Sadduces who denied the resurrection of the body onely for that they beleeved not the immortality of the soule it was a strong argument to convince them of error in denying the resurrection to take away the ground of their error in proving by this text the living and being of the soule this also is the solution of Cajetane QUEST XIII Why our Saviour specially urgeth this place against the Saduces FUrther though out of the old Testament divers other places might be alleaged more pregnant at the first sight than this to prove the resurrection of the dead as Hierome doth specially note that place Iob. 19. I know my redeemer liveth yet our Saviour maketh
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
Israels departure out of Egypt are just 430. yeeres as is shewed before quest 56. 6. Wherefore the best computation of all is to begin the 430. yeere from the 75. yeere of Abrahams age when hee came into the land of Canaan both because while hee remained with his father and kindred in Haran he could not be said to sojourne or be a stranger and for that if we begin the account before the 75. yeere of Abrahams age there will arise more than 430. yeeres Thus Iosephus reckoneth these 430. yeeres Postquam Abraham in Canaan venit After Abraham came into the land of Canaan so also Eusebius A septuagesimo quinto anno Abrahae usque ad egressum Hebraeorum ex Aegyptâ— supputanâ—ur anni quadringenti triginta From the seventy five yeere of Abraham unto the going of the Hebrewes out of Egypt are counted foure hundred thirty yeeres and this computation Augustine followeth quaest 47. in Exod. QUEST LXII When the terme of 430 yeeres ended AS we have seene where this terme of 430. yeeres must take beginning so it is to be considered when they were to determine and end 1. Epiphanius hath here a singular conceit by himselfe who extendeth these 430. yeeres unto the time of the Israelites entring into the land of Canaan as Pererius thus collecteth Epiphanius terminat in eo tempore quo terram promissionis intrarant Epiphanius doth determine them at that time when they entred into the land of promise But this cannot be for the Israelites continued 40. yeeres in the desert before they were admitted to the possession of Canaan Epiphanius saith they were in the desert 50. yeeres but he is therin also deceived if this terme of 40. yeeres be comprehended in the 430. yeeres it will follow that from Iacobs comming downe into Egypt untill the Israelites returne from thence are not above 175. yeeres which were indeed 215. yeeres as is shewed before quest 56. 2. Therefore these 430. yeeres doe determine and expire at the very time of the Israelites departure out of Egypt as Moses here saith When the 430. yeeres were expired even the selfe same day departed all the hostes of the Lord out of the land of Egypt And S. Paul also extendeth these yeeres but unto the giving of the Law in mount Sinai Gal. 3.17 Thus Eusebius and Augustine following him quaest 47. in Exod. define these yeeres so also Iun. Simler Osiander Pererius Ferus with others QUEST LXIII How the terme of 400. yeeres foretold to Abraham and Moses summe of 430. yeeres doe agree together NOw whereas the Lord telleth Abraham that his seed should be a stranger in a land not theirs and be evill entreated 400. yeeres Gen. 15.13 and the same is repeated by S. Stephen Acts 7.6 that summe of yeeres very well agreeth with this number of 430. for this summe beginneth at Abrahams first comming into Canaan when he was 75. yeeres old 25. yeeres before the birth of Isaack for there the Lord speaketh of the sojourning and hard usage of his seede and even then the first manifest affliction of Abrahams seede in Isaack began by Ismael of Agar the Egyptian 2. But from Isaacks birth unto the going downe of Iacob into Egypt are in precise account 220. yeeres and so the whole time is 405. yeeres from Isaacks birth unto the going out of Israel from Egypt for if from Abrahams 75. yeere there are 430. yeeres from Abrahams 100. yeere when Isaack was borne are 405. yeeres to make the summe even the od 5. yeeres are omitted which thing is not unusuall in Scripture as in one place David is said to have reigned in Hebron 7. yeeres and 6. moneths 2. Sam 5.5 in another place the yeeres of his reigne in Hebron are counted 7. yeere even and in Jerusalem 33. yeeres 40. yeere in all 1. King 2.11 the odde moneths are omitted Augustine also hereof thus writeth Non mirum si quaâ—ringentos quinque annos sumae solidae quadringenâ—es voluit appellare scriptura c. No marvell if the Scripture call 405. yeeres in one round summe 400. yeere which useth so to set downe the times that what is over or under the perfâ—ct number is not counted quaest 47. in Exod. Hence then both Lyranus and Cajetane are found to bee in an error who therein following some Hebrewes doe account but 210. yeeres for the time of the Israelites abode in Egypt reckoning but 400. yeeres strictly from Isaacks birth unto the departure of Israel out of Egypt 3. But Procopius would thus reconcile these two summes he would have both the 400. yeeres and the 430. begin together and that the Lord saith not that after 400. yeeres expired the Israelites should returne but simply after 400. yeeres so that the other 30. yeeres also may bee included M. Calvin also somewhat to the same effect saith Restabant plures anni quà m quadringenti nempe viginti vel circiter There remained more yeeres than foure hundred as twenty or thereabout but because the Lord purposed onely to prepare them unto patience he defineth not a certaine number of yeeres But herein is their error they would extend these 400. yeeres beyond the time of their deliverance out of Egypt whereas the Lord setting the end of this time saith The nation whom they shall serve will I judge and afterward shall they come 〈◊〉 with great substance Gen. 15.14 then immediately after the expiration of these 400. yeeres the Israelites must come forth of the land of their bondage with great substance QUEST LXIV When the 400. yeeres prefixed to Abraham must take their beginning NOw concerning the beginning of these 430. yeeres here commeth to be examined and discussed a singular and private opinion of Zeiglerus who beginneth the account of these 430. yeeres from the 10. yeere of Abrahams sojourning in Canaan 15. yeeres before the birth of Isaac and he endeth them in the tenth yeere of Moses exile in the land of Midian where he continued 40. yeeres when hee saith the captivity of Israel should have ceased but because Moses would have prevented the time and delivered Israel ten yeeres before when he slew the Egyptian the Lord did punish his presumption with 40. yeeres exile and deferred the deliverance of Israel 30. yeeres longer both to fulfill the 40. yeeres of his penance and because the Lord purposed to appoint no other Captaine of his people but Moses Thus we reade that the Lord hath observed this proportion and number of forty at other times also for the time of penance as the Israelites wandred 40. yeeres in the wildernesse it rained 40. dayes upon the old world 40. dayes are set for the repentance of Niniveh sic Zeigler Contra. 1. This terme of 400. yeeres limited for the sojourning and servitude of Abrahams seede cannot begin before Abraham had seede and therefore not 15. yeeres before the birth of Isaac 2. Gods purpose and determination altereth not mans infirmity cannot make the counsell of God of none effect therefore seeing the Lord who
person among them Psal. 105.37 2. Their raiment during the said terme of 40. yeeres waxed not old Deut. 8.4 3. The Lord fed them with Quailes and Manna even that great host which could not pitch their tents in a lesse circuit and compasse of ground than of ten or twelve miles and he gave them water also out of the rocke 4. Beside the Lord was their guide by these visible signes of his presence both by day and night QUEST XXIV Whether the cloud also served to shelter them from the heat of the Sunne FUrther a question is moved whether this cloudy piller served not onely to direct them by the way but to keepe them and defend them from the heate of the Sunne 1. Thostatus is of opinion that this cloud that guided them could not keepe them from the heat of the Sunne upon these reasons because if this cloud were a covering to the whole campe then could it not goe before them to guide them as it did stand betweene the host of the Israelites and of the Egyptians and if it had sheltred them from the Sunne it should have beene as discommodious another way in shadowing from them the comfortable light of the Sunne and if it bee said this cloud did not shadow the whole campe but hung aloft in the aire and turned with the Sunne to slake the heat thereof then could it not have guided the host but must have followed the course of the Sunne Contra. Herein is Thostatus error he imagineth that this cloud was straight thorowout like a piller and so keeping that fashion still it could not performe both these offices to direct them in the way and to shelter them from the heat of the Sunne But by the like phrase elsewhere as Iud. 20.40 where the flame of the City of Gibeah ascended as a piller of smoke wee may conjecture what fashion this cloud was of that it ascended upright and straight like a piller yet as the smoke which mounteth upright when it commeth aloft disperseth it selfe as it were a cloud so this being both a piller for the straight ascending and in the top as a cloud dispersed might both by the rising and moving of the piller goe before the Israelites to direct them and with the upper spreading part shadow them from the Sun so that we need neither imagine this shadowing part of the cloud to be so high as it should still follow the Sunne nor yet so low as to cover all the camp in the length and breadth thereof And thus by the resemblance of this piller to a piller of smoke which is narrow below and spreading above all Thostatus objections may bee answered But whatsoever mans wit can object to the contrary the truth of the Scripture must stand which saith He spread a cloud to be a covering and fire to give light in the night Psalm 105.39 By the which text that is made plaine which is affirmed before that it was both a piller and a spreading cloud 2. Thostatus then his opinion is that the Israelites were indeed defended from the heat of the Sunne which is vehement in those parts especially in the sandy and barren deserts of Arabia yet the cloud shadowed them not but God by his power did so qualifie the aire round about the campe as they were not parched with heat which operation is ascribed to the cloud because the Lord that caused it there shewed himselfe visibly present Contr. But the Scripture overthroweth this conceit which saith that the cloud did stand over them Numb 14.14 and that he spread a cloud for a covering Psalm 105.39 God therefore used the cloud as a meanes to cover and defend his people from the drought and parching heat 3. Pererius to take away the former objections imagineth that there were two cloudes one below as a piller to direct them the other above as a covering to shelter them Thostatus reasons are sufficient against this imagination because the Scripture speaketh still but of one cloud for as there was but one piller of fire to give light so but one cloudy piller that did shelter them it was common to both to guide and lead them And againe one cloud as is shewed before being sufficient to performe both these services another cloud had beene superfluous 4. Wherefore it is agreeable and consonant to the Scripture that this cloud did as well shelter them from the heat as lead them in the way as is evident in the places before alleaged Numb 14.14 Psalm 105.39 And unto the cloud the Prophet Esay alludeth chap. 4.5 The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. and a covering shall be a shadow by day for the heat Of this opinion are Lyranus Ambros. in Psal. 118. and Iustinus Martyr Nubes contra aestum appansa est pro umbraculo simul à frigore protegens in itinere The cloud was spread as a shelter against the heat and as a safegard from the cold in their journey Diolog cum Tryphon So then there were three speciall uses of this cloud as Genebrard well noteth upon the 105. Psalme the first to direct them and shew the way for in that sandy desert there is no way to be seene by reason that the wind bloweth about the sand which covereth the tract of the way and therefore they that use to travell doe use mappes and cards to point out the quarters and coasts as sailers doe upon the sea A second use was to defend them against their enemies as the cloud came betweene the host of the Israelites and of the Egyptians giving light to the one and casting darkenesse upon the other Thirdly it served to shadow them from the parching heat of the Sunne Ex Perer. QUEST XXV Whether the cloudy and fierie piller were two in substance or but one BUt whether this cloud and fiery piller were all one in substance and onely divers in use or whether they were divers the one succeeding the other it is a question 1. Iunius seemeth to bee of opinion that they were two severall pillers giving this annotation upon this place Vtriusque columnae 〈◊〉 fuit It was common to both the pillers to bee a guide of their journey but peculiar to the piller of the cloud to protect them from the heat c. But I rather approve the opinion of Simlerus who thinketh it was but one cloud Fuit columnae hujus multiplex usus c. interdiu defendeâ—â—â— eos ab astu solis noctâ— lucebat illis There was a divers use of this cloud c. by day it defended them from heat by night it gave them light and this opinion is evidently confirmed Numb 9.21 Though the cloud abode upon the Tabernacle from even unto morning yet if the cloud was taken up in the morning then they removed here the fire which abode all night upon the Tabernacle is called the cloud and the same cloud that abode there also in the day But
use to lift up their hand when they take an oath as Abraham Gen. 14.22 so the like phrase is used of God as Deut. 32.40 I lift up mine hand to heaven and say I live for ever Iun. Analys Borrh. Pellican For divers formes are set forth in the Scripture of the Lords oath sometime hee sweareth by himselfe Gen. 22.16 sometime by his excellencie Amos 8.7 sometime by his life Ezech. 18.3 As I live saith the Lord and by lifting up his hand to heaven Deut. 32.40 and by his throne as in this place Oleaster 7. So by this oath the Lord confirmeth his sentence against Amalek that hee will have warre against him from generation to generation that is continually till hee have made an end of him which was fulfilled partly under the Judges and under the Kings specially Saul and David and under the Persian government for Hamon who was subdued by Ester was an Agagite that is an Amalekite of the posteritie of Agag Simler Iunius 4. Places of Doctrine 1. Doct. Christ is the rocke whereout issueth the waters of life Vers. 6. THou shalt smite the rocke and water shall runne out of it This rocke is interpreted to be Christ by the Apostle 1 Cor. 10.4 The rocke was Christ Christ is diversly said to bee a rocke he is a most sure rocke against the which the gates of hell shall not prevaile Matth. 16.18 hee is a rocke of offence to the wicked and unbeleevers Rom. 9.22 Behold I lay in Sion a stumbling blocke and a rocke to make men fall hee is a rocke upon the which the faithfull doe relie 1 Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious and he that beleeveth therein shall not bee ashamed hee is a rocke or stone of judgement that upon whom it falleth it grindeth them to powder Matth. 21.44 This rocke giveth us water of life First his most precious bloud which issued out of his side whereby we are cleansed Secondly the Spirit of grace which is the water of life as it is interpreted Ioh. 8.38 He that beleeveth in me out of his bellie shall flow rivers of waters of life this spake he of the Spirit which they that beleeve in him should receive c. The people asked this water of Moses but he could not give it them they receive it out of the rocke Ferus 2. Doct. It is lawfull for Christians to defend themselves by warre Vers. 9. MOses said to Ioshua chuse us out men and goe fight Hence is proved the lawfulnesse of warre against the Anabaptists which denie the use of armour and weapons unto Christians Pelarg It is lawfull for the people of God to defend themselves with weapons against their enemies Piscat For Moses doth here nothing of himselfe but by Gods direction 3. Doct. Reverent outward gesture to be used in prayer Vers. 11. ANd when Moses lift up his hands c. A comely reverent gesture is to be used in prayer to stir up the devotion of the minde as Moses lift up his hands Salomon bowed the knee our blessed Saviour fell upon his face Ferus 5. Places of confutation 1. Conf. Against the doctrine of merits Vers. 3. ANd the people murmured c. Upon these words Rupertus hath this good note Non ergo ille populus glorietur quod pro suis meritis magnificaverit cum Dominus c. Let not therefore that people baast that God hath magnified them for their merits Neither did the Lord looke upon the Gentiles in making them his people for any worthinesse in them but for his owne mercie sake hath he called us to the knowledge of his truth for otherwise what we are in our selves the Apostle sheweth in the Psalme They have all gone out of the way c. there is none that doth good no not one Rom. 3.12 2. Conf. That signes and ceremonies doe not actually conferre grace Vers. 6. BEhold I will stand there in the rocke before thee Otherwise if God had not concurred with that outward act and ceremonie in smiting the rocke with the rod and given force and efficacie unto it Irrita fuisset lusoria rupis percussio The smiting of the rocke had beene in vaine and trifling Calvin We see then that ceremonies have no efficacie or activitie of themselves they cannot conferre and give grace as the Romanists teach but the Spirit and word of God concurring giveth operation unto the externall signes as here by Gods standing upon the rocke not by Moses striking of the rocke the waters gushed out so wee are cleansed by the washing of water as the Apostle saith but yet through the Word Ephes. 5.26 3. Conf. That the wicked cannot eat or drinke the bodie and bloud of Christ in the Eucharist Vers. 6. THat the people may drinke Osiander holding with the rest of the Lutherans the carnall presence of Christ in the Eucharist upon these words giveth this corrupt glosse Sicut inter Israelitas multi erant impii c. As among the Israelites there were many wicked men which did draw water out of the rocke which notwithstanding entred not into the land of Canaan but fell in the wildernesse 1 Cor. 10. So among Christians many doe drinke and eat the bodie and bloud of Christ which for their unbeleefe shall not enter into life eternall His position here with the rest of the Consubstantialists is therein agreeing with the Romanists that the wicked and unbeleevers doe eat and drinke the very bodie and bloud of Christ. Contra. 1. But first he should have proved out of this place that there is a carnall and corporall presence of Christs body and bloud in the Eucharist before the other assertion can have any place that the wicked are partakers of it But this text maketh directly against that carnall and grosse conceit for as Christ saith of the bread which hee brake to his disciples This is my body which is the chiefe text they have whereupon to ground that fansie so S. Paul saith this rocke was Christ like as then neither the rocke was verily Christs body nor the water thereout issuing his bloud but onely in signification and representation so the bread and wine are lively demonstrative and exhibiting signes of the body and bloud of Christ to the faith of the receiver and no otherwise 2. The other position is directly opposite to the Scripture Whosoever eateth my flesh and drinketh my bloud hath eternall life Ioh. 6.54 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him vers 56. Hee that eateth mee even hee shall live by me But the wicked and unbeleevers neither have eternall life neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith as the Apostle saith I live by the faith in the Sonne of God Galath 2.20 therefore they cannot eat or drinke the body and bloud of Christ. 6. Places of Morall Observations 1. Observ. That one
sinned not in going downe to Egypt Origen â—am in Gen. Hier. trad in Gen. cont Faust. lâ—b 22. cap 26. The violent taking of women used among the Gentiles How Pharao was plagued Why his house was punished Sara was Abrahams wife Abrahams being in Egypt a type of his posterity Euseb. lib. 9. de prepar Evang. 1. ult Lodovis Vives in August de Civ Dei lib. 10. ca. 43. Iosephus errour Lib. 3. cont Iulian Perer. iâ— v. 10. Ioseph advers Appion Herod l. 2. Plin. l. 2. Homer in what time he lived Lib. 8. antiquit Egypt not so ancient as Iosephus maketh it Phil. 1. de migrat Abraham Lib. de Abraham cap. 1. S.c. f. S. C. al 's differ proâ—â—t H. add C. add S. add Ioseph lib. 5. ad Bel. Iudaie Jordan famous for the miracles there wrought Ioseph l. 1. antiq Ezech. 16.49 Hom. 8. in Math. quest in Gen. 33 Hier. in 1. c. Epist ad Galat. Lib. 16. de Civ Dei cap. 12. Lib. 16. Civ Dei cap. 11. Lib. 5. de bell Iudic. c. 7. Liber de locis Hebraicis Borchard Monuments of the Patriarks in Hebron Adam whether buried in Hebron Hebron how ancient Whence Hebron was so called Greg hom 18. in Iosuah A conâ—enâ—ed mâ—de a rich gift Ch. inâ—erpre H. câ—â— S. alâ— H. S. c. S.c. S.H. ap f. er S. C. ap f. p. T.G.r. S.C. ap f. pr. T.B.r. S. p f. ap S.H. ap f. pr. S. alt C. alt S. simâ—l eâ—e S. ap f. pr. S.H. al. diff ver S. câ—â— S. ad S.C. ad H. al. T.B. Gr. S.H.c. C. eâ—r S.H.c. muâ— temp T. inter Amraphel not Nimrod Arioch King of Ellasar King of Elam Tidal King of the Nations Ashtaroth Carnaim Zuzim Hier. de loc Hebraic Shâ—veh Seir. Mispat Kadesh Amalekites Hazezon Euseb. lib. 9. de prepar Evang. cap. ulti hom 35. in Gen. Lib. 16. de Civit. Dei cap. 3. 3. Conditions required in lawfull warre Moses how he mentioneth names not knowne in his time Superstitious collections for the signe of the Crosse. Lib. 1. Antiquit. Melchisedeck not the holy Ghost Melchisedeck not a Canaanite Sem proved Melchisedeck Alleaged in the treatise of Melchisedeck Objections proving Sem not to be â— Melchisedeck answered Sem not dead before Melchisedeck met Abraham Negative arguments from the Scripture in matter of doctrine gooâ— Why Melchisedecks kindred is not expressed Treatise of Melchisedeck in fine Hieronym Evagriâ— The derivation of the name Jerusalem Ioseph lib. 1· antiquit Moses ben Maimon lib 6. How Christ 〈◊〉 in Abraâ—â—â—s loâ—nes August 1â— â— de Geâ—es ad â—â—ter cap. 20. Why Abraham tooke of the King of Egypt Corne but not of the King of Sodome Cicer. lib. 2. de officiis Plin. lib. 12. c. 14. Lib. 3. de Cyrâ— Bellar. de Milli. lib â— cap. 6. Ioseph lib. 1. Antiquitat Bellar. lib. de mill cap. 6. Perer. disput 7. in Gen. Ambr in c. 5. ad liter No similitude betweene Melchisedecks bringing forth of bread and wine and the Masse sacrifice Of the everlasting sacrifice of Christ. The sacrifice of the Masse nor Christs everlasting Sacrifice C.c. S. appell f.pr. T.r. C.c. S. app f. prop. T.r. C.c. diff ver S.c. S.c. C. app.f.prop Lib. 16. de civit 〈◊〉 c. 2â— Whether one place of scripture hath divers ends Lib. 10. de Trinit Lib 5. de Abraham c. 3. August lib. 16. dec v. deâ— c. 24. Tâ—eod qâ— 64. in Genes Jnâ— 2 qu. 97. art 2. Phil. lib. de victimiâ— Diuers allegoricall senses given of this place Chrysost. hom 36. in Genes The time of their affliction in Egypt How the foure hundred yeares must be recounted Ioseph lib. cont Apionem Iosephs errour The fourth generation wherin the Israelites returned how to be taken Calebs divers of that name The signes of the ripenes of sinne Of the river of Aegypt which bounded Palestina How Phinehes zealous act was in puted to him for righteousnesse Iustification two wayes taâ—ken How Saint Paul and Saint Iames are truly reconciled The cruelty of the Church of Rome Preface to Catholicon Pererius found to be a false Prophet against EnglaÌ„d H. detr T.c. C.c. S. de H. ad C.c. T.r. C.c. Plutar. de virtut mâ—lier Chrysost. hom 38. in Gen. Ismael Why called Agarâ— seed not Abrahams Lib. 1. de Abraham cap. 4. Adultery and Polygamie alwayes unlawfull Durand in sent â— cap. 33. Tostat. in 19. Mat. 19. Polygamie nâ—ver dispensed with Que. 66. in Gen. Lib. 1. ad Abraâ— cap. 4. Lib. 16. de Civit. Dei cap. â—5 Lib. 1. de Abrah cap. 4. Abrahams mariage with Hagar not excused because of the mystery Lib. 3. de Doctri Christ. cap. 12. Polygamie not justified by custome Hom. 56. in Gen. Polygamie not lawfull for procreation Noah not dispensed withall for polygamie Polygamie an infirmitâ—e in the fathers Polygamie a fault of ignorance in the fathers Lib. 22. cont Faust. Minich cap. 20. Lib. 22. cont Faust. Manich. cap 20. Lib. 16. de Civit. Dei cap. 25. T. r. C. ad divers sig S. c. dâ—ffer verb. bâ— 39. in Gen. Phil. lib. de Abraham Wherefore the letter resh is retained still in Abrahams name The politicall use of circumcision Theoderet quest 67. in Genes Lib. 4. advers haeres cap. 4. The morall use of circumcision Am. 1. Epist. 77. The Theologicall use Beda in 2. cap. Luk. Hom. 39. in Gen. Epist. 77. Vncircumcision gathered after circumcision Eiphan lib. de Mens Ponder Circumcision might be deferred past the eighth day upon necessary occasion Tostat. sup cap. 12. Exod cap. 56. Hebrewes whether suffered to have uncircumcised servants What it is to be cut off Lib. 5. comment in Gen. cap. 35. Whether hee circumcised his family himselfe Libr. 4. advers haer c. 30. Chrysost. hom 39. in Genes Baptisme giveth remission of sinnes no otherwise than circumcision did Heorodtus error The Passeover but once kept in the wildernesse by the space of forty yeares Cajetan in 17. cap. Gen. How Abraham prayed that Ismael might live S. divers sig S. C. H. c. mut pers C. interp T.r. S.c. divers signif Ch. add C. ad S. ad Quest. 68. in Gen. 1. part 4 51. art 2. ad 5. Perer. in 18. Gen. v. 21. Whether Abraham and Sarah vowed continency August qu. 35. super Genes Lib. 1. de Abraham c. 6. Why God deferreth his punishment for the most part till the next life How it standeth not with Gods justice to punish the just and wicked together No more just persons in Sodome thaÌ„ were delivered Genes 22. Phil. lib. de execration Lib. 18. Mâ—ral Hom. 44. in Gen Hom. 12. in 4. l. ad Corinth Insâ— 24.2 Neither first nor second grace merited Lib. 1. de Abrah cap. 5. H.c. S.c. S.H. de T.G.r. S.B. mut temp T.G. S. det T.G.r. T. c. S. ad T. inter T.G.r. S.c. S.H. ad Chrys. hom in Gen. c. 43. Lib. 1. de Abraham c. 6. Of two evils the lesse to be chosen wherein it holdeth Cont. Mendac c. 9.
taken for Arabia as Ezek. 27.13 and 32.6 some thinke it more like to be a countrey neare to Arabia Perer. they cannot bee the Spanyards as Mercerus thinketh Of all the rest I judge Iosephus opinion to be most probable as shall appeare in the next place 6. Mesech 1. This is neither like to bee the Muscovites as some have thought because of the similitude of the letters Mercer 2. Neither is Mesech neare Arabia as Pererius would gather out of the Psalme 120.5 Woe is me that I am constrained to dwell in Mesech and in the tents of Kedar for although it bee agreed that Cedar is here taken for part of Arabia yet the other word is rather appellative than proper in this place and commeth of the Hebrew mashach which signifieth to prolong so the sense is why doe I sojourne so long as both Hierome and Tremellius translate and the Chalde read I have sojourned cum Asiavis c. cum tabernaculis Arabiani with men of Asia and in the tabernacles of the Arabians 3. Wherefore it is most like that Mesech was in Asia neare to Tubals countrey confining upon Armenia rather than Arabia and to be the countrey called Cappadocia Iosephus saith that the Cappadocians were first called Mesochaei Mesochians Pliny nameth them Mossyni Epiphanius Mossynaeci and Mela witnesseth that there is a certaine hill in Armenia toward Cappadocia called Moschicus and Iosephus testifieth that there was a certaine City in Cappadocia called Mosecha afterward Caesarea this therefore is that Mesech which is joyned so often in the Scripture with Thubal 7. Thiras 1. which is neither the Turkes as the Hierosolymitan 2. nor the Persians as Selomo Iarchi 3. But as it is received of the most this was the father of the Thracians who inhabited neare unto Pontus Euxinus not so called Thraces tanquam truces of their cruell and savage nature as of the hardnesse of the countrey but of their first founder Thyras Mercer Iun. QVEST. VI. Where the sonnes of Gomer inhabited Vers. 3. THe sonnes of Gomer Ashkenaz Riphath Togarmah 1. Some take Ashkâ—naz for the Gothes or Scithians Genevens Ierom. 51.27 2. Some for Germany Iosephus for the Rhegini a people of Italy sic Mercer 3. But it is most like they were a people inhabiting Asia as Ierosolymitan gathereth Ierem. 51.27 where Ashkenaz is numbred among the assistants of the Medes and Persians that came against Babylon And for the better evidence hereof there is a lake in Bithynia called Ascania and certaine Ilands of the Sea Aegeum are named Ascania Pliny also maketh mention of a famous mart towne in Phrygia called Ascania ex Iunio. 2. Riphath called also Diphath 1 Chron. 1.6 Epiphanius taketh them for the Caspians Ierosolymitan for the Phrigians Mercerus for the Râ—phei But it is most like they were the Paphlagonians who Iosephus saith were called Riphathaei whereof also the mountaines Riphaei were so named 3. Togarma this neither is like to be Turks as the Jewes nor the Germaine as the Chalde paraphrast Esech 27.13 for they had no traffick with Tiâ—us being so farre distant nor yet Barbary as the Jerosolymitan Paraphrast for Esech 38.6 the Thogarmians are reckoned among those nations that assisted Gog the Prince of Asia against the Israelites Iosephus taketh Togarma for the Phrigians but they are most like to be a people of Armenia the lesse whose Kings were called Tygranes as derived from Togarmah Iun. QVEST. VII Of the sonnes of Iavan Vers. 4. THe sonnes of Iavan Elisha c. Elisha the Chalde Paraphrast taketh for Italia Esech 27.7 some for the fortunate Islands whereof the Poets tooke occasion so much to celebrate the campi Elysii the Elisian fields tharg Hieros for Hellas Graecia Iosephus for the Aeolians famous for purple Ezech. 27.7 which is most probable Iunius Mercer 2. Tarshish Iosephus taketh it for India that yeeldeth gold lib. 8. antiquit and so doth Hierome the Septuagint Ezech. 23. for Tarshish reade Carthage the Chalde paraphrast Ierem. 10. Africa But Tarshish is rather Cilicia where was the City Tarsus S. Pauls countrey Iunius Mercer Act. 21.39 And hereupon because the Cilicians were chiefe Navigators and commanders of the Mediterranian sea all those coasts along were called Tarshish 3. Kittim some understand the Italians and Romanes as the Latine translation and Chalde Paraphrast Numer 24.24 Iosephus and Epiphanius the Cyprians where was the Citie Citium the towne of Zeno Citius chiefe of the Stoikes Mercer But Kittim are rather the people called Citii inhabiting in Asia neare to Cilicia of whom that City in Cyprus might be so called 4. Dodanim or Rhodanim 1 Chron. 1. v. 1. for the Hebrew daleâ—h and resh may easily be mistaken one for another the Hierosolymit understandeth Dodana in Epirus Mercer some the countrey by Rodanus the river of Rhone But the Rodians of the Isle Rodes are most like to take their beginning from hence as the Septuagint interpret Iun. QVEST. VIII Of the Isles of the Gentiles Vers. 5. THe Isles of the Gentiles that is all the sea coasts upon the Mediterranean sea not only the Islands as Rhodes Ciprus but the countries bordering upon the Sea were inhabited by these sonnes of Iavan for as Hierome citeth out of Varro and others the Grecians replenished the sea coasts from the mountaines Amanus and Taurus almost to the British sea the other sonnes of Iapheth inhabited the Asian and East parts as is before shewed And as yet there was no division of tongues whereof Moses entreateth c. 11. but he here speaketh thereof by way of anticipation QVEST. IX Of the sonnes of Cham. Vers. 6. THe sonnes of Ham were Chus Ham or Cham with his posterity dispersed themselves into the Meridoniall or Sotherne parts of the world both in Asia and Africa whereupon the tents or Tabernacles of Cham are taken for Aegypt Psal 78 51. and Chemmis was the name of a great Citie in Thebais and of an Island Chush is taken in Scripture both for Arabia in Asia and the great countrey Aethiopia in Africa Genes 2.13 the land of Chush must needs bee understood to bee Arabia Numb 12. Zippora Moses wife is said to bee Chusitis a Chusite or as other read an Aethiopian and yet shee was a Madianite which countrey bordered upon Arabia so 2 Chron. 14.9 Zerah King of Chush or Aethiopia came against Asia which is not like to have beene King of the African Aethiopia which was a great way distant from Palestina neither was there cause of hostility or enmity betweene the Jewes and them being so farre disjoyned and the text saith that Asa pursued the Aethiopians to Gerar and smote the Cities about it which did belong as should seeme to Zâ—rah But this Gerar was in the confines of Palestina as may appeare by the peregrination of Abraham and Isaack Genes 20.26 But that in some places Chush is taken for the greater Aethiopia beyond Aegypt is evident also in
the Scripture as 2 King 19.9 Tirhakâ— King of Aethiopia came out against Senacherib under whose dominion Arabia and the countries adjoyning in Asia were likewise Ierem. 13.23 can the Aethiopian or Chushite change his skin c. Wherefore Beroaldus opinion that would have Arabia only taken for Chush upon the reason before alleaged wanteth sufficient ground there was then two countries called Chush or Aethiopia one in Asia the other in Africa one in the West the other toward the East which two countries were severed by the Arabian sea This distinction Pererius well noteth to have beene observed by forreine writers Homer Herodotus Pliny Mizraim is by a generall consent taken for Aegypt which was so called of Aegyptus brother to Danaus who there reigned having expelled his brother which happened as Augustine following Eusebius saith in Iosua his time more than 800. yeares after the floud But according to the computation of Manethon an Aegyptian Chronographer cited by Iosephus lib. 1. cont Appion it was 390. yeares after Moses leading of the Israelites out of Aegypt Put otherwise called Pul. Isac 66.19 from him came the Lybians so the Septuagint translate Ezech. 30.5 the inhabitants were first called Puthaei and in Mauritania there was a river of that name called Phut Iosephus lib. 1. antiquit Plin. lib. 5. c. 1. Epiphanius taketh them to be the people called Axumitae beyond Aegypt among the Troglodites from this name some conjectuâ—e Phaieton to be derived which gave occasion to the Poeticall fictions So it is most like that Phut and his posterity inhabited the African coasts the people since were called Libians of Libya the daughter of Epaphus and the country Africa of Apher sonne of Hercules the Lybian Chanaan the posterity of this Canaan is exactly described v. 15. these were all called by one generall name of Cananites but distinguished into divers other people whose countrey was afterward given unto Abraham and his posterity QVEST. X. Of the Sabeans Vers. 7. THe sonne of Chuch Saba c. These Sabeans were neither people of Aethiopia as Iosephus nor yet so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of worshipping because the incense which came from them was used in sacrifices But they inhabited Arabia Faelix of these Sabeans the Prophet Isay speaketh 45.19 prophane authors also make mention of them Pliny maketh them a people of Arabia famous for incense dwelling betweene the two Seas the Persian and Arabicke Strabo saith also Sabaei faelicem Arabam incolunt c. they inhabited the fortunate or happy Arabia and he further describeth them by their rich commodities of incense mirrh cynamon balme wherof they have such abundance that they use cynamon and casia in stead of wood for the fire they have their beds tables stooles vessels of silver and gold c. 2. Chavilah Iosephus and Hierome following him to whom subscribeth Mercer thinke this to be the Getulians in the remote parts of Africa but it is most like to bee a countrey not farre from the Ismalites and Amalekites in Asia confining upon the countrey Susiana in Persia for the Ismalites dwelt from Havilah to Sur Gen. 25.18 and Saul smote Amaleck from Havilah to Sur 1 Sam. 15.7 yet this is another Chavilah from that mentioned v. 29. 3. Sabthah which cannot be the people Astabari in Aethiopia so called of the river Astabarus which runneth into Nilus as Iosephus thinketh and Mâ—rcerus But these people called of the Greekes Sabbatheni inhabited a part of Arabia Faelix neare to the Persian Sea where Ptolomy placeth the City Sabathe which seemeth to be the same that Pliny calleth Sabbatholes which hath within the wals 60. temples 4. Rahma Hier. Regma Epiphanius agreeing with Iosephus thinke this Regmah to bee the countrey Garaon Garamantus in Lybia but by their merchandize of precious stones and spice Ezech. 27.22 they are rather thought to inhabite Arabia Faelix where Ptolomy placeth the City Ragamah 5. Sabthâ—ca the founder of the people Sacalitae in Arabia Faelix neare to the Persian gulph Iun. QVEST. XI Of Sheba and Dedan Vers. 7. THe sonnes of Raamah Sheba Dedan This Sheban is another from Saba before mentioned the first being written with Shin the other with Samech and this Sheba differeth from that Sheba which was of Abrahams posterity Genes 25.3 that Shebah inhabited Arabia deserta but this in Aethiopia It was the Queene of this countrey that came to Salomon 1 King 10.1 called the Queene of the South Matth. 12. But Arabia is more East than South from Palestina the Queenes of this countrey were called by the name of Candaces Act. 8. The Sabeans that drove away Iobs cattell were not as Pererius thinketh and Mercerus of this people but of the other Shabeans of Arabia deserta Dedan Iosephus and Hierome place the Dedanaeans in Aethiopia so also Mercerus but that is not like because they did trafficke with Tyrus Ezek. 27.20 which they could not conveniently doe if they dwelt in the remote and farre distant country of Aethiopia It is more probable that they inhabited some part of Arabia Faelix not farre from Idumea as may appeare Ierem 49.8 where the name of Dedan are threatned to bee destroyed together with Edom as being their assistant and coadjutors in evill But let this further bee noted that there are two other of the same name Dedan and Sheba which came to Abraham by Ketura Gen. 25. which inhabited Arabia deserta QVEST. XII Of Nimrods cruelty Vers. 8. ANd Chus begat Nimrod 1. Augustine as the Septuagint also translate thinketh he was a gyant in the stature of his body 2. Hierome that he first exercised tyranny and cruell dominion whereas before there was no such violent rule practised 3. Wherein his ambition appeareth to seeke to be Lord of all Noah yet living Calvin 4. Iosephus saith that he provoked men to pride and contempt of God teaching men to ascribe their happinesse to themselves not unto God 5. Hugo saith he brought in Idolatry teaching men to worship fire that was so commodious to men which errour the Chaldeans followed 5. Hee is called a Hunter by a Metaphor because hee hunted men as beasts are chased Ierem. 4 18. QVEST. XIII How Nimrod is said to be a mighty hunter before the Lord. Vers. 9. A Mighty hunter before the Lord. 1. which words are neither to be so taken as if it should have been said that Nimrod was the mightiest man under heaven sic Vatablus and Mercerus following Ramban 2. Neither that Nimrod did offer in sacrifice to God the beasts which he hunted for Ezraâ— Nor yet that Nimrod did simulate dissemblingly professe himselfe a worshipper of God Cajetane 4. Neither doth this clause onely serve to amplifie as Psal. 104.16 the Cedars are called the Cedars of God that is high trees So Nimrod should here bee said to bee a hunter before the Lord that is a mighty hunter as Ramban for that is said before 5. As for that fable
Levi but not against Christ. QVEST. XX. Of the lifting up of the hand how diversly it is taken in Scripture Vers. 22. I Have lift up my hand c. The learned have observed divers significations of this phrase in Scripture 1. It betokeneth prayer generally 1 Tim. 2.8 Saint Paul would have men lift up pure hands c. 2. It signifieth speciall suit and request for helpe Lament 2.19 Lift up thy hands for the lives of the young children 3. It is a gesture expressing thankfulnesse Nehem. 8.6 Ezra praised the Lord c. and the people lift up their hands c. and worshipped 4. It is used when any thing is done with a willing mind and glad heart Psa. 119. I have lift up my hand to the commandements which I have loved 5. As also it is a token and signe of calling Isay 49.22 I have lâ—ft and stretched my hands to the Gentiles 6. It betokeneth helpe and deliverance Ezech. 20. 5. I lift up my hand upon the seed of Iacob and was knowne unto them in the land of Egypt 7. To lift up the hand is to rise against one to vex and oppresse him Iob. 31.22 If I have lift up my hand against the fatherlesse c. Perer. 8. They used also to lift up their hands in giving of voyces which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calvin 9. It was a gesture used in taking of an oath and therefore the Lord saith Num. 14.30 They shall not come into the land ever the which I lift up my hand to make them dwell in it This signification it hath here for Abraham before he went to battell had vowed unto God in his prayer as the Chalde interpret that if God would deliver the enemies into his hand he would not seeke to make himselfe rich thereby but give the praise to God QVEST. XXI Wherefore Abraham tooke an oath ABraham therefore tooke an oath swearing by the true God to professe his faith and religion that he onely worshipped the true God Perer. 2. That he might take occasion hereby to reprove the superstitious use of the King of Sodome in swearing by their Idols and instruct him concerning the worship of the true God Calvin 3. As also that they might know that Abraham did not this suddenly or of vaine-glory but of a religious minde having bound himselfe by an oath Muscul. 4. That by this oath as with a shield Abraham might be preserved from the baits of covetousnesse wherewith the King of Sodome might have tempted him if he had not beene firme Calvin QVEST. XXII Why Abraham refuseth to take ought of the King of Sodome Vers. 23. I Will not take of all that is thine so much as a threed or a shooe latchet 1. Abraham refuseth not to take of those things which belonged to the foure Kings whom he had conquered which now were his by reason of his just victory but not of any thing which was the Kings of Sodome 2. Which Abraham calleth his not as Ambrose thinketh because the spoyles of the enemie belong to the King for he was not Abrahams King but for that they had beene before appertaining to the King 3. Though Abraham might have challenged them by the right of his victory yet he would not take so much as a threed 1. Least he might have beene thought for his owne lucre to have waged that battell 2. He would doe justice to restore the goods to the first owners 3. That the heathen King should have no advantage to thinke Abraham bound unto him Neither would Abraham that any should have the honour and praise of enriching him but onely God of whose blessing hee onely depended Pererius 4. Abraham refused not the gifts which Pharao bestowed upon him Gen. 12.8.16 but he will take nothing of the King of Sodome the reasons may be yeelded to be these 1. There the King gave of his liberality and Abraham could not refuse without suspition here nothing was given but recovered in battell 2. There the King gave of his owne but these goods belonged to all the Sodomites Mercer 3. By that meanes it pleased God that Abraham should be then enriched but Abraham was now rich enough he needed no such helps 4. Here Abraham might have beene thought if he had taken any thing to himselfe of a covetous minde to have pursued the enemies and so God should not have had the honour of the victorie but here was no such feare 5. The King of Sodome and his people were ordained for a greater destruction and therefore God would not that Abraham should take any thing which was accursed But Pharao received mercy of God thus the case was much different betweene the gifts of the one and the other 6. Abraham excepteth those things which the young men had eaten making no mention of the tithe which he had given before because that was taken not out of the King of Sodomes substance but his owne neither doth he prejudice the other three by his example but that they notwithstanding might take their parts Muscul. 4. Places of doctrine 1. Doct. Of the custome of paying of tithes Vers. 10. GIve him tithe c. We see how ancient this custome of paying tithe to the Priests and Ministers is It was practised before the Law as appeareth here by the example of Abraham and the vow of Iacob Genes 28. yea such was the equity of it that from the Hebrewes the Gentiles borrowed that use the Romans paid tithes of their goods to Hercules Plinie writeth that the Arabians pay tithe of their incense to their God Sabis and that it is not lawfull before that be done to buy or sell. Xenophon also sheweth that they which had gotten the victory did use to pay tithes to their Gods of the spoile of their enemie Perer. 2. Doct. Of the lawfulnesse of an Oath Vers. 21· I Have lift up my hand c. In that Abraham doubted not to take an oath wee see the lawfulnesse thereof that it is not denied unto a Christian to sweare when he is lawfully called thereunto contrary to the phantasticall doctrine of the Anabaptists that simply condemne the use of an oath but Moses saith Thou shalt feare the Lord thy God and sweare by his name Deut. 6.13 Muscul. 3. Doct. God onely the possessor and true owner of the earth Vers. 22. POssessor of heaven and earth c. Philo noteth hereupon that no mortall man is properly possessor or true Lord of the earth But that both the heaven and earth are the Lords possession and we are but tenants at the Lords pleasure as the Lord himselfe saith The land shall not be sold to be cut off for the land is mine and ye are but sojourners and strangers with me Levit. 29.23 Whereupon he enforceth Ius possessionis omnium rerum ad Deum pertinere usum solum ad creaturam that the right of possession of all things belongeth to God the use onely to the creature 5. Places of confutation